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Enter Clytaemestra Clytaemestra Get inside, you too, CassandraI have retained the ordinary form of the name in Greek and English.; since not unkindly has Zeus appointed you to share the holy water of a house where you may take your stand, with many another slave, at the altar of the god who guards its wealth. Get down from the car and do not be too proud;for even Alcmene's sonHeracles, because of his murder of Iphitus, was sold as a slave to Omphale, queen of Lydia., men say, once endured to be sold and eat the bread of slavery. But if such fortune should of necessity fall to the lot of any, there is good cause for thankfulness in having masters of ancient wealth; for they who, beyond their hope, have reaped a rich harvest of possessions,are cruel to their slaves in every way, even exceeding due measure. You have from us such usage as custom warrants. Chorus It is to you she has been speaking and clearly. Since you are in the toils of destiny, perhaps you will obey, if you are
Chorus And through the land of Asia she gallops, straight through sheep-pasturing Phrygia, and she passes the city of Teuthras among the Mysians,and the hollow vales of Lydia, across the mountains of the Cilicians and the Pamphylians, speeding over ever-flowing rivers and earth deep and rich, andthe land of Aphrodite that teems with wheat.
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
Bacchylides, Epinicians (ed. Diane Arnson Svarlien),
For Hieron of Syracuse
Olympia 468 B. C.
Having taken possession of these strongholds, he had a misadventure into which even an ordinary person, not to say a man calling himself a commander, could never have blundered. Although he held no position on the sea-coast, and had no means of supplying his troops with provisions, and although he had no food in the towns, he remained within the walls, instead of looting the towns and making off in pursuance of his intention to do mischief. But Artabazus, having been released by Autophradates, collected an army, and appeared on the scene; and he could draw supplies from the friendly countries of upper Phrygia, Lydia, and Paphlagonia, while for Charidemus nothing remained but to stand a siege.
Croesus was once building ships of war, we are told, with the intention of making a campaignc. 560-559 B.C. against the islands. And Bias, or Pittacus,Hdt. 1.27 says that the story was told of both men. who happened to be visiting Lydia at the time and was observing the building of the ships, was asked by the king whether he had heard of any news among the Greeks. And when he was given the reply that all the islanders were collecting horses and were planning a campaign against the Lydians, Croesus is said to have exclaimed, "Would that some one could persuade the islanders to fight against the Lydians on horseback!" For the Lydians are skilled horsemen and Croesus believed that they would come off victorious on land. Whereupon Pittacus, or Bias, answered him, "Well, you say that the Lydians, who live on the mainland, would be eager to catch islanders on the land; but do you not suppose that those who live on the islands have pr