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"The fact is that subject peoples bide their time against those who dominate them by fear and, because of their hatred, retaliate upon them, but they steadfastly cherish those who exercise their leadership humanely and thereby always aid them in strengthening their supremacy. What destroyed the kingdom of the Medes? Their brutality toward the weaker. [2] For after the Persians revolted from them, their kingdom was attacked by most of the nations also. Else how did Cyrus1 rise from private citizen to the kingship over all of Asia? By his considerate treatment of the conquered. When, for example, he took King Croesus captive, far from doing him any injustice he actually became his benefactor; and in much the same way did he also deal with all the other kings as well as peoples. [3] As a consequence, when the fame of his clemency had been spread abroad to every region, all the inhabitants of Asia vied with one another in entering into alliance with the king. [4]

"But why do I speak of things distant in both place and time? In this our city, not long since, Gelon2 rose from private citizen3 to be lord of the whole of Sicily, the cities willingly putting themselves under his authority; for the fairness of the man, combined with his sympathy for the unfortunate, drew all men to him. [5] And since from those times our city has laid claim to the leadership in Sicily, let us not bring into disrepute the fair name our ancestors won nor show ourselves brutal and implacable toward human misfortune. Indeed it is not fitting to give envy an occasion to criticize us by saying that we make an unworthy use of our good fortune; for it is a fine thing to have those who will grieve with us when Fortune is adverse and rejoice in turn at our successes. [6] The advantages which are won in arms are often determined by Fortune and opportunity, but clemency amid constant success is a distinctive mark of the virtue of men whose affairs prosper. Do not, therefore, begrudge our country the opportunity of being acclaimed by all mankind, because it has surpassed the Athenians not only in feats of arms but also in humanity. [7] For it will be manifest that the people who vaunt their superiority to all others in civilization have received by our kindness all consideration, and they who were the first to raise an altar to Mercy4 will find that mercy in the city of the Syracusans. [8] From this it will be clear to all that they suffered a just defeat and we enjoyed a deserved success, if it so be that, although they sought to wrong men who had treated with kindness even their foes, we, on the contrary, defeated men who ventured treacherously to attack a people which shows mercy even to its bitterest enemies. And so the Athenians would not only stand accused by all the world, but even they themselves would condemn themselves, that they had undertaken to wrong such men.

1 King of Persia, 550-529 B.C.

2 "General" of Syracuse, 485-478 B.C. For his great victory over the Carthaginians at Himera see Book 11.22 ff.

3 Not strictly true, since Gelon was tyrant of Gela when he was called to Syracuse by the aristocratic party.

4 It was a boast of the Athenians that their city had always been a refuge for the distressed, such as Orestes and Oedipus and the children of Heracles. The altar of Mercy and its grove were well known to the ancient world and are described at length in one of the more famous passages of the Thebaid (12.481-511; tr. in the L.C.L.) of Statius, who calls it the altar of "gentle Clemency."

Diodorus Siculus. Diodorus of Sicily in Twelve Volumes with an English Translation by C. H. Oldfather. Vol. 4-8. Cambridge, Mass.: Harvard University Press; London: William Heinemann, Ltd. 1989.

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