Letters

For our present difficulties require goodwill and humanity far more than dissension and malice, an excess of which certain persons turn to their advantage, pursuing their business[*](Antiatticista cites this passage under ἐργολάβος Bekker’s Anecdota 1. p. 94. 3-4.) to your detriment with the expectation of returns, of which I pray that their calculations may cheat them. If any one of you ridicules these warnings he must be filled with a profound simplicity. For if, observing that things have happened which no one could have expected, he imagines things could not happen now which have happened already before now, when the people were set at variance with those who spoke in their behalf by men suborned for the purpose, has he not taken leave of his senses?

If I were present in person I should be trying to explain these matters to you by word of mouth, but since I am in such a plight as I pray may be the lot of anyone who has uttered falsehoods against me to my ruin, I have sent my message in the form of a letter, in the first place, having supreme regard for your honor and your advantage and, in the second, because the same goodwill that I felt toward Lycurgus during his lifetime I believe it right to show that I feel also toward his sons.

If it has occurred to anyone that I have a great abundance[*](In this passage there is a running play of words based upon the common expression ἐκ τῆς περιουσίας, out of one’s abundance. Note περίεστι . . . ἐκ τοῦ περιόντος . . . περίεστι . . . περιγένοιτο) of troubles of my own, I should not hesitate to say to him that I am as much concerned to defend your interests and to forsake none of my friends as I am about my own deliverance. Therefore, it is not out of the abundance of my troubles that I do this, but, actuated by one and the same earnestness and conviction, I devote my efforts to furthering both these interests of mine and those of yours with a single purpose, and the abundance I possess is of such a kind as I pray may abound for those who plot any evil against you. And on these topics I have said enough.

This complaint, inspired by goodwill and affection, though now in outline only, I would gladly enlarge upon a little later in a long letter, which, if only I am alive, you may expect, unless justice shall be done me by you before that time, you who, O—what shall I say so as to seem neither to offend nor to fall short of the truth ?—you all too unfeeling men, who neither before the rest of the world nor before yourselves feel shame, who upon the same charges upon which you acquitted Aristogeiton have banished Demosthenes,

and the privileges which those who dare to set your authority at naught are permitted to have without your leave you do not grant to me, to enable me, if I can, by calling in the sums owing me and levying contributions[*](Harpocration cites this passage under the verb ἐρανίζω. Photius and the Etymologicum Magnum cite the verb only.) upon my friends, to adjust my obligations to you and not, with old age and exile as the guerdon of my past toils in your behalf, be seen wandering from place to place on alien soil, a common reproach to all who have wronged me.

Although it was my wish that my return home might come about by way of an ordinance[*](Cf. Dem. 18.13 ἐν ἐπηρείας τάξει καὶ φθόνου, by way of spite and jealousy. For the meaning cf. sect. 41 of this letter.) of gratitude and magnanimity on your part and that for myself I might secure a dismissal of the false charges unjustly lodged against me, asking only for immunity from imprisonment for such time as you have granted for the payment of the fine, yet these requests you do not grant and you demand, as it is reported to me, Well, who is preventing him from being here and transacting this business?

It is knowing how to feel shame, men of Athens, it is faring in a way unworthy of my public services in your behalf, and it is the loss of my property through those men on whose account I was persuaded in the first place to become surety for their payments in order that they might not have to pay double the sum of which they were unable to pay the original amount.[*](It was the law at Athens that the amount of a debt owed to the State should be doubled if not paid when due. Demosthenes had made a bad loan, which rendered it impossible to pay his fine of fifty talents.) From these men, could I but return with your goodwill, I might possibly recover part, even if not all, so as not to live sordidly the rest of my life, but if I come on such terms as those who talk in this way demand of me, I shall be the victim at one and the same time of ignominy, destitution and fear.

None of these considerations do you take into account but, grudging me the paltry words of a decree and an act of kindness,[*](See Dem. L. 3.39 by way of an ordinance of gratitude and magnanimity on your part.) you will allow me to perish, if it so happen, through your inaction, for I could appeal to no others but you. In that day you will say that I have been shamefully mistreated, I know for a certainty, when it will do neither you nor myself any good, for assuredly you do not expect that I have funds apart from my real and personal property, from which I am separated; the rest of my assets I wish to assemble if in a spirit of humanity instead of spitefulness you will but give me leave to attend to this business unmolested.[*](Demosthenes was condemned to be held in prison until his fine should be paid; he insists that he must enjoy liberty if he is to collect the funds necessary for payment.)

Neither will you ever show that I received money from Harpalus, for neither was I tried and proved guilty nor did I take money, and if you are looking for excuse to the notorious decision of the Council or to the Areopagus,[*](According to Plut. Dem. 26, the orator himself moved that the charges should be referred to the Areopagus, which promptly condemned him.) recall to mind the trial of Aristogeiton[*](Aristogeiton was acquitted, according to Demosthenes, upon the same evidence. See Dem. L. 3.37.) and hide your heads in shame[*](Eight references to this passage may be found in Walz’s Rhetores Graeci, which has an index.); because I have no milder injunction for those who have committed this offence against me.

For surely you will not claim it was just, after information was laid in the very same words by the same Council, for that man to be exonerated and me to be ruined; you are not so void of reason. For I do not deserve it; I am not that kind of a person nor worse than he, though I am unfortunate, thanks to you, I admit, for why not unfortunate when on top of my other calamities I must compare myself with Aristogeiton, and to make matters worse, a ruined man with one who has secured acquittal?

And do not assume from these words that it is anger that moves me, because I could not feel that way toward you. To those who are wronged, however, it brings a certain relief to tell their sorrows, just as it relieves those in pain to moan, because toward you I feel as much goodwill as I would pray you might have toward me. I have made this plain in everything and shall continue to do so,

for I have been resolved from the beginning that it is the duty of every man in public life, if only he be a fair-minded citizen, so to feel toward all his fellow-citizens as children ought to feel toward their parents, and, while praying that he may find them perfectly reasonable, yet to bear with them in a spirit of kindliness as they are[*](This advice for children was possibly a commonplace. It is voiced by Epicurus, Vatican Collection 62.); because defeat under such circumstances is judged among right-minded men to be an honorable and befitting victory. Farewell.