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Roman times Virgil, the most archæological of Latin authors, in the account of the burial of Pallas, describes "the sad phalanx following the Trojans, Tyrrhenians and Arcadians with inverted arms": "Tum maesta phalanx Teucrique sequuntur,

Tyrrhenique omnes et versis Arcades armis." And Tacitus, in his account of the burial of Germanicus, tells us of their reversing the standards and fasces. The custom has even survived in modern military burials; and it is interesting to note that our custom may go back thousands of years to a ceremony which would refer to the pagan deities of the lower world. But I should think that the marked attitude of sorrow, the more marked even from the contrast between the upper and lower parts of the figure, would in itself be enough to confirm this interpretation. A consideration of the use to which this slab was put makes this meaning all the more imperative.

From its dimensions the slab could not have served as a sepulchral slab, such as surmounted Greek graves. These are invariably larger and of different shape. Nor can it be a part of an architectural decoration. It really corresponds to a class of ancient reliefs a great number with the figure of Athene upon themfound at Athens, which are the sculptured ornamentations and headings to public inscriptions regarding some decree, treaty, or public record. Athene is then represented as personifying the Attic people, and she stands with lance and shield (the type generally borrowed from the Athene Parthenos), with the personification of the other people with whom the treaty is made opposite to her, or sometimes a personification of the Attic Demos or people itself. Now among the inscriptions found in Attica, and at Athens itself, there are a large number which make public record of the valor of citizens who had fallen in battle. Their names were recorded, as Thucydides says in the speech of Pericles, on stone slabs as a public recognition of their bravery. The burial of the dead and the finding of their remains was a matter of great importance to the Greeks, and it was a solemn ceremony after a battle to find the dead and to give them a decent burial. On the grave itself there may have been some account of their death; but at home also their names were to be in

scribed to stimulate their countrymen to emulation. Of all the uses to which our relief could be put, from its mere shape and form, this is the most probable, in fact, the only one I can conceive of; and from its nature and the artistic treatment of the subject, it certainly seems to me the most likely destination of this work: to have headed an inscription containing the names of those who had fallen in battle, which record was placed in some public spot in Athens or on the Acropolis. Our Athene-Nike would then be standing in the attitude of mourning, with reversed spear, gazing down upon the tombstone which surmounts the grave of her brave sons. And bearing this destination of the marble relief in mind, the sentiment expressed in the figure of Athene is not the outcome of the subjective sentiment of the artist who carved the work, or of the general spirit of the age, as is the case in works of the fourth century B.C. situation in which Athene is here rendered is a definite and exceptional one in order to convey a definite and individual story. And the expression of such sentiment need in no way lead us to ascribe to the work a later date than the one suggested. Works of sculpture, moreover, referring to the dead are throughout the first works in the history of Greek art by means of which sentiment is expressed in sculpture. The function and importance of sepulchral monuments in thus bridging over the step between the lofty idealistic art of the fifth century and the more naturalistic art of the fourth century B.C., which gives immediate expression to human sentiment and moods, form an interesting chapter in the development of Greek art.

The

Our relief would thus tell the story, create a sympathetic mood in the spectator, and sing the praise of those whose names would be recorded on the slab which it surmounted. It is thus that I would call this relief "A Funeral Oration in Stone"; and though I do not mean to say that the inscription which it surmounted referred immediately to those who had fallen in the campaign of 431 B.C., I still feel that the most perfect counterpart in literature to this relief in sculpture is the famous funeral oration of Pericles as recorded by Thucydides.

As is well known, there exists some doubt among scholars as to the authenticity of the speeches recorded by Thu

cydides in his history. And there can be no doubt that the peculiar tricks in the style of Thucydides himself manifest themselves also in the speeches which he puts into the mouths of very different people. But, on the other hand, it must be remembered that as regards the speeches delivered at Athens, Thucydides, living there at the time and a full member of this deliberative body itself, must have heard the speeches there delivered, and this more especially applies to the speeches of Pericles, for whom he had so great an admiration. As Professor Jebb says in his admirable essay on the speeches in Thucydides (Hellenica, p. 281): "As Thucydides must have repeatedly heard Pericles-whom he describes as the first of Athenians, most powerful in action and in speech-it would be strange if he had not endeavored to give at least some traits of the eloquence which so uniquely impressed contemporaries. Pericles is said to have left nothing written; but Aristotle and Plutarch have preserved a few of the bold images or striking phrases which tradition attributed to him. Several examples of such bold imagery occur in the Thucydidean speeches of Pericles," especially in the funeral speech, "and it can hardly be doubted that they are phrases which have lived in the historian's memory. But the echo is not heard in single phrases only. Every reader of the funeral oration must be aware of a majesty in the rhythm of the whole, a certain union of impetuous movement with lofty grandeur which Thucydides has given to Pericles alone. There is a large alloy, doubtless, of rhetorical ornament in the new manner of overstrained antithesis; but the voice of the Olympian Pericles is not wholly lost in it."

I would also impress one important consideration bearing upon this question, and this is the comparatively more perfect verbal memory which in the days that knew no printing-press enabled hearers to remember and to discuss with a high degree of accuracy whatever they heard, especially when clad in so perfect an artistic form. For that the Greeks, even before the establishment of schools of formal rhetoric by the sophists, regarded their speeches as works of art cannot be doubted. And when we consider the main construction of the funeral oration of Pericles, we cannot fail to be impressed by the succinct plan of its exposition. He

VOL. LXXXV.-No. 505.-2

begins with a few introductory remarks of simple explanation, and then turns to a general eulogy of Athens as contrasted with her enemy Sparta. It is clear to him that at this moment he must act upon the feelings of his fellow countrymen to cheer them out of the possible depression which the late events might readily produce. He wishes to give them self-confidence, and at the same time he makes this a praise of culture and higher civilization which belong to the Athenian people as a brilliant torch, handed on through ages, to shed its light even upon the peoples of our day. And from this general eulogy, using it as a wonderful transition, he passes on to the more definite purpose of his oration, and shows what a great sacrifice those make who give up their lives, which were set in such brilliant and joyous surroundings. But, on the other hand, he shows how great the duty is and how bright the glory to surrender one's life for the preservation of such a national home. And he then turns to draw the moral for those who survive, which is really the central aim of the whole speech. Finally, turning to the surviving relatives, he addresses a few weighty words of condolence to them, and with a short, dignified ending he turns their minds back to the reality of the life which is before them, with its tasks, and dissolves the enervating influence of his rhetorical art. This makes this speech such a great moral piece of oratory. will not encourage sweet and useless selfpity. The oration is such as not simply to work upon the emotions of his audience and to fill them with the inebriating fumes of passionate eloquence; but it is imbued with the supreme virtue of Hellenic life, moderation; and he thus strives to turn the whole current of his rhetorical power into the channels of a vigorous and healthy national life.

He

But no transcription can give an estimate of this oration, and I cannot refrain from giving in full the translation of Dr. Jowett, which certainly also is an adequate instance of the English style of this scholar:

FUNERAL ORATION.

"Most of those who have spoken here before this oration to our other funeral customs. It me have commended the law-giver who added 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 imperilled 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.

"I will speak first of our ancestors, for it is right and becoming 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 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 to-day, who are still most of us in the vigor of life, have chiefly done the work of improvement, and have richly endowed our city with all things, so that she is sufficient for herself both in peace and war. 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 barbariau, 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.

Of

"Our form of government does not enter into rivalry with the institutions of others. We do not copy our neighbors, but are 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 the law secures equal justice to all 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 a bar, but a man may benefit his country whatever be the obscurity of his condition. There is no exclusiveness in our public life, and in our private intercourse we are not suspicions 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 intercourse, a spirit of reverence pervades our public acts; we are prevented from doing wrong by respect for authority and for the laws, having an especial regard for those which are ordained for the protection of the injured as well as for those unwritten laws which bring upon the transgressor of them the reprobation of the general sentiment.

"And we have not forgotten to provide for our weary spirits many relaxations from toil; we have regular games and sacrifices throughout the year; at home the style of our life is refined; and the delight which we daily feel in all these things helps us to banish melancholy. 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 of 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, and we never expel a foreigner, or prevent him from seeing or learning anything of which the secret, if revealed to an enemy, might profit him. We rely not upon our 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 Lacedæmonians come into Attica 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.

"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 gainers?-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; and thus, too, our city is equally admirable in peace and in war. For we are lovers of the beautiful, yet simple in our

tastes, and we cultivate the mind without loss of manliness. Wealth we employ not for talk and ostentation, but when there is a real use for it. To avow poverty with us is no disgrace; the true disgrace is in doing nothing to avoid it. An Athenian citizen does not neglect the state because he takes care of his own household; and even those of us who are engaged in business have a very fair idea of politics. We alone regard a man who takes no interest in public affairs not as a harmless but as a useless character; and if few of us are originators, we are all sound judges of a policy. The great impediment to action is, in our opinion, not discussion, but the want of 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 fain 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 survives 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 can it be said, as of them, that their deeds, when weighed in the balance, have been found equal to their fame! Methinks that a death such as theirs has been gives the true measure of a man's worth; it may be the first revelation of his virtues, but is at any rate their final seal. For even those who came short in other ways may justly plead the valor with which they have fought for their country; they have blotted out the evil with the good, and have benefited the state more by their public services than they have injured her by their private actions. None of these men were enervated by wealth or hesitated to resign the pleasures of life; none of them put off the evil day in the hope, natural to poverty, that a man, though poor, may one day become rich. But, deeming that the punishment of their enemies was sweeter than any of these things, and that they could fall in no nobler cause, they determined at the hazard of their lives to be honorably avenged, and to leave the rest. They resigned to hope their unknown chance of happiness; but in the face of death they resolved to rely upon themselves alone. And when the moment came they were minded to resist and suffer, rather than to fly and save their lives; they ran away from the word of dishonor, but on the battle-field their feet stood fast, and in an instant, at the height of their fortune, they passed away from the scene, not of their fear, but of their glory.

"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 forever about the advantages of a brave defence, 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 sepulchres-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 sepulchre 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.

"Wherefore I do not now commiserate the parents of the dead who stand here; I would rather comfort them. You know that your life has been passed amid manifold vicissitudes, and that they may be deemed fortunate who have gained most honor, whether an honorable death like theirs or an honorable sorrow like yours, and whose days have 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 bless

ings, 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 pre-eminent your virtue may be, hardly will you be thought, I do not say to equal, but even to approach them. The living have their rivals and detractors, but when a man is out of the way the honor and good-will 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.

"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 been honorably interred, 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."

The same spirit which pervades this lofty oratory, with its grandeur and its simplicity and its moderation, seems to have inspired the modest sculptor to carve the small relief which surmounted a record giving the names of those who had died for their country, and it is in its turn an eloquent funeral oration in stone.

I can, finally, not refrain from pointing to an analogy which is as interesting as it is significant. I mean the resemblance, down to some phrases, between the funeral oration of Pericles and the short yet monumental oration of President Lincoln at Gettysburg. And it would well repay us if we should dwell upon the comparison of these words, more lasting than bronze, spoken at such critical periods in the history of their nation by Pericles and by Lincoln. I leave the reader to ponder over this comparison, and would but add that this speech of Lincoln's, short and modest in form, is yet none the less grand and monumental, as is the small relief of our Attic sculptor.

"Fourscore and seven years ago our fathers brought forth upon this continent a new nation, conceived in liberty, and dedicated to the proposition that all men are created equal. Now we are engaged in a great civil war, testing whether that nation, or any nation so conceived and so dedicated, can long endure. We are met on a great battle-field of that war. We have come to dedicate a portion of that field as a final resting-place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this. But in a larger sense we cannot dedicate, we cannot consecrate, we cannot hallow this ground. The brave men, living and dead,

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