Today's Passage
This passage comes from the Mytilenean Debate in 427 BCE, where the Athenian Assembly reconsiders its decision to execute all male citizens of Mytilene after their failed revolt.
Crawley Translation (1910)
“Only consider what a blunder you would commit in doing as Cleon recommends. As things are at present, in all the cities the people is your friend, and either does not revolt with the oligarchy, or, if forced to do so, becomes at once the enemy of the insurgents; so that in the war with the hostile city you have the masses on your side. But if you butcher the people of Mitylene, who had nothing to do with the revolt, and who, as soon as they got arms, of their own motion surrendered the town, first you will commit the crime of killing your benefactors; and next you will play directly into the hands of the higher classes, who when they induce their cities to rise, will immediately have the people on their side, through your having announced in advance the same punishment for those who are guilty and for those who are not. On the contrary, even if they were guilty, you ought to seem not to notice it, in order to avoid alienating the only class still friendly to us. In short, I consider it far more useful for the preservation of our empire voluntarily to put up with injustice, than to put to death, however justly, those whom it is our interest to keep alive. As for Cleon’s idea that in punishment the claims of justice and expediency can both be satisfied, facts do not confirm the possibility of such a combination.
“Confess, therefore, that this is the wisest course, and without conceding too much either to pity or to indulgence, by neither of which motives do I any more than Cleon wish you to be influenced, upon the plain merits of the case before you, be persuaded by me to try calmly those of the Mitylenians whom Paches sent off as guilty, and to leave the rest undisturbed. This is at once best for the future, and most terrible to your enemies at the present moment; inasmuch as good policy against an adversary is superior to the blind attacks of brute force.”
Modern Translation
Just think what a terrible mistake you'd be making if you followed Cleon's advice. As things stand now, the common people in every city are on your side. They either refuse to join the oligarchs in rebellion, or if they're forced to participate, they immediately become hostile to the rebel leaders. This means that when you fight against a rebellious city, you have the masses as your allies. But if you massacre the people of Mytilene—who had no part in the revolt and who, as soon as they obtained weapons, voluntarily surrendered their city—you'll first be guilty of murdering those who helped you. Second, you'll be playing right into the hands of the ruling classes. When they persuade their cities to rebel, they'll instantly have popular support, since you've already declared that the innocent will suffer the same fate as the guilty. Instead, even if the people were guilty, you should pretend not to notice, to avoid turning our only remaining allies against us. To put it plainly, I believe it's far better for maintaining our empire to accept some injustice willingly than to execute people—no matter how justified—when keeping them alive serves our interests. Cleon claims that punishment can satisfy both justice and practical advantage, but reality doesn't support this fantasy. So admit that my proposal is the wisest path. Don't give in to excessive pity or leniency—I'm no more swayed by these emotions than Cleon is. Judge this case on its merits alone. Let me convince you to put on trial only those Mytileneans whom Paches identified as guilty, and leave the rest in peace. This approach is best for our future and most frightening to our current enemies. After all, intelligent strategy defeats an opponent far more effectively than mindless brutality.
Historical Context
This passage comes from the Mytilenean Debate in 427 BCE, where the Athenian Assembly reconsiders its decision to execute all male citizens of Mytilene after their failed revolt. The speaker is Diodotus, opposing Cleon's harsh stance. The day before, Athens had voted for mass execution, but overnight doubts emerged about this severity. Diodotus argues pragmatically that distinguishing between guilty oligarchs and innocent democrats serves Athens' imperial interests better than indiscriminate punishment. This debate exemplifies Athens' democratic decision-making process and reveals tensions between justice, mercy, and realpolitik in maintaining empire. The outcome would determine not just Mytilene's fate but set precedent for how Athens would handle future rebellions.
Key Themes
Annotations & References
Athenian Imperial Policy
Athens maintained control over its empire partly by supporting democratic factions against oligarchic ones in allied cities. This created a network of ideological allies who saw Athens as protector of popular government against aristocratic rule.
Learn more →The Mytilenean Revolt
Mytilene, on Lesbos, revolted from Athens in 428 BCE during the Peloponnesian War. The revolt failed when the common people, given arms by oligarchs to defend against Athens, instead surrendered the city to the Athenian general Paches.
Learn more →Cleon the Demagogue
Cleon was an influential Athenian politician known for his aggressive policies and harsh rhetoric. He advocated for severe punishment of rebels to deter future revolts. Thucydides generally portrays him negatively as violent and impulsive.
Learn more →Democratic vs Oligarchic Factions
Greek city-states were often divided between democratic (demos) and oligarchic factions. Athens typically supported democrats while Sparta backed oligarchs, making internal politics a key battleground in the Peloponnesian War.
Learn more →Parallel Ancient Sources
Aristotle: Politics (Book 5, Chapter 5)
Aristotle discusses how external powers manipulate internal factional conflicts in cities, noting how democracies and oligarchies seek support from like-minded states.
Read passage →Xenophon: Hellenica (Book 2, Chapter 3)
Describes the rule of the Thirty Tyrants in Athens, showing how oligarchic factions could terrorize populations and how democratic resistance formed, paralleling Diodotus's analysis.
Read passage →Plutarch: Life of Nicias (Chapter 6)
Discusses Cleon's political style and influence in Athens, providing biographical context for understanding his role in the Mytilenean debate and his approach to imperial policy.
Read passage →Discussion Questions
- How does Diodotus's argument differ from a purely humanitarian case against mass execution? What does this reveal about political rhetoric in democratic Athens?
- Is Diodotus's pragmatic approach more or less moral than arguing from principles of justice? Can realpolitik ever be ethical?
- How might this debate apply to modern conflicts between state security and human rights?
- What does this passage suggest about the relationship between democracy at home and imperialism abroad in Athens?