even been present at the choice.[573] In all Athenian history, we read of no similar multiplication of distinct appointments and honors to the same individual. [572] I introduce here this reservation as to time, not as meaning to affirm the contrary with regard to the period after Philip’s death, but as wishing to postpone for the present the consideration of the later charges against Demosthenes—the receipt of money from Persia, and the abstraction from the treasures of Harpalus. I shall examine these points at the proper time. [573] Plutarch, Phokion, c. 8. Ὁμολογεῖται γὰρ, ὅτι πέντε καὶ τεσσαράκοντα στρατηγίας ἔλαβεν οὐδ᾽ ἅπαξ ἀρχαιρεσίοις παρατυχὼν, ἀλλ᾽ ἀπόντα μεταπεμπομένων αὐτὸν ἀεὶ καὶ χειροτονούντων, ὥστε θαυμάζειν τοὺς οὐκ εὖ φρονοῦντας τὸν δῆμον, ὅτι πλεῖστα τοῦ Φωκίωνος ἀντικρούοντος αὐτῷ καὶ μηδὲν εἰπόντος πώποτε μηδὲ πράξαντος πρὸς χάριν, ὥσπερ ἀξιοῦσι τοὺς βασιλεῖς τοῖς κόλαξι χρῆσθαι μετὰ τὸ κατὰ χειρὸς ὕδωρ, έχρῆτο οὗτος τοῖς μὲν κομψοτέροις καὶ ἱλαροῖς ἐν παιδιᾶς μέρει δημαγωγοῖς, ἐπὶ δὲ τὰς ἀρχὰς ἀεὶ νήφων καὶ σπουδάζων τὸν αὐστηρότατον καὶ φρονιμώτατον ἐκάλει τῶν πολιτῶν καὶ μόνον ἢ μᾶλλον ταῖς βουλήσεσιν αὐτοῦ καὶ ὁρμαῖς ἀντιτασσόμενον. According to the picture of Athens and her democracy, as usually presented by historians, we are taught to believe that the only road open to honors or political influence, was, by a seductive address, and by courting the people with fine speeches, unworthy flattery, or unmeasured promises. Those who take this view of the Athenian character, will find it difficult to explain the career of Phokion. He was no orator,—from disdain rather than incompetence.[574] Besides receiving a good education, he had profited by the conversation of Plato, as well as of Xenokrates, in the Academy;[575] and we are not surprised that in their school he contracted a contempt for popular oratory, as well as a love for brief, concentrated, pungent reply. Once, when about to speak in public, he was observed to be particularly absorbed in thought. “You seem meditative, Phokion,” said a friend. “Ay, by Zeus,” was the reply; “I am meditating whether I cannot in some way abridge the speech which I am just about to address to the Athenians.” He knew so well, however, on what points to strike, that his telling brevity, strengthened by the weight of character and position, cut through the fine oratory of Demosthenes more effectively than any counter-oratory from men like Æschines. Demosthenes himself greatly feared Phokion as an opponent, and was heard to observe, on seeing him rise to speak, “Here comes the cleaver of my harangues.”[576] Polyeuktus,—himself an orator and a friend of Demosthenes,—drew a distinction highly complimentary to Phokion, by saying, that “Demosthenes was the finest orator, but Phokion the most formidable in speech.”[577] In public policy, in means of political effect, and in personal character,—Phokion was the