A friend of mine has a refrigerator full of imported beer, a loving wife and a good job. Naturally, one feels inclined to call him happy. For that matter, many would call him happy even if he didn’t have the wife and job. Some would go ever further and suggest that having a wife and job actually detract from the happiness. But does such a man deserve the title: happy?
Herodotus reports that Croesus, a king so rich that he has become a byword for wealth, asked the Athenian statesman Solon whom he considered to be the happiest of all men. And when Solon named virtuous (and deceased) private citizens above Croesus, Croesus did not was none too pleased. But Solon explained himself.
If a man lives 70 years, how absurd would it be to call a man happy based on his condition on any one of those 26,000 days? Sure, a man can be fortunate on any given day, or any given week, or any decade. But nobody can really judge a man’s life until he has lived it all. As Solon said, you may think that a man is happy, but “for to many God shows but a glimpse of happiness and then plucks them up by the roots and overturns them.”
Beer of the Week: Gambrinus Premium – If Croesus is the king of wealth, Gambrinus is the king of beer. It is not totally clear that he was a real person, but he is credited with inventing modern beer. He has lent his name to beers around the world, including one of the Czech Republic’s most popular beers. It pours a beautiful dark gold with a white, fluffy head. The smell is malty with a delicious sour hint. The flavor matches the smell, malty with very little hops present in the finish. Overall, a very enjoyable beer of which it would be way too easy to drink way too much.
Reading of the Week: Histories by Herodotus, Book I, Paragraphs 30 & 32 – Chapter 31, which I have omitted for the sake of keeping the reading under one beer in length is the tale of two brothers whose filial piety earned them “the highest honor to which morals can attain.” Namely, death.
Question of the Week: Since all we can see are the externals, how realistic is it for someone to ever judge the happiness of another?
From King of his Castle
Histories by Herodotus, Book I, Paragraphs 30 & 32
So Solon, having left his native country for this reason and for the sake of seeing various lands, came to Amasis in Egypt, and also to Crœsus at Sardis. Having there arrived he was entertained as a guest by Crœsus in the king’s palace; and afterwards, on the third or fourth day, at the bidding of Crœsus his servants led Solon round to see his treasuries; and they showed him all things, how great and magnificent they were: and after he had looked upon them all and examined them as he had occasion, Crœsus asked him as follows: “Athenian guest, much report of thee has come to us, both in regard to thy wisdom and thy wanderings, how that in thy search for wisdom thou hast traversed many lands to see them; now therefore a desire has come upon me to ask thee whether thou hast seen any whom thou deemest to be of all men the most happy.” This he asked supposing that he himself was the happiest of men; but Solon, using no flattery but the truth only, said: “Yes, O king, Tellos the Athenian.” And Crœsus, marvelling at that which he said, asked him earnestly: “In what respect dost thou judge Tellos to be the most happy?” And he said: “Tellos, in the first place, living while his native State was prosperous, had sons fair and good and saw from all of them children begotten and living to grow up; and secondly he had what with us is accounted wealth, and after his life a most glorious end: for when a battle was fought by the Athenians at Eleusis against the neighbouring people, he brought up supports and routed the foe and there died by a most fair death; and the Athenians buried him publicly where he fell, and honoured him greatly.”
Crœsus was moved to anger and said: “Athenian guest, hast thou then so cast aside our prosperous state as worth nothing, that thou dost prefer to us even men of private station?” And he said: “Crœsus, thou art inquiring about human fortunes of one who well knows that the Deity is altogether envious and apt to disturb our lot. For in the course of long time a man may see many things which he would not desire to see, and suffer also many things which he would not desire to suffer. The limit of life for a man I lay down at seventy years: and these seventy years give twenty-five thousand and two hundred days, not reckoning for any intercalated month. Then if every other one of these years shall be made longer by one month, that the seasons may be caused to come round at the due time of the year, the intercalated months will be in number five-and-thirty besides the seventy years; and of these months the days will be one thousand and fifty. Of all these days, being in number twenty-six thousand two hundred and fifty, which go to the seventy years, one day produces nothing at all which resembles what another brings with it. Thus then, O Crœsus, man is altogether a creature of accident. As for thee, I perceive that thou art both great in wealth and king of many men, but that of which thou didst ask me I cannot call thee yet, until I learn that thou hast brought thy life to a fair ending: for the very rich man is not at all to be accounted more happy than he who has but his subsistence from day to day, unless also the fortune go with him of ending his life well in possession of all things fair. For many very wealthy men are not happy, while many who have but a moderate living are fortunate; and in truth the very rich man who is not happy has two advantages only as compared with the poor man who is fortunate, whereas this latter has many as compared with the rich man who is not happy. The rich man is able better to fulfil his desire, and also to endure a great calamity if it fall upon him; whereas the other has advantage over him in these things which follow:–he is not indeed able equally with the rich man to endure a calamity or to fulfil his desire, but these his good fortune keeps away from him, while he is sound of limb, free from disease, untouched by suffering, the father of fair children and himself of comely form; and if in addition to this he shall end his life well, he is worthy to be called that which thou seekest, namely a happy man; but before he comes to his end it is well to hold back and not to call him yet happy but only fortunate. Now to possess all these things together is impossible for one who is mere man, just as no single land suffices to supply all tings for itself, but one thing it has and another it lacks, and the land that has the greatest number of things is the best: so also in the case of a man, no single person is complete in himself, for one thing he has and another he lacks; but whosoever of men continues to the end in possession of the greatest number of these things and then has a gracious ending of his life, he is by me accounted worthy, O king, to receive this name. But we must of every thing examine the end and how it will turn out at the last, for to many God shows but a glimpse of happiness and then plucks them up by the roots and overturns them.”