6 Thucydides History of the Peloponnesian War THE Persian Wars, described its Herodotus' account of the heroic Greek stand at Thermopylae (selection 4), were the prelude to Greek glory; the Peloponnesian War (431 404 B.c.), fought mainly between Athens and Sparta, brought suffering and disaster to Greece. In the years following the victory over the Persians, the democratic city state of Athens expanded into imperial power by using the financial contributions from other city states, intended for the common defense of Greece, to build up the powerful Athenian navy and its own economic prosperity. Thus, the conflict with Sparta which had the stronger army, was "inevitable" (the historian Thucydides tells us) because, of "the growth of Athenian power and the fear which this caused in Sparta."
The task of recording and analyzing that bitter struggle of Greek against Greek fell to Thucydides (ca. 460 ca. 400 B c.). Born in Athens to an aristocratic and wealthy family Thucydides was chosen in 424 B.C. to command a fleet against the Spartans in the northern Aegean Sea For allowing himself to be outmaneuvered and det~ated by the enemy, lie was exiled and did not return to Athens until 404. Thucydides thus had ample opportunity to observe the Peloponnesian War from both sides, he spent his twenty years of exile in various parts of Grecce, recording the tragedy of his own times. Behind his narrative lay the deeper purpose of Searching for an answer to the following question: "Why, had Athens, with the fairest prospects of victory, been beaten?" Thucydides' History is, in essence, an analysis of the causes of the Athenian defeat hence, it has been well described as a study in the pathology of imperialism and war.
Thucydides' own reflections on issues and motives are found in the forty or more "set speeches" for which the History is famous. These speeches which appear as direct quotations from the individual participants, but were actually written by Tit Thucydides represent a common device in ancient Greek literature. Like the oration and the dialogue they must be accounted for by the importance of the spoken word in Greek culture. Thucydides, describing his method, stated that "while keeping as closely as possible to the general sense of the words that were actually used, [I] . . . make the speakers say what, in my opinion, was called for by each situation."
The first speech in the following group gives a foreigner's view of the Athenian character. It shows clearly a sharp contrast to the Spartan traits described by Xenophon (selection 5). This contrast is further developed in the second selection, the most famous speech of the History the "Funeral Oration " by Pericles, the leading Athenian statesman, in honor of those who had died in the war's first campaign. Like Abraham Lincoln's "Gettysburg Address," which bears many similarities to Pericles' speech, it is both an appeal to patriotism and a reasoned explanation of a free and open democracy's superiority to rival forms of government
In the summer followung the public funeral a dreadful plague broke out among the people crowded inside the walls of Athens. The city lost more than a quarter of its inhabitants, a blow from which it never fully recovered. (Pericles died in the following year from the llingering(firct ts of the plague Thucydides, too, was a victim, but he recovered. His medical and sociological description of the plague's symptoms and results, included here, is remarkable for its scientific objectivity. "I ty.
The last excerpt is "The Melian Dialogue" in which the monstrous realities of the conflict are stripped bare. To the question "Why was Athens beaten? Thucydides implies the ansiver that Athens, deprived of Pericles' strong but humanely moderate leadership, pursued a policy of barbarous extremism At Melos, after some fifteen years of brutalizing war, the Athenians justified their onpire solely oil the grounds of self serving power
Thucydides says he composed his History (which breaks off unfinished, among the events of 411 B.C. 11) so that its readers could "understand clearly the events which happened in the past and which (human nature being what it is) will, at some time or other and in much the same ways, be repeated in the future." It was written "to last forever." The History is impartial and reflective, conveying both the Periclean ideals favored by Thucydides and the later moral degeneration and disillusionment that result when the life, of reason is sacrificed for wealth and power. There is in his writing none of the sentiment or supernaturalism that make the recitations of Herodotus so entertaining but lovers of Thucydides' objectivity and human insight have hailed him as the supreme historian of all time. THE DEBATE AT SPARTA AND DECLARATION OF WAR
1432 B.C. ... You have never yet tried to Imagine what sort of people these Athenians are against whom you will have to fight how much, indeed how completely different from you. An Athenian is always an innovator, quick to form a resolution and quick at carrying it out. You, on the other hand, are good at keeping things as they are; You never originate an idea, and your action tends to stop short of its aim. Then again, Athenian daring will Outrun its own resources . they will take risks against their better judgenient, and still, in the midst of danger, remain confident. But your nature is always to do less than you could have done, to mistrust your own judgement, however sound it may be, and to assume that dangers will last forever. Think of this, too: while you are hanging back, they never hesitate; while you stay at home, they are always abroad; for they think that the farther they go the more they will get, while you think that any movement may endanger what you have already. If they win a victory, they follow it tip at once, and if they Suffer a defeat, they scarcely fall back at all. As for their bodies, they regard them as expendable for their city's sake, as though they were not their own; but each man cultivates his own intelligence, again with a view to doing something notable for his city. If they aim at something and do not get it, they think that they have been deprived of what belonged to them already; whereas if their enterprise is successful, they regard that success as nothing compared to what they will do next. Suppose they fail in some undertaking; they make good the loss immediately by setting their hopes in some other direction. Of them alone it may be said that they possess a thing almost as soon as they have begun to desire it, so quickly with them does action follow upon decision. And so they go on working away in hardship and danger all the days of their lives, seldom enjoying their possessions because they are always adding to them. Their view of a holiday is to do what needs doing; they prefer hardship and activity to peace and quiet. In a word, they are by nature incapable of either living a quiet life themselves, or of allowing anyone else to do so.
PERICLES’ FUNERAL ORATION [430 B.C.] In the same winter the Athenians, following their annual custom, gave a public funeral for those who had been the first to die in the war. These funerals are held in the following way: two days before the ceremony the bones of the fallen are brought and put in a tent which has been erected, and people make whatever offerings they with to their own dead. Then there is a funeral processions in which coffins of cypress wood are carried on wagons. There is one coffin for each tribe, which contains the bones of members of that tribe. One empty bier is decorated and carried in the procession: this is for the missing, whose bodies could not be recovered. Everyone who wishes to, both citizens and foreigners, can join in the procession and the women who are related to the dead are there to make their laments at the tomb. The bones are laid in the public burial-place, which is the most beautiful quarter outside the city walls. Here the Athenians always bury those who have fallen in war. The only exception is those who died at Marathon, who, because their achievement was considered absolutely outstanding, were buried on the battlefield itself.
When the bones have been laid in the earth, a man chosen by the city for his intellectual gifts and for his general reputation makes an appropriate speech in praise of the dead, and after the speech all depart. This is the procedure at these burials, and all through the war. When the time came to do so, the Athenians followed this ancient custom. Now, at the burial of those who were tile first to fall in the war Pericles, the son of Xanthippus, was chosen to make the speech. When the moment arrived, he came forward from the tomb and, standing on a high platform, so that he might be heard by as many people as possible in the crowd, he spoke as follows:
'Many of those who have spoken here in the past have praised the institution of this speech at the close of our ceremony. It seemed to them a mark of honour to our soldiers who have fallen in war that a speech should be made over them. I do not agree. These men have shown themselves valiant in action, and it would be enough, I think, for their glories to be proclaimed in action, as you have just seen it done at this funeral organized by the state. Our belief in the courage and manliness of so many should not be hazarded on the goodness or badness of one man's speech. Then it is not easy to speak with a proper sense of balance, when a man's listeners find it difficult to believe III the truth of what one is saying. The man whe knows the facts And loves the dead may well think that An oration tells less than what he knows and what he would like to hear: others, who do not know so much may feel envy for the dead, and think the orator over praises them, when he speaks of exploits that are beyond their own capacities. Praise of other people is tolerable only up to a certain point, the point where one still believes that one could do oneself some of the things one is hearing about. Once you get beyond this point, you will find people becoming jealous and incredulous. However the fact is that this institution was Set up and approved by our forefathers. and it is my duty to follow tile tradition and do my best to meet the wishes And the expectations of every one of you.
I shall begin by speaking about Our Ancestors. Since it is only right and proper on such an occasion to pay them the honor of recalling whit they did. In this land of ours there have always been the same people living, from generation to generation up till now and they, by their courage and their virtues, have handed it on to us, a free country. They certainly deserve our praise. Even more so do our fathers deserve it. For to the Inheritance they had received they added all the empire we have now, and it was not without blood and toil that they handed is down to us of the present generation. And then we ourselves, assembled here today, who are mostly in the prime of life, have, in most directions added to the power of our empire and have organized our State in such a way that it is perfectly well able to look after itself both in peace and in war.
'I have no wish to make a long speech on subjects familiar to you all: so I shall say nothing about the warlike deeds by which we acquired our power or the battles in which we or our fathers gallantly resisted our enemies, Greek or Foriegn. What I want to do is, in the first place to discuss the spirit in which we faced our trials and also our constitution and the way of life which has made us great. After that I shall speak ill praise of the dead, believing that this kind of Speech is not inappropriate to the present occasion and that this whole assembly, of citizens and foreigners may listen to it with advantagesay.
'Let me say that our system of government does not copy the institutions of our neighbors It is more the case of our being a model to others than of our imitating anyone else. Our constitution is called a democracy because power is it the hands not of a minority but of the whole people. When it is a question of settling private disputes, everyone is equal before the law: when it i's a question of putting One person before another in positions of public responsibility what could is not membership of a particular class, but the actual ability which the man possesses. No One, so long as he has it in him to be of service to the state. is kept in political obscurity because of poverty. And, just as our political life is open, so is our day to day life in our relations with each other. We do not get Into a state with our next door neighbor if lie enjoys himself in his own way, nor do we givehim the kind of black looks which, though they do no real harm, still do hurt people's feelings. We arc free and tolerant in our private lives; but in public affairs we keep to the law. This is because it commands our deep respect.
We give our obedience to those whom we put in positions of authority, and we obey the laws themselves, especially those which are for the protection of the oppressed, and those unwritten laws which it is an acknowledged shame to break.
'And here is another point. When our work is over. we are in a position to enjoy all kinds of recreation for our spirits. There are various kinds of contests and sacrifices regularly throughout the year; in our own homes we find a beauty and a good taste which delight us every day and which drive away our cares. Then the greatness of our city brings it about that all the good things from all over the world flow in to us, so that to us it seems just as natural to enjoy foreign goods as our own local products.
‘Then there is a great difference between us and our opponents, in our attitude towards military security. Here are some examples: Our city is open to the world, and we have no periodical deportations in order to prevent people observing or finding out secrets which might be of military advantage to the enemy. This is because we rely, not on secret weapons, but on our own real courage and loyalty. There is a difference, too, in our educational systems. The Spartans, from their earliest boyhood, are submitted to the most laborious training in courage; we pass our lives without all these restrictions, and yet are just as ready to face the same dangers as they are. Here is a proof of this: When the Spartans invade our land, they do not come by themselves, but bring all their allies with them; whereas we, when we launch an attack abroad, do the job by ourselves, and, though fighting on foreign soil, do not often fail to defeat opponents who are fighting for their own hearths and homes. As a matter of fact none of our enemies has ever yet been confronted with our total strength, because we have to divide our attention between our navy and the many missions on which our troops are sent on land. Yet, if our enemies engage a detachment of our forces and defeat it, they give themselves credit for having thrown back our entire army; or, if they lose, they claim that they were beaten by us in full strength. There are certain advantages, I think, in our way of meeting danger voluntarily, with an easy mind, instead of with a laborious training, with natural rather than with state-induced courage. We do not have to spend our time practising to meet sufferings which are still in the future; and when they are actually upon us we show ourselves just as brave as these others who are always in strict training. This is one point in which, I think, our city deserves to be admired. There are also others:
‘Our love of what is beautiful does not lead us to extravagance; our love of the things of the mind does not make us soft. We regard wealth as something to be properly used, rather than as something to boast about. As for poverty, no one need be ashamed to admit it: the real shame is in not taking practical measures to escape from it. Here each individual is interested not only in his own affairs but in the affairs of the state as well: even those who are mostly occupied with their own business are extremely well-informed on general politics- this is a peculiarity of ours: we do not say that a man who takes no inters in politics in a man who minds his own business: we say that he has no business here at all. We Athenians, in our own persons, take our decisions on policy or submit them to proper discussions: for we do not think that there is an incompatibility between words and deeds; the worst thing is to rush into an action before the consequences have been properly debated. And this is another point where we differ from other people. We are capable at the same time of taking risjs and of estimating them beforehand. Others are brave out of ignorance; and, when they stop to think, they begin to fear. But the man who can most truly be accounted brave is he who best knows the meaning of what is sweet in life and of what is terrible, and then goes out undeterred to meet what is to come.
‘Again in questions of general good feeling there is a great contrast between us and most other people. We make friends by doing good to others, not by receiving good from them. This makes our friendship all the more reliable, since we want to keep alive the gratitude of those who are in our debt by showing continued goodwill to them: whereas since he knows, when he repays our kindness, it will be more like paying back a debt than giving something spontaneously. We are unique in this. When we do kindness to others, we do not do them out of any calculations of profit or loss: we do them without afterthought, relying on our free liberality. Taking everything together then, I declare that our city is an education to Greecee, and I declare that in my opinion each single one of our citizens, in all the manifold aspects of life, is able to show himself the rightful lord and owner of his own versatility. And to show that this is no empty boasting for the present occasion, but real tangible fact, you have only to consider the power which our city possesses and which has been won by those very qualities which I mentioned. Athens, alone of the states we know, comes to her testing time in a greatness that surpasses what was imagined of her. In her case, and her case alone, no invading enemy is ashamed at being defeated, and no subject can complain of being governed by people unfit for their responsibilites. Mighty indeed are the marks and monuments of our empire which we have left. Future ages will wonder at us, as the present age wonders at us now. We do not need the praises of Homer, or of anyone else whose words may delight us for the moment, but whose estimation of facts will fall short of what is really true. For our adventurous spirit has forced an entry into every sea and into every land; and everywhere we have left behind us everlasting memorials of good done to our friends or suffering inflicted on our enemies.
‘This, then, is the kind of city for which these men, who could not bear the though of losing her, nobly fought and nobly died. It is only natural that every one of us who survive them should be willing to undergo hardships in her service. And it was for this reason that I have spoken at such length about our city, because I wanted to make it clear that for us there is more at stake than there is for others who lack our advantages; also I wanted my words of praise for the dead to be set in the bright light of evidence. And now the most important of these words has been spoken . I have sung the praises of our city; but it was the courage and gallantry of these men, and of people like them, which made her splendid. Nor would you find it true that it the case of many of the Greeks, as it is true of them, that no words can do more than justice to their deeds.
‘To me it seems that the consummation which has overtaken these men shows us the meanings of manliness in its first revelation and in its final proof. Some of them, no doubt, had their faults; but what we ought to remember first is their gallant conduct against the enemy in defence of their native land. They have blotted out evil with good, and done more service to the commonwealth than they ever did harm in their private lives. No one of these men weakened because he wanted to go on enjoying his wealth:no one put off the awful day in the hope that he might live to escape his poverty and grow rich. More to be desired than such things, they chose to check the enemy’s pride. This, to them, was a risk more glorious, and the accepted it, willing to strike down the enemy and relinquish everything else. As for success or failure, they left that in the doubtful hands of Hope, and when the reality of battle was before their faces, they put their trust in their own selves. In the fighting, they though it more honorable to stand their ground and suffer death than to give in and save their lives. So they fled from the reproaches of men, abiding with life and limb the brunt of battle; and, in a small moment of time, the climax of their lives, a culmination of glory, not of fear, were swept away from us.
‘So and such they were, these men-worthy of their city. We who remain behind may hope to be spared their fate, but must resolve to keep the same daring spirit against the foe. It is not simply a question of estimating the advantages in theory. I could tell you a long story (and you know it as well as I do) about what is to be gained by beating the enemy back. What I would prefer is that you should fix your eyes every day on the greatness of Athens as she really is, and should fall in love with her. When you realize her greatness, then reflect that what made her great was men with a spirit of adventure, men who knew their duty, men who were ashamed to fall below a certain standard. If they ever failed in an enterprise, they made up their minds that at any rate the city should not find their courage lacking to her, and they gave to her the best contribution that they could. They gave her their lives, to her and to all of us, and for their own selves they won praises that never grow old, the most splendid of sepulchres – not the sepulchre in which their bodies are laid, but where their glory remains eternal in men’s minds, always there on the right occasion to stir others to speech or to action. For famous men have the whole earth as their memorial: it is not only in the inscriptions tha mark them out; no, in foreign lands also, not in any visible form but in people’s hearts, their memory abides and grows. It is for you to try to be like them. Make up your minds that happiness depends on being free, and freedom depends on being courageous. Let there be no relaxation in face of the perils of war. The people who have most excuse for despising death are not the wretched and unfortunate, who have no hope of doing well for themselves, but those who run the risk of a complete reversal in their lives, and who would feel the difference most intensely, if things went wrong for them. Any intelligent man would find a humiliation caused by his own slackness more painful to bear than death, when death comes to him unperceived, in battle, and in the confidence of patriotism.
‘For these reasons I shall not commiserate with those parents of the dead, who are present here. Instead I shall try to comfort them. They are well aware that they have grown up in a world where there are many changes and chances. But this is good fortune – for men to end their lives with honour, as these have done, and for you honorably to lament them: their life was set to a measure where death and happiness went hand in hand. I know that it is difficult to convince you of this. When you see other people happy you will often be reminded of what used to make you happy too. One does not feel sad at not having some good thing which is outside one’s experience: real grief is felt at the loss of something which one is used to. All the same, those of youwho are of the right age must bear up and take comfort in the thought of having more children. In your own homes these new children will prevent you from brooding over those who are no moe, and they will be a help to the city, too, both in filling the empty places, and in assuring her security. For it is impossible for a man to put forward fair and honest views about our affairs if he has not, like everyone else, children whose lives may be at stake. As for those of you who are now too old to have children, I would ask you to count as gain the greater part of your life, in which you have been happy, and remember that what remains is not long, and let your hearts be lifted up at the thought of the fair fame of the dead. One’s sense of honor is the only thing that does not grow old, and the last pleasure, when one is worn out with age, is not, as the poet said, making money, but having the respect of one’s fellow men.
‘As for those of you here who are sons or brothers of the dead, I can see a hard struggle in front of you. Everyone always speaks well of the dead, and, even if you rise to the greatest heights of heroism, it will be a hard thing for you to get the reputation of having come near, let alone equalled, their standard. When one is alive, one is always liable to the jealousy of one’s competitors, but when one is out of the way, the honor one receives is sincere and unchallenged.
‘Perhaps I should say a word or twoon the duties of women to those among you who are now widowed. I can say all I have to say in a short word of advice. Your great glory is not to be inferior to what God has made you, and the greatest glory of a woman is to be least talked about by men, whether they are praising you or criticizing you. I have now, as the law demanded, said what I had to say. For the time being our offerings to the dead have been made, and for the future their children will be supported at the public expense by the city, until they come of age. This is the crown and prize which she offers, both to the dead and to their children, for the ordeals which they have faced. Where the rewards of valour are the greatest, there you will find also the best and bravest spirits among the people. And now, when you have mourned for your dear ones, you must depart.’
THE PLAGUE [430 B.C.] In this way the public funeral was conducted in the winter that came at the end of the first year of the war. At the beginning of the following summer the Peloponnesians and their allies, with two-thirds of their total forces as before, invaded Attica, again under the command of the Spartan King Archidamus, the son of Zeuxidamas. Taking up their positions, they set about the devastation of the country.
They had not been many days in Attica before the plague first broke out among the Athenians. Previously attacks of the plague had been reported from many other places in the neighbourhood of Lemnos and elsewhere, but there was no record of the disease being so virulent anywhere else or causing so many deaths as it did in Athens. At the beginning the doctors were quite incapable of treating the disease because of their ignorance of the right methods. In fact mortality among the doctors was the highest of all, since they came more frequently in contact with the sick. Nor was any other human art or science of any help at all. Equally useless were prayers made in the temples, consultation of oracles, and so forth; indeed, in the end people were so overcome by their sufferings that they paid no further attention to such things.
The plague originated, so they say, in Ethiopia in upper Egypt, and spread from there into Egypt itself and Libya and much of the territory of King of Persia. In the city of Athens it appeared suddenly, and the first cases were among the population of Piraeus, where there were no wells at that time, so that it was supposed by them that the Peloponnesians had poisoned the reservoirs. Later, however, it appeared also in the upper city, and by this time the deaths were greatly increasing in number. As to the question of how it could first have come about or what causes can be found adequate to explain its powerful effect on nature, I must leave that to be considered by other writers, with or without medical experience. I myself shall merely describe what it was like, and set down the symptoms, knowledge of which will enable it to be recognized, if it should ever break out again. I had the disease myself and saw others suffering from it.
That year, as is generally admitted, was particularly free from all other kinds of illness, though those who did have any illness previously all caught the plague in the end. In other cases, however, there seemed to be no reason for the attacks. People in perfect health suddenly began to have burning feelings in the head; their eyes became red and inflamed; inside their mouths there was bleeding from the throat and tongue, and the breath became unnatural and unpleasant. The next symptoms were sneezing and hoarseness of voice, and before long the pain settled on the chest and was accompanied by coughing. Next the stomach was affected with stomach-aches and with vomitings of every kind of bile that has been given a name by the medical profession, all this being accompanied by great pain and difficulty. In most cases there were attacks of ineffectual retching, producing violent spasms; this sometimes ended with this stage of the disease, but sometimes continued long afterwards. Externally the body was not very hot to the touch, nor was there any pallor: the skin was rather reddish and livid, breaking out into small pustules and ulcers. But inside there was a feeling of burning, so that people could not bear the touch even of the lightest linen clothing, but wanted to be completely naked, and indeed most of all would have liked to plunge into cold water. Many of the sick who were uncared for actually did so, plunging into the water-tanks in an effort to relieve a thirst which was unquenchable; for it was just the same with them whether they drank much or little. Then all the time they were afflicted with insomnia and the desperate felling of not being able to keep still.
In the period when the disease was at its height, the body, so far from wasting away, showed surprising powers of resistance to all the agony, so that there was still some strength left on the seventh or eighth day, which was the time when, in most cases, death came from the internal fever. But if people survived this critical period, then the disease descended to the bowels, producing violent ulceration and uncontrollable diarrhoea, so that most of them died later as a result of the weakness caused by this. For the disease, first settling in head, went on to affect every part of the body in turn, and even when people escaped its worst effects, it still left its traces on them by fastening upon the extremities of the body. It affected the genitals, the fingers, and the toes, and many of those who recovered lost the use of these members; some, too, went blind. There were some also who, when they first began to get better, suffered from a total loss of memory, not knowing who they were themselves and being unable to recognize their friends.
Words indeed fail one when one tries to give a general picture of this disease; and as for the sufferings of individuals, they seemed almost beyond the capacity of human nature to endure. Here in particular is a point where this plague showed itself to be something quite different from ordinary diseases: though there were many dead bodies lying about unburied, the birds and animals that eat human flesh either did not come near them or, if they did taste the flesh, died of it afterwards. Evidence for this may be found in the fact that there was a complete disappearance of all birds of prey: they were not to be seen either round the bodies or anywhere else. But dogs, being domestic animals, provided the best opportunity of observing this effect of the plague.
These, then, were the general features of the disease, though I have omitted all kinds of peculiarities which occurred in various individual cases. Meanwhile, during all this time there was no serious outbreak of any of the usual kinds of illness; if any such cases did occur, they ended in the plague. Some died in neglect, some in spite of every possible care being taken of them. As for a recognized method of treatment, it would be true to say that no such thing existed: what did good in some cases did harm in others. Those with naturally strong constitutions were no better able than the weak to resist the disease, which carried away all alike, even those who were treated and dieted with the greatest care. The most terrible thing of all was the despair into which people fell when they realized that they had caught the plague; for they would immediately adopt an attitude of utter hopelessness, and, by giving in this way, would lose their powers of resistance. Terrible, too, was the sight of people dying like sheep through having caught the disease as a result of nursing others. This indeed caused more deaths than anything else. For when people were afraid to visit the sick, then they died with no one to look after them; indeed, there were many houses in which all the inhabitants perished through lack of any attention. When, on the other hand, they did visit the sick, they lost their own lives, and this was particularly true of those who made it a point of honour to act properly. Such people felt ashamed to think of their own safety and went into their friends' houses at times when even the members of the household were so overwhelmed by the weight of their calamities that they had actually given up the usual practice of making laments for the dead. Yet still the ones who felt most pity for the sick and the dying were those who had had the plague themselves and had recovered from it. They knew what it was like and at the same time felt themselves to be safe, for no one caught the disease twice, or, if he did, the second attack was never fatal. Such people were congratulated on all sides, and they themselves were so elated at the time of their recovery that they fondly imagined that they could never die of any other disease in the future.
A factor which made matters much worse than they were already was the removal of people from the country into the city, and this particularly affected the incomers. There were no houses for them, and, living as they did during the hot season in badly ventilated huts, they died like flies. The bodies of the dying were heaped one on top of the other, and half-dead creatures could be seen staggering about in the streets or flocking around the fountains in their desire for water. The temples in which they took up their quarters were full of the dead bodies of people who had died inside them. For the catastrophe was so overwhelming that men, not knowing what would happen next to them, became indifferent to every rule of religion or of law. All the funeral ceremonies which used to be observed were now disorganized, and they buried the dead as best they could. Many people, lacking the necessary means of burial because so many deaths had already occurred in their households, adopted the most shameless methods. They would arrive first at a funeral pyre that had been made by others, put their own dead upon it and set it alight; or, finding another pyre burning, they would throw the corpse that they were carrying on top of the other one and go away.
In other respects also Athens owed to the plague the beginnings of a state of unprecedented lawlessness. Seeing how quick and abrupt were the changes of fortune which came to the rich who suddenly died and to those who had previously been penniless but now inherited their wealth, people now began openly to venture on acts of self-indulgence which before then they used to keep dark. Thus they resolved to spend their money quickly and to spend it on pleasure, since money and life alike seemed equally ephemeral. As for what is called honour, no one showed himself willing to abide by its laws, so doubtful was it whether one would survive to enjoy the name for it. It was generally agreed that what was both honourable and valuable was the pleasure of the moment and everything that might conceivably contribute to that pleasure. No fear of god or law of man had a restraining influence. As for the gods, it seemed to be the same thing whether one worshipped them or not, when one saw the good and the bad dying indiscriminately. As for offenses against human law, no one expected to live long enough to be brought to trial and punished: instead everyone felt that already a far heavier sentence had been passed on him and was hanging over him, and that before the time for its execution arrived it was only natural to get some pleasure out of life.
This, then, was the calamity which fell upon Athens, and the times were hard indeed, with men dying inside the city and the land outside being laid waste.
THE MELIAN DIALOGUE [416 B.C.]
The Arthenians also made an expedition against the island of Melos...
The Melians are a colony from Sparta. They had refused to join the Athenian empire like the other islanders, and at first had remained neutral without helping either side; but afterwards, when the Athenians had brought force to bear on them by laying waste their land, they had become open enemies of Athens.
Now the generals Cleomedes, the son of Lycomedes, and Tisias, the son of Tisimachus, encamped with the above force in Melian territory and, before doing any harm to the land, first of all sent representatives to negotiate. The Melians did not invite these representatives to speak before the people, but asked them to make the statement for which they had come in front of the governing body and the few. The Athenian representatives then spoke as follows:
‘So we are not to speak before the people, no doubt in case the mass of the people should hear once and for all and without interruption an argument from us which is both persuasive and incontrovertible, and should so be led astray. This, we realize, is your motive in bringing us here to speak before the few. Now suppose that you who sit here should make assurance doubly sure. Suppose that you, too, should refrain from dealing with every point in detail in a set speech, and should instead interrupt us whenever we say something controversial and deal with that before going on to the next point? Tell us first whether you approve of this suggestion of ours.’
The Council of the Melians replied as follows:
‘No one can object to each of us putting forward our own views in a calm atmosphere. That is perfectly reasonable. What is scarcely consistent with such a proposal is the present threat, indeed the certainty, of your making war on us. We see that you have come prepared to judge the argument yourselves, and that the likely end of it all will be either war, if we prove that we are in the right, and so refuse to surrender, or else slavery.’
ATHENIANS. If you are going to spend the time in enumerating your suspicions about the future, or if you have met here for any other reason except to look the facts in the face and on the basis of these facts to consider how you can save your city from destruction, there is no point in our going on with this discussion. If, however, you will do as we suggest, then we will speak on.
MELIANS. It is natural and understandable that people who are placed as we are should have recourse to all kinds of arguments and different points of view. However, you are right in saying that we are met together here to discuss the safety of our country and, if you will have it so, the discussion shall proceed on the lines that you have laid down.
ATHENIANS. Then we on our side will use no fine phrases saying, for example, that we a have a right to our empire because we defeated the Persians, or that we have come against you now because of the injuries you have done us – a great mass of words that nobody would believe. And we ask you on your side not to imagine that you will influence us by saying that you, though a colony of Sparta, have not joined Sparta in the war, or that you have never done us any harm. Instead we recommend that you should try to get what it is possible for you to get, taking into consideration what we both really do think; since you know as well as we do that, when these matters are discussed by practical people, the standard of justice depends on the equality of power to compel and that in fact the strong do what they have the power to do and the weak accept what they have to accept.
MELIANS. Then in our view (since you force us to leave justice out of account and to confine ourselves to self-interest) – in our view it is at any rate useful that you should not destroy a principle that is to the general good of all men – namely, that in the case of all who fall into danger there should be such a thing as fair play and just dealing, and that such people should be allowed to use and to profit by arguments, that fall short of a mathematical accuracy. And this is a principle which affects you as much as anybody, since your own fall would be visited by the most terrible vengeance and would be an example to the world.
ATHENIANS. As for us, even assuming that our empire does come to and end, we are not despondent about what would happen net. One is not so much frightened of being conquered by a power which rules over others, as Sparta does (no that we are concerned with Sparta now), as of what would happen if a ruling power is attacked and defeated by its own subjects. So far as this point is concerned, you can leave it to us to face the risks involved. What we shall do now is to show you that it is for the good of our own empire that we are here and that it is for the preservation of your city that we shall say what we are going to say. We do not want any trouble in bringing you into our empire, and we want you to be spared for the good both of yourselves and of ourselves.
MELIANS. And how could it be just as good for us to be the slaves as for you to be the masters?
ATHENIANS. You, by giving in, would save yourselves from disaster; we, by not destroying you, would be able to profit from you.
MELIANS. So you would not agree to our being neutral, friends instead of enemies, but allies of neither side?
ATHENIANS. No, because it is not so much your hostility that injures us; it is rather the case that, if we were on friendly terms with you, our subjects would regard that as a sign of weakness in us, whereas your hatred is evidence of our power.
MELIANS. Is that your subjects’ idea of fair play – that no distinction should be made between people who are quite unconnected with you and people who are mostly your own colonists or else rebels whom you have conquered?
ATHENIANS. So far as right and wrong are concerned they think that there is no difference between the two, that those who still preserve their independence do so because they are strong, and that if we fail to attack them it is because we are afraid. So that by conquering you we shall increase not only the size but the security of our empire. We rule the sea and you are islanders, and weaker islanders too than the others; it is therefore particularly important that you should not escape.
MELIANS. But do you think there is no security for you in what we suggest? For here again, since you will not let us mention justice, but tell us to give in to your interests, we, too, must tell you what our interests are and, if yours and ours happen to coincide, we must try to persuade you of the fact. Is it not certain that you will make enemies of all states who are at present neutral, when they see what is happening here and naturally conclude that in course of time you will attack them too? Does not this mean that you are strengthening the enemies you have already and are forcing others to become your enemies even against their intentions and their inclinations?
ATHENIANS. As a matter of fact we are not so much frightened of states of the continent. They have their liberty, and this means that it will be a long time before they begin to take precautions against us. We are more concerned about islanders like yourselves, who are still unsubdued, or subjects who have already become embittered by the constraint which our empire imposes on them. These are the people who are most likely to act in a reckless manner and to bring themselves and us, too, into the most obvious danger.
MELIANS. Then surely, if such hazards are taken by you to keep your empire and by your subjects to escape from it, we who are still free would show ourselves great cowards and weaklings if we failed to face everything that comes rather than submit to slavery.
ATHENIANS. No, not if you are sensible. This is no fair fight, with honour on one side and shame on the other. It is rather a question of saving your lives and not resisting those who are far strong for you.
MELIANS. Yet we know that in war fortune sometimes makes the odds more level than could be expected from the difference in numbers of the two sides. And if we surrender, then all our hope is lost at once, whereas, so long as we remain in action, there is still a hope that we may yet stand upright.
ATHENIANS. Hope, that comforter in danger! If one already has solid advantages to fall back upon, one can indulge in hope. It may do harm, but will not destroy one. But hope is by nature an expensive commodity, and those who are risking their all on one cast find out what it means only when they are already ruined; it never fails them in the period when such a knowledge would enable them to take precautions. Do no let this happen to you, you who are weak and whose fate depends on a single movement of the scale. And do not be like those people who, as so commonly happens, miss the chance of saving themselves in a human and practical way, and, when every clear and distinct hope has left them in their adversity, turn to what is blind and vague, to prophecies and oracles and such things which by encouraging hope lead men to ruin.
MELIANS. It is difficult, and you may be sure that we know it, for us to oppose your power and fortune, unless the terms be equal. Nevertheless we trust that the gods will give us fortune as good as yours, because we are standing for what is right against what is wrong; and as for what we lack in power, we trust that it will be made up for by our alliance with the Spartans, who are bound, if for no other reason, than for honour’s sake, and because we are their kinsmen, to come to our help. Our confidence, therefore, is not so entirely irrational as you think.
ATHENIANS. So far as the favour of the gods is concerned, we think we have as much right to that as you have. Our aims and our actions are perfectly consistent with the beliefs men hold about the gods and with the principles which govern their own conduct. Our opinion of the gods and our knowledge of men lead us to conclude that it is a general and necessary law of nature to rule whatever one can. This is not a law that we made ourselves, nor were we the first to act upon it when it was made. We found it already in existence, and we shall leave it to exist for ever among those who come after us. We are merely acting in accordance with it, and we know that you or anybody else with the same power as ours would be acting in precisely the same way. And therefore, so far as the gods are concerned, we see no good reason why we should fear to be at a disadvantage. But with regard to your views about Sparta and your confidence that she, out of a sense of honour, will come to your aid, we must say that we congratulate you on your simplicity but do not envy you your folly. In matters that concern themselves or their own constitution the Spartans are quite remarkable good; as for their relations with others, that is a long story, but it can be expressed shortly and clearly by saying that of all people we know the Spartans are most conspicuous for believing that what they like doing is honourable and what suits their interests is just. And this kind of attitude is not going to be of much help to you in your absurd quest for safety at the moment.
MELIANS. But this is the very point where we can feel most sure. Their own self-interest will make them refuse to betray their own colonists, the Melians, for that would mean losing the confidence of their friends among Hellenes [Greeks] and doing good to their enemies.
ATHENIANS. You seem to forget that if one follows one’s self-interest one wants to be safe, whereas the path of justice and honour involves one in danger. And, where danger is concerned, the Spartans are not, as a rule, very venturesome.
MELIANS. But we think that they would even endanger themselves for our sake and count the risk more worth taking that in the case of others, because we are so close to the Peloponnese that they could operate more easily, and because they can depend on us more than on others, since we are of the same race and share the same feelings.
ATHENIANS. Goodwill shown by the party that is asking for help does not mean security for the prospective ally. What is looked for is a positive preponderance of power in action. And the Spartans pay attention to this point even more that others do. Certainly they distrust their own native resources so much that when they attack a neighbour they bring a great army of allies with them. It is hardly likely therefore that, while we are in control of the sea, their will cross over to an island.
MELIANS. But they still might send others. The Cretan sea is a wide one, and it is harder for those who control it to intercept others than for those who want to slip through to do so safely. And even if they were to fail in this, they would turn against your own land and against those of your allies left unvisited by Brasidas. So, instead of troubling about a country which has nothing to do with your, you will find trouble nearer home, among your allies, and in your own country.
ATHENIANS. It is a possibility, something that has in fact happened before. It may happen in your case, but you are well aware that the Athenians have never yet relinquished a single siege operation through fear of others. But we are somewhat shocked to find that, though you announced your intention of discussing how you could preserve yourselves, in all this talk you have said absolutely nothing which could justify a man in thinking that he could be preserved. Your chief points are concerned with what you hope may happen in the future, while your actual resources are too scanty to give you a chance of survival against the forces that are opposed to you at this moment. You will therefore be showing an extraordinary lack of common sense if, after you have asked us to retire from this meeting, you still fail to reach a conclusion wiser than anything you have mentioned so far. Do not be led astray by a false sense of honour—a thing which often brings men to ruin when they are faced with an obvious danger that somehow affects their pride. For in many cases men have still been able to see the dangers ahead of them, but this thing called dishonour, this word, by its own force of seduction, has drawn them into a state where they have surrendered to an idea, while in fact they have fallen voluntarily into irrevocable disaster, in dishonour that is all the more dishonourable because it has come to them from their won folly rather than their misfortune. You, if you take the right view, will be careful to avoid this. You will see that there is nothing disgraceful in giving way to the greatest city in Hellas [Greece] when she is offering you such reasonable terms—alliance on a tribute-paying basis and liberty to enjoy your own property. And, when you are allowed to choose between war and safety, you will not be so insensitively arrogant as to make the wrong choice. This is the safe rule—to stand up to one’s equals, to behave with deference toward one’s superiors, and to treat one’s inferiors with moderation. Think it over again, then, when we have withdrawn from the meeting, and let this be a point that constantly recurs to your minds—that you are discussing the fate of your country, that you have only one country, and that its future for good or ill depends on this one single decision which you are going to make.
The Athenians then withdrew from the discussion. The Melians, left to themselves, reached a conclusion which was much the same as they had indicated in their previous replies. Their answer was as follows:
‘Our decisions, Athenians, is just that same as it was at first. We are not prepared to give up in a short moment the liberty which our city has enjoyed from its foundation for 700 years. We put our trust in the fortune that the gods will send and which has saved us up to now, and in the help of men—that is, of the Spartans; and so we shall try to save ourselves. But we invite you to allow us to be friends of yours and enemies to neither side, to make a treaty which shall be agreeable to both you and us, and so to leave our country.’
The Melians made this replu, and the Athenians, just as they were breaking off the discussion, said:
‘Well, at any rate, judging from this decision of yours, you seem to us quite unique in your ability to consider the future as something more certain that what is before your eyes, and to see uncertainties as realities, simply because you would like them to be so. As you have staked most on and trusted most in Spartans, luck, and hopes, so in all these you will find yourselves most completely deluded.’
The Athenian representative then went back to the army, and the Athenian generals, finding that the Melians would not submit, immediately commenced hostilities and built a wall completely round the city of Melos, dividing the work out among the various states. Later they left behind a garrison of some of their own and some allied troops to blockade the place by land and sea, and with the greater part of their army returned home. The force left behind stayed on and continued with the siege…
Meanwhile the Melians made a night attack and captured part of the Athenian lines opposite the market-place. They killed some of the troops, and then, after bringing corn [grain] and everything else useful that they could lay their hands on, retired again and made no further move, while the Athenians took measure to make their blockade more efficient in future. So the summer came to an end.
In the following winter… the Melians again captured another part of the Athenian lines where there were only a few of the garrison on guard. As a result of this, another force came out afterwards from Athens under the command of Philocrates, the son of Demeas. Siege operations were now carried on vigorously and, as there was also some treachery from inside, the Melians surrendered unconditionally to the Athenians, who put to death all the men of military age whom they took, and sold the women and children as slaves. Melos itself they took over for themselves, sending out later a colony of 500 men.