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    Delphi Complete Works of Isaeus (Illustrated)
    Delphi Complete Works of Isaeus (Illustrated)
    Delphi Complete Works of Isaeus (Illustrated)
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    Delphi Complete Works of Isaeus (Illustrated)

    By Isaeus of Athens

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    About this ebook

    The teacher of Demosthenes, Isaeus was an early 4th century BC orator, who was later listed as one of the ten Attic orators, according to the Alexandrian canon. His twelve extant orations are all on subjects connected with disputed inheritances, on which subject Isaeus appears to have been well acquainted. His oratory resembles the style of his teacher, Lysias, notable for its pure Attic and lucid quality. However, Isaeus is more aggressive and flexible in his presentation, which went on to influence the work of Demosthenes. Delphi’s Ancient Classics series provides eReaders with the wisdom of the Classical world, with both English translations and the original Greek texts. This eBook presents Isaeus’ complete extant works, with illustrations, informative introductions and the usual Delphi bonus material. (Version 1)


    * Beautifully illustrated with images relating to Isaeus’ life and works
    * Features the complete extant works of Isaeus, in both English translation and the original Greek
    * Concise introduction to the text
    * Includes E. S. Forster’s 1927 translation, previously appearing in the Loeb Classical Library edition of Isaeus
    * Forster’s original footnotes are hyperlinked in the text
    * Excellent formatting of the texts
    * Easily locate the orations you want to read with individual contents tables
    * Provides a special dual English and Greek text, allowing readers to compare the sections paragraph by paragraph — ideal for students
    * Features a bonus biography — discover Isaeus’ ancient world


    Please visit www.delphiclassics.com to explore our range of Ancient Classics titles or buy the entire series as a Super Set


    CONTENTS:


    The Translation
    The Speeches


    The Greek Text
    Contents of the Greek Text


    The Dual Text
    Dual Greek and English Text


    The Biography
    Introduction to Isaeus (1927) by E. S. Forster


    Please visit www.delphiclassics.com to browse through our range of exciting titles

    LanguageEnglish
    PublisherDelphi Publishing Ltd
    Release dateNov 18, 2022
    ISBN9781801700917
    Delphi Complete Works of Isaeus (Illustrated)

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      Book preview

      Delphi Complete Works of Isaeus (Illustrated) - Isaeus of Athens

      cover.jpg

      The Complete Works of

      ISAEUS

      (fl. early 4th century BC)

      img1.jpg

      Contents

      The Translation

      The Speeches

      The Greek Text

      Contents of the Greek Text

      The Dual Text

      Dual Greek and English Text

      The Biography

      Introduction to Isaeus (1927) by E. S. Forster

      The Delphi Classics Catalogue

      img2.png

      © Delphi Classics 2022

      Version 1

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      Browse Ancient Classics

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      The Complete Works of

      ISAEUS

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      By Delphi Classics, 2022

      COPYRIGHT

      Complete Works of Isaeus

      img12.jpg

      First published in the United Kingdom in 2022 by Delphi Classics.

      © Delphi Classics, 2022.

      All rights reserved.  No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of the publisher, nor be otherwise circulated in any form other than that in which it is published.

      Front cover image: bust of an unknown sophist, excavated in Sebasteion, Aphrodisias, Caria, in 1979.

      ISBN: 978 1 80170 091 7

      Delphi Classics

      is an imprint of

      Delphi Publishing Ltd

      Hastings, East Sussex

      United Kingdom

      Contact: [email protected]

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      www.delphiclassics.com

      The Translation

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      Chalcis, the chief town of the island of Euboea, Greece — Isaeus, a son of Diagoras, was born at Chalcis.

      The Speeches

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      Translated by E. S. Forster, Loeb Classical Library, 1927

      Flourishing in early 4th century BC, Isaeus was one of the ten Attic orators according to the Alexandrian canon. We know almost nothing about his life. He was a student of Isocrates in Athens and is believed to have taught Demosthenes in later years, while working as a metic logographer (speechwriter). Only eleven of his speeches survive, with fragments of a twelfth. They are mostly concerned with issues of inheritance, with one dealing with the subject of civil rights.

      It is believed that he lived during the period between the Peloponnesian War and the accession of Philip II of Macedon, namely between 420 and 348 BC. He was a son of Diagoras, and was born at Chalcis in Euboea, though some sources list Athens as his birthplace, likely because he came there at an early age and spent the greater part of his life in that city. He was instructed in oratory by Lysias and Isocrates, two other important writers that would be later included in the canonical list of ten Attic orators. After his years of tutelage, Isaeus was engaged in writing judicial orations for others and went on to establish a rhetorical school in Athens, when Demosthenes would have attended as his pupil. The Suda states that Isaeus instructed him free of charge, though Plutarch relates that he received 10,000 drachmas. Some accounts suggest that Isaeus composed for Demosthenes the speeches against his guardians, or at least assisted him in the composition. All particulars about his life are unknown and were so even in the time of the historian Dionysius of Halicarnassus (c. 60 - c. 7 BC), since Hermippus, who had written an account of the disciples of Isocrates, failed to make any mention of Isaeus.

      The extant orations are all on subjects connected with disputed inheritances; and Isaeus appears to have been particularly well acquainted with the laws relating to inheritance. Ten of these orations had been known ever since the revival of letters in the Renaissance and were printed in the collections of Greek orators; but the eleventh, On Menecles’ legacy (περὶ τοῦ Μενεκλέους κλήρου), was first published in 1785 from a Florentine manuscript by Tyrwhitt, and later by Orelli in 1814. Also, in 1815 Mai discovered and published the greater half of Isaeus’ oration On Cleonymus’ legacy (περὶ τοῦ Κλεωνύμου κλήρου).

      Although Isaeus’ orations were placed fifth in the Alexandrian canon, no grammarians are known to have written commentaries on him, except for Didymus of Alexandria. His oratory resembles in many points that of his teacher, Lysias: the style of both is pure, clear and concise; but while Lysias is simple and graceful, Isaeus clearly strives for a higher degree of polish and refinement, without injuring the powerful and impressive character of his work. The same spirit is visible in the manner in which he handles his subjects, especially in their skillful division, and in the stylistic manner in which he interweaves his arguments with various parts of the exposition. It was mainly owing to this technique that he was envied and censured by his contemporaries, as if he had tried to deceive and distract his audience. Although Isaeus shares with Lysias the merits of a pure Attic and lucidity of style, Isaeus is more aggressive and more flexible in his presentation; which went on to influence the great Demosthenes.

      img16.png

      Bust of Isocrates, Pushkin Museum, based on a bust formerly in Villa Albani, Rome

      CONTENTS

      On the Estate of Cleonymus

      On the Estate of Menecles

      On the Estate of Pyrrhus

      On the Estate of Nicostratus

      On the Estate of Dicaeogenes

      On the Estate of Philoctemon

      On the Estate of Apollodorus

      On the Estate of Ciron

      On the Estate of Astyphilus

      On the Estate of Aristarchus

      On the Estate of Hagnias

      On Behalf of Euphiletus

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      Bust of Demosthenes, Louvre, Paris

      On the Estate of Cleonymus

      ARGUMENT.

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      CLEONYMUS HAVING DIED, his nephews claim his estate as the natural heirs. They admit that the will in favor of Pherenicus, Simon,¹ and Poseidippus, and produced by these persons, was the genuine will of Cleonymus, and was deposited by Cleonymus with the magistrates at a time when he was angry with their guardian Deinias; they allege, however, that he subsequently tried to annul the will, and after having sent for the police-magistrate, died suddenly. They further allege that Polyarchus, their grandfather and Cleonymus’s father, instructed the latter, if anything should happen to him, to leave his property to them. The question at issue is a decision between the conflicting claims of the two parties, one basing their claim on the original will, the other relying on the last acts of Cleonymus, and alleging that he sent for the magistrate in order to annul the will.

      [1] Great indeed, gentlemen, is the change which the death of Cleonymus has brought upon me. In his lifetime he devised his property to us; his death has exposed us to the danger of losing it. While he lived, we were so discreetly brought up by him that we never entered a law court even as listeners; now we have come here to fight for all that we possess; for our opponents claim not only Cleonymus’s property, but also our patrimony, alleging that we owe his estate money as well. [2] Their own friends and relatives concede our right to an equal share with them in the undisputed property which Cleonymus left behind him; but our opponents have become so impudent that they are seeking to deprive us even of our patrimony — not because they are ignorant, gentlemen, of what is just, but because they are convinced of our utter helplessness. [3]

      For consider the grounds on which the respective parties rely in coming before you. Our opponents insist upon a will which our uncle drew up, not because he had any ground of complaint against us, but through anger against one of our relatives, and which he annulled before his death, sending Poseidippus to the magistrate’s office for the purpose. [4] We were Cleonymus’s nearest relatives, and lived on terms of greater intimacy with him than anyone else; and the laws have given us the right of succession as next of kin, as also did Cleonymus himself, owing to the affection which subsisted between us. And, further, Polyarchus, Cleonymus’s father and our grandfather, gave instructions that, if Cleonymus should die without issue, he was to leave his property to us. [5] Though we have all these claims, our opponents, though they are our relatives and have no justice to urge, are not ashamed to bring us into court in a matter about which it would be disgraceful even for those who are no relatives at all to dispute. [6] But I think, gentlemen, that we and our opponents have not the same feelings towards one another; for I regard it as the worst feature of my present troubles, not that I am being unjustly placed in peril, but that I am at law with kinsmen, against whom even to defend oneself is not creditable; for I should not regard it as a less misfortune to injure them, my relatives, in my own defence than to have been originally injured by them. [7] They have no such sentiments, but have come against us after calling all their friends to their aid, and procuring orators and mustering all their forces, as though, gentlemen, they were going to punish foes, and not to harm kinsmen and relatives. [8] You will understand their shamelessness and greed better when you have heard the whole story. I will begin my narrative at a point which will, I think, enable you most readily to understand the matters in dispute. [9]

      We were orphans, and our uncle Deinias, our father’s brother, assumed the guardianship of us. Now it so happened that he was at variance with Cleonymus; which of the two was to blame for this, it is not perhaps my business to determine, but I might justly find fault with both of them alike, inasmuch as, having previously been friends, without any real pretext, as the result of certain words which were spoken, they became so hastily at enmity with one another. [10] It was at this time, under the influence of this anger, that Cleonymus made this will: not because he had any complaint against us, as he subsequently stated, but because he saw that we were under the guardianship of Deinias, and was afraid that he might himself die while we were minors, and that Deinias might obtain control of the property, if it became ours; for he could not bear to think of leaving his bitterest enemy as the guardian of his relatives and in control of his property, and of the customary rites being performed over him, until we grew up, by one with whom he had been at variance in his lifetime. [11] Such were the sentiments under which, whether rightly or wrongly, he made this will; and when Deinias immediately asked him at the time whether he had any grievance against us or our father, he replied in the hearing of all that he had no fault to find with us, and so testified that it was his anger against Deinias and not his calm judgement which decided him to make this will. For surely, gentlemen, if he had been in his right senses, he would never have wished to injure us, who had never wronged him. [12] His subsequent conduct is the strongest proof in support of our contention, that even in acting thus he did not intend to injure us. For after Deinias’s death, when things were going badly with us, he would not allow us to lack anything, but took us into his own house and brought us up, and saved our property when our creditors were scheming against it, and looked after our interests as though they were his own. [13] It is from these acts rather than from the will that his intentions must be discerned, and inferences must be drawn not from what he did under the influence of anger — through which we are all liable to err — but from his subsequent acts, whereby he made his attitude quite clear. In his last hours he showed still more plainly his feelings toward us. [14] For, when he was suffering from the illness of which he died, he wished to revoke this will, and directed Poseidippus to fetch the magistrate. Not only did he fail to do so, but he even sent away one of the magistrates who had come to the door. Cleonymus was enraged at this, and again gave instructions, this time to Diocles, to summon the magistrates for the following day, though he was in no fit state to transact business owing to his illness; but, although there was still good hope of his recovery, he died suddenly that night. [15]

      I will now produce witnesses to prove, first, that the motive of Cleonymus in making this will was not any grievance against us, but his enmity towards Deinias; secondly, that after Deinias’s death he looked after all our interests, and took us to his own house and brought us up; and, thirdly, that he sent Poseidippus for the magistrate, but not only did he himself fail to summon him, but also sent him away when he came to the door. [16] To prove the truth of my statements, please call the witnesses.Witnesses

      Next call witnesses to testify that the friends of our opponents, including Cephisander, were of opinion that the parties should share the estate, and that we should have one third of all that Cleonymus possessed.Witnesses [17]

      I think, gentlemen, that in any dispute about an inheritance, if the claimants can prove, as we can, that they are nearer both in affinity and in affection to the deceased, all other arguments are superfluous. But, since my opponents, though they can urge either of these titles, have the impudence to claim what does not belong to them, and are trumping up false arguments, I should like to say a few words on these very points. [18] They insist upon the will, declaring that Cleonymus sent for the magistrate because he wished, not to revoke it, but to correct it and to confirm the bequest in their favor. Now consider which is the more likely, that Cleonymus, now that he had become friendly towards us, wished to cancel the will which he had made in anger, or that he was seeking a still surer means to deprive us of his property. [19] All other men afterwards repent of wrongs which they have done to their relatives in moments of anger; Cleonymus is represented by my opponents as desirous, when he was on terms of the closest affection with us, still further to confirm the will which he made in anger. So, even if we were to admit that he did so and you yourselves were to believe it, my opponents, you must observe, are accusing Cleonymus of utter madness. [20] For what greater act of insanity could be committed than that Cleonymus, when he was at variance with Deinias, should wrong us and make a will whereby he did not punish Deinias but wronged his nearest and dearest, whereas now, when he was on terms of the closest friendship with us and held us in higher esteem than anyone else, he should have wished, as my opponents allege, to leave his nephews alone without any share in his property? Who, gentlemen, in his right mind would determine so to dispose of his estate? [21] By these arguments they have made it easy for you to decide their case. If it was to revoke the will, as we assert, that Cleonymus sent for the magistrate, they have no possible plea to urge; if he was so mad as always to have the least regard for us, his nearest kinsmen and most intimate friends, you would be justified, I presume, in declaring such a will invalid. [22]

      Next remark, that, though they allege that Cleonymus asked for the magistrate to be summoned in order to confirm the bequest to themselves, yet, when they were ordered to do so, they dared not bring him in, and also sent away one of the magistrates who came to the door. Two alternatives lay before them, either to have the inheritance confirmed to them or else to offend Cleonymus by not doing what he asked; they preferred to incur his enmity rather than to secure this bequest! [23] Could anything be more incredible than this? Those who had so much to gain by doing what he asked, avoided rendering this service, as though they were going to lose by it, while Cleonymus showed so much zeal for their advantage that he was angry with Poseidippus for neglecting his wishes, and repeated the request to Diocles for the following day! [24]

      If, gentlemen, Cleonymus, as my opponents allege, bequeathed the estate to them by the will in its present form, I cannot help wondering by what alteration he thought he could make it more valid; for in the eyes of every one else such a will is the most complete form of bequest. [25] Furthermore, if he wished to add anything to these dispositions, why did he not record and leave behind him his wishes in a codicil, when he found himself unable to procure the original will from the officials? For he could not annul any other document except that which was deposited at the magistrate’s office; but he was at liberty to record anything he liked in a codicil, and thus avoid leaving this matter in dispute between us. [26] If we concede also that Cleonymus wished to alter his will, it is, I think, obvious to you all that he was dissatisfied with it. Here, again, mark the impudence of our opponents, who claim that the will should be valid, though they admit that even the testator himself was dissatisfied with it, and are trying to persuade you to give a verdict which is contrary to the laws and to justice and to the intentions of the deceased. [27] Most impudent of all their statements is when they dare to say that Cleonymus did not wish us to have any of his property. Whom, gentlemen, could he have wished to have it rather than those to whom in his lifetime he gave more assistance out of his private means than to any other of his relatives? [28] It would be most extraordinary if, while Cephisander, the kinsman of our opponents, thought it fair that each of us should have a share of the property, yet Cleonymus, who was our nearest relative and received us into his house and cared for us and looked after our interests as though they were his own, was the only person who wished that we should receive no share of his estate. [29] Who of you could possibly believe that our opponents-at-law are kinder and more considerate towards us than our closest kindred; and that he, who was bound to treat us well and in whom it would have been disgraceful to neglect us, left us none of his property, whereas these men, who are under no obligation to us and whose disregard of us involves no disgrace, offered us a share of the property to which, as they say, we have no claim? These suppositions, gentlemen, are perfectly incredible. [30]

      Again, if Cleonymus had entertained the same feelings towards both parties at the time of his death as when he made the will, some of you might reasonably believe my opponents’ story; as it is, you will find that the exact contrary is true. Then he was at variance with Deinias, who was acting as our guardian, and was not yet on terms of close intimacy with us, and was kindly disposed towards all my opponents; at the time of his death he had become at variance with some of them, and was living on terms of closer intimacy with us than with anyone else. [31] On the causes of the quarrel between my opponents and Cleonymus it is unnecessary for me to dwell; but I will mention some striking proofs of its existence, of which I shall be able also to produce witnesses. Firstly, when he was sacrificing to Dionysus, he invited all his relatives and many other citizens besides, but he offered no place to Pherenicus. Again, when, shortly before his death, he was journeying to Panormus² with Simon and met Pherenicus, he could not bring himself to speak to him. [32] Furthermore, when Simon asked him about the quarrel, he narrated the circumstances of their enmity, and threatened that some day he would show Pherenicus what were his feelings towards him. Now call witnesses to prove the truth of these statements.Witnesses [33]

      Do you imagine, gentlemen, that Cleonymus, being thus disposed towards both parties, acted thus towards us, with whom he lived on terms of the closest affection, in order to leave us without a word to say, while he sought means to confirm the bequest of his whole property to my opponents, with some of whom he was at variance? And that, although this enmity subsisted, he thought more highly of them, and, in spite of the intimacy and affection which had sprung up between us, tried rather to injure us? [34] For my part, if they wished to attack the will and the deceased, I do not know what else they could have said to you, since they represent the will as incorrect and disapproved by the testator, and accuse him of being so insane that, according to them, he set more store by those who were at variance with him than by those with whom he was living on terms of the closest affection, and left all his property to those with whom in his lifetime he was not on speaking terms, while he did not consider those, whom he had treated as his closest friends, as worthy of the smallest share of his estate. Who of you, then, could vote for the validity of this will, [35] which the testator rejected as being incorrect, and which our opponents are actually ready to set aside, since they expressed their willingness to share the estate with us, and which, moreover, we can show to be contrary both to law and to justice and to the intention of the deceased? [36]

      You can best learn, I think, the justice of our plea from the statements of our opponents themselves. If they were asked on what grounds they claimed to inherit the property of Cleonymus, they might reply that they are somehow related to him, and that for some time he was on terms of friendship with them. Would not this statement tell in our favor rather than in theirs? [37] For if the right of succession is based on affinity, we are more closely related to him; if it is to be based on existing friendship, it is common knowledge that it was to us that he was more closely bound by affection. Thus it is from their lips rather than from ours that you must learn the justice of the case. [38] Now it would be very strange if in all other cases you were to vote in favor of those who prove themselves nearer either in kinship or in friendship to the deceased, but decide that we, who are admitted to possess both these qualifications, alone are to be deprived of all share in his property. [39]

      If Polyarchus, the father of Cleonymus and our grandfather, were alive and lacked the necessities of life, or if Cleonymus had died leaving daughters unprovided for, we should have been obliged on grounds of affinity to support our grandfather, and either ourselves marry Cleonymus’s daughters or else provide dowries and find other husbands for them — the claims of kinship, the laws, and public opinion in Athens would have forced us to do this or else become liable to heavy punishment and extreme disgrace — [40] but now that property has been left, will you regard it as just that others, rather than we, should inherit it? Your verdict, then, will not be just or in your own interest or in harmony with the law, if you are going to force those who are next of kin to share in the misfortunes of their relatives, but, when money has been left, give anyone rather than them the right to its possession. [41]

      It is only right, gentlemen, that you should — as indeed you do — give your verdicts on grounds of affinity and the true facts of the case in favor of those who claim by right of kinship rather than of those who rely on a will. For you all know what a family relationship is, and it is impossible to misrepresent it to you; on the other hand, false wills have often to be produced — sometimes complete forgeries, sometimes executed under a misapprehension. [42] In the present case you are all aware of our kinship and close relations with the deceased, which are the basis of our claim; but none of you has any knowledge that the will was valid, in reliance upon which our opponents are scheming against us. Further, you will find that our relationship to the deceased is admitted even by our adversaries, whereas the will is contested by us, for they prevented him from annulling it when he wished to do so. [43] So, gentlemen, it is much better that you should give your verdict on the ground of our affinity, which is admitted by both sides, rather than in accordance with the will which was not properly drawn up. Remember also that Cleonymus made the will in a misguided moment of passion, but was in his right mind when he revoked it; it would, therefore, be an extraordinary proceeding to let his momentary passion prevail rather than his reasoned intention. [44]

      I think that you yourselves consider it your right to inherit — and feel a grievance if you do not do so — from those who have a claim to inherit from you. Supposing, therefore, that Cleonymus were alive and that our family or that of our opponents had become extinct, consider to which family Cleonymus had the prospect of becoming heir; for it is only fair that those should possess his property from whom he had a right to inherit. [45] If Pherenicus or one of his brothers had died, their children, and not Cleonymus, had the prospect of becoming entitled to the property which they left behind. If, on the other hand, such a fate had befallen us, Cleonymus had the prospect of becoming heir to everything; for we had no children or other relatives, but he was a next-of-kin and most closely bound to us by ties of affection; [46] for which reasons the laws have given him the right of succession, and we should never have thought of making this bequest to anyone else. For we should never, I imagine, have in our lifetime placed our property in his hands in such a way that his wishes prevailed over our own in the matter of what belonged to us, and yet, at our death, have wished others to inherit it rather than our closest friend. [47] Thus, gentlemen, you will find us bound to Cleonymus by the double tie of mutual bequest and inheritance, while you will find my opponents acting impudently and talking of close connection and affinity, because they expect to profit thereby. If it were a question of giving anything away, there are many kinsmen and friends whom they would have preferred as nearer and dearer than him. [48]

      I will now sum up what I have said, and I beg the close attention of you all. As long as my opponents try by these arguments to prove and attempt to persuade you that this will represents Cleonymus’s intentions, and that he never subsequently regretted having made it, but still wished us to receive none of his estate and to confirm the bequest to them — [49] yet, while stating and insisting on all these points, they never really prove either that they are nearer of kin to Cleonymus or that they were on terms of closer intimacy with him than we were — remember that they are merely accusing him and are not demonstrating to you the justice of their cause. [50] If, therefore, you believe what they say, you ought not to declare them heirs to Cleonymus’s estate but to pronounce Cleonymus insane. If, on the other hand, you believe what we say, you must consider that Cleonymus exercised his proper judgement when he wished to revoke the will, and that we are not bringing a vexatious suit but are making a just claim to the inheritance. [51] Lastly, gentlemen, remember that it is impossible for you to decide the matter on the basis of their arguments; for it would be extraordinary, when our adversaries decide that we are entitled in justice to part of the estate, if your verdict is to give them the whole of it, and if you shall hold that they ought to receive more than the amount to which they considered themselves entitled, while you do not award us even as much as our adversaries conceded.

      ENDNOTES.

      ¹ The insertion of Simon’s name here is a mistake; he was only a friend of Cleonymus (see Isaeus 1.31-32).

      ² A harbor on the south-east coast of Attica between Thoricus and Sunium.

      On the Estate of Menecles

      ARGUMENT.

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      MENECLES ADOPTED A son and lived for twenty-three years after the date of the adoption. When his brothers¹ claimed his estate, a certain Philonides attested that the estate was not adjudicable, because Menecles had left a son. The brothers then brought an action for perjury against Philonides, and it is against them that the son undertakes the defence of Philonides. The speech, which is in defence of a will, is the counterpart of that delivered On the Estate of Cleonymus,² which upholds the rights of kindred. The discussion concerns a point of law with a controversy on a point of fact; for the speaker affirms that the deceased had the right to adopt a son, and then deals with the point of fact, saying, It was not under the influence of a woman that he adopted me.

      [1] I think, gentlemen, that, if any adoption was ever made in accordance with the laws, mine was, and no one could ever dare to say that Menecles adopted me in a moment of insanity or under the influence of a woman. But since my uncle, acting, as I assert, under a misapprehension, is trying by every means in his power to deprive his dead brother of descendants, showing no respect for the gods of his family or for any of you, I feel constrained to come to the aid of the father who adopted me, and to my own aid. [2] I intend, therefore, first to show you that my adoption was appropriate and legal, and that there is no question of adjudicating the estate of Menecles, since he had a son, namely, myself, and that the evidence of the witness was true. I beg and entreat and beseech you all to listen with favor to what I have to say. [3]

      My father, gentlemen, Eponymus of Acharnae,³ was a friend and close acquaintance of Menecles and lived on terms of intimacy with him; there were four of us children, two sons and two daughters. After my father’s death we married our elder sister, when she reached a suitable age, to Leucolophus, giving her a dowry of twenty minae. [4] Four or five years later, when our younger sister was almost of marriageable age, Menecles lost his first wife. When he had carried out the customary rites over her, he asked for our sister in marriage, reminding us of the friendship which had existed between our father and himself and of his friendly disposition towards ourselves. [5] Knowing that our father would have given her to no one with greater pleasure, we gave her to him in marriage — not dowerless, as my opponent asserts on every possible occasion, but with the same portion as we gave to our elder sister. In this manner, having been formerly his friends, we became his kinsmen. I should like first to produce evidence that Menecles received a dowry of twenty minae with my sister.Evidence [6]

      Having thus settled our sisters, gentlemen, and, being ourselves of military age, we adopted the career of a soldier and went abroad with Iphicrates to Thrace.⁴ Having proved our worth there, we returned hither after saving a little money and we found that our elder sister had two children, but that the younger, the wife of Menecles, was childless. [7] Two or three months later Menecles, with many expressions of praise for our sister, approached us and said that he viewed with apprehension his increasing age and childlessness: she ought not, he said, to be rewarded for her virtues by having to grow old with him without bearing children; [8] it was enough that he himself was unfortunate. [His words clearly prove that he loved her when he put her away; for no one utters supplications for one whom he hates.]⁵ He, therefore, begged us to do him the favor of marrying her to someone else with his consent. We told him that it was for him to persuade her in the matter, for we would do whatever she agreed. [9] At first she would not even listen to his suggestion, but in course of time she with difficulty consented. So we gave her in marriage to Elius of Sphettus,⁶ and Menecles handed over her dowry to him — for he had become part-lessee of the estate of the children of Nicias⁷ — and he gave her the garments which she had brought with her to his house and the jewelry which there was. [10] Some time after this Menecles began to consider how he could put an end to his childless condition and have someone to tend his old age and bury him when he died and thereafter carry out the customary rites over him. He saw that my opponent had only one son; so he thought it wrong to ask him to give him his son to adopt and so deprive him of male offspring. [11] Thus he could find no nearer relative than us; he, therefore, approached us and said that he thought it right, since fate had decreed that he should have no children by our sister, that he should adopt a son out of the family from which he would have wished to have a son of his own in the course of nature; I should like, therefore, he said,to adopt one of you two, whichever is willing. [12] My brother, on hearing this,⁸ expressed his approval of Menecles’ proposal and agreed that his age and solitary condition required someone who would look after him, and remain at home; I, he said, as you know, go abroad; but my brother here (meaning me) will look after your affairs as well as mine, if you wish to adopt him. Menecles approved of his suggestion and thus adopted me. [13]

      I wish next to prove to you that the adoption was carried out in the proper legal manner. So please read me the law which ordains that a man can dispose as he likes of his own property, if he does not possess male issue of his own. The law-giver, gentlemen, legislated thus, because he saw that for childless persons the only refuge for their solitary condition, and the only possible comfort in life, lay in the possibility of adopting whomsoever they wished. [14] The law thus allowing Menecles, because he was childless, to adopt a son, he adopted me, not by a will made at the point of death, as other citizens have done, nor during illness; but when he was sound in body and mind, and fully aware of what he was doing, he adopted me and introduced me to his fellow-wardsmen in the presence of my opponents and enrolled me among the demesmen and the members of his confraternity.⁹ [15] At the time my opponents raised no objection to his action on the ground that he was not in his right mind, although it would have been much better to have tried to win him over to their point of view during his lifetime rather than insult him now that he is dead and try to desolate his house. For he lived on after the adoption, not one or two years, but twenty-three, and during all this period he never regretted what he had done, because it was universally acknowledged that he had been well advised in what he did. [16] To prove the truth of these statements, I will produce before you, as witnesses, the wardsmen, the members of the confraternity, and the demesmen, and, to prove that Menecles was at liberty to adopt me, the clerk of the court shall read you the text of the law in accordance with which the adoption was made. Please read these depositions and the law.Depositions. Laws. [17]

      The law itself makes it clear that Menecles was free to adopt anyone he liked as his son; that he did adopt a son, the wardsmen, the demesmen, and the members of the confraternity have provided evidence. Thus we have clearly proved it, gentlemen, the witness¹⁰ has attested the truth of it, and my opponents cannot say a word against the actual fact of the adoption. [18]

      After this, Menecles began to look about for a wife for me, and said I ought to marry. So I married the daughter of Philonides. Menecles exercised the forethought on my behalf which a father would naturally exercise for his son, and I tended him and respected him as though he were my true father, as also did my wife, so that he praised us to all his fellow-demesmen. [19]

      That Menecles was not insane or under the influence of a woman but in his right mind when he adopted me, you can easily understand from the following facts. In the first place, my sister, with whom most of my opponent’s argument has been concerned, and under whose influence he alleges that Menecles adopted me, had remarried long before the adoption took place, so that, if it had been under her influence that he was adopting his son, he would have adopted one of her boys; for she has two. [20] But, gentlemen, it was not under her influence that he adopted me as his son; his chief motive was his loneliness, and, secondly, the other causes I have mentioned, and the goodwill which he felt towards my father, and, thirdly, because he had no other relative from whose family he might have adopted a son. These were the motives which at the time induced him to adopt me; so that it is quite clear that he was not insane or under the influence of a woman, unless, indeed, my opponent wishes to describe his loneliness and childlessness in these terms. [21]

      I feel that I should like my opponent, who thinks himself so wise, to tell me whom of his relatives Menecles ought to have adopted? Ought he to have adopted my opponent’s son? But he would never have given him up and so rendered himself childless; he is not so avaricious as all that. Well then, the son of his sister or of his male or female cousin? But he had no such relative at all. [22] He was, therefore, obliged to adopt someone else, or, failing that, grow old in childlessness, as my opponent now thinks he ought to have done. I think, therefore, that you would all admit that, when he adopted a son, he could not have adopted anyone who was more closely connected with him than I was. Otherwise, let my opponent indicate such a person. He cannot possibly do so; for he had no other kinsman than those whom I have mentioned. [23]

      But my opponent is now clearly blaming Menecles not for failing to adopt his own son but for adopting any son at all and not dying childless. It is for this that he blames him, a proceeding which is as spiteful as it is unjust; for while he has children of his own, he is obviously blaming Menecles for being childless and unfortunate. [24] All other men, whether Greek or barbarians, regard this law about adoption as a good one and therefore all make use of it; but my uncle here is not ashamed to deprive his own brother of this right to adopt a son, the enjoyment of which no one has ever grudged even those who were no relatives at all. [25] I think that my opponent, if anyone were to ask him what he would have done in the same circumstances as Menecles, would have nothing to say except that he would have adopted someone who was likely to look after him while he lived and bury him when he died; and it is obvious that the adoption would have been carried out under the same law as mine was. He himself, then, if he had been childless, would have adopted a son; but when Menecles acts in the same manner, he declares that he was insane and under the influence of a woman when he adopted me. [26] Is it not clear that he is talking in an abominable manner? I am of opinion that it is much rather my opponent who is insane by reason of the line of argument which he employs and the things which he does. For he is clearly arguing the contrary of the laws and of justice and of what he himself would have done, and is not ashamed of making the law about adoption valid for himself, while he seeks to render this same law of no effect for his brother. [27]

      Next, it is right, gentlemen, that you should hear what cause of quarrel my opponent has that he seeks to make his own brother childless. For if he has any quarrel with me about my name, and repudiates the suggestion that I am to be called Menecles’ son, is he not the victim of mean jealousy? But if it is a question of money with him, let him point out to you what land or building or house Menecles left behind of which I am now in possession. But if he left no such property, but my opponent took from him in his lifetime all that remained after he had paid off the money due to the orphan, is he not clearly convicted of shameless conduct? [28] I will put the facts of the case before you. When it became necessary to pay back the money to the orphan, and Menecles did not possess the requisite sum, and interest had accumulated against him over a long period, he was for selling the land. My opponent, seizing the opportunity and being desirous to pick a quarrel with him because he had adopted me, tried to prevent the land from being sold, in order that it might be held as a pledge, and that Menecles might be obliged to cede the possession of it to the orphan. My opponent, therefore, claimed a part of the property from Menecles, though he had never previously made any such claim, and tried to prevent the purchasers from completing the purchase. [29] Menecles was annoyed, as I can well imagine, and was obliged to reserve the portion which my opponent claimed; the rest he sold to Philippus of Pithos for seventy minae and thus paid off the orphan, giving him one talent and seven minae out of the price of the property; and he brought an action against his brother for restraining the sale. After long discussion had taken place and much bad feeling been aroused, we thought it best, in order that no one might say that I was avaricious and that I was setting these men, who were brothers, against one another, to submit the matter to the arbitration of my opponent’s brother-in-law and our friends. [30] The latter told us that, if we were to entrust them to decide the rights of the case, they would refuse to act as arbitrators, for they did not wish to quarrel with either party; if, however, we would allow them to decide what was in the interest of all, they consented to act. So we, in order, as we thought, to get rid of the matter, entrusted the decision to them on these terms. [31] They, after having sworn an oath to us at the altar of Aphrodite at Cephale¹¹ that they would decide what was to our common interest, gave as their verdict that we should give up what my opponent claimed and hand it over to him as a free gift; for they declared that the only way of settling the matter was that my opponent should receive a share of Menecles’ property. [32] They decided that for the future we must behave in a proper manner towards one another, both in word and in deed, and they obliged both parties to swear at the altar that they would do so; so we swore that we would in future behave properly towards one another both in word and in deed, as far as lay within our power. [33] That the oath was sworn and that these men are in possession of the property which was awarded to them by my opponent’s friends and that their notion of behaving well towards us is this, to try and make the deceased childless and drive me forth with insult from his family — of all this I will produce before you as witnesses the very men who gave the decision, if they are willing to appear (for they are my opponent’s friends), but, if not, those who were present on the occasion. [34] Please read these depositions; and, you, turn off the water-clock.¹²Evidence

      Now, please, take these depositions to the effect that the land was sold for seventy minae and that the orphan received sixty-seven minae from the proceeds.Evidence [35]

      Thus it is my uncle here, gentlemen, who has inherited the property of Menecles — really and not merely nominally, as I have — and has a much larger share than I have; for I received only the three hundred drachmae which remained over out of the proceeds of the sale and a small house not worth three minae. My opponent, on the other hand, being in possession of land worth more than ten minae, has now, moreover, come into court with the object of rendering desolate the house of the deceased.¹³ [36] I, the adopted son, with the aid of my wife, the daughter of Philonides here, tended Menecles while he lived and gave his name to my little son, in order that his family might not lack a representative. On his death, I buried him in a manner befitting both him and myself, and I erected a fine monument to him and celebrated the commemorative ceremony on the ninth day and performed all the other rites at the tomb in the best manner possible, so that I won the praise of all the members of my deme. [37] But my opponent, his kinsman, who blames him for having adopted a son, during his lifetime deprived him of the landed property which remained to him, and, now that he is dead, wishes to render him childless and wipe out his very name; that is the kind of man he is. In proof that I buried Menecles and performed the ceremonies on the third and ninth days and all the other rites connected with the burial, the clerk shall read you the depositions of those who are acquainted with the facts.Evidence [38]

      In support of the truth of my assertion, gentlemen, that Menecles, when he adopted me, was not insane or under the influence of a woman, I wish to bring before you my opponents themselves as witnesses, not in word but in deed, by their own conduct. For it is notorious that both of them went through the process of reconciliation with me and not with Menecles, and swore an oath to me, as I did to them. [39] Yet if the adoption had not been carried out in proper legal form and I had not been recognized as heir to Menecles’ property by my opponents themselves, what need was there for them to swear to me and to receive an oath from me? Surely none. By so acting then they themselves clearly bear witness that I was legally adopted and am the rightful heir of Menecles. [40] It is clear, I think, to you all that it was acknowledged even by my opponents themselves that Menecles was not insane but that it is much rather my opponent who is insane now, seeing that, after having effected a settlement of his quarrel with us and having sworn oaths, he has now again come forward in violation of his acknowledgements and oaths, and demands that I shall be deprived of these poor remnants of the estate. [41] Were it not that I think it an altogether base and shameful act to betray him whose son was called and who adopted me, I would have readily abandoned the right of succession to his estate in favor of my opponent; for there is nothing at all left, as I think you realize. [42] But, in the circumstances, I consider it terrible and disgraceful that, when Menecles possessed property, I accepted adoption as his son and out of his property, before the land was sold, acted as gymnasiarch¹⁴ in his deme and won credit as his son, and served in his tribe and deme on all the campaigns which took place during that period; [43] and, now that he is dead, if I shall betray him and go off leaving his house desolate, would it not seem a strange and ridiculous proceeding, and give those who wish to do so a good occasion to speak evil of me? And these are not the only motives which induce me to fight this case; but what grieves me is the possibility of being thought so worthless and good-for-nothing as not to be able to find a friend in his right senses, but only a madman, to adopt me. [44]

      I beg you all therefore, gentlemen, and beseech and entreat you to pity me and to acquit the witness here. I have shown you that, in the first place, I was adopted by Menecles with the strictest possible legality, and that the form of adoption was not merely verbal or by will but by very act and deed; and of these things I produced before you the evidence of the wardsmen, the demesmen, and the members of the confraternity. [45] I further showed that Menecles lived for twenty-three years after he had adopted me. Further, I placed before you the laws which permit those who are childless to adopt sons. In addition to this I am shown to have tended him in his lifetime and to have buried him when he died. [46] My opponent wishes now to deprive me of my father’s estate, whether it be large or small, and to render the deceased childless and nameless, so that there may be no one to honor in his place the family cults and perform for him the annual rites, but that he may be robbed of all his due honors. It was to provide against this that Menecles, being master of his own property, adopted a son, so that he might secure all these advantages. [47]

      Do not therefore, gentlemen, listen to my opponents and deprive me of my name, the sole

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