<TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:py="http://codespeak.net/lxml/objectify/pytype" py:pytype="TREE"><text><body><div type="translation" n="urn:cts:greekLit:tlg0030.tlg001.perseus-eng2" xml:lang="eng"><div type="textpart" subtype="section" xml:base="urn:cts:greekLit:tlg0030.tlg001.perseus-eng2" n="frag_1"><p rend="align(indent)"><gap reason="lost" rend=" . . . "/> each man in private and in public life,<note resp="editor">Blass, comparing <bibl n="Aeschin. 3.1">Aeschin. 3.1</bibl>, conjectured the sense to be: <q rend="double">I come before you now having put my trust both in the gods, on whom you all rely in private and in public life, and also in the law, etc.</q></note> and also in the law and in the oath which bids you give an equal hearing to the prosecution and to the defence. </p></div><div type="textpart" subtype="section" xml:base="urn:cts:greekLit:tlg0030.tlg001.perseus-eng2" n="frag_2"><p rend="align(indent)"><gap reason="lost" rend=" . . . "/> to conduct the prosecution,<note resp="editor">The sense is no doubt: <q rend="double">Since you allowed my opponents to conduct the prosecution as they wished, allow me also a fair hearing in my defence.</q></note> allow me also in the same way to follow out, so far as I am able, the line of defence which I have chosen. I must ask you all, while I am speaking, to refrain from interrupting me with: <q rend="double">Why are you telling us this?</q> And do not add anything of your own to the prosecution’s argument; rather <add>attend</add> to the defence <gap reason="lost" rend=" . . . "/> </p></div><div type="textpart" subtype="section" xml:base="urn:cts:greekLit:tlg0030.tlg001.perseus-eng2" n="frag_3"><p rend="align(indent)"><gap reason="lost" rend=" . . . "/> nor is it true that the law, while allowing freedom to join in the prosecution of men on trial, denies the right to share in their defence. I do not intend to waste words before coming to the point, and shall therefore proceed to the actual defence, after praying the gods to help me and bring me safely through the present trial and requesting you, gentlemen of the jury, first <gap reason="lost" rend=" . . . "/> </p></div><div type="textpart" subtype="section" xml:base="urn:cts:greekLit:tlg0030.tlg001.perseus-eng2" n="frag_3a"><p rend="align(indent)"><gap reason="lost" rend=" . . . "/> either the betrayal of dockyards, the burning of public buildings, or the seizure of the Acropolis <gap reason="lost" rend=" . . . "/> </p></div><div type="textpart" subtype="section" xml:base="urn:cts:greekLit:tlg0030.tlg001.perseus-eng2" n="frag_4"><p rend="align(indent)"><gap reason="lost" rend=" . . . "/> Euphemus <gap reason="lost" rend=" . . . "/> first <gap reason="lost" rend=" . . . "/> when the husband died <gap reason="lost" rend=" . . . "/> of <placeName key="tgn,7012055">Phlya</placeName> <gap reason="lost" rend=" . . . "/> from him <gap reason="lost" rend=" . . . "/> that the woman <gap reason="lost" rend=" . . . "/> he had left his wife with child, which did not entail any breach of the law. But if their interpretation of this story tallied with that given by Ariston in the impeachment, they<note resp="editor">The reference seems to be to those relatives due to benefit by the will in the event of the child’s death. See Introduction.</note> should not surely have prevented the nearest relatives from ejecting Euphemus. They ought to have let them do so. Whereas now, by behaving as they did, they have by their own action furnished evidence that the charge against me is false. Besides, is it not strange that if anything had happened to the child at birth, or after, they would have adhered firmly to this will, in which <gap reason="lost" rend=" . . . "/> </p></div></div></body></text></TEI>