Twenty-four centuries ago the historian Thucydides recorded a conversation between the envoys of imperial Athens and the leaders of the small island of Melos, which wished only to stay neutral in a war not its own. The Athenians did not bother with pretext. They did not claim to be liberating the Melians or protecting anyone or spreading any civilisation. They said, with a candour that has shocked and clarified readers ever since, that questions of justice arise only between equals in power, and that in the world as it actually is, the strong do what they can and the weak suffer what they must. The Melians appealed to justice, to the gods, to hope. The Athenians told them hope was the comfort of the desperate, besieged the island, and when it fell put the men to death and sold the women and children into slavery. I have been thinking about Melos this fortnight, because I have just watched the Athenian speech delivered again, in the language of our own age, over my part of the world.
For twenty-five years the empire that bombs my region has draped its wars in the language of principle, and I have spent this paper's pages arguing that the hypocrisy, murderous as it was, at least conceded that principle had power, that the liar admitted a standard he felt obliged to honour. This war has stripped even that away. The nuclear pretext, thin from the start, dissolved in the first night into the decapitation of a state and the open talk of ending a regime, and what remains, once you clear away the vanishing justifications, is the Melian dialogue in its purest modern form: Iran was struck not because a case was proven but because Iran was weak enough, and isolated enough, and the moment ripe enough, that the strong could, and so the strong did. This is the honest doctrine that has governed the treatment of the weak all along, spoken now almost without embarrassment, and I want to be clear that its honesty is not its virtue but its horror, because a power that has stopped even pretending justice applies to the weak has announced that the weak have no protection but their strength, which is precisely what they lack.
Let me give the war's defenders their strongest ground, because I have never wanted to win this argument cheaply and I will not start now. Iran's regime was a genuine tyranny, a jailer and killer of its own people, and it was, by many serious accounts, advancing toward a weapon that a state which chants for the destruction of others should not possess; the case that a nuclear-armed theocracy was an intolerable danger is not a fabrication, and the people making it are not all cynics. I hold all of that, as I have held it before. But the Melian point survives every word of it, because the question was never whether Iran was dangerous; it was whether the annihilation of the weak by the strong, however justified in the language of threat, produces anything but more of what it claims to prevent. The Athenians were not wrong that they were stronger. They were wrong that strength was the same as safety, and Athens, which taught the world that the strong do what they can, lost its own catastrophic war within a generation, undone in no small part by the arrogance that Melos had rehearsed. Strength that mistakes itself for permission writes, in the act of its exercise, the terms of its own eventual ruin.
And here is the turn, the one thing I have to offer against a despair that would otherwise be total. We remember Melos. Twenty-four centuries later, an obscure island that submitted to nothing and won nothing and was erased for it is remembered, its name a byword for exactly this crime, and it is remembered for a single reason: because Thucydides wrote down what was done to it, and refused to let the annihilation of the weak pass into the silence that the strong prefer. That refusal, the recording, is the only power the weak have ever had against the strong, and it is not nothing, because it is the reason we can say, of the Athenians, that they were monstrous, a judgment their power could not prevent and their victory could not erase. The strong do what they can, and this fortnight they did it, to a nation of ninety million, over the oil, with the supreme leader dead and the cities burning and the world's attention already drifting to the price of petrol. I cannot stop it; no one writing anything can stop it. But I can do the Melian thing, the only thing, which is to write it down, plainly, as it happened, so that when the strong have finished telling the story as a triumph, there remains an account that calls it what it was, and outlives them, as Melos outlived Athens, in the one court that power has never learned to conquer, which is the memory of what was actually done.