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The Funeral Oration of Pericles is from The Peloponnesian War by Thucydides. Delivered in 431 B.C., this speech stands as one of the best public statements of what it meant to be a classical Athenian. Above all, Pericles pays tribute to the highest in their society by defining the nature of the struggle and the nature of those who bravely gave--and continue to give--their lives in the name of Athenian freedom.
I will speak first of our ancestors, for it is right and seemly that now, when we are lamenting the dead, a tribute should be paid to their memory. There has never been a time when they did not inhabit this land, which by their valor they will have handed down from generation to generation, and we have received from them a free state. But if they were worthy of praise, still more were our fathers, who added to their inheritance, and after many a struggle transmitted to us their sons this great empire. And we ourselves assembled here today, who are still most of us in the vigor of life, have carried the work of improvement further, and have richly endowed our city with all things, so that she is sufficient for herself both in peace and war. Of the military exploits by which our various possessions were acquired, or of the energy with which we or our fathers drove back the tide of war, Hellenic or Barbarian, I will not speak; for the tale would be long and is familiar to you. But before I praise the dead, I should like to point out by what principles of action we rose ~ to power, and under what institutions and through what manner of life our empire became great. For I conceive that such thoughts are not unsuited to the occasion, and that this numerous assembly of citizens and strangers may profitably listen to them.
And we have not forgotten to provide for our weary spirits many relaxations from toil; we have regular games and sacrifices throughout the year; our homes are beautiful and elegant; and the delight which we daily feel in all these things helps to banish sorrow. Because of the greatness of our city the fruits of the whole earth flow in upon us; so that we enjoy the goods of other countries as freely as our own. Then, again, our military training is in many respects superior to that of our adversaries. Our city is thrown open to the world, though and we never expel a foreigner and prevent him from seeing or learning anything of which the secret if revealed to an enemy might profit him. We rely not upon management or trickery, but upon our own hearts and hands. And in the matter of education, whereas they from early youth are always undergoing laborious exercises which are to make them brave, we live at ease, and yet are equally ready to face the perils which they face. And here is the proof: The Lacedaemonians come into Athenian territory not by themselves, but with their whole confederacy following; we go alone into a neighbor's country; and although our opponents are fighting for their homes and we on a foreign soil, we have seldom any difficulty in overcoming them. Our enemies have never yet felt our united strength, the care of a navy divides our attention, and on land we are obliged to send our own citizens everywhere. But they, if they meet and defeat a part of our army, are as proud as if they had routed us all, and when defeated they pretend to have been vanquished by us all.
Such was the end of these men; they were worthy of Athens, and the living need not desire to have a more heroic spirit, although they may pray for a less fatal issue. The value of such a spirit is not to be expressed in words. Any one can discourse to you for ever about the advantages of a brave defense, which you know already. But instead of listening to him I would have you day by day fix your eyes upon the greatness of Athens, until you become filled with the love of her; and when you are impressed by the spectacle of her glory, reflect that this empire has been acquired by men who knew their duty and had the courage to do it, who in the hour of conflict had the fear of dishonor always present to them, and who, if ever they failed in an enterprise, would not allow their virtues to be lost to their country, but freely gave their lives to her as the fairest offering which they could present at her feast. The sacrifice which they collectively made was individually repaid to them; for they received again each one for himself a praise which grows not old, and the noblest of all tombs, I speak not of that in which their remains are laid, but of that in which their glory survives, and is proclaimed always and on every fitting occasion both in word and deed. For the whole earth is the tomb of famous men; not only are they commemorated by columns and inscriptions in their own country, but in foreign lands there dwells also an unwritten memorial of them, graven not on stone but in the hearts of men. Make them your examples, and, esteeming courage to be freedom and freedom to be happiness, do not weigh too nicely the perils of war. The unfortunate who has no hope of a change for the better has less reason to throw away his life than the prosperous who, if he survive, is always liable to a change for the worse, and to whom any accidental fall makes the most serious difference. To a man of spirit, cowardice and disaster coming together are far more bitter than death striking him unperceived at a time when he is full of courage and animated by the general hope.
I have paid the required tribute, in obedience to the law, making use of such fitting words as I had. The tribute of deeds has been paid in part; for the dead have them in deeds, and it remains only that their children should be maintained at the public charge until they are grown up: this is the solid prize with which, as with a garland, Athens crowns her sons living and dead, after a struggle like theirs. For where the rewards of virtue are greatest, there the noblest citizens are enlisted in the service of the state. And now, when you have duly lamented, every one his own dead, you may depart.
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Most
of those who have spoken here before me have commended the lawgiver
who added this oration to our other funeral customs. It seemed to
them a worthy thing that such an honor should be given at their
burial to the dead who have fallen on the field of battle. But I
should have preferred that, when men's deeds have been brave, they
should be honored in deed only, and with such an honor as this
public funeral, which you are now witnessing. Then the reputation of
many would not have been imperiled on the eloquence or want of
eloquence of one, and their virtues believed or not as he spoke well
or ill. For it is difficult to say neither too little nor too much;
and even moderation is apt not to give the impression of
truthfulness. The friend of the dead who knows the facts is likely
to think that the words of the speaker fall short of his knowledge
and of his wishes; another who is not so well informed, when he
hears of anything which surpasses his own powers, will be envious
and will suspect exaggeration. Mankind are tolerant of the praises
of others so long as each hearer thinks that he can do as well or
nearly as well himself, but, when the speaker rises above him,
jealousy is aroused and he begins to be incredulous. However, since
our ancestors have set the seal of their approval upon the practice,
I must obey, and to the utmost of my power shall endeavor to satisfy
the wishes and beliefs of all who hear me.
Our form of government does not enter into rivalry with the
institutions of others. Our government does not copy our neighbors',
but is an example to them. It is true that we are called a
democracy, for the administration is in the hands of the many and
not of the few. But while there exists equal justice to all and
alike in their private disputes, the claim of excellence is also
recognized; and when a citizen is in any way distinguished, he is
preferred to the public service, not as a matter of privilege, but
as the reward of merit. Neither is poverty an obstacle, but a man
may benefit his country whatever the obscurity of his condition.
There is no exclusiveness in our public life, and in our private
business we are not suspicious of one another, nor angry with our
neighbor if he does what he likes; we do not put on sour looks at
him which, though harmless, are not pleasant. While we are thus
unconstrained in our private business, a spirit of reverence
pervades our public acts; we are prevented from doing wrong by
respect for the authorities and for the laws, having a particular
regard to those which are ordained for the protection of the injured
as well as those unwritten laws which bring upon the transgressor of
them the reprobation of the general sentiment.
If then we prefer to meet danger with a light heart but without
laborious training, and with a courage which is gained by habit and
not enforced by law, are we not greatly the better for it? Since we
do not anticipate the pain, although, when the hour comes, we can be
as brave as those who never allow themselves to rest; thus our city
is equally admirable in peace and in war. For we are lovers of the
beautiful in our tastes and our strength lies, in our opinion, not
in deliberation and discussion, but that knowledge which is gained
by discussion preparatory to action. For we have a peculiar power of
thinking before we act, and of acting, too, whereas other men are
courageous from ignorance but hesitate upon reflection. And they are
surely to be esteemed the bravest spirits who, having the clearest
sense both of the pains and pleasures of life, do not on that
account shrink from danger. In doing good, again, we are unlike
others; we make our friends by conferring, not by receiving favors.
Now he who confers a favor is the firmer friend, because he would
rather by kindness keep alive the memory of an obligation; but the
recipient is colder in his feelings, because he knows that in
requiting another's generosity he will not be winning gratitude but
only paying a debt. We alone do good to our neighbors not upon a
calculation of interest, but in the confidence of freedom and in a
frank and fearless spirit. To sum up: I say that Athens is the
school of Hellas, and that the individual Athenian in his own person
seems to have the power of adapting himself to the most varied forms
of action with the utmost versatility and grace. This is no passing
and idle word, but truth and fact; and the assertion is verified by
the position to which these qualities have raised the state. For in
the hour of trial Athens alone among her contemporaries is superior
to the report of her. No enemy who comes against her is indignant at
the reverses which he sustains at the hands of such a city; no
subject complains that his masters are unworthy of him. And we shall
assuredly not be without witnesses; there are mighty monuments of
our power which will make us the wonder of this and of succeeding
ages; we shall not need the praises of Homer or of any other
panegyrist whose poetry may please for the moment, although his
representation of the facts will not bear the light of day. For we
have compelled every land and every sea to open a path for our
valor, and have everywhere planted eternal memorials of our
friendship and of our enmity. Such is the city for whose sake these
men nobly fought and died; they could not bear the thought that she
might be taken from them; and every one of us who survive should
gladly toil on her behalf.
I
have dwelt upon the greatness of Athens because I want to show you
that we are contending for a higher prize than those who enjoy none
of these privileges, and to establish by manifest proof the merit of
these men whom I am now commemorating. Their loftiest praise has
been already spoken. For in magnifying the city I have magnified
them, and men like them whose virtues made her glorious. And of how
few Hellenes
Wherefore I do not now pity the parents of the dead who stand here;
I would rather comfort them. You know that your dead have passed
away amid manifold vicissitudes; and that they may be deemed
fortunate who have gained their utmost honor, whether an honorable
death like theirs, or an honorable sorrow like yours, and whose
share of happiness has been so ordered that the term of their
happiness is likewise the term of their life. I know how hard it is
to make you feel this, when the good fortune of others will too
often remind you of the gladness which once lightened your hearts.
And sorrow is felt at the want of those blessings, not which a man
never knew, but which were a part of his life before they were taken
from him. Some of you are of an age at which they may hope to have
other children, and they ought to bear their sorrow better; not only
will the children who may hereafter be born make them forget their
own lost ones, but the city will be doubly a gainer. She will not be
left desolate, and she will be safer. For a man's counsel cannot
have equal weight or worth, when he alone has no children to risk in
the general danger. To those of you who have passed their prime, I
say: "Congratulate yourselves that you have been happy during the
greater part of your days; remember that your life of sorrow will
not last long, and be comforted by the glory of those who are gone.
For the love of honor alone is ever young, and not riches, as some
say, but honor is the delight of men when they are old and useless.
To you who are the sons and brothers of the departed, I see that the
struggle to emulate them will be an arduous one. For all men praise
the dead, and, however preeminent your virtue may be, I do not say
even to approach them, and avoid living their rivals and detractors,
but when a man is out of the way, the honor and goodwill which he
receives is unalloyed. And, if I am to speak of womanly virtues to
those of you who will henceforth be widows, let me sum them up in
one short admonition: To a woman not to show more weakness than is
natural to her sex is a great glory, and not to be talked about for
good or for evil among men.