Hesiod was a Greek poet and bard who lived sometime in the 8th century. We know very little of his life except that he was perhaps a farmer from Boetoia. His Theogony has become one of our key sources for Greek mythology while his Works and Days divided all time into five distinct periods.
Ye Muses from Pieria, celebrating in songs, come speak of Jove, and chaunt your sire, through whom mortal men are alike famed and fameless, named and nameless, by the will of mighty Jove. For with ease indeed he maketh strong, and with ease bringeth low the strong: and easily he minisheth the illustrious, and increaseth the obscure: easily too doth high-thundering Jove, who dwelleth in mansions highest, straighten the crooked, and blast the proud of heart. Hear and behold and heed, and direct the judgments righteously, O thou ! Now would I narrate what is true, O Perses.
Not, I ween, was there one kind only of Contention, but there are two upon the earth: the one a sensible man would commend, but the other is blameworthy: and they have spirits minded different ways. For the one fosters evil war and discord, cruel as she is: her at any rate no mortal loves, but of necessity, by the counsels of the immortals, they honour harsh Strife. The other, however, gloomy Night bare first, and her, by far the best, the high-throned son of Cronos, dwelling in the heavens, placed at earth’s roots and among men: ’tis she also who still rouses a man to work, even though he be inactive. For any one when idle having “looked upon another being rich, he, I say, makes haste to plough and to plant, and well to order his house; for neighbour rivals neighbour, when hastening toward riches; but this contention is good for mortals. Both potter is Jealous of potter, and craftsman of craftsman; and poor man has a grudge against poor man, and poet against poet.
But do thou, Perses, lay up these things in thy mind, nor let Contention rejoicing-in-ills hinder thy mind from work, whilst it gapes at strifes, and is a listener in the forum. For rare indeed is the time for contentions and suits-in-the-forum to him, whose substance is not yearly stored up within, in season, substance which Earth bears, the gift of Ceres.
When thou hast satisfied thyself with these, then, and not till then, further contentions and strife concerning the possessions of others: but it will never again be allowed you to do thus: let us however forthwith put an end to the dispute by righteous Judgments which are the best from Jove. For already in sooth have we divided the inheritance, and thou didst carry off much by plunder: flattering much the bribe-swallowing judges, whose will it is to give judgment thus.
Fools! and they know neither how much half exceeds the whole, nor how great advantage is in mallow and asphodel.
Now the gods keep hidden for men their means of subsistence: for else easily mightest thou even in one day have wrought, so that thou shouldest have enough for the year, even though being idle; else straightway wouldst thou lay-by the rudder above the smoke, and the labours of oxen and of toil-enduring mules would be undone. But Jove in wrath at his heart concealed it, because wily Prometheus had beguiled him. Therefore, I ween, he devised baneful cares for men. And fire he hid, which indeed the good son of Ilapetus stole back for mankind from counsellor Jove in a hollow fennel-stalk, after he had escaped the notice of Jove delighting in the thunderbolt.
Him then cloud-compelling Jove addressed in wrath: “O son of Iapetus, knowing beyond all in counsels, thou exultest in having stolen fire, and deceived my wisdom, a severe woe to thyself and to men that shall come after. To them now will I give evil instead of fire, wherewith all may delight themselves at heart, hugging their own evil.” So spake he: and out-laughed the sire of men and gods: but he bade Vulcan the illustrious with all speed mix earth with water, and endue it with man’s voice and strength, and to liken in countenance to immortal goddesses the fair, lovely beauty of a maiden: then he bade Minerva teach her work, to weave the highly wrought web; and golden Aphrodite to shed around her head grace, and painful desire, and cares that-waste-the-limbs: but to endue her with a shameless mind and tricksy manners he charged the conductor, Argicide Mercury.
So he bade: but they obeyed Jove, the sovereign of Cronus: and forthwith out of the earth the famous crippled-god fashioned one like unto a modest maiden, through the counsels of Jove, the son of Cronus: and the goddess, gleaming-eyed Minerva, girdled and arrayed her: and around her skin the goddess Graces and august Persuasion hung golden chains, whilst fair-tressed Hours crowned her about with flowers of spring: and Pallas Minerva adapted every ornament to her person. But in her breast, I wot, conductor Mercury wrought falsehoods, and wily speeches, and tricksy manners, by the counsels of deep-thundering Jove: and the herald of the gods placed within her, I ween, a winning voice: and this woman he called Pandora, because all, inhabiting Olympian mansions, bestowed on her a gift, a mischief to inventive men.
But when he had perfected the dire inextricable snare, father Jove proceeded to send to Epimetheus the famous slayer-of-Argus, swift-messenger of the gods, carrying her as a gift: nor did Epimetheus consider how Prometheus had told him never to accept a gift from Olympian Jove, but to send it back, lest haply any ill should arise to mortals. But he, after receiving it, felt the evil, when now he possessed it.
Now aforetime indeed the races of men were wont to live on the earth apart and free from ills, and without harsh labour, and painful diseases, which have brought death on mortals. [For in wretchedness men presently grow old.] But the woman having with her hands removed the great lid from the vessel, dispersed them: then contrived she baneful cares for men. And Hope alone there in unbroken abode kept remaining within, beneath the verge of the vessel, nor did it flit forth abroad: for before that, she had placed on the lid of the vessel, by the counsels of aegis-bearing, cloud-compeller Jove. But myriad other ills have roamed forth among men. For full indeed is Earth of woes, and full the sea: and in the day as well as at night diseases unbidden haunt mankind, silently bearing ills to men, for counsellor Jove hath taken from them their voice. Thus not in any way is it possible to escape the will of Jove.
But if you will, another tale will I briefly tell you well and skilfully, and do you ponder it in your mind, that from the same origin are sprung gods and mortal men. First-of-all the immortals holding the mansions of Olympus made a golden race of speaking men. [They indeed were under Cronus, what time he ruled in heaven.] And as gods they were wont to live, with a life void of care, apart from, and without labours and trouble: nor was wretched old age at all impending, but, ever the same in hands and feet, did they delight themselves in festivals out of the reach of all ills: and they died, as if o’ercome by sleep; all blessings were theirs; of its own will the fruitful field would bare them fruit, much and ample: and they gladly used to reap the labours of their hands in quietness along with many good things, “being rich in flocks, and dear to the blessed gods. But after that Earth had covered this generation by the bests of mighty Jove, they indeed are daemons, kindly, haunting earth, guardians of mortal men, who, I ween, watch both the decisions of justice, and harsh deeds, going to-and-fro everywhere over the earth, having wrapt themselves in mist, givers of riches as they are: and this is a kingly function which they have.
Afterwards again the dwellers in Olympian mansions formed a second race of silver, far inferior; like unto the golden neither in shape nor mind: but for a hundred years indeed a boy was reared and grew up beside his wise mother, in her house, being quite childish: but when one happened to come to age and reached the stature of manhood, for but a brief space used they to live, suffering griefs through their imprudences: for they could not keep off rash insult one from the other, nor were they willing to worship the gods, nor to sacrifice at the holy altars of the blessed, as it is right men should in their abodes. Them indeed afterwards, Jove, son of Cronus, buried in his wrath, because they gave not due honours to the blessed gods, who occupy Olympus. Now when earth had ingulfed this race also, they, beneath the ground, are called blessed mortals, second in rank; but still honour attends these also.
And yet a third race of speech-gifted men formed father Jove of brass, not at all like unto the silver, formidable and mighty by reason of their ashen-spears: whose care was the mournful deeds of Mars, and insults: neither did they at all eat wheaten food only, but had stout-spirited hearts of adamant; unapproachable. Now vast force and hands unvanquished grew from their shoulders upon sturdy limbs. These had brazen arms, and likewise brazen houses, and with brass they wrought: for there was not yet dark iron. They indeed subdued beneath their own hands, entered the squalid abode of chilling Hades, inglorious: for terrible though they were, black Death seized them, and they quitted the bright sunlight.
But when earth had covered this race also, again Jove, son of Cronus, wrought yet another, a fourth, on the many-nourishing ground, more just and more worthy, a godlike race of hero-men, who are called by the former age demi-gods over the boundless earth. And these baneful war, as well as the dire battle-din, destroyed, a part fighting before seven-gated Thebes, in the Cadmean land, for the flocks of Oedipus, and part also in ships beyond the vast depths of the sea, when it had led them to Troy for fair-haired Helen’s sake. There indeed the end of death enshrouded them; but to them Jove, the son of Cronus, their sire, having given life and settlements apart from men, made them to dwell at the confines of earth, afar from the immortals. Among these Cronus rules. And they indeed dwell with careless spirit in the Isles of the Blest, beside deep-eddying Oceans blest heroes, for whom thrice in a year doth the fertile soil bear blooming fruits as-sweet-as-honey.
Would that then I had not mingled with the fifth race of men, but had either died before, or been born afterward. For now in truth is the iron race, neither will they ever cease by day, nor at all by night, from toil and wretchedness, corrupt as they are: but the gods will give them severe cares: yet nevertheless even for these shall good be mingled with ills. But Jove will destroy this race also of men endowed with speech, as soon as, immediately after having been born, they become silvery-templed. Nor will sire be like-minded to sons, nor sons at all to parent, nor guest to host, nor comrade to comrade, nor will brother be dear, even as it was aforetime, to brother. But quickly will they dishonour parents growing old, and will blame them, I ween, addressing them with harsh words, being impious, and unaware of the vengeance of the gods; not to aged parents would these pay back the price of their nurture, using the right of might: and one will sack the city of another: nor will there be any favour to the trusty, nor the just, nor the good, but rather they will honour a man that doeth evil and is overbearing; and justice and shame will not be in their hands, and the bad will injure the better man, speaking in perverse speeches, and will swear a false oath. But on all wretched mortals envy with-its-tongue-of-malice, exulting-in-ills, will attend with hateful look. Then also in truth to Olympus from earth with its broad ways shall Shame and Retribution, having abandoned men, depart, when they have clad their fair skin in white raiment, to the tribe of the immortals: but the baneful griefs shall remain behind, and against evil there shall be no resource.
Now then will I speak a fable to kings, wise even though they are. Thus the hawk addressed the nightingale of variegated-throat, as he carried her in his talons, when he had caught her, very high in the clouds.
She then, pierced on all sides by his crooked talons, was wailing piteously, whilst he victoriously addressed his speech to her. “Wretch, wherefore criest thou? ’tis a much stronger one that holds thee. Thou wilt go that way by which I may lead thee, songstress though thou art: and my supper, if I choose, I shall make, or shall let go. But senseless is he who chooses to contend against them that are stronger, and he is robbed of victory, and suffers griefs in addition to Indignities.”
So spake the fleet-flying hawk, broad-pinioned bird. But do thou, Perses, hear the right, nor help-on wrong: for wrong is both ill to a poor mortal, nor in truth can a well-to-do man easily bear it, for he is also weighed down by it, having fallen upon the penalties of crime; the better way is to arrive at what is right in the contrary path; and justice surmounts injury, when it has reached to the end. When he has suffered, the senseless man learns this. For along with crooked Judgments straight runs the avenger of perjury; and a resistless course is that of Justice, though she be dragged whithersoever bribe swallowing men may lead her, and with perverse judgments decide upon the existing rights. And she follows lamenting city and settlements of peoples, clad in mist, bringing ill on men, who shall have driven her out, and dispense not a fair decision. But whoso give fair judgments to strangers and to citizens, and do not overstep aught of justice, for these a city blooms, and her people flourish within her: peace rears her young men through the land, nor even to them doth wide-seeing Jove ordain troublous war: nor ever doth famine, nor ruin, company with men who judge the right, but in festivals they enjoy the fruit of carefully tended works. For them bears Earth much substance: on the mountains the oak at its top indeed yields acorns, and midway bees: the wooly sheep are weighed down with fleeces; women bear children like unto their sires: in blessings they flourish still: nor ever travel they on board ship; but the fertile field yields its increase. But they, to whom evil, wrong, and hard deeds are a care, to them wide-seeing Jove, the son of Cronus, destines punishment. Oft hath even a whole city reaped the evil fruit of a bad man, who sins and puts in practice deeds of infatuation.
On them then from heaven the son of Cronus is wont to bring great calamity, famine and pestilence at the same time: so the peoples waste away. Neither do the women bear children: and houses come to naught, by the counsels of Olympian Jove; and at other times again the son of Cronus either destroys their wide army, or he lays low their walls, or in the deep he punishes their ships.
Now do ye too, ye judges, ponder likewise yourselves this vengeance: for being among men and nigh unto them, the immortals observe as many as with perverse judgments wear-and-waste each other, disregarding the punishment of the gods. For on the many nurturing earth are thrice ten thousand immortals, Jove’s watchers over mortal men; who, I ween, watch both Just Judgments and daring acts, clad in misty-darkness, and haunting everywhere over the earth. And Jove’s virgin daughter, Justice, besides, is a watcher, illustrious and venerable, with the gods who occupy Olympus. Yes, and whenever any one wrongs her by perversely railing at her, forthwith taking her seat beside Jove, son of Cronus, her sire, she speaks of the unjust mind of mortals, that so the people may atone for the infatuations of kings, who, with pernicious intents, turn her the wrong way by speaking judgments perversely. Heeding these things, ye judges, swallowers of the bribe, make straight your sentiments, and entirely forget crooked judgments. For himself doth a man work evil, in working evils for another, and the evil counsel is worst to him that hath devised it Jove’s eye, having seen all things, and observed all things, also regards these things, if he so please, nor does it escape him, of what nature, in truth, is this justice, which the city encloses within. Now might in truth neither I myself, nor my son, be just among men, since to be a just man is an evil, if so be that the more unjust man is to have the stronger justice. But this I hope that Jove, delighting in thunders, will not yet bring about.
Yet, O Perses, do thou ponder these things in thine heart, and heed justice in sooth, and forget violence entirely. For this law hath the son of Cronus ordained for men, for fishes indeed and beasts, and winged fowls to eat each other, since justice is not among them: but to men hath he given justice, which is far best. For if a man choose to know and speak out what is just, to him also wide-seeing Jove gives felicity; but whoso in his testimony, wilfully having sworn a false oath, shall have lied, and by it having marred justice, shall have gone astray incurably, of him then the race is left more obscure for the future. Of a man, however, of-true-oath, the generation is more excellent thereafter.
Now will I speak to thee with good intent, thou exceeding foolish Perses. Badness, look you, you may choose easily in a heap: level is the path, and right near it dwells. But before virtue the immortal gods have set exertion: and long and steep and rugged at the first is the way to it, but when one shall have reached the summit, then truly it is easy, difficult though it be before.
This man, indeed, is far-best, who shall have understood everything for himself, after having devised what may be best afterward and unto the end: and good again is he likewise who shall have complied with one advising him well: but whoso neither himself hath understanding, nor when he hears another, lays it to heart, he on the other hand is a worthless man. Do thou then, ever mindful of my precept, work-on, Perses, of stock divine, that so famine may hate, and fair-chapleted Demeter love thee, august as she is, and fill thy garner with substance. For famine, look you, is ever the sluggard’s companion.
And with him gods and men are indignant, who lives a sluggard’s life, like in temper to stingless drones, which lazily consume the labour of bees, by devouring it: but to thee let it be a pleasure to set in order seemly works, that so thy garners may be full of seasonable substance. From works men become both rich-in-flocks and wealthy: by working too, thou wilt be dearer far to immortals and to mortals. For greatly do they hate sluggards. Now work is no disgrace, but sloth is a disgrace. And if thou shouldst work, quickly will the sluggard envy thee growing rich: for esteem and glory accompany wealth. So to a sensible man, as thou wert, to labour is best, if having turned a witless mind from the possessions of others towards work, thou wouldst study thy subsistence, as I recommend thee.
But a false shame possesses a needy man, shame which greatly hurts or helps men. Shame, look you, is beside wretchedness, but confidence beside wealth; and possessions not gotten by plunder, but given by the gods, are far best. For if any one even with his hands shall have taken great wealth by violence, or if he for his part shall have plundered it by his tongue, even as often happens, as soon as in truth gain hath deceived the minds of men, and shamelessness comes suddenly on shame, then, I say, easily do the gods darken his name: the family of such a man is minished, and but for a brief space doth his wealth accompany him.
And alike he who shall have done evil to suppliant and to guest, and he who mounts the couch of his kinsman, for stealthy union with his wife, doing acts unseemly; and whoso through the senselessness of any one wrongs orphan children, and whoso reproaches an aged parent on the threshold of wretched age, assailing him with severe words; against such an one, I say in truth, Jove himself is wroth, and at the last, in requital for wrong deeds, lays on him a bitter penalty. Then keep thou wholly a witless mind from these deeds. But after thy power do sacrifice to the immortal gods, holily and purely, and moreover sleek thighs of victims, and at other times propitiate them with libations, and incense, both when you go to rest, and when the holy light shall have risen: that so to thee they may entertain a propitious heart and spirit, that thou mayest buy the land of others, not others thine. Invite the man that loves thee to a feast, but let alone thine enemy: and especially invite him that dwelleth near thee: for if, mark you, anything strange shall have happened at home, neighbours are wont to come ungirt, but kinsfolk gird themselves first. A bad neighbour is as great a misfortune as a good one is a great blessing, Who gains a worthy neighbour, hath truly gained a meed of honour: neither would an ox perish, if there were not a bad neighbour. Duly measure when thou borrowest from a neighbour, and duly repay, in the very measure, and better still, if thou canst, that so when in want thou mayest find that which may be relied on in future.
Gain not base gains: base gains are equal to losses. Love him that loves thee; and be nigh him that attaches himself to thee: and give to him who may have given: give not to him that hath not given. To a giver on the one hand some have given: but to the withholder none give. A gift is good: but plunder evil,—a dealer of death. For whatsoever man shall have given willingly, he too would give much. He exults in his gift, and is pleased in his spirit. But whoso shall have seized, in compliance with his shamelessness, even though it be but a little, yet that little curdles his heart’s blood. For if thou shouldst lay up even a little upon a little, and shouldst do this often, soon would even this become great. He who brings, in addition to what is in store, this man shall escape dark hunger: nor does that at least which is laid up in the house distress a man. Better is it that it should be at home, since that which is without is attended with loss. Tis good to take from what is at hand, but a woe to the spirit to want of that which is far from you: which truths I bid thee ponder. At the beginning too of the cask, and at the end, take thy fill, but spare it in the middle: for sparingness is too late at the bottom. Let the recompence fixed for a friend be sufficient, and, as in sport, with a brother even call in witnesses : for trust, I wot, look you, as well as mistrusts, has ruined men. Nor let a woman with sweeping train beguile thy mind, winningly coaxing, and seeking after thy dwelling: for who trusts a woman, that man, I wot, trusts knaves. And let there be one only-son to tend his father’s house: for so shall wealth increase in the dwelling. But if old, you may die and leave another son. For easily to more might Jove provide vast wealth. For of many greater is the care, and greater the gain. Now if thy spirit desires wealth in thy mind, thus do, and moreover do work upon work.