On the Choreutes (1-5)

True happiness for one who is but human, gentlemen, would mean a life in which his person is threatened by no peril: and well might that be the burden of our prayers. But well too might we pray that if we must perforce face danger, we may have at least the one consolation which is to my mind the greatest of blessings at such an hour, a clear conscience; so that if disaster should after all befall us, it will be due to no iniquity of ours and bring no shame; it will be the result of chance rather than of wrongdoing.

It would be unanimously agreed, I think, that the laws which deal with cases such as the present are the most admirable and righteous of laws. Not only have they the distinction of being the oldest in this country, but they have changed no more than the crime with which they are concerned; and that is the surest token of good laws, as time and experience show mankind what is imperfect. Hence you must not use the speech for the prosecution to discover whether your laws are good or bad: you must use laws to discover whether or not the speech for the prosecution is giving you a correct and lawful interpretation of the case.[*]

The person whom today’s proceedings concern most of all is myself, because I am the defendant and in danger. Nevertheless, it is also, I think, of great importance to you who are my judges that you should reach a correct verdict in trials for murder, first and foremost because of the gods and your duty towards them, and secondly for your own sakes. A case of this kind can be tried only once[*]; and if it is wrongly decided against the defendant, justice and the facts cannot prevail against that decision.

Once you condemn him, a defendant must perforce accept your verdict, even if he was not the murderer or concerned in the crime. The law banishes him from his city, its temples, its games, and its sacrifices, the greatest and the most ancient of human institutions; and he must acquiesce. So powerful is the compulsion of the law, that even if a man slays one who is his own chattel and who has none to avenge him, his fear of the ordinances of god and of man causes him to purify himself and withhold himself from those places prescribed by law, in the hope that by so doing he will best avoid disaster.

Most of the life of man rests upon hope; and by defying the gods and committing transgressions against them, he would rob himself even of hope, the greatest of human blessings. No one would venture either to disregard the sentence passed upon him because he was sure that he had had no part in the crime, or to disobey the law if he knew in his heart that he was guilty of such a deed. He has to submit to the verdict in defiance of the facts, or submit to the facts themselves, as the case may be, even if his victim has none to avenge him.