1. If I thought it were possible, O fellow-citizens who are assembled at
this burial-place, to set forth in words the valor of those who lie here,
I should blame the men who invited me to speak about them at a few days'
notice. But as all time would not be sufficient for (the combined
efforts) of all men to prepare an address adequate to their deeds, the
city seems to me, in providing for men to speak here, to make the
appointment at short notice, on the supposition that the speakers would
under the circumstances meet with less adverse criticism.
2. And though my words relate to these men, the chief difficulty is not
concerning their deeds, but with those who formerly spoke upon them. For
the valor of these men has been the occasion of such abundance (of
composition), both by those able to compose, and those wishing to speak,
that, although many noble sentiments have been uttered about them by men
in the past, yet much has been left unsaid, and enough can yet be spoken
at the present time. For they have experienced perils on land and sea,
and everywhere and among all men, who, while bewailing their own hard
fate, yet sing the praises of the courage of these men.
3. First, then, I will review the hardships of our ancestors, following
the traditions. For all men should keep them too in mind, both
celebrating them in song, speaking of them in maxims about the good,
honoring them at such times as this, and instructing the living by the
deeds of the dead.
4. The Amazons were once the daughters of Ares, living by the river
Thermodon, and they alone of the inhabitants of that region were armed
with metal, and first of all they mounted horses, by which they
unexpectedly, because of the inexperience of their adversaries, overtook
those who fled from them, and they left their pursuers far behind. So for
their spirit they were thought men, rather than women for their nature.
For they seemed to surpass men in spirit rather than to be inferior in
_physique_.
5. And after they had subdued many tribes and in fact enslaved the
surrounding nations, they heard great reports about this country, and for
the sake of glory took the most warlike of their tribes and marched
against this city. And after they met these brave men, they came to have
their souls like their nature, and with changed hearts seemed to be women
rather from their conduct in danger than from their forms.
6. And they alone were not allowed to learn from experience and to plan
better for the future, and they might not go homeward and tell of their
discomfiture and the valor of our ancestors; for they died here and paid
the penalty for their rashness, and made the memory of this city immortal
through valor, and rendered their own country nameless through their
defeat here. These women then, through their unjust desire for a country
not their own, justly lost their own.
7. After Adrastus and Polyneices had joined in the expedition against
Thebes and had been worsted in battle, the Thebans would not let them
bury their dead. So the Athenians, who believed that if these men did
wrong they had (already) the greatest punishment in death, and that the
gods of the lower world were not receiving their due, and that by the
pollution of holy places the gods above were being insulted, first sent
heralds and demanded them to grant the removal of the dead, (8) thinking
it the part of brave men to punish their enemies while alive, but of men
who distrusted themselves to show their courage on the bodies of the
dead. As they were unable to obtain this favor, they marched against the
Thebans, although previously there was no reason for hostility against
them, and not because they were trying to please the living Argives, (9)
but because they believed those who died in battle should obtain the
customary rites, they ran into danger against the Thebans in the
interests of both, on the one hand, that they might never again offer
insult to the gods by their treatment of the dead, and on the other, that
they might not return to their country with disgrace attached to their
names, without fulfilling Greek customs robbed of a common hope. 10. With
this in mind, and thinking that the chances of war are common to all men,
they made many enemies, but with right on their side they came off
victorious. And they did not, roused by success, contend for a greater
punishment for the Thebans, but they exhibited to them their own valor
instead of their impiety, and after they had obtained the prizes they
struggled for, the bodies of the Argives, they buried them in their own
Eleusis. Such were they (who fought) for the dead of the Seven at Thebes.
11. And afterwards, after Heracles had disappeared from men, and his
children fled from Eurystheus and were hunted by all the Greeks, who,
though ashamed indeed of what they did, feared the power of Eurystheus,
they came to this city and took refuge at the altars. 12. And though
Eurystheus demanded it, the Athenians would not give them up, but they
reverenced the bravery of Heracles more than they feared their own
danger, and they thought it more worthy of themselves to contend for the
weak on the side of justice than to please those in power and surrender
those wronged by them. 13. And when Eurystheus marched on them at that
time at the head of the Peloponnesus, they did not change their minds on
the approach of danger, but held the same opinion as before, though the
father (_Heracles_) had done them no special good, and the Athenians
did not know what sort of men these (children) would turn out to be. 14.
But they thought it was a just course of action, though there was no
previous reason for enmity with Eurystheus, and they had no longer hope
of reward except that of a good reputation; so they incurred this danger
for the boys, because they pitied the down-trodden, and hated the
oppressors, and tried to hinder the latter and aid the former, believing
it a mark of liberty to do nothing by compulsion, and of justice to aid
the wronged, and of courage to die, if need be, fighting for both. 15.
And both were so proud that Eurystheus and his party did not seek to gain
any favor from willing men, and the Athenians were unwilling that
Eurystheus, even if he came as a suppliant, should drive out their
suppliants. So they summoned a force and fought and conquered the army
from the whole of Peloponnesus, and brought the children of Heracles to
safety, dispelled their fear and freed their souls, and because of their
father's courage they crowned them with their own perils. 16. And they,
while children, were much more fortunate than their father; for he,
though bringing much happiness to all men, made his own life full of toil
and strife and emulation, and punished others who were wrong-doers, but
he could not punish Eurystheus who was his enemy and had sinned against
him. But his sons through this city saw on the same day their own safety
and the punishment of their enemies.
17. So many occasions came to our ancestors for fighting for this idea of
justice. For the commencement of their life was just. For they were not,
like many, collected from all quarters, and they did not settle here
after expelling the earlier inhabitants, but they sprang from the soil
and it was both their mother and country. 18. And they were the first and
only ones at that time to banish the ruling families and establish a
democracy, in the belief that freedom of all is the greatest harmony, and
making the rewards of their dangers common, they administered the
government with free minds, (19) by law honoring the good and punishing
the bad, for they thought the wild beasts struggle with one another, but
it is fitting for men to define justice by law, and to obey argument, and
to serve these by their actions ruled by law and taught by argument.
20. So being of noble descent and of one mind, the ancestors of these who
lie here did many brave and wonderful things, and their descendants
everywhere left by their valor everlasting memorials of themselves. For
in behalf of all Greece they risked their lives before the countless
hordes of barbarians. 21. For the king of Asia, not satisfied with his
own fortunes, but hoping to enslave Europe, sent an army of five hundred
thousand. And thinking, if they could make this city a willing ally or
subdue against its will, they would easily reduce the rest of Greece,
they went to Marathon, believing that the Greeks would be deserted by
their allies, if they should bring on the conflict while Greece was still
undecided how it was best to ward off the invaders. 22. And still such an
opinion prevailed among them about the city from the previous conflicts,
that they believed if they should advance against another city, they
would contend with both that and the Athenians; for these would eagerly
come to aid the oppressed; but if they should come here first, no other
Greeks would dare by aiding others to bring on themselves open hostility
(for the sake of the Athenians). 23. These then were their plans; but our
ancestors, taking no account of the dangers in war, but believing that
glorious death left immortal testimony to good deeds, did not fear the
multitudes of the enemy, but trusted their own valor. And being ashamed
that the barbarians were in their country, they did not wait for their
allies to learn of the matter and aid them, and they did not think they
ought to be indebted for their rescue to others, but the other Greeks to
them. 24. With one accord they rushed forward, few against many; for they
believed death was theirs in common with all men, and they were brave
with only a few, and on account of death their lives were not their own,
and they would leave a memory of themselves from their dangers. And they
thought that even with allies they could not have conquered those whom
they did not conquer alone. And if worsted, they would perish only a
little before the rest, and if they conquered, they would free the
others. 25. And becoming brave men they did not spare themselves, and did
not grudge their lives for valor, rather reverencing the traditions among
them, than fearing the danger from the enemy. So they erected trophies
for Greece in their country on the borders, over the barbarians who for
gain had invaded a foreign land. 26. So quickly they incurred this danger
that the same messengers announced to the other Greeks that the
barbarians had made the invasion, and that our ancestors had conquered.
No one of the rest (of the Greeks) feared for a coming danger, but
rejoiced over their own safety. So it is not remarkable when such things
happened long ago if the glory of them as if recent is still lauded by
all men. 27. And after this, Xerxes, the king of Asia, despising Greece,
and buoyed up by false hopes, and disgraced by the past, and grieved at
the disaster, angry at its causes, untried by defeat, and with no
experience with brave men, prepared for ten years and came with twelve
hundred ships, and led a multitude of foot so vast that it would be a
task indeed to recall all the tribes collected with him. 28. And the
greatest proof of its size is this; when he could have transported his
infantry on a thousand boats across the narrowest part of the Hellespont
from Asia to Europe, he did not wish to, believing it would take much
time. 29. But overlooking the natural obstacles and the deeds of the gods
and human intelligence, he made a road through the sea, and forced a
voyage through the earth, joined the Hellespont, and channeled Athos. No
one agreed, but some reluctantly submitted, and others gave way
willingly. For they were not able to ward him off, but some were
corrupted by bribes. And both were persuasive, gain and fear. 30. But the
Athenians, while Greece was in this condition, embarked and helped at
Artemisium, and the Lacedaemonians and some of the allies met at
Thermopylae, thinking on account of the narrowness of the pass they could
check their advance. 31. But when the crisis came, at the same time the
Athenians conquered in the naval battle, but the Lacedaemonians
(perished), not failing in courage, but deceived in the number (of the
enemy). For they thought they would ward off the enemy and so risk (their
lives), (and they were) not worsted by the enemy, but died where they
were ordered to fight, (32) and in this way the Spartans were unfortunate
while the Persians gained entrance. They marched to this city, and our
ancestors, learning of the misfortune of the Spartans, and in perplexity
in the dangers which surrounded them, knowing that if they should attack
the enemy by sea they would sail with a thousand ships and take the city
deserted, and if they embarked on triremes they would be taken by the
land army, and they could not do both, ward off (the enemy) and leave
sufficient guard behind, (33) while these two questions were before them,
whether it was best to leave their country or going over to the
barbarians to enslave the Greeks, they believed that freedom with virtue,
poverty and exile was better than slavery of the country with disgrace
and plenty, so for the sake of Greece they left the city, that against
each in turn but not against both they might risk their forces. 34. So
they placed the children and women in Salamis, and collected the naval
force of the allies. Not many days after, the infantry and the sea-force
of the barbarians came, (a force) which any one would fear, considering
how great and terrible a danger was encountered for the sake of the
freedom of Greece. 35. And what feelings had those who saw them in those
ships, while their safety was hazardous and the approaching conflict of
doubtful issue, or those who were about to contend for their loved ones,
for the prizes in Salamis? 36. Such a multitude of the enemy surrounded
them from all sides that the least of their impending dangers was the
prospect of death, and the greatest calamity was what they expected to
suffer in subjection to the victorious barbarians. 37. Doubtless through
their trials they frequently pledged one another, and probably
commiserated their own fortunes, knowing how few were their own ships and
seeing many of the enemy's, and realizing that the city was being
devastated and filled with barbarians, and the temples burned, and ruin
close at hand. 38. They heard together the paean of Greek and barbarian,
the exhortations of both and the cries of the vanquished, the sea full of
the dead, wrecks coming together, both friend and foe, and because the
battle was long undecided, thinking now they have conquered and are
saved, now they are worsted and lost. 39. Surely through their fear they
thought to see much they did not see, and to hear much they did not hear.
What prayers did not rise to the gods, or reminders of sacrifices,
compassion for children, longing for wives, pity for parents and
meditations on what would result in case of defeat? 40. What god would
not pity them for the magnitude of the danger? What man would not weep?
Who would not wonder at their daring? Truly these surpassed all men by
far in point of courage, both in their plans and in the face of the
danger, leaving the city, embarking upon the ships, opposing their own
lives, few as they were, to the Persian host. 41. And they showed all men
by their naval victory that it is better to struggle for freedom with a
few than for their own slavery with many subjects of the king. 42. These
made the greatest and most honorable contribution in behalf of the
freedom of the Greeks, the general Themistocles, best able to speak, to
understand and to act; more ships than the allies, and men of the most
experience. And who of the other Greeks would have claimed to be equal in
intelligence, numbers and courage? 43. So that justly they took without
dispute the rewards of the naval battle from Greece, and gained success
in proportion to their dangers and proved to the Asiatic barbarians that
their courage was genuine and native.
44. So in the naval battle they conducted themselves thus and incurred
the greatest part of the danger, and by their own valor gained freedom
for themselves and the rest. Afterwards when the Peloponnesians were
putting a wall across the Isthmus and were content with their own safety,
supposing they were rid of the danger by sea, and intending to watch the
rest of the Greeks falling into the power of the barbarians, (45) the
Athenians were angry and advised them if they had this idea to put a wall
about all the Peloponnesus; for if they, betrayed by the Greeks, should
act with the Persians, they would have no need of their thousand ships,
nor would the Isthmian wall help the Peloponnesians. For the control of
the sea would be the king's without trouble. 46. And they were convinced
and realized they were doing wrong and making poor plans, and that the
Athenians spoke fairly and were giving them the best advice, and so they
sent aid to Plataea. And when most of the allies under cover of night
fled from the ranks because of the numbers of the enemy, the
Lacedaemonians and the Tegeans put the barbarians to flight, and the
Athenians and the Plataeans conquered in the fight all the Greeks who had
despaired of freedom and submitted to slavery. 47. And on that day they
brought about the most glorious conclusion of all their trials, and
secured freedom for Europe, and in all times of danger they are
acknowledged by all, both those with whom and against whom they fought,
to have proved their own valor, both alone and with others, both on land
and on sea, against barbarians and Greeks, and to have become the leaders
of Greece.
48. Later, when the Greek war broke out through jealousy as to the past
and envy of what was done, while all were envious and each needed but
small grievances, when a naval battle was fought by the Athenians against
the Aeginetans and their allies, they took seventy triremes. 49. And
while they were struggling with Egypt and Aegina at the same time, and
while the men of military age were away on sea and in the army, the
Corinthians and their allies, thinking they would either attack a
deserted country or they (_the Athenians_) would withdraw from
Aegina, marched out and took Gereneia. 50. And the Athenians, some being
at a distance and some near, did not dare to summon either, but trusting
their own spirits and despising the invaders, the old men and the boys
thought they alone could face the danger, (51) the former gaining courage
from experience and the latter from their natures. And they in themselves
became brave and the boys imitated them, the older men knowing how to
command and the boys being able to obey commands. 52. Under the
leadership of Myronides they set out for Megaris and conquered in battle
all the forces (of the enemy), by those past service and those not yet
ready for it, going into a foreign country to meet those who presumed to
invade theirs. 53. And they set up a trophy for this glorious deed of
theirs, and shameful act of the enemy, and the men, some no longer strong
in body, the rest not yet strong, became greater in spirit and went back
home with great renown, the latter to their teachers, the former to
meditate on the future.
54. It is no easy task for one man to enumerate the brave deeds of so
many, nor to tell in a single day the acts of all time. For what speech
or time or orator could adequately testify to the valor of these men
lying here? 55. For after countless struggles and signal contests and
glorious encounters they have made Greece free, and proved their country
the greatest, which ruled the sea for seventy years, kept the allies from
revolt, (56) not permitting the many to be enslaved by the few, but
forcing all to share alike, nor weakening the allies, but establishing
them, so that the great king no longer longed for others' goods, but
yielded up some of his own possessions and trembled for the future. 57.
No ships sailed for Asia in that time, nor was a tyrant established among
the Greeks, nor was a Greek city enslaved by the barbarians. Such was the
moderation and fear their valor produced on all men. For this reason they
alone must be the champions of the Greeks and leaders of the cities.
56. And also in adversity they showed their valor. For when the ships
were lost in the Hellespont, either through the fault of the commander or
by the will of the gods, and when that great disaster resulted to us and
all the Greeks, they showed not long after that the power of the city was
the safety of Greece. 59. For under the leadership of others those
conquered the Greeks in naval battle who formerly had not embarked upon
the sea, and they sailed to Europe, and enslaved Greek cities and
established tyrannies, some after our disaster, and some after the
victory of the barbarians. 60. So it would be fitting for Greece to
grieve at his tomb, and bewail those who lie there, as if her freedom
were buried with their valor, so unfortunate is Greece in being bereft of
such men, and so fortunate is the king of Asia in meeting other leaders;
for bereft of these, slavery is their fate, while in the others a desire
springs up to emulate the wisdom of their ancestors.
61. But I have been led off to lament for all Greece; but it is fitting
to remember these men both in private and in public, who hated slavery
and fought for justice and struggled for the democracy, and having made
all men their enemies they went to the Piraeus, not compelled by law, but
impelled by instinct, imitating in fresh dangers the valor of their
ancestors, (62) and by their own courage securing the city as a common
possession for the rest also, choosing death and liberty rather than life
and slavery, no less through shame of their lack of success than through
anger at their enemies, preferring to die in their own country to living
in a foreign land, having as allies oaths and agreements, and as enemies
both the former ones and their own citizens. 63. But not fearing the
number of their opponents, but risking their own lives, they set up a
trophy to their enemies, and as evidence of their valor they buried the
Lacedaemonians near this memorial. For they proved the city great and not
small, and rendered it harmonious and not dissentious, and erected the
walls instead of pulling them down. 64. And those of them who returned,
showing plans like the deeds of those who lie here, devoted themselves
not to the punishment of their enemies but the safety of the city, and
neither being able to suffer encroachment on their privileges nor
desiring to have more, give a share of their freedom even to those
wishing to be in slavery, but they were not willing to share their
slavery. 65. And with the bravest and most glorious deeds they repelled
the charges against them, that the city met with disaster, not by their
cowardice nor the enemy's valor. For if in dissension with one another
they could enter their own country in spite of the presence of the
Peloponnesians and their other enemies, evidently if they had been agreed
they would have made a stand against them.
66. So those are admired by all men for their perils at the Piraeus. And
it is also fitting to praise those lying here, who aiding the people and
fighting for our safety, regarded valor as their country and so ended
life. For this the city bewailed them and gave them a public funeral and
granted them to have for all time the same honor as the citizens.
67. Those who are now buried, aiding the Corinthians who were wronged by
their old friends, became renewed allies, not sharing the ideas of the
Lacedaemonians, (for they envied their good fortunes, while the former
pitied them when wronged, not remembering the previous hostility, but
caring more for the present friendship) made evident to all men their own
valor. 68. For they dared, trying to make Greece great, not only to incur
danger for their own safety but to die for the liberty of their enemies;
for they fought with Sparta's allies for their freedom. And when
victorious they thought them worthy of the same privileges which they
enjoyed, and if unsuccessful they would have fastened slavery firmly on
the Peloponnesians.
69. As they so conducted themselves their life was pitiful, and their
death desired; but these lived and died praised, being brought up in the
virtues of their ancestors, and on becoming men they kept their fame
untarnished and exhibited their own valor. 70. For they brought many
benefits to their country, and made good the ill-successes of others, and
carried war far from their own land. And they ended their lives as the
good should die, having paid what is due to the country and leaving grief
for those who trained them. 71. So it is fitting for the living to bewail
these men and pity themselves and pity their relatives in future. For
what pleasure will there be left them after these men are buried, who
from their belief in the importance of virtue before all else lose their
lives, made their wives widows and their children orphans, and rendered
desolate their brothers, fathers and mothers. 72. For their many
sufferings, I envy the children who are too young to know of what sort of
parents they are bereft, and I pity their parents who are too old to
forget their trial. 73. For what could be more terrible than this, to
have and bring up children, and in old age become helpless and without
hope, become friendless and without resources, and be pitied by the same
ones who once envied them, and have death seem more to be desired than
life? The braver men they were, the greater the grief for those left
behind. 74. And how are they to cease grieving? In the crises of the
state? But others should fittingly remember them at such a time. In the
time of common prosperity? But is it then reasonable that they grieve, as
their children are dead, and the living are reaping the benefits of their
valor? But in private troubles, when they see those formerly their
friends leaving them in their distress, and their enemies exulting over
their misfortunes? 75. It seems to me that the only return we can make to
these lying here is to treat their parents as themselves, and show a
father's love to their children, and render such aid to their wives as
they would if living. 76. For to whom do we owe greater thanks than to
these men before us? Whom living should we make more of than their
relatives, who like the others share their valor, but at their death have
only sorrow.
77. But I know not why we should grieve. For we were not unaware that we
were mortal. So why should we now mourn for those (who have suffered)
what we have long realized we should suffer, or why be so downcast at
natural occurrences, in the knowledge that death is the common experience
of the evil and the good? For he (_Death_) neither overlooks the
base nor loves the good, but comes equally to all. 78. For if it is
possible for men who escaped dangers by word to be immortal for all time,
the living would bewail the dead for all time. But now nature, subject to
diseases and old age and the divinity who presides over our fates are
inexorable. 79. So it is fitting to regard those men most fortunate, who
have met their end, risking their lives for the noblest and best things,
not entrusting themselves to fortune, nor waiting the appointed death,
but choosing the noblest. For memories of them are undying, and their
honors envied by all men. 80. They are mourned as mortal for nature's
sake, but are sung of immortal for their valor. For they are publicly
buried, and for them are held contests of strength and wisdom and wealth,
as if those dying in war are to receive the same honor as the immortals.
81. Thus I praise their death and envy (them), and they are the ones of
all men who I believe are the happiest in coming into the world, who,
though in possession of mortal bodies, have left an immortal memory for
their valor. But yet we must observe the usual customs and keeping our
ancestral rites, mourn the dead.