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Herodotus, The Histories (ed. A. D. Godley) 44 0 Browse Search
Xenophon, Cyropaedia (ed. Walter Miller) 20 0 Browse Search
Pausanias, Description of Greece 14 0 Browse Search
Xenophon, Anabasis (ed. Carleton L. Brownson) 10 0 Browse Search
P. Ovidius Naso, Metamorphoses (ed. Brookes More) 10 0 Browse Search
John Conington, Commentary on Vergil's Aeneid, Volume 2 8 0 Browse Search
Diodorus Siculus, Library 6 0 Browse Search
Isocrates, Speeches (ed. George Norlin) 6 0 Browse Search
Andocides, Speeches 4 0 Browse Search
Richard Hakluyt, The Principal Navigations, Voyages, Traffiques, and Discoveries of the English Nation 4 0 Browse Search
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Browsing named entities in Aristotle, Nicomachean Ethics (ed. H. Rackham). You can also browse the collection for Lydia (Turkey) or search for Lydia (Turkey) in all documents.

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Aristotle, Nicomachean Ethics (ed. H. Rackham), Book 1, chapter 10 (search)
Are we then to count no other human being happy either, as long as he is alive? Must we obey Solon's warning,See Hdt. 1.30-33. Solon visited Croesus, king of Lydia, and was shown all his treasures, but refused to call him the happiest of mankind until he should have heard that he had ended his life without misfortune; he bade him ‘mark the end of every matter, how it should turn out.’ and ‘look to the end’? And if we are indeed to lay down this rule, can a man really be happy after he is dead? Surely that is an extremely strange notion, especially for us who define happiness as a form of activity! While if on the other hand we refuse to speak of a dead man as happy, and Solon's words do not mean this, but that only when a man is dead can one safely call him blessed as being now beyond the reach of evil and misfortune, this also admits of some dispute; for it is believed that some evil and also some good can befall the de