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.