Complete Works of Xenophon (Illustrated) (Delphi Ancient Classics) (111 page)

While the Assembly itself was trying to determine these matters, Cleiteles, a Corinthian, arose and spoke as follows: “Men of Athens, it is perhaps a disputed point who began the wrong-doing; but as for us, can anyone accuse us of having, at any time since peace was concluded, either made a campaign against any city, or taken anyone’s property, or laid waste another’s land? Yet, nevertheless, the Thebans have come into our country, and have cut down trees, and burned down houses, and seized property and cattle. If, therefore, you do not aid us, who are so manifestly wronged, will you not surely be acting in violation of your oaths? They were the same oaths, you remember, that you yourselves took care to have all of us swear to all of you.” Thereupon the Athenians shouted their approval, saying that Cleiteles had spoken to the point and fairly.
[38]

Then Procles, a Phliasian, arose after Cleiteles and said: “Men of Athens, it is clear to everyone, I imagine, that you are the first against whom the Thebans would march if the Lacedaemonians were got out of the way; for they think that you are the only people in Greece who would stand in the way of their becoming rulers of the Greeks.
[39]
If this is so, I, for my part, believe that if you undertake a campaign, you would not be giving aid to the Lacedaemonians so much as to your own selves. For to have the Thebans, who are unfriendly to you and dwell on your borders, become leaders of the Greeks, would prove much more grievous to you, I think, than when you had your antagonists far away. Furthermore, you would aid yourselves with more profit if you should do so while there are still people who would fight on your side, than if they should perish first and you should then be compelled to enter by yourselves upon a decisive struggle with the Thebans.
[40]

“Now if any are fearful that in case the Lacedaemonians escape this time, they may again in the future cause you trouble, take thought of this, that it is not those whom one benefits, but those whom one injures, of whom one has to fear that they may some day attain great power. And you should bear in mind this likewise, that it is meet both for individuals and for states to acquire a goodly store in the days when they are strongest, in order that, if some day they become powerless, they may draw upon their previous labours for succour.
[41]
So to you has now been offered by some god an opportunity, in case you aid the Lacedaemonians in their need, of acquiring them for all time as friends who will plead no excuses. For it is not in the presence of only a few witnesses, as it seems to me, that they would now receive benefit at your hands, but the gods will know of this, who see all things both now and for ever, and both your allies and your enemies know also what is taking place, and the whole world of Greeks and barbarians besides. For to none of them all is it a matter of indifference.
[42]
Therefore, if the Lacedaemonians should show themselves base in their dealings with you, who would ever again become devoted to them? But it is fair to expect that they will prove good rather than base men, for if any people in the world seem consistently to have striven for commendation and to have abstained from deeds of shame, it is truly they. Besides all this, take thought of the following considerations likewise.
[43]
If ever again danger should come to Greece from barbarians, whom would you trust more than the Lacedaemonians? Whom would you more gladly make your comrades in the ranks than these, whose countrymen, posted at Thermopylae, chose every man to die fighting rather than to live and admit the barbarian to Greece? Therefore, both because they proved themselves brave men along with you, and because there is hope that they will so prove themselves again, is it not surely right that you and we alike should show all good-will toward them?
[44]

“It is also worth while to show the Lacedaemonians good-will for the sake of the allies who are present with them. For be well assured that those who remain faithful to them in their misfortunes are the very men who would be ashamed if they did not make due requital to you. And if we who are willing to share the peril with them seem to be small states, reflect that if your state is added to our number, we who aid them shall no longer be small states.
[45]
In former days, men of Athens, I used from hearsay to admire this state of yours, for I heard that all who were wronged and all who were fearful fled hither for refuge, and here found assistance; now I no longer hear, but with my own eyes at this moment see the Lacedaemonians, those most famous men, and their most loyal friends appearing in your state and in their turn requesting you to assist them.
[46]
I see also the Thebans, who then did not succeed in persuading the Lacedaemonians to enslave you, now requesting you to allow those who saved you to perish.

“It is truly a noble deed that is told of your ancestors, when they did not suffer those Argives who died at the Cadmea to go unburied; but you would achieve a far nobler deed if you did not suffer those Lacedaemonians who still live either to incur insult or to perish.
[47]
And while that other deed was also noble, when you checked the insolence of Eurystheus and preserved the sons of Heracles, would it not surely be an even nobler one if you saved from perishing, not merely the founders, but the whole state as well? And noblest of all deeds if, after the Lacedaemonians saved you then by a vote, void of danger, you shall aid them now with arms and at the risk of your lives.
[48]
Again, when even we, who by word urge you to aid brave men, are proud of doing so, it would manifestly be generous of you, who are able to aid by act, if, after being many times both friends and enemies of the Lacedaemonians, you should recall, not the harm you have suffered at their hands, but rather the favours which you have, received, and should render them requital, not in behalf of yourselves alone, but also in behalf of all Greece, because in her behalf they proved themselves brave men.”
[49]

After this the Athenians deliberated, and they would not endure to listen to those who spoke on the other side, but voted to go to the aid of the Lacedaemonians in full force, and chose Iphicrates as general. And when his sacrifices had proved favourable and he had issued orders to his men to dine in the Academy, many, it is said, went thither ahead of Iphicrates himself. After this Iphicrates led the way and they followed, believing that he would lead them to some noble achievement. And when, after arriving in Corinth, he delayed there for some days, they at once began to censure him, for the first time, for this delay; then when he at length marched them forth, they eagerly followed wherever he led the way, and eagerly attacked any stronghold against which he brought them.
[50]
As for the enemy in Lacedaemon, many Arcadians, Argives, and Eleans had already departed, inasmuch as they lived just across the border, some of them leading and others carrying what they had taken as plunder. On the other hand, the Thebans and the rest were desirous of departing from the country, partly for the very reason that they saw their army growing daily smaller, and partly because provisions were scantier, the supply having been in part used up or stolen away, in part wasted or burned up; besides, it was winter, so that by this time all alike wanted to withdraw.
[51]
When, accordingly, they proceeded to retire from Lacedaemon, then, of course, Iphicrates likewise proceeded to lead back the Athenians from Arcadia to Corinth. Now I have no fault to find with any good generalship he may have shown on any other occasion; but as regards all his actions at that time, I find them to have been either futile or inexpedient. For while he undertook to keep guard at Oneum so that the Thebans should not be able to get back home, he left unguarded the best pass, which led past Cenchreae.
[52]
And when he wanted to find out whether the Thebans had passed Oneum, he sent as scouts all the horsemen both of the Athenians and of the Corinthians. And yet a few men would have been quite as efficient for seeing as the many; while if it were necessary to retire, it would be much easier for the few than for the many both to find an easy route and to retire at their leisure. But to employ a force that was numerous and still inferior to the enemy — was this not surely the height of folly? For inasmuch as the horsemen extended their line over a large space because they were a large force, when it was necessary to retire they encountered a large number of difficult places, so that no fewer than twenty horsemen lost their lives. At that time, then, the Thebans returned home as they pleased.

BOOK VII.

1.
In the following year ambassadors of the Lacedaemonians and their allies, with full powers, came to Athens to take counsel as to what should be the terms of the alliance between the Lacedaemonians and the Athenians. And while many foreigners and many Athenians said that the alliance ought to be on terms of full equality, Procles the Phliasian made the following speech:
[2]

“Men of Athens, since you have decided that it is a good thing to make the Lacedaemonians your friends, it seems to me that you ought to consider this point, how the friendship is to endure for the longest possible time. Now it is only by making the compact on such terms as will be most advantageous to each party that we can expect it to be, in all probability, most enduring. The other points, then, have been pretty well agreed upon, but the question of the leadership is at present under discussion. Now it has been proposed by your Senate that the leadership by sea shall belong to you, and the leadership by land to the Lacedaemonians. And I, too, think that this distinction is based, not so much upon human judgment as upon divine arrangement and ordering.
[3]
In the first place, you have a position most excellently adapted by nature for supremacy by sea. For most of the states which are dependent upon the sea are situated round about your state, and they are all weaker than yours. In addition to this, you have harbours, without which it is not possible to enjoy naval power. Furthermore, you already possess many triremes, and it is a traditional policy of yours to keep adding ships.
[4]
You likewise possess as peculiarly your own all the arts and crafts which have to do with ships. Again, you are far superior to other men in experience of nautical affairs, for most of you get your livelihood from the sea; hence, while attending to your private concerns, you are also at the same time gaining experience for encounters by sea. Here is another point also: there is no port from which more triremes can sail forth at one time than from your city. And this is a matter of no slight importance with reference to leadership, for all men love best to join forces with the power which is first to show itself strong.
[5]
Furthermore, it has also been granted you by the gods to be successful in this pursuit. For while you have engaged in very many and very great combats by sea, you have met with an exceedingly small number of misfortunes and have achieved an exceedingly large number of successes. Therefore it is likely that the allies would like best to share in such perils if they were under your leadership.
[6]
And that this devotion to the sea is indeed both necessary and proper for you, you must conclude from the following fact: the Lacedaemonians once made war upon you for many years, and though masters of your land could make no progress toward destroying you. But when at length the deity granted them to win the mastery by sea, straightway you fell completely under their power. In these circumstances, therefore, it is plain to be seen that all your safety depends upon the sea.
[7]
Such, then, being the situation ordained by nature, how could you be content to allow the Lacedaemonians to be leaders by sea, when, in the first place, they themselves admit that they are less experienced than you are in this work, and when, in the second place, they do not risk as much as you do in contests by sea, but merely the people on board the triremes, whereas you risk wives and children and the entire state.
[8]

“This is the situation on your side; consider now that of the Lacedaemonians. Firstly, they dwell in the interior; hence, so long as they are masters of the land, they can lead a comfortable existence even if they are shut off from the sea. Therefore, realizing this fact themselves, they carry on their training from their very boyhood with a view to war by land. Furthermore, in that which is of the greatest importance, obedience to their commanders, they are best by land, as you are by sea.
[9]
Again, they on their side can set forth by land, as you can with a fleet, in greatest numbers and with greatest speed; therefore it is to them in turn that the armies of the allies would be likely to attach themselves with greatest confidence. Besides, the deity has granted, as to you success by sea, so to them success by land; for while they on their side have engaged in very many combats on the land, they have incurred an exceedingly small number of defeats, and have won an exceedingly large number of victories.
[10]
And that this devotion to the land is no less necessary for them than devotion to the sea for you, one may judge from the results. For you made war upon them for many years, and though you defeated them many times by sea, could make no progress toward subduing them. But so soon as they incurred one defeat on the land, immediately their wives and children and their entire state were at stake.
[11]
Hence for them, on their side, it would surely be a dreadful thing to allow others to be leaders by land, when they themselves are best at the administration of affairs by land. As for myself, therefore, the course which has been proposed by your Senate is that which I have urged, and which I believe to be most advantageous to both parties; and may you, for your part, be fortunate in reaching the conclusion that is best for us all.”
[12]

Thus he spoke, and both the Athenians and those Lacedaemonians who were present applauded his speech vigorously. But Cephisodotus came forward and said: “Men of Athens, you do not observe that you are being deceived; but if you will listen to me, I will prove it to you very speedily. As the matter now stands, you are to be leaders by sea. And if the Lacedaemonians are your allies, it is clear that the captains, and perhaps the marines whom they send out, will be Lacedaemonians, but it is also clear that the sailors will be either Helots or mercenaries. You, therefore, will be leaders of these people.
[13]
When, however, the Lacedaemonians give you the order for a campaign by land, it is clear that you will send your hoplites and your horsemen. By this plan, therefore, they become leaders of your own selves, while you become leaders merely of their slaves and their men of least account. Answer me,” he said, “Timocrates of Lacedaemon, did you not say a moment ago that you had come with intent to make the alliance on terms of full equality?” “I did say that.”
[14]
“Then,” said Cephisodotus, “is there anything more equal than that each party in turn should be leader of the fleet, and each in turn leader of the army, and that you, if there is any advantage in the leadership by sea, should share therein, and we likewise in the matter of leadership by land?” Upon hearing this the Athenians were led to change their minds, and they voted that each party should hold the leadership in turn for periods of five days.
[15]