How to Master the Spoken Word / Designed as a Self-Instructor for all who would Excel in the Art of Public Speaking

by Edwin Gordon Lawrence

You must further bear in mind that your fellow citizens have now entrusted to your keeping the city itself in thus confiding the constitution to your charge; not only those of them who are here present intent upon the course of this trial, but those also who are necessarily absent upon their private business. If, therefore, holding in due regard these your fellow citizens, and remembering the oaths you have sworn and the laws you are living under, you should convict Ctesiphon for having introduced an unconstitutional bill false in terms and injurious to the city, overturn, Athenians, such unconstitutional enactments, confirm our free institutions, and punish the men who have been advising against the law and against the interests both of the State and of yourselves. If in this frame of mind you listen to the words which are about to be spoken, I well know that your verdict will be in accordance with justice and right, and that it will redound to the credit of yourselves and of the whole community.

I have thus far spoken about the general nature of this prosecution, and, I hope, with sufficient fairness. I now desire to speak briefly about the laws which have been passed in regard to persons who are accountable to the state, against which the decree of Ctesiphon offends.

In former times it happened that men who had exercised the highest employment and had been entrusted with the management of the public revenues, although guilty therein of the grossest corruption, would, by conniving with certain orators both in the Senate and the General Assembly, anticipate all examination into their accounts by means of votes of condemnation and proclamations of thanks in their behalf. Not only were citizens who attempted to bring them to justice for the state of their accounts in this way much perplexed, but the jurors themselves who were to try the cause were reduced to a grave dilemma. And many of these officials, although clearly proved to have embezzled public moneys in the most flagrant way, were yet permitted to leave the judgment-seat unpunished. And not unreasonably. For the jurors were ashamed, it seems to me, that it should appear the same man in the same city, and perchance in the very same year, who had been proclaimed in the Assemblies as worthy of being honored with a golden crown by the people for his virtue and uprightness, should a short time afterwards be brought to trial, and go forth from our courts of justice convicted of fraud in his accounts. So that the jurors were compelled, as it were, to give their verdict not so much upon the crime which was proven, as in regard to the honor of the city itself. And hence it was that one of our lawgivers provided for this very emergency by propounding a law—and a most admirable one it was—by which the coronation of all persons liable to account was distinctly forbidden. Notwithstanding the passage of this law, evasions of it more efficacious than the law itself have been invented, in ignorance of which, unless they be explained to you, you would be entirely deceived. This decree for the crowning of officials while they were still liable to account were introduced contrary to law by men not ill disposed by nature—if any one can be well-disposed who thus acts illegally—and by way of a slave to propriety they added to the propositions the words, “after they shall have rendered a correct account of their administration.” The city, however, was injured in the same way by this evasion, since the accounting was equally forestalled by the panegyrics and votes of crowns; and the propounder of the decree, by thus qualifying it, admitted to his discredit that at the time of its proposal he was conscious of an intended infraction of the law. But this fellow Ctesiphon, men of Athens, at one bound clears both law and qualification; for by his decree he asks that Demosthenes, while actually in office, before he has furnished any explanations or delivered in any accounts, shall be crowned by the people! . . .

You have just heard, Athenians, that the law directs the proclamation of one who is crowned by the people to be made in the Pnyx at an Assembly of the people, and nowhere else. Ctesiphon, however, not only transgresses the law by directing it to be done in the theatre, thus changing the place from that where the Athenians hold their Assembly, but he commands it to take place, not before the people alone, but in presence of the assembled Greeks, that they may see along with us what manner of man it is whom we then honor. . . .

Since, then, it is directed that those honored with a crown by the Senate shall be proclaimed in the Senate Chamber, and those crowned by the people in the Assembly, and it is interdicted to those crowned by the tribes or demes to be so proclaimed in the theatre, that no one by mean solicitations for crowns and proclamations should thereby obtain a spurious honor, and it is moreover forbidden by the law that proclamation shall be made by any one unless by the Senate, the people, the tribes, and the demes; if all these be excepted, what remains but the case of crowns conferred by foreign states? That this is manifestly so, I shall convince you by the laws themselves. . . .

Besides it is enjoined by law that the crown of gold which shall be proclaimed in the theatre in behalf of any one shall be taken from him and consecrated to Athens. Who would dare, however, from this, to accuse the people of Athens of a sordid economy? Never was there a city, never an individual, so destitute of generosity, as in the same moment to proclaim, take away, and consecrate a crown of their own bestowal! This consecration is doubtless directed to be made because the crown has been conferred by strangers, that no man may estimate a foreign honor as of greater value than his country, and may not be tempted in consequence to fail in his devotion to her. The crown conferred by the people and proclaimed in the Assembly is never consecrated, but on the contrary is permitted to be enjoyed, not only by its recipient, but by his descendants, that by preserving this memorial in their family they may never become ill-disposed to their country. And this is the reason why the lawmaker has prohibited the proclamation in the theatre of a crown conferred by strangers unless authorized by a decree of the people; the foreign city which may desire so to honor one of your citizens shall first through an embassy demand it of the people; and thus he who is crowned shall owe higher debt of gratitude to you who have permitted the proclamation than to those who have presented him with the crown itself. . . .

I may here foretell the part that he will play when he sees that you are in earnest in your endeavor to hold him to his true course. Ctesiphon will introduce that arch-impostor, that plunderer of the public, who has cut the constitution into shreds; the man who can weep more easily than others laugh, and from whom perjury flows in ready words!

He can, I doubt not, change his tone, and pass from tears to gross abuse, insult the citizens who are listening outside, and cry out that the partisans of oligarchical power, detested by the hand of truth, are pressing round the prosecutor to support him, while the friends of the constitution are rallying round the accused. And when he dares to speak so, answer thus his seditious menaces: “What, Demosthenes, had the heroes who brought back our fugitive citizens from Phyle been like you, our democratic form of government had ceased to exist! Those illustrious men saved the state exhausted by great civil disorders in pronouncing that wise and admirable sentence ‘oblivion of all offenses.’ But you, more careful of your rounded periods than of the city’s safety, are willing to reopen all her wounds.”

When this perjurer shall seek for credit by taking refuge in his oaths, remind him that to the foresworn man who asks belief in them from those he has deceived so often, of two things one is needful, neither of which exists for Demosthenes; he must either get new gods, or an audience not the same. And to his tears and wordy lamentations, when he shall ask, “Whither shall I fly, Athenians should you cast me out, I have not where to rest,” reply “Where shall the people seek refuge, Demosthenes; what allies, what resources, what reserve have you prepared for us? We all see what you have provided for yourself. When you have left the city, you shall not stop, as you would seem, to dwell in Piraeus, but, quickly thence departing, you shall visit other lands with all the appointments for your journey provided through your corruption from Persian gold or public plunder.”

But why at all these tears, these cries, this voice of lamentation? Is it not Ctesiphon who is accused, and even for him may not the penalty be moderated by you? Thou pleadest not, Demosthenes, either for thy life, thy fortune, or thy honor! Why is he then so disquieted? About crowns of gold and proclamations in the theatre against the laws: the man who, were the people so insensate or so forgetful of the present as to wish to crown him in this time of public distress, should himself step forth and say, “Men of Athens, while I accept the crown, I disapprove the proclamation of the honor at a time like this: it should not be in regard to things for which the state is now mourning and while it is in the depth of grief.” Would not a man whose life was really upright so speak out; only a knave who assumes the garb of virtue would talk as you do?