THE COMPLETE WORKS OF PLATO. Plato
Then why will you not rehearse what she said?
SOCRATES: Because I am afraid that my mistress may be angry with me if I publish her speech.
MENEXENUS: Nay, Socrates, let us have the speech, whether Aspasia's or any one else's, no matter. I hope that you will oblige me.
SOCRATES: But I am afraid that you will laugh at me if I continue the games of youth in old age.
MENEXENUS: Far otherwise, Socrates; let us by all means have the speech.
SOCRATES: Truly I have such a disposition to oblige you, that if you bid me dance naked I should not like to refuse, since we are alone. Listen then: If I remember rightly, she began as follows, with the mention of the dead:— (Thucyd.)
There is a tribute of deeds and of words. The departed have already had the first, when going forth on their destined journey they were attended on their way by the state and by their friends; the tribute of words remains to be given to them, as is meet and by law ordained. For noble words are a memorial and a crown of noble actions, which are given to the doers of them by the hearers. A word is needed which will duly praise the dead and gently admonish the living, exhorting the brethren and descendants of the departed to imitate their virtue, and consoling their fathers and mothers and the survivors, if any, who may chance to be alive of the previous generation. What sort of a word will this be, and how shall we rightly begin the praises of these brave men? In their life they rejoiced their own friends with their valour, and their death they gave in exchange for the salvation of the living. And I think that we should praise them in the order in which nature made them good, for they were good because they were sprung from good fathers. Wherefore let us first of all praise the goodness of their birth; secondly, their nurture and education; and then let us set forth how noble their actions were, and how worthy of the education which they had received.
And first as to their birth. Their ancestors were not strangers, nor are these their descendants sojourners only, whose fathers have come from another country; but they are the children of the soil, dwelling and living in their own land. And the country which brought them up is not like other countries, a stepmother to her children, but their own true mother; she bore them and nourished them and received them, and in her bosom they now repose. It is meet and right, therefore, that we should begin by praising the land which is their mother, and that will be a way of praising their noble birth.
The country is worthy to be praised, not only by us, but by all mankind; first, and above all, as being dear to the Gods. This is proved by the strife and contention of the Gods respecting her. And ought not the country which the Gods praise to be praised by all mankind? The second praise which may be fairly claimed by her, is that at the time when the whole earth was sending forth and creating diverse animals, tame and wild, she our mother was free and pure from savage monsters, and out of all animals selected and brought forth man, who is superior to the rest in understanding, and alone has justice and religion. And a great proof that she brought forth the common ancestors of us and of the departed, is that she provided the means of support for her offspring. For as a woman proves her motherhood by giving milk to her young ones (and she who has no fountain of milk is not a mother), so did this our land prove that she was the mother of men, for in those days she alone and first of all brought forth wheat and barley for human food, which is the best and noblest sustenance for man, whom she regarded as her true offspring. And these are truer proofs of motherhood in a country than in a woman, for the woman in her conception and generation is but the imitation of the earth, and not the earth of the woman. And of the fruit of the earth she gave a plenteous supply, not only to her own, but to others also; and afterwards she made the olive to spring up to be a boon to her children, and to help them in their toils. And when she had herself nursed them and brought them up to manhood, she gave them Gods to be their rulers and teachers, whose names are well known, and need not now be repeated. They are the Gods who first ordered our lives, and instructed us in the arts for the supply of our daily needs, and taught us the acquisition and use of arms for the defence of the country.
Thus born into the world and thus educated, the ancestors of the departed lived and made themselves a government, which I ought briefly to commemorate. For government is the nurture of man, and the government of good men is good, and of bad men bad. And I must show that our ancestors were trained under a good government, and for this reason they were good, and our contemporaries are also good, among whom our departed friends are to be reckoned. Then as now, and indeed always, from that time to this, speaking generally, our government was an aristocracy—a form of government which receives various names, according to the fancies of men, and is sometimes called democracy, but is really an aristocracy or government of the best which has the approval of the many. For kings we have always had, first hereditary and then elected, and authority is mostly in the hands of the people, who dispense offices and power to those who appear to be most deserving of them. Neither is a man rejected from weakness or poverty or obscurity of origin, nor honoured by reason of the opposite, as in other states, but there is one principle—he who appears to be wise and good is a governor and ruler. The basis of this our government is equality of birth; for other states are made up of all sorts and unequal conditions of men, and therefore their governments are unequal; there are tyrannies and there are oligarchies, in which the one party are slaves and the others masters. But we and our citizens are brethren, the children all of one mother, and we do not think it right to be one another's masters or servants; but the natural equality of birth compels us to seek for legal equality, and to recognize no superiority except in the reputation of virtue and wisdom.
And so their and our fathers, and these, too, our brethren, being nobly born and having been brought up in all freedom, did both in their public and private capacity many noble deeds famous over the whole world. They were the deeds of men who thought that they ought to fight both against Hellenes for the sake of Hellenes on behalf of freedom, and against barbarians in the common interest of Hellas. Time would fail me to tell of their defence of their country against the invasion of Eumolpus and the Amazons, or of their defence of the Argives against the Cadmeians, or of the Heracleids against the Argives; besides, the poets have already declared in song to all mankind their glory, and therefore any commemoration of their deeds in prose which we might attempt would hold a second place. They already have their reward, and I say no more of them; but there are other worthy deeds of which no poet has worthily sung, and which are still wooing the poet's muse. Of these I am bound to make honourable mention, and shall invoke others to sing of them also in lyric and other strains, in a manner becoming the actors. And first I will tell how the Persians, lords of Asia, were enslaving Europe, and how the children of this land, who were our fathers, held them back. Of these I will speak first, and praise their valour, as is meet and fitting. He who would rightly estimate them should place himself in thought at that time, when the whole of Asia was subject to the third king of Persia. The first king, Cyrus, by his valour freed the Persians, who were his countrymen, and subjected the Medes, who were their lords, and he ruled over the rest of Asia, as far as Egypt; and after him came his son, who ruled all the accessible part of Egypt and Libya; the third king was Darius, who extended the land boundaries of the empire to Scythia, and with his fleet held the sea and the islands. None presumed to be his equal; the minds of all men were enthralled by him—so many and mighty and warlike nations had the power of Persia subdued. Now Darius had a quarrel against us and the Eretrians, because, as he said, we had conspired against Sardis, and he sent 500,000 men in transports and vessels of war, and 300 ships, and Datis as commander, telling him to bring the Eretrians and Athenians to the king, if he wished to keep his head on his shoulders. He sailed against the Eretrians, who were reputed to be amongst the noblest and most warlike of the Hellenes of that day, and they were numerous, but he conquered them all in three days; and when he had conquered them, in order that no one might escape, he searched the whole country after this manner: his soldiers, coming to the borders of Eretria and spreading from sea to sea, joined hands and passed through the whole country, in order that they might be able to tell the king that no one had escaped them. And from Eretria they went to Marathon with a like intention, expecting to bind the Athenians in the same yoke of necessity in which they had bound the Eretrians. Having effected one-half of their purpose, they were in the act of attempting the other, and none of the Hellenes dared to assist either the Eretrians or the Athenians, except the Lacedaemonians, and they arrived a day too late for the battle; but the rest