first, that the people are the sum total, and the oligarchy merely a fraction; next, that rich men are the best trustees of the aggregate wealth existing in the community,—intelligent men, the best counsellors,—and the multitude, the best qualified for hearing and deciding after such advice. In a democracy, these functions, one and all, find their proper place. But oligarchy, though imposing on the multitude a full participation in all hazards, is not content even with an exorbitant share in the public advantages, but grasps and monopolizes the whole for itself.[279] This is just what you young and powerful men are aiming at, though you will never be able to keep it permanently in a city such as Syracuse. Be taught by me, or at least alter your views, and devote yourselves to the public advantage of our common city. Desist from practising, by reports such as these, upon the belief of men who know you too well to be duped. If even there be any truth in what you say, and if the Athenians _do_ come, our city will repel them in a manner worthy of her reputation. She will not take you at your word, and choose _you_ commanders, in order to put the yoke upon her own neck. She will look for herself, construe your communications for what they really mean, and, instead of suffering you to talk her out of her free government, will take effective precautions for maintaining it against you.” [275] Thucyd. vi, 36-40. I give the substance of what is ascribed to Athenagoras by Thucydidês, without binding myself to the words. [276] Thucyd. vi, 36. τοὺς δ’ ἀγγέλλοντας τὰ τοιαῦτα καὶ περιφόβους ὑμᾶς ποιοῦντας τῆς μὲν τόλμης οὐ θαυμάζω, τῆς δὲ ἀξυνεσίας, εἰ μὴ οἴονται ἔνδηλοι εἶναι. [277] Thucyd. vi, 38. Ἀλλὰ ταῦτα, ὥσπερ ἐγὼ λέγω, οἵ τε Ἀθηναῖοι γιγνώσκοντες, τὰ σφέτερα αὐτῶν, εὖ οἶδ’ ὅτι, σῴζουσι, καὶ ἐνθένδε ἄνδρες οὔτε ὄντα, οὔτε ἂν γενόμενα, λογοποιοῦσιν. Οὓς ἐγὼ οὐ νῦν πρῶτον, ἀλλ’ ἀεὶ ἐπίσταμαι, ἤτοι λόγοις γε τοιοῖσδε, καὶ ἔτι τούτων κακουργοτέροις, ἢ ἔργοις, βουλομένους καταπλήξαντας τὸ ὑμέτερον πλῆθος αὐτοὺς τῆς πόλεως ἄρχειν. Καὶ δέδοικα μέντοι μήποτε πολλὰ πειρῶντες καὶ κατορθώσωσιν, etc. [278] Thucyd. vi, 39. φήσει τις δημοκρατίαν οὔτε ξυνετὸν οὔτ’ ἴσον εἶναι, τοὺς δ’ ἔχοντας τὰ χρήματα καὶ ἄρχειν ἄριστα βελτίστους. Ἐγὼ δέ φημι πρῶτα μὲν, δῆμον ξύμπαν ὠνομάσθαι, ὀλιγαρχίαν δὲ μέρος· ἔπειτα, ~φύλακας μὲν ἀρίστους εἶναι χρημάτων τοὺς πλουσίους~, βουλεῦσαι δ’ ἂν βέλτιστα τοὺς ξυνετοὺς, κρῖναι δ’ ἂν ἀκούσαντας ἄριστα τοὺς πολλούς· καὶ ταῦτα ὁμοίως καὶ κατὰ μέρη καὶ ξύμπαντα ἐν δημοκρατίᾳ ἰσομοιρεῖν.