man is tyrant, in whose keeping and in his alone the law resides, and in that case equality is at an end. But when the laws are written down, rich and poor alike have equal justice, and[1] it is open to the weaker to use the same language to the prosperous when he is reviled by him, and the weaker prevails over the stronger if he have justice on his side. Freedom's mark is also seen in this: "Who[2] hath wholesome counsel to declare unto the state?" And he who chooses to do so gains renown, while he, who hath no wish, remains silent. What greater equality can there be in a city? Again, where the people are absolute rulers of the land, they rejoice in having a reserve of youthful citizens, while a king counts[3] this a hostile element, and strives to slay the leading men, all such as he deems discreet, for he feareth for his power. How then can a city remain stable, where one cuts short all[4] enterprise and mows down the young like meadow-flowers in spring-time? What boots it to acquire wealth and livelihood for children, merely[5] to add to the tyrant's substance by one's toil? Why train up virgin daughters virtuously in our homes to gratify a tyrant's whim, whenso he will, and cause tears to those who rear them? May my life end if ever my children are to be wedded by violence! This bolt I launch in answer to thy words. Now say, why art thou come? what needest thou of this land? Had not thy city sent thee, to thy cost hadst thou come with thy outrageous utterances; for it is the herald's duty to tell the message he is bidden and hie him back in haste. Hence-
- ↑ Nauck omits lines 435, 436, as they are not given by Stobæus in quoting the passage.
- ↑ A reference to the question put by the herald in the Athenian ἐκκλησία, Τίς ἀγορεύειν βούλεται; It here serves as a marked characteristic of democracy.
- ↑ The words ἐχθρὸν . . . ἀρίστους are regarded by Nauck as spurious.
- ↑ i.e. τόλμας, for which Prinz suggests κλῶνας.
- ↑ Kirchhoff rejects this line.
