Philippic 4

Therefore, just as each one of us has a parent, so ought we to regard the collective citizens as the common parents of the whole State, and so far from depriving them of anything that the State bestows, we ought, if there were no such grant, to look elsewhere for means to save any of their wants from being overlooked.

So then, if the wealthy would accept this principle, I think they would be doing not only what is fair, but also what is expedient; for to deprive one citizen of necessaries is to make many of them unite in disaffection towards the government. I would also counsel the poorer classes to abolish the grievance which makes the propertied class discontented with the system, and gives them just cause for assailing it.

I proceed, in the same way as before, to state the case for the rich, and I shall not shrink from speaking the truth. For I cannot imagine anyone, or at least any Athenian, so obdurate and cruel-hearted as to feel annoyed when he sees the poor and those who lack necessaries receiving these boons.

But where does our practice break down, and where lies the grievance? It is when the rich see certain persons transferring this usage from public moneys to private property; when the speaker is raised to instant greatness among you and even to immortality, as far as his privilege can secure it; and when your shouts of open approval are contradicted by your secret vote.[*](The recognized appropriation of public money for the Theoric Fund is imitated by demagogues, who prosecute the rich in order that their fines and confiscations may be used for similar benefits. The demagogue thus acquires undue influence and, being privileged, is unassailable. Meanwhile the people, sitting as a jury, applaud the rich man when he skilfully defends his rights, but cast their votes against him.)