particularly at Philocrates, Demades, and Aeschines.] For as to ships
and men and revenues and abundance of other materials, all that may be
reckoned as constituting national strength--assuredly the Greeks of our
day are more fully and perfectly supplied with such advantages than
Greeks of the olden time. But they are all rendered useless,
unavailable, unprofitable, by the agency of these traffickers.

That such is the present state of things, you must see, without
requiring my testimony: that it was different in former times, I will
demonstrate, not by speaking my own words, but by showing an inscription
of your ancestors, which they graved on a brazen column and deposited in
the citadel, not for their own benefit, (they were right-minded enough
without such records,) but for a memorial and example to instruct you,
how seriously such conduct should be taken up. What says the inscription
then? It says: "Let Arthmius, son of Pythonax the Zelite, [Footnote:
Zelea is a town in Mysia. Arthmius was sent by Artaxerxes into
Peloponnesus, to stir up a war against the Athenians, who had irritated
him by the assistance which they lent to Egypt. Aeschines says that
Arthmius was the [Greek: _proxenos_] of Athens, which may partly
account for the decree passed against him.] be declared an outlaw,
[Footnote: Of the various degrees of [Greek: _atimia_] at Athens I
shall speak hereafter. I translate the word here, so as to meet the case
of a foreigner, who had nothing to do with the franchises of the
Athenians, but who by their decree was excommunicated from the benefit
of all international law.] and an enemy of the Athenian people and their
allies, him and his family." Then the cause is written why this was
done: because he brought the Median gold into Peloponnesus. That is the
inscription. By the gods! only consider and reflect among yourselves,
what must have been the spirit, what the dignity of those Athenians who
acted so! One Arthmius a Zelite, subject of the king, (for Zelea is in
Asia,) because in his master's service he brought gold into
Peloponnesus, not to Athens, they proclaimed an enemy of the Athenians
and their allies, him and his family, and outlawed. That is, not the
outlawry commonly spoken of: for what would a Zelite care, to be
excluded from Athenian franchises? It means not that; but in the
statutes of homicide it is written, in cases where a prosecution for
murder is not allowed, but killing is sanctioned, "and let him die an
outlaw," says the legislator: by which he means, that whoever kills such
a person shall be unpolluted. [Footnote: That is, his act being
justifiable homicide, he shall not be deemed (in a religious point of
view) impure. As to the Athenian law of homicide, see my article
_Phonos_ in the Archaeological Dictionary.] Therefore they
considered that the preservation of all Greece was their own concern:
(but for such opinion, they would not have cared, whether people in
Peloponnesus were bought and corrupted:) and whomsoever they discovered
taking bribes, they chastised and punished so severely as to record
their names in brass. The natural result was, that Greece, was
formidable to the Barbarian, not the Barbarian to Greece. 'Tis not so
now: since neither in this nor in other respects are your sentiments the
same. But what are they? You know yourselves: why am I to upbraid you
with every thing? The Greeks in general are alike and no better than
you. Therefore I say, our present affairs demand earnest attention and
wholesome counsel. Shall I say what? Do you bid me, and won't you be
angry?

[_Here is read the public document which Demosthenes produces, after
which he resumes his address_.]

[Footnote: The Secretary of the Assembly stood by the side of the
orator, and read any public documents, such as statutes, decrees, bills
and the like, which the orator desired to refer to or to verify. It does
not appear what the document was, which Demosthenes caused to be read
here. If we may judge from the argument, it was some energetic
resolution of the people, such as he would propose for an example on the