Today's Passage
This passage captures a pivotal moment in 432 BCE as Sparta debates whether to declare war on Athens, initiating the Peloponnesian War.
Crawley Translation (1910)
“And the slowness and procrastination, the parts of our character that are most assailed by their criticism, need not make you blush. If we undertake the war without preparation, we should by hastening its commencement only delay its conclusion: further, a free and a famous city has through all time been ours. The quality which they condemn is really nothing but a wise moderation; thanks to its possession, we alone do not become insolent in success and give way less than others in misfortune; we are not carried away by the pleasure of hearing ourselves cheered on to risks which our judgment condemns; nor, if annoyed, are we any the more convinced by attempts to exasperate us by accusation. We are both warlike and wise, and it is our sense of order that makes us so. We are warlike, because self-control contains honour as a chief constituent, and honour bravery. And we are wise, because we are educated with too little learning to despise the laws, and with too severe a self-control to disobey them, and are brought up not to be too knowing in useless matters—such as the knowledge which can give a specious criticism of an enemy’s plans in theory, but fails to assail them with equal success in practice—but are taught to consider that the schemes of our enemies are not dissimilar to our own, and that the freaks of chance are not determinable by calculation. In practice we always base our preparations against an enemy on the assumption that his plans are good; indeed, it is right to rest our hopes not on a belief in his blunders, but on the soundness of our provisions. Nor ought we to believe that there is much difference between man and man, but to think that the superiority lies with him who is reared in the severest school. These practices, then, which our ancestors have delivered to us, and by whose maintenance we have always profited, must not be given up. And we must not be hurried into deciding in a day’s brief space a question which concerns many lives and fortunes and many cities, and in which honour is deeply involved—but we must decide calmly. This our strength peculiarly enables us to do. As for the Athenians, send to them on the matter of Potidæa, send on the matter of the alleged wrongs of the allies, particularly as they are prepared with legal satisfaction; and to proceed against one who offers arbitration as against a wrongdoer, law forbids. Meanwhile do not omit preparation for war. This decision will be the best for yourselves, the most terrible to your opponents.”
Such were the words of Archidamus. Last came forward Sthenelaidas, one of the ephors for that year, and spoke to the Lacedaemonians as follows:
Modern Translation
The deliberate caution and careful timing that our critics attack most fiercely should not embarrass you. If we rush into war unprepared, our haste to begin will only postpone our victory. Moreover, throughout history we have maintained our freedom and earned our reputation. What they criticize as weakness is actually prudent restraint. Because of this quality, we alone avoid arrogance in victory and resist despair in defeat more than others. We cannot be swept away by flattery into taking risks our reason rejects, nor can accusations goad us into action when we are irritated. We are both militarily capable and intellectually sound, and our discipline creates both qualities. We excel in war because self-discipline encompasses honor as its core element, and honor encompasses courage. We possess wisdom because our education teaches us enough to respect the laws but not so much that we become too sophisticated to obey them. We are trained not to become overly clever in pointless pursuits—like those who can brilliantly critique an enemy's strategy in theory but fail to counter it effectively in reality. Instead, we learn to assume our enemies' plans resemble our own and that fortune's whims cannot be calculated. In reality, we always prepare our defenses assuming the enemy's strategy is sound. We should base our confidence not on expecting their mistakes but on the strength of our own preparations. We should not assume great differences exist between individuals, but recognize that superiority belongs to those trained in the most rigorous discipline. We must not abandon these customs our ancestors passed down, which have always served us well. We cannot rush to decide in a single day matters affecting countless lives, vast wealth, numerous cities, and above all, our honor—we must deliberate carefully. Our strength specifically allows us this luxury. Regarding Athens, send ambassadors about Potidaea and about our allies' grievances, especially since they offer legal arbitration. Law prohibits attacking those who propose arbitration as if they were aggressors. Meanwhile, continue preparing for war. This approach will best serve our interests while most intimidating our enemies.
Thus spoke Archidamus. Finally, Sthenelaidas, serving as ephor that year, addressed the Spartans as follows:
Historical Context
This passage captures a pivotal moment in 432 BCE as Sparta debates whether to declare war on Athens, initiating the Peloponnesian War. King Archidamus II of Sparta delivers this speech advocating for caution and continued diplomacy, defending traditional Spartan values of discipline and deliberation against those demanding immediate action. The speech occurs during a formal assembly where allies have presented grievances against Athens, particularly regarding Potidaea and violations of the Thirty Years' Peace. Archidamus represents the conservative faction warning against hasty war with Athens' naval empire, while acknowledging the need for military preparations. His speech embodies the tension between Sparta's warrior culture and its inherent conservatism, setting up a dramatic contrast with the hawkish ephor Sthenelaidas who speaks next.
Key Themes
Annotations & References
Spartan Education System
Archidamus references the agoge, Sparta's rigorous education system that produced disciplined warrior-citizens. His emphasis on being 'reared in the severest school' reflects how Spartans viewed their unique upbringing as the source of their military superiority and social cohesion.
Learn more →Ephor
Sthenelaidas held the position of ephor, one of five annually elected magistrates who wielded significant power in Sparta, including the ability to check the kings' authority. The ephors presided over assemblies and could prosecute any citizen, making them crucial in decisions about war and peace.
Learn more →Potidaea
The conflict over Potidaea, a Corinthian colony but Athenian tributary, became a flashpoint for war. Athens' siege of the city (432-430 BCE) after it revolted represented a direct challenge to Corinth, Sparta's ally, forcing Sparta to choose between honoring alliances or maintaining peace.
Learn more →Greek Arbitration
Archidamus invokes the Greek custom of arbitration (dike) to resolve interstate disputes peacefully. His argument that attacking those offering arbitration violates divine and human law reflects the importance of legal procedures in Greek diplomacy, even as power politics often overrode such considerations.
Learn more →Parallel Ancient Sources
Plutarch: Life of Pericles (29-31)
Plutarch describes the same pre-war tensions from the Athenian perspective, including Pericles' response to Spartan demands and the Megarian Decree's role in precipitating conflict.
Read passage →Diodorus Siculus: Library of History (12.39-40)
Diodorus provides an alternative account of the Spartan assembly's war debate, offering different details about the speeches and voting process that determined war with Athens.
Read passage →Xenophon: Constitution of the Lacedaemonians (8.1-5)
Xenophon's analysis of Spartan institutions illuminates the cultural values Archidamus invokes, particularly regarding discipline, education, and the relationship between military prowess and political wisdom.
Read passage →Discussion Questions
- How does Archidamus' definition of Spartan wisdom challenge common stereotypes about Sparta as merely a warrior society? What does this reveal about Spartan self-perception?
- Analyze Archidamus' claim that 'the schemes of our enemies are not dissimilar to our own.' How does this principle of assuming enemy competence contrast with modern strategic thinking?
- What tensions exist between Archidamus' advocacy for legal arbitration and the reality of power politics in ancient Greece? Is his position principled or merely strategic?
- How does Archidamus' speech reflect the conservative nature of Spartan society while simultaneously preparing for radical action (war)? What does this paradox reveal about political rhetoric?