therefore told the Senate that I knew the men who did the act; that, while we were at a banquet, Euphiletus suggested this scheme, which was not carried out then on account of my opposition; but that later, when I had fallen from my horse in the Cynosarges, and had broken my collar-bone and cut my head, so that I had to be carried home on a stretcher, Euphiletus, seeing my condition, told his confederates that I had agreed to coöperate with them and would mutilate the Hermes by the Phorbanteum. Thus did he deceive them. Yet on that very account the Hermes near my father's house, dedicated by the Aegean tribe, is, as you all know, the only one in Athens not mutilated; for that task, as Euphiletus told his companions, was assigned to me. When they found this out, they were furious, because I knew of the deed without having had a hand in it. On the following day Meletus and Euphiletus came to me and said: "We have done the deed, Andocides. And if you think fit to remain silent, you will have our friendship as heretofore; otherwise our enmity will be more effectual than any friendship you can make by betraying us." Thereupon I told them that I considered Euphiletus a villain, and that they ought to feel furious, not because I knew it, but because they had done the abominable deed. In support of this statement I gave my own slave for the torture, to prove that I had been ill and unable even to leave my bed; and the Presidents received the female slaves for examination in the house from which the conspirators set forth to begin their work. After the Senate and the commission of inquiry found out that everything was just as I had stated, they summoned Diocleides. No words were wasted. He at once admitted that he had lied, and asked to be spared on condition of revealing the men who had put him up to it. He said they were Alcibiades of the deme of Phegeus and Amiantus from Aegina; both of whom fled in fear. After you had heard this you imprisoned Dio

cleides and put him to death, but delivered my relatives from destruction - all on my account. Moreover you allowed the exiles to return; and you yourselves were freed from great dangers and evils.

Wherefore, judges, you ought to pity me in my misfortune; nay, you ought to hold me in honor for what I have done. When Euphiletus proposed the most traitorous of all compacts, I opposed him, and upbraided him as he deserved. Yet I concealed the crime of the conspirators, even when some were put to death and others driven into exile through the information laid by Teucrus. Only after we were imprisoned and on the point of being put to death through the instrumentality of Diocleides, did I denounce the four conspirators - Panaetius, Diacritus, Lysistratus, and Chaeredemus. These men, I admit, were driven into exile on my account. But my act saved my father, my brother-inlaw, three cousins, and seven other relatives, all of whom were about to suffer an unjust death. These now behold the light of day on my account, and they frankly admit it. Moreover, the man who threw the whole city into confusion and involved it in the greatest dangers has been convicted. Finally you have been delivered from great dangers and freed from suspicion, one against another.

Recall now, judges, whether I speak the truth, and do those of you who know, enlighten the rest. And do you, clerk, call the persons themselves who were released through me; for they know and can tell you best. This is so, judges; as they will come up and testify as long as you care to listen. . .

And now, gentlemen, when you are about to pronounce final judgment, there are certain things that you should call to mind. Remember that you now enjoy among all the Greeks the enviable reputation of being not only brave on the field of battle, but wise in the council chamber, since

you attend not so much to the punishment of past misdeeds as to the future security of the State and the concord of its citizens. Other States as well as ours have had their share of evils. But the peaceful settlement of civil discord is the triumph of the best and wisest peoples. Since, then, you have the admiration of all nations, hostile as well as friendly, take care that you do not deprive your city of its fair fame, or create the impression that your success is due rather to chance than deliberation.

I ask you further to have the same opinion of me that you have of my ancestors. Give me the chance to follow their example. They occupy a place in the memory of their countrymen by the side of the greatest benefactors of the State. They served their country nobly and well, chiefly through good will to you, and with the further purpose that, if ever they or their descendants should fall into misfortune, they might find favor and pardon with you. Forget them not; for once their meritorious deeds served our city in a time of need. When our navy was annihilated at Aegospotami, and many were bent on the destruction of Athens, the Spartans decided to save the city through respect for the memory of those men who had fought for the liberty of all Greece. Since, then, our city was saved through the merits of my ancestors; for to the deeds that saved our city my ancestors contributed no small part. Share with me, then, the salvation that you received from the Greeks.

Consider, also, if you save me, what manner of citizen you will have in me. Once rich and affluent, I have been reduced to penury and want through no fault of mine, but through calamities that befell our city. Since then I have earned my livelihood in an honest way, toiling with my hands and brain. Many friends I have, too; among them kings and great men of the world, whose friendship you will share with me.

If, on the other hand, you destroy me, there will be no one left to perpetuate our name and family. And yet the house of Andocides and Leogoras is no disgrace to Athens. But great will be the disgrace if I am in exile, and Cleophon, the lyremaker, dwells in the house of my fathers a house whose walls are decked with trophies taken by my ancestors from the enemies of their country.

Though my ancestors be dead, let their memory still live, and fancy that you see their shades solemnly pleading in my behalf. For whom else have I to plead for me? My father? He is dead. Brothers? I have none. Children? None have yet been born to me.

Το

Do you, then, be to me father, brother, children. you I flee for refuge; you I supplicate and beseech. Turn then, in supplication to yourselves, and grant me life and safety.

LYSIAS

Lysias, while he never attained Athenian citizenship, resided most of his life at Athens, and took an important and intimate part in the affairs of that city while it was a democracy. The ancient historians place his birth at 459 B. C., and his death at 378 B. C., but modern critics would place his birth at about 440 B. C., and his death at 380 B. C. Thirty-four orations are ascribed to Lysias, but the authenticity of several of them is questionable. His style is simple and clear, at the same time possessing force and vividness of expression.

The oration here given was delivered in Athens in 403 B. C., and is considered the best of his speeches that have come down to us. Eratosthenes was one of the Thirty Tyrants who decreed the death of the brother of Lysias.

Against Eratosthenes (403 B. C.). It is an easy matter, O Athenians, to begin this accusation. But to end it without doing injustice to the cause will be attended with no small difficulty. For the crimes of Eratosthenes are not only too atrocious to describe, but too many to enumerate. No exaggeration can exceed, and within the time assigned for this discourse it is impossible fully to represent them. This trial, too, is attended with another singularity. In other causes it is usual to ask the accusers: "What is your resentment against the defendants?" But here you must ask the defendant: "What was your resentment against your country? What malice did you bear your fellow citizens? Why did you rage with unbridled fury against the state itself?"

The time has now indeed come, Athenians, when, insensible to pity and tenderness, you must be armed with just severity against Eratosthenes and his associates. What avails it to have conquered them in the field, if you be overcome by them in your councils? Do not show them more favor for what they boast they will perform, than resentment for what they have already committed. Nor, after having been at so much pains to become masters of their persons, allow them to escape without suffering that punishment which you once sought to inflict; but prove yourselves worthy of that good fortune which has given you power over your enemies.

The contest is very unequal between Eratosthenes and you. Formerly he was both judge and accuser; but we, even while we accuse, must at the same time make our defense. Those who were innocent he put to death without trial. To those who are guilty we allow the benefit of law, even though no adequate punishment can ever be inflicted. For should we sacrifice them and their children, would this compensate for the murder of your fathers, your sons, and your brothers? Should we deprive them of their property, would this indemnify the individuals whom they have beggared, or the State