Humanitext Reader

Thucydides · History of the Peloponnesian War §5.105.1-5.105.4

The Natural Law of the Strong and the Illusion of Spartan Aid

Passage 605 of 917 · Greek

Summary

The Athenians argue that the rule of the strong over the weak is a necessary law of nature common to both gods and men, ensuring they are not at a disadvantage regarding divine favor. They dismiss the Melians' expectation that the Lacedaemonians will aid them out of shame, pointing out that the Lacedaemonians prioritize their own convenience and self-interest above all else in foreign affairs.

§5.105.1ΑΘ. τῆς μὲν τοίνυν πρὸς τὸ θεῖον εὐμενείας οὐδ’ ἡμεῖς οἰόμεθα λελείψεσθαι·
ATH. As for the favor of the divine, then, we too do not think we shall be left behind.
οὐδὲν γὰρ ἔξω τῆς ἀνθρωπείας τῶν μὲν ἐς τὸ θεῖον νομίσεως, τῶν δ’ ἐς σφᾶς αὐτοὺς βουλήσεως δικαιοῦμεν ἢ πράσσομεν.
For we neither demand nor do anything outside of human belief regarding the divine, or human will regarding themselves.
§5.105.2ΑΘ. ἡγούμεθα γὰρ τό τε θεῖον δόξῃ τὸ ἀνθρώπειόν τε σαφῶς διὰ παντὸς ὑπὸ φύσεως ἀναγκαίας, οὗ ἂν κρατῇ, ἄρχειν·
ATH. For we believe that the divine by opinion, and the human by clear certainty, always by a necessity of nature, rule wherever they have the power.
καὶ ἡμεῖς οὔτε θέντες τὸν νόμον οὔτε κειμένῳ πρῶτοι χρησάμενοι, ὄντα δὲ παραλαβόντες καὶ ἐσόμενον ἐς αἰεὶ καταλείψοντες χρώμεθα αὐτῷ, εἰδότες καὶ ὑμᾶς ἂν καὶ ἄλλους ἐν τῇ αὐτῇ δυνάμει ἡμῖν γενομένους δρῶντας ἂν ταὐτό.
And we did not establish this law, nor were we the first to use it when established; but having received it in existence, and being about to leave it to exist forever, we make use of it, knowing that both you and others, if you came into the same power as ours, would do the same.
§5.105.3ΑΘ. καὶ πρὸς μὲν τὸ θεῖον οὕτως ἐκ τοῦ εἰκότος οὐ φοβούμεθα ἐλασσώσεσθαι·
ATH. Thus, as far as the divine is concerned, we have no reasonable fear of being at a disadvantage.
τῆς δὲ ἐς Λακεδαιμονίους δόξης, ἣν διὰ τὸ αἰσχρὸν δὴ βοηθήσειν ὑμῖν πιστεύετε αὐτούς, μακαρίσαντες ὑμῶν τὸ ἀπειρόκακον οὐ ζηλοῦμεν τὸ ἄφρον.
But as for your opinion regarding the Lacedaemonians, in which you trust that they will aid you because of shame, while we congratulate your innocence of evil, we do not envy your folly.
§5.105.4ΑΘ. Λακεδαιμόνιοι γὰρ πρὸς σφᾶς μὲν αὐτοὺς καὶ τὰ ἐπιχώρια νόμιμα πλεῖστα ἀρετῇ χρῶνται· πρὸς δὲ τοὺς ἄλλους πολλὰ ἄν τις ἔχων εἰπεῖν ὡς προσφέρονται, ξυνελὼν μάλιστ’ ἂν δηλώσειεν ὅτι ἐπιφανέστατα ὧν ἴσμεν τὰ μὲν ἡδέα καλὰ νομίζουσι, τὰ δὲ ξυμφέροντα δίκαια.
ATH. For the Lacedaemonians, in relation to themselves and their domestic institutions, practice virtue to the highest degree; but as to how they behave toward others, though one might say much, one could best show in short that, most conspicuously of all whom we know, they consider what is agreeable to be honorable, and what is expedient to be just.
καίτοι οὐ πρὸς τῆς ὑμετέρας νῦν ἀλόγου σωτηρίας ἡ τοιαύτη διάνοια.
And yet, such a state of mind is not in favor of your present irrational salvation.

Notes

  1. §5.105.1τῶν μὲν ἐς τὸ θεῖον νομίσεως, τῶν δ’ ἐς σφᾶς αὐτοὺς βουλήσεως — The articles τῶν μὲν... τῶν δ'... modify νομίσεως and βουλήσεως respectively, set in parallel with τῆς ἀνθρωπείας (human). The phrase means 'of human things, on the one hand, belief in the divine, on the other hand, will regarding themselves.'
  2. §5.105.2οὗ ἂν κρατῇ — The relative clause with ἂν and the subjunctive κρατῇ represents a general relative condition, meaning 'wherever it rules / holds power,' indicating the scope of the infinitive ἄρχειν.
  3. §5.105.2εἰδότες καὶ ὑμᾶς ἂν καὶ ἄλλους ... δρῶντας ἂν ταὐτό — The participle δρῶντας with double ἂν acts as the object of εἰδότες in the 'accusative and participle' construction. It represents a potential optative in indirect discourse (equivalent to δρῷτε ἄν), serving as the apodosis to the conditional participle γενομένους ('if you were to attain the same power').
  4. §5.105.3τῆς δὲ ἐς Λακεδαιμονίους δόξης — This is a genitive of reference/topic placed at the beginning of the sentence to introduce the theme ('as for your opinion regarding the Lacedaemonians'). Its contents are subsequently divided into two aspects: τὸ ἀπειρόκακον (innocence) and τὸ ἄφρον (folly).
  5. §5.105.4οὐ πρὸς τῆς ὑμετέρας νῦν ἀλόγου σωτηρίας — The preposition πρός with the genitive means 'on the side of' or 'favorable to.' Combined with οὐ, it indicates that such a disposition is 'not in favor of' or 'detrimental to' the Melians' survival.

Cite this passage

Thucydides, History of the Peloponnesian War §5.105.1-5.105.4. Humanitext Reader, https://reader.humanitext.ai/en/text/urn:cts:greekLit:tlg0003.tlg001.humanitext-grc2:5.105.1-5.105.4

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