Let us just see, gentlemen, whether anything of this kind has ever happened in Greece before. A man marries a wife, and then marries the mother as well as the daughter. The mother turns the daughter out. Then, while living with the mother, he wants to marry the daughter of Epilycus, so that the granddaughter can turn the grandmother out. Why, what ought his child to be called?

Personally, I do not believe that there is anyone ingenious enough to find the right name for him. There are three women with whom his father will have lived: and he is the alleged son of one of them, the brother of another, and the uncle of the third. What ought a son like that to be called? Oedipus, Aegisthus, or what?

As a matter of fact, I want to remind you briefly, gentlemen, of a certain incident connected with Callias. As you may remember, when Athens was mistress of Greece and at the height of her prosperity, and Hipponicus was the richest man in Greece, a rumour with which you are all familiar was on the lips of little children and silly women throughout the city: Hipponicus, they said, has an evil spirit in his house, and it upsets his books.Lit. his table, with a play on τράπεζα meaning a bank. The pun cannot be rendered exactly in English. You remember it, gentlemen.

Now in what sense do you think that the saying current in those days proved true? Why, Hipponicus imagined that he had a son in his house; but that son was really an evil spirit, which has upset his wealth, his morals, and his whole life. So it is as Hipponicus’ evil spirit that you must think of Callias.

Now take my other accusers, Callias’ partners, who have helped to institute this trial and have financed the prosecution. Why, I ask, did it never strike them that I was committing sacrilege during the three years which I have spent in Athens since my return from Cyprus? I initiated A— from Delphi and other friends of mine besides from outside Attica, and I frequented the Eleusinium and offered sacrifices, as I consider I have a perfect right to do. Yet so far from prosecuting, they actually proposed me for public services, first as GymnasiarchOne of the ἐγκύκλιοι λῃτουργίαι which recurred annually. Citizens owning property to the value of three talents or over were liable to them. Other such liturgies were the χορηγία, λαμπαδαρχία, ἀρχεθεωρία, ἑστίασις. The various tribes selected suitable persons to perform them from among their members. The γυμνασιαρχία is practically identical with the λαμπαδαρχία. It involved the provision of torches for the great torch-race at the festival of Hephaestus and the training of the runners. The expense was considerable; Isaeus classes the γυμνασιαρχία with the χορηγία, and puts the cost at twelve minae. at the Hephaestia, then as head of the state deputation to the Isthmus and to Olympia,Another regular liturgy. State deputations were always sent to the great games (Olympian, Isthmian, Pythian, Nemean). These were headed by an ἀρχεθέωρος who was responsible for their management. He also bore a considerable part of the expense. The state contributed a certain amount; but the ἀρχεθέωρος was expected to see that the deputation was as impressive as possible. Andocides must have gone to Olympia in 400, as this was the first year in which the games were held after his return to Athens. The ἀρχεθεωρία to the Isthmian Games will then fall in 402. and finallyas Treasurer of the Sacred Monies on the Acropolis.There were ten ταμίαι τῆς θεοῦ, and ten ταμίαι τῶν ἄλλων θεῶν, chosen annually by lot from the wealthiest class of citizens. The treasury of both boards was in the Opisthodomus of the Parthenon. Andocides may have been a member of either. Today, on the other hand, I commit a sacrilege and a crime by entering a temple.

I will tell you the reason for this change of front. Last year and the year before our honest Agyrrhius here was chief contractor for the two per cent customs duties.Levied on all imports and exports at Peiraeus. He farmed them for thirty talents, and the friends he meets under the poplarApparently a well-known spot. It is not mentioned elsewhere. all took shares with him. You know what they are like; it is my belief that they meet there for a double purpose: to be paid for not raising the bidding, and to take shares in taxes which have been knocked down cheap.

After making a profit of six talents, they saw what a gold-mine the business was; so they combined, gave rival bidders a percentage, and again offered thirty talents. There was no competition; so I went before the Council and outbid them, until I purchased the rights for thirty-six talents. I had ousted them. I then furnished you with sureties, collected the tax, and settled with the state. I did not lose by it, as my partners and I actually made a small profit. At the same time I stopped Agyrrhius and his friends from sharing six talents which belonged to you.

They saw this themselves, and discussed the situation. This fellow will not take any of the public money himself, they argued, and he will not let us take any either. He will be on the watch and stop our sharing what belongs to the state; and furthermore, if he catches any of us acting dishonestly, he will bring him into the public courts and ruin him. He must be got rid of at all costs.

The prosecution were bound to behave thus, gentlemen; but you must do the opposite: for I should be happy to see you with as many men as possible like myself and to see my accusers stamped out of existence, or at least confronted by those who will not countenance their activities. Such men should show themselves staunch and impartial champions of your interests, and they will be able to serve you well, if they are willing to do so. I for one promise you either to put a stop to the practices of the prosecution and render them better citizens, or to bring such of them as are guilty of criminal behaviour into court and have them punished.