On His Return (6-16)

and that while those who make the fewest mistakes are the luckiest, those who repent of them soonest show most good sense. Nor is this the peculiar lot of some men only; it is the common fate of humanity to make mistakes and suffer misfortune. So do but remember the frailty of man in passing judgement upon me, gentlemen, and your feelings for me will be more kindly. Indeed I do not deserve ill-will so much as sympathy for the past.

Owing to—shall I say my own youthful folly, or the influence of others who persuaded me into such a piece of madness?[*]—I was luckless enough to be forced to choose between two of the most painful alternatives imaginable. On the one hand, I could refuse to disclose the authors of the outrage. In that case I not only trembled for my own fate, but caused the death of my father, who was entirely innocent, as well as my own—he was inevitably doomed, if I refused to speak. On the other hand, I could purchase my own life and liberty and avoid becoming my father’s murderer—and what would a man not bring himself to do to escape that?—but only by turning informer.

Of the alternatives before me, then, I chose that which meant years of sorrow for myself, but immediate release for you from the distress of the moment. Remember your peril: remember your helplessness: remember how you stood in such fear of one another that you ceased going abroad even into the Agora, because you each expected arrest.[*] That such a state of things should have occurred at all proved to be due only in small part to me; that it ended, on the other hand, proved to be due to me alone.

Notwithstanding, I have never succeeded in being anything save the unluckiest man alive; for when Athens was heading for this disaster, no one came near suffering the sorrows which I suffered: and when she was once more regaining her security, I was of all men the most to be pitied. The desperate distress of Athens could be remedied only at the cost of my good name: so that your deliverance meant my own ruin. It is your gratitude, therefore, not your scorn that I deserve for my sufferings.

At the time I needed none to remind me of my plight—partly through my own folly, partly through the force of circumstances, nothing was wanting to complete my misery and my disgrace—and I saw that you would be best pleased were I to adopt that mode of life and that place of residence which would enable me to remain furthest from your sight.[*] Eventually, however, as was only natural, I was seized with a longing for the old life as a citizen among you which I had abandoned for my present place of exile; and I decided that I should be best advised either to have done with life or to render this city such a service as would dispose you to let me at last resume my rights as your fellow.

From that moment I have been reckless of both life and goods when called upon for a perilous venture. In fact, I at once proceeded to supply your forces in Samos with oar-spars—this was after the Four Hundred had seized power at Athens[*]—since Archelaus[*] had hereditary connexions with my family and offered me the right of cutting and exporting as many as I wished.[*] And not only did I supply the spars; I refused to charge more for them than they had cost me, although I might have obtained a price of five drachmae apiece. In addition, I supplied corn and bronze.

Thus equipped, the forces in Samos went on to defeat the Peloponnesians at sea[*]; and it was they, and they alone who saved Athens at the time. Now if those heroes rendered you true service by their deed, I may fairly claim that that service was in no small degree due to me. Had that army not been furnished with supplies just then, they would have been fighting not so much to save Athens as to save their own lives.

In these circumstances, I was not a little surprised at the situation which I found at Athens. I returned thither fully expecting the congratulations of the city on the active way in which I had displayed my devotion to your interests. Instead, directly they learned of my arrival, certain of the Four Hundred sought me out, arrested me, and brought me before the Council.[*]

Whereupon Peisander[*] at once came up, took his stand beside me, and cried: Gentlemen, I hereby denounce this man as having supplied corn and oar-spars to the enemy. Then he went on to tell the whole story. By this time, of course, it was clear that there had been a complete estrangement between the men on service and the Four Hundred.

I saw the uproar into which the meeting was breaking, and knew that I was lost; so I sprang at once to the hearth and laid hold of the sacred emblems. That act, and that alone, was my salvation at the time; for although I stood disgraced in the eyes of the gods,[*] they, it seems, had more pity on me than did men; when men were desirous of putting to death, it was the gods who saved my life. My subsequent imprisonment and the extent and nature of the bodily suffering to which I was subjected would take too long to describe.

It was then that I bewailed my lucklessness more bitterly than ever. When the people appeared to be hardly used, it was I who suffered in their stead; on the other hand, when they had been manifestly benefited by me, that act of service likewise threatened me with ruin.[*] Indeed I no longer had either ways or means of sustaining my hopes; everywhere I turned I saw woe in store for me. However, disheartening though my reception had been, I was no sooner a free man than my every thought was again directed to the service of this city.