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Διόπερ—‘This is the reason why,’ viz. because in their death they were εὐδαίμονες, or, as he says presently, εὐτυχεῖς. νῦν—belongs to τῶνδε=τῶν νῦν θαπτομένων, and inserted because since the γνώμη with which 43, 3 opened, Pericles had been generalising.

τοκέας—poetical, for γονέας. πάρεστε—contrast ἐπίστανται below: cf. c. 11, 1. It is clear that the Greek orators interchanged direct address and reflection more rapidly than we can do.

πολυτρόποις—of experiences as varied as those of Odysseus.

τὸ δ᾽ εὐτυχὲς—sc. ἐστίν; here follows a remarkable definition of εὐτυχία. Intr. p. xl. fol.

οἳ ἂν—cf. c. 62, 4.

τῆς εὐπρεπεστάτης—belongs both to τελευτῆς and λύπης. ‘This is good fortune, to have gained an honourable death, like theirs, or an honourable grief, like yours.’ With ὑμεῖς supply ὥσπερ. καὶ οἷς—the change from οἳ ἂν shows that Pericles is not now speaking generally, but referring to the fallen particularly, so that οἷς ... ξυνεμετρήθη=οἷς ἂν ὥσπερ τοῖσδε ξυμμετρηθῇ. ἐνευδαιμονῆσαι—=εὐδαιμονῆσαι ἐν αὐτῷ (i.e. τῷ βίῳ). Infin. of purpose. Intr. p. xli.

ἐνταλαιπωρῆσαι—‘whose life has been meted out to prosper in and to suffer in alike,’ i.e. ‘they may be deemed happy in whose life prosperity and adversity are equally balanced.’ A philosophical definition of human εὐτυχία, for which cf. Pindar, Pyth. 7, 20 φαντί γε μὰν οὕτω κεν ἀνδρὶ παρμονίμαν θάλλουσαν εὐδαιμονίαν τὰ καὶ τὰ φέρεσθαι: that man, says Pericles, is happy who has τὰ καὶ τὰ in equal proportions. (Alii alia, says Herw.: those who do not like this explanation will find others elsewhere. Sta. reads ἐντελευτῆσαι { εὐδαιμονία} ξυν.)

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