Archidamus

I have not, it is true, recounted in detail our original titles to this land (for the present occasion does not permit me to go into legendary history, and I have had to set them forth with too great brevity for clearness); yet I am sure that even this brief statement makes it evident to all that there is no difference whatever between the way in which we acquired the land which is acknowledged to be ours and the land to which our claim is disputed. For we inhabit Lacedaemon because the sons of Heracles gave it to us, because Apollo directed us to do so, and because we fought and conquered those who held it; and Messene we received from the same people, in the same way, and by taking the advice of the same oracle.

To be sure, if we are in a mood not to defend our title to anything, not even if they demand that we abandon Sparta itself, it is idle to be concerned about Messene; but if not one of you would consent to live if torn from the fatherland, then you ought to be of the same mind about that country; for in both cases we can advance the same justifications and the same reasons for our claim.

Then again you are doubtless well aware that possessions, whether private or public, when they have remained for a long time in the hands of their owner, are by all men acknowledged to be hereditary and incontestable. Now we took Messene before the Persians acquired their kingdom[*](In 559 B.C., when Cyrus became ruler of Persia.) and became masters of the continent, in fact before a number of the Hellenic cities were even founded.

And yet notwithstanding that we hold these titles, the Thebans would on the one hand restore Asia as his ancestral right to the barbarian,[*](By the peace terms of Pelopidas. See introduction to this oration.) who has not yet held sway over it for two hundred years, while on the other hand they would rob us of Messene, which we have held for more than twice that length of time;[*](Messene was not actually subdued until 724-723 B.C. Perhaps Isocrates is speaking loosely, or perhaps he follows another source than Pausanias, who is almost our sole authority for this period. However, the conquests of Alcamenes took place about 786 B.C., and Isocrates perhaps refers to this or a similar event. See Paus. 4.4.3. Dinarchus (Din. 1.73) gives the same figure as lsocrates.) and although it was only the other day that they razed both Thespiae and Plataea to the ground,[*](Plataea was destroyed about 372 B.C., and Thespiae shortly after. See Dio. Sic. 15.46.4 and Xen. Hell. 6.3.1. Others give the date as 374 B.C.) yet now, after a lapse of four hundred years, they propose to settle their colonists in Messene acting in both cases contrary to the oaths and covenants.[*](Cf. the Peace of Antalcidas. See Isoc. 4.115 ff. and note.)

Were they restoring those who are truly Messenians, they would still be acting unjustly, but at least they would have a more plausible pretext for wronging us; but as the case stands, it is the Helots whom they are trying to settle on our frontier,[*](See introduction.) so that the worst fate which threatens us is not that we shall be robbed of our land contrary to justice, but that we shall see our slaves made masters of it.

You will perceive still more clearly from what follows both that we are now dealt with most unfairly and that in the past we held Messene justly. For in the many wars which have befallen us we have before this at times been forced to make peace when we were in much worse case than our foes.[*](such were the Peace of Nicias (421 B.C., Thucyd. v. 18), the Peace of Antalcidas, and the separate peace between Athens and Sparta (Xen. Hell. 6.2.1).) But, although our treaties were concluded under circumstances in which it was impossible for us to seek any advantage,

yet, while there were other matters about which differences arose, neither the Great King nor the city of Athens ever charged us with having acquired Messene unjustly. And yet how could we find a more thoroughgoing judgement on the justice of our case than this, which was rendered by our enemies and made at a time when we were beset with misfortunes?

That oracle, moreover, which all would acknowledge to be the most ancient and the most widely accepted and the most trustworthy in existence, recognized Messene as ours, not only at the time when it commanded us to receive the country as a gift from the sons of Cresphontes and to go to the aid of the wronged, but also later, when the war dragged on and both sides sent delegations to Delphi, the Messenians appealing for deliverance and we inquiring how we could most speedily make ourselves masters of their city, the god gave them no answer, thus showing that their appeal was unjust, while to us he revealed both what sacrifices we should perform and to whom we should send for aid.[*](in the second Messenian War, 685-668 B.C., the Athenians are said to have sent Tyrtaeus, the lame school-master, to the aid of the Spartans. See Pausanias iv. 15.)

And yet how could anyone furnish testimony more significant or clearer than this? For it has been shown, first of all (since nothing prevents our restating these points briefly), that we received the country from its rightful owners; secondly, that we took it by war, precisely as most of the cities in those days were founded; further, that we drove out those who had grievously sinned against the children of Heracles—men who by right should have been banished from the sight of all mankind; and, finally, it has been shown that the length of our tenure, the judgement of our enemies, and the oracles of Apollo all confirm our right to the possession of Messene.

Anyone of these facts is enough to refute the assertions of those who presume to allege against us either that we now refuse to conclude peace because of a desire for aggrandizement, or that we then made war on the Messenians because we coveted what was not our own. I might perhaps say more than this about our acquisition of Messene, but I consider what I have already said to be sufficient

Those who advise us to make peace declare that prudent men ought not to take the same view of things in fortunate as in unfortunate circumstances, but rather that they should always consult their immediate situation and accommodate themselves to their fortunes, and should never entertain ambitions beyond their power, but should at such times seek, not their just rights but their best interests.