Fr. 356 (Creusa)
“The most noble thing is to be just.
The best thing is to live without sickness; the sweetest is when
A man has the ability to get what he wants each day.”
κάλλιστόν ἐστι τοὔνδικον πεφυκέναι,
λῷστον δὲ τὸ ζῆν ἄνοσον, ἥδιστον δ’ ὅτῳ
πάρεστι λῆψις ὧν ἐρᾷ καθ’ ἡμέραν
Fr. 375 (Laocoon)
“There is no account of pain that has gone by”
μόχθου γὰρ οὐδεὶς τοῦ παρελθόντος λόγος
Fr. 410 (The Mysians)
“No one is pain-free: the man who has the least
is the luckiest.”
ἄμοχθος γὰρ οὐδείς• ὁ δ’ ἥκιστ’ ἔχων
Fr. 434 (Nauplius)
“A single night seems like ten thousand for a man
Who suffers, but even daybreak surprises a man doing well.”
τῷ γὰρ κακῶς πράσσοντι μυρία μία
νύξ ἐστιν, εὖ παθόντα δ’ ἡμέρα φθάνει
Compare the sentiment above to Homer’s words:
From the Contest of Homer and Hesiod (lines 71-94), most likely a text from the Roman Imperial age drawing upon earlier material. The story has it that Hesiod eventually wins, but Homer takes the first round.
“Although both poets competed wonderfully, they report that Hesiod gained the trophy in the following way. After he entered the middle of the contest ground, he inquired from Homer certain questions, and Homer answered. Hesiod said:
“Son of Meles, Homer who knows the mysteries of the gods,
Tell me foremost what is best for mortals?”
“First, it is best for mortals to not be born.
If born, to pass through Hades’ gates as soon as possible.”
Hesiod asked a second question:
“Tell me this too, Homer so like the gods,
What do you think is the fairest thing for mortals?
And Homer answered:
“ When merriment overtakes the whole people
as they feast in the halls and listen to a singer,
sitting in order next to tables filled with
food and meat as a cup-bearer draws wine from a bowl
and carries it to pour in all their cups.
This seems to my thinking to be the fairest thing.”
And when these words were uttered, they say that everyone was so amazed at them that the Greeks called them “the golden words” and even to this day everyone pronounces them before feasts or libations.”
ἀμφοτέρων δὲ τῶν ποιητῶν θαυμαστῶς ἀγωνισαμένων νικῆσαί φασι τὸν ῾Ησίοδον τὸν τρόπον τοῦτον• προελθόντα γὰρ εἰς τὸ μέσον πυνθάνεσθαι τοῦ ῾Ομήρου καθ’ ἓν ἕκαστον, τὸν δὲ ῞Ομηρον ἀποκρίνασθαι. φησὶν οὖν ῾Ησίοδος•
υἱὲ Μέλητος ῞Ομηρε θεῶν ἄπο μήδεα εἰδὼς
εἴπ’ ἄγε μοι πάμπρωτα τί φέρτατόν ἐστι βροτοῖσιν;
ἀρχὴν μὲν μὴ φῦναι ἐπιχθονίοισιν ἄριστον,
φύντα δ’ ὅμως ὤκιστα πύλας ᾿Αίδαο περῆσαι.
῾Ησίοδος τὸ δεύτερον•
εἴπ’ ἄγε μοι καὶ τοῦτο θεοῖς ἐπιείκελ’ ῞Ομηρε,
τί θνητοῖς κάλλιστον ὀίεαι ἐν φρεσὶν εἶναι;
ὁππότ’ ἂν εὐφροσύνη μὲν ἔχῃ κατὰ δῆμον ἅπαντα,
δαιτυμόνες δ’ ἀνὰ δώματ’ ἀκουάζωνται ἀοιδοῦ
ἥμενοι ἑξείης, παρὰ δὲ πλήθωσι τράπεζαι
σίτου καὶ κρειῶν, μέθυ δ’ ἐκ κρητῆρος ἀφύσσων
οἰνοχόος φορέῃσι καὶ ἐγχείῃ δεπάεσσιν.
τοῦτό τί μοι κάλλιστον ἐνὶ φρεσὶν εἴδεται εἶναι.
ῥηθέντων δὲ τούτων τῶν ἐπῶν, οὕτω σφοδρῶς φασι θαυμασθῆναι τοὺς στίχους ὑπὸ τῶν ῾Ελλήνων ὥστε χρυσοῦς αὐτοὺς προσαγορευθῆναι, καὶ ἔτι καὶ νῦν ἐν ταῖς κοιναῖς θυσίαις πρὸ τῶν δείπνων καὶ σπονδῶν προκατεύχεσθαι πάντας.