At this time, however, upon the ill-success which now happened to the Grecians, those of the contrary faction in the commonwealth fell foul upon Demosthenes and took the opportunity to frame several informations and indictments against him. But the people not only acquitted him of these accusations, but continued towards him their former respect, and still invited him, as a man that meant well, to take a part in public affairs. Insomuch that when the bones of those who had been slain at Chaeronea were brought home to be solemnly interred, Demosthenes was the man they chose to make the funeral oration. They did not show, under the misfortunes which befell them, a base or ignoble mind, as Theopompus writes in his exaggerated style, but on the contrary, by the honour and respect paid to their counsellor, they made it appear that they were noway dissatisfied with the counsels he had given them. The speech, therefore, was spoken by Demosthenes. But the subsequent decrees he would not allow to be passed in his own name, but made use of those of his friends, one after another, looking upon his own as unfortunate and inauspicious;till at length he took courage again after the death of Philip, who did not long outlive his victory at Chaeronea. And this, it seems, was that which was foretold in the last verse of the oracle-"Conquered shall weep, and conqueror perish there."Demosthenes had secret intelligence of the death of Philip, and laying hold of this opportunity to prepossess the people with courage and better hopes for the future, he came into the assembly with a cheerful countenance, pretending to have had a dream that presaged some great good fortune for Athens; and, not long after, arrived the messengers who brought the news of Philip's death. No sooner had the people received it, but immediately they offered sacrifice to the gods, and decreed that Pausanias should be presented with a crown. Demosthenes appeared publicly in a rich dress, with a chaplet on his head, though it were but the seventh day since the death of his daughter, as is said by Aeschines, who upbraids him upon this account, and rails at him as one void of natural affection towards his children. Whereas, indeed, he rather betrays himself to be of a poor, low spirit, and effeminate mind, if he really means to make wailings and lamentation the only signs of a gentle and affectionate nature, and to condemn those who bear such accidents with more temper and less passion. For my own part, I cannot say that the behaviour of the Athenians on this occasion was wise or honourable, to crown themselves with garlands and to sacrifice to the gods for the death of a prince who, in the midst of his success and victories, when they were a conquered people, had used them with so much clemency and humanity.
For besides provoking fortune, it was a base thing, and unworthy in itself, to make him a citizen of Athens, and pay him honours while he lived, and yet as soon as he fell by another's hand, to set no bounds to their jollity, to insult over him dead, and to sing triumphant songs of victory, as if by their own valour they had vanquished him. I must at the same time commend the behaviour of Demosthenes, who, leaving tears and lamentations and domestic sorrows to the women, made it his business to attend to the interests of the commonwealth. And I think it the duty of him who would be accounted to have a soul truly valiant, and fit for government, that, standing always firm to the common good, and letting private griefs and troubles find their compensation in public blessings, he should maintain the dignity of his character and station, much more than actors who represent the persons of kings and tyrants, who, we see, when they either laugh or weep on the stage, follow, not their own private inclinations, but the course consistent with the subject and with their position. And if, moreover, when our neighbour is in misfortune, it is not our duty to forbear offering any consolation, but rather to say whatever may tend to cheer him, and to invite his attention to any agreeable objects, just as we tell people who are troubled with sore eyes to withdraw their sight from bright and offensive colours to green, and those of a softer mixture, from whence can a man seek, in his own case, better arguments of consolation for afflictions in his family, than from the prosperity of his country, by making public and domestic chances count, so to say, together, and the better fortune of the state obscure and conceal the less happy circumstances of the individual. I have been induced to say so much, because I have known many readers melted by Aeschines's language into a soft and unmanly tenderness.
