History of the Peloponnesian War

Thucydides

Thucydides. The English works of Thomas Hobbes of Malmesbury. Hobbes, Thomas. translator. London: John Bohn, 1843.

and our men talk here of things that neither are or ever will be, who I know have desired, not only now but ever, by such reports as these or by worse, or by their actions, to put the multitude in fear that they themselves might rule the state. And I am afraid, lest attempting it often, they may one day effect it; and for us, we are too poor-spirited either to foresee it ere it be done, or foreseeing to prevent it.

By this means our city is seldom quiet, but subject to sedition and contention, not so much against the enemy as within itself, and sometimes also to tyranny and usurpation. Which I will endeavour (if you will second me) so to prevent hereafter as nothing more of this kind shall befall you;

which must be done, first by gaining you the multitude, and then by punishing the authors of these plots, not only when I find them in the action (for it will be hard to take them so), but also for those things which they would and cannot do. For one must not only take revenge upon an enemy for what he hath already done, but strike him first for his evil purpose; for if a man strike not first, he shall first be stricken. And as for the few, I shall in somewhat reprove them, in somewhat have an eye to them, and in somewhat advise them. For this, I think, will be the best course to avert them from their bad intentions.

Tell me forsooth (I have asked this question often), you that are the younger sort, What would you have? Would you now bear office? The law allows it not; and the law was made because ye are not [now] sufficient for government, not to disgrace you when you shall be sufficient. But forsooth, you would not be ranked with the multitude! But what justice is it, that the same men should not have the same privileges?

"Some will say that the democracy is neither a well-governed nor a just state, and that the most wealthy are aptest to make the best government. But I answer first, democracy is a name of the whole, oligarchy but of a part. Next, though the rich are indeed fittest to keep the treasure, yet the wise are the best counsellors, and the multitude, upon hearing, the best judge. Now in a democracy all these, both jointly and severally, participate equal privileges.

But in the oligarchy they allow indeed to the multitude a participation of all dangers, but in matters of profit, they not only encroach upon the multitude, but take from them and keep the whole. Which is the thing that you the rich and the younger sort affect, but in a great city cannot possibly embrace. But yet, O ye the most unwise of all men, unless you know that what you affect is evil, and if you know not that, you are the most ignorant of all the Grecians I know; or, ye most wicked of all men, if knowing it you dare do this.

Yet I say, inform yourselves better or change your purpose and help to amplify the common good of the city, making account that the good amongst you shall not only have an equal but a greater share therein than the rest of the multitude; whereas if you will needs have all, you shall run the hazard of losing all. Away therefore with these rumours, as discovered and not allowed.

For this city, though the Athenians come, will be able to defend itself with honour. And we have generals to look to that matter. And if they come not (which I rather believe), it will not, upon the terror of your reports, make choice of you for commanders and cast itself into voluntary servitude; but taking direction of itself, it both judgeth your words virtually as facts, and will not upon words let go her present liberty, but endeavour to preserve it by not committing the same actually to your discretion.

Thus said Athenagoras. Then one of their generals, rising up, forbade any other to stand forth, and spake himself to the matter in hand to this effect: