Today's Passage
This passage presents the Thebans' defense speech before Spartan judges after the fall of Plataea in 427 BCE.
Crawley Translation (1910)
“Of our unwilling Medism and your wilful Atticizing this then is our explanation. The last wrong wrong of which you complain consists in our having, as you say, lawlessly invaded your town in time of peace and festival. Here again we cannot think that we were more in fault than yourselves. If of our own proper motion we made an armed attack upon your city and ravaged your territory, we are guilty; but if the first men among you in estate and family, wishing to put an end to the foreign connection and to restore you to the common Boeotian country, of their own free will invited us, wherein is our crime? Where wrong is done, those who lead, as you say, are more to blame than those who follow. Not that, in our judgment, wrong was done either by them or by us. Citizens like yourselves, and with more at stake than you, they opened their own walls and introduced us into their own city, not as foes but as friends, to prevent the bad among you from becoming worse; to give honest men their due; to reform principles without attacking persons, since you were not to be banished from your city, but brought home to your kindred, nor to be made enemies to any, but friends alike to all.
“That our intention was not hostile is proved by our behaviour. We did no harm to any one, but publicly invited those who wished to live under a national, Boeotian government to come over to us; which as first you gladly did, and made an agreement with us and remained tranquil, until you became aware of the smallness of our numbers. Now it is possible that there may have been something not quite fair in our entering without the consent of your commons. At any rate you did not repay us in kind. Instead of refraining, as we had done, from violence, and inducing us to retire by negotiation, you fell upon us in violation of your agreement, and slew some of us in fight, of which we do not so much complain, for in that there was a certain justice; but others who held out their hands and received quarter, and whose lives you subsequently promised us, you lawlessly butchered. If this was not abominable, what is? And after these three crimes committed one after the other—the violation of your agreement, the murder of the men afterwards, and the lying breach of your promise not to kill them, if we refrained from injuring your property in the country—you still affirm that we are the criminals and yourselves pretend to escape justice. Not so, if these your judges decide aright, but you will be punished for all together.
Modern Translation
Let me explain our so-called involuntary collaboration with Persia and your deliberate alliance with Athens. The final charge you bring against us is that we supposedly violated the law by invading your city during peacetime and a religious festival. Here too, we believe we were less at fault than you. If we had independently decided to launch an armed assault on your city and devastate your land, then yes, we would be guilty. But the reality is different: your most prominent citizens—those with the highest social standing and greatest wealth—voluntarily invited us in. They wanted to end your foreign entanglements and restore your place within the Boeotian confederation. If anyone bears responsibility, surely it's those who issue invitations rather than those who accept them? Though frankly, we don't believe either party did wrong. These men were citizens just like you, with even more to lose. They opened their own gates and welcomed us into their own city not as enemies but as allies, hoping to prevent your worst elements from gaining power while ensuring good men received their due. Their goal was to reform your politics without persecuting individuals—not to exile you from your homeland but to reunite you with your kinsmen, making you hostile to none and friendly to all.
Our peaceful intentions are clear from our conduct. We harmed no one and publicly announced that anyone wishing to live under a traditional Boeotian government should join us. Initially, you welcomed this offer, made an agreement with us, and remained calm—until you realized how few we were. Perhaps we were somewhat improper in entering without your general population's explicit consent. But consider how you responded: rather than matching our restraint and persuading us to leave through discussion, you broke your agreement and attacked us. Some of our men died fighting—that's war, and we accept it. But others surrendered, extending their hands for mercy, and you promised to spare them. Then you murdered them in cold blood. How is that not despicable? You committed three successive crimes: breaking your agreement, killing those who had surrendered, and violating your promise to spare them in exchange for us not damaging your rural property. Yet somehow you claim we're the criminals while proclaiming your own innocence? If these judges rule fairly, you'll be held accountable for everything.
Historical Context
This passage presents the Thebans' defense speech before Spartan judges after the fall of Plataea in 427 BCE. The small city of Plataea, Athens' longtime ally, had been besieged by Sparta and Thebes for over two years. When the starving defenders finally surrendered, the Spartans allowed both sides to present their cases. The Thebans are responding to Plataean accusations about their surprise attack on Plataea in 431 BCE, which helped trigger the wider war. They argue that Plataean aristocrats invited them in to overthrow the pro-Athenian government and realign Plataea with its traditional Boeotian confederation. The speech reveals the complex web of local rivalries, class conflicts, and great power politics that characterized the Peloponnesian War. The Thebans' legalistic arguments about reciprocity and proportional response reflect Greek concepts of justice while serving their political goal: convincing Sparta to execute the Plataean prisoners.
Key Themes
Annotations & References
Medism and Greek Identity
"Medism" refers to collaboration with Persia (the Medes). The Thebans had supported Persia during Xerxes' invasion (480-479 BCE), a shameful memory in Greek politics. They contrast their "involuntary" Medism with Plataea's "willful" alliance with Athens, attempting to reframe historical shame as political necessity.
Learn more →Boeotian Confederation
Boeotia was a federal state dominated by Thebes. The Thebans frame their attack as reuniting Plataea with its ethnic kin, using pan-Boeotian identity against Plataea's Athenian alliance. This reflects how local ethnic ties competed with interstate alliances during the war.
Learn more →Greek Laws of War
The Thebans invoke several principles of Greek warfare: the sanctity of religious festivals, proper treatment of suppliants, and keeping agreements. Their legalistic approach shows how even in brutal conflicts, Greeks appealed to shared norms of civilized conduct.
Learn more →Parallel Ancient Sources
Herodotus: Histories (Book 9.86-88)
Describes Theban Medism during the Persian Wars and the subsequent punishment of Theban leaders, providing background for the shame the Thebans are trying to deflect in their speech to the Spartans.
Read passage →Xenophon: Hellenica (Book 3.5.1-2)
Discusses later Theban-Spartan relations and Theban claims to Boeotian hegemony, showing the continuity of Theban federal ambitions expressed in this speech about bringing Plataea back to the Boeotian fold.
Read passage →Plutarch: Life of Aristides (Chapter 18-19)
Recounts the siege of Thebes after the Persian Wars and Plataea's role in punishing Theban Medizers, explaining the deep animosity between the cities that underlies this trial scene.
Read passage →Discussion Questions
- How do the Thebans use concepts of collective versus individual responsibility to shift blame? Is their distinction between leaders and followers morally convincing?
- What does this speech reveal about Greek attitudes toward civil conflict (stasis) within cities? How do the Thebans frame internal political change?
- How effectively do the Thebans transform their historical collaboration with Persia from a weakness into a rhetorical weapon against Plataea?
- What role does the concept of proportional response play in the Thebans' argument? How do they use Greek military ethics to justify their position?