in which lies our best hope for the future. And what is this? It is that
you are in your present plight because you do not do any part of your
duty, small or great; for of course, if you were doing all that you should
do, and were still in this evil case, you could not even hope for any
improvement. As it is, Philip has conquered your indolence and your
indifference; but he has not conquered Athens. You have not been
vanquished--you have never even stirred. {6} [Now if it was admitted by us
all that Philip was at war with Athens, and was transgressing the Peace, a
speaker would have to do nothing but to advise you as to the safest and
easiest method of resistance to him. But since there are some who are in
so extraordinary a frame of mind that, though he is capturing cities,
though many of your possessions are in his hands, and though he is
committing aggressions against all men, they still tolerate certain
speakers, who constantly assert at your meetings that it is some of _us_
who are provoking the war, it is necessary to be on our guard and come to
a right understanding on the matter. {7} For there is a danger lest any
one who proposes or advises resistance should find himself accused of
having brought about the war.]

[Well, I say this first of all, and lay it down as a principle, that if it
is open to us to deliberate whether we should remain at peace or should go
to war ...]

{8} Now if it is possible for the city to remain at peace--if the decision
rests with us (that I may make this my starting-point)--then, I say that
we ought to do so, and I call upon any one who says that it is so to move
his motion, and to act and not to defraud us.[n] But if another with
weapons in his hands and a large force about him holds out to you the
_name_ of peace, while his own acts are acts of war, what course remains
open to us but that of resistance? though if you wish to profess peace in