The Funeral Speech

After[*](In this genre ὦ ἄνδρες Ἀθηναῖοιis unusable because aliens and women were present; there was no salutation for mixed audiences.) the State decreed that those who repose in this tomb, having acquitted themselves as brave men in the war, should have a public funeral, and appointed me to the duty of delivering over them the customary speech, I began straightway to study how they might receive their due tribute of praise; but as I studied and searched my mind the conclusion forced itself upon me that to speak as these dead deserve was one of those things that cannot be done. For, since they scorned the love of life that is inborn in all men and chose rather to die nobly than to live and look upon Greece in misfortune, how can they have failed to leave behind them a record of valor surpassing all power of words to express? Nevertheless I propose to treat the theme in the same vein as those who have previously spoken in this place from time to time.

That the State seriously concerns itself with those who die in battle it is possible to infer both from these rites in general and, in particular, from this law in accordance with which it chooses the speaker at our public funerals. For knowing that among good men the acquisition of wealth and the enjoyment of the pleasures that go with living are scorned,[*](A commonplace of funeral speeches: Thuc. 2.42.4.) and that their whole desire is for virtue and words of praise, the citizens were of the opinion that we ought to honor them with such eulogies as would most certainly secure them in death the glory they had won while living.

Now, if it were my view that, of those qualities that constitute virtue, courage alone was their possession, I might praise this and be done with the speaking, but since it fell to their lot also to have been nobly born and strictly brought up and to have lived with lofty ideals, because of all which they had every reason to be good men, I should be ashamed if I were found to have passed over any of these topics.[*](Blass censures the author for not following in the sequel a threefold division of his theme, which is here implied and may be found in Plat. Menex. 237 a-b: nobility of birth, upbringing and education, and exploits. These topics are treated, but not consecutively. Peculiar to this speech is the passage on the ten tribes, Dem. 60.27-32.) I shall begin from the origin of their race.[*](Blass compares Isocrates, Helen16 τὴν μὲν οὖν ἀρχὴν τοῦ λόγου ποιήσομαι τοιαύτην τοῦ γένους αὐτῆς, (Isoc. 10.16).)

The nobility of birth of these men has been acknowledged from time immemorial by all mankind. For it is possible for them and for each one of their remote ancestors man by man to trace back their being, not only to a physical father, but also to this land of theirs as a whole, a common possession, of which they are acknowledged to be the indigenous children.[*](This topic appears in Plat. Menex. 237 b-c.) For alone of all mankind they settled the very land from which they were born and handed it down to their descendants, so that justly one may assume that those who came as migrants into their cities and are denominated citizens of the same are comparable to adopted children; but these men are citizens of their native land by right of legitimate birth.[*](This topic appears in Hyp. Epitaph. 7.)

In my view also the fact that the fruits of the earth by which men live were first manifest among us,[*](According to tradition the olive was created by the goddess Athena, while the culture of grain, especially wheat and barley, was established by Demeter, whose mysteries were celebrated at Eleusis close to Athens.) even apart from their being a superlative boon to all men, constitutes an acknowledged proof that this land is the mother of our ancestors. For all things that bring forth young produce at the same time nutriment out of the organism itself[*](Or, by a law of nature herself.) for those that are born. This very thing has been done by this land.[*](This topic is treated in more detail in Plat. Menex. 237e-238b.)

Such is the pride of birth that belongs to the ancestors of these men throughout the ages. As for Courage and the other elements of virtue, I shrink from rehearsing the whole story, being on my guard for fear an untimely length shall attach to my speech ,[*](Another commonplace: Hyp. 4 expresses a similar fear.) but such facts as it is worth while even for those who are familiar with them to recall to mind and most profitable for the inexperienced to hear,[*](Thuc. 2.36.4 may be compared.) events of great power to inspire and calling for no tedious length of speech, these I shall endeavor to rehearse in summary fashion.[*](Hyp. 5 ἐπὶ κεφαλαίου.)

For the ancestors of this present generation, both their fathers and those who bore the names of these men in time past, by which they are recognized by those of our race, never at any time wronged any man, whether Greek or barbarian, but it was their pride, in addition to all their other good qualities, to be true gentlemen and supremely just, and in defending themselves they accomplished a long list of noble deeds.

They so prevailed over the invading host of the Amazons as to expel them beyond the Phasis, and the host of Eumolpus and of many another foeman they drove not only out of their own land but also from the lands of all the other Greeks—invaders whom all those dwelling on our front to the westward neither withstood nor possessed the power to halt.[*](The female warriors known as Amazons were repelled by Theseus. The Phasis River in Colchis, now the Rion, was the legendary boundary between Europe and Asia. Eumolpus invaded Greece from Thrace but was halted by Erechtheus at Eleusis. The route to all parts of the mainland issued from Athens on the west side.) Moreover, they were styled the saviors of the sons of Heracles, who himself was the savior of the rest of mankind, when they arrived in this land as suppliants, fleeing before Eurystheus. In addition to all these and many other noble deeds they refused to suffer the lawful rites of the departed to be treated with despite when Creon forbade the burial of the seven against Thebes.[*](This phrase became proverbial as the title of a drama by Aeschylus. Theseus, king of Athens, gave aid to the suppliant wives of the Argive heroes when Creon, king of Thebes, refused burial to their slain husbands: Eur. Supp.)

Now, omitting mention of many exploits that are classed as myths, I have recalled to mind the above-mentioned, each of which affords so many charming themes that our writers of poetry, whether recited or sung,[*](The distinction is between epic and dramatic poetry, which was recited, and odes such as those of Pindar, and dithyrambs, which were sung to musical accompaniment.) and many historians, have made the deeds of those men the subjects of their respective arts; at the present time I shall mention the following deeds, which, though in point of merit they are no whit inferior to the former, still, through being closer in point of time, have not yet found their way into poetry or even been exalted to epic rank.

Those men single-handed twice repulsed by land and sea the expedition assembled out of the whole of Asia,[*](King Darius of Persia was repulsed at Marathon, 490, and Xerxes at Salamis, 480 B.C. The Persian wars are discussed at length in Plat. Menex. 239d ff. ) and at their individual risks established themselves as the authors of the joint salvation of all the Greeks. And though what I shall say next has been said before by many another, still even at this date those dead must not be deprived of their just and excellent praise. For I say that with good reason those men might be judged so far superior to those who campaigned against Troy, that the latter, the foremost princes out of the whole of Greece, with difficulty captured a single stronghold of Asia after besieging it for ten years,[*](Blass notes this sentiment in Isoc. 4.83. It is found also in Hyp. 35.)

whereas those men single-handed not only repulsed a host assembled from an entire continent, which had already subdued all other lands, but also inflicted punishment for the wrong done the rest of the Greeks. Furthermore, checking all acts of selfish aggrandisement among the Greeks themselves, assigning themselves to each station where justice was arrayed, they went on bearing the brunt of all dangers that chanced to arise until the lapse of time brings us to the generation now living.

Let no one think I have enumerated this list of achievements because I am at a loss what to say about each of them; for if I were the most helpless of all men in discovering what it becomes me to say, the sheer virtue of those dead reveals what sentiments lie to hand and are easy to rehearse. It is my intention, however, after calling to mind their noble birth and the magnificent things done by their ancestors, with all speed to link my speech with the deeds of these dead, to the end that, just as they were akin in the flesh, so I may make the words of praise spoken over them to apply to both alike. I assume that this would be gratifying not only to the ancestors but, best of all, to both them and these dead, if they should come to share one another’s merit not only by virtue of birth but also by reason of our words of praise.

In the meantime it is necessary to interrupt my discourse for a moment, before declaring the deeds of these men, to solicit the goodwill of those born outside this race who have accompanied us to the tomb.[*](The welcome extended to aliens at the public funerals is mentioned in Thuc. 2.34.4. Pericles recognizes their presence, Thuc. 36.4.) For if I had been appointed to do honor to this burial through expenditure of money or by providing some different kind of a spectacle consisting of equestrian or gymnastic contests, the greater my zeal and the more lavish my expenditure in preparing such spectacles, the better I should have been thought to have done my duty. Having been chosen, however, to extol these men in a speech, unless I have the sympathy of my hearers, I fear that because of my eagerness I may effect the very opposite of what I ought.

For wealth and speed of foot and strength of body and all other such things have their rewards self-assured to their possessors, and in those fields they win who have the luck, even if not one of the others wishes their success. On the other hand, the persuasiveness of words depends upon the goodwill of the hearers, and with the help of this, even if the eloquence be moderate, it reaps glory and gains favor, but lacking this help, even if it be surpassingly good, it is thwarted by those who hear.[*](Blass compares Dem. 18.277, but the parallel is not precise.)

Now to resume my theme: though many deeds of these men are at hand because of which they will be justly eulogized, I am at a loss what to mention first when I come face to face with the facts. For thronging into my mind as they do, all at one and the same time, it becomes difficult to make a choice among them. I shall endeavor, however, to maintain the same order of topics in my speech as marked the course of the lives of these men.

From the beginning these men were outstanding in all the activities that formed their schooling, engaging in the exercises that became each stage of life, causing gratification to all who had claim to it—parents, friends, kinsmen. Therefore, just as if recognizing footprints, the memory of those who were near and dear to them now turns to these men every hour in fond recollection, finding many a reminder of occasions when they knew in their hearts that these were lads of surpassing worth.

Arrived at manhood they rendered their innate nobility known, not only to their fellow-citizens, but to all men. For of all virtue, I say, and I repeat it, the beginning is understanding and the fulfillment is courage; by the one it is judged what ought to be done and by the other this is carried to success.[*](Kennedy cites Cicero Pro Sestio 40.86 hoc sentire prudentiae est, facere fortitudinis.) In both these qualities these men were distinctly superior;

for if ever a danger affecting all the Greeks was brewing, these were the first to foresee it, and time and again they challenged the rest to save the situation. This action is a demonstration of sound judgement joined with public spirit. Although, again, there was much folly among the Greeks, not unmixed with slackness,[*](By slackness is meant the acceptance of Macedonian bribes, mentioned by Hyp. 10; Blass compares Dem. 18.20, where folly is used as a euphemism for slackness.) a folly which failed to foresee some dangers and feigned not to see others at a time when it was possible to avert these misfortunes without sacrificing safety, nevertheless, when they did hearken and evinced willingness to do their duty,[*](The attitude of the Greek states toward the aggressions of Philip of Macedon may be compared to that of the small democratic states of Europe toward Germany before the war of 1939-1945. By his Olynthiacs (Dem. 1-3) and Phillippics(Dem. 4, Dem. 6, Dem. 9, Dem. 10) Demosthenes tried to arouse and unite them but with little success, until the year 338 B.C., when he achieved his great diplomatic triumph in uniting Thebes with Athens, ancient rivals.) these men did not bear a grudge but stepping forward and eagerly offering their all, bodies, money, and allies, they entered upon the ordeal of the contest, in which they were not sparing even of their lives.

Of necessity it happens, when a battle takes place,[*](The particular reference is to the battle of Chaeronea, 338 B.C., where the Greeks were defeated by Philip of Macedon.) that the one side is beaten and the other victorious; but I should not hesitate to assert that in my judgement the men who die at the post of duty on either side do not share the defeat but are both alike victors. For the mastery among the survivors is decided as the deity disposes, but that which each was in duty bound to contribute to this end, every man who has kept his post in battle has done. But if, as a mortal being, he meets his doom, what he has suffered is an incident caused by chance, but in spirit he remains unconquered by his opponents.[*](Blass notes this sentiment in Dem. 18.208, and in Isoc. 4.92. It is subsidiary to the recognition of the supremacy of the deity, fate or fortune, Dem. 18.192, Dem. 18.207, Dem. 18.208. To commemorate the valor of the fallen Thebans a monumental seated lion was erected facing in the direction of the enemy. It is still extant.)

It is my judgement, therefore, that we have to thank the valor of these men, along with the folly of our opponents, that our enemies did not set foot upon our land; because, every man of them having had proof of their mettle, those who there engaged them on that occasion had no wish to confront in battle a second time the kinsmen of those men, suspecting that, although they would confront men of the same breed, they were not likely to find the fortune of battle so kind.

Not the least reason for believing that this was their state of mind is afforded by the peace that was made; for it is impossible to cite a more plausible or more creditable reason than that the master of our opponents, astounded at the valor of these who died, chose rather to be friendly toward their kinsmen than once more to assume the risk of all his fortunes.[*](Philip exacted no vengeance after his victory; Attica was not invaded. The Greek states retained the right of self-government and became allies, not subjects, of the victor.)