History of the Peloponnesian War

But while we thus avoid giving offence in our private intercourse, in our public life we are restrained from lawlessness chiefly through reverent fear, for we render obedience to those in authority and to the laws, and especially to those laws which are ordained for the succour of the oppressed and those which, though unwritten, bring upon the transgressor a disgrace which all men recognize.

"Moreover, we have provided for the spirit many relaxations from toil: we have games[*](Referring especially to the contests at the chief festivals, like the Panathenaea and Dionysia, which by their artistic setting and performance were recreations of the mind and spirit quite as much as physical exercises.) and sacrifices regularly throughout the year and homes fitted out with good taste and elegance; and the delight we each day find in these things drives away sadness.

And our city is so great that all the products of all the earth flow in upon us, and ours is the happy lot to gather in the good fruits of our own soil with no more home-felt security of enjoyment than we do those of other lands.[*](Thucydides refers to thes spiritual no less than to the physical products which the greatness of Athens attracts to her, to the poetry, music, and art which find there a congenial home as well as to articles of commerce. On these latter compare a passage in the pseudo-Xenophontic Constitution of the Athenians, written somewhat earlier than this portion of Thucydides' history: Whatever desirable thing is found in Sicily, Italy, Cyprus, Egypt, Lydia, the Pontus, the Peloponnesus, or anywhere else, all these things are brought together at Athens on account of her mastery of the sea.Ps. Xen. Const. Ath. 2.7.)

"We are also superior to our opponents in our system of training for warfare, and this in the following respects. In the first place, we throw our city open to all the world and we never by exclusion acts debar any one from learning or seeing anything which an enemy might profit by observing if it were not kept from his sight; for we place our dependence, not so much upon prearranged devices to deceive, as upon the courage which springs from our own souls when we are called to action. And again, in the matter of education, whereas they from early childhood by a laborious discipline make pursuit of manly courage, we with our unrestricted mode of life are none the less ready to meet any equality of hazard.[*](Pericles here hints at his policy, outlined in Thuc. 2.13.2, of always acting on the defensive when the enemy forces are distinctly superior.)And here is the proof:

When the Lacedaemonians invade our territory they do not come alone but bring all their confederates with them, whereas we, going by ourselves against our neighbours' territory, generally have no difficulty, though fighting on foreign soil against men who are defending their own homes, in overcoming them in battle.

And in fact our united forces no enemy has ever yet met, not only because we are constantly attending to the needs of our navy, but also because on land we send our troops on many enterprises; but if they by chance engage with a division of our forces and defeat a few of us, they boast that they have repulsed us all, and if the victory is ours, they claim that they have been beaten by us all.

If, then, by taking our ease rather than by laborious training and depending on a courage which springs more from manner of life than compulsion of laws, we are ready to meet dangers, the gain is all ours, in that we do not borrow trouble by anticipating miseries which are not yet at hand, and when we come to the test we show ourselves fully as brave as those who are always toiling; and so our city is worthy of admiration in these respects, as well as in others.

"For we are lovers of beauty yet with no extravagance and lovers of wisdom yet without weakness. Wealth we employ rather as an opportunity for action than as a subject for boasting; and with us it is not a shame for a man to acknowledge poverty, but the greater shame is for him not to do his best to avoid it.

And you will find united in the same persons an interest at once in private and in public affairs, and in others of us who give attention chiefly to business, you will find no lack of insight into political matters. For we alone regard the man who takes no part in public affairs, not as one who minds his own business, but as good for nothing; and we Athenians decide public questions for ourselves[*](As contrasted with the Spartans, whose officials made the most important decisions.) or at least endeavour to arrive at a sound understanding of them, in the belief that it is not debate that is a hindrance to action but rather not to be instructed by debate before the time comes for action.