On the Mysteries (93-118)

—it being laid down by law that any defaulting tax farmer may be so punished by the Council—he retired into exile. Owing, however, to the fact that you decided to apply only those laws passed since the archonship of Eucleides, Cephisius considers himself entitled to keep his profits from your lands. He is no longer an exile, but a citizen: no longer an outcast without rights, but an informer—and all because you are applying only the revised laws.

Then there is Meletus here. Meletus arrested Leon[*] under the Thirty, as you all know; and Leon was put to death without a trial. But we find it laid down that there shall be no distinction between the principal who plans a crime and the agent who commits it; the law not only existed in the past, but still exists and is still enforced because of its fairness. Quite so; but Leon’s sons cannot prosecute Meletus for murder, because only laws passed since the archonship of Eucleides can be enforced. The fact of the arrest, of course, is not denied, even by Meletus himself.[*]

Then Epichares here, an utter blackguard, and proud of it, a man who does his best not to let his own bygones be bygones—friend Epichares served on the Council under the Thirty. And yet what does the law upon the stone in front of the Council-chamber say? Whosoever shall hold a public office after the suppression of the democracy may be slain with impunity. No taint shall rest upon his slayer, and he shall possess the goods of the slain. Thus as far as Solon’s law is concerned, Epichares, it is clear that anyone can kill you here and now without defiling his hands.

Kindly read the law from the stone

Law.—[*] Enacted by the Council and People. Prytany of the tribe Aeantis. Secretary: Cleigenes. President: Boethus. The enactment following was framed by Demophantus and his colleagues. The date of this decree is the first sitting of the Council of Five Hundred, chosen by lot, at which Cleigenes acted as Secretary.
If anyone shall suppress the democracy at Athens or hold public office after its suppression, he shall become a public enemy and be slain with impunity; his goods shall be confiscated and a tithe given to the Goddess.

No sin shall he commit, no defilement shall he suffer who slays such an one or who conspires to slay him. And all the Athenians shall take oath by tribes and by demes over a sacrifice without blemish to slay such an one. And this shall be the oath: If it be in my power, I will slay by word and by deed, by my vote and by my hand, whosoever shall suppress the democracy at Athens, whosoever shall hold any public office after its suppression, and whosoever shall attempt to become tyrant or shall help to instal a tyrant. And if another shall slay such an one, I will deem him to be without sin in the eyes of the gods and powers above, as having slain a public enemy. And I will sell all the goods of the slain and will give over one half to the slayer, and will withhold nothing from him.

And if anyone shall lose his life in slaying such an one or in attempting to slay him, I will show to him and to his children the kindness which was shown to Harmodius and Aristogeiton and to their children. And all oaths sworn at Athens or in the army[*] or elsewhere for the overthrow of the Athenian democracy I annul and abolish. All the Athenians shall take this oath over a sarifice without blemish, as the law enjoins, before the Dionysia. And they shall pray that he who observes this oath may be blessed abundantly: but that he who observes it not may perish from the earth, both he and his house.

Well, Mr. Informer, is this law in force? Yes or no, you practised villain?[*] No; and the reason for that is of course that only laws passed after the archonship of Eucleides can be applied. That is how you come to be walking about this city alive—hardly the fate which you deserved after making a living as a common informer under the democracy, and becoming the tool of the Thirty under the oligarchy to avoid having to disgorge your profits.

But that is not enough. You actually talk to me of my intrigues![*] You actually hold others up to censure— you, who had not the decency to confine your own intrigues to but a single admirer, but welcomed the entire world for next to nothing, as the court knows, and supported yourself by vice, your villainous appearance notwithstanding.

But yet, although your laws deny him even the right of defending himself,[*] the fellow has the impudence to accuse others. Really, gentlemen, as I sat watching him make his speech for the prosecution, I quite thought that I had been arrested and put on trial by the Thirty. Who would have prosecuted, if I had found myself in court in those days? Epichares, none other. There he would have been, ready with a charge, unless I bought him off. And here he is once more. Who, again, but Charicles[*] would have cross-examined me? Tell me Andocides, he would have asked, did you go to Decelea[*] and occupy it as a menace to your country? I did not. Well, did you lay Attica waste and pillage your fellow Athenians by land or by sea? No. Then at least you fought Athens at sea,[*] or helped to demolish her walls or put down her democracy, or reinstalled yourself by force?[*]No, I have done none of those things either. Then do you expect to escape the fate of so many others?

Do you not agree, gentlemen, that that is just how I would have been treated for remaining loyal to you, had I fallen into the clutches of the Thirty? Then will it not be a travesty of justice if a man whom the Thirty would have put to death, as they did others, for failing to commit any act of disloyalty to Athens, is not to be acquitted when tried before you whom he refused to wrong? Such a thing would be an outrage. It would make acquittal next to impossible in any case whatsoever.

The truth is, gentlemen, that although the prosecution may have availed themselves of a perfectly valid law in lodging their information against me, they based their charge upon that old decree which is concerned with an entirely different matter. So if you condemn me, beware: you will find that a host of others ought to be answering for their past conduct with far more reason than I. First there are the men who fought you, with whom you swore oaths of reconciliation: then there are the exiles whom you restored: and finally there are the citizens whose rights you gave back to them. For their sakes you removed stones of record, annulled laws, and cancelled decrees; and it is because they trust you that they are still in Athens, gentlemen.

What, do you imagine, will they presume their own position to be, if they find that you are allowing prosecutions for past conduct? Will any of them be ready to stand trial for his past conduct? Yet enemies and informers will spring up right and left, ready to bring every man of them into court.

Today both parties have come to listen, but from very different motives. One side wants to know whether they are to rely upon the laws as they now stand and on the oaths which you and they swore to one another; while the others have come to sound our feelings, to find out whether they will be given complete licence to fill their pockets by indictments,or informations, maybe, or arrests. Thus the truth the matter is, gentlemen, that although it is my life alone which is at stake in this trial, your verdict will decide for the public at large whether they are to put faith in your laws, or whether, on the other hand, they must choose between buying off informers and quitting Athens as fast as they can.

Your measures for reuniting Athens, gentlemen, have not been wasted; they were appropriate, and they were sound policy. To convince you of this, I wish to say a few words with regard to them. Those were dark days for Athens when the tyrants ruled her and the democrats were in exile. But, led by Leogoras, my own great-grandfather, and Charias, whose daughter bore my grandfather to Leogoras, your ancestors crushed the tyrants near the temple at Pallene,[*] and came back to the land of their birth. Some of their enemies they put to death, some they exiled, and some they allowed to live on in Athens without the rights of citizens.

Later the Great King invaded Greece. As soon as our fathers saw what an ordeal faced them and what vast forces the King was assembling, they decreed that exiles should be restored and disfranchised citizens reinstated, that these too should take their part in the perilous struggle for deliverance. After passing this decree, and exchanging solemn pledges and oaths, they fearlessly took up their stand as the protectors of the whole of Greece, and met the Persians at Marathon; for they felt that their own valour was itself a match for the enemy hordes. They fought, and they conquered. They gave back Greece her freedom, and they delivered Attica, the land of their birth.

After their triumph, however, they refused to revive old quarrels. And that is how men who found their city a waste, her temples burnt to the ground, and her walls and houses in ruins, men who were utterly without resources,[*] brought Greece under their sway and handed on to you the glorious and mighty Athens of today—by living in unity. Long afterwards you in your turn had to face a crisis just as great[*];

and by deciding to restore your exiles and give back their rights to the citizens who had lost them you showed that you still had the noble spirit of your forefathers. What, then, have you still to do to equal them in generosity? You must refuse to cherish grievances, gentlemen, remembering that Athens had far less in the old days upon which to build her greatness and prosperity. The same greatness and prosperity are hers still, were only we, her citizens, ready to control our passions and live in unity.

The prosecution have also accused me in connexion with the suppliant’s bough. They allege that it was I who placed it in the Eleusinium,[*] and that under ancient law the penalty for doing such a thing during the Mysteries is death. The impudence of it! They resort to a ruse for my undoing, but will not leave well alone when their plot proves a failure. They proceed to bring a formal accusation against me in spite of it.

It was on our return from Eleusis, after the information had already been lodged against me.[*] The Basileus appeared before the Prytanes to give the usual report on all that had occurred during the performance of the ceremonies there. The Prytanes said that they would bring him before the Council, and told him to give Cephisius and myself notice to attend at the Eleusinium, as it was there that the Council was to sit in conformity with a law of Solon’s, which lays down that a sitting shall be held in the Eleusinium on the day after the Mysteries. We duly attended;

and when the Council had assembled, Callias, son of Hipponicus, who was wearing his ceremonial robes,[*] rose and announced that a suppliant’s bough had been placed on the altar. He displayed this bough to the Council. Thereupon the herald[*] called for the person responsible. There was no reply, although I was standing close by and in full view of Cephisius. When no one replied, and Eucles here, who had come out to inquire, had disappeared inside once more—but call him. Now, Eucles, testify whether these facts are correct to start with.

Evidence

The truth of my account has been attested and it seems to me to contradict the prosecution’s story flatly. The prosecution, you may remember, alleged that the Two Goddesses themselves infatuated me and made me place the bough on the altar in ignorance of the law, in order that I might be punished. But I maintain, gentlemen, that even if every word of the prosecution’s story is true, it was the Goddesses themselves who saved my life.

Suppose that I laid the bough there, and then failed to answer the Herald. Was it not I myself who was bringing about my doom by putting the bough on the altar? And was it not a piece of good fortune, my silence, that saved me, a piece of good fortune for which I clearly had the Two Goddesses to thank? Had the Goddesses desired my death, I ought surely to have confessed that I had laid the bough there, even though I had not done so. As it was, I did not answer, nor had I placed the bough on the altar.

When Eucles informed the Council that there had been no response, Callias rose once more and said that under an ancient law, as officially interpreted on a former occasion by his father, Hipponicus, the penalty for placing a bough in the Eleusinium during the Mysteries was instant death. He added that he had heard that it was I who had put it there. Thereupon Cephalus here leapt to his feet and cried:

Callias, you impious scoundrel, first you are giving interpretations, when you have no right to do such a thing as a member of the Ceryces.[*] Then you talk of an ‘ancient law,’ when the stone at your side lays down that the penalty for placing a bough in the Eleusinium shall be a fine of a thousand drachmae. And lastly, who told you that Andocides had put the bough there? Summon him before the Council, so that we too may hear what he has to say. The stone was read, and Callias could not say who his informant was. It was thus clear to the Council that he had put the bough there himself.

And now, gentlemen, you would perhaps like to know what motive Callias had in putting the bough on the altar. I will explain why he tried to trap me. Epilycus, son of Teisander, was my uncle, my mother’s brother.[*] He died in Sicily without male issue, but left two daughters who ought now to have passed to Leagrus and myself.[*]

His private affairs were in confusion. The tangible property which he left did not amount to two talents, while his debts came to more than five. However, I arranged a meeting with Leagrus[*] before our friends and told him that this was the time for decent men to show their respect for family ties.