§10καὶ οἱ μὲν ἄλλοι πάντες κατήγοροι, ὅταν οἴωνται δεῖν ἐν τῷ προτέρῳ λόγῳ ὑφελεῖν τῶν φευγόντων τὰς ἀπολογίας, τοῦτο παρακελεύονται τοῖς δικασταῖς, μὴ ἐθέλειν ἀκούειν τῶν ἀπολογουμένων, ἐάν τινες ἔξω τοῦ νόμου λέγωσιν, ἀλλʼ ἀπαντᾶν πρὸς τὰ λεγόμενα καὶ κελεύειν τὸν νόμον ἀναγιγνώσκειν·
All other prosecutors, when they think they ought to cut off the defense of the accused in their opening speech, recommend this to the jury: not to be willing to listen to the defendants if they speak outside the law, but to confront their statements and demand that the law be read.
σὺ δὲ τοὐναντίον τὴν εἰς τοὺς νόμους καταφυγὴν ἐκ τῆς ἀπολογίας οἴει δεῖν ἀφελέσθαι Εὐξενίππου.
But you, on the contrary, think you ought to deprive Euxenippus of his refuge in the laws during his defense.
§11καὶ πρὸς τούτοις οὐδὲ βοηθεῖν οὐδένα φῂς δεῖν αὐτῷ οὐδὲ συναγορεύειν, ἀλλὰ παρακελεύῃ τοῖς δικασταῖς μὴ θέλειν ἀκούειν τῶν ἀναβαινόντων.
And in addition to this, you say that no one ought to assist him or speak in his support, but you urge the jury not to be willing to listen to those who step forward to speak.
καίτοι τί τούτου τῶν ἐν τῇ πόλει βέλτιον ἢ δημοτικώτερόν ἐστι, πολλῶν καὶ ἄλλων καλῶν ὄντων, ἢ ὁπόταν τις ἰδιώτης εἰς ἀγῶνα καὶ κίνδυνον καταστὰς μὴ δύνηται ὑπὲρ ἑαυτοῦ ἀπολογεῖσθαι, τούτῳ τὸν βουλόμενον τῶν πολιτῶν ἐξεῖναι ἀναβάντα βοηθῆσαι καὶ τοὺς δικαστὰς ὑπὲρ τοῦ πράγματος τὰ δίκαια διδάξαι;
Yet, what is better or more democratic among the many fine institutions in this city than that, whenever a private citizen who has been brought to trial and danger is unable to defend himself, any citizen who wishes is permitted to step forward, assist him, and instruct the jury on the justice of the matter?
§12ἀλλὰ νὴ Δία αὐτὸς τοιούτῳ πράγματι οὐ κέχρησαι, ἀλλʼ ὅτʼ ἔφευγες τὸν ἀγῶνα ὑπʼ Ἀλεξάνδρου τοῦ ἐξ Οἴου, δέκα μὲν συνηγόρους ἐκ τῆς Αἰγηίδος φυλῆς ᾐτήσω, ὧν καὶ ἐγὼ εἷς ἦν αἱρεθεὶς ὑπὸ σοῦ, ἐκ δὲ τῶν ἄλλων Ἀθηναίων ἐκάλεις ἐπὶ τὸ δικαστήριον τοὺς βοηθήσοντάς σοι.
But, by Zeus, you yourself did not use such a practice; rather, when you were facing the trial brought against you by Alexander of Oeus, you requested ten advocates from the Aegeid tribe, of whom I too was one chosen by you, and from the other Athenians you summoned those who would assist you to the court.
καὶ τὰ μὲν ἄλλα τί δεῖ λέγειν;
And why is there any need to speak of the rest?
αὐτῷ δὲ τούτῳ τῷ ἀγῶνι πῶς κέχρησαι;
But how did you conduct yourself in this very trial?
οὐ κατηγόρησας ὁπόσα ἐβούλου;
Did you not prosecute as much as you wished?
οὐ Λυκοῦργον ἐκάλεις συγκατηγορήσοντα, οὔτε τῷ λέγειν οὐδενὸς τῶν ἐν τῇ πόλει καταδεέστερον ὄντα, παρὰ τούτοις τε μέτριον καὶ ἐπιεικῆ δοκοῦντα εἶναι;
Did you not summon Lycurgus to join in the prosecution, a man who is second to none in the city in speaking, and who is thought among these men to be moderate and fair?
§13εἶτα σοὶ μὲν ἔξεστι καὶ φεύγοντι τοὺς βοηθήσοντας καλεῖν καὶ διώκοντι τοὺς συγκατηγόρους ἀναβιβάσασθαι, ὃς οὐ μόνον ὑπὲρ σεαυτοῦ δύνασαι εἰπεῖν, ἀλλὰ καὶ ὅλῃ πόλει πράγματα παρέχειν ἱκανὸς εἶ, Εὐξενίππῳ δʼ ὅτι ἰδιώτης ἐστὶ καὶ πρεσβύτερος οὐδὲ τοὺς φίλους καὶ τοὺς οἰκείους ἐξέσται βοηθεῖν, εἰ δὲ μή, διαβληθήσονται ὑπὸ σοῦ;
Then is it permitted for you both to call those who will assist you when you are a defendant, and to bring up joint prosecutors when you are a prosecutor—you, who are not only able to speak on your own behalf but are also capable of causing trouble for the whole city—while for Euxenippus, because he is a private citizen and an elderly man, not even his friends and relatives shall be allowed to assist him, or else they will be slandered by you?
§14νὴ Δία, τὰ γὰρ πεπραγμένα αὐτῷ δεινά ἐστι καὶ ἄξια θανάτου, ὡς σὺ λέγεις ἐν τῇ κατηγορίᾳ.
By Zeus, is it because his actions are terrible and worthy of death, as you say in your accusation?
σκέψασθε δή, ὦ ἄνδρες δικασταί, καθʼ ἓν ἕκαστον αὐτῶν ἐξετάζοντες.
Examine them indeed, men of the jury, investigating each one of them point by point.
ὁ δῆμος προσέταξεν Εὐξενίππῳ τρίτῳ αὐτῷ ἐγκατακλιθῆναι εἰς τὸ ἱερόν, οὗτος δὲ κοιμηθεὶς ἐνύπνιόν φησιν ἰδεῖν, ὃ τῷ δήμῳ ἀπαγγεῖλαι.
The people ordered Euxenippus, as one of three, to sleep in the temple; and he, having slept there, says he saw a dream, which he reported to the people.
τοῦτʼ εἰ μὲν ὑπελάμβανες ἀληθὲς εἶναι, καὶ ὃ εἶδεν ἐν τῷ ὕπνῳ τοῦτʼ αὐτὸν ἀπαγγεῖλαι πρὸς τὸν δῆμον, τί καὶ ἀδικεῖ, ἃ ὁ θεὸς αὐτῷ προσέταττε ταῦτʼ ἐξαγγείλας πρὸς Ἀθηναίους;
Now, if you supposed this to be true, and that he reported to the people exactly what he saw in his sleep, in what way does he commit any injustice by reporting to the Athenians what the god ordered him to?
§15εἰ δέ, ὥσπερ νυνὶ λέγεις, ἡγοῦ αὐτὸν καταψεύσασθαι τοῦ θεοῦ καὶ χαριζόμενόν τισι μὴ τἀληθῆ ἀπηγγελκέναι τῷ δήμῳ, οὐ ψήφισμα ἐχρῆν σε πρὸς τὸ ἐνύπνιον γράφειν, ἀλλʼ ὅπερ ὁ πρότερος ἐμοῦ λέγων εἶπεν, εἰς Δελφοὺς πέμψαντα πυθέσθαι παρὰ τοῦ θεοῦ τὴν ἀλήθειαν.
But if, as you say now, you believed that he lied about the god and reported what was not true to the people to please certain persons, you ought not to have proposed a decree regarding the dream, but, as the speaker before me said, you should have sent to Delphi to inquire about the truth from the god.
σὺ δὲ τοῦτο μὲν οὐκ ἐποίησας, ψήφισμα δὲ αὐτοτελὲς ἔγραψας κατὰ δυοῖν φυλαῖν οὐ μόνον ἀδικώτατον, ἀλλὰ καὶ ἐναντίον αὐτὸ ἑαυτῷ·
But you did not do this; instead, you proposed an independent decree against two tribes which was not only most unjust but also self-contradictory.
διʼ ὅπερ ἥλως παρανόμων, οὐ διʼ Εὐξένιππον.
And it was because of this that you were convicted of illegal proposals, not because of Euxenippus.
§16ἐξετάσωμεν δὲ περὶ αὐτοῦ τουτονὶ τὸν τρόπον.
Let us examine it in this manner.
αἱ φυλαὶ σύνδυο γενόμεναι τὰ ὄρη τὰ ἐν Ὠρωπῷ διείλοντο, τοῦ δήμου αὐταῖς δόντος.
The tribes, in pairs, divided the hills in Oropus, the people having given them to them.
τοῦτο τὸ ὄρος ἔλαχεν Ἀκαμαντὶς καὶ Ἱπποθοωντίς.
This hill fell to the lot of the Acamantis and Hippothontis tribes.
ταύτας τὰς φυλὰς ἔγραψας ἀποδοῦναι τὸ ὄρος τῷ Ἀμφιαράῳ καὶ τὴν τιμὴν ὧν ἀπέδοντο, ὡς πρότερον τοὺς ὁριστὰς τοὺς πεντήκοντα ἐξελόντας αὐτὸ τῷ θεῷ καὶ ἀφορίσαντας, καὶ οὐ προσηκόντως τὰς δύο φυλὰς ἐχούσας τὸ ὄρος.
You wrote that these tribes should restore the hill to Amphiaraus and return the price of what they had sold, on the ground that the fifty boundary-markers had previously selected and set it apart for the god, and that the two tribes held the hill inappropriately.
§17μικρὸν δὲ διαλιπὼν ἐν ταὐτῷ ψηφίσματι γράφεις τὰς ὀκτὼ φυλὰς πορίσαι τοῖν δυοῖν φυλαῖν τὰ διάφορα καὶ ἀποδοῦναι, ὅπως ἂν μὴ ἐλαττῶνται.
And after a short interval in the same decree, you wrote that the other eight tribes should provide and repay the differences to the two tribes, so that they might not suffer loss.
καίτοι εἰ μὲν ἴδιον ὂν τῶν φυλῶν ἀφῃροῦ τὸ ὄρος, πῶς οὐκ ὀργῆς ἄξιος εἶ;
Yet, if you were depriving them of the hill when it was the private property of the tribes, how are you not worthy of anger?
εἰ δὲ μὴ προσηκόντως εἶχον αὐτό, ἀλλὰ τοῦ θεοῦ ὄν, διὰ τί τὰς ἄλλας φυλὰς ἔγραφες αὐταῖς προσαποδιδόναι ἀργύριον;
But if they held it inappropriately, and it belonged to the god, why did you write that the other tribes should pay additional money to them?
ἀγαπητὸν γὰρ ἦν αὐταῖς εἰ τὰ τοῦ θεοῦ ἀποδώσουσιν καὶ μὴ προσαποτείσουσιν ἀργύριον.
For they should have been content if they restored the god's property and did not pay additional money in addition.