in honoured memory of old Terpander, for the case is the same. But I appeal to you, who claim, as I understand, precedence among the Boeotians as Opheltiadae, and among the Phocians [Sidenote: B] because of Daiphantus; and who stood by me formerly, when, speaking in support of the claim of the Lycormae and Satilaeans through their ancestor to receive the honour and wear the crown due to the Heraclidae, I argued that those sprung of Hercules had the strongest right to be confirmed in the honours and prizes, because their ancestor received no worthy prize or return for his good deeds to the Greeks.’ ‘And a noble contention it was,’ he said, ‘and worthy indeed of Philosophy!’ ‘Then pray drop’, I said, ‘that vehement tone in your arraignment, and do not make it any grievance that some born of bad or vicious ancestors are punished; or else never rejoice or applaud in the other case, when noble birth is honoured. For [Sidenote: C] if the gratitude due to virtue is to be kept active for the benefit of the family, it is logical and right also that the punishment for crimes should never be exhausted or fail, but should run a parallel course, so that payment should follow deserts under either head. Any one who finds pleasure in seeing honour done to the descendants of Cimon at Athens, but makes it a grievance that those of Lachares or Ariston are banished, is too soft and too careless, or, as I would rather say, is quarrelsome and captious in all his attitude to Heaven. He challenges, if the children of an unjust and evil man appear to prosper, and he challenges if the families of the bad are abased or extinguished; he blames [Sidenote: D] the God equally if the children of a good father are in trouble, or of a bad one.