οἵ τε μελισσάων κάματον τρύχουσιν ἀεργοὶ ἔσθοντες

οὗτος μὲν πανάριστος, ὃς αὐτὸς πάντα νοήσῃ
φρασσάμενος, τά κ᾽ ἔπειτα καὶ ἐς τέλος ᾖσιν ἀμείνω:
ἐσθλὸς δ᾽ αὖ κἀκεῖνος, ὃς εὖ εἰπόντι πίθηται:
ὃς δέ κε μήτ᾽ αὐτὸς νοέῃ μήτ᾽ ἄλλου ἀκούων
ἐν θυμῷ βάλληται, ὃ δ᾽ αὖτ᾽ ἀχρήιος ἀνήρ.
ἀλλὰ σύ γ᾽ ἡμετέρης μεμνημένος αἰὲν ἐφετμῆς
ἐργάζευ, Πέρση, δῖον γένος, ὄφρα σε λιμὸς
ἐχθαίρῃ, φιλέῃ δέ σ᾽ ἐυστέφανος Δημήτηρ
αἰδοίη, βιότου δὲ τεὴν πιμπλῇσι καλιήν:
λιμὸς γάρ τοι πάμπαν ἀεργῷ σύμφορος ἀνδρί.
τῷ δὲ θεοὶ νεμεσῶσι καὶ ἀνέρες, ὅς κεν ἀεργὸς
ζώῃ, κηφήνεσσι κοθούροις εἴκελος ὀργήν,
οἵ τε μελισσάων κάματον τρύχουσιν ἀεργοὶ
ἔσθοντες: σοὶ δ᾽ ἔργα φίλ᾽ ἔστω μέτρια κοσμεῖν,
ὥς κέ τοι ὡραίου βιότου πλήθωσι καλιαί.
ἐξ ἔργων δ᾽ ἄνδρες πολύμηλοί τ᾽ ἀφνειοί τε:
καὶ ἐργαζόμενοι πολὺ φίλτεροι ἀθανάτοισιν.
ἔργον δ᾽ οὐδὲν ὄνειδος, ἀεργίη δέ τ᾽ ὄνειδος.
εἰ δέ κε ἐργάζῃ, τάχα σε ζηλώσει ἀεργὸς
πλουτεῦντα: πλούτῳ δ᾽ ἀρετὴ καὶ κῦδος ὀπηδεῖ.
δαίμονι δ᾽ οἷος ἔησθα, τὸ ἐργάζεσθαι ἄμεινον,
εἴ κεν ἀπ᾽ ἀλλοτρίων κτεάνων ἀεσίφρονα θυμὸν
εἰς ἔργον τρέψας μελετᾷς βίου, ὥς σε κελεύω.
αἰδὼς δ᾽ οὐκ ἀγαθὴ κεχρημένον ἄνδρα κομίζει,
αἰδώς, ἥ τ᾽ ἄνδρας μέγα σίνεται ἠδ᾽ ὀνίνησιν.
αἰδώς τοι πρὸς ἀνολβίῃ, θάρσος δὲ πρὸς ὄλβῳ.

(ll. 293-319) 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 labour 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. 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.

From Hesiod’s Works and Days (c. 7th century BC)

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