[1202] are thus
enumerated
by Dr.
Hesiod
B.
C.
--1st
cent. A. D. ).
O Oxyrhynchus Papyri 873 (3rd cent. ).
A Paris, Bibl. Nat. Suppl. Graec. (papyrus) 1099 (4th-5th
cent. ).
B London, British Museam clix (4th cent. ).
R Vienna, Rainer Papyri L. P. 21-9 (4th cent. ).
C Paris, Bibl. Nat. Suppl. Graec. 663 (12th cent. ).
D Florence, Laur. xxxii 16 (13th cent. ).
E Florence, Laur. , Conv. suppr. 158 (14th cent. ).
F Paris, Bibl. Nat. 2833 (15th cent. ).
G Rome, Vatican 915 (14th cent. ).
H Paris, Bibl. Nat. 2772 (14th cent. ).
I Florence, Laur. xxxi 32 (15th cent. ).
K Venice, Marc. ix 6 (15th cent. ).
L Paris, Bibl. Nat. 2708 (15th cent. ).
These MSS. are divided into two families:
{Omega}a = C,D
{Omega}b = E,F
{Omega}c = G,H,I
{Psi} = K,L
"Shield of Heracles":--
P Oxyrhynchus Papyri 689 (2nd cent. ).
A Vienna, Rainer Papyri L. P. 21-29 (4th cent. ).
Q Berlin Papyri, 9774 (1st cent. ).
B Paris, Bibl. Nat. , Suppl. Graec. 663 (12th cent. ).
C Paris, Bibl. Nat. , Suppl. Graec. 663 (12th cent. ).
D Milan, Ambros. C 222 (13th cent. ).
E Florence, Laur. xxxii 16 (13th cent. ).
F Paris, Bibl. Nat. 2773 (14th cent. ).
G Paris, Bibl. Nat. 2772 (14th cent. ).
H Florence, Laur. xxxi 32 (15th cent. ).
I London, British Museaum Harleianus (14th cent. ).
K Rome, Bibl. Casanat. 356 (14th cent. )
L Florence, Laur. Conv. suppr. 158 (14th cent. ).
M Paris, Bibl. Nat. 2833 (15th cent. ).
These MSS. belong to two families:
{Omega}a = B,C,D,F
{Omega}b = G,H,I
{Psi}a = E
{Psi}b = K,L,M
To these must be added two MSS. of mixed family:
N Venice, Marc. ix 6 (14th cent. ).
O Paris, Bibl. 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.
cent. A. D. ).
O Oxyrhynchus Papyri 873 (3rd cent. ).
A Paris, Bibl. Nat. Suppl. Graec. (papyrus) 1099 (4th-5th
cent. ).
B London, British Museam clix (4th cent. ).
R Vienna, Rainer Papyri L. P. 21-9 (4th cent. ).
C Paris, Bibl. Nat. Suppl. Graec. 663 (12th cent. ).
D Florence, Laur. xxxii 16 (13th cent. ).
E Florence, Laur. , Conv. suppr. 158 (14th cent. ).
F Paris, Bibl. Nat. 2833 (15th cent. ).
G Rome, Vatican 915 (14th cent. ).
H Paris, Bibl. Nat. 2772 (14th cent. ).
I Florence, Laur. xxxi 32 (15th cent. ).
K Venice, Marc. ix 6 (15th cent. ).
L Paris, Bibl. Nat. 2708 (15th cent. ).
These MSS. are divided into two families:
{Omega}a = C,D
{Omega}b = E,F
{Omega}c = G,H,I
{Psi} = K,L
"Shield of Heracles":--
P Oxyrhynchus Papyri 689 (2nd cent. ).
A Vienna, Rainer Papyri L. P. 21-29 (4th cent. ).
Q Berlin Papyri, 9774 (1st cent. ).
B Paris, Bibl. Nat. , Suppl. Graec. 663 (12th cent. ).
C Paris, Bibl. Nat. , Suppl. Graec. 663 (12th cent. ).
D Milan, Ambros. C 222 (13th cent. ).
E Florence, Laur. xxxii 16 (13th cent. ).
F Paris, Bibl. Nat. 2773 (14th cent. ).
G Paris, Bibl. Nat. 2772 (14th cent. ).
H Florence, Laur. xxxi 32 (15th cent. ).
I London, British Museaum Harleianus (14th cent. ).
K Rome, Bibl. Casanat. 356 (14th cent. )
L Florence, Laur. Conv. suppr. 158 (14th cent. ).
M Paris, Bibl. Nat. 2833 (15th cent. ).
These MSS. belong to two families:
{Omega}a = B,C,D,F
{Omega}b = G,H,I
{Psi}a = E
{Psi}b = K,L,M
To these must be added two MSS. of mixed family:
N Venice, Marc. ix 6 (14th cent. ).
O Paris, Bibl. 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.
