The History of the Peloponnesian War (Complete Edition). Thucydides

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СКАЧАТЬ the establishment in Hellas of a tyrant state, though in individual states we think it our duty to put down sole rulers. And we do not know how this conduct can be held free from three of the gravest failings, want of sense, of courage, or of vigilance. For we do not suppose that you have taken refuge in that contempt of an enemy which has proved so fatal in so many instances — a feeling which from the numbers that it has ruined has come to be called not contemptuous but contemptible.

      “There is, however, no advantage in reflections on the past further than may be of service to the present. For the future we must provide by maintaining what the present gives us and redoubling our efforts; it is hereditary to us to win virtue as the fruit of labour, and you must not change the habit, even though you should have a slight advantage in wealth and resources; for it is not right that what was won in want should be lost in plenty; no, we must boldly advance to the war for many reasons; the god has commanded it and promised to be with us, and the rest of Hellas will all join in the struggle, part from fear, part from interest. You will be the first to break a treaty which the god, in advising us to go to war, judges to be violated already, but rather to support a treaty that has been outraged: indeed, treaties are broken not by resistance but by aggression.

      “Your position, therefore, from whatever quarter you may view it, will amply justify you in going to war; and this step we recommend in the interests of all, bearing in mind that identity of interest you have taken refuge in that contempt of an enemy which has proved so fatal in so many instances — a feeling which from the numbers that it has ruined has come to be called not contemptuous but contemptible.

      “There is, however, no advantage in reflections on the past further than may be of service to the present. For the future we must provide by maintaining what the present gives us and redoubling our efforts; it is hereditary to us to win virtue as the fruit of labour, and you must not change the habit, even though you should have a slight advantage in wealth and resources; for it is not right that what was won in want should be lost in plenty; no, we must boldly advance to the war for many reasons; the god has commanded it and promised to be with us, and the rest of Hellas will all join in the struggle, part from fear, part from interest. You will be the first to break a treaty which the god, in advising us to go to war, judges to be violated already, but rather to support a treaty that has been outraged: indeed, treaties are broken not by resistance but by aggression.

      “Your position, therefore, from whatever quarter you may view it, will amply justify you in going to war; and this step we recommend in the interests of all, bearing in mind that identity of interest you have taken refuge in that contempt of an enemy which has proved so fatal in so many instances — a feeling which from the numbers that it has ruined has come to be called not contemptuous but contemptible.

      “There is, however, no advantage in reflections on the past further than may be of service to the present. For the future we must provide by maintaining what the present gives us and redoubling our efforts; it is hereditary to us to win virtue as the fruit of labour, and you must not change the habit, even though you should have a slight advantage in wealth and resources; for it is not right that what was won in want should be lost in plenty; no, we must boldly advance to the war for many reasons; the god has commanded it and promised to be with us, and the rest of Hellas will all join in the struggle, part from fear, part from interest. You will be the first to break a treaty which the god, in advising us to go to war, judges to be violated already, but rather to support a treaty that has been outraged: indeed, treaties are broken not by resistance but by aggression.

      “Your position, therefore, from whatever quarter you may view it, will amply justify you in going to war; and this step we recommend in the interests of all, bearing in mind that identity of interest is the surest of bonds, whether between states or individuals. Delay not, therefore, to assist Potidaea, a Dorian city besieged by Ionians, which is quite a reversal of the order of things; nor to assert the freedom of the rest. It is impossible for us to wait any longer when waiting can only mean immediate disaster for some of us, and, if it comes to be known that we have conferred but do not venture to protect ourselves, like disaster in the near future for the rest. Delay not, fellow allies, but, convinced of the necessity of the crisis and the wisdom of this counsel, vote for the war, undeterred by its immediate terrors, but looking beyond to the lasting peace by which it will be succeeded. Out of war peace gains fresh stability, but to refuse to abandon repose for war is not so sure a method of avoiding danger. We must believe that the tyrant city that has been established in Hellas has been established against all alike, with a programme of universal empire, part fulfilled, part in contemplation; let us then attack and reduce it, and win future security for ourselves and freedom for the Hellenes who are now enslaved.”

      Such were the words of the Corinthians. The Lacedaemonians, having now heard all, give their opinion, took the vote of all the allied states present in order, great and small alike; and the majority voted for war. This decided, it was still impossible for them to commence at once, from their want of preparation; but it was resolved that the means requisite were to be procured by the different states, and that there was to be no delay. And indeed, in spite of the time occupied with the necessary arrangements, less than a year elapsed before Attica was invaded, and the war openly begun.

      This interval was spent in sending embassies to Athens charged with complaints, in order to obtain as good a pretext for war as possible, in the event of her paying no attention to them. The first Lacedaemonian embassy was to order the Athenians to drive out the curse of the goddess; the history of which is as follows. In former generations there was an Athenian of the name of Cylon, a victor at the Olympic games, of good birth and powerful position, who had married a daughter of Theagenes, a Megarian, at that time tyrant of Megara. Now this Cylon was inquiring at Delphi; when he was told by the god to seize the Acropolis of Athens on the grand festival of Zeus. Accordingly, procuring a force from Theagenes and persuading his friends to join him, when the Olympic festival in Peloponnese came, he seized the Acropolis, with the intention of making himself tyrant, thinking that this was the grand festival of Zeus, and also an occasion appropriate for a victor at the Olympic games. Whether the grand festival that was meant was in Attica or elsewhere was a question which he never thought of, and which the oracle did not offer to solve. For the Athenians also have a festival which is called the grand festival of Zeus Meilichios or Gracious, viz., the Diasia. It is celebrated outside the city, and the whole people sacrifice not real victims but a number of bloodless offerings peculiar to the country. However, fancying he had chosen the right time, he made the attempt. As soon as the Athenians perceived it, they flocked in, one and all, from the country, and sat down, and laid siege to the citadel. But as time went on, weary of the labour of blockade, most of them departed; the responsibility of keeping guard being left to the nine archons, with plenary powers to arrange everything according to their good judgment. It must be known that at that time most political functions were discharged by the nine archons. Meanwhile Cylon and his besieged companions were distressed for want of food and water. Accordingly Cylon and his brother made their escape; but the rest being hard pressed, and some even dying of famine, seated themselves as suppliants at the altar in the Acropolis. The Athenians who were charged with the duty of keeping guard, when they saw them at the point of death in the temple, raised them up on the understanding that no harm should be done to them, led them out, and slew them. Some who as they passed by took refuge at the altars of the awful goddesses were dispatched on the spot. From this deed the men who killed them were called accursed and guilty against the goddess, they and their descendants. Accordingly these cursed ones were driven out by the Athenians, driven out again by Cleomenes of Lacedaemon and an Athenian faction; the living were driven out, and the bones of the dead were taken up; thus they were cast out. For all that, they came back afterwards, and their descendants are still in the city.

      This, then was the curse that the Lacedaemonians ordered them to drive out. They were actuated primarily, as they pretended, by a care for the honour of the gods; but they also know that Pericles, son of Xanthippus, was connected with the curse on his mother’s side, and they thought that his banishment would materially advance their designs on Athens. Not that they really hoped to succeed in procuring this; they rather thought to create a prejudice against him СКАЧАТЬ