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The funeral oration of pericles
The funeral oration of pericles
The funeral oration of pericles
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(63) 'Once more, you are bound to maintain the imperial dignity of your city in which you all take pride; for you should not covet the glory unless you will endure the toil. And do not imagine that you are fighting about a simple issue, freedom or slavery; you have an empire to lose, and there is the danger to which the hatred of your imperial rule has exposed you. Neither can you resign your power, if, at this crisis, any timorous or inactive spirit is for thus playing the honest man. For by this time your empire has become a tyranny which in the opinion of mankind may have been unjustly gained, but which cannot be safely surrendered. The men of whom I was speaking, if they could find followers, would soon ruin a city, and if they were to go and found a state of their own, would equally ruin that. For inaction is secure only when arrayed by the side of activity; nor is it expedient or safe for a sovereign, but only for a subject state, to be a servant.
(64) 'You must not be led away by the advice of such citizens as these, nor be angry with me; for the resolution in favour of war was your own as much as mine. What if the enemy has come and done what he was certain to do when you refused to yield? What too if the plague followed? That was an unexpected blow, but we might have foreseen all the rest. I am well aware that your hatred of me is aggravated by it. But how unjustly, unless to me you also ascribe the credit of any extraordinary success which may befall you!36 The visitations of heaven should be borne with resignation, the sufferings inflicted by an enemy with manliness. This has always been the spirit of Athens, and should not die out in you. Know that our city has the greatest name in all the world because she has never yielded to misfortunes, but has sacrificed more lives and endured severer hardships in war than any other; wherefore also she has the greatest power of any state up to this day; and the memory of her glory will always survive. Even if we should be compelled at last to abate somewhat of our greatness (for all things have their times of
Aristophanes believes that two humans used to be combined as one, and we were separated by the Gods because they thought we had too much power together. He thinks the purpose of love is to seek out our other half and be with them. In his speech, however, he fails to think about whether or not our other half is good or bad. Diotima takes goodness into account. She says “…a lover does not seek the half or the whole, unless, my friend, it turns out to be good as well” (205E). Her speech is superior to Aristophanes’ because she states clearly that you are not supposed to love someone unless they are good. By good I mean having knowledge and wisdom.
The effects of this go far beyond the imbalance of military power between Athens and her tributaries, however. The Old Oligarch lists four main areas where the existence of the Empire benefits the common people of Athens, thus giving impetus to radicalize democracy and justify the expansion and strengthening of the Empire, and giving is reason to find an ongoing justification for its existence. The first is the building of the disproportionately large Athenian navy. Second is the overall flattening of the Athenian social pyramid, raising the relative status of the lowest classes of society, and exemplified by the way that Athens becomes a magnet for aliens to live and work, and gives unusual freedom and opportunity to slaves. Third is that the allies are compelled to have their court cases tried in Athenian courts, bringing both prestige and financial reward to Athens. Finally, the centralizing effect of these things, and the obvious maritime nature of the Empire, make Athens a trading center, m...
The Trojan War veterans of The Odyssey succeeded in defeating their enemies on the battlefield. The end of combat did not mean relief from burdens for them. War is cruel, but in it these men see a glory they cannot find outside. Achilleus’ death in war is treated with ceremony and respect. Agamemnon, having survived that same war, dies a pitiful death and Klytaimestra “was so hard that her hands would not/ press shut [his] eyes and mouth though [he] was going to Hades” (XI, 425-426). Dying at home meant being denied even simple acts of dignity. Reflecting back on it Hades, Agamemnon characterizes the veteran’s struggles when he asks, “What pleasure was there for me when I had wound up the fighting?” (XXIV, 95).
During the funeral he goes on to praise the ancestors of Athens for the inheritance from generation to generation. He describes how great Athen's charachter is and how luxurious it has become. In this way, he is able to honor the dead soldiers and most importantly what it was they fought for. He urges every citizen to become more like these soldiers, and to love their city. Just like these soldiers did, he argues that every citizen should be willing to sacrafice themselves for the sake of Athens and everyones freedom.
...edicted it would, and without a leader like him willing to direct them away from this mindset rather than pander to it to get votes, the political constitution of the city was doomed to dissolve. Speaking of the revolution in Corcyra, which occurred after the Athenian decision to spare Mytilene but before its destruction of Melos, Thucydides wrote, “In peace and prosperity states and individuals have better sentiments, because they do not find themselves suddenly confronted with imperious necessities; but war takes away the easy supply of daily wants and so proves a rough master that brings most men’s characters to a level with their fortunes” (III.82.2). This was precisely the change Athens underwent, and the cause of its eventual demise.
...gining a State at least which can afford to be just to all men, and to treat the individual with respect as a neighbor; which even would not think it inconsistent with its own repose if a few were to live aloof from it, not meddling with it, nor embraced by it, who fulfilled all the duties of neighbors and fellow-men.” This shows that he has hope for what could be in the future. It may not happen soon, but it is possible. Another statement from the text; “A State which bore this kind of fruit, and suffered it to drop off as fast as it ripened, would prepare the way for a still more perfect and glorious State, which also I have imagined, but not yet anywhere seen.” This means that for a better state and government there must be a failed and flawed one for a better one to come along. Our civil disobedience is not only a right, but a duty, in opposing injustice.
But if any one transgresses, and does violence to the laws, or thinks to dictate to his rulers, such an one can win no praise from me. No, whomsoever the city may appoint, that man must be obeyed, in little things and great, in just things and unjust; and I should feel sure that one who thus obeys would be a good ruler no less than a good subject, and in the storm of spears would stand his ground where he was set, loyal and dauntless at his comrade's sid...
The oppression and invasion of the conquerors arouse, instead of crush, the desire of the defeated for freedom. These people, who have lived with the idea of a free rule of democracy, refuse to be chained down under the oppressive rule of the conquerors. It is for this reason that they strike back at their invaders. As said by Mayor Orden to Colonel Lanser of the aggressors, “ ‘The people don’t like to be conquered, sir, and so they will not be. Free men cannot start a war, but once it is started, they can fight on in defeat.
As can be expected from pioneer governmental institutions, Athenian democracy was not perfect. In fact it was far from it. It resulted in the establishment of poor policies by aggressive populists who sought "...private ambition and private profit...which were bad both for the Athenians themselves and their allies." (Thucydides). These self interested populist leaders with personal gain in mind established extensive internal political instability "...by quarrelling among themselves [and] began to bring confusion into the policy of the state." (Thucydides). Repeated opportunities to accept terms of peace after the battles of Pylos (425), Arginusae (406) and Aegospotami (405) were ignored by the inefficient Athenian demos eventually resulting in the devastation of the once dominant city-state. Internal political strife can also be attribu...
In Democracy in America, Alexis de Tocqueville writes that, “equality of conditions is the fundamental fact from which all others seem to be derived” in America. With the Gettysburg Address, President Abraham Lincoln rededicates America to this fundamental creed, holding the Declaration of Independence’s claim that “all men are created equal” as the nation’s ideological foundation. Lincoln’s speech evokes Pericles’s Funeral Oration, which similarly flaunts equality as the bedrock of Athens. By linking the two speeches and states, Lincoln expands America’s national duty in demanding that the country provide an example to the world like Athens. Lincoln uses this duty as a reason to continue the war effort, following Pericles’s example of protreptikon. Most importantly, the linkage draws a contrast between the two states: Athenian exceptionalism is based on realized cultural values, while Lincoln’s American exceptionalism is purely doctrinal. In comparing the two, Lincoln displays that America must follow through on past intentions in order to realize its greatness.
Pericles describes Athens greatness by saying, "our city as a whole is a lesson for Greece." He not only has great things to say about the city but can be seen since there in view around them is the glory of Athens, its great buildings. He puts emotions into the people by describing the vast empire, the ancestors and forefathers who fought and made it bigger, their daily achievements in making it even greater. It sounds like an Athens that was built through generations of hard work and is this great strong city. Pericles says, "For Athens is the only power now that is greater than her fame when it comes to test" (43). This quote nor many of the feelings ...
If Athens and Melos went to battle against each other, the gods, if they favored anyone, would favor Athens. We have now examined Thucydides' strongest arguments for Athenian rule. It is clear that Athens had a stronger claim to rule than the Melians had to remain sovereign. We also know that Athens' claims hold up when we examine them for validity. Thucydides beliefs in Athens' claims were therefore well founded.
It is widely known that the Athenians highly valued their warrior class, and they saw the warriors as a ring of the higher circle of the society. The Athenians were very proud of Athena and its traditions, as well. Athenian’s thought that Athena was the best, none could be better. The funeral oration was aimed to respect the fallen as well as to keep up the national pride and its passion to protect their nation. The speech was a eulogy which focused on the eminence of Athens and its predecessors. Usually a son was chosen to give the eulogy. The law required the speech to have several essential components. The speech had to concerning the lives of the deceased. At his eulogy’s end, Pericles spoke in regard to the soldiers. The speech talked about the life that the departed lived and the achievements which they gained. Pericles wanted the citizens to recall the soldiers but to forget about the tragedy that had occurred. He wanted the departed’s lives to be remembered, but not their demise. The speech helped the Athenians appreciate what their ancestors had died for and how they shou...
The Realist, absolutely dedicated to the preservation and security of the Athenian Empire declares stoutly, “General, it is no great surprise that our negotiations reflected the success and dominance of realism in the political arena.” The Liberal, mindful of universal pathos over such a nationalistic approach, gasps. Deeply moved by the proceedings of the Melian dialogue, and aghast at the lack of understanding in her fellow representatives, she offers a venomous retort, “To hell with realism! Can’t you see the truth? Oh, my comrades are blind to the universal laws of right and wrong! Truly, our very invasion of this people is immoral! We should be moved by empathy and compassion for the Melians!” A steady, even voice i...
"The evil that men do lives after them, the good is oft interred with their bones.” This quote from Marc Antony’s speech in Julius Caesar displays only a small part of his true feelings to the crowd that gathers for Caesar’s funeral, while also revealing some underlying intentions. This elaborate and emotional speech also shows how loyal he was to Caesar as a leader and as a friend.