Against Leptines

What is my evidence? Lysimachus,[*](Son of Aristides the just, pensioned for his father’s merits.) only one of the worthies of that day, received a hundred roods of orchard in Euboea and a hundred of arable land, besides a hundred minas of silver and a pension of four drachmas a day. And the decree in which these gifts are recorded stands in the name of Alcibiades. For then our city was rich in lands and money, though now—she will be rich some day[*](A euphemism for she is poor.); for I must put it in that way to avoid anything like obloquy. Yet today who, think you, would not prefer a third of that reward to mere immunity? To prove the truth of my words, please take the decree.

[The decree is read]

Now this decree, Athenians, proves that your ancestors, like yourselves, were accustomed to honor good men; if they used different methods from ours today, that is another matter. So even if we should admit that neither Lysimachus nor anyone else gained anything from our ancestors, does that make it any fairer in us to rob the men whom we have just rewarded?

For there is nothing outrageous in withholding what one never dreamed of giving; but it is an outrage to give and afterwards take back one’s gift, with no fault alleged. Prove to me that our ancestors ever took back the gifts they had bestowed, and you too have my leave to do the same, though the disgrace remains none the less; but if no one can cite an instance from the whole course of our history, why is such a precedent to be set in our generation?

Again, men of Athens, you must also consider well and carefully the fact that you have come into court today, sworn to give your verdict according to the laws, not of Sparta or Thebes, nor those of our earliest ancestors, but those under which immunities were granted to the men whom Leptines is now trying to rob by his law; and where there are no statutes to guide you, you are sworn to decide according to the best of your judgement. So far, so good. Then you must apply these principles to the law as a whole.

Is it right, Athenians, to honor your benefactors? It is. Well then, is it right to allow a man to keep what has once been given him? It is. Then, to observe your oaths, act on that principle yourselves; resent the imputation that your ancestors acted otherwise; and as for those who cite such instances, alleging that your ancestors rewarded no man for great benefits received, look upon them as both knaves and dullards—knaves, because they falsely charge your ancestors with ingratitude; fools, because they do not see that were the charge proved to the hilt, it would better become them to deny than to repeat it.

Now I expect that another argument of Leptines will be that his law does not deprive the recipients of their inscriptions and their free maintenance, nor the State of the right to confer honor on those who deserve it, but that it will still be in your power to set up statues and grant maintenance and anything else you wish, except this one privilege. But with respect to the powers that he will pretend to leave to the State, I have just this to say. As soon as you take away one of the privileges you have already granted, you will shake the credit of all the rest. For how can the grant of a statue or of free maintenance be more indefeasible than that of an immunity, which you will seem to have first given and then taken away?