Nicias

Nicias, accordingly, was overcome by this disaster, though it did not take him wholly by surprise, and he accused Demosthenes of rashness. Demosthenes defended himself on this score, and then urged that they sail away as soon as they could. No other force would come to their aid, he declared, and with the one they had they could not finally master the enemy,

since, even if they were victorious in battle they would be forced to change their base and abandon their present position; this was always, as they heard, a grievous and unwholesome spot for encampment, and now particularly, as they saw, it was actually deadly on account of the season of the year. For it was the beginning of autumn; many were sick already, and all were in low spirits.

But Nicias could not bear to hear of sailing off in flight, not because he had no fear of the Syracusans, but because he was more afraid of the Athenians with their prosecutions and denunciations.

Nothing dreadful, he would say, was to be expected where they were, and even if the worst should come, he chose rather to die at the hands of his enemies than at the hands of his fellow citizens. In this he was not like-minded with Leon of Byzantium, who, at a later time,[*](Perhaps in 340 B.C., when Philip of Macedon was besieging Byzantium. Leon was a rhetorician and historian.) said to his fellow citizens: I would rather be put to death by you than with you. However, regarding the exact spot to which they should remove their camp, Nicias said they would deliberate at their leisure.

Thereupon Demosthenes, who had not been successful in his previous plan, ceased trying to carry his point, and so led the rest of the generals to believe that Nicias must have confident expectations from his correspondents in the city in making such a sturdy fight against the proposed retreat; they therefore sided with him. However, a fresh army came to the aid of the Syracusans, and sickness kept spreading among the Athenians, so that at last Nicias also decided in favour of a change of base, and ordered the soldiers to hold themselves in readiness to sail away.

But just as everything was prepared for this and none of the enemy were on the watch, since they did not expect the move at all, there came an eclipse of the moon by night. This was a great terror to Nicias and all those who were ignorant or superstitious enough to quake at such a sight. The obscuration of the sun towards the end of the month was already understood, even by the common folk as caused somehow or other by the moon;

but what what it was that the moon encountered, and how, being at the full, she should on a sudden lose her light and emit all sorts of colors, this was no easy thing to comprehend.

The first man to put in writing the clearest and boldest of all doctrines about the changing phases of the moon was Anaxagoras. But he was no ancient authority, nor was his doctrine in high repute. It was still under seal of secrecy, and made its way slowly among a few only, who received it with a certain caution rather than with implicit confidence.

Men could not abide the natural philosophers and visionaries, as they were then called, for that they reduced the divine agency down to irrational causes, blind forces, and necessary incidents. Even Protagoras had to go into exile,[*](Not far from 411 B.C.) Anaxagoras was with difficulty rescued from imprisonment by Pericles,[*](About 432 B.C. See Plut. Per. 32.3.) and Socrates, though he had nothing whatever to do with such matters, nevertheless lost his life[*](In the spring of 399 B.C.) because of philosophy.

It was not until later times that the radiant repute of Plato, because of the life the man led, and because he subjected the compulsions of the physical world to divine and more sovereign principles, took away the obloquy of such doctrines as these, and gave their science free course among all men. At any rate, his friend Dion, although the moon suffered an eclipse at the time when he was about to set out from Zacynthus on his voyage against Dionysius, was in no wise disturbed, but put to sea, landed at Syracuse, and drove out the tyrant.[*](In 357 B.C. See Plut. Dion 24.)

However, it was the lot of Nicias at this time to be without even a soothsayer who was expert. The one who had been his associate, and who used to set him free from most of his superstition, Stilbides, had died a short time before. For indeed the sign from Heaven, as Philochorus observed, was not an obnoxious one to fugitives, but rather very propitious; concealment is just what deeds of fear need, whereas light is an enemy to them.