History of the Peloponnesian War

And yet it was neither through lack of power that we met with this misfortune, nor because our power became too great and we waxed insolent; nay, our resources were what they always were and we merely erred in judgment—a thing to which all are alike liable.

Accordingly there is no reason why you, because of the strength both of your city and of its new acquisitions at the present moment, should expect that the favour of fortune will always be with you.

Prudent men take the safe course of accounting prosperity mutable[*](Or, “make sure of their advantages having regard to changes of luck,”)—the same men, too, would deal more sagaciously with misfortunes—and consider that when anyone is at war he may not limit his participation to whatever portion of it he may choose to carry on,[*](ie. in warfare one cannot accept only the successes and avoid the reverses by stopping before the latter set in; one is in the hands of fortune.) but that he must follow where his fortune leads. Such men are least likely to come to grief, since they do not allow themselves to become elated by overconfidence in military success, and are therefore most likely to seize the moment of good fortune for concluding peace.

And this, Athenians, is the policy which it is good for you to adopt towards us to-day, and not at some future time, should you perchance through rejecting our overtures incur disaster—and of this there are many possibilities—be credited with having won even your present successes through good fortune, when it is possible to leave to posterity an unhazarded reputation at once for strength and sagacity.

"The Lacedaemonians therefore invite you to accept terms and bring the war to an end, offering you peace and alliance, and apart from this the maintenance of hearty friendship and intimacy one with the other; and asking on their side merely the return of the men on the island. They think it better for both parties not to take the risk either of the besieged making their escape in spite of you, should some chance of safety present itself, or of their being reduced by siege to a still harder lot.

We believe, too, that a permanent reconciliation of bitter enmities is more likely to be secured, not when one party seeks revenge and, because he has gained a decided mastery in the war, tries to bind his opponent by compulsory oaths and thus makes peace with him on unequal terms, but when, having it in his power to secure the same result by clemency, he vanquishes his foe by generosity also, offering him terms of reconciliation which are moderate beyond all his expectations.

For the adversary, finding himself now under obligation to repay the generosity in kind, instead of striving for vengeance for having had terms forced upon him, is moved by a sense of honour and is more ready to abide by his agreements.

Furthermore, men are more inclined to act thus toward their more serious enemies than toward those with whom they have had but trifling differences. And, finally, it is natural for men cheerfully to accept defeat at the hands of those who first make willing concessions, but to fight to the bitter end, even contrary to their better judgment, against an overbearing foe.

"Now, if ever, reconciliation is desirable for us both, before some irreparable disaster has come upon either of us and prevented it; should that befall, we shall inevitably cherish toward each other an undying personal hatred, over and above that which we now feel as public enemies, and you[*](Or, reading ἀίδιον ὑμῖν. . . ἡμᾶς δέ, as Hude does, “you Athenians would have our undying hatred . . . and we Spartans would be deprived of the advantages we now offer.”) will be deprived of the advantages[*](ie. peace, alliance, intimate friendship (4.19.1).) we now offer.