Shortly after my last post, I received a gentle admonition about my use of the word irony, to which I replied in kind. Then I began to think, as Shikibu would say, about the evanescence of things. Perhaps long after most of us are dead, buried and forgotten--along with our bruised egos, bigotry, solipsism, and our collective pettiness of spirits, some of our progenies will have been lucky enough to have encountered authors whose words capture the essence of the Human Condition.
Such authors are not rare. All cultures have their sages. But the problem lies in discovering them anew. That is one of the problems with wars, civil wars, insurgencies and such, and the dehumanization of the enemy which must inevitably chaperone them.
We define “us and them,” myopically and even more sadly, we then project backward in time. We end up in boxes, forcing others as well to retreat into their safe, defensible corners. Consequently, we come to think ourselves uniquely virtuous due to our own insular history and our enemies become savagely monstrous. We lose sight of our common grief, and our interchangeability.
We may be forced to do what needs to be done after all. Sometimes, there is no escaping the inevitable. But we must at least acknowledge the serenity with which all of us—honest, upright citizens of decent upbringing no doubt, go on to acquire a fondness for blood. The veneer of our civility, as an acquaintance was fond of saying, runs terribly thin.
I live with our problems in this rough neighborhood everyday and have not been blessed with the requisite self deception to be blinded to their consequences. Often though, I become despondent feeling there are no graceful exits possible.
Then I retreat into my cocoon and read some wise, long-dead Indian, Chinese, Hebrew, Persian or Arab thinkers. My ultimate escape, though, are the Greeks.
They have a way with things, those Greeks. I can never figure out how they managed to be so elegant. So, give the following piece a read and if you are not moved by the apparent humanity, and the proficiency in defying time and space, then I suggest therapy. Think about the consequences of “convulsions” as you read.
Here you go: one of my favorite sections of Thucydides’ The Peloponnesian War; an excerpt from his discussion of the Corcyrean Civil War:
10.29 The Corcyraeans, made aware of the approach of the Athenian fleet and of the departure of the enemy . . . slew such of their enemies as they laid hands on, dispatching afterwards, as they landed them, those whom they had persuaded to go on board the ships. Next they went to the sanctuary of Hera and persuaded about fifty men to take their trial, and condemned them all to death. The mass of the suppliants, who had refused to do so, on seeing what was taking place, slew each other there in the consecrated ground; while some hanged themselves upon the trees, and others destroyed themselves as they were severally able. During seven days. . . the Corcyraeans were engaged in butchering those of their fellow citizens whom they regarded as their enemies: and although the crime imputed was that of attempting to put down the democracy, some were slain also for private hatred, others by their debtors because of the moneys owed to them.
10.30 Death thus raged in every shape; and, as usually happens at such times, there was no length to which violence did not go; sons were killed by their fathers, and suppliants dragged from the altar or slain upon it; while some were even walled up in the temple of Dionysus and died there.
10.31 So bloody was the march of the revolution, and the impression which it made was the greater as it was one of the first to occur. Later on, one may say, the whole Hellenic world was convulsed; struggles being everywhere made by the popular chiefs to bring in the Athenians, and by the oligarchs to introduce the Spartans. In peace there would have been neither the pretext nor the wish to make such an invitation; but in war, with an alliance always at the command of either faction for the hurt of their adversaries and their own corresponding advantage, opportunities for bringing in the foreigner were never wanting to the revolutionary parties.
10.32 The sufferings which revolution entailed upon the cities were many and terrible, such as have occurred and always will occur, as long as the nature of mankind remains the same; though in a severer or milder form, and varying in their symptoms, according to the variety of the particular cases. In peace and prosperity, states and individuals have better sentiments, because they do not find themselves suddenly confronted with imperious necessities; but war takes away the easy supply of daily wants, and so proves a rough master, that brings most men's characters to a level with their fortunes.
10.33 Revolution thus ran its course from city to city, and the places which it arrived at last, from having heard what had been done before, carried to a still greater excess the refinement of their inventions, as manifested in the cunning of their enterprises and the atrocity of their reprisals. Words had to change their ordinary meaning and to take that which was now given them. Reckless audacity came to be considered the courage of a loyal ally; prudent hesitation, specious cowardice; moderation was held to be a cloak for unmanliness; ability to see all sides of a question, inaptness to act on any. Frantic violence became the attribute of manliness; cautious plotting, a justifiable means of self-defense.
10.34 The advocate of extreme measures was always trustworthy; his opponent a man to be suspected. To succeed in a plot was to have a shrewd head, to divine a plot a still shrewder; but to try to provide against having to do either was to break up your party and to be afraid of your adversaries. In fine, to forestall an intending criminal, or to suggest the idea of a crime where it was wanting, was equally commended until even blood became a weaker tie than party, from the superior readiness of those united by the latter to dare everything without reserve; for such associations had not in view the blessings derivable from established institutions but were formed by ambition for their overthrow; and the confidence of their members in each other rested less on any religious sanction than upon complicity in crime. The fair proposals of an adversary were met with jealous precautions by the stronger of the two, and not with a generous confidence. Revenge also was held of more account than self-preservation.
10.35 Oaths of reconciliation, being only proffered on either side to meet an immediate difficulty, only held good so long as no other weapon was at hand; but when opportunity offered, he who first ventured to seize it and to take his enemy off his guard, thought this perfidious vengeance sweeter than an open one, since, considerations of safety apart, success by treachery won him the palm of superior intelligence. Indeed it is generally the case that men are readier to call rogues clever than simpletons honest, and are as ashamed of being the second as they are proud of being the first.
10.36 The cause of all these evils was the lust for power arising from greed and ambition; and from these passions proceeded the violence of parties once engaged in contention. The leaders in the cities, each provided with the fairest professions, on the one side with the cry of political equality of the people, on the other of a moderate aristocracy, sought prizes for themselves in those public interests which they pretended to cherish, and, recoiling from no means in their struggles for ascendancy engaged in the direst excesses; in their acts of vengeance they went to even greater lengths, not stopping at what justice or the good of the state demanded, but making the party caprice of the moment their only standard, and invoking with equal readiness the condemnation of an unjust verdict or the authority of the strong arm to glut the animosities of the hour. Thus religion was in honour with neither party; but the use of fair phrases to arrive at guilty ends was in high reputation. Meanwhile the moderate part of the citizens perished between the two, either for not joining in the quarrel, or because envy would not suffer them to escape.
10.37 Thus every form of iniquity took root in the Hellenic countries by reason of the troubles. The ancient simplicity into which honour so largely entered was laughed down and disappeared; and society became divided into camps in which no man trusted his fellow. To put an end to this, there was neither promise to be depended upon, nor oath that could command respect; but all parties dwelling rather in their calculation upon the hopelessness of a permanent state of things, were more intent upon self-defence than capable of confidence. In this contest the blunter wits were most successful. Apprehensive of their own deficiencies and of the cleverness of their antagonists, they feared to be worsted in debate and to be surprised by the combinations of their more versatile opponents, and so at once boldly had recourse to action: while their adversaries, arrogantly thinking that they should know in time, and that it was unnecessary to secure by action what policy afforded, often fell victims to their want of precaution.
10.38 Meanwhile Corcyra gave the first example of most of the crimes alluded to; of the reprisals exacted by the governed who had never experienced equitable treatment or indeed aught but insolence from their rulers--when their hour came; of the iniquitous resolves of those who desired to get rid of their accustomed poverty, and ardently coveted their neighbours' goods; and lastly, of the savage and pitiless excesses into which men who had begun the struggle, not in a class but in a party spirit, were hurried by their ungovernable passions. In the confusion into which life was now thrown in the cities, human nature, always rebelling against the law and now its master, gladly showed itself ungoverned in passion, above respect for justice, and the enemy of all superiority; since revenge would not have been set above religion, and gain above justice, had it not been for the fatal power of envy. Indeed men too often take upon themselves in the prosecution of their revenge to set the example of doing away with those general laws to which all alike can look for salvation in adversity, instead of allowing them to subsist against the day of danger when their aid may be required.
10.39 While the revolutionary passions thus for the first time displayed themselves in the factions of Corcyra, Eurymedon and the Athenian fleet sailed away; after which some five hundred Corcyraean exiles who had succeeded in escaping, took some forts on the mainland, and becoming masters of the Corcyraean territory over the water, made this their base to plunder their countrymen in the island, and did so much damage as to cause a severe famine in the town. They also sent envoys to Sparta and Corinth to negotiate their restoration; but meeting with no success, afterwards got together boats and mercenaries and crossed over to the island, being about six hundred in all; and burning their boats so as to have no hope except in becoming masters of the country, went up to Mount Istone, and fortifying themselves there, began to annoy those in the city and obtained command of the country.