Most of those who have spoken here before me have commended the lawgiver who added this oration to our other funeral customs. It 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 imperiled 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 seemly 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 will 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 today, who are still most of us in the vigor of life, have carried the work of improvement further, and have richly endowed our city with all things, so that she is sufficient for herself both in peace and war. Of 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 Barbarian, 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.

Our form of government does not enter into rivalry with the institutions of others. Our government does not copy our neighbors', but is 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 there exists equal justice to all and 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 an obstacle, but a man may benefit his country whatever the obscurity of his condition. There is no exclusiveness in our public life, and in our private business we are not suspicious 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 business, a spirit of reverence pervades our public acts; we are prevented from doing wrong by respect for the authorities and for the laws, having a particular regard to those which are ordained for the protection of the injured as well as 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; our homes are beautiful and elegant; and the delight which we daily feel in all these things helps to banish sorrow. 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 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, though and we never expel a foreigner and prevent him from seeing or learning anything of which the secret if revealed to an enemy might profit him. We rely not upon 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 Lacedaemonians come into Athenian territory 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 better for it? 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; thus our city is equally admirable in peace and in war. For we are lovers of the beautiful in our tastes and our strength lies, in our opinion, not in deliberation and discussion, but 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 rather 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 survive 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! I believe that a death such as theirs has been 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 come 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 battlefield 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 for ever about the advantages of a brave defense, 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 tombs, 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 tomb 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 pity the parents of the dead who stand here; I would rather comfort them. You know that your dead have passed away amid manifold vicissitudes; and that they may be deemed fortunate who have gained their utmost honor, whether an honorable death like theirs, or an honorable sorrow like yours, and whose share of happiness has 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 blessings, 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 preeminent your virtue may be, I do not say even to approach them, and avoid living their rivals and detractors, but when a man is out of the way, the honor and goodwill 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 them in deeds, 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.?

伯利克里的國殤演說辭譯文

在這里發(fā)表過葬禮演說的人崇棠，多半會贊揚(yáng)當(dāng)年將葬禮演說列為公葬典禮的組成部份的立法者伐憾。他們覺得能對陣亡將士發(fā)表演說，能有這份榮幸，是很可貴的事遇革。我個人本來就覺得陣亡將士在行動中所體現(xiàn)的價(jià)值，應(yīng)以實(shí)際的行動充分贊賞他們的榮譽(yù)黄伊，就如各位方才為舉辦這場國家葬禮所做的準(zhǔn)備工作中所見一般舱痘。我個人一向希望眾多勇者的聲譽(yù)不會因?yàn)閭€別人士的說詞而有所妨害、不至于因?yàn)殚e言閑語而有所改變衔蹲。如果演說者無法讓聽眾相信他所說的是真情實(shí)事肢娘，他就很難說得恰如其份。一方面舆驶，熟悉亡者事跡的親友會覺得這些發(fā)言還不如自己所知道的以及希望聽到的多橱健；另一方面，不熟悉狀況的人聽到自己力有未逮的功績時沙廉，會嫉妒亡者拘荡、認(rèn)為發(fā)言者的贊揚(yáng)過甚其詞。歌功頌德只有在一定限度內(nèi)才能讓人忍受撬陵，這個限度就是使聽眾相信所列舉的事跡也是他們力所能及者珊皿；超出這個限度，就會引人嫉妒巨税、懷疑了亮隙。不過，既然我們的祖先贊同建立這個制度垢夹，我就有義務(wù)遵守法律溢吻，盡我所能滿足各方的期望與要求。

首先我要談?wù)勎覀兊淖嫦裙辉谀壳斑@種場合先提到他們的榮耀是公正而合宜之事促王。我們的祖先世世代代生活在這塊土地上，由于他們的勇敢無畏而晒，使這塊土地至今仍能保持自由蝇狼。如果說我們的祖先值得歌頌，那么我們的父輩受到贊譽(yù)就更是當(dāng)之無愧倡怎。因?yàn)樗麄冞€為我們留下我們現(xiàn)在所擁有的國家迅耘，而他們能夠把這個國家傳給我們這一代，付出了慘痛付價(jià)监署。今天齊聚于此的人絕大多數(shù)正值盛年颤专，我們幾乎在每一方面都擴(kuò)張了我們的版圖，也從各個方面豐碩我們的實(shí)力钠乏，無論是在和平年代或戰(zhàn)爭時期栖秕，她都能仰仗自身的資源自給自足。有關(guān)我們用以取得現(xiàn)有勢力的軍事成就晓避、我們或父輩們英勇?lián)敉讼ＥD的簇捍，或希臘以外地區(qū)的入侵?jǐn)橙说氖论E只壳，各位都已耳熟能詳，容我不再多做評述暑塑。我要說的是吼句，我們?nèi)绾潍@致現(xiàn)今這樣的地位？我們之所以日漸壯大是在何種政體下實(shí)現(xiàn)的事格？我們的國民習(xí)性又是如何造就的惕艳？我嘗試解答這些問題之后，再歌頌陣亡將士分蓖。因?yàn)槎В矣X得這樣的演說題材很適合目前的場合，對全體參與典禮的人員么鹤，不論是本國公民或非本國公民终娃，都將有所幫助。

我們的憲政體制并未襲用任何鄰近國家的法律蒸甜，我們的憲法反而成為其他國家仿效的模板棠耕。我們的體制之所以稱為“民主”，是因?yàn)閲沂怯啥鄶?shù)人而非少數(shù)人所治理1柠新。如我們都可看到窍荧，法律在解決私人紛爭時，平等而公正的對待每一個人恨憎；在公共生活中蕊退，擔(dān)任公共職務(wù)所優(yōu)先考慮的是個人的才能，而不是他的群體地位（身份）憔恳、不是他屬于何種階層瓤荔，任何人只要對國家有所貢獻(xiàn)，絕不會因?yàn)樨毟F而默默無聞钥组。我們在政治生活中享有自由输硝，日常生活亦是如是。當(dāng)我們的鄰居隨其喜好行事程梦、我行我素時点把，我們不會因此而感到不快，也不會相互猜忌屿附、相互監(jiān)視郎逃，更不會因此而怒目相向，盡管這樣并不會給他們帶來實(shí)際的傷害拿撩。我們在私人關(guān)系上寬容而自在衣厘，但是身為公民，我們恪遵法律2压恒，因?yàn)槲覀兙次窓?quán)威和法律影暴，使我們不但服從權(quán)威人士，也遵守法律探赫，尤其是保護(hù)受害者的法律型宙，不論是成文的法律或是未成文的規(guī)范，違犯這樣的律則依然是公認(rèn)的恥辱之舉伦吠。

此外妆兑，我們也安排種種的娛樂活動，好讓人們從勞作中恢復(fù)活力毛仪。我們整年地進(jìn)行例行的競技會和祭祀節(jié)慶活動搁嗓；我們家里面有華麗而典雅的布置，賞心悅目箱靴、排遣陰郁腺逛。我們的國家積極有為，港口引進(jìn)了全世界的產(chǎn)品衡怀，因此棍矛，雅典人享受其他地區(qū)的產(chǎn)品就如同享受本地的名產(chǎn)一般。

再來看看我們的國防政策抛杨，我們也和我們的敵人有所不同够委。我們的城市向全世界敞開懷抱；我們并不擔(dān)心敵人會窺得那些從不隱藏的秘密怖现，使我們蒙受損失茁帽，也從不以此為由，把前來尋求進(jìn)步和獵奇的外國人驅(qū)逐出境屈嗤。比較而言潘拨，我們不大依靠戰(zhàn)備和謀略，而是信賴公民們與生俱來的愛國熱忱和行動恢共。在教育制度上战秋，我們的對手由孩提時期就開始施予國民嚴(yán)苛的訓(xùn)練，以養(yǎng)成他們的勇猛氣概讨韭；我們雅典人的生活盡管溫文爾雅脂信，卻能像他們一樣勇敢地面對任何戰(zhàn)爭危險(xiǎn)。我舉出一個事實(shí)就能證明這一點(diǎn)透硝。這次狰闪，敵國入侵我們的領(lǐng)土并不是單獨(dú)前來，而是伙同他們的聯(lián)盟國齊聚而來濒生；我們雅典人進(jìn)攻某一邦的領(lǐng)土?xí)r卻總是以自身之力完成的埋泵。雖然我們是在異地作戰(zhàn)，他們是為保衛(wèi)自己的家園而戰(zhàn)，我們還是常常擊敗對手丽声。任何與我們交戰(zhàn)的敵手礁蔗，其實(shí)從未遭遇過我們?nèi)康谋Γ驗(yàn)槲覀儾坏貌豢紤]我們的海上運(yùn)輸軍力雁社，也不得不分別派遣公民在陸地上執(zhí)行許許多的任務(wù)浴井；因此，他們與我們交戰(zhàn)的只是某一支部隊(duì)霉撵，但他們?nèi)绻@勝磺浙，就自吹自擂，說他們擊退我們?nèi)娡狡拢绻麄儜?zhàn)敗了撕氧，便推說是被我們?nèi)珖嗣袼鶕魯　?/p>

我們寧可以輕松的心情而不是艱苦的訓(xùn)練應(yīng)付危險(xiǎn)；我們的勇氣是在風(fēng)俗習(xí)慣中自然養(yǎng)成的喇完，而不是法律強(qiáng)制使然伦泥。我們因此具有雙重優(yōu)點(diǎn)：一來不必花費(fèi)時間訓(xùn)練自己忍受尚未來臨的痛苦，二來一旦真正遭遇這些痛苦時何暮，我們的表現(xiàn)的果敢無畏仍不亞于那些經(jīng)常受嚴(yán)苛訓(xùn)練的人奄喂。

當(dāng)然，我們的國家值得贊美的優(yōu)點(diǎn)不只這些而已海洼。

我們熱愛高貴典雅的事物跨新，但并未因此而變得柔弱。我們以財(cái)富為可用之物坏逢，而非視之為炫耀域帐。真正可恥的并不是貧窮之事本身，而是不與貧窮奮斗是整。我們的公職人員不會因?yàn)殛P(guān)注生計(jì)而忽略政治事務(wù)肖揣；一般公民雖經(jīng)年累月忙于勞作，仍能公正裁斷國家大事浮入。因?yàn)槲覀冄诺淙伺c眾不同龙优，我們認(rèn)為不關(guān)心公共事務(wù)的人并非欠缺雄心大志，而是一無用處事秀。我們雅典人即使不是有創(chuàng)新之見的倡議者彤断，也能對所有事務(wù)適當(dāng)裁決。我們不會認(rèn)為討論是行動的障礙易迹，真正的障礙是無知宰衙，為了消除無知，我們把事前的討論看成是任何明智的行動所不可或缺的首要前提睹欲。此外供炼，我們進(jìn)行冒險(xiǎn)行動之前或在行動之時一屋，都能深思熟慮。其他人的勇猛往往初興于無知袋哼，一旦再思便心生疑懼冀墨。真正的勇者，毫無疑問的先嬉，應(yīng)該屬于能明辨人生患難與幸福之別而又能勇往直前轧苫，面對危難時義無反顧楚堤、絕不退縮的人疫蔓。

我們的慷慨大方也與眾不同。我們結(jié)交朋友旨在施惠于人身冬，而非為占得便宜衅胀。當(dāng)然，施惠于人者固可以使雙方成為可靠的朋友酥筝，他們持續(xù)表示友善也使受惠者永遠(yuǎn)懷抱感激之情滚躯。不過，如果受惠者感情上欠缺相當(dāng)?shù)臒岢篮俑瑁麄兊幕貓?bào)就如還債一般掸掏，而非慷慨饋贈。只有我們雅典人在施惠于人時從不計(jì)較利弊得失宙帝，純粹出于慷慨大度和勇敢無畏的信念丧凤。

總而言之，我們國家是全希臘的學(xué)習(xí)場所步脓。我覺得世界上沒有一個地方能像雅典這樣愿待，在個人生活的許多方面這般獨(dú)立自主、溫文儒雅而有多才多藝靴患。這并非在此場合中妄自吹噓仍侥，而是實(shí)實(shí)在在的事實(shí)，我們國家的勢力就是靠這些特性而得來的≡Ь現(xiàn)今的國家中农渊，唯有雅典面對考驗(yàn)時能證明她的偉大之實(shí)遠(yuǎn)高于其聲名；只有以雅典為對手時或颊，入侵的敵人不以戰(zhàn)敗為恥砸紊，戰(zhàn)敗國的臣民也不會因此抱怨其統(tǒng)治者無能失格。我們贏得世人贊嘆饭宾，不只現(xiàn)付批糟，后世亦然，因?yàn)槲覀兊膹?qiáng)大勢力雖未留下證人看铆，但遺留下豐碩的紀(jì)念品徽鼎。我們無需荷馬吟頌贊歌，也不需要任何人的歌頌，因?yàn)樗麄兊母桧炛荒苁刮覀兲兆硪粫r否淤，他們對于事跡的印象也不足以全盤反映事實(shí)真相悄但。我們勇敢無畏地攻進(jìn)每一片海洋、邁進(jìn)每一塊陸地石抡，我們在各地所布施的恩德或帶來的厄運(yùn)檐嚣，都是留給后世的不朽紀(jì)念。這就是雅典啰扛，就是這些人為她奮勇作戰(zhàn)嚎京、慷慨捐軀的國家，因?yàn)樗麄円幌氲揭撾x這個國家便會不寒而栗隐解，他們的每一位后付子孫鞍帝，都應(yīng)該為此而準(zhǔn)備忍受這一切的痛苦。

我談?wù)撐覀儑业奶匦缘脑挼拇_說得多了點(diǎn)煞茫，但那是因?yàn)槲蚁胂虮娢徽f明：我們的奮斗目標(biāo)帕涌，比起不具備我們這些特性的人所追求的目標(biāo)來說，要遠(yuǎn)大得多续徽；我也才會用這些真實(shí)的事證表達(dá)對于陣亡將士的感懷◎韭現(xiàn)在，歌頌陣亡將士的最重要部分我已經(jīng)說完了钦扭；我已經(jīng)贊頌了雅典纫版、贊頌了使我們國家壯盛的這些人士和效法他們的人的英雄氣概。各位會發(fā)現(xiàn)土全，他們的確不同于其他大多數(shù)的希臘人捎琐，他們的功績使他們對享有的聲名當(dāng)之無愧。在我看來裹匙，他們這樣的謝幕不論是品行的初次表現(xiàn)瑞凑，還是最后的證明，都衡量了他們的價(jià)值概页。平心而論籽御，他們?yōu)樽鎳鴳?zhàn)的堅(jiān)定信念足可抵消個人在其他方面的缺陷，他們身為公民的貢獻(xiàn)高于身為個體的禍害惰匙。這些人士當(dāng)中技掏，富者并未為了將來享受他的財(cái)富而變得怯懦，窮者也沒有為了將來獲得自由和富裕的生活而逃避眼前的危難项鬼。他們要的并不是個人的幸福哑梳，而是報(bào)復(fù)敵人。在他們眼中這是無上光榮的冒險(xiǎn)绘盟，他們欣然決定參加復(fù)仇行動鸠真、堅(jiān)信能夠擊潰敵人悯仙，而放棄了其他的一切。他們并未對難以確定的最后勝利寄予厚望吠卷，只在眼下面臨的實(shí)際戰(zhàn)斗中勇往直前锡垄、自信十足。因此祭隔，他們寧可在抵抗中犧牲货岭，也不愿在屈服下茍且偷生。霎時之間疾渴，他們自命運(yùn)的巔峰千贯，而并非恐懼的極點(diǎn)，光榮至極地離開了我們程奠，長辭于世丈牢。

這些人就這樣犧牲了。他們無愧于他們的國家瞄沙。各位這一群還活著的人雖可以祈求得到一個比較幸福的結(jié)局，在戰(zhàn)場上仍必須要有堅(jiān)定的決心慌核。各位距境，我前面提到的一些與保衛(wèi)國家有關(guān)的優(yōu)良品行，不能只從字面上理解它們的意義就感滿足垮卓，盡管演說者面對像現(xiàn)場這樣積極活躍的聽眾時垫桂，照樣可以就這些優(yōu)點(diǎn)撰寫出及其精彩的演說詞。你們自己必須了解雅典的軍事力量粟按，并且時時關(guān)注雅典诬滩，直到心中洋溢著對她的熱愛，然后灭将，一旦你認(rèn)識了她的一切偉大之處疼鸟，你一定會想到，這些人之所以贏得這一切尊崇庙曙，是由于他們的勇敢精神空镜、他們的責(zé)任感、他們在行動時擁有的一股強(qiáng)烈的榮譽(yù)感所致捌朴。你們也一定會領(lǐng)悟到：在冒險(xiǎn)行動中吴攒，任何個人的失敗都不會使他們覺得是國家使他們失去勇氣，反而會盡其所能地奉獻(xiàn)出最光榮的事物——他們毫無例外地奉獻(xiàn)了他們最珍貴的生命砂蔽，這使他們每個人都獲得永垂不朽的聲譽(yù)洼怔。至于墳?zāi)梗遣恢皇前苍徇z骸的處所左驾，更是留存他們的榮譽(yù)至高無上的圣地镣隶，將永遠(yuǎn)銘刻在人們的心目中泽台，一有機(jī)會便會到此地緬懷他們的行徑、他們的功勛矾缓。英雄們以整個大地當(dāng)作他們的墳?zāi)够晨幔踔谅窆窃谶b遠(yuǎn)的他鄉(xiāng)土地中，墓志銘并不是刻劃在功勞柱上嗜闻，而是以不成文的經(jīng)書銘記在人的心靈中蜕依，成為每個人心中的圣地。這些人應(yīng)該成為我們的榜樣琉雳，他們認(rèn)為幸福是自由的成果样眠，而自由得自于勇敢，這使他們絕不在戰(zhàn)爭的危險(xiǎn)面前有所退縮翠肘。這些毫不吝惜生命的人并不可悲檐束，他并不指望事后會得到什么，一味保全自身生命結(jié)果說不定反而一無所有束倍。他們都知道被丧，任何意外的失敗都將導(dǎo)致可怕的后果；但绪妹，可以肯定的是甥桂，對于個人的靈魂而言，由于怯懦而帶來的墮落邮旷，比諸洋溢著活力與愛國情操時意外地戰(zhàn)死沙場黄选，不知悲慘幾何？

因此婶肩，亡者的父母或許也在現(xiàn)場办陷，我不想對他們表示憐憫之意，而是要安慰他們律歼。我們都知道民镜，人生的旅途滿是不計(jì)其數(shù)的可能性，多的是哀傷和折磨苗膝，而如你們的孩子那樣光榮地犧牲殃恒、致使你們帶著榮耀去哀痛，才是真正的幸運(yùn)辱揭。對他們而言离唐，生命之旅等于幸福之旅是何其有幸。我知道這很難讓你們接受问窃，尤其是當(dāng)你們看見別人歡樂時亥鬓，也會想起往日曾有的歡樂，這些歡樂曾經(jīng)使你們的心靈欣悅不已域庇，也曾經(jīng)是你們生命的一部份嵌戈；的確覆积，人不會因?yàn)樗麖膩砦聪碛械氖挛锒瘋?dāng)慣有的生命喜悅遠(yuǎn)離時熟呛，你們也自會陷入無盡的哀傷與沉痛中宽档。然而，你們之中有些人還屬于適合生育的年紀(jì)庵朝，也許還想要生兒育女妥凳，悲苦也許不那么難以忍受攒庵；而后繼的子女不僅僅能夠使你們逐漸忘懷喪子之痛昂秃，也可立即充實(shí)國家的力量父阻、保障國家安全，讓雅典獲得雙重利益侄旬。公民如果沒有子女作為他的風(fēng)險(xiǎn)的擔(dān)保肺蔚，他便無法做出公平而公正的決定，因而他的意見不能有和其他公民一樣的價(jià)值和份量3儡羔。至于已過盛年的人宣羊，我只能對你們說：要為你們自己已能享受到生命中最美好的時光而感到慶幸，你們的悲傷不會太久長笔链，要在短暫的人生余年里為你們逝去的孩子的光榮美名感到欣慰段只，因?yàn)橹挥袑s譽(yù)的熱愛才是永恒的，讓年邁的心靈得到快慰的不是如某些人所認(rèn)為的是財(cái)富鉴扫，而是榮耀。

對于你們之中身為亡者的兒子或兄弟們來說澈缺，我可預(yù)見到你們未來有一場艱辛的奮斗歷程坪创，因?yàn)樾Хㄍ稣呤且患y事。人過世的時候姐赡，人們總是頌揚(yáng)他莱预，縱然你（有生之年）的功績卓越超群、品德卓絕项滑，你仍會發(fā)覺你的榮譽(yù)不僅無法超越他們依沮、甚至也難以相提并論。生者往往嫉妒和自己競爭的人枪狂，敵意與批評因此隨處可見危喉，而對于已不會和生者競爭的亡者，總會讓他得到純凈而絕對的尊敬與贊揚(yáng)州疾。另外辜限，對于痛失丈夫的女性，我想以一句簡短的忠告歸結(jié)我對女性美德的贊揚(yáng)之詞：對女性來說严蓖，你們的光榮不乏女性的本色薄嫡，但能隱藏或克服性別上先天的柔弱氧急，而又不被男人說短道長，那才是真正光榮的事毫深。

我已經(jīng)遵循傳統(tǒng)法律吩坝，盡我所能地履行我的職責(zé)，致上我的獻(xiàn)辭哑蔫。如果說今天來參加葬禮的人都已經(jīng)分享了亡者的榮耀钉寝，奉獻(xiàn)的行動便已完成了一部分；剩下來的事便是由國家公費(fèi)撫養(yǎng)他們的子女鸳址，直到長大成人瘩蚪。我們國家一向優(yōu)厚地報(bào)賞艱苦奮戰(zhàn)的亡者和他們的遺屬，一如賞給競賽中奮勇獲得優(yōu)勝的花冠一般稿黍。因?yàn)檎钍荩o予勇敢美德最豐厚的獎賞，就會有優(yōu)秀的公民為國效力巡球。我們已各自以行動表示對亡者的哀悼言沐，可就此散去了！