sympathy to the miserable Theban fugitives. They continued to do this even when they must have known that they were contravening the edict of proscription just sanctioned by Alexander. [102] Arrian, i. 10, 4. Shortly afterwards, envoys arrived from that monarch with a menacing letter, formally demanding the surrender of eight or ten leading citizens of Athens—Demosthenes, Lykurgus, Hyperides, Polyeuktus, Mœroklês, Diotimus,[103] Ephialtes, and Charidemus. Of these the first four were eminent orators, the last two military men; all strenuous advocates of an anti-Macedonian policy. Alexander in his letter denounced the ten as the causes of the battle of Chæroneia, of the offensive resolutions which had been adopted at Athens after the death of Philip, and even of the recent hostile proceedings of the Thebans.[104] This momentous summons, involving the right of free speech and public debate at Athens, was submitted to the assembly. A similar demand had just been made upon the Thebans, and the consequences of refusal were to be read no less plainly in the destruction of their city than in the threats of the conqueror. That even under such trying circumstances, neither orators nor people failed in courage—we know as a general fact; though we have not the advantage (as Livy had in his time) of reading the speeches made in the debate.[105] Demosthenes, insisting that the fate of the citizens generally could not be severed from that of the specific victims, is said to have recounted in the course of his speech, the old fable—of the wolf requiring the sheep to make over to him their protecting dogs, as a condition of peace—and then, devouring the unprotected sheep forthwith. He, and those demanded along with him, claimed the protection of the people, in whose cause alone they had incurred the wrath of the conqueror. Phokion on the other hand—silent at first, and rising only under constraint by special calls from the popular voice—contended that there was not force enough to resist Alexander, and that the persons in question must be given up. He even made appeal to themselves individually, reminding them of the self-devotion of the daughters of Erechtheus, memorable in Attic legend—and calling on them to surrender themselves voluntarily for the purpose of perverting public calamity He added, that he (Phokion) would rejoice to offer up either himself, or his best friend, if by such sacrifice he could save the city.[106] Lykurgus, one of the orators whose extradition was required, answered this speech of Phokion with vehemence and bitterness; and the public sentiment went along with him, indignantly repudiating Phokion’s advice. By a resolute patriotism highly honorable at this trying juncture, it was decreed that the persons demanded should not be surrendered.[107]