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