The Orations of Lysias | Page 7

and bring up children, and in old age become helpless and without
hope, become friendless and without resources, and be pitied by the
same ones who once envied them, and have death seem more to be
desired than life? The braver men they were, the greater the grief for
those left behind. 74. And how are they to cease grieving? In the crises
of the state? But others should fittingly remember them at such a time.
In the time of common prosperity? But is it then reasonable that they
grieve, as their children are dead, and the living are reaping the benefits
of their valor? But in private troubles, when they see those formerly
their friends leaving them in their distress, and their enemies exulting
over their misfortunes? 75. It seems to me that the only return we can
make to these lying here is to treat their parents as themselves, and
show a father's love to their children, and render such aid to their wives
as they would if living. 76. For to whom do we owe greater thanks than
to these men before us? Whom living should we make more of than
their relatives, who like the others share their valor, but at their death
have only sorrow.
77. But I know not why we should grieve. For we were not unaware
that we were mortal. So why should we now mourn for those (who
have suffered) what we have long realized we should suffer, or why be
so downcast at natural occurrences, in the knowledge that death is the
common experience of the evil and the good? For he (_Death_) neither
overlooks the base nor loves the good, but comes equally to all. 78. For
if it is possible for men who escaped dangers by word to be immortal
for all time, the living would bewail the dead for all time. But now
nature, subject to diseases and old age and the divinity who presides
over our fates are inexorable. 79. So it is fitting to regard those men
most fortunate, who have met their end, risking their lives for the
noblest and best things, not entrusting themselves to fortune, nor
waiting the appointed death, but choosing the noblest. For memories of
them are undying, and their honors envied by all men. 80. They are
mourned as mortal for nature's sake, but are sung of immortal for their
valor. For they are publicly buried, and for them are held contests of
strength and wisdom and wealth, as if those dying in war are to receive
the same honor as the immortals. 81. Thus I praise their death and envy

(them), and they are the ones of all men who I believe are the happiest
in coming into the world, who, though in possession of mortal bodies,
have left an immortal memory for their valor. But yet we must observe
the usual customs and keeping our ancestral rites, mourn the dead.

ORATION V.
FOR CALLIAS.
1. If Callias were contending for anything else than for his freedom,
gentlemen of the jury, I should be satisfied with what the others have
said. But now I think it would be a shame not to aid Callias as well as I
can, as far as justice warrants it, for he demands and begs me (for the
service), and is a friend of mine and (was) of my father as long as he
lived, and many business transactions took place between us. 2. I used
to think that he so conducted himself in the city as to obtain some
honor at your hands much rather than be brought into such danger on
such a charge (as this). But now designing men make life no less
dangerous for the innocent than for wrong-doers.
3. And you ought not to reward as trustworthy the testimony of his
slaves, and as unreliable the evidence of these men, when you recall
that no one, either a private citizen or an official, ever brought an action
against Callias, but while living in this city, he benefited you in many
ways, and he has reached this time of life without incurring any charge
at all. These, on the other hand, while they have suffered greatly during
their lives, and gone through much misery, just as if they worked much
good, make speeches on questions of freedom. And I do not wonder. 4.
For they know that if they are caught in lies they will have no worse lot
than at present, and if they pull the wool over your eyes they will be
freed from their present miseries. Moreover, it is not right to consider
as trustworthy, either as accusers or witnesses, such men as give
testimony about others at a great gain to themselves, but much rather