Works and Days
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Original / primary: Perseus Eng2
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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 unfamed, sung or unsung alike, as great Zeus wills.
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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.
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And, Perses, I would tell of true things. 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:
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her no man loves; but perforce, through the will of the deathless gods, men pay harsh Strife her honor 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.
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She stirs up even the shiftless to toil; for a man grows eager to work when he considers his neighbor, a rich man who hastens to plough and plant and put his house in good order; and neighbor vies with his neighbor as he hurries after wealth. This Strife is wholesome for men.
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And potter is angry with potter, and craftsman with craftsman, and beggar is jealous of beggar, and minstrel of minstrel. 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.
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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
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to deal so again: nay, let us settle our dispute here with true judgement which is of Zeus and is perfect. For we had already 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.
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Fools! They know not how much more the half is than the whole, nor what great advantage there is in mallow and asphodel.That is, the poor man's fare, like “bread and cheese.” 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;
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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.
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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: “Son of Iapetus, surpassing all in cunning,
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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.” So said the father of men and gods, and laughed aloud.
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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 Athena to teach her needlework and the weaving of the varied web;
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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. So he ordered. And they obeyed the lord Zeus the son of Cronos.
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Forthwith the famous Lame God moulded clay in the likeness of a modest maid, as the son of Cronos purposed. And the goddess brighteyed Athena girded and clothed her, and the divine Graces and queenly Persuasion put necklaces of gold upon her,
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and the rich-haired Hours crowned her head with spring flowers. And Pallas Athena bedecked her form with all manner 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,
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and the Herald of the gods put speech in her. And he called this woman Pandora,The All-endowed. because all they who dwelt on Olympus gave each a gift, a plague to men who eat bread. But when he had finished the sheer, hopeless snare, the Father sent glorious Argus-Slayer,
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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.
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For ere this the tribes of men lived on earth remote and free from ills and hard toil and heavy sicknesses which bring the Fates upon men; for in misery men grow old quickly. But the woman took off the great lid of the jarThe jar or casket contained the gifts of the gods mentioned in 1. 82. with her hands
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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.
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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.
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So is there no way to escape the will of Zeus. 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. First of all
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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
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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,
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rich in flocks and loved by the blessed gods. But after the 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;
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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.
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A child was brought up at his good mother's side a 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 and that in sorrow because of their foolishness, for they could not keep from sinning and
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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 honor to the blessed gods who live on Olympus.
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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 honor attends them also—Zeus the Father made a third generation of mortal men, a brazen race, sprung from ash-treesEustathius refers to Hesiod as stating that men sprung “from oaks and stones and ashtrees.”Proclus believed that the Nymphs called Meliae (Theogony,187) are intended. Goettling would render: “A race terrible because of their (ashen) spears.” ; and it was in no way equal to the silver age,
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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.
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Their armor 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,
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black Death seized them, and they left the bright light of the sun. 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
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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 Thebes when they fought for the flocks of Oedipus, and some, when it had brought them in ships over the great sea gulf
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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.
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And they live untouched by sorrow in the islands of the blessed along the shore of deep-swirling Ocean, happy heroes for whom
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the grain-giving earth bears honey-sweet fruit flourishing thrice a year,
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far from the deathless gods, and Cronos rules over them;
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for the father of men and gods released him from his bonds.
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And these last equally have honor and glory.
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And again far-seeing Zeus made yet another generation, the fifth, of men
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who are upon the bounteous earth.
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Thereafter, would that I were not among the men of the fifth generation,
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but either had died before or been born afterwards. For now truly is a race of iron, and men never rest from labor 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.
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And Zeus will destroy this race of mortal men also when they come to have grey hair on the temples at their birth. I.e.the race will so degenerate that at the last even a new-born child will show the marks of old age. 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.
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Men will dishonor 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 of their nurture, for might shall be their right: and one man will sack another's city.
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There will be no favor 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.
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Envy, foul-mouthed, delighting in evil, with scowling face, will go along with wretched men one and all.
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And then Aidos and Nemesis,Aidos, as a quality, is that feeling of reverence or shame which restrains men from wrong; Nemesis is the feeling of righteous indignation aroused especially by the sight of the wicked in undeserved prosperity (cf. Psalms,lxxii. 1-19). 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. 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,
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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.
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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. But you, Perses, listen to right and do not foster violence; for violence is bad for a poor man.
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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.
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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.
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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.
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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;
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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. But for those who practice violence and cruel deeds far-seeing Zeus, the son of Cronos, ordains a punishment.
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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,
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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. You princes, mark well this punishment, you also, for the deathless gods are near among men; and
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mark all those who oppress their fellows with crooked judgements; and heed 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
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as they roam, clothed in mist, all over the earth. And there is virgin Justice, the daughter of Zeus, who is honored 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,
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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.
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He does mischief to himself who does mischief to another, and evil planned harms the plotter most. 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.
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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. But you, Perses, lay up these things within your heart and
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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
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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 foreswears himself, and so hurts Justice and sins beyond repair, that man's generation is left obscure thereafter.
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But the generation of the man who swears truly is better thenceforward. 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;
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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.
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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
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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,
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for in nature he is like the stingless drones who waste the labor 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
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working they are much better loved by the immortals.The alternative version is: “and, working, you will be much better loved both by gods and men; for they greatly dislike the idle.”
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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,
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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.
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Wealth should not be seized: god-given wealth is much better; for if a man takes great wealth violently and perforce, or if he steals it through his tongue, as often happens when gain deceives men's sense and dishonor tramples down honor,
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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,
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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 requital for his evil doing.
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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,
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that they may be gracious to you in heart and spirit, and so you may buy another's holding and not another yours. Call your friend to a feast; but leave your enemy alone; and especially call him who lives near you: for if any mischief happens in the place,
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neighbors come ungirt, but kinsmen stay to gird themselves. I.e.neighbors come at once and without making preparations, but kinsmen by marriage (who live at a distance) have to prepare, and so are long in coming. A bad neighbor is as great a plague as a good one is a great blessing; he who enjoys a good neighbor has a precious possession. Not even an ox would die but for a bad neighbor. Take fair measure from your neighbor and pay him back
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fairly with the same measure, or better, if you can; so that if you are in need afterwards, you may find him sure. 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.
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A man gives to the free-handed, but no one gives to the closefisted. 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,
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even though it is a small thing,
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it freezes his heart. He who adds to what he has, will keep off bright-eyed hunger;
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for if you add only a little to a little and do this often,
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soon that little will become great. What a man has by him at home does not trouble him:
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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.
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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. Do not let a flaunting woman coax and cozen and deceive you: she is after your barn. The man who trusts womankind trusts deceivers.
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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.
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More hands mean more work and more increase. If your heart within you desires wealth, do these things and work with work upon work. When the Pleiades, daughters of Atlas, are rising,Early in May. begin your harvest, and your ploughing when they are going to set.In November.
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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,
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and who inhabit rich country, the glens and hollows 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,
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and go begging to other men's houses, but without avail; as you have already come to me. But I will give you no more nor give you further measure. Foolish Perses! Work the work which the gods ordained for men, lest in bitter anguish of spirit you with your wife and children
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seek your livelihood amongst your neighbors, and they do not heed you. Two or three times, may be, you will succeed, but if you trouble them further, it will not avail you, and all your talk will be in vain, and your word-play unprofitable. Nay, I bid you find a way to pay your debts and avoid hunger.
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First of all, get a house, and a woman and an ox for the plough—a slave woman and not a wife, to follow the oxen as well—and make everything ready at home, so that you may not have to ask of another, and he refuse you, and so, because you are in lack, the season pass by and your work come to nothing.
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Do not put your work off till to-morrow and the day after; for a sluggish worker does not fill his barn, nor one who puts off his work: industry makes work go well, but a man who puts off work is always at hand-grips with ruin. When the piercing power and sultry heat of the sun abate,
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and almighty Zeus sends the autumn rains,In October. and men's flesh comes to feel far easier,—for then the star Sirius passes over the heads of men, who are born to misery, only a little while by day and takes greater share of night—
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then, when it showers its leaves to the ground and stops sprouting, the wood you cut with your axe is least liable to worm. Then remember to hew your timber: it is the season for that work. Cut a mortarFor pounding corn. three feet wide and a pestle three cubits long, and an axle of seven feet, for it will do very well so;
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but if you make it eight feet long, you can cut a beetleA mallet for breaking clods after ploughing. from it as well. Cut a felloe three spans across for a wagon of ten palms' width. Hew also many bent timbers, and bring home a plough-tree when you have found it, and look out on the mountain or in the field for one of holm-oak;
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for this is the strongest for oxen to plough with when one of Athena's handmen has fixed in the share-beam and fastened it to the pole with dowels. Get two ploughs ready and work on them at home, one all of a piece, and the other jointed. It is far better to do this, for if you should break one of them, you can put the oxen to the other.
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Poles of laurel or elm are most free from worms, and a share-beam of oak and a plough-tree of holm-oak. Get two oxen, bulls of nine years; for their strength is unspent and they are in the prime of their age: they are best for work. They will not fight in the furrow and break the plough
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and then leave the work undone. Let a brisk fellow of forty years follow them, with a loaf of four quartersThe loaf is a flattish cake with two intersecting lines scored on its upper surface which divide it into four equal parts. and eight slicesThe meaning is obscure. A scholiast renders “giving eight mouthfuls”; but the elder Philostratus uses the word in contrast to “leavened.” for his dinner, one who will attend to his work and drive a straight furrow and is past the age for gaping after his fellows,