PERIC

PERICLES

DERICLES, one of the foremost of Athenian orators, and, unquestionably, the greatest of Athenian statesmen, was the son of Xantippus, who commanded the Greeks at the Battle of Mycale, B.C. 379. On his mother's side he was a grandnephew of Clisthenes, who reformed the democracy at Athens after the expulsion of the sons of Pisistratus; he was thus connected both with the old princely line of Sicyon and with the great but unfortunate house of the Alemæonidæ. The date of his birth is unknown, but he grew up amid the stirring times of the Persian War. He received the best education which the age could supply. From the philosopher Anaxagoras he is thought to have acquired the intellectual breadth, the elevated tone and the superiority to superstitions by which he was distinguished. In his personal appearance he bore a striking resemblance to Pisistratus, and he possessed a grandeur of manner which, even more than his eloquence, gained for him the name of the Olympian Zeus, His rise to power must be attributed conjointly to his wisdom and to his oratory. His public speeches were fraught with extraordinary power, coupled with artistic finish. The range and compass of his rhetoric were wonderful, and even the contemporary writers of comedies who disliked him spoke of his eloquence with admiration. Three of his speeches are reported by Thucydides, and the one which we here reproduce, a funeral oration, delivered in honor of the Athenians who first fell in the Peloponnesian War, is probably a close report of what Pericles actually uttered. His first public appearance seems to have been made about B.C. 463. He came forward as the champion of the Democratic or Progressive party, in opposition to Timon, the leader of the Aristocratic or Conservative party. After Timon's death he virtually guided the destinies of Athens alone. It was probably he who suggested the transference of the treasury of the league against Persia from Belos to Athens which converted the Athenian headship into an empire; at all events, he managed the fund after its transfer. It was he who introduced the payment of jurymen, and also the payment of citi zens for military services. Vast sums were spent by him in adorning the city with the memorable buildings which made it the wonder of the world. Among these were the Parthenon, the Erechtheum, the Propylæa or Vestibule to the Acropolis, and the Odéon or music hall. It is also probably by his advice that the Long Walls were built, which, connecting Athens with the Piræus, converted Athens and its seaport into one vast fortress. Moreover, in order to train the Athenians in seamanship, he kept a fleet of sixty ships at sea eight months out of every year. The cost of all these things was defrayed by the

Orations-*1—Vol. I.

annual tribute levied on the members of the Athenian Confederacy. It is not true that the Peloponnesian War was brought about by Pericles for the purpose of avoiding a prosecution. That war was inevitable, being due to Sparta's jeal. ousy of the growing power of Athens. He did, however, advise the Athenians to reject Sparta's demand that Athens should renounce her empire, and he added the wise counsel that they should confine their land operations to the defence of their own city, and should attack the Peloponnesians by sea. Unfortunately for the Peloponnesians, he died in B.C. 429. Had he lived, the Peloponnesian War would probably have had a different conclusion; at all events, the calamitous expedition against Sicily would never have been undertaken.

FUNERAL ORATION ON THE ATHENIANS WHO FIRST FELL IN THE PELOPONNESIAN WAR

HE greater part of those who ere now have spoken in

TH

this place, have been accustomed to praise the man who introduced this oration into the law; considering it a right thing that it should be delivered over those who are buried after falling in battle. To me, however, it would have appeared sufficient, that when men had shown them. selves brave by deeds, their honors also should be displayed by deeds as you now see in the case of this burial, prepared at the public expense-and not that the virtues of many should be perilled in one individual, for credit to be given him according as he expresses himself well or ill. For it is difficult to speak with propriety on a subject on which even the impression of one's truthfulness is with difficulty established. For the hearer who is acquainted [with the facts], and kindly disposed [toward those who performed them], might perhaps think them somewhat imperfectly set forth, compared with what he both wishes and knows; while he who is unacquainted with them might think that some points were even exaggerated, being led to this conclusion by envy, should he hear anything surpassing his own natural

powers. For praises spoken of others are only endured so far as each one thinks that he is himself also capable of doing any of the things he hears; but that which exceeds their own capacity men at once envy and disbelieve. Since, however, our ancestors judged this to be a right custom, I too, in obedience to the law, must endeavor to meet the wishes and views of every one, as far as possible.

I will begin then with our ancestors first: for it is just, and becoming too at the same time, that on such an occasion the honor of being thus mentioned should be paid them. For always inhabiting the country without change, through a long succession of posterity, by their valor they transmitted it free to this very time. Justly then may they claim to be commended; and more justly still may our own fathers. For in addition to what they inherited, they acquired the great empire which we possess, and by painful exertions bequeathed it to us of the present day: though to most part of it have additions been made by ourselves here, who are still, generally speaking, in the vigor of life; and we have furnished our city with everything, so as to be most self-sufficient both for peace and for war. Now with regard to our military achievements, by which each possession was gained, whether in any case it were ourselves, or our fathers, that repelled with spirit hostilities brought against us by barbarian or Greek; as I do not wish to enlarge on the subject before you who are well acquainted with it, I will pass them over. But by what a mode of life we attained to our power, and by what form of government and owing to what habits it became so great, I will explain these points first, and then proceed to the eulogy of these men; as I consider that on the present occasion they will not be inappropriately mentioned, and that it is profitable

for the whole assembly, both citizens and strangers, to listen to them.

For we enjoy a form of government which does not copy the laws of our neighbors; but we are ourselves rather a pattern to others than imitators of them. In name, from its not being administered for the benefit of the few, but of the many, it is called a democracy; but with regard to its laws, all enjoy equality, as concerns their private differences; while with regard to public rank, according as each man has reputation for anything, he is preferred for public honors, not so much from consideration of party, as of merit; nor, again, on the ground of poverty, while he is able to do the state any good service, is he prevented by the obscurity of his position. We are liberal then in our public administration; and with regard to mutual jealousy of our daily pursuits, we are not angry with our neighbor, if he does anything to please himself; nor wear on our countenance offensive looks, which, though harmless, are yet unpleasant. While, however, in private matters we live together agreeably, in public matters, under the influence of fear, we most carefully abstain from transgression, through our obedience to those who are from time to time in office, and to the laws; especially such of them as are enacted for the benefit of the injured, and such as, though unwritten, bring acknowledged disgrace [on those who break them].

Moreover, we have provided for our spirits the most numerous recreations from labors, by celebrating games and sacrifices through the whole year, and by maintaining elegant private establishments, of which the daily gratification drives away sadness. Owing to the greatness too of our city, everything from every land is imported into it; and it is our lot to reap with no more peculiar enjoyment

the good things which are produced here, than those of the rest of the world likewise.

In the studies of war also we differ from our enemies in the following respects. We throw our city open to all, and never, by the expulsion of strangers, exclude any one from either learning or observing things, by seeing which unconcealed any of our enemies might gain an advantage; for we trust not so much to preparations and stratagems as to our own valor for daring deeds. Again, as to our modes of education, they aim at the acquisition of a manly character, by laborious training from their very youth; while we, though living at our ease, no less boldly advance to meet equal dangers. As a proof of this, the Lacedæmonians never march against our country singly, but with all [their confederates] together: while we, generally speaking, have no difficulty in conquering in battle upon hostile ground those who are standing up in defence of their own. And no enemy ever yet encountered our whole united force, through our attending at the same time to our navy, and sending our troops by land on so many different services: but wherever they have engaged with any part of it, if they conquer only some of us, they boast that we were all routed by them; and if they are conquered, they say it was by all that they were beaten. And yet if with careless ease rather than with laborious practice, and with a courage which is the result not so much of laws as of natural disposition, we are willing to face danger, we have the advantage of not suffering beforehand from coming troubles, and of proving ourselves, when we are involved in them, no less bold than those who are always toiling; so that our country is worthy of admiration in these respects, and in others besides.

For we study taste with economy, and philosophy with