Kitap 4
19.2
We believe, too, that a permanent reconciliation of bitter enmities is more likely to be secured, not when one party seeks revenge and, because he has gained a decided mastery in the war, tries to bind his opponent by compulsory oaths and thus makes peace with him on unequal terms, but when, having it in his power to secure the same result by clemency, he vanquishes his foe by generosity also, offering him terms of reconciliation which are moderate beyond all his expectations.
19.3
For the adversary, finding himself now under obligation to repay the generosity in kind, instead of striving for vengeance for having had terms forced upon him, is moved by a sense of honour and is more ready to abide by his agreements.
19.4
Furthermore, men are more inclined to act thus toward their more serious enemies than toward those with whom they have had but trifling differences. And, finally, it is natural for men cheerfully to accept defeat at the hands of those who first make willing concessions, but to fight to the bitter end, even contrary to their better judgment, against an overbearing foe.
20.1
"Now, if ever, reconciliation is desirable for us both, before some irreparable disaster has come upon either of us and prevented it; should that befall, we shall inevitably cherish toward each other an undying personal hatred, over and above that which we now feel as public enemies, and youOr, reading ἀίδιον ὑμῖν. . . ἡμᾶς δέ, as Hude does, “you Athenians would have our undying hatred . . . and we Spartans would be deprived of the advantages we now offer.” will be deprived of the advantagesie. peace, alliance, intimate friendship (4.19.1). we now offer.
