Against Eratosthenes (31-35)

yet, if there is to be pardon for those who have destroyed others to save themselves, you would be more justified in pardoning these intruders; for it was dangerous for them not to go where they were sent, and to deny that they had found the victims there. But Eratosthenes was free to say that he had not met his man, or else that he had not seen him for these were statements that did not admit of either disproof or inquisition; so that not even his enemies, however they might wish it, could have convicted him.

If in truth, Eratosthenes, you had been a good citizen, you ought far rather to have acted as an informant to those who were destined to an unjust death than to have laid hands on those who were to be unjustly destroyed. But the fact is that your deeds clearly reveal the man who, instead of feeling pain, took pleasure in what was being done; so that this court should take its verdict from your deeds, not from your words.

They should take what they know to have been done as evidence of what was said at the time, since it is not possible to produce witnesses of the latter. For we were restricted, not merely from attending their councils, but even from staying at home; and thus they have the licence, after doing all possible evil to the city, to say all possible good about themselves.

That one point, however, I do not contest; I admit, if you like, that you spoke in opposition. But I wonder what in the world you would have done if you had spoken in favour, when in spite of your alleged opposition you put Polemarchus to death.

And besides, many foreigners as well as townsfolk have come here to know what is to be your judgement on these men. The latter sort, your fellow-citizens, will have learnt before they leave, either that they will be punished for their offences, or that, if they succeed in their aims, they will be despots of the city, but, if they are disappointed, will be on an equality with you. As for all the foreigners who are staying in town, they will know whether they are acting unjustly or justly in banning the Thirty from their cities. For if the very people who have suffered injury from them are to let them go when they have hold of them, of course they will consider it a waste of pains on their own part to keep watch on your behalf.