99
And yet ignorance is not a fair excuse in public life; no man is required or compelled by you to handle politics. When a man puts himself forward with a persuasion of his own ability, you receive his advances, as kindly and courteous people should, with goodwill and without jealousy; you give him appointments and entrust him with public business.
100
If he succeeds, he will be honored, and so far will gain an advantage over ordinary people; but if he fails, shall he put forward excuses and apologies? That would be unfair. For it would be very poor consolation indeed to our ruined allies, or to their wives and children and the rest, to be told that their sufferings were due to stupidity on my part, not to say on his.
101
Nevertheless, I ask you to overlook even the scandalous and outrageous misconduct of Aeschines, if it is shown that he did all this mischief because he was simple-minded or otherwise ignorant. But if he maliciously accepted money and rewards, and if that is clearly proved from the facts of the case, put him to death if possible, or, failing that, make him a living example to other malefactors. Now consider the proof of these matters and its justice, among yourselves.
102
Assuming that, when Aeschines made those speeches about the Phocians and Thespiae and Euboea, he had not sold himself, and was not wilfully deceiving you, we are reduced to one of two suppositions. Either he had taken an explicit promise from Philip that he would do and perform certain acts, or else, being spellbound and deluded by Philip’s habitual courtesy, he honestly expected him to do them. There is no third alternative.
