threatened to have him beaten if he did not do so, for he had some private grudge of his own against the farmers of the taxes. Accordingly the alien went next morning early into the market-place and bid a talent. The tax farmers now clustered round him angrily, bidding him name some one as security, imagining that he would not be able to find one. The poor man was now in great trouble and was about to steal away, when Alkibiades, who was at some distance, called out to the presiding magistrates, "Write down my name. I am his friend, and I will be surety for him." On hearing this, the tax farmers were greatly embarrassed, for their habit was to pay the rent of each year with the proceeds of the next, and they saw no way of doing so in this instance. Consequently they begged the man to desist from bidding, and offered him money.
Alkibiades would not permit him to take less than a talent, and when this was given him he let him go. This was the way in which he did him a kindness.
[Footnote A: [Greek: metoikikhon].]
VI. The love of Sokrates, though he had many rivals, yet overpowered them all, for his words touched the heart of Alkibiades and moved him to tears. Sometimes his flatterers would bribe him by the offer of some pleasure, to which he would yield and slip away from Sokrates, but he was then pursued like a fugitive slave by the latter, of whom he stood in awe, though he treated every one else with insolence and contempt.
Kleanthes used to say that Sokrates's only hold upon him was through his ears, while he scorned to meddle with the rest of his body. And indeed Alkibiades was very prone to pleasure, as one would gather from what Thucydides says on the subject. Those too who played on his vanity and love of distinction induced him to embark on vast projects before he was ripe for them, assuring him that as soon as he began to take a leading part in politics, he would not only eclipse all the rest of the generals and orators, but would even surpass Perikles in power and renown. But just as iron which has been softened in the fire is again hardened by cold, and under its influence contracts its expanded particles, so did Sokrates, when he found Alkibiades puffed up by vain and empty conceit, bring him down to his proper level by his conversation, rendering him humble minded by pointing out to him his many deficiencies.
VII. After he had finished his education, he went into a school, and asked the master for a volume of Homer. When the master said that he possessed none of Homer's writings, he struck him with his fist, and left him. Another schoolmaster told him that he had a copy of Homer corrected by himself. "Do you," asked he, "you who are able to correct Homer, teach boys to read! One would think that you could instruct men."
One day he wished to speak to Perikles, and came to his house. Hearing that he was not at leisure, but was engaged in considering how he was to give in his accounts to the Athenians, Alkibiades, as he went away, said, "It would be better if he considered how to avoid giving in any accounts at all to the Athenians."
While yet a lad he served in the campaign of Potidaea, where he shared the tent of Sokrates, and took his place next him in the ranks. In an obstinate engagement they both showed great courage, and when Alkibiades was wounded and fell to the ground, Sokrates stood in front of him, defending him, and so saved his life and arms from the enemy. Properly, therefore, the prize for valour belonged to Sokrates; but when the generals appeared anxious to bestow it upon Alkibiades because of his great reputation, Sokrates, who wished to encourage his love for glory, was the first to give his testimony in his favour, and to call upon them to crown him as victor and to give him the suit of armour which was the prize. And also at the battle of Delium, when the Athenians were routed, Alkibiades, who was on horseback, when he saw Sokrates retreating on foot with a few others, would not ride on, but stayed by him and defended him, though the enemy were pressing them and cutting off many of them. These things, however, happened afterwards.
VIII. He once struck Hipponikus, the father of Kallias, a man of great wealth and noble birth, a blow with his fist, not being moved to it by anger, or any dispute, but having agreed previously with his friends to do so for a joke. When every one in the city cried out at his indecent and arrogant conduct, Alkibiades next morning at daybreak came to the house of Hipponikus, knocked, and came to him. Here he threw off his cloak, and offered him his body, bidding him flog him and punish him for what he had done. Hipponikus, however, pardoned him, and they became friends, so much so that Hipponikus chose him for the husband of his daughter Hipparete. Some writers say that not Hipponikus but Kallias his son gave Hipparete to Alkibiades to wife, with a dowry of ten talents, and that when her first child was born Alkibiades demanded and received ten more talents, as if he had made a previous agreement to that effect.
Upon this Kallias, fearing that Alkibiades might plot against his life, gave public notice in the assembly that if he died childless, he would leave his house and all his property to the State.
Hipparete was a quiet and loving wife, but was so constantly insulted by her husband's amours with foreign and Athenian courtesans, that she at length left his house and went to her brother's. Alkibiades took no heed of this, but continued in his debauchery.
It was necessary for her to deliver her petition for separation to the magistrate with her own hand, and when she came to do so, Alkibiades laid hold of her, and took her home with him through the market-place, no one daring to oppose him and take her from him. She lived with him until her death, which took place not long after Alkibiades sailed for Ephesus. In this instance his violence does not seem to have been altogether lawless or without excuse, for the object of the law in making a wife appear in person in public seems to be that she may have an opportunity of meeting her husband and making up her quarrel with him.
IX. He had a dog of remarkable size and beauty, for which he had paid seventy minae. It had a very fine tail, which he cut off. When his friends blamed him, and said that every one was sorry for the dog and angry with him for what he had done, he laughed and said, "Then I have succeeded; for I wish the Athenians to gossip about this, for fear they should say something worse about me."
X. It is said that his first public act was on the occasion of a voluntary subscription for the State. He did not intend doing anything of the sort, but as he was passing he heard a great noise, and finding that voluntary subscriptions were being made, went and subscribed. The people cheered and applauded him, at which he was so much delighted as to forget a quail which he had in his cloak. When it escaped and ran about bewildered, the Athenians applauded all the more, and many rose and chased it. It was caught by the pilot Antiochus, who restored it, and became one of Alkibiades's greatest friends. Starting with great advantages from his noble birth, his wealth, his recognised bravery in battle, and his many friends and relatives, he relied upon nothing so much as on his eloquence for making himself popular and influential. His rhetorical powers are borne witness to by the comic dramatists; and the greatest of orators, Demosthenes, in his speech against Meidias, speaks of Alkibiades as being most eloquent, besides his other charms. If we are to believe Theophrastus, who has inquired more diligently into these various tales than any one else, Alkibiades excelled all men of his time in readiness of invention and resource. However, as he wished not merely to speak to the purpose, but also to clothe his thoughts in the most appropriate language, he did not always succeed in combining the two, and often hesitated and stopped, seeking for the right word, and not continuing his speech until it occurred to him.
XI. He was renowned for his stud, and for the number of his racing chariots. No other person, king or commoner, ever entered seven four-horse chariots for the race at Olympia except Alkibiades. His winning the first, second, and fourth prizes with these, as Thucydides tells us, though Euripides says that he won the third also, excels in glory any other successes by other persons in these races. The poem of Euripides runs as follows: "Son of Kleinias, thee I sing, In truth it is a noble thing, First, second, and third place To win in chariot race, To hear the herald thrice thy name proclaim, And thrice to bear away the olive crown of fame."
XII. His success was rendered all the more conspicuous by the manner in which the various States vied with one another in showing him honour.
Ephesus pitched a magnificent tent for his accommodation, Chios furnished his horses with provender, and himself with animals for sacrifice; and Lesbos supplied him with wine, and every thing else necessary for giving great entertainments. Yet even at this brilliant period of his life he incurred discredit, either by his own fault or through the spite of his enemies. The story is that an Athenian named Diomedes, a respectable man and a friend of Alkibiades, was desirous of winning a victory at Olympia. Hearing that there was a chariot and four which belonged to the city of Argos, and knowing that Alkibiades had great influence and many friends in that place, he persuaded him to buy the chariot for him. Alkibiades, however, bought the chariot and entered it for the race as his own, leaving Diomedes to call upon heaven and earth to witness his ill-treatment. It appears that a trial took place about this matter, and Isokrates wrote a speech about this chariot in defence of the son of Alkibiades, in which Tisias, not Diomedes, is mentioned as the prosecutor.
XIII. When, as a mere boy, Alkibiades plunged into political life, he at once surpassed most of the statesmen of the age. His chief rivals were Phaeax, the son of Erasistratus, and Nikias, the son of Nikeratus, the latter a man advanced in life, and bearing the reputation of being an excellent general, while the former, like Alkibiades himself, was a young man of good family, just rising into notice, but inferior to him in many respects, particularly in oratory. Though affable and persuasive in private circles, he could not speak equally well in public, for he was, as Eupolis says, "At conversation best of men, at public speaking worst."
In a certain attack on Alkibiades and Phaeax, we find, among other charges, Alkibiades accused of using the gold and silver plate of the city of Athens as his own for his daily use.
There was at Athens one Hyperbolus, of the township of Peirithois, whom Thucydides mentions as a worthless man, and one who was constantly ridiculed by the comic dramatists. From his utter disregard of what was said of him, and his carelessness for his honour, which, though it was mere shameless impudence and apathy, was thought by some to show firmness and true courage, he was pleasing to no party, but frequently made use of by the people when they wished to have a scurrilous attack made upon those in power. At this time he was about to resort to the proceeding called ostracism, by which from time to time the Athenians force into exile those citizens who are remarkable for influence and power, rather because they envy them than because they fear them.
But as it was clear that one of the three, Nikias, Phaeax, and Alkibiades, would be ostracised, Alkibiades combined their several parties, arranged matters with Nikias, and turned the ostracism against Hyperbolus himself. Some say that it was not Nikias but Phaeax with whom Alkibiades joined interest, and that with the assistance of his political party he managed to expel Hyperbolus, who never expected any such treatment; for before that time this punishment had never been extended to low persons of no reputation, as Plato, the comic dramatist, says in the lines where he mentions Hyperbolus: "Full worthy to be punished though he be, Yet ostracism's not for such as he."
We have elsewhere given a fuller account of this affair.
XIV. Alkibiades was dissatisfied at the respect shown for Nikias, both by enemies of the State and by the citizens of Athens. Alkibiades was the proxenus[A] of the Lacedaemonians at Athens, and paid especial court to those Spartans who had been captured at Pylos; yet, when the Lacedaemonians discovered that it was chiefly by Nikias's means that they obtained peace, and recovered their prisoners, they were lavish of their attentions to him. The common phrase among the Greeks of that time was that Perikles had begun the war, and Nikias had finished it; and the peace was usually called the peace of Nikias. Alkibiades, irritated beyond measure at his rival's success, began to meditate how he could destroy the existing treaty. He perceived that the Argives, hating and fearing Sparta, wished to break off from it, and he encouraged them by secret assurances of an Athenian alliance, and also both by his agents and in person he urged the leading men not to give way to the Lacedaemonians, or yield any points to them, but to turn to Athens, and await their co-operation, for the Athenians, he said, already began to regret that they had made peace at all, and would soon break it.
[Footnote A: An office resembling that of a modern consul for a foreign nation.]
When the Lacedaemonians made an alliance with the Boeotians, and delivered up Panaktus to the Athenians in a dismantled condition, not with its walls standing, as they ought to have done, Alkibiades exasperated the rage of the Athenians by his speeches, and raised a clamour against Nikias by the plausible accusation that he, when general, had hung back from capturing the enemy's forces which were cut off in the island of Sphakteria, and that when they had been captured by another, he had released them and restored them to their homes, in order to gain the favour of the Lacedaemonians. And for all that, although he was such a friend of the Lacedaemonians, he had not dissuaded them from forming alliances with Corinth and with the Boeotians, while he prevented the Athenians from becoming allies of any Greek State which might wish it, if the step did not happen to please the Lacedaemonians.
Upon this, while Nikias was smarting under these accusations, ambassadors arrived from Lacedaemon with instructions to propose reasonable terms, and announcing that they came with full powers to conclude the negotiations for peace on an equitable basis. The Senate received them willingly, and next day they were to appear before the people. Fearing that they would succeed, Alkibiades contrived to obtain a private interview with them, in which he addressed them as follows: "What is this that you do, men of Sparta! Do you not know that the Senate always treats those who appear before it in a kindly and reasonable manner, but the people are always full of pride and ambition?
If you say that you have plenary powers, they will bewilder you by their violence and force great concessions from you. So come, cease this folly, if you wish to negotiate with the Athenians in a moderate way, and not to be forced into conceding points against your will. Discuss all the points at issue, but do not say that you have full power to decide them. I will do my best to assist you, as a friend to Lacedaemon." After these words he confirmed his promise by an oath, and thus completely detached them from Nikias and left them trusting him only, and admiring him as a man of remarkable sense and intelligence. On the following day the people assembled, and the ambassadors appeared before them. When they were politely asked by Alkibiades in what capacity they came, they said that they were not plenipotentiaries.
Immediately upon this Alkibiades assailed them with furious invective, as though they, not he, were in the wrong, calling them faithless equivocators, who had not come either to speak or to do anything honest.
The Senate was vexed at its treatment, and the people were excessively enraged, while Nikias, who knew nothing of the trick, was astounded and covered with confusion at the conduct of the ambassadors.
XV. The Lacedaemonian alliance being put an end to by this means, Alkibiades, who was now elected one of the generals of Athens, at once formed an alliance with Argos, Elis and Mantinea. No one approved of the way in which he effected this, but still the result was very important, as it agitated all the States in Peloponnesus, and set them against one another, brought so many men into line to fight the Lacedaemonians at the battle of Mantinea, and removed the scene of conflict so far from Athens, that the Lacedaemonians could gain no great advantage by victory, whereas if they failed, they would have to struggle for their very existence. After this battle the select regiment at Argos, called the "Thousand," endeavoured to overthrow the government and establish themselves as masters of the city; and with the assistance of the Lacedaemonians they destroyed the constitution. But the people took up arms again, and defeated the usurpers; and Alkibiades coming to their aid, made the victory of the popular side more complete. He persuaded the citizens to build long walls down to the sea, and to trust entirely to the Athenian naval forces for support. He even sent them carpenters and stonemasons from Athens, and showed great zeal on their behalf, which tended to increase his personal interest and power no less than that of his country. He advised the people of Patrae also to join their city to the sea by long walls; and when some one said to the people of Patrae, that the Athenians would swallow them up, he answered, "Perhaps they may, but it will be by degrees and beginning with the feet, whereas the Lacedaemonians will seize them by the head and do it at once."
However, Alkibiades ever pressed the Athenians to establish their empire by land as well as by sea, reminding them of the oath which the young men take in the Temple of Agraulos, and which it was their duty to confirm by their deeds. This oath is, that they will regard wheat, barley, vines and olives as the boundaries of Attica, by which it is hinted that they ought to make all cultivated and fruitful lands their own.
XVI. In the midst of all this display of political ability, eloquence, and statesmanlike prudence, he lived a life of great luxury, debauchery, and profuse expenditure, swaggering through the market-place with his long effeminate mantle trailing on the ground. He had the deck of his trireme cut away, that he might sleep more comfortably, having his bed slung on girths instead of resting on the planks; and he carried a shield not emblazoned with the ancestral bearings of his family, but with a Cupid wielding a thunderbolt. The leading men of Athens viewed his conduct with disgust and apprehension, fearing his scornful and overbearing manner, as being nearly allied to the demeanour of a despot, while Aristophanes has expressed the feeling of the people towards him in the line, "They love, they hate, they cannot live without him."
And again he alludes to him in a bitterer spirit in the verse: "A lion's cub 'tis best you should not rear, For if you do, your master he'll appear."
His voluntary contributions of money to the State, his public exhibitions and services, and displays of munificence, which could not be equalled in splendour, his noble birth, his persuasive speech, his strength, beauty, and bravery, and all his other shining qualities, combined to make the Athenians endure him, and always give his errors the mildest names, calling them youthful escapades and honourable emulation. For example, he locked up Agatharchus the painter, and when he had painted his house let him go with a present. He boxed Taurea's ears because he was exhibiting shows in rivalry with him, and contending with him for the prize. And he even took one of the captive Melian women for his mistress, and brought up a child which he had by her. This was thought to show his good nature; but this term cannot be applied to the slaughter of all the males above puberty in the island of Melos, which was done in accordance with a decree promoted by Alkibiades.
When Aristophon painted the courtesan Nemea embracing Alkibiades, all men eagerly crowded to see it; but older men were vexed at these things too, thinking them only fit for despots, and considering them to be open violations of the laws. Indeed Archestratus spoke very much to the purpose when he said that Greece could not bear more than one Alkibiades. Once, when Alkibiades had made a successful speech in the public assembly, and was being conducted home in triumph by his friends, Timon the misanthrope met him, and did not get out of his way, as he did to every one else, but came up to him and took him by the hand, saying, "Go on, my boy, increase in glory; for your increase will bring ruin to all this crowd." Some laughed, some cursed him, but others took his words to heart. So various were the opinions formed about Alkibiades, because of the inconsistency of his character.
XVII. Even during the lifetime of Perikles, the Athenians had a hankering after Sicily, and after his death they endeavoured to obtain possession of it, by sending troops to the assistance of those cities which were oppressed by the Syracusans, and thus paving the way for a greater armament. It was, however, Alkibiades who fanned their desires into a flame, and who persuaded them to abandon these half-hearted attempts, to proceed with a great force to the island, and to endeavour to subdue it. He raised great expectations among the people, but his own aspirations were far more entensive; for he regarded the conquest of Sicily not merely as an end, but as a stepping-stone to greater things.
While Nikias was dissuading the people from the attempt, on the ground that it would be a difficult matter to capture the city of Syracuse, Alkibiades was dreaming of Carthage and Libya; and after these were gained, he meditated the conquest of Italy and of Peloponnesus, regarding Sicily as little more than a convenient magazine and place of arms. He greatly excited the younger Athenians by his vast designs, and they listened eagerly to the marvellous stories of the old who had served in that country; so that many of them would spend their time sitting in the gymnasia and public seats, drawing sketches of the shape of the island of Sicily, and of the position of Libya and Carthage. It is said that Sokrates the philosopher, and Meton the astronomer, did not expect that the state would gain any advantage from this expedition; the former probably receiving a presentiment of disaster, as was his wont, from his familiar spirit. Meton either made calculations which led him to fear what was about to happen, or else gathered it from the art of prophecy. He feigned madness, and seizing a torch, attempted to set his house on fire. Some say that Meton made no pretence of madness, but that he burned down his house one night, and next morning came and besought the Athenians, after such a misfortune, to exempt his son from serving with the expedition. Thus he deceived his fellow citizens and carried his point.
XVIII. Nikias, much against his will, was chosen to lead the expedition.
His unwillingness was in a great measure due to the fact that Alkibiades was to act as his colleague; for the Athenians thought that the war would be conducted better if the rashness of Alkibiades was tempered by the prudence of Nikias, because the third general, Lamachus, although advanced in years, yet had the reputation of being no less daring and reckless a soldier than Alkibiades himself.
When the public assembly were debating about the number of the troops and the preparation for the armament, Nikias made another attempt to oppose the whole measure and to put a stop to the war. Alkibiades, however, took the other side and carried all before him. The orator Demostratus moved, that the generals should be empowered to demand whatever stores and war material they pleased, and have absolute power to carry on the war at their own discretion. This was agreed to by the people, and all was ready for setting sail, when unlucky omens occurred.
The festival of Adonis took place at that very time, and during it the women carry about in many parts of the city figures dressed like corpses going to be buried, and imitate the ceremony of a funeral by tearing their hair and singing dirges. And besides this, the mutilation of the Hermae in one night, when all of them had their faces disfigured, disturbed many even of those who, as a rule, despised such things. A story was put about that the Corinthians, of whom the Syracusans were a colony, had done it, hoping that such an evil omen might make the Athenians either postpone or give up their expedition. But the people paid no heed to this insinuation, and still less to those who argued that there was no omen in the matter at all, but that it was the work of extravagant young men after their wine. They regarded the incident with feelings of rage and fear, imagining that it proved the existence of an organised plot aimed at greater matters. Both the Senate and the General Assembly met several times during the next few days, and inquired sharply into every thing that could throw any light upon it.
XIX. During this time, Androkles, a popular speaker, brought forward several slaves and resident aliens, who charged Alkibiades and his friends with mutilating certain other statues, and with parodying the ceremonies of initiation to the sacred mysteries when in their cups.
They said that the part of the Herald was taken by Theodorus, that of the Torch-bearer by Polytion, and that of Hierophant by Alkibiades himself, while the rest of the company were present and were initiated, and were addressed by them as Mysts, which means persons who have been initiated into the mysteries. These are the charges which we find specified in the indictment drawn against Alkibiades by Thessalus the son of Kimon, in which he accuses Alkibiades of sacrilege against the two goddesses, Demeter (Ceres) and Proserpine. The people now became very much enraged with Alkibiades, and were still more exasperated by his personal enemy Androkles. Alkibiades was at first alarmed, but soon perceived that all the sailors of the fleet about to sail to Sicily were on his side, as were also the soldiers. A body of a thousand Argives and Mantineans also were heard to say that they were going to cross the seas and fight in a distant land all for the sake of Alkibiades, and that if he did not meet with fair play, they would at once desert. Encouraged by this, he appeared at the appointed time to defend himself, which disconcerted and disheartened his enemies, who feared that the people might deal leniently with him because they required his services. Matters being in this posture, they prevailed upon some of the orators who were not known to be enemies to Alkibiades, but who hated him nevertheless, to move before the people that it was an absurd proceeding for the irresponsible general of so great a force of Athenians and their allies to waste his time while the court was drawing lots for the jury, and filling water-clocks with water. "Let him sail, and may good luck attend him, and when the war is finished let him return and speak in his defence, for the laws will be the same then as now." Alkibiades saw clearly their malicious object in postponing his trial, and said publicly that it was very hard to leave such accusations and slanders behind him, and to be sent out in command of a great expedition with such a terrible fate hanging over him. If he could not prove his innocence, he ought to be put to death; and if he could clear himself of these charges, it was only just that he should be enabled to attack the enemy with a light heart, without having to fear false accusers at home.
XX. He did not, however, succeed in this, but was ordered to sail, and put to sea with his colleagues, having under their orders a fleet of nearly one hundred and forty triremes, five thousand one hundred heavy-armed troops, archers, slingers, and light-armed troops to the number of about thirteen hundred, and all other stores and provisions in proportion. After reaching Italy and capturing Rhegium, he gave his opinion as to the manner in which the war ought to be conducted; but as Nikias opposed him and was joined by Lamachus, he sailed over to Sicily and induced the city of Catana to join them, but did nothing further, because he was sent for at once to return and stand his trial at Athens.
At first, as we have stated, Alkibiades was only vaguely suspected, and only the testimony of slaves and resident aliens could be obtained against him; but afterwards, during his absence, his enemies had worked hard to get up a case against him, and connected his sacrilegious conduct about the mysteries with the mutilation of the Hermae, which they argued were all the work of one body of conspirators, bent upon revolution and the destruction of the existing form of government. All those who were in any degree implicated were cast into prison without a trial, and they were much vexed they had not immediately brought Alkibiades to trial and obtained judgment against him on such grave charges as these. Any of his friends, relations, or acquaintances who fell into their hands received very harsh treatment.
Thucydides has omitted the names of those who impeached him, but others give their names as Diokleides and Teukrus, among whom is Phrynichus the comic dramatist, who writes as follows:-- "And, dearest Hermes, do not fall And break your head; and, worst of all, To some new Diokleides show the way, By slander base to swear men's lives away."
And again Hermes says: "I will not fall. I will not for my pains Let Teukrus fatten on informers' gains."
Though really the informers brought no decided evidence forward for any important charge, one of them, when asked how he recognised the faces of the statue-breakers, answered that he saw them by the light of the moon: a signal falsehood, because it was done on the night of the new moon.
This answer made the more thoughtful citizens unwilling to press the charge, but had no effect whatever on the people, who were as eager as ever, and continued to cast into prison any man who might be informed against.
XXI. One of those who was imprisoned was the orator Andokides, whom Hellanikus, the historian, reckons as a descendant of Odysseus (Ulysses). Andokides was thought to be a man of aristocratic and antipopular sentiments, and what made him particularly suspected of having taken part in the statue-breaking, was that the large statue of Hermes, near his house, the gift of the tribe Aegeis, was one of the very few which remained unbroken. Wherefore even at the present day it is called the Hermes of Andokides, and everyone speaks of it by that name in spite of the inscription on it.
It happened that Andokides, while in custody, formed an acquaintance and friendship for one of the other persons who were imprisoned on the same charge, a man of the name of Timaeus, of inferior birth and position to himself, but much cleverer and more courageous. This man persuaded Andokides to inform against himself and some few others, because, by a decree of the people, any one who acted as informer was to be given a free pardon, whereas no one could count upon the results of a trial, which the more prominent citizens had especial reasons for dreading. He pointed out that it was better to save his life by a lie than to be put to death with infamy as if he was really guilty; moreover, looking at the whole affair, it was best to sacrifice a few persons of doubtful character to the fury of the people, and thereby to save many good men from becoming its victims. Andokides was convinced by these arguments of Timaeus, and by informing against himself and some others obtained a pardon for himself, while all those whose names he mentioned were put to death, except such as had fled the country.
To procure greater credit to his information, Andokides even accused his own servants. However, the people did not abate their rage, but, ceasing to take any further interest in the statue-breakers, they turned savagely against Alkibiades. Finally, they despatched the Salaminian trireme after him, ingeniously ordering its officers not to use any personal violence, but to speak him fair and bid him return to stand his trial and set himself right with the people.
They were afraid of an outbreak, or even of a mutiny in the army in Sicily, which Alkibiades could have raised with the greatest ease, if he had wished to do so. Indeed, the soldiers became disheartened when he left them, and looked forward to long delays and periods of dull inaction under Nikias's command, now that he who used to spur matters on was gone. Lamachus, indeed, was a brave and skilful soldier, but his poverty prevented his opinions from carrying their due weight.
XXII. Alkibiades the moment he sailed away lost Messina for the Athenians. There was a party in that city ready to deliver it up, which he knew well, and by disclosing their intentions to the Syracusan party he effectually ruined the plot. At Thurii he landed, and concealed himself so that he could not be found. When one of his friends said to him, "Alkibiades, do you not trust your native country?" He answered, "Yes, in other matters; but when my life is at stake I would not trust my own mother, for fear that she might mistake a black bean for a white one." Afterwards hearing that the Athenians had condemned him to death, he said, "I will show them that I am still alive."
The indictment against him is framed thus: "Thessalus, the son of Kimon, of the township of Lakia, accuses Alkibiades, the son of Kleinias, of the township of the Skambonidae, of sacrilege against the two goddesses, Demeter and Kora, by parodying the sacred mysteries and giving a representation of them in his own house, wearing himself such a robe as the Hierophant does when he shows the holy things, and calling himself the Hierophant, Poulytion, the Torch-bearer, Theodorus, of the township of Phegaea, the Herald, and addressing the rest of the company as Mysts and Epopts (Initiates and Novices), contrary to the rules and ceremonies established by the Eumolpidae, and Kerykes, and the priests of Eleusis." As he did not appear, they condemned him, forfeited his goods, and even caused all the priests and priestesses to curse him publicly. It is said that Theano, the daughter of Menon, the priestess of the temple of Agraulos, was the only one who refused to carry out this decree, alleging that it was to pray and not to curse that she had become a priestess.