On Knowledge, Wealth and Fortune

Bacchylides Epinicia, fr. 10.38-53

“Human knowledge has countless forms—
whether learned in some prophetic art
or allotted the Graces’ honor,
the wise man certainly flourishes with golden hope.

Another man aims his dabbled bow at boys.
Others fortify their hearts in the field
Or with herds of cattle.
But the future bears ends that make the path of fortune
unmeasurable.

This thing is best: to be a noble man
envied by many men.

I know something about wealth’s great power:
It makes even the most useless man useful.

But why do I pilot my great tongue so
and drive off the road?
When the moment of victory is appointed for mortals,
only then the wise man must…[ ]
With flutes [pay back the favor of the gods]
And mingle [among those who may envy]

… Μυρίαι δ’ ἀνδρῶν ἐπιστᾶμαι πέλονται·
ἦ γὰρ σ[ο]φὸς ἢ Χαρίτων τιμὰν λελογχὼς
ἐλπίδι χρυσέᾳ τέθαλεν
ἤ τινα θευπροπίαν ἰ-
δώς· ἕτερος δ’ ἐπὶ παισὶ
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, ἐσθλὸν
ἄνδρα πολλῶν ὑπ’ ἀνθρώπων πολυζήλωτον εἶμεν·
οἶδα καὶ πλούτου μεγάλαν δύνασιν,
ἃ καὶ τ[ὸ]ν ἀχρεῖον τί[θησ]ι
χρηστόν. Τί μακρὰν γ̣[λ]ῶ[σ]σαν ἰθύσας ἐλαύνω
ἐκτὸς ὁδοῦ; Πέφαται θνατοῖσι νίκας
[ὕστε]ρον εὐφροσύνα,
αὐλῶν []
μειγν[υ]

χρή τιν[]

The last few lines of this poem are completely fragmentary. In italics I put in something just to complete the sentence. I think that the reference to flutes probably indicates some ritual celebration, but I also wanted the end to repeat the note of warning about the mutability of fortune. Any other suggestions?

Judging the Days of the Week

Hesiod, Works and Days 822-828

“Some days bring great advantage to mortals on the earth,
But others are unpredictable, aimless, providing nothing.
One person praises one, another praises a different one,
But few know at all. One day’s a mother, another a stepmother.

Lucky and blessed is someone who knows all these things
And does all their work without angering the gods,
Judging all the bird signs and avoiding excesses.”

αἵδε μὲν ἡμέραι εἰσὶν ἐπιχθονίοις μέγ᾽ ὄνειαρ·
αἱ δ᾽ ἄλλαι μετάδουποι, ἀκήριοι, οὔ τι φέρουσαι,
ἄλλος δ᾽ ἀλλοίην αἰνεῖ, παῦροι δέ τ᾽ ἴσασιν·
ἄλλοτε μητρυιὴ πέλει ἡμέρη, ἄλλοτε μήτηρ
τάων. εὐδαίμων τε καὶ ὄλβιος, ὃς τάδε πάντα
εἰδὼς ἐργάζηται ἀναίτιος ἀθανάτοισιν,
ὄρνιθας κρίνων καὶ ὑπερβασίας ἀλεείνων.

Terracotta jug Period: Cypro-Archaic I Date: ca. 750–600 B.C. ...
Cypriot Vase, c. 750-600 BCE, MET

 

Diary of a Towson CCA Worker – The Roar

Sailing With Fortune to the Grave

Euripides, Trojan Women 102-105

“Sail following the stream, sail following fate,
Don’t set the prow of your life
Against the waves, sailing against fortune.”

πλεῖ κατὰ πορθμόν, πλεῖ κατὰ δαίμονα,
μηδὲ προσίστω πρῷραν βιότου
πρὸς κῦμα πλέουσα τύχαισιν.

510

“Don’t believe that anyone who is lucky is blessed
Before they’re dead.”

…τῶν δ᾽ εὐδαιμόνων
μηδένα νομίζετ᾽ εὐτυχεῖν, πρὶν ἂν θάνῃ.

1203-1206

“Any mortal is a fool who takes some pleasure
From imagining their good luck is safe: in its turns
Fortune’s like a crazed person leaping this way one day
And then another, no one ever keeps the same good luck.”

θνητῶν δὲ μῶρος ὅστις εὖ πράσσειν δοκῶν
βέβαια χαίρει: τοῖς τρόποις γὰρ αἱ τύχαι,
ἔμπληκτος ὡς ἄνθρωπος, ἄλλοτ᾽ ἄλλοσε
πηδῶσι, κοὐδεὶς αὐτὸς εὐτυχεῖ ποτε.

1247-1250

“I imagine it makes no difference to the dead
If they receive some rich funeral.
This is the source of silly pride for the living.”

δοκῶ δὲ τοῖς θανοῦσι διαφέρειν βραχύ,
εἰ πλουσίων τις τεύξεται κτερισμάτων:
κενὸν δὲ γαύρωμ᾽ ἐστὶ τῶν ζώντων τόδε.

Hecuba Kills Polymestor, by Giuseppe Maria Crespi

May You Count Yourself Lucky, Today

Sophocles, Trachinae 1-3

“People have an ancient famous proverb:
That you should not judge any mortal lives
You can’t see them as good or bad before someone dies

Λόγος μὲν ἔστ᾿ ἀρχαῖος ἀνθρώπων φανεὶς
ὡς οὐκ ἂν αἰῶν᾿ ἐκμάθοις βροτῶν, πρὶν ἂν
θάνῃ τις, οὔτ᾿ εἰ χρηστὸς οὔτ᾿ εἴ τῳ κακός·

Soph. Trach. 132-135

“For neither starry night
Nor the death spirits
Nor wealth remain for mortals,
But delight and loss disappear
And then each returns again.”

μένει γὰρ οὔτ᾿ αἰόλα
νὺξ βροτοῖσιν οὔτε κῆ-
ρες οὔτε πλοῦτος, ἀλλ᾿ ἄφαρ
βέβακε, τῷ δ᾿ ἐπέρχεται
χαίρειν τε καὶ στέρεσθαι.

Trachiniae 943-947

“whoever counts more than
Two days ahead in their life,
Is foolish. When it comes to living well
There’s no tomorrow before the present day is done.”

…ὥστ᾿ εἴ τις δύο
ἢ κἀπὶ πλείους ἡμέρας λογίζεται,
μάταιός ἐστιν· οὐ γὰρ ἔσθ᾿ ἥ γ᾿ αὔριον
πρὶν εὖ πάθῃ τις τὴν παροῦσαν ἡμέραν.

1270-1274

“No one can see what the future will be,
And our present is our pity
But their shame,
And hardest of all people
On the one who endures this ruin.”

τὰ μὲν οὖν μέλλοντ᾿ οὐδεὶς ἐφορᾷ,
τὰ δὲ νῦν ἑστῶτ᾿ οἰκτρὰ μὲν ἡμῖν,
αἰσχρὰ δ᾿ ἐκείνοις,
χαλεπώτατα δ᾿ οὖν ἀνδρῶν πάντων
τῷ τήνδ᾿ ἄτην ὑπέχοντι.

 

Herodotus, Histories 1.32

“I cannot answer what you ask me until I hear that you have ended your life well. Someone who is really rich is no more blessed than someone who has enough for just a day unless chance finds them keeping all the fine things and dying well. For many super wealthy people turnout unlucky and many of modest means fare well. The person who is really wealthy but unlucky is ahead of the merely lucky person in two ways but the lucky person has many advantages over the unlucky.

A wealthy person has the resources to do what they want and to hold out when disaster strikes. But a lucky person does not get disabled, sick, avoids suffering, has good children, and keeps looking good. If that person dies well in addition to these other things, well that’s the kind of person you’re looking for. Then someone is worthy of being called blessed.

But don’t call anyone blessed before they’re dead. Just lucky.”

ἐκεῖνο δὲ τὸ εἴρεό με, οὔκω σε ἐγὼ λέγω, πρὶν τελευτήσαντα καλῶς τὸν αἰῶνα πύθωμαι. οὐ γάρ τι ὁ μέγα πλούσιος μᾶλλον τοῦ ἐπ᾿ ἡμέρην ἔχοντος ὀλβιώτερος ἐστί, εἰ μή οἱ τύχη ἐπίσποιτο πάντα καλὰ ἔχοντα εὖ τελευτῆσαι τὸν βίον. πολλοὶ μὲν γὰρ ζάπλουτοι ἀνθρώπων ἀνόλβιοι εἰσί, πολλοὶ δὲ μετρίως ἔχοντες βίου εὐτυχέες. ὁ μὲν δὴ μέγα πλούσιος ἀνόλβιος δὲ δυοῖσι προέχει τοῦ εὐτυχέος μοῦνον, οὗτος δὲ τοῦ πλουσίου καὶ ἀνόλβου πολλοῖσι· ὃ μὲν ἐπιθυμίην ἐκτελέσαι καὶ ἄτην μεγάλην προσπεσοῦσαν ἐνεῖκαι δυνατώτερος, ὃ δὲ τοῖσιδε προέχει ἐκείνου· ἄτην μὲν καὶ ἐπιθυμίην οὐκ ὁμοίως δυνατὸς ἐκείνῳ ἐνεῖκαι, ταῦτα δὲ ἡ εὐτυχίη οἱ ἀπερύκει, ἄπηρος δὲ ἐστί, ἄνουσος, ἀπαθὴς κακῶν, εὔπαις, εὐειδής. εἰ δὲ πρὸς τούτοισι ἔτι τελευτήσει τὸν βίον εὖ, οὗτος ἐκεῖνος τὸν σὺ ζητέεις, ὁ ὄλβιος κεκλῆσθαι ἄξιος ἐστί· πρὶν δ᾿ ἂν τελευτήσῃ, ἐπισχεῖν, μηδὲ καλέειν κω ὄλβιον ἀλλ᾿ εὐτυχέα.

File:Solon before Croesus by Nicolaes Knüpfer, Getty Center.JPG
Solon before Croesus by Nicolaes Knüpfer

Untroubled as Day Passes to Night?

Euripides, Herakles Mainomenos 502-507

“I guess it is necessary that we die.
Old men—the matters of life are brief,
So complete this course as sweetly as you can,
Going untroubled as the days pass to night.

Time has no idea how to keep hope alive;
No, it hurries on for itself and flits away.

Just look at me: I was once something special to look at,
Famous for my deeds, but luck stole me away
In a single day, just like a feather on the wind.”

θανεῖν γάρ, ὡς ἔοικ’, ἀναγκαίως ἔχει.
ἀλλ’, ὦ γέροντες, σμικρὰ μὲν τὰ τοῦ βίου,
τοῦτον δ’ ὅπως ἥδιστα διαπεράσατε
ἐξ ἡμέρας ἐς νύκτα μὴ λυπούμενοι.
ὡς ἐλπίδας μὲν ὁ χρόνος οὐκ ἐπίσταται
σώιζειν, τὸ δ’ αὑτοῦ σπουδάσας διέπτατο.
ὁρᾶτ’ ἔμ’ ὅσπερ ἦ περίβλεπτος βροτοῖς
ὀνομαστὰ πράσσων, καί μ’ ἀφείλεθ’ ἡ τύχη
ὥσπερ πτερὸν πρὸς αἰθέρ’ ἡμέραι μιᾶι.

Hercules and the Hesperides, by G. A. Pellegrini

Lucky By Nature

Aristotle, Eudemian Ethics 1247b

“If certain people are good natured—just as some musical people who do not know how to sing yet are still born for it—and without any logical training are inclined towards basic nature and desire what is right in the time and way that is right, such people will find success even if they are really irrational fools just as some people may sing well even though they don’t know how to teach it. People who are generally successful without thinking about it are lucky like this. Based on this, we can say they are lucky by nature.”

εἰ δή τινές εἰσιν εὐφυεῖς (ὥσπερ οἱ ᾠδικοὶ οὐκ ἐπιστάμενοι ᾄδειν οὕτως εὖ πεφύκασι) καὶ ἄνευ λόγου ὁρμῶσιν ᾗ ἡ φύσις πέφυκε καὶ ἐπιθυμοῦσι καὶ τούτου καὶ τότε καὶ οὕτως ὡς δεῖ καὶ οὗ δεῖ καὶ ὅτε, οὗτοι κατορθώσουσι κἂν τύχωσιν ἄφρονες ὄντες καὶ ἄλογοι, ὥσπερ καὶ εὖ ᾄσονται οὐ διδασκαλικοὶ ὄντες. οἱ δέ γε τοιοῦτοι εὐτυχεῖς, ὅσοι ἄνευ λόγου κατορθοῦσιν ὡς ἐπὶ τὸ πολύ. φύσει ἄρα οἱ εὐτυχεῖς εἶεν ἄν.

E123869
A juggler in a gradual, Harley MS 4951, f. 298v (from this blog)

Fortunate Is the One Who Is Happy Today

Euripides Bacchae, Fourth Chorus (862-912)

“Will I ever lift my white foot
As I dance along
In the all night chorus—
Shaking my head at the dewy sky
Like the fawn who plays
In a meadow’s pale pleasures
When she has fled the frightful hunt
Beyond the well-woven nets of the guard—
With a holler, the hunter
Recalls the rush of his hounds
And she leaps
With the swift-raced lust of the winds
Across the riverbounded plain,
Taking pleasure in the places free
Of mortals and in the tender shoots
Of the shadow grove?

What’s cleverness for? Is there any nobler prize
Mortals can receive from the gods
Than to hold your hand over the heads
Of your enemies?
Whatever is noble is always dear.

Scarcely, but still surely,
The divine moves its strength
It brings mortals low
When they honor foolishness
And do not worship the gods
Because of some insane belief
They skillfully hide
The long step of time
As they hunt down the irreverent.
For it is never right
To think or practice stronger
Than the laws.
For it is a light price
To believe that these have strength—
Whatever the divine force truly is
And whatever has been customary for so long,
This will always be, by nature.

What’s cleverness for? Is there any nobler prize
Mortals can receive from the gods
Than to hold your hand over the heads
Of your enemies?
Whatever is noble is always dear.

Fortunate is the one who flees
The swell of the sea and returns to harbor.
Fortunate is the one who survives through troubles
One is greater than another in different things,
He surpasses in fortune and power—
But in numberless hearts still
Are numberless hopes: some result
In good fortune, but other mortal dreams
Just disappear.

Whoever has a happy life to-day,
I consider fortunate.

Χο. ἆρ’ ἐν παννυχίοις χοροῖς
θήσω ποτὲ λευκὸν
πόδ’ ἀναβακχεύουσα, δέραν
αἰθέρ’ ἐς δροσερὸν ῥίπτουσ’,
ὡς νεβρὸς χλοεραῖς ἐμπαί-
ζουσα λείμακος ἡδοναῖς,
ἁνίκ’ ἂν φοβερὰν φύγηι
θήραν ἔξω φυλακᾶς
εὐπλέκτων ὑπὲρ ἀρκύων,
θωύσσων δὲ κυναγέτας
συντείνηι δράμημα κυνῶν,
μόχθοις δ’ ὠκυδρόμοις ἀελ-
λὰς θρώισκηι πεδίον
παραποτάμιον, ἡδομένα
βροτῶν ἐρημίαις σκιαρο-
κόμοιό τ’ ἔρνεσιν ὕλας;
†τί τὸ σοφόν, ἢ τί τὸ κάλλιον†
παρὰ θεῶν γέρας ἐν βροτοῖς
ἢ χεῖρ’ ὑπὲρ κορυφᾶς
τῶν ἐχθρῶν κρείσσω κατέχειν;
ὅτι καλὸν φίλον αἰεί.
ὁρμᾶται μόλις, ἀλλ’ ὅμως
πιστόν <τι> τὸ θεῖον
σθένος· ἀπευθύνει δὲ βροτῶν
τούς τ’ ἀγνωμοσύναν τιμῶν-
τας καὶ μὴ τὰ θεῶν αὔξον-
τας σὺν μαινομέναι δόξαι.
κρυπτεύουσι δὲ ποικίλως
δαρὸν χρόνου πόδα καὶ
θηρῶσιν τὸν ἄσεπτον· οὐ
γὰρ κρεῖσσόν ποτε τῶν νόμων
γιγνώσκειν χρὴ καὶ μελετᾶν.
κούφα γὰρ δαπάνα νομί-
ζειν ἰσχὺν τόδ’ ἔχειν,
ὅτι ποτ’ ἄρα τὸ δαιμόνιον,
τό τ’ ἐν χρόνωι μακρῶι νόμιμον
ἀεὶ φύσει τε πεφυκός.
†τί τὸ σοφόν, ἢ τί τὸ κάλλιον†
παρὰ θεῶν γέρας ἐν βροτοῖς
ἢ χεῖρ’ ὑπὲρ κορυφᾶς
τῶν ἐχθρῶν κρείσσω κατέχειν;
ὅτι καλὸν φίλον αἰεί.
εὐδαίμων μὲν ὃς ἐκ θαλάσσας
ἔφυγε χεῖμα, λιμένα δ’ ἔκιχεν·
εὐδαίμων δ’ ὃς ὕπερθε μόχθων
ἐγένεθ’· ἕτερα δ’ ἕτερος ἕτερον
ὄλβωι καὶ δυνάμει παρῆλθεν.
μυρίαι δ’ ἔτι μυρίοις
εἰσὶν ἐλπίδες· αἱ μὲν
τελευτῶσιν ἐν ὄλβωι
βροτοῖς, αἱ δ’ ἀπέβασαν·
τὸ δὲ κατ’ ἦμαρ ὅτωι βίοτος
εὐδαίμων, μακαρίζω.

Image result for ancient greek good fortune
Cornucopia

Blessed Weddings and Cursed Children: Pindar on Peleus and Cadmus

Pindar, Pythian 3.86–115

“Neither Aiakos’s son Peleus
Nor godlike Kadmos had a secure life
For of all mortals they are said to have
Have received the highest blessing of mortals
Since they listened to the Muses with golden-headbands
Singing on the mountain and in seven-gated Thebes
When one married ox-eyed Harmonia
And the other married Thetis, the famous child of wise-counseled Nereus.
The gods feasted with both of them
And they say the kingly sons of Kronos
On golden seats, and accepted from theme
Bride-gifts. Thanks to Zeus,
They made their hearts straight again
From their previous suffering.

In time, however, [Kadmos’] three daughters
Stripped him of his share of joy
with piercing pains—
even though father Zeus went to the desirable bed
of white-armed Thuonê.

And Peleus’s child, the only one immortal Thetis
Bore in Phthia, raised the mourning cry
From the Danaans as he was burned
On the pyre, after he lost his life
To war’s arrows.

If any mortal keeps
The road of truth in mind
He must suffer and obtain well
From the gods. But from the high winds
Different breaths blow different ways.

Human happiness does not last long
safe, when it turns after bringing great abundance.
I will be small in small times and then great
In great ones. I will work out the fate
That comes to me always in my thoughts, ministering to it with my own devices.
But if god were to grant me great wealth,
I have hope that I would find the highest fame afterwards.
Nestor and Lycian Sarpedon, we know from the stories of men
From honeyed words which skilled artisans
Fit together. Virtue grows eternal through famous songs.
But few find this easy to do.”

…. αἰὼν δ’ ἀσφαλής
οὐκ ἔγεντ’ οὔτ’ Αἰακίδᾳ παρὰ Πηλεῖ
οὔτε παρ’ ἀντιθέῳ Κάδμῳ· λέγονται γε μὰν βροτῶν
ὄλβον ὑπέρτατον οἳ σχεῖν, οἵτε καὶ χρυσαμπύκων
μελπομενᾶν ἐν ὄρει Μοισᾶν καὶ ἐν ἑπταπύλοις
ἄϊον Θήβαις, ὁπόθ’ ῾Αρμονίαν γᾶμεν βοῶπιν,
ὁ δὲ Νηρέος εὐβούλου Θέτιν παῖδα κλυτάν,
Ε′ καὶ θεοὶ δαίσαντο παρ’ ἀμφοτέροις,
καὶ Κρόνου παῖδας βασιλῆας ἴδον χρυ-
σέαις ἐν ἕδραις, ἕδνα τε
δέξαντο· Διὸς δὲ χάριν
ἐκ προτέρων μεταμειψάμενοι καμάτων
ἔστασαν ὀρθὰν καρδίαν. ἐν δ’ αὖτε χρόνῳ
τὸν μὲν ὀξείαισι θύγατρες ἐρήμωσαν πάθαις
εὐφροσύνας μέρος αἱ
τρεῖς· ἀτὰρ λευκωλένῳ γε Ζεὺς πατήρ
ἤλυθεν ἐς λέχος ἱμερτὸν Θυώνᾳ.
τοῦ δὲ παῖς, ὅνπερ μόνον ἀθανάτα
τίκτεν ἐν Φθίᾳ Θέτις, ἐν πολέμῳ τό-
ξοις ἀπὸ ψυχὰν λιπών
ὦρσεν πυρὶ καιόμενος
ἐκ Δαναῶν γόον. εἰ δὲ νόῳ τις ἔχει
θνατῶν ἀλαθείας ὁδόν, χρὴ πρὸς μακάρων
τυγχάνοντ’ εὖ πασχέμεν. ἄλλοτε δ’ ἀλλοῖαι πνοαί
ὑψιπετᾶν ἀνέμων.
ὄλβος δ’ οὐκ ἐς μακρὸν ἀνδρῶν ἔρχεται
σάος, πολὺς εὖτ’ ἂν ἐπιβρίσαις ἕπηται.
σμικρὸς ἐν σμικροῖς, μέγας ἐν μεγάλοις
ἔσσομαι, τὸν δ’ ἀμφέποντ’ αἰεὶ φρασίν
δαίμον’ ἀσκήσω κατ’ ἐμὰν θεραπεύων μαχανάν.
εἰ δέ μοι πλοῦτον θεὸς ἁβρὸν ὀρέξαι,
ἐλπίδ’ ἔχω κλέος εὑρέσθαι κεν ὑψηλὸν πρόσω.
Νέστορα καὶ Λύκιον Σαρπηδόν’, ἀνθρώπων φάτις,
ἐξ ἐπέων κελαδεννῶν, τέκτονες οἷα σοφοί
ἅρμοσαν, γινώσκομεν· ἁ δ’ ἀρετὰ κλειναῖς ἀοιδαῖς
χρονία τελέθει· παύροις δὲ πράξασθ’ εὐμαρές.

 

Manic Monday: Euripidean Fragments on Fortune, Suffering and Intelligence

Euripides, fr. 102 (Alcmene)

“We are all wiser at weighing our neighbor’s bad luck than our own.”

σοφώτεροι γὰρ συμφορὰς τὰς τῶν πέλας
πάντες διαθρεῖν ἢ τύχας τὰς οἴκοθεν.

Euripides fragment

Euripides,fr. 205 (Antiope)

 

“I know that I suffer and this is no small pain:
Not to know, now that brings some pleasure to
The troubled—ignorance is an advantage amid grief.”

φρονῶ δ’ ὃ πάσχω, καὶ τόδ’ οὐ σμικρὸν κακόν·
τὸ μὴ εἰδέναι γὰρ ἡδονὴν ἔχει τινὰ
νοσοῦντα, κέρδος δ’ ἐν κακοῖς ἀγνωσία.

 

Euripides, fr. 290 (Bellerophon)

“I always fear less a dull man who is naturally strong
Than someone who is weak and clever.”

ἀεὶ γὰρ ἄνδρα σκαιὸν ἰσχυρὸν φύσει
ἧσσον δέδοικα τἀσθενοῦς τε καὶ σοφοῦ.

Bacchylides Epinicia, fr. 10.38-53: On Knowledge, Wealth and Fortune

“The knowledge of man has countless forms—
whether learned in some prophetic art
or allotted the Graces’ honor,
the wise man certainly flourishes with golden hope.
Another man aims his dabbled bow at boys.
Others fortify their hearts in the field
Or with herds of cattle.
But the future bears ends that make the path of fortune
unmeasurable.
This thing is best: to be a noble man
envied by many men.
I know something about wealth’s great power:
It makes even the most useless man useful.
But why do I pilot my great tongue so
and drive off the road?
When the moment of victory is appointed for mortals,
only then the wise man must…[ ]
With flutes [pay back the favor of the gods]
And mingle [among those who may envy]

… Μυρίαι δ’ ἀνδρῶν ἐπιστᾶμαι πέλονται·
ἦ γὰρ σ[ο]φὸς ἢ Χαρίτων τιμὰν λελογχὼς
ἐλπίδι χρυσέᾳ τέθαλεν
ἤ τινα θευπροπίαν ἰ-
δώς· ἕτερος δ’ ἐπὶ παισὶ
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, ἐσθλὸν
ἄνδρα πολλῶν ὑπ’ ἀνθρώπων πολυζήλωτον εἶμεν·
οἶδα καὶ πλούτου μεγάλαν δύνασιν,
ἃ καὶ τ[ὸ]ν ἀχρεῖον τί[θησ]ι
χρηστόν. Τί μακρὰν γ̣[λ]ῶ[σ]σαν ἰθύσας ἐλαύνω
ἐκτὸς ὁδοῦ; Πέφαται θνατοῖσι νίκας
[ὕστε]ρον εὐφροσύνα,
αὐλῶν []
μειγν[υ]

χρή τιν[]

The last few lines of this poem are completely fragmentary. In italics I put in something just to complete the sentence. I think that the reference to flutes probably indicates some ritual celebration, but I also wanted the end to repeat the note of warning about the mutability of fortune. Any other suggestions?