Kitap 5
90.1
MEL. “As we think, at any rate, it is expedient (for we are constrained to speak of expediency, since you have in this fashion, ignoring the principle of justice, suggested that we speak of what is advantageous) that you should not rule out the principle of the common good, but that for him who is at the time in peril what is equitable should also be just, and though one has not entirelyἐντὸς τοῦ ἀκριβοῦς, lit. “short of exactness.” proved his point he should still derive some benefit therefrom. And this is not less for your interest than for our own, inasmuch as you, if you shall ever meet with a reverse, would not only incur the greatest punishment, but would also become a warning example to others.”ie. cruel conduct on your part would justify others in inflicting like punishment upon you should you ever be defeated.
91.1
ATH. “But we on our part, so far as our empire is concerned, even if it should cease to be, do not look forward to the end with dismay. For it is not those who rule over others, as the Lacedaemonians also do—though our quarrel is not now with the Lacedaemonians—that are a terror to the vanquished, but subject peoples who may perchance themselves attack and get the better of their rulers.
91.2
And as far as that is concerned, you must permit us to take the risk. But that it is for the benefit of our empire that we are here, and also the safety of your city that we now propose to speak, we shall make plain to you, since what we desire is to have dominion over you without trouble to ourselves, and that you should be saved to the advantage of both.”
92.1
MEL. “And how could it prove as advantageous for us to become slaves, as it is for you to have dominion?”
93.1
ATH. “Because it would be to your advantage to submit before suffering the most horrible fate, and we should gain by not destroying you.”
94.1
MEL, “And so, you mean, you would not consent to our remaining at peace and being friends instead of enemies, but allies of neither combatant?”
