Corcyrean Envoy At Sparta
(1.68) 'The spirit of trust, Lacedaemonians, which animates your own political and social life, makes you distrust others who, like ourselves, have something unpleasant to say,47 and this temper of mind, though favourable to moderation, too often leaves you in ignorance of what is going on outside your own country. Time after time we have warned you of the mischief which the Athenians would do to us, but instead of taking our words to heart, you chose to suspect that we only spoke from interested motives. And this is the reason why you have brought the allies to Sparta too late, not before but after the injury has been inflicted, and when they are smarting under the sense of it. Which of them all has a better right to speak than ourselves, who have the heaviest accusations to make, outraged as we are by the Athenians, and neglected by you? If the crimes which they are committing against Hellas were being done in a corner, then you might be ignorant, and we should have to inform you of them: but now, what need of many words? Some of us, as you see, have been already enslaved; they are at this moment intriguing against others, notably against allies of ours; and long ago they had made all their preparations in the prospect of war. Else why did they seduce from her allegiance Corcyra, which they still hold in defiance of us, and why are they blockading Potidaea, the latter a most advantageous post for the command of the Thracian peninsula, the former a great naval power which might have assisted the Peloponnesians?
(1.69) 'And the blame of all this rests on you; for you who originally allowed them to fortify their city after the Persian War,48 and afterwards to build their Long Walls;49 and to this hour you have gone on defrauding of liberty their unfortunate subjects, and are now beginning to take it away from your own allies. For the true enslaver of a people is he who can put an end to their slavery but has no care about it; and all the more, if he be reputed the champion of liberty in Hellas.--And so we have met at last, but with what difficulty! and even now we have no definite object. By this time we ought to have been considering, not whether we are wronged, but how we are to be revenged. The aggressor is not now threatening, but advancing; he has made up his mind, while we are resolved about nothing. And we know too well how by slow degrees and with stealthy steps the Athenians encroach upon their neighbours. While they think that you are too dull to observe them, they are more careful, but, when they know that you wilfully overlook their aggressions, they will strike and not spare. Of all Hellenes, Lacedaemonians, you are the only people who never do anything: on the approach of an enemy you are content to defend yourselves against him, not by acts, but by intentions, and seek to overthrow him, not in the infancy but in the fulness of his strength. How came you to be considered safe? That reputation of yours was never justified by facts. We all know that the Persian made his way from the ends of the earth against Peloponnesus before you encountered him in a worthy manner; and now you are blind to the doings of the Athenians, who are not at a distance as he was, but close at hand. Instead of attacking your enemy, you wait to be attacked, and take the chances of a struggle which has been deferred until his power is doubled. And you know that the Barbarian miscarried chiefly through his own errors; and that we have oftener been delivered from these very Athenians by blunders of their own, than by any aid from you. Some have already been ruined by the hopes which you inspired in them; for so entirely did they trust you that they took no precautions themselves. These things we say in no accusing or hostile spirit--let that be understood--but by way of expostulation. For men expostulate with erring friends, they bring accusation against enemies who have done them a wrong.
(1.70) 'And surely we have a right to find fault with our neighbours, if any one ever had. There are important interests at stake to which, as far as we can see, you are insensible. And you have never considered what manner of men are these Athenians50 with whom you will have to fight, and how utterly unlike yourselves. They are revolutionary, equally quick in the conception and in the execution of every new plan; while you are conservative--careful only to keep what you have, originating nothing, and not acting even when action is most urgent. They are bold beyond their strength; they run risks which prudence would condemn; and in the midst of misfortune they are full of hope. Whereas it is your nature, though strong, to act feebly; when your plans are most prudent, to distrust them; and when calamities come upon you, to think that you will never be delivered from them. They are impetuous, and you are dilatory; they are always abroad, and you are always at home. For they hope to gain something by leaving their homes; but you are afraid that any new enterprise may imperil what you have already. When conquerors, they pursue their victory to the utmost; when defeated, they fall back the least. Their bodies they devote to their country as though they belonged to other men; their true self is their mind, which is most truly their own when employed in her service. When they do not carry out an intention which they have formed, they seem to themselves to have sustained a personal bereavement; when an enterprise succeeds, they have gained a mere instalment of what is to come; but if they fail, they at once conceive new hopes and so fill up the void. With them alone to hope is to have, for they lose not a moment in the execution of an idea. This is the lifelong task, full of danger and toil, which they are always imposing upon themselves. None enjoy their good things less, because they are always seeking for more. To do their duty is their only holiday, and they deem the quiet of inaction to be as disagreeable as the most tiresome business. If a man should say of them, in a word, that they were born neither to have peace themselves nor to allow peace to other men, he would simply speak the truth.
(1.71) 'In the face of such an enemy, Lacedaemonians, you persist in doing nothing. You do not see that peace is best secured by those who use their strength justly, but whose attitude shows that they have no intention of submitting to wrong. Justice with you seems to consist in giving no annoyance to others and in defending yourselves only against positive injury.51 But this policy would hardly be successful, even if your neighbours were like yourselves; and in the present case, as we pointed out just now, your ways compared with theirs are old-fashioned. And, as in the arts, so also in politics, the new must always prevail over the old. In settled times the traditions of government should be observed: but when circumstances are changing and men are compelled to meet them, much originality is required. The Athenians have had a wider experience, and therefore the administration of their state unlike yours has been greatly reformed. But here let your procrastination end; send an army at once into Attica and assist your allies, especially the Potidaeans, to whom your word is pledged.52 Do not betray friends and kindred into the hands of their worst enemies; or drive us in despair to seek the alliance of others; in taking such a course we should be doing nothing wrong either before the Gods who are the witnesses of our oaths, or before men whose eyes are upon us. For the true breakers of treaties53 are not those who, when forsaken, turn to others, but those who forsake allies whom they have sworn to defend. We will remain your friends if you choose to bestir yourselves; for we should be guilty of an impiety if we deserted you without cause; and we shall not easily find allies equally congenial to us. Take heed then: you have inherited from your fathers the leadership of Peloponnesus; see that her greatness suffers no diminution at your hands.'
(1.72) Thus spoke the Corinthians. Now there happened to be staying at Lacedaemon an Athenian embassy which had come on other business, and when the envoys heard what the Corinthians had said, they felt bound to go before the Lacedaemonian assembly, not with the view of answering the accusations brought against them by the cities, but they wanted to put the whole question before the Lacedaemonians, and make them understand that they should take time to deliberate and not be rash. They also desired to set forth the greatness of their city, reminding the elder men of what they knew, and informing the younger of what lay beyond their experience. They thought that their words would sway the Lacedaemonians in the direction of peace. So they came and said that, if they might be allowed, they too would like to address the people. The Lacedaemonians invited them to come forward, and they spoke as follows: