The
Appendix
to Monro's "Homer's
Odyssey" xii-xxiv (pp.
Odyssey" xii-xxiv (pp.
Hesiod
Nat.
2708 (15th cent.
).
Editions of Hesiod:--
Demetrius Chalcondyles, Milan (? ) 1493 (? ) ("editio princeps",
containing, however, only the "Works and Days").
Aldus Manutius (Aldine edition), Venice, 1495 (complete works).
Juntine Editions, 1515 and 1540.
Trincavelli, Venice, 1537 (with scholia).
Of modern editions, the following may be noticed:--
Gaisford, Oxford, 1814-1820; Leipzig, 1823 (with scholia: in
Poett. Graec. Minn II).
Goettling, Gotha, 1831 (3rd edition. Leipzig, 1878).
Didot Edition, Paris, 1840.
Schomann, 1869.
Koechly and Kinkel, Leipzig, 1870.
Flach, Leipzig, 1874-8.
Rzach, Leipzig, 1902 (larger edition), 1913 (smaller edition).
On the Hesiodic poems generally the ordinary Histories of Greek
Literature may be consulted, but especially the "Hist. de la Litterature
Grecque" I pp. 459 ff. of MM. Croiset. The summary account in Prof.
Murray's "Anc. Gk. Lit. " is written with a strong sceptical bias. Very
valuable is the appendix to Mair's translation (Oxford, 1908) on "The
Farmer's Year in Hesiod". Recent work on the Hesiodic poems is reviewed
in full by Rzach in Bursian's "Jahresberichte" vols. 100 (1899) and 152
(1911).
For the "Fragments" of Hesiodic poems the work of Markscheffel, "Hesiodi
Fragmenta" (Leipzig, 1840), is most valuable: important also is Kinkel's
"Epicorum Graecorum Fragmenta" I (Leipzig, 1877) and the editions of
Rzach noticed above. For recently discovered papyrus fragments see
Wilamowitz, "Neue Bruchstucke d. Hesiod Katalog" (Sitzungsb. der k.
preuss. Akad. fur Wissenschaft, 1900, pp. 839-851). A list of papyri
belonging to lost Hesiodic works may here be added: all are the
"Catalogues".
1) Berlin Papyri 7497 [1201] (2nd cent. ). --Frag. 7.
2) Oxyrhynchus Papyri 421 (2nd cent. ). --Frag. 7.
3) "Petrie Papyri" iii 3. --Frag. 14.
4) "Papiri greci e latine", No. 130 (2nd-3rd cent. ). --Frag.
14.
5) Strassburg Papyri, 55 (2nd cent. ). --Frag. 58.
6) Berlin Papyri 9739 (2nd cent. ). --Frag. 58.
7) Berlin Papyri 10560 (3rd cent. ). --Frag. 58.
8) Berlin Papyri 9777 (4th cent. ). --Frag. 98.
9) "Papiri greci e latine", No. 131 (2nd-3rd cent. ). --Frag.
99.
10) Oxyrhynchus Papyri 1358-9.
The Homeric Hymns:--The text of the Homeric hymns is distinctly bad in
condition, a fact which may be attributed to the general neglect under
which they seem to have laboured at all periods previously to the
Revival of Learning. Very many defects have been corrected by the
various editions of the Hymns, but a considerable number still defy all
efforts; and especially an abnormal number of undoubted lacuna disfigure
the text. Unfortunately no papyrus fragment of the Hymns has yet
emerged, though one such fragment ("Berl. Klassikertexte" v. 1. pp. 7
ff. ) contains a paraphrase of a poem very closely parallel to the "Hymn
to Demeter".
The mediaeval MSS. [1202] are thus enumerated by Dr. T. W. Allen:--
A Paris, Bibl. Nat. 2763.
At Athos, Vatopedi 587.
B Paris, Bibl. Nat. 2765.
C Paris, Bibl. Nat. 2833.
{Gamma} Brussels, Bibl. Royale 11377-11380 (16th cent. ).
D Milan, Amrbos. B 98 sup.
E Modena, Estense iii E 11.
G Rome, Vatican, Regina 91 (16th cent. ).
H London, British Mus. Harley 1752.
J Modena, Estense, ii B 14.
K Florence, Laur. 31, 32.
L Florence, Laur. 32, 45.
L2 Florence, Laur. 70, 35.
L3 Florence, Laur. 32, 4.
M Leyden (the Moscow MS. ) 33 H (14th cent. ).
Mon. Munich, Royal Lib. 333 c.
N Leyden, 74 c.
O Milan, Ambros. C 10 inf.
P Rome, Vatican Pal. graec. 179.
{Pi} Paris, Bibl. Nat. Suppl. graec. 1095.
Q Milan, Ambros. S 31 sup.
R1 Florence, Bibl. Riccard. 53 K ii 13.
R2 Florence, Bibl. Riccard. 52 K ii 14.
S Rome, Vatican, Vaticani graec. 1880.
T Madrid, Public Library 24.
V Venice, Marc. 456.
The same scholar has traced all the MSS. back to a common parent from
which three main families are derived (M had a separate descent and is
not included in any family):--
x1 = E,T
x2 = L,{Pi},(and more remotely) At,D,S,H,J,K.
y = E,L,{Pi},T (marginal readings).
p = A,B,C,{Gamma},G,L2,L3,N,O,P,Q,R1,R2,V,Mon.
Editions of the Homeric Hymns, & c. :--
Demetrius Chalcondyles, Florence, 1488 (with the "Epigrams" and
the "Battle of the Frogs and Mice" in the "ed. pr. " of
Homer).
Aldine Edition, Venice, 1504.
Juntine Edition, 1537.
Stephanus, Paris, 1566 and 1588.
More modern editions or critical works of value are:
Martin (Variarum Lectionum libb. iv), Paris, 1605.
Barnes, Cambridge, 1711.
Ruhnken, Leyden, 1782 (Epist. Crit. and "Hymn to Demeter").
Ilgen, Halle, 1796 (with "Epigrams" and the "Battle of the Frogs
and Mice").
Matthiae, Leipzig, 1806 (with the "Battle of the Frogs and
Mice").
Hermann, Berling, 1806 (with "Epigrams").
Franke, Leipzig, 1828 (with "Epigrams" and the "Battle of the
Frogs and Mice").
Dindorff (Didot edition), Paris, 1837.
Baumeister ("Battle of the Frogs and Mice"), Gottingen, 1852.
Baumeister ("Hymns"), Leipzig, 1860.
Gemoll, Leipzig, 1886.
Goodwin, Oxford, 1893.
Ludwich ("Battle of the Frogs and Mice"), 1896.
Allen and Sikes, London, 1904.
Allen (Homeri Opera v), Oxford, 1912.
Of these editions that of Messrs Allen and Sikes is by far the best:
not only is the text purged of the load of conjectures for which the
frequent obscurities of the Hymns offer a special opening, but the
Introduction and the Notes throughout are of the highest value. For a
full discussion of the MSS. and textual problems, reference must be made
to this edition, as also to Dr. T. W. Allen's series of articles in the
"Journal of Hellenic Studies" vols. xv ff. Among translations those of
J. Edgar (Edinburgh), 1891) and of Andrew Lang (London, 1899) may be
mentioned.
The Epic Cycle:--
The fragments of the Epic Cycle, being drawn from a variety of authors,
no list of MSS. can be given. The following collections and editions may
be mentioned:--
Muller, Leipzig, 1829.
Dindorff (Didot edition of Homer), Paris, 1837-56.
Kinkel (Epicorum Graecorum Fragmenta i), Leipzig, 1877.
Allen (Homeri Opera v), Oxford, 1912.
The fullest discussion of the problems and fragments of the epic cycle
is F. G. Welcker's "der epische Cyclus" (Bonn, vol. i, 1835: vol. ii,
1849: vol. i, 2nd edition, 1865).
The Appendix to Monro's "Homer's
Odyssey" xii-xxiv (pp. 340 ff. ) deals with the Cyclic poets in relation
to Homer, and a clear and reasonable discussion of the subject is to be
found in Croiset's "Hist. de la Litterature Grecque", vol. i.
On Hesiod, the Hesiodic poems and the problems which these offer
see Rzach's most important article "Hesiodos" in Pauly-Wissowa,
"Real-Encyclopadie" xv (1912).
A discussion of the evidence for the date of Hesiod is to be found in
"Journ. Hell. Stud. " xxxv, 85 ff. (T. W. Allen).
Of translations of Hesiod the following may be noticed:--"The Georgicks
of Hesiod", by George Chapman, London, 1618; "The Works of Hesiod
translated from the Greek", by Thomas Coocke, London, 1728; "The Remains
of Hesiod translated from the Greek into English Verse", by Charles
Abraham Elton; "The Works of Hesiod, Callimachus, and Theognis", by the
Rev. J. Banks, M. A. ; "Hesiod", by Prof. James Mair, Oxford, 1908 [1203].
THE WORKS OF HESIOD
WORKS AND DAYS (832 lines)
(ll. 1-10) Muses of Pieria who give glory through song, come hither,
tell of Zeus your father and chant his praise. Through him mortal men
are famed or un-famed, sung or unsung alike, as great Zeus wills. For
easily he makes strong, and easily he brings the strong man low; easily
he humbles the proud and raises the obscure, and easily he straightens
the crooked and blasts the proud,--Zeus who thunders aloft and has his
dwelling most high.
Attend thou with eye and ear, and make judgements straight with
righteousness. And I, Perses, would tell of true things.
(ll. 11-24) So, after all, there was not one kind of Strife alone, but
all over the earth there are two. As for the one, a man would praise her
when he came to understand her; but the other is blameworthy: and they
are wholly different in nature. For one fosters evil war and battle,
being cruel: her no man loves; but perforce, through the will of the
deathless gods, men pay harsh Strife her honour due. But the other is
the elder daughter of dark Night, and the son of Cronos who sits above
and dwells in the aether, set her in the roots of the earth: and she is
far kinder to men. She stirs up even the shiftless to toil; for a man
grows eager to work when he considers his neighbour, a rich man who
hastens to plough and plant and put his house in good order; and
neighbour vies with his neighbour as he hurries after wealth. This
Strife is wholesome for men. And potter is angry with potter, and
craftsman with craftsman, and beggar is jealous of beggar, and minstrel
of minstrel.
(ll. 25-41) Perses, lay up these things in your heart, and do not let
that Strife who delights in mischief hold your heart back from work,
while you peep and peer and listen to the wrangles of the court-house.
Little concern has he with quarrels and courts who has not a year's
victuals laid up betimes, even that which the earth bears, Demeter's
grain. When you have got plenty of that, you can raise disputes and
strive to get another's goods. But you shall have no second chance to
deal so again: nay, let us settle our dispute here with true judgement
divided our inheritance, but you seized the greater share and carried it
off, greatly swelling the glory of our bribe-swallowing lords who love
to judge such a cause as this. Fools! They know not how much more the
half is than the whole, nor what great advantage there is in mallow and
asphodel [1301].
(ll. 42-53) For the gods keep hidden from men the means of life. Else
you would easily do work enough in a day to supply you for a full year
even without working; soon would you put away your rudder over the
smoke, and the fields worked by ox and sturdy mule would run to waste.
But Zeus in the anger of his heart hid it, because Prometheus the crafty
deceived him; therefore he planned sorrow and mischief against men. He
hid fire; but that the noble son of Iapetus stole again for men from
Zeus the counsellor in a hollow fennel-stalk, so that Zeus who delights
in thunder did not see it. But afterwards Zeus who gathers the clouds
said to him in anger:
(ll. 54-59) 'Son of Iapetus, surpassing all in cunning, you are glad
that you have outwitted me and stolen fire--a great plague to you
yourself and to men that shall be. But I will give men as the price for
fire an evil thing in which they may all be glad of heart while they
embrace their own destruction. '
(ll. 60-68) So said the father of men and gods, and laughed aloud. And
he bade famous Hephaestus make haste and mix earth with water and to put
in it the voice and strength of human kind, and fashion a sweet, lovely
maiden-shape, like to the immortal goddesses in face; and Athene to
teach her needlework and the weaving of the varied web; and golden
Aphrodite to shed grace upon her head and cruel longing and cares that
weary the limbs. And he charged Hermes the guide, the Slayer of Argus,
to put in her a shameless mind and a deceitful nature.
(ll. 69-82) So he ordered. And they obeyed the lord Zeus the son of
Cronos. Forthwith the famous Lame God moulded clay in the likeness of a
modest maid, as the son of Cronos purposed. And the goddess bright-eyed
Athene girded and clothed her, and the divine Graces and queenly
Persuasion put necklaces of gold upon her, and the rich-haired Hours
crowned her head with spring flowers. And Pallas Athene bedecked her
form with all manners of finery. Also the Guide, the Slayer of Argus,
contrived within her lies and crafty words and a deceitful nature at the
will of loud thundering Zeus, and the Herald of the gods put speech in
her. And he called this woman Pandora [1302], because all they who dwelt
on Olympus gave each a gift, a plague to men who eat bread.
(ll. 83-89) But when he had finished the sheer, hopeless snare, the
Father sent glorious Argos-Slayer, the swift messenger of the gods, to
take it to Epimetheus as a gift. And Epimetheus did not think on what
Prometheus had said to him, bidding him never take a gift of Olympian
Zeus, but to send it back for fear it might prove to be something
harmful to men. But he took the gift, and afterwards, when the evil
thing was already his, he understood.
(ll. 90-105) For ere this the tribes of men lived on earth remote and
free from ills and hard toil and heavy sickness which bring the Fates
upon men; for in misery men grow old quickly. But the woman took off the
great lid of the jar [1303] with her hands and scattered all these and
her thought caused sorrow and mischief to men. Only Hope remained there
in an unbreakable home within under the rim of the great jar, and did
not fly out at the door; for ere that, the lid of the jar stopped her,
by the will of Aegis-holding Zeus who gathers the clouds. But the rest,
countless plagues, wander amongst men; for earth is full of evils and
the sea is full. Of themselves diseases come upon men continually by day
and by night, bringing mischief to mortals silently; for wise Zeus took
away speech from them. So is there no way to escape the will of Zeus.
(ll. 106-108) Or if you will, I will sum you up another tale well and
skilfully--and do you lay it up in your heart,--how the gods and mortal
men sprang from one source.
(ll. 109-120) First of all the deathless gods who dwell on Olympus made
a golden race of mortal men who lived in the time of Cronos when he was
reigning in heaven. And they lived like gods without sorrow of heart,
remote and free from toil and grief: miserable age rested not on them;
but with legs and arms never failing they made merry with feasting
beyond the reach of all evils. When they died, it was as though they
were overcome with sleep, and they had all good things; for the fruitful
earth unforced bare them fruit abundantly and without stint. They dwelt
in ease and peace upon their lands with many good things, rich in flocks
and loved by the blessed gods.
(ll. 121-139) But after earth had covered this generation--they are
called pure spirits dwelling on the earth, and are kindly, delivering
from harm, and guardians of mortal men; for they roam everywhere over
the earth, clothed in mist and keep watch on judgements and cruel deeds,
givers of wealth; for this royal right also they received;--then they
who dwell on Olympus made a second generation which was of silver and
less noble by far. It was like the golden race neither in body nor in
spirit. A child was brought up at his good mother's side an hundred
years, an utter simpleton, playing childishly in his own home. But when
they were full grown and were come to the full measure of their prime,
they lived only a little time in sorrow because of their foolishness,
for they could not keep from sinning and from wronging one another, nor
would they serve the immortals, nor sacrifice on the holy altars of the
blessed ones as it is right for men to do wherever they dwell. Then Zeus
the son of Cronos was angry and put them away, because they would not
give honour to the blessed gods who live on Olympus.
(ll. 140-155) But when earth had covered this generation also--they are
called blessed spirits of the underworld by men, and, though they are of
second order, yet honour attends them also--Zeus the Father made a third
generation of mortal men, a brazen race, sprung from ash-trees [1304];
and it was in no way equal to the silver age, but was terrible and
strong. They loved the lamentable works of Ares and deeds of violence;
they ate no bread, but were hard of heart like adamant, fearful men.
Great was their strength and unconquerable the arms which grew from
their shoulders on their strong limbs. Their armour was of bronze, and
their houses of bronze, and of bronze were their implements: there was
no black iron. These were destroyed by their own hands and passed to the
dank house of chill Hades, and left no name: terrible though they were,
black Death seized them, and they left the bright light of the sun.
(ll. 156-169b) But when earth had covered this generation also, Zeus
the son of Cronos made yet another, the fourth, upon the fruitful earth,
which was nobler and more righteous, a god-like race of hero-men who
are called demi-gods, the race before our own, throughout the boundless
earth. Grim war and dread battle destroyed a part of them, some in the
land of Cadmus at seven-gated Thebe when they fought for the flocks of
Oedipus, and some, when it had brought them in ships over the great sea
gulf to Troy for rich-haired Helen's sake: there death's end enshrouded
a part of them. But to the others father Zeus the son of Cronos gave a
living and an abode apart from men, and made them dwell at the ends of
earth. And they live untouched by sorrow in the islands of the blessed
along the shore of deep swirling Ocean, happy heroes for whom the
grain-giving earth bears honey-sweet fruit flourishing thrice a year,
far from the deathless gods, and Cronos rules over them [1305]; for
the father of men and gods released him from his bonds. And these last
equally have honour and glory.
(ll. 169c-169d) And again far-seeing Zeus made yet another generation,
the fifth, of men who are upon the bounteous earth.
(ll. 170-201) Thereafter, would that I were not among the men of the
fifth generation, but either had died before or been born afterwards.
For now truly is a race of iron, and men never rest from labour and
sorrow by day, and from perishing by night; and the gods shall lay sore
trouble upon them. But, notwithstanding, even these shall have some good
mingled with their evils. And Zeus will destroy this race of mortal
men also when they come to have grey hair on the temples at their birth
[1306]. The father will not agree with his children, nor the children
with their father, nor guest with his host, nor comrade with comrade;
nor will brother be dear to brother as aforetime. Men will dishonour
their parents as they grow quickly old, and will carp at them, chiding
them with bitter words, hard-hearted they, not knowing the fear of the
gods. They will not repay their aged parents the cost their nurture, for
might shall be their right: and one man will sack another's city. There
will be no favour for the man who keeps his oath or for the just or
for the good; but rather men will praise the evil-doer and his violent
dealing. Strength will be right and reverence will cease to be; and the
wicked will hurt the worthy man, speaking false words against him, and
will swear an oath upon them. Envy, foul-mouthed, delighting in evil,
with scowling face, will go along with wretched men one and all. And
then Aidos and Nemesis [1307], with their sweet forms wrapped in white
robes, will go from the wide-pathed earth and forsake mankind to join
the company of the deathless gods: and bitter sorrows will be left for
mortal men, and there will be no help against evil.
(ll. 202-211) And now I will tell a fable for princes who themselves
understand. Thus said the hawk to the nightingale with speckled neck,
while he carried her high up among the clouds, gripped fast in his
talons, and she, pierced by his crooked talons, cried pitifully. To her
he spoke disdainfully: 'Miserable thing, why do you cry out? One far
stronger than you now holds you fast, and you must go wherever I take
you, songstress as you are. And if I please I will make my meal of you,
or let you go. He is a fool who tries to withstand the stronger, for he
does not get the mastery and suffers pain besides his shame. ' So said
the swiftly flying hawk, the long-winged bird.
(ll. 212-224) But you, Perses, listen to right and do not foster
violence; for violence is bad for a poor man. Even the prosperous cannot
easily bear its burden, but is weighed down under it when he has fallen
into delusion. The better path is to go by on the other side towards
justice; for Justice beats Outrage when she comes at length to the end
of the race. But only when he has suffered does the fool learn this. For
Oath keeps pace with wrong judgements. There is a noise when Justice is
being dragged in the way where those who devour bribes and give sentence
with crooked judgements, take her. And she, wrapped in mist, follows
to the city and haunts of the people, weeping, and bringing mischief
to men, even to such as have driven her forth in that they did not deal
straightly with her.
(ll. 225-237) But they who give straight judgements to strangers and
to the men of the land, and go not aside from what is just, their city
flourishes, and the people prosper in it: Peace, the nurse of children,
is abroad in their land, and all-seeing Zeus never decrees cruel war
against them. Neither famine nor disaster ever haunt men who do true
justice; but light-heartedly they tend the fields which are all their
care. The earth bears them victual in plenty, and on the mountains the
oak bears acorns upon the top and bees in the midst. Their woolly sheep
are laden with fleeces; their women bear children like their parents.
They flourish continually with good things, and do not travel on ships,
for the grain-giving earth bears them fruit.
(ll. 238-247) But for those who practise violence and cruel deeds
far-seeing Zeus, the son of Cronos, ordains a punishment. Often even
a whole city suffers for a bad man who sins and devises presumptuous
deeds, and the son of Cronos lays great trouble upon the people, famine
and plague together, so that the men perish away, and their women do not
bear children, and their houses become few, through the contriving of
Olympian Zeus. And again, at another time, the son of Cronos either
destroys their wide army, or their walls, or else makes an end of their
ships on the sea.
(ll. 248-264) You princes, mark well this punishment you also; for the
deathless gods are near among men and mark all those who oppress their
fellows with crooked judgements, and reck not the anger of the gods. For
upon the bounteous earth Zeus has thrice ten thousand spirits, watchers
of mortal men, and these keep watch on judgements and deeds of wrong
as they roam, clothed in mist, all over the earth. And there is virgin
Justice, the daughter of Zeus, who is honoured and reverenced among
the gods who dwell on Olympus, and whenever anyone hurts her with lying
slander, she sits beside her father, Zeus the son of Cronos, and tells
him of men's wicked heart, until the people pay for the mad folly of
their princes who, evilly minded, pervert judgement and give sentence
crookedly. Keep watch against this, you princes, and make straight your
judgements, you who devour bribes; put crooked judgements altogether
from your thoughts.
(ll. 265-266) He does mischief to himself who does mischief to another,
and evil planned harms the plotter most.
(ll. 267-273) The eye of Zeus, seeing all and understanding all, beholds
these things too, if so he will, and fails not to mark what sort of
justice is this that the city keeps within it. Now, therefore, may
neither I myself be righteous among men, nor my son--for then it is
a bad thing to be righteous--if indeed the unrighteous shall have the
greater right. But I think that all-wise Zeus will not yet bring that to
pass.
(ll. 274-285) But you, Perses, lay up these things within your heart and
listen now to right, ceasing altogether to think of violence. For the
son of Cronos has ordained this law for men, that fishes and beasts and
winged fowls should devour one another, for right is not in them; but to
mankind he gave right which proves far the best. For whoever knows the
right and is ready to speak it, far-seeing Zeus gives him prosperity;
but whoever deliberately lies in his witness and forswears himself, and
so hurts Justice and sins beyond repair, that man's generation is left
obscure thereafter. But the generation of the man who swears truly is
better thenceforward.
(ll. 286-292) To you, foolish Perses, I will speak good sense. Badness
can be got easily and in shoals: the road to her is smooth, and she
lives very near us. But between us and Goodness the gods have placed the
sweat of our brows: long and steep is the path that leads to her, and it
is rough at the first; but when a man has reached the top, then is she
easy to reach, though before that she was hard.
(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
[1308]. 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 [1309]. 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.
(ll. 352-369) Do not get base gain: base gain is as bad as ruin. Be
friends with the friendly, and visit him who visits you. Give to one
who gives, but do not give to one who does not give. A man gives to the
free-handed, but no one gives to the close-fisted. Give is a good girl,
but Take is bad and she brings death. For the man who gives willingly,
even though he gives a great thing, rejoices in his gift and is glad
in heart; but whoever gives way to shamelessness and takes something
himself, even though it be a small thing, it freezes his heart. He who
adds to what he has, will keep off bright-eyed hunger; for if you add
only a little to a little and do this often, soon that little will
become great. What a man has by him at home does not trouble him: it is
better to have your stuff at home, for whatever is abroad may mean loss.
It is a good thing to draw on what you have; but it grieves your heart
to need something and not to have it, and I bid you mark this. Take
your fill when the cask is first opened and when it is nearly spent, but
midways be sparing: it is poor saving when you come to the lees.
(ll. 370-372) Let the wage promised to a friend be fixed; even with your
brother smile--and get a witness; for trust and mistrust, alike ruin
men.
(ll. 373-375) Do not let a flaunting woman coax and cozen and deceive
you: she is after your barn. The man who trusts womankind trusts
deceivers.
(ll. 376-380) There should be an only son, to feed his father's house,
for so wealth will increase in the home; but if you leave a second son
you should die old. Yet Zeus can easily give great wealth to a greater
number. More hands mean more work and more increase.
(ll. 381-382) If your heart within you desires wealth, do these things
and work with work upon work.
(ll. 383-404) When the Pleiades, daughters of Atlas, are rising [1310],
begin your harvest, and your ploughing when they are going to set
[1311]. Forty nights and days they are hidden and appear again as the
year moves round, when first you sharpen your sickle. This is the law
of the plains, and of those who live near the sea, and who inhabit rich
country, the glens and dingles far from the tossing sea,--strip to
sow and strip to plough and strip to reap, if you wish to get in all
Demeter's fruits in due season, and that each kind may grow in its
season. Else, afterwards, you may chance to be in want, and go begging
to other men's houses, but without avail; as you have already come to
me.
Editions of Hesiod:--
Demetrius Chalcondyles, Milan (? ) 1493 (? ) ("editio princeps",
containing, however, only the "Works and Days").
Aldus Manutius (Aldine edition), Venice, 1495 (complete works).
Juntine Editions, 1515 and 1540.
Trincavelli, Venice, 1537 (with scholia).
Of modern editions, the following may be noticed:--
Gaisford, Oxford, 1814-1820; Leipzig, 1823 (with scholia: in
Poett. Graec. Minn II).
Goettling, Gotha, 1831 (3rd edition. Leipzig, 1878).
Didot Edition, Paris, 1840.
Schomann, 1869.
Koechly and Kinkel, Leipzig, 1870.
Flach, Leipzig, 1874-8.
Rzach, Leipzig, 1902 (larger edition), 1913 (smaller edition).
On the Hesiodic poems generally the ordinary Histories of Greek
Literature may be consulted, but especially the "Hist. de la Litterature
Grecque" I pp. 459 ff. of MM. Croiset. The summary account in Prof.
Murray's "Anc. Gk. Lit. " is written with a strong sceptical bias. Very
valuable is the appendix to Mair's translation (Oxford, 1908) on "The
Farmer's Year in Hesiod". Recent work on the Hesiodic poems is reviewed
in full by Rzach in Bursian's "Jahresberichte" vols. 100 (1899) and 152
(1911).
For the "Fragments" of Hesiodic poems the work of Markscheffel, "Hesiodi
Fragmenta" (Leipzig, 1840), is most valuable: important also is Kinkel's
"Epicorum Graecorum Fragmenta" I (Leipzig, 1877) and the editions of
Rzach noticed above. For recently discovered papyrus fragments see
Wilamowitz, "Neue Bruchstucke d. Hesiod Katalog" (Sitzungsb. der k.
preuss. Akad. fur Wissenschaft, 1900, pp. 839-851). A list of papyri
belonging to lost Hesiodic works may here be added: all are the
"Catalogues".
1) Berlin Papyri 7497 [1201] (2nd cent. ). --Frag. 7.
2) Oxyrhynchus Papyri 421 (2nd cent. ). --Frag. 7.
3) "Petrie Papyri" iii 3. --Frag. 14.
4) "Papiri greci e latine", No. 130 (2nd-3rd cent. ). --Frag.
14.
5) Strassburg Papyri, 55 (2nd cent. ). --Frag. 58.
6) Berlin Papyri 9739 (2nd cent. ). --Frag. 58.
7) Berlin Papyri 10560 (3rd cent. ). --Frag. 58.
8) Berlin Papyri 9777 (4th cent. ). --Frag. 98.
9) "Papiri greci e latine", No. 131 (2nd-3rd cent. ). --Frag.
99.
10) Oxyrhynchus Papyri 1358-9.
The Homeric Hymns:--The text of the Homeric hymns is distinctly bad in
condition, a fact which may be attributed to the general neglect under
which they seem to have laboured at all periods previously to the
Revival of Learning. Very many defects have been corrected by the
various editions of the Hymns, but a considerable number still defy all
efforts; and especially an abnormal number of undoubted lacuna disfigure
the text. Unfortunately no papyrus fragment of the Hymns has yet
emerged, though one such fragment ("Berl. Klassikertexte" v. 1. pp. 7
ff. ) contains a paraphrase of a poem very closely parallel to the "Hymn
to Demeter".
The mediaeval MSS. [1202] are thus enumerated by Dr. T. W. Allen:--
A Paris, Bibl. Nat. 2763.
At Athos, Vatopedi 587.
B Paris, Bibl. Nat. 2765.
C Paris, Bibl. Nat. 2833.
{Gamma} Brussels, Bibl. Royale 11377-11380 (16th cent. ).
D Milan, Amrbos. B 98 sup.
E Modena, Estense iii E 11.
G Rome, Vatican, Regina 91 (16th cent. ).
H London, British Mus. Harley 1752.
J Modena, Estense, ii B 14.
K Florence, Laur. 31, 32.
L Florence, Laur. 32, 45.
L2 Florence, Laur. 70, 35.
L3 Florence, Laur. 32, 4.
M Leyden (the Moscow MS. ) 33 H (14th cent. ).
Mon. Munich, Royal Lib. 333 c.
N Leyden, 74 c.
O Milan, Ambros. C 10 inf.
P Rome, Vatican Pal. graec. 179.
{Pi} Paris, Bibl. Nat. Suppl. graec. 1095.
Q Milan, Ambros. S 31 sup.
R1 Florence, Bibl. Riccard. 53 K ii 13.
R2 Florence, Bibl. Riccard. 52 K ii 14.
S Rome, Vatican, Vaticani graec. 1880.
T Madrid, Public Library 24.
V Venice, Marc. 456.
The same scholar has traced all the MSS. back to a common parent from
which three main families are derived (M had a separate descent and is
not included in any family):--
x1 = E,T
x2 = L,{Pi},(and more remotely) At,D,S,H,J,K.
y = E,L,{Pi},T (marginal readings).
p = A,B,C,{Gamma},G,L2,L3,N,O,P,Q,R1,R2,V,Mon.
Editions of the Homeric Hymns, & c. :--
Demetrius Chalcondyles, Florence, 1488 (with the "Epigrams" and
the "Battle of the Frogs and Mice" in the "ed. pr. " of
Homer).
Aldine Edition, Venice, 1504.
Juntine Edition, 1537.
Stephanus, Paris, 1566 and 1588.
More modern editions or critical works of value are:
Martin (Variarum Lectionum libb. iv), Paris, 1605.
Barnes, Cambridge, 1711.
Ruhnken, Leyden, 1782 (Epist. Crit. and "Hymn to Demeter").
Ilgen, Halle, 1796 (with "Epigrams" and the "Battle of the Frogs
and Mice").
Matthiae, Leipzig, 1806 (with the "Battle of the Frogs and
Mice").
Hermann, Berling, 1806 (with "Epigrams").
Franke, Leipzig, 1828 (with "Epigrams" and the "Battle of the
Frogs and Mice").
Dindorff (Didot edition), Paris, 1837.
Baumeister ("Battle of the Frogs and Mice"), Gottingen, 1852.
Baumeister ("Hymns"), Leipzig, 1860.
Gemoll, Leipzig, 1886.
Goodwin, Oxford, 1893.
Ludwich ("Battle of the Frogs and Mice"), 1896.
Allen and Sikes, London, 1904.
Allen (Homeri Opera v), Oxford, 1912.
Of these editions that of Messrs Allen and Sikes is by far the best:
not only is the text purged of the load of conjectures for which the
frequent obscurities of the Hymns offer a special opening, but the
Introduction and the Notes throughout are of the highest value. For a
full discussion of the MSS. and textual problems, reference must be made
to this edition, as also to Dr. T. W. Allen's series of articles in the
"Journal of Hellenic Studies" vols. xv ff. Among translations those of
J. Edgar (Edinburgh), 1891) and of Andrew Lang (London, 1899) may be
mentioned.
The Epic Cycle:--
The fragments of the Epic Cycle, being drawn from a variety of authors,
no list of MSS. can be given. The following collections and editions may
be mentioned:--
Muller, Leipzig, 1829.
Dindorff (Didot edition of Homer), Paris, 1837-56.
Kinkel (Epicorum Graecorum Fragmenta i), Leipzig, 1877.
Allen (Homeri Opera v), Oxford, 1912.
The fullest discussion of the problems and fragments of the epic cycle
is F. G. Welcker's "der epische Cyclus" (Bonn, vol. i, 1835: vol. ii,
1849: vol. i, 2nd edition, 1865).
The Appendix to Monro's "Homer's
Odyssey" xii-xxiv (pp. 340 ff. ) deals with the Cyclic poets in relation
to Homer, and a clear and reasonable discussion of the subject is to be
found in Croiset's "Hist. de la Litterature Grecque", vol. i.
On Hesiod, the Hesiodic poems and the problems which these offer
see Rzach's most important article "Hesiodos" in Pauly-Wissowa,
"Real-Encyclopadie" xv (1912).
A discussion of the evidence for the date of Hesiod is to be found in
"Journ. Hell. Stud. " xxxv, 85 ff. (T. W. Allen).
Of translations of Hesiod the following may be noticed:--"The Georgicks
of Hesiod", by George Chapman, London, 1618; "The Works of Hesiod
translated from the Greek", by Thomas Coocke, London, 1728; "The Remains
of Hesiod translated from the Greek into English Verse", by Charles
Abraham Elton; "The Works of Hesiod, Callimachus, and Theognis", by the
Rev. J. Banks, M. A. ; "Hesiod", by Prof. James Mair, Oxford, 1908 [1203].
THE WORKS OF HESIOD
WORKS AND DAYS (832 lines)
(ll. 1-10) Muses of Pieria who give glory through song, come hither,
tell of Zeus your father and chant his praise. Through him mortal men
are famed or un-famed, sung or unsung alike, as great Zeus wills. For
easily he makes strong, and easily he brings the strong man low; easily
he humbles the proud and raises the obscure, and easily he straightens
the crooked and blasts the proud,--Zeus who thunders aloft and has his
dwelling most high.
Attend thou with eye and ear, and make judgements straight with
righteousness. And I, Perses, would tell of true things.
(ll. 11-24) So, after all, there was not one kind of Strife alone, but
all over the earth there are two. As for the one, a man would praise her
when he came to understand her; but the other is blameworthy: and they
are wholly different in nature. For one fosters evil war and battle,
being cruel: her no man loves; but perforce, through the will of the
deathless gods, men pay harsh Strife her honour due. But the other is
the elder daughter of dark Night, and the son of Cronos who sits above
and dwells in the aether, set her in the roots of the earth: and she is
far kinder to men. She stirs up even the shiftless to toil; for a man
grows eager to work when he considers his neighbour, a rich man who
hastens to plough and plant and put his house in good order; and
neighbour vies with his neighbour as he hurries after wealth. This
Strife is wholesome for men. And potter is angry with potter, and
craftsman with craftsman, and beggar is jealous of beggar, and minstrel
of minstrel.
(ll. 25-41) Perses, lay up these things in your heart, and do not let
that Strife who delights in mischief hold your heart back from work,
while you peep and peer and listen to the wrangles of the court-house.
Little concern has he with quarrels and courts who has not a year's
victuals laid up betimes, even that which the earth bears, Demeter's
grain. When you have got plenty of that, you can raise disputes and
strive to get another's goods. But you shall have no second chance to
deal so again: nay, let us settle our dispute here with true judgement
divided our inheritance, but you seized the greater share and carried it
off, greatly swelling the glory of our bribe-swallowing lords who love
to judge such a cause as this. Fools! They know not how much more the
half is than the whole, nor what great advantage there is in mallow and
asphodel [1301].
(ll. 42-53) For the gods keep hidden from men the means of life. Else
you would easily do work enough in a day to supply you for a full year
even without working; soon would you put away your rudder over the
smoke, and the fields worked by ox and sturdy mule would run to waste.
But Zeus in the anger of his heart hid it, because Prometheus the crafty
deceived him; therefore he planned sorrow and mischief against men. He
hid fire; but that the noble son of Iapetus stole again for men from
Zeus the counsellor in a hollow fennel-stalk, so that Zeus who delights
in thunder did not see it. But afterwards Zeus who gathers the clouds
said to him in anger:
(ll. 54-59) 'Son of Iapetus, surpassing all in cunning, you are glad
that you have outwitted me and stolen fire--a great plague to you
yourself and to men that shall be. But I will give men as the price for
fire an evil thing in which they may all be glad of heart while they
embrace their own destruction. '
(ll. 60-68) So said the father of men and gods, and laughed aloud. And
he bade famous Hephaestus make haste and mix earth with water and to put
in it the voice and strength of human kind, and fashion a sweet, lovely
maiden-shape, like to the immortal goddesses in face; and Athene to
teach her needlework and the weaving of the varied web; and golden
Aphrodite to shed grace upon her head and cruel longing and cares that
weary the limbs. And he charged Hermes the guide, the Slayer of Argus,
to put in her a shameless mind and a deceitful nature.
(ll. 69-82) So he ordered. And they obeyed the lord Zeus the son of
Cronos. Forthwith the famous Lame God moulded clay in the likeness of a
modest maid, as the son of Cronos purposed. And the goddess bright-eyed
Athene girded and clothed her, and the divine Graces and queenly
Persuasion put necklaces of gold upon her, and the rich-haired Hours
crowned her head with spring flowers. And Pallas Athene bedecked her
form with all manners of finery. Also the Guide, the Slayer of Argus,
contrived within her lies and crafty words and a deceitful nature at the
will of loud thundering Zeus, and the Herald of the gods put speech in
her. And he called this woman Pandora [1302], because all they who dwelt
on Olympus gave each a gift, a plague to men who eat bread.
(ll. 83-89) But when he had finished the sheer, hopeless snare, the
Father sent glorious Argos-Slayer, the swift messenger of the gods, to
take it to Epimetheus as a gift. And Epimetheus did not think on what
Prometheus had said to him, bidding him never take a gift of Olympian
Zeus, but to send it back for fear it might prove to be something
harmful to men. But he took the gift, and afterwards, when the evil
thing was already his, he understood.
(ll. 90-105) For ere this the tribes of men lived on earth remote and
free from ills and hard toil and heavy sickness which bring the Fates
upon men; for in misery men grow old quickly. But the woman took off the
great lid of the jar [1303] with her hands and scattered all these and
her thought caused sorrow and mischief to men. Only Hope remained there
in an unbreakable home within under the rim of the great jar, and did
not fly out at the door; for ere that, the lid of the jar stopped her,
by the will of Aegis-holding Zeus who gathers the clouds. But the rest,
countless plagues, wander amongst men; for earth is full of evils and
the sea is full. Of themselves diseases come upon men continually by day
and by night, bringing mischief to mortals silently; for wise Zeus took
away speech from them. So is there no way to escape the will of Zeus.
(ll. 106-108) Or if you will, I will sum you up another tale well and
skilfully--and do you lay it up in your heart,--how the gods and mortal
men sprang from one source.
(ll. 109-120) First of all the deathless gods who dwell on Olympus made
a golden race of mortal men who lived in the time of Cronos when he was
reigning in heaven. And they lived like gods without sorrow of heart,
remote and free from toil and grief: miserable age rested not on them;
but with legs and arms never failing they made merry with feasting
beyond the reach of all evils. When they died, it was as though they
were overcome with sleep, and they had all good things; for the fruitful
earth unforced bare them fruit abundantly and without stint. They dwelt
in ease and peace upon their lands with many good things, rich in flocks
and loved by the blessed gods.
(ll. 121-139) But after earth had covered this generation--they are
called pure spirits dwelling on the earth, and are kindly, delivering
from harm, and guardians of mortal men; for they roam everywhere over
the earth, clothed in mist and keep watch on judgements and cruel deeds,
givers of wealth; for this royal right also they received;--then they
who dwell on Olympus made a second generation which was of silver and
less noble by far. It was like the golden race neither in body nor in
spirit. A child was brought up at his good mother's side an hundred
years, an utter simpleton, playing childishly in his own home. But when
they were full grown and were come to the full measure of their prime,
they lived only a little time in sorrow because of their foolishness,
for they could not keep from sinning and from wronging one another, nor
would they serve the immortals, nor sacrifice on the holy altars of the
blessed ones as it is right for men to do wherever they dwell. Then Zeus
the son of Cronos was angry and put them away, because they would not
give honour to the blessed gods who live on Olympus.
(ll. 140-155) But when earth had covered this generation also--they are
called blessed spirits of the underworld by men, and, though they are of
second order, yet honour attends them also--Zeus the Father made a third
generation of mortal men, a brazen race, sprung from ash-trees [1304];
and it was in no way equal to the silver age, but was terrible and
strong. They loved the lamentable works of Ares and deeds of violence;
they ate no bread, but were hard of heart like adamant, fearful men.
Great was their strength and unconquerable the arms which grew from
their shoulders on their strong limbs. Their armour was of bronze, and
their houses of bronze, and of bronze were their implements: there was
no black iron. These were destroyed by their own hands and passed to the
dank house of chill Hades, and left no name: terrible though they were,
black Death seized them, and they left the bright light of the sun.
(ll. 156-169b) But when earth had covered this generation also, Zeus
the son of Cronos made yet another, the fourth, upon the fruitful earth,
which was nobler and more righteous, a god-like race of hero-men who
are called demi-gods, the race before our own, throughout the boundless
earth. Grim war and dread battle destroyed a part of them, some in the
land of Cadmus at seven-gated Thebe when they fought for the flocks of
Oedipus, and some, when it had brought them in ships over the great sea
gulf to Troy for rich-haired Helen's sake: there death's end enshrouded
a part of them. But to the others father Zeus the son of Cronos gave a
living and an abode apart from men, and made them dwell at the ends of
earth. And they live untouched by sorrow in the islands of the blessed
along the shore of deep swirling Ocean, happy heroes for whom the
grain-giving earth bears honey-sweet fruit flourishing thrice a year,
far from the deathless gods, and Cronos rules over them [1305]; for
the father of men and gods released him from his bonds. And these last
equally have honour and glory.
(ll. 169c-169d) And again far-seeing Zeus made yet another generation,
the fifth, of men who are upon the bounteous earth.
(ll. 170-201) Thereafter, would that I were not among the men of the
fifth generation, but either had died before or been born afterwards.
For now truly is a race of iron, and men never rest from labour and
sorrow by day, and from perishing by night; and the gods shall lay sore
trouble upon them. But, notwithstanding, even these shall have some good
mingled with their evils. And Zeus will destroy this race of mortal
men also when they come to have grey hair on the temples at their birth
[1306]. The father will not agree with his children, nor the children
with their father, nor guest with his host, nor comrade with comrade;
nor will brother be dear to brother as aforetime. Men will dishonour
their parents as they grow quickly old, and will carp at them, chiding
them with bitter words, hard-hearted they, not knowing the fear of the
gods. They will not repay their aged parents the cost their nurture, for
might shall be their right: and one man will sack another's city. There
will be no favour for the man who keeps his oath or for the just or
for the good; but rather men will praise the evil-doer and his violent
dealing. Strength will be right and reverence will cease to be; and the
wicked will hurt the worthy man, speaking false words against him, and
will swear an oath upon them. Envy, foul-mouthed, delighting in evil,
with scowling face, will go along with wretched men one and all. And
then Aidos and Nemesis [1307], with their sweet forms wrapped in white
robes, will go from the wide-pathed earth and forsake mankind to join
the company of the deathless gods: and bitter sorrows will be left for
mortal men, and there will be no help against evil.
(ll. 202-211) And now I will tell a fable for princes who themselves
understand. Thus said the hawk to the nightingale with speckled neck,
while he carried her high up among the clouds, gripped fast in his
talons, and she, pierced by his crooked talons, cried pitifully. To her
he spoke disdainfully: 'Miserable thing, why do you cry out? One far
stronger than you now holds you fast, and you must go wherever I take
you, songstress as you are. And if I please I will make my meal of you,
or let you go. He is a fool who tries to withstand the stronger, for he
does not get the mastery and suffers pain besides his shame. ' So said
the swiftly flying hawk, the long-winged bird.
(ll. 212-224) But you, Perses, listen to right and do not foster
violence; for violence is bad for a poor man. Even the prosperous cannot
easily bear its burden, but is weighed down under it when he has fallen
into delusion. The better path is to go by on the other side towards
justice; for Justice beats Outrage when she comes at length to the end
of the race. But only when he has suffered does the fool learn this. For
Oath keeps pace with wrong judgements. There is a noise when Justice is
being dragged in the way where those who devour bribes and give sentence
with crooked judgements, take her. And she, wrapped in mist, follows
to the city and haunts of the people, weeping, and bringing mischief
to men, even to such as have driven her forth in that they did not deal
straightly with her.
(ll. 225-237) But they who give straight judgements to strangers and
to the men of the land, and go not aside from what is just, their city
flourishes, and the people prosper in it: Peace, the nurse of children,
is abroad in their land, and all-seeing Zeus never decrees cruel war
against them. Neither famine nor disaster ever haunt men who do true
justice; but light-heartedly they tend the fields which are all their
care. The earth bears them victual in plenty, and on the mountains the
oak bears acorns upon the top and bees in the midst. Their woolly sheep
are laden with fleeces; their women bear children like their parents.
They flourish continually with good things, and do not travel on ships,
for the grain-giving earth bears them fruit.
(ll. 238-247) But for those who practise violence and cruel deeds
far-seeing Zeus, the son of Cronos, ordains a punishment. Often even
a whole city suffers for a bad man who sins and devises presumptuous
deeds, and the son of Cronos lays great trouble upon the people, famine
and plague together, so that the men perish away, and their women do not
bear children, and their houses become few, through the contriving of
Olympian Zeus. And again, at another time, the son of Cronos either
destroys their wide army, or their walls, or else makes an end of their
ships on the sea.
(ll. 248-264) You princes, mark well this punishment you also; for the
deathless gods are near among men and mark all those who oppress their
fellows with crooked judgements, and reck not the anger of the gods. For
upon the bounteous earth Zeus has thrice ten thousand spirits, watchers
of mortal men, and these keep watch on judgements and deeds of wrong
as they roam, clothed in mist, all over the earth. And there is virgin
Justice, the daughter of Zeus, who is honoured and reverenced among
the gods who dwell on Olympus, and whenever anyone hurts her with lying
slander, she sits beside her father, Zeus the son of Cronos, and tells
him of men's wicked heart, until the people pay for the mad folly of
their princes who, evilly minded, pervert judgement and give sentence
crookedly. Keep watch against this, you princes, and make straight your
judgements, you who devour bribes; put crooked judgements altogether
from your thoughts.
(ll. 265-266) He does mischief to himself who does mischief to another,
and evil planned harms the plotter most.
(ll. 267-273) The eye of Zeus, seeing all and understanding all, beholds
these things too, if so he will, and fails not to mark what sort of
justice is this that the city keeps within it. Now, therefore, may
neither I myself be righteous among men, nor my son--for then it is
a bad thing to be righteous--if indeed the unrighteous shall have the
greater right. But I think that all-wise Zeus will not yet bring that to
pass.
(ll. 274-285) But you, Perses, lay up these things within your heart and
listen now to right, ceasing altogether to think of violence. For the
son of Cronos has ordained this law for men, that fishes and beasts and
winged fowls should devour one another, for right is not in them; but to
mankind he gave right which proves far the best. For whoever knows the
right and is ready to speak it, far-seeing Zeus gives him prosperity;
but whoever deliberately lies in his witness and forswears himself, and
so hurts Justice and sins beyond repair, that man's generation is left
obscure thereafter. But the generation of the man who swears truly is
better thenceforward.
(ll. 286-292) To you, foolish Perses, I will speak good sense. Badness
can be got easily and in shoals: the road to her is smooth, and she
lives very near us. But between us and Goodness the gods have placed the
sweat of our brows: long and steep is the path that leads to her, and it
is rough at the first; but when a man has reached the top, then is she
easy to reach, though before that she was hard.
(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
[1308]. 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 [1309]. 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.
(ll. 352-369) Do not get base gain: base gain is as bad as ruin. Be
friends with the friendly, and visit him who visits you. Give to one
who gives, but do not give to one who does not give. A man gives to the
free-handed, but no one gives to the close-fisted. Give is a good girl,
but Take is bad and she brings death. For the man who gives willingly,
even though he gives a great thing, rejoices in his gift and is glad
in heart; but whoever gives way to shamelessness and takes something
himself, even though it be a small thing, it freezes his heart. He who
adds to what he has, will keep off bright-eyed hunger; for if you add
only a little to a little and do this often, soon that little will
become great. What a man has by him at home does not trouble him: it is
better to have your stuff at home, for whatever is abroad may mean loss.
It is a good thing to draw on what you have; but it grieves your heart
to need something and not to have it, and I bid you mark this. Take
your fill when the cask is first opened and when it is nearly spent, but
midways be sparing: it is poor saving when you come to the lees.
(ll. 370-372) Let the wage promised to a friend be fixed; even with your
brother smile--and get a witness; for trust and mistrust, alike ruin
men.
(ll. 373-375) Do not let a flaunting woman coax and cozen and deceive
you: she is after your barn. The man who trusts womankind trusts
deceivers.
(ll. 376-380) There should be an only son, to feed his father's house,
for so wealth will increase in the home; but if you leave a second son
you should die old. Yet Zeus can easily give great wealth to a greater
number. More hands mean more work and more increase.
(ll. 381-382) If your heart within you desires wealth, do these things
and work with work upon work.
(ll. 383-404) When the Pleiades, daughters of Atlas, are rising [1310],
begin your harvest, and your ploughing when they are going to set
[1311]. Forty nights and days they are hidden and appear again as the
year moves round, when first you sharpen your sickle. This is the law
of the plains, and of those who live near the sea, and who inhabit rich
country, the glens and dingles far from the tossing sea,--strip to
sow and strip to plough and strip to reap, if you wish to get in all
Demeter's fruits in due season, and that each kind may grow in its
season. Else, afterwards, you may chance to be in want, and go begging
to other men's houses, but without avail; as you have already come to
me.
