§5.17.1τοιοῦτο μὲν ἡ μάχη τέλος ἔλαβεν· τῇ δʼ ἑξῆς ἡμέρᾳ σκυλεύσαντες οἱ Ῥωμαῖοι τοὺς τῶν πολεμίων νεκροὺς καὶ τοὺς ἑαυτῶν θάψαντες ἀπῄεσαν.
\nThe battle thus ended; on the next day the Romans, having despoiled the dead of the enemy and buried their own, departed.
τὸ δὲ Βρούτου σῶμα ἀράμενοι μετὰ πολλῶν ἐπαίνων τε καὶ δακρύων εἰς τὴν Ῥώμην ἀπεκόμιζον οἱ κράτιστοι τῶν ἱππέων στεφάνοις κεκοσμημένον ἀριστείοις. §5.17.2ὑπήντα δʼ αὐτοῖς ἥ τε βουλὴ θριάμβου καταγωγῇ ψηφισαμένη κοσμῆσαι τὸν ἡγεμόνα, καὶ ὁ δῆμος ἅπας κρατῆρσι καὶ τραπέζαις ὑποδεχόμενος τὴν στρατιάν.
The best of the horsemen took up the body of Brutus, adorned with crowns for extraordinary valor, and carried it back to Rome with many praises and tears.\n\nAnd they were met by the senate, which had voted to honor the commander with the procession of a triumph, and by all the people, who welcomed the army with bowls of wine and tables of food.
ὡς δʼ εἰς τὴν πόλιν ἀφίκοντο, πομπεύσας ὁ ὕπατος, ὡς τοῖς βασιλεῦσιν ἔθος ἦν, ὅτε τὰς τροπαιφόρους πομπάς τε καὶ θυσίας ἐπιτελοῖεν, καὶ τὰ σκῦλα τοῖς θεοῖς ἀναθείς, ἐκείνην μὲν τὴν ἡμέραν ἱερὰν ἀνῆκε καὶ τοὺς ἐπιφανεστάτους τῶν πολιτῶν ἑστιάσει ὑπεδέχετο· τῇ δʼ ἑξῆς ἡμέρᾳ φαιὰν ἐσθῆτα λαβὼν καὶ τὸ Βρούτου σῶμα προθεὶς ἐν ἀγορᾷ κεκοσμημένον ἐπὶ στρωμνῆς ἐκπρεποῦς συνεκάλει τὸν δῆμον εἰς ἐκκλησίαν καὶ προελθὼν ἐπὶ τὸ βῆμα τὸν ἐπιτάφιον ἔλεξεν ἐπʼ §5.17.3αὐτῷ λόγον.
When they had entered the city, the consul, having celebrated a triumph as was the custom for kings when they performed triumphal processions and sacrifices, and having dedicated the spoils to the gods, kept that day as a holiday and welcomed the most distinguished of the citizens with a banquet; and on the following day, having put on a dark robe and placed the body of Brutus in the forum, adorned upon a magnificent bier, he called the people to an assembly and, advancing to the rostrum, delivered a funeral oration over\n\n him.
εἰ μὲν οὖν Οὐαλέριος πρῶτος κατεστήσατο τὸν νόμον τόνδε Ῥωμαίοις ἢ κείμενον ὑπὸ τῶν βασιλέων παρέλαβεν, οὐκ ἔχω τὸ σαφὲς εἰπεῖν· ὅτι δὲ Ῥωμαίων ἐστὶν ἀρχαῖον εὕρεμα τὸ παρὰ τὰς ταφὰς τῶν ἐπισήμων ἀνδρῶν ἐπαίνους τῆς ἀρετῆς αὐτῶν λέγεσθαι καὶ οὐχ Ἕλληνες αὐτὸ κατεστήσαντο πρῶτοι, παρὰ τῆς κοινῆς ἱστορίας οἶδα μαθών, ἣν ποιητῶν τε οἱ παλαιότατοι καὶ συγγραφέων οἱ λογιώτατοι παραδεδώκασιν. §5.17.4ἀγῶνας μὲν γὰρ ἐπιταφίους τιθεμένους ἐπὶ τοῖς ἐνδόξοις ἀνδράσι γυμνικούς τε καὶ ἱππικοὺς ὑπὸ τῶν προσηκόντων ἱστορήκασιν, ὡς ὑπό τʼ Ἀχιλλέως ἐπὶ Πατρόκλῳ καὶ ἔτι πρότερον ὑφʼ Ἡρακλέους ἐπὶ Πέλοπι· ἐπαίνους δὲ λεγομένους ἐπʼ αὐτοῖς οὐ γράφουσιν ἔξω τῶν Ἀθήνησι τραγῳδοποιῶν, οἳ κολακεύοντες τὴν πόλιν ἐπὶ τοῖς ὑπὸ Θησέως θαπτομένοις καὶ τοῦτʼ ἐμύθευσαν.
Whether, then, Valerius was the first to establish this law for the Romans, or received it as already established by the kings, I cannot say with certainty; but that it is an ancient invention of the Romans that praises of their virtue should be spoken at the funerals of illustrious men, and that the Greeks were not the first to establish it, I know from having learned it from common history, which the most ancient of the poets and the most learned of the historians have handed down.\n\nFor they have recorded that funeral games, both athletic and equestrian, were celebrated for illustrious men by their relatives, as by Achilles for Patroclus, and even earlier by Heracles for Pelops; but they do not write of praises being spoken over them, except for the tragic poets at Athens, who, flattering the city, fabled this also in the case of those buried by Theseus.
ὀψὲ γάρ ποτε Ἀθηναῖοι προσέθεσαν τὸν ἐπιτάφιον ἔπαινον τῷ νόμῳ, εἴτʼ ἀπὸ τῶν ἐπʼ Ἀρτεμισίῳ καὶ περὶ Σαλαμῖνα καὶ ἐν Πλαταιαῖς ὑπὲρ τῆς πατρίδος ἀποθανόντων ἀρξάμενοι, εἴτʼ ἀπὸ τῶν περὶ Μαραθῶνα ἔργων.
For it was at a late period that the Athenians added the funeral praise to their law, whether beginning with those who died for their country at Artemisium, Salamis, and Plataea, or from the deeds at Marathon.
ὑστερεῖ δὲ καὶ τὰ Μαραθώνια τῆς Βρούτου ταφῆς, εἰ δὴ ἀπὸ τούτων πρώτων ἤρξαντο οἱ ἔπαινοι λέγεσθαι τοῖς ἀπογενομένοις, ἑκκαίδεκα ἔτεσιν. §5.17.5εἰ δέ τις ἐάσας σκοπεῖν, οἵ τινες ἦσαν οἱ πρῶτοι τοὺς ἐπιταφίους ἐπαίνους καταστησάμενοι, τὸν νόμον αὐτὸν ἐφʼ ἑαυτοῦ βουληθείη καταμαθεῖν, παρʼ ὁποτέροις ἄμεινον ἔχει, τοσούτῳ φρονιμώτερον εὑρήσει παρὰ τοῖσδε κείμενον αὐτὸν ἢ παρʼ ἐκείνοις, ὅσῳ γʼ Ἀθηναῖοι μὲν ἐπὶ τοῖς ἐκ τῶν πολέμων θαπτομένοις καταστήσασθαι τοὺς ἐπιταφίους ἀγορεύεσθαι λόγους δοκοῦσιν ἐκ μιᾶς τῆς περὶ τὸν θάνατον ἀρετῆς, κἂν τἆλλα φαῦλος γένηταί τις, ἐξετάζειν οἰόμενοι δεῖν τοὺς ἀγαθούς· §5.17.6Ῥωμαῖοι δὲ πᾶσι τοῖς ἐνδόξοις ἀνδράσιν, ἐάν τε πολέμων ἡγεμονίας λαβόντες ἐάν τε πολιτικῶν ἔργων προστασίας συνετὰ βουλεύματα καὶ πράξεις ἀποδείξωνται καλάς, ταύτην ἔταξαν εἶναι τὴν τιμήν, οὐ μόνον τοῖς κατὰ πόλεμον ἀποθανοῦσιν, ἀλλὰ καὶ τοῖς ὁποιᾳδήποτε χρησαμένοις τοῦ βίου τελευτῇ, ἐξ ἁπάσης τῆς περὶ τὸν βίον ἀρετῆς οἰόμενοι δεῖν ἐπαινεῖσθαι τοὺς ἀγαθούς, οὐκ ἐκ μιᾶς τῆς περὶ τὸν θάνατον εὐκλείας.
And even the events of Marathon are later than the funeral of Brutus by sixteen years, if indeed from these first the praises began to be spoken over the deceased.\n\nBut if anyone, leaving aside the inquiry as to who were the first to establish funeral praises, should wish to examine the law itself on its own merits, to see in which of the two nations it is better, he will find it established so much more wisely among the Romans than among the Greeks, in as much as the Athenians seem to have established that funeral orations should be spoken over those who are buried from the wars, on the basis of their single virtue in death, thinking that they ought to examine good men on this basis, even if a man has been worthless in other respects;\n\nwhereas the Romans ordained that this honor should be paid to all illustrious men, whether having held command in wars or having shown wise counsels and noble deeds in the leadership of civil affairs, and this not only to those who died in war, but also to those who met with any kind of end of life, thinking that good men ought to be praised for their whole virtue in life, and not for a single glory in death.