Hesiod, creator; Homer, creator; Evelyn-White, Hugh G.
(Hugh Gerard), d. 1924, translator
He does mischief to himself who does mischief to another, and evil planned harms the plotter most. The eye of Zeus, seeing all and understanding all, beholds these things too, if so he will, and fails not to mark what sort of justice is this that the city keeps within it.
Now, therefore, may neither I myself be righteous among men, nor my son—for then it is a bad thing to be righteous—if indeed the unrighteous shall have the greater right. But I think that all-wise Zeus will not yet bring that to pass. But you, Perses, lay up these things within your heart and
listen now to right, ceasing altogether to think of violence. For the son of Cronos has ordained this law for men, that fishes and beasts and winged fowls should devour one another, for right is not in them; but to mankind he gave right which proves
far the best. For whoever knows the right and is ready to speak it, far-seeing Zeus gives him prosperity; but whoever deliberately lies in his witness and foreswears himself, and so hurts Justice and sins beyond repair, that man's generation is left obscure thereafter.
But the generation of the man who swears truly is better thenceforward. To you, foolish Perses, I will speak good sense. Badness can be got easily and in shoals; the road to her is smooth, and she lives very near us. But between us and Goodness the gods have placed the sweat of our brows;
long and steep is the path that leads to her, and it is rough at the first; but when a man has reached the top, then is she easy to reach, though before that she was hard.
That man is altogether best who considers all things himself and marks what will be better afterwards and at the end; and he, again, is good who listens to a good adviser; but whoever neither thinks for himself nor keeps in mind what another tells him, he is an unprofitable man. But do you at any rate, always remembering my charge, work, high-born Perses, that Hunger
may hate you, and venerable Demeter richly crowned may love you and fill your barn with food; for Hunger is altogether a meet comrade for the sluggard. Both gods and men are angry with a man who lives idle,
for in nature he is like the stingless drones who waste the labor of the bees, eating without working; but let it be your care to order your work properly, that in the right season your barns may be full of victual. Through work men grow rich in flocks and substance, and
working they are much better loved by the immortals.[*](The alternative version is: “and, working, you will be much better loved both by gods and men; for they greatly dislike the idle.”)
Work is no disgrace: it is idleness which is a disgrace. But if you work, the idle will soon envy you as you grow rich, for fame and renown attend on wealth. And whatever be your lot, work is best for you,
if you turn your misguided mind away from other men's property to your work and attend to your livelihood as I bid you. An evil shame is the needy man's companion, shame which both greatly harms and prospers men: shame is with poverty, but confidence with wealth.
Wealth should not be seized: god-given wealth is much better; for if a man takes great wealth violently and perforce, or if he steals it through his tongue, as often happens when gain deceives men's sense and dishonor tramples down honor,
the gods soon blot him out and make that man's house low, and wealth attends him only for a little time. Alike with him who does wrong to a suppliant or a guest, or who goes up to his brother's bed and commits unnatural sin in lying with his wife,
or who infatuately offends against fatherless children, or who abuses his old father at the cheerless threshold of old age and attacks him with harsh words, truly Zeus himself is angry, and at the last lays on him a heavy requital for his evil doing.
But do you turn your foolish heart altogether away from these things, and, as far as you are able, sacrifice to the deathless gods purely and cleanly, and burn rich meats also, and at other times propitiate them with libations and incense, both when you go to bed and when the holy light has come back,
that they may be gracious to you in heart and spirit, and so you may buy another's holding and not another yours. Call your friend to a feast; but leave your enemy alone; and especially call him who lives near you: for if any mischief happens in the place,
neighbors come ungirt, but kinsmen stay to gird themselves.[*](I.e.neighbors come at once and without making preparations, but kinsmen by marriage (who live at a distance) have to prepare, and so are long in coming.) A bad neighbor is as great a plague as a good one is a great blessing; he who enjoys a good neighbor has a precious possession. Not even an ox would die but for a bad neighbor. Take fair measure from your neighbor and pay him back
fairly with the same measure, or better, if you can; so that if you are in need afterwards, you may find him sure. Do not get base gain: base gain is as bad as ruin. Be friends with the friendly, and visit him who visits you. Give to one who gives, but do not give to one who does not give.
A man gives to the free-handed, but no one gives to the closefisted. Give is a good girl, but Take is bad and she brings death. For the man who gives willingly, even though he gives a great thing, rejoices in his gift and is glad in heart; but whoever gives way to shamelessness and takes something himself,