HKB
adopt this principle, I think they will act both justly and wisely; for to deprive any class of a necessary provision, is to unite them in disaffection to the commonwealth.
To the poor I would recommend, that they remove the cause, which makes men of property discontented with the present system, and excites their just complaints. I shall take the same course on behalf of the wealthy as I did just now, and not hesitate to speak the truth. There can not, I believe, be found a wretch so hard-hearted--I will not say among Athenians, but among any other people--who would be sorry to see poor men, men without the necessaries of life, receiving these bounties. Where then is the pinch [Footnote: The expression "Where is the rub?" would be still nearer to the original, and the expression reminds one of the line in Hamlet:
To sleep! perchance to dream! ay, there's the rub.
Reiske says the simile is taken from the collision of chariots in the race; but this is confining it too much. His vernacular explanation is: woran stosst es sich? wo ist der Haken? Pabst has: woran stosst sich die Sache, und was erzeugt den Verdruss?] of the matter? where the difficulty? When they see certain persons transferring the usage established for the public revenue to private property, and the orator becoming immediately powerful with you, yea, (so far as privilege can make him,) immortal, and your secret vote contradicting your public clamor. [Footnote: Having admonished the higher classes to pay their property-tax and perform their public services cheerfully, and without seeking to be relieved at the expense of the public revenue, he proceeds to remind the lower classes of their duty. He warns them, that, while they receive a benefit from the funds of the state, they must not endeavor to increase those funds unduly by an invasion of the rights of property. His language is not open, but would easily be understood by his audience. The Athenians ought not to promote lawsuits to increase court-fees; not to encourage prosecutions against wealthy citizens, in order to obtain fines and confiscations. He insinuates that there was too much cause for complaint already. [Greek: Ton legonta] is, not as Schaefer contends, the rich man pleading his cause before the people, but, as Wolf explains it, the popular orator or informer, who speedily rose to favor and influence, of which it was not easy to deprive him. His opponent, speaking in a just cause, might be applauded at the time, but the votes showed what was the real bias of the people. In courts of justice at Athens the voting was usually by a secret ballot; (see my article Psephus in the Archaeological Dictionary;) and there being a large number of jurors, it would be difficult to discover by whose votes the verdict was obtained. It is impossible to read the frequent appeals made by Athenian speakers to the passions and prejudices of the jury, without seeing that there was some ground for the insinuations of the orator in this passage.] Hence arises mistrust, hence indignation. We ought, O ye men of Athens, to have a just communion of political rights; the opulent holding themselves secure in their fortunes, and without fear of losing them, yet in time of danger imparting their substance freely for the defense of their country; while the rest consider the public revenue as public, and receive their share, but look on private property as belonging to the individual owner. Thus it is that a small commonwealth becomes great, and a great one is preserved. To speak generally then, such are the obligations of each class; to insure their performance according to law, some regulation should be made.