He told them to wait quietly, to pay attention to their marine, to attempt no new conquests, and to expose the city to no hazards during the war, and doing this, promised them a favorable result. What they did was the very contrary, allowing private ambitions and private interests, in matters apparently quite foreign to the war, to lead them into projects unjust both to themselves and to their allies — projects whose success would only conduce to the honor and advantage of private persons, and whose failure entailed certain disaster on the country in the war. [8] The causes of this are not far to seek. Pericles indeed, by his rank, ability, and known integrity, was enabled to exercise an independent control over the multitude — in short, to lead them instead of being led by them; for as he never sought power by improper means, be was never compelled to flatter them, but, on the contrary, enjoyed so high an estimation that he could afford to anger them by contradiction. [9] Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democ racy was becoming in his hands government by the first citizen.9a [10] With his successors it was different. More on a level with one another, and each grasping at supremacy, they ended by committing even the conduct of state affairs to the whims of the multitude.
5th-century BC Athenian historian and general
Thucydides (or Thoukydides)(c. 472 BC – c. 400 BC) was an ancient Greek historian, author of the History of the Peloponnesian War, which recounts the 5th century BC war between Sparta and Athens. This work is widely regarded a classic and represents the first work of its kind.
From: Wikiquote (CC BY-SA 4.0)
Native Name:
Θουκυδίδης
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straight into action. And those who contemptuously supposed that they would know all in advance, and that there was no need to seize by force what would come to them through intellect, were instead caught off guard and destroyed. [84] In Corcyra, then, most of these atrocities were first committed: all that men do in resisting those who, after ruling them abusively rather than moderately, provide opportunity for revenge; all that men resolve unjustly when, wishing to escape their usual poverty — especially if pressed by disaster — they desire their neighbors’ possessions; all that others, attacking not for gain but on clearly equal terms, impelled most by
(Athenian embassy:) How moderate we are would speedily appear if others took our place; indeed our very moderation, which should be our glory, has been unjustly converted into a reproach.
For because in our suits with our allies, regulated by treaty, we do not even stand upon our rights, but have instituted the practice of deciding them at Athens and by Athenian law, we are supposed to be litigious.
None of our opponents observe why others, who exercise dominion elsewhere and are less moderate than we are in their dealings with their subjects, escape this reproach. Why is it? Because men who practise violence have no longer any need of law.
(Book 1 Chapter 76.4-77.2)
For their (Odrysian Empire) custom was the opposite of that which prevailed in the Persian kingdom; they were more ready to receive than to give; and he who asked and was refused was not so much discredited as he who refused when he was asked.The same custom prevailed among the other Thracians in a less degree, but among the Odrysae, who were richer, more extensively; nothing could be done without presents.
By these means the kingdom became very powerful, and in revenue and general prosperity exceeded all the nations of Europe which lie between the Ionian Sea and the Euxine; in the size and strength of their army being second only, though far inferior, to the Scythians.
(Book 2 Chapter 97.4-5)
(Pericles:) We ought not to be troubled about them (houses and lands) or to think much of them in comparison; they are only the garden of the house, the superfluous ornament of wealth; and you may be sure that if we cling to our freedom and preserve that, we shall soon enough recover all the rest.But, if we are the servants of others, we shall be sure to lose not only freedom, but all that freedom gives.
(Book 2 Chapter 62.3)
This expedition of the Athenians led to the first open quarrel between them and the Lacedaemonians. For the Lacedaemonians, not succeeding in storming the place, took alarm at the bold and original spirit of the Athenians. They reflected that they were aliens in race, and fearing that, if they were allowed to remain, they might be tempted by the Helots in Ithomè to change sides, they dismissed them, while they retained the other allies. But they concealed their mistrust, and merely said that they no longer needed their services.
(Book 1 Chapter 102.3)
Of the gods we believe, and of men we know, that by a necessary law of their nature they rule wherever they can. And it is not as if we were the first to make this law, or to act upon it when made: we found it existing before us, and shall leave it to exist for ever after us; all we do is to make use of it, knowing that you and everybody else, having the same power as we have, would do the same as we do.