γενόμενος δʼ ἀπὸ τῶν πράξεων ἐκείνων εὐθὺς ἐπεχείρει τὴν πόλιν ἀνοικοδομεῖν καὶ τειχίζειν, ὡς μὲν ἱστορεῖ Θεόπομπος, χρήμασι πείσας μὴ ἐναντιωθῆναι τοὺς ἐφόρους, ὡς δʼ οἱ πλεῖστοι, παρακρουσάμενος. ἧκε μὲν γὰρ εἰς Σπάρτην ὄνομα πρεσβείας ἐπιγραψάμενος· ἐγκαλούντων δὲ τῶν Σπαρτιατῶν, ὅτι τειχίζουσι τὸ ἄστυ, καὶ Πολυάρχου κατηγοροῦντος ἐπίτηδες ἐξ Αἰγίνης ἀποσταλέντος,
After the great achievements now described, he straightway undertook to rebuild and fortify the city,—as Theopompus relates, by bribing the Spartan Ephors not to oppose the project; but as the majority say, by hoodwinking them. He came with this object to Sparta, ostensibly on an embassy, and when the Spartans brought up the charge that the Athenians were fortifying their city, and Polyarchus was sent expressly from Aegina with the same accusation,
ἠρνεῖτο καὶ πέμπειν ἐκέλευεν εἰς Ἀθήνας τοὺς κατοψομένους, ἅμα μὲν ἐμβάλλων τῷ τειχισμῷ χρόνον ἐκ τῆς διατριβῆς, ἅμα δὲ βουλόμενος ἀντʼ αὐτοῦ τοὺς πεμπομένους ὑπάρχειν τοῖς Ἀθηναίοις. ὃ καὶ συνέβη· γνόντες γὰρ οἱ Λακεδαιμόνιοι τὸ ἀληθὲς οὐκ ἠδίκησαν αὐτόν, ἀλλʼ ἀδήλως χαλεπαίνοντες ἀπέπεμψαν.
ἐκ δὲ τούτου τὸν Πειραιᾶ κατεσκεύαζε, τὴν τῶν λιμένων εὐφυΐαν κατανοήσας καὶ τὴν πόλιν ὅλην ἁρμοττόμενος πρὸς τὴν θάλατταν, καὶ τρόπον τινὰ τοῖς παλαιοῖς βασιλεῦσι τῶν Ἀθηναίων ἀντιπολιτευόμενος.
he denied that it was so, and bade them send men to Athens to see for themselves, not only because this delay would secure time for the building of the wall, but also because he wished the Athenians to hold these envoys as hostages for his own person. And this was what actually happened. When the Lacedaemonians found out the truth they did him no harm, but concealed their displeasure and sent him away. After this he equipped the Piraeus, because he had noticed the favorable shape of its harbors, and wished to attach the whole city to the sea; thus in a certain manner counteracting the policies of the ancient Athenian kings.
ἐκεῖνοι μὲν γάρ, ὡς λέγεται, πραγματευόμενοι τοὺς πολίτας ἀποσπάσαι τῆς θαλάττης καὶ συνεθίσαι ζῆν μὴ πλέοντας, ἀλλὰ τὴν χώραν φυτεύοντας, τὸν περὶ τῆς Ἀθηνᾶς διέδοσαν λόγον, ὡς ἐρίσαντα περὶ τῆς χώρας τὸν Ποσειδῶ δείξασα τὴν μορίαν τοῖς δικασταῖς ἐνίκησε. Θεμιστοκλῆς δʼ οὐχ, ὡς Ἀριστοφάνης ὁ κωμικὸς λέγει, τῇ πόλει τὸν Πειραιᾶ προσέμαξεν, ἀλλὰ τὴν πόλιν ἐξῆψε τοῦ Πειραιῶς καὶ τὴν γῆν τῆς θαλάττης·
For they, as it is said, in their efforts to draw the citizens away from the sea and accustom them to live not by navigation but by agriculture, disseminated the story about Athena, how when Poseidon was contending with her for possession of the country, she displayed the sacred olive-tree of the Acropolis to the judges, and so won the day. But Themistocles did not, as Aristophanes the comic poet says, knead the Piraeus on to the city, nay, he fastened the city to the Piraeus, and the land to the sea.
ὅθεν καὶ τὸν δῆμον ηὔξησε κατὰ τῶν ἀρίστων καὶ θράσους ἐνέπλησεν, εἰς ναύτας καὶ κελευστὰς καὶ κυβερνήτας τῆς δυνάμεως ἀφικομένης. διὸ καὶ τὸ βῆμα τὸ ἐν Πνυκὶ πεποιημένον ὥστʼ ἀποβλέπειν πρὸς τὴν θάλασσαν ὕστερον οἱ τριάκοντα πρὸς τὴν χώραν ἀπέστρεψαν, οἰόμενοι τὴν μὲν κατὰ θάλατταν ἀρχὴν γένεσιν εἶναι δημοκρατίας, ὀλιγαρχίᾳ δʼ ἧττον δυσχεραίνειν τοὺς γεωργοῦντας.
And so it was that he increased the privileges of the common people as against the nobles, and filled them with boldness, since the controlling power came now into the hands of skippers and boatswains and pilots. Therefore it was, too, that the bema in Pnyx, which had stood so as to look off toward the sea, was afterwards turned by the thirty tyrants so as to look inland, because they thought that maritime empire was the mother of democracy, and that oligarchy was less distasteful to tillers of the soil.
Θεμιστοκλῆς δὲ καὶ μεῖζόν τι περὶ τῆς ναυτικῆς διενοήθη δυνάμεως. ἐπεὶ γὰρ ὁ τῶν Ἑλλήνων στόλος ἀπηλλαγμένου Ξέρξου κατῆρεν εἰς Παγασὰς καὶ διεχείμαζε, δημηγορῶν ἐν τοῖς Ἀθηναίοις ἔφη τινα πρᾶξιν ἔχειν ὠφέλιμον μὲν αὐτοῖς καὶ σωτήριον, ἀπόρρητον δὲ πρὸς τοὺς πολλούς.
But Themistocles cherished yet greater designs even for securing the naval supremacy. When the fleet of the Hellenes, after the departure of Xerxes, had put in at Pagasae and was wintering there, he made a harangue before the Athenians, in which he said that he had a certain scheme in mind which would be useful and salutary for them, but which could not be broached in public.
τῶν δʼ Ἀθηναίων Ἀριστείδῃ φράσαι μόνῳ κελευόντων, κἂν ἐκεῖνος δοκιμάσῃ περαίνειν, ὁ μὲν Θεμιστοκλῆς ἔφρασε τῷ Ἀριστείδῃ, τὸ νεώριον ἐμπρῆσαι διανοεῖσθαι τῶν Ἑλλήνων· ὁ δʼ Ἀριστείδης εἰς τὸν δῆμον παρελθὼν ἔφη τῆς πράξεως, ἣν διανοεῖται πράττειν ὁ Θεμιστοκλῆς, μηδεμίαν εἶναι μήτε λυσιτελεστέραν μήτʼ ἀδικωτέραν. οἱ μὲν οὖν Ἀθηναῖοι διὰ ταῦτα παύσασθαι τῷ Θεμιστοκλεῖ προσέταξαν.
So the Athenians bade him impart it to Aristides alone, and if he should approve of it, to put it into execution. Themistocles accordingly told Aristides that he purposed to burn the fleet of the Hellenes where it lay; but Aristides addressed the people, and said of the scheme which Themistocles purposed to carry out, that none could be either more advantageous or more iniquitous. The Athenians therefore ordered Themistocles to give it up.
ἐν δὲ τοῖς Ἀμφικτυονικοῖς συνεδρίοις τῶν Λακεδαιμονίων εἰσηγουμένων, ὅπως ἀπείργωνται τῆς Ἀμφικτυονίας αἱ μὴ συμμαχήσασαι κατὰ τοῦ Μήδου πόλεις, φοβηθείς, μὴ Θετταλοὺς καὶ Ἀργείους, ἔτι δὲ Θηβαίους ἐκβαλόντες τοῦ συνεδρίου παντελῶς ἐπικρατήσωσι τῶν ψήφων καὶ γένηται τὸ δοκοῦν ἐκείνοις, συνεῖπε ταῖς πόλεσι καὶ μετέθηκε τὰς γνώμας τῶν πυλαγόρων, διδάξας,
At the Amphictyonic or Holy Alliance conventions, the Lacedaemonians introduced motions that all cities be excluded from the Alliance which had not taken part in fighting against the Mede. So Themistocles, fearing lest, if they should succeed in excluding the Thessalians and the Argives and the Thebans too from the convention, they would control the votes completely and carry through their own wishes, spoke in behalf of the protesting cities,
ὡς τριάκοντα καὶ μία μόναι πόλεις εἰσὶν αἱ μετασχοῦσαι τοῦ πολέμου, καὶ τούτων αἱ πλείους παντάπασι μικραί· δεινὸν οὖν, εἰ τῆς ἄλλης Ἑλλάδος ἐκσπόνδου γενομένης ἐπὶ ταῖς μεγίσταις δυσὶν ἢ τρισὶ πόλεσιν ἔσται τὸ συνέδριον. ἐκ τούτου μὲν οὖν μάλιστα τοῖς Λακεδαιμονίοις προσέκρουσε· διὸ καὶ τὸν Κίμωνα προῆγον ταῖς τιμαῖς, ἀντίπαλον ἐν τῇ πολιτείᾳ τῷ Θεμιστοκλεῖ καθιστάντες.
and changed the sentiments of the delegates by showing that only thirty-one cities had taken part in the war, and that the most of these were altogether small; it would be intolerable, then, if the rest of Hellas should be excluded and the convention be at the mercy of the two or three largest cities. It was for this reason particularly that he became obnoxious to the Lacedaemonians, and they therefore tried to advance Cimon in public favour, making him the political rival of Themistocles.
ἦν δὲ καὶ τοῖς συμμάχοις ἐπαχθὴς περιπλέων τε τὰς νήσους καὶ χρηματιζόμενος ἀπʼ αὐτῶν· οἷα καὶ πρὸς Ἀνδρίους ἀργύριον αἰτοῦντά φησιν αὐτὸν Ἡρόδοτος εἰπεῖν τε καὶ ἀκοῦσαι. δύο γὰρ ἥκειν ἔφη θεοὺς κομίζων, Πειθὼ καὶ Βίαν· οἱ δʼ ἔφασαν εἶναι καὶ παρʼ αὐτοῖς θεοὺς μεγάλους δύο, Πενίαν καὶ Ἀπορίαν, ὑφʼ ὧν κωλύεσθαι δοῦναι χρήματα ἐκείνῳ.
He made himself hateful to the allies also, by sailing round to the islands and trying to exact money from them. When, for instance, he demanded money of the Andrians, Herodotus says he made a speech to them and got reply as follows: he said he came escorting two gods, Persuasion and Compulsion; and they replied that they already had two great gods, Penury and Powerlessness, who hindered them from giving him money.
Τιμοκρέων δʼ ὁ Ῥόδιος μελοποιὸς ἐν ᾄσματι καθάπτεται πικρότερον τοῦ Θεμιστοκλέους, ὡς ἄλλους μὲν ἐπὶ χρήμασι φυγάδας διαπραξαμένου κατελθεῖν, αὐτὸν δὲ ξένον ὄντα καὶ φίλον προεμένου διʼ ἀργύριον. λέγει δʼ οὕτως· ἀλλʼ εἰ τύγε Παυσανίαν ἢ καὶ τύγε Ξάνθιππον αἰνεῖς / ἢ τύγε Λευτυχίδαν, ἐγὼ δʼ Ἀριστείδαν ἐπαινέω / ἄνδρʼ ἱερᾶν ἀπʼ Ἀθανᾶν / ἐλθεῖν ἕνα λῷστον· ἐπεὶ Θεμιστοκλῆ ἤχθαρε Λατώ, /
Timocreon, the lyric poet of Rhodes, assailed Themistocles very bitterly in a song, to the effect that for bribes he had secured the restoration of other exiles, but had abandoned him, though a host and a friend, and all for money. The song runs thus:— Come, if thou praisest Pausanias, or if Xanthippus, / Or if Leotychidas, then I shall praise Aristides, / The one best man of all / Who came from sacred Athens; since Leto loathes Themistocles, /
ψεύσταν, ἄδικον, προδόταν, ὃς Τιμοκρέοντα ξεῖνον ἐόντʼ / ἀργυρίοις σκυβαλικτοῖσι πεισθεὶς οὐ κατᾶγεν / εἰς πάτραν Ἰαλυσόν, / λαβὼν δὲ τρίʼ ἀργυρίου τάλαντʼ ἔβα πλέων εἰς ὄλεθρον, / τοὺς μὲν κατάγων ἀδίκως, τοὺς δʼ ἐκδιώκων, τοὺς δὲ καίνων, / ἀργυρίων ὑπόπλεως, Ἰσθμοῖ δʼ ἐπανδόκευε γελοίως ψυχρὰ κρέα παρέχων· / οἱ δʼ ἤσθιον κηὔχοντο μὴ ὥραν Θεμιστοκλεῦς γενέσθαι. /
The liar, cheat, and traitor, who, though Timocreon was his host, / By knavish moneys was induced not to bring him back / Into his native Ialysus, / But took three talents of silver and went cruising off,—to perdition, / Restoring some exiles unjustly, chasing some away, and slaying some, / Gorged with moneys; yet at the / Isthmus he played ridiculous host with the stale meats set before his guests; / Who ate thereof and prayed Heaven no happy return of the day for Themistocles! /
πολὺ δʼ ἀσελγεστέρᾳ καὶ ἀναπεπταμένῃ μᾶλλον εἰς τὸν Θεμιστοκλέα βλασφημίᾳ κέχρηται μετὰ τὴν φυγὴν αὐτοῦ καὶ τὴν καταδίκην ὁ Τιμοκρέων ᾆσμα ποιήσας, οὗ ἐστιν ἀρχή· Μοῦσα τοῦδε τοῦ μέλεος / κλέος ἀνʼ Ἕλλανας τίθει, / ὡς ἐοικὸς καὶ δίκαιον. / λέγεται δʼ ὁ Τιμοκρέων ἐπὶ μηδισμῷ φυγεῖν συγκαταψηφισαμένου τοῦ Θεμιστοκλέους.
Much more wanton and extravagant was the raillery which Timocreon indulged in against Themistocles after the latter’s own exile and condemnation. Then he composed the song beginning:— O Muse grant that this song / Be famed throughout all Hellas, / As it is meet and just. / It is said that Timocreon was sent into exile on a charge of Medizing, and that Themistocles concurred in the vote of condemnation.
ὡς οὖν ὁ Θεμιστοκλῆς αἰτίαν ἔσχε μηδίζειν, ταῦτʼ ἐποίησεν εἰς αὐτόν· οὐκ ἄρα Τιμοκρέων μοῦνος Μήδοισιν ὁρκιατομεῖ, / ἀλλʼ ἐντὶ κἆλλοι δὴ πονηροί· οὐκ ἐγὼ μόνα κόλουρις· / ἐντὶ καὶ ἄλλαι ἀλώπεκες. /
Accordingly, when Themistocles also was accused of Medizing, Timocreon composed these lines upon him:— Not Timocreon alone, then, made compacts with the Medes, / But there are other wretches too; not I alone am brushless, / There are other foxes too. /
ἤδη δὲ καὶ τῶν πολιτῶν διὰ τὸ φθονεῖν ἡδέως τὰς διαβολὰς προσιεμένων ἠναγκάζετο λυπηρὸς εἶναι τῶν αὑτοῦ πράξεων πολλάκις ἐν τῷ δήμῳ μνημονεύων· καὶ πρὸς τοὺς δυσχεραίνοντας τί κοπιᾶτε, εἶπεν, ὑπὸ τῶν αὐτῶν πολλάκις εὖ πάσχοντες; ἠνίασε δὲ τοὺς πολλοὺς καὶ τὸ τῆς Ἀρτέμιδος ἱερὸν εἱσάμενος, ἣν Ἀριστοβούλην μὲν προσηγόρευσεν, ὡς ἄριστα τῇ πόλει καὶ τοῖς Ἕλλησι βουλευσάμενος,
And at last, when even his fellow-citizens were led by their jealousy of his greatness to welcome such slanders against him, he was forced to allude to his own achievements when he addressed the Assembly, till he became tiresome thereby, and he once said to the malcontents: Why are ye vexed that the same men should often benefit you? He offended the multitude also by building the temple of Artemis, whom he surnamed Aristoboule, or Best Counsellor, intimating thus that it was he who had given the best counsel to the city and to the Hellenes.
πλησίον δὲ τῆς οἰκίας κατεσκεύασεν ἐν Μελίτῃ τὸ ἱερὸν, οὗ νῦν τὰ σώματα τῶν θανατουμένων οἱ δήμιοι προβάλλουσι καὶ τὰ ἱμάτια καὶ τοὺς βρόχους τῶν ἀπαγχομένων καὶ καθαιρεθέντων ἐκφέρουσιν. ἔκειτο δὲ καὶ τοῦ Θεμιστοκλέους εἰκόνιον ἐν τῷ ναῷ τῆς Ἀριστοβούλης ἔτι καθʼ ἡμᾶς· καὶ φαίνεταί τις οὐ τὴν ψυχὴν μόνον, ἀλλὰ καὶ τὴν ὄψιν ἡρωϊκὸς γενόμενος.
This temple he established near his house in Melite, where now the public officers cast out the bodies of those who have been put to death, and carry forth the garments and the nooses of those who have dispatched themselves by hanging. A portrait-statue of Themistocles stood in this temple of Aristoboule down to my time, from which he appears to have been a man not only of heroic spirit, but also of heroic presence.
τὸν μὲν οὖν ἐξοστρακισμὸν ἐποιήσαντο κατʼ αὐτοῦ κολούοντες τὸ ἀξίωμα καὶ τὴν ὑπεροχήν, ὥσπερ εἰώθεσαν ἐπὶ πάντων, οὓς ᾤοντο τῇ δυνάμει βαρεῖς καὶ πρὸς ἰσότητα δημοκρατικὴν ἀσυμμέτρους εἶναι. κόλασις γὰρ οὐκ ἦν ὁ ἐξοστρακισμός, ἀλλὰ παραμυθία φθόνου καὶ κουφισμὸς ἡδομένου τῷ ταπεινοῦν τοὺς ὑπερέχοντας καὶ τὴν δυσμένειαν εἰς ταύτην τὴν ἀτιμίαν ἀποπνέοντος.
Well then, they visited him with ostracism, curtailing his dignity and pre-eminence, as they were wont to do in the case of all whom they thought to have oppressive power, and to be incommensurate with true democratic equality. For ostracism was not a penalty, but a way of pacifying and alleviating that jealousy which delights to humble the eminent, breathing out its malice into this disfranchisement.
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