Moreover, the death of Demosthenes in Calauria, and that of Hypereides at Cleonae, about which I have written elsewhere,1
made the Athenians yearn almost passionately for Philip and Alexander. At a later time, after Antigonus had been slain,2
and those who slew him began to oppress and vex the people, a peasant in Phrygia who was digging on his farm was asked by someone what he was doing, and answered:
‘I am looking for Antigonus.’
So now many were moved to speak, as they called to mind how the greatness and generosity of those illustrious kings made their wrath easy to appease; whereas Antipater, although he tried to conceal his power under the mask of a common man of mean attire and simple mode of life, was really a more burdensome tyrant and master to those who were in trouble.
But nevertheless Phocion successfully pleaded with Antipater for the exemption of many from exile, and for those who went into exile he obtained the privilege of residing in Peloponnesus, instead of being driven out of Hellas beyond the Ceraunian mountains and the promontory of Taenarum like other men in banishment. Of this number was Hagnonides the public informer.
Furthermore, by managing the affairs of the city with mildness and according to the laws, he kept the men of education and culture always in office, while the busybodies and innovators, who withered into insignificance from the very fact that they held no office and raised no uproars, were taught by him to be fond of home and to delight in tilling the soil. When he saw that Xenocrates paid the resident alien tax, he offered to enroll him as a citizen; but the philosopher refused, saying that he could not take part in an administration for the prevention of which he had served on an embassy.3