We know nothing for certain about the origin of the breach between him and Demosthenes; it may have been due to his disapproval of the latter’s policy of inactivity when Sparta in 330 B.C. wished to fight with Antipater; at any rate his language in 334 B.C. shows him to be an irreconcilable adversary of Macedon. Nicanor had sent a proclamation to the Greeks requesting them to recognize Alexander as a god, and to receive back their exiles. At the same time Harpalus, Alexander’s treasurer, had deserted from the king’s side and arrived at Athens with a considerable treasure. Demosthenes was in favour of negotiating with Alexander; Hyperides wished to reject the proposals of Nicanor, and use the treasure of Harpalus for continuing the war against Macedon. Harpalus was arrested, but succeeded in escaping, and many prominent statesmen came under suspicion of having received bribes from him. Hyperides was chosen as one of the prosecutors, and Demosthenes was exiled. Hyperides, after Alexander’s death, took the chief responsibility for the Lamian war, and was chosen to pronounce the funeral oration on his friend, the general Leosthenes, and the other Athenians who fell in the war. Demosthenes had now returned from exile; the two patriots were reconciled, and persisted in the policy of resistance from which the prudence of Phocion had long striven to dissuade Athens. After the battle of Crannon, Antipater demanded the surrender of the leaders of the war party; Hyperides fled, was captured and put to death in 322 B.C. He is said to have bitten out his tongue for fear that he might, under torture, betray his friends. His body was left unburied till the piety of a kinsman recovered it and gave him interment in the family tomb by the Rider’s Gate. He had proved himself consistent throughout his public life, and however mistaken his policy, especially in the latter years, may have been, honour is due to him for the unflinching patriotism which led him to martyrdom in a vain struggle to uphold his country’s honour. Until the middle of the nineteenth century, Hyperides was known to the modern world only from the criticisms of Dionysius and other ancient scholars, and from a few minute fragments preserved here and there by quotations in scholiasts and lexicographers. A manuscript is believed to have existed in the library at Buda, but when that city was captured by the Turks in 1526 the library was destroyed or dispersed, and Hyperides was lost.