The Outstanding Virtue

Bacchylides 14. 1-18.

It’s best when men receive a good allotment from god.
But heavy fate comes, destroying the good man
And, when set right, even making the bad man shine bright.
There are different honors for different men.

Men’s virtues are countless,
But one stands out from them all:
That a man manages what comes with a just heart.

The lyre’s voice and the clear-sounding choruses
Are not meet for grief-sowing battles,
And neither is the clang of clashing bronze for celebrations.
No, for everything men do there’s a time that’s best.
When a man’s at his best, a god is guiding him too.

εὖ μὲν εἱμάρθαι παρὰ δαίμονος ἀν-
θρώποις ἄριστον:
συμφορὰ δ᾽ ἐσθλόν τ᾽ ἀμαλδύ-
νει βαρύτλατος μολοῦσα
κἀἰ τὸν κακὸν ὑψιφανῆ τεύ-
χει κατορθωθεῖσα: τιμὰν
δ᾽ ἄλλος ἀλλοίαν ἔχει:
μυρίαι δ᾽ ἀνδρῶν ἀρεταί, μία δ᾽ ἐκ
πασᾶν πρόκειται,
ὃς τὰ πὰρ χειρὸς κυβερνᾶ-
ται δικαίαισι φρένεσσιν.
οὔτ᾽ ἐν βαρυπενθέσιν ἁρμό-
ζει μάχαις φόρμιγγος ὀμφὰ
καὶ λιγυκλαγγεῖς χοροί,
οὔτ᾽ ἐν θαλίαις καναχὰ
χαλκόκτυπος: ἀλλ᾽ ἐφ᾽ ἑκάστῳ
καιρὸς ἀνδρῶν ἔργματι κάλ-
λιστος: εὖ ἔρδοντα δὲ καὶ θεὸς ὀρθοῖ.

Picture of street sign that originally said "Men Working" but has graffiti added to it saying" on healing".
A street sign in Brooklyn.

Larry Benn has a B.A. in English Literature from Harvard College, an M.Phil in English Literature from Oxford University, and a J.D. from Yale Law School. Making amends for a working life misspent in finance, he’s now a hobbyist in ancient languages and blogs at featsofgreek.blogspot.com.

Praise for the Runner

Pindar. Olympian Ode 13.24-34.

Olympia’s most-high, wide-ruling one,
May you, father Zeus, for all time
Hold nothing against my words,
And while you keep this people safe from harm,
Pilot the winds of Xenephon’s fortunes.

Accept from him this ritual praise
For the garlands he brings from Pisa’s plains:
He won the pentathlon and stadion race.
No mortal man has done that before.

Two parsley wreaths also crowned him
When he appeared at the Isthmian festival.
And in Nemea it was no different.

ὕπατʼ εὐρὺ ἀνάσσων
Ὀλυμπίας, ἀφθόνητος ἔπεσσιν
γένοιο χρόνον ἅπαντα, Ζεῦ πάτερ,
καὶ τόνδε λαὸν ἀβλαβῆ νέμων
Ξενοφῶντος εὔθυνε δαίμονος οὖρον·

δέξαι τέ οἱ στεφάνων ἐγκώμιον τεθμόν, τὸν ἄγει πεδίων ἐκ Πίσας,
πεντάθλῳ ἅμα σταδίου νικῶν δρόμον· ἀντεβόλησεν
τῶν ἀνὴρ θνατὸς οὔπω τις πρότερον.

δύο δʼ αὐτὸν ἔρεψαν
πλόκοι σελίνων ἐν Ἰσθμιάδεσσιν
φανέντα· Νέμεά τʼ οὐκ ἀντιξοεῖ.

screenshot of a map of a marathon run in Brooklyn
The translator ran the Brooklyn ½ Marathonon Saturday in 1:35. He received no garlands.

Larry Benn has a B.A. in English Literature from Harvard College, an M.Phil in English Literature from Oxford University, and a J.D. from Yale Law School. Making amends for a working life misspent in finance, he’s now a hobbyist in ancient languages and blogs at featsofgreek.blogspot.com.

Glory and Worthless Wealth

Bacchylides, Odes 1. 159-172

“I claim and I will always claim
That excellence has the greatest glory.
Wealth will flock to worthless people
And always tends to swell a person’s thoughts.
But the one who does well for the gods
Has more glorious hopes
To settle their heart.

But if someone has health
Even if mortal
And can live through their own household
They rival the best.

Truly, all pleasure
In a person’s life
Comes apart from disease
And a poverty with no cure.

Rich people desire big things
No less than the poor something smaller,
And there’s nothing sweet for mortals
In being able to get everything at all
Because they’re always straining to catch
Whatever is getting away.”

φαμὶ καὶ φάσω μέγιστον
κῦδος ἔχειν ἀρετάν· πλοῦ-
τος δὲ καὶ δειλοῖσιν ἀνθρώπων ὁμιλεῖ,
ἐθέλει δ᾿ αὔξειν φρένας ἀνδρός·
ὁ δ᾿ εὖ ἔρδων θεούς
ἐλπίδι κυδροτέραι
σαίνει κέαρ. εἰ δ᾿ ὑγιείας
θνατὸς ἐὼν ἔλαχεν
ζώειν τ᾿ ἀπ᾿ οἰκείων ἔχει,
πρώτοις ἐρίζει· παντί τοι
τέρψις ἀνθρώπων βίωι
ἕπεται νόσφιν γε νόσων
πενίας τ᾿ ἀμαχάνου.
ἶσον ὅ τ᾿ ἀφνεὸς ἱμείρει
μεγάλων ὅ τε μείων
παυροτέρων· τὸ δὲ πάντων
εὐμαρεῖν οὐδὲν γλυκύ
θνατοῖσιν, ἀλλ᾿ αἰεὶ τὰ φεύγοντα
δίζηνται κιχεῖν.

Raphaelle Peale, “Melons and Morning Glories” 1813

The Importance of Luck and Good Timing

Bacchylides 14.1-18

“The best thing for humans is
To have good luck from god.

See: a heavy-enduring suffering,
Debases even a good person when it comes,
While the elevated path,
Straightens out even a wicked one.

People have different kinds of honor
And their excellence is beyond counting–
Yet one thing looms above the rest:
When someone directs the work in front of them
With just thoughts.

The lyre’s tone
And the clear-voiced choruses
Are dissonant in battles weighed down by grief,
Just as the clash of bronze sounds off at feasts.
For every human act
The right time is the most important thing:
God straightens out the one who starts well.”

εὖ μὲν εἱμάρθαι παρὰ δαίμ[ονος ἀνθρώποις
ἄριστον·
σ]υμφορὰ δ᾿ ἐσθλόν <τ᾿> ἀμαλδύνει
β]αρύτλ[α]ος μολοῦσα
καὶ τ]ὸν κα[ὸν] ὑψιφανῆ τεύχει
κ]ατορθωθεῖσα· τιμὰν
δ᾿ ἄλ]λος ἀλλοίαν ἔχει·
μυρί]αι δ᾿ ἀνδρῶν ἀρε[αί,] μία δ᾿ ἐ[κ
πασᾶ]ν πρόκειται,
ὃς τὰ] πὰρ χειρὸς κυβέρνασεν
δι]καίαισι φρένεσσιν.
μυρί]αι δ᾿ ἀνδρῶν ἀρε[αί,] μία δ᾿ ἐ[κ
πασᾶ]ν πρόκειται,
ὃς τὰ] πὰρ χειρὸς κυβέρνασεν
δι]καίαισι φρένεσσιν.
οὔτ᾿ ἐ]ν βαρυπενθέσιν ἁρμόζει
μ]χαις φόρμιγγος ὀμφὰ
καὶ λι]γυκλαγγεῖς χοροί,
οὔτ᾿ ἐ]ν θαλίαις καναχά
χαλκ]όκτυπος· ἀλλ᾿ ἐφ᾿ ἑκάστωι
καιρὸς] ἀνδρῶν ἔργματι κάλλιστος·
[ε]ὖ ἔρδοντα δὲ καὶ θεὸς ὀ[ρθοῖ.

Image of a figure on a red figure vase. Figure is a nude, beardless youth, holding a long butchering knife in his right hand and the head of a pig with his left on a three-legged table
After the sacrifice: a youth prepares the head of a pig in front of a temple (see the column on the right). Apulian red-figure bell-krater.

The Many Paths to Glory

Bacchylides, 10.35-52

“Different people chart
Different paths as they try
To find unambiguous glory.
And there are 10,000 kinds of human knowledge.

The skilled person thrives in hope
Whether they’ve come into the Graces’ honor
Or learned some prophetic art.
One aims his fancy bow
At boys, while others
Build up their hearts
In their fields and herds of cattle.

The future shows how things turn out,
Where fortune puts its weight.

The best thing of all
Is to be a noble envied by many people.

I know something about wealth’s great power too:
It makes even a worthless man useful.

Why do I drive my tongue so far directly and off the road?”

ματεύει
δ᾿ ἄλλ[ος ἀλλοί]αν κέλευθον,
ἅντι[να στείχ]ων ἀριγνώτοιο δόξας
τεύξεται. μυρίαι δ᾿ ἀνδρῶν ἐπιστᾶμαι πέλονται·
ἦ γὰρ σ [ο]φὸς ἢ Χαρίτων τιμὰν λελογχώς
ἐλπίδι χρυσέαι τέθαλεν
ἤ τινα θευπροπίαν
εἰδώς· ἕτερος δ᾿ ἐπὶ παισί
ποικίλον τόξον τιταίνει·
οἱ δ᾿ ἐπ᾿ ἔργοισίν τε καὶ ἀμφὶ βοῶν ἀ[γ]έλαις
θυμὸν αὔξουσιν. τὸ μέλλον
δ᾿ ἀκρίτους τίκτει τελευτάς,
πᾶ τύχα βρίσει. τὸ μὲν κάλλιστον, ἐσθλόν
ἄνδρα πολλῶν ὑπ᾿ ἀνθρώπων πολυζήλωτον εἶμεν·
οἶδα καὶ πλούτου μεγάλαν δύνασιν,
ἃ καὶ τ[ὸ]ν ἀχρεῖον τ[θησ]ι
χρηστόν. τί μακρὰν γ[λ]ῶ[σ]σαν ἰθύσας ἐλαύνω
ἐτὸς ὁδοῦ;

color photo detail of a red figure vase: a beardless main in a chiton is passing a lyre to someone to viwer's right
Achilles Painter Red Figure Vase Detail, München, Staatliche Antikensammlungen 2329 c 450-435 BCE

I Feel Bad For You, Let Me Marry Your Sister

In this Ode, Herakles encounters Meleager in the underworld and hears the story of how the Calydonian hero started to lose strength and fail during battle because his mother had thrown a magic log whose safety ensured his life onto a fire. Herakles is moved by the story and has a somewhat surprising response.

Bacchylides, 4. 156-176

“Then the only son of Amphitryon
Wept, pitying the fate of the long-suffering man
As he answered him saying this:

“The best thing for mortals is not to be born
Nor to see the light of the sun.
Ah, but since weeping over these things
Does no good
We must speak of what will be done.
Is there, in the halls of war-loving Oeneus
An unwed daughter,
Similar to you in appearance?
I am willing to make her
My glorious wife.”

Meleager’s battle-hardened soul said:

“I left in my home
Pale-limbed Deineira,
Still unfamiliar with
Golden Aphrodite, enchanter of mortals.”

Ἀμφιτρύωνος παῖδα μοῦνον δὴ τότε
τέγξαι βλέφαρον, ταλαπενθέος
πότμον οἰκτίροντα φωτός·
καί νιν ἀμειβόμενος
τᾶδ᾿ ἔφα·  ‘θνατοῖσι μὴ φῦναι φέριστον
μηδ᾿ ἀελίου προσιδεῖν
φέγγος· ἀλλ᾿ οὐ γάρ τίς ἐστιν
πρᾶξις τάδε μυρομένοις,
χρὴ κεῖνο λέγειν ὅτι καὶ μέλλει τελεῖν.

ἦρά τις ἐν μεγάροις
Οἰνῆος ἀρηϊφίλου
ἔστιν ἀδμήτα θυγάτρων,
σοὶ φυὰν ἀλιγκία;
τάν κεν λιπαρὰν <ἐ>θέλων θείμαν ἄκοιτιν.’
τὸν δὲ μενεπτολέμου

ψυχὰ προσέφα Μελεάγρου·

‘λίπον χλωραύχενα
ἐν δώμασι Δαϊάνειραν,
νῆϊν ἔτι χρυσέας
Κύπριδος θελξιμβρότου.’

Line drawing of the centaur Nessus trying to abduct Deianeira from Herakles.
Francesco Bartolozzi, “Hercules, Deianeira and Nessus ” Yale Center for British Art via Wikimedia Commons

The Two Thoughts All Mortals Must Have

Bacchylides, 3. 77-92

“Since you are mortal, you need to cultivate
Two concepts: that tomorrow is the only day
You will see the light of the sun
yet also that you will live fifty more years with overwhelming riches.

Bring joy to your heart by doing good deeds,
For this is the highest of profits.
If you know, you know what I am saying.

The heights of heaven are unpolluted
And sea’s water does not rot.
Gold can delight but
It is not permitted for a man
To put down his grey hair and
Return his flourishing youth.

The story of someone’s accomplishments,
Does not wither with the body–
No, the Muse helps it grow.”

‘θνατὸν εὖντα χρὴ διδύμους ἀέξειν
γνώμας, ὅτι τ᾿ αὔριον ὄψεαι
μοῦνον ἁλίου φάος,
χὤτι πεντήκοντ᾿ ἔτεα
ζωὰν βαθύπλουτον τελεῖς.
ὅσια δρῶν εὔφραινε θυμόν· τοῦτο γὰρ
κερδέων ὑπέρτατον.’
φρονέοντι συνετὰ γαρύω· βαθὺς μὲν
αἰθὴρ ἀμίαντος· ὕδωρ δὲ πόντου
οὐ σάπεται· εὐφροσύνα δ᾿ ὁ χρυσός·
ἀνδρὶ δ᾿ ο θέμις, πολιὸν [αρ]έντα
γῆρας, θάλ[εια]ν αὖτις ἀγκομίσσαι
ἥβαν. ἀρετᾶ[ς γε μ]ὲν οὐ μινύθει
βροτῶν ἅμα σ[ώμ]τι φέγγος, ἀλλὰ
Μοῦσά νιν τρ[έφει.]

Detail of Death and Life by Gustav Klimt, Nude mother holds nude child in the middle of two other stylized female figures. Her eyes are closed and cheeks are rosy

Never Met an Adjective He Didn’t Like

Bacchylides, 2

“Rush, holy-giver, Fame,
To sacred Keos and
Take the graceful-named message
That Argeios seized
Victory in the bold-handed battle.

He reminds us of all the noble deeds
We have shown at the
Isthmus’ famous neck
After we left Euksantius,
The sacred island,
With seventy prizes

The native Muse
Calls out the pipes’ sweet echo
As she uses epinicians to praise
Pantheus’ beloved son.”

ἄ[ϊξον, ὦ] σεμνοδότειρα Φήμα,
ἐς Κ[έον ἱ]εράν, χαριτώνυμ[ον]
φέρουσ᾿ ἀγγελίαν,
ὅτι μ[ά]χας θρασύχειρ<ος> Ἀργεῖο[ς

ἄ]ρατο νίκαν,
καλῶν δ᾿ ἀνέμνασεν, ὅσ᾿ ἐν κλ[εν]νῶι
αὐχένι Ἰσθμοῦ ζαθέαν
λιπόντες Εὐξαντίδα νᾶσον
ἐπεδείξαμεν ἑβδομήκοντα
[σὺ]ν στεφάνοισιν.
καλεῖ δὲ Μοῦσ᾿ αὐθιγενής
γλυκεῖαν αὐλῶν καναχάν,
γεραίρουσ᾿ ἐπινικίοις
Πανθείδα φίλον υἱόν.

Painting in the style of a frieze. A musician plays a lyre on the left and two women lean together listening on the right

Albert Joseph Moore, “A Musician”

The Human Nature of Desire

Bacchylides, 1.159-175

“I claim and I will claim that
The greatest glory is virtue.

Wealth attends worthless people too
And longs to inflate any man’s thoughts.

But someone who does well by the gods
Lightens their heart with nobler hope.
Sure, they may be mortal but
If they have health and can live
On their own possessions,
They rival the most prominent.

Joy comes to any human life
that’s free of diseases and overwhelming poverty.

The desire of the rich for big things
And the poor for smaller things is
The same but there’s nothing sweet
In having access to everything.

Humans are always trying to catch
The things that escape them.”

φαμὶ καὶ φάσω μέγιστον
κῦδος ἔχειν ἀρετάν· πλοῦ-
τος δὲ καὶ δειλοῖσιν ἀνθρώπων ὁμιλεῖ,
ἐθέλει δ᾿ αὔξειν φρένας ἀνδρός·
ὁ δ᾿ εὖ ἔρδων θεούς
ἐλπίδι κυδροτέραι
σαίνει κέαρ. εἰ δ᾿ ὑγιείας
θνατὸς ἐὼν ἔλαχεν.
ζώειν τ᾿ ἀπ᾿ οἰκείων ἔχει,
πρώτοις ἐρίζει· παντί τοι
τέρψις ἀνθρώπων βίωι
ἕπεται νόσφιν γε νόσων
πενίας τ᾿ ἀμαχάνου.
ἶσον ὅ τ᾿ ἀφνεὸς ἱμείρει
μεγάλων ὅ τε μείων
παυροτέρων· τὸ δὲ πάντων
εὐμαρεῖν οὐδὲν γλυκύ
θνατοῖσιν, ἀλλ᾿ αἰεὶ τὰ φεύγοντα
δίζηνται κιχεῖν.

Black and white still photograph of a scene from a movie: a woman holds a child in a hospital bed
Still from the American drama film Wealth (1921) with Ethel Clayton, on page 57 of the September 1921 Photoplay. from Wikimedia Commons

Boasts, Denials, and Unattainable Desire

Pindar, Nemean 11.29-31; 43-47

“But empty-headed boasts toss some mortals
From good ends ,while a heart that is overly cautious
Holds others back by the hand, making them deny their own strength,
And keeping them from their natural wins.”

ἀλλὰ βροτῶν τὸν μὲν κενεόφρονες αὖχαι
ἐξ ἀγαθῶν ἔβαλον· τὸν δ᾿ αὖ καταμεμφθέντ᾿ ἄγαν
ἰσχὺν οἰκείων παρέσφαλεν καλῶν
χειρὸς ἕλκων ὀπίσσω θυμὸς ἄτολμος ἐών.

“Yet anything from Zeus has no clear sign for mortals.
Nevertheless, we still make a start on massive projects
Because we desire many accomplishments.

Our limbs are devoted to shameless hope,
while rivers of forethought flow far away.
We need to hunt for some limit to profits,
Obsession with unattainable desires is too sharp.”

τὸ δ᾿ ἐκ Διὸς ἀνθρώποις σαφὲς οὐχ ἕπεται
τέκμαρ· ἀλλ᾿ ἔμπαν μεγαλανορίαις ἐμβαίνομεν,
ἔργα τε πολλὰ μενοινῶντες· δέδεται γὰρ ἀναιδεῖ
ἐλπίδι γυῖα· προμαθείας δ᾿ ἀπόκεινται ῥοαί.
κερδέων δὲ χρὴ μέτρον θηρευέμεν·
ἀπροσίκτων δ᾿ ἐρώτων ὀξύτεραι μανίαι.

Color photo of a frieze. a Long painting of impressionistic images: mostly figures turned away from the viewer in a few clusters
Edvaed Munch, “Desire” 1907-7. Munch Museum. from Wikimedia Commons