(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 (8).  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.

(ll. 320-341) Wealth should not be seized:  god-given wealth is much better; for if a man take great wealth violently and perforce, or if he steal it through his tongue, as often happens when gain deceives men’s sense and dishonour tramples down honour, the gods soon blot him out and make that man’s house low, and wealth attends him only for a little time.  Alike with him who does wrong to a suppliant or a guest, or who goes up to his brother’s bed and commits unnatural sin in lying with his wife, or who infatuately offends against fatherless children, or who abuses his old father at the cheerless threshold of old age and attacks him with harsh words, truly Zeus himself is angry, and at the last lays on him a heavy requittal for his evil doing.  But do you turn your foolish heart altogether away from these things, and, as far as you are able, sacrifice to the deathless gods purely and cleanly, and burn rich meats also, and at other times propitiate them with libations and incense, both when you go to bed and when the holy light has come back, that they may be gracious to you in heart and spirit, and so you may buy another’s holding and not another yours.

(ll. 342-351) Call your friend to a feast; but leave your enemy alone; and especially call him who lives near you:  for if any mischief happen in the place, neighbours come ungirt, but kinsmen stay to gird themselves (9).  A bad neighbour is as great a plague as a good one is a great blessing; he who enjoys a good neighbour has a precious possession.  Not even an ox would die but for a bad neighbour.  Take fair measure from your neighbour and pay him back fairly with the same measure, or better, if you can; so that if you are in need afterwards, you may find him sure.