his life and
empire on the issue of a few brief hours. The fame of it also
reached even to the court of Persia, and the king sent letters to his
lieutenants, commanding them to supply Demosthenes with money, and to
pay every attention to him, as the only man of all the Greeks who was
able to give Philip occupation and find employment for his forces near
home, in the troubles of Greece.

At this time, however, upon the ill success which now happened to the
Greeks, those of the contrary faction in the commonwealth turned 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 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. 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, Aeschines
rather betrays himself to be of a poor spirit, if he really means
to make wailings and lamentation the only signs of a gentle and
affectionate nature. I must commend the behavior of Demosthenes, who
leaving tears and lamentations and