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LIBRARY
OF THE
University of California.
GIFT OF
GEORGE MOREY RICHARDSON.
Received, ^August, 1898.
Accession No. 78 6 OJL Class No.
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Ancient Classics for English Readers
EDITED BY THE
REV. W. LUCAS COLLI In S, M.A.
HESIOD AND THEOGNIS
CONTENTS OF THE SERIES.
HOMER : THE ILIAD, . ' . . . By the Editor.
HOMER : THE ODYSSEY, . . By the Same.
HERODOTUS, ... By George C. Swayne, M.A.
CAESAR, ...... By Anthony Trollope.
VIRGIL By the Editor.
HORACE, . . . . .By Theodore Martin.
.AESCHYLUS, By the Right Rev. the Bishop of Colombo.
XENOPHON, . . By Sir Alex. Grant, Bart., LL.D.
CICERO By the Editor.
SOPHOCLES, ... By Clifton W. Collins, M.A.
PLINY By A. Church, M.A., and W. J. Brodribb, M.A.
EURIPIDES ... By William Bodham Donne.
JUVENAL, . . • . . By Edward Walford, M.A.
ARISTOPHANES, . . . . . .By the Editor.
HESIOD AND THEOGNIS, By the Rev. James Davies, M.A.
PLAUTUS AND TERENCE, ... By the Editor.
TACITUS, .... By William Bodham Donne.
LUCIAN, ....... By the Editor.
PLATO By Clifton W. Collins.
THE GREEK ANTHOLOGY, . . .By Lord Neaves.
LIVY By the Editor.
OVID, By the Rev. A. Church, M.A.
CATULLUS, TIBULLUS, & PROPERTIUS, ByJ. Davies, M.A.
DEMOSTHENES, . . By the Rev. W. J. Brodribb, M.A.
ARISTOTLE, ... By Sir Alex. Grant, Bart., LL.D.
THUCYDIDES, By the Editor.
LUCRETIUS, . . . . By W. H. Mallock, M.A.
PINDAR, ... By the Rev. F. D. Morice, M.A.
HESIOD AND THEOGNIS
BY THE
REV. JAMES DAVIES, M.A.
LATE SCHOLAR OF LINCOLN COLLEGE, OXFORD
TRANSLATOR OF 'BABRIUS'
PHILADELPHIA :
J. B. LITPINCOTT COMPANY.
H/^¥
7 3 60 2.
P/A3go(
At
H^
/f/3
H-A-^j
PEEFACE.
The life of Hesiod, remote from towns, and far away
up the gulf of time, and Ms ^pioetry devoid of sensation
and excitement in its almost impersonal didacticism,
place the writer who deals with them at a disadvan-
tage, as compared with one whose theme is an ancient
epic, or a Greek or Roman historian. He lacks, in a
^reat measure, the choice of parallels by aid of which
he may abridge the distance between the shadowy
past and the living present. He cannot easily per-
suade himself or his readers to realise, in the inspired
rustic of Ascra, " a heart once pregnant with celestial
fire," when he reflects how foreign to the wildest
dreams of an English ploughman would be the reduc-
tion to verse of his rural experiences, or, still more,
of his notions about the divine governance of the
universe. Yet this is scarcely an excuse for over-
looking the possible contemporary of Homer, the poet
VI PREFACE.
nearest to him in claims of antiquity, even if we grant
that his style is less interesting, and his matter not so
attractive. Indeed one argument for including Hesiod
in the serie^ of ' Ancient Classics for English Headers'
may be found in the fact that nine Out of twelve stu-
dents finish their classical course with but the vaguest
acquaintance with his remains. Such, therefore, ought
to be as thankful as the unlearned for an idea of
what he actually or probably wrote. And it is this
which the larger portion of this volume endeavours
to supply. The poet's life has been compiled from
ancient and modern biographies with a constant eye
to the internal evidence of his extant poetry, for which
the editions of Paley, Goettling, and Dubner, have
been chiefly studied. For illustrative quotation, use
has been chiefly made of the English versions of
Elton, good for the most part, and, as regards the
Theogony, almost Miltonic. For the ' Works and
Days,' the little-known version of the Elizabethan
George Chapman — a biographical rarity made accessible
by Mr Hooper's edition in J. E. Smith's Library of
Old Authors — has been here and there pressed into
our service. A parallel or two to Hesiod's ' Shield of
Hercules,' from Homer's Shield of Achilles, belong to
an unpublished version by Mr Eichard Garnett. But
to no student of Hesiod are so many thanks due as to
Mr F. A. Paley, whose notes have been of the utmost
use, as the most successful attempt to unravel Hesiodic
PREFACE. vii
difficulties and incongruities. Whatever difference of
opinion may exist upon his views as to the date and
authorship of the Homeric epics, there can be none as
to the high value of his edition of Hesiod, which may
rank with his iEschylus, Euripides, and Propertius.
For the three chapters about Theognis, which com-
plete this volume, the translation and arrangement of
Mr John Hookham Frere have been used and followed.
In some instances, where Gaisford's text seemed to
discourage freedom of paraphrase, the editor has fallen
back upon his own more literal versions. On the
whole, however, the debt of Theognis to Mr Hookham
Frere, for acting as his exponent to English readers,
cannot be over-estimated ; and we tender our thanks
to his literary executors for permission to avail our-
selves of his acute and lively versions. These are
marked F. Those of Elton and Chapman in Hesiod
are designated by the letters E and C respectively,
and the editor's alternative versions by the letter
D affixed to them.
.
CONTENTS.
HESIOD.
CHAP. I. THE LIFE OF HESIOD, .
II. THE WORKS AND DAYS,
III. hesiod's PROVERBIAL PHILOSOPHY,
IV. THE THEOGONY, ....
V. THE SHIELD OF HERCULES,
VI. IMITATORS OF HESIOD,
PAOl
1
21
56
70
95
111
THEOGNIS.
CHAP. I. THEOGNIS IN YOUTH AND PROSPERITY, , 129
n II. THEOGNIS IN OPPOSITION, .... 141
m III. THEOGNIS IN EXILE, . , , , 154
H E S I O D.
CHAPTER L
THE LIFE OF HESIOD.
Of materials for a biography of the father of didactic
poetry there is, as might be expected, far less scarcity
than is felt in the case of the founder of epic. Classed
as contemporaries by Herodotus, Homer and Hesiod
represent two schools of authorship — the former the
objective and impersonal, wherein the mover of the
puppets that fill his stage is himself invisible ; the
latter the subjective and personal, which communicates
to reader and listener, through the medium of its verse,
the private thoughts and circumstances of the indi-
vidual author. Homer, behind the scenes, sets the
battles of the Iliad in array, or carries the reader
with his hero through the voyages and adventures of
the Odyssey. Hesiod, with all the naivete of reality,
sets himself in the foreground, and lets us into confi-
dences about his family matters — his hopes and fears,
his aims and discouragements, the earnests of his suc-
a. c. vol. XV. A
2 HE SI OB.
cess and the obstacles to it. But notwithstanding the
expiicitness natural to his school of composition, he
has failed to leave any record of the date of his life
and poems. Eor an approximation to this the chief
authority is Herodotus, who, in discussing the Hellenic
theogonies, gives it as his opinion that " Hesiod and
Homer lived not more than four hundred years before "
his era, and places, it will be observed, the didactic
poet first in order of the two. This would correspond
with the testimony of the Parian marble which makes
Hesiod Homer's senior by about thirty years ; and
Ephorus, the historian of the poet's fatherland, main-
tained, amongst others, the higher antiquity of Hesiod.
There was undoubtedly a counter theory, referred to
Xenophanes, the Eleatic philosopher, which placed
Hesiod later than Homer ; but the problem is in-
capable of decisive solution, and the key to it has
to be sought, if anywhere, in the internal evidence
of the poems themselves, as to "the state of man-
ners, customs, arts, and political government fami-
liar to the respective authors." Tradition certainly
conspires to affix a common date to these pre-eminent
stars of Hellenic poetry, by clinging to a fabled
contest for the prize of their mutual art ; and, so far
as it is of any worth, corroborates the consistent be-
lief of the ancients, that Hesiod flourished at least
nine centuries before Christ. As to his parentage,
although the names of his father and mother have not
been preserved, there is internal evidence of the most
trustworthy kind. In his ( Works and Days ' the
poet tells us that his father migrated across the iEgean
THE LIFE OF IIESIOD. 3
from Cyme in iEolia, urged by narrowness of means
and a desire to better his fortunes by a recurrence to
the source and fountain-head of his race ; for he sailed
to Boeotia, the mother-country of the iEolian colonies.
There he probably gave up his seafaring life, taking to
agriculture instead ; and there — unless, as some have
surmised without much warranty, his elder son,
Hesiod, was born before his migration — he begat two
sons, Hesiod, and a younger brother, Perses, whose
personality is too abundantly avouched by Hesiod to
be any subject of question. Though not himself a
bard, the father must have carried to Boeotia lively
and personal reminiscences and souvenirs of the heroic
poetty for which the iEolic coast of Asia Minor was
then establishing a fame ; and his own traditions, to-
gether with the intercourse between the mother and
daughter countries, cannot but have nursed a taste for
the muse in Hesiod, which developed itself in a dis-
tinct and independent vein, and was neither an offset
of the Homeric stock, nor indebted to the Homeric
poems for aught beyond the countenance afforded by
parity of pursuits. The account given by Hesiod
of his father's migration deserves citation, and may
be conveniently given in the words of Elton's transla-
tion of the ' Works and Days : ' —
" 0 witless Perses, thus for honest gain,
Thus did our mutual father plough the main.
Erst from iEolian Cyme's distant shore
Hither in sable ship his course he bore ;
Through the wide seas his venturous way he took,
No revenues, nor prosperous ease forsook.
4 HESIOD.
His wandering course from poverty began,
The visitation sent from Heaven to man.
In Ascra's wretched hamlet, at the feet
Of Helicon, he fixed his humble seat :
Ungenial clime — in wintry cold severe
And summer heat, and joyless through the year."
— E. 883-894.
An unpromising field, at first sight, for the growth of
poesy; but, if the locality is studied, no unmeet
"nurse/' in its associations and surroundings, "for a
poetic child." Near the base of Helicon, the gentler
of the twin mountain - brethren towering above the
chain that circles Boeotia, A sera was within easy reach
of the grotto of the Libethrian nymphs, and aftnost
close to the spring of Aganippe, and the source of the
memory-haunted Permessus. The fountain of Hippo-
crene was further to the south ; but it was near this
fountain that the inhabitants of Helicon showed to
Pausanias a very ancient copy of the ' Works and
Days' of the bard, whose name is inseparably associated
with the neighbourhood. Modern travellers describe
the locality in glowing colours. "The dales and
slopes of Helicon," says the Bishop of Lincoln, in
his ' Greece, Pictorial, Descriptive, and Historical,' *
'•' are clothed with groves of olive, walnut, and almond
trees; clusters of ilex and arbutus deck its higher
plains, and the oleander and myrtle fringe the banks of
the numerous rills that gush from the soil, and stream
in shining cascades down its declivities into the plain
between it and the Copaic Lake. On Helicon," he
adds, "according to the ancient belief, no noxious
* P. 253, 254.
TEE LIFE OF I1EX10D. 5
herb was found. Here also the first narcissus bloomed.
The ground is luxuriantly decked with flowers, which
diffuse a delightful fragrance. It resounds with the
industrious murmur of bees, and with the music of
pastoral flutes, and the noise of waterfalls." The solu-
tion of the apparent discrepancy between the ancient
settler's account of Ascra and its climate, and that of
the modern traveller, is probably to be found in the
leaning of the poet Hesiod's mind towards the land
which his father had quitted, and which was then
more congenial to the growth of poetry — a leaning
which may have been enhanced and intensified by
disgust at the injustice done to him, as we shall pre-
sently see, by the Boeotian law-tribunals. It is, in-
deed, conceivable that, at certain seasons, Ascra may
have been swept by fierce blasts, and have deserved
the character given it in the above verses ; but the
key to its general depreciation at all seasons is more
likely to be hid under strong personal prejudice than
found in an actual disparity between the ancient and
the modern climate. At any rate, it is manifest, from
Hesiod's own showing, that the home of his father's
settlement had sufficient inducements for him to make
it his own likewise ; though from the fact that the
people of Orchomenus possessed his relics, that Boeotian
town may dispute the honour of his birth and residence
with Ascra. The latter place, without controversy, is
entitled to be the witness of the most momentous in-
cident of his poetic history — to wit, the apparition of
the Muses, as he fed his father's flock beside the divine
Helicon, when, after one of those night-dances in which
6 HESIOD.
" They wont
To lead the mazy measure, breathing grace
Enkindling love, and glance their quivering feet,"—
they accosted the favoured rustic with their heavenly
speech, gave him commission to be the bard of didactic,
as Homer was of epic, poetry, and in token of such a
function invested him with a staff of bay, symbolic of
poetry and song. Hesiod's own account of this vision
in the opening of his ' Theogony ' is as follows : —
" They to Hesiod erst
Have taught their stately song, the whilst his flocks
He fed beneath all-sacred Helicon.
Thus first those goddesses their heavenly speech
Addressed, the Olympian Muses born from Jove :
' Night- watching shepherds ! beings of reproach !
Ye grosser natures, hear ! We know to speak
Full many a fiction false, yet seeming true,
Or utter at our will the things of truth/
So said they, daughters of the mighty Jove,
All eloquent, and gave into mine hand,
Wondrous ! a verdant rod, a laurel branch,
Of bloom unwithering, and a voice imbreathed
Divine, that I might utter forth in song
The future and the past, and bade me sing
The blessed race existing evermore,
And first and last resound the Muses' praise."
— E. 33-48.
The details of this interview, as above recorded, are
replete with interest — centred, indeed, in the poet
himself, but in . some degree also attaching to his
reputed works. If the verses are genuine — and that
the ancients so accounted them is plain from two allu-
THE LIFE OF HESIOD. 7
sions of Ovid* — they show that with a faith quite in
keeping with his simple, serious, superstitious character,
he took this night-vision for no idle dream-fabric, hut
a definite call to devote himself to the poetry of truth,
and the errand of making song subserve the propaga-
tion of religion and moral instruction. The " fictions
seeming true " — in other words, the heroic poetry so
popular in the land of his father's birth — Hesiod con-
siders himself enjoined to forsake for a graver strain —
"the things of truth" — which the Muses declare have
been hitherto regarded by mortals as not included
in their gift of inspiration. He takes their com-
mission to be prophet and poet of this phase of min-
strelsy, embracing, it appears, the past and future, and
including his theogonic and ethical poetry. And
while the language of the Muses thus defines the
poet's aim, when awakened from a rude shepherd-life
to the devout service of inspired song, it implies,
rather than asserts, a censure of the kinds of poetry
which admit of an easier and freer range of fancy.
For himself, this supernatural interview formed the
starting-point of a path clear to be tracked ; and that
he accepted his commission as Heaven-appointed is
seen in the gratitude which, as we learn from his
1 Works and Days,' he evinced by dedicating to the
maids of Helicon,
" Where first their tunef id inspiration flowed,"
an eared tripod, won in a contest of song at funeral
games in Eubcea. In the same passage (E. 915-922)
* Fasti, vi. 13 ; Art of Love, i 27.
8 HESIOD.
Hesiod testifies to the gravity of his poetic trust by
averring that he speaks "the mind of aegis - hearing
Jove, whose daughters, the Muses, have taught him
the divine song." Pausanias (IX. xxxi. 3) records the
existence of this tripod at Helicon in his own day.
But though he took his call as divine, there is no
reason to think that Hesiod depended solely on this
gift of inspiration for a name and place among poets.
His father's antecedents suggest the literary culture
which he may well have imbibed from his birthplace
in zEolia. His own traditions and surroundings in the
mother-country — so near the very Olympus which was
the seat of the old Pierian minstrels, whatever it may
have been of the fabled gods — so fed by local influences
and local cultivation of music and poetry — may have
predisposed him to the life and functions of a poet ;
but there is a distinctly practical tone about all his
poetry, which shows that he was indebted to his own
pains and thought, his own observation and retentive-
ness, for the gift which he brought, in his measure, to
perfection. A life afield conduced to mould him into
the poet of the ' Works and Days/— ra sort of Boeo-
tian ' Shepherd's Calendar/ interwoven with episodes
of fable, allegory, and personal history. The nearness
of his native hills, as well as the traditions of elder
bards, conspired to impel him to the task of shaping a
theogony. And both aims are so congenial and com-
patible, that prima facie likelihood will always
support the theory of one and the same authorship foi
both poems against the separatists* who can no more
* The ancient critics who believed in the separate authorship
THE LIFE OF IIESIOD. 9
brook an individual Hesiod than an individual Homer.
But be this as it may, the glimpses which the poet
gives of himself, in the more autobiographical of his
reputed works, present the picture of a not very loco-
motive sage, shrewd, practical, and observant within
Ids range_of observation, apt to learn, and apt also to
teach, storing up life's everyday lessons as they strike
him, and drawing for his poetry upon a well-filled bank
of homely truth and experience. He gives the distinct
idea of one who, having a gift and believing in a com-
mission, sets himself to illustrate his own sentiment,
that " in front of excellence the gods have placed
exertion ;" and whilst in the c Works and Days ' it is
obvious that his aim and drift are the improvement of
his fellow-men by a true detail of his experiences in
practical agriculture, in the ' Theogony ' he commands
our respect and reverence for the pains and research
by which he has worked into a system, and this too
for the benefit and instruction of his fellows, the
floating legends of the gods and goddesses and their
offspring, which till his day must have been a chaotic
congeries. On works akin to these two main and
extant poems we may conceive him to have spent
that part of his mature life which was not given up
to husbandry. Travelling he must have disliked — at
any rate, if it involved sea-voyages. His lists of
rivers in the ' Theogony ' are curiously defective where
it might have been supposed they would be fullest — as
regar Is Hellas generally ; whereas he gives many names
of the Iliad and Odyssey were so called, as separating what
by the voice of previous tradition had been made one.
10 HESIOD.
of Asiatic rivers, and even mentions the Nile and the
Phasis, neither of which occur in Homer. But this
would seem to have "been a hearsay knowledge of
geography, for he distinctly declares his experience of
his father's quondam calling to he limited to a single
passage to Euhcea from the mainland ; and as he is less
full when he should enumerate Greek rivers, the
reasonable supposition is that he was no traveller, and,
depending on tradition, was most correct and com-
municative touching those streams of which he had
heard most in childhood. The one voyage to which
lie owned was made with a view to ;the musical contest
at Chalcis above alluded to ; and it is surely not with-
out a touch of quiet humour that this sailor's son owns
himself a landlubber in the following verses addressed
to his ne'er-do-well brother : — .
" If thy rash thought on merchandise be placed,
Lest debts ensnare or woeful hunger waste,
Learn nowr the courses of the roaring sea,
Though ships and voyages are strange to me.
Ne'er o'er the sea's broad way my course I bore,
Save once from Aulis to the Eubcean shore ;
From Aulis, where the mighty Argive host,
The winds awaiting, lingered on the coast,
From sacred Greece assembled to destroy
The guilty walls of beauty-blooming Troy."
— < Works and Days/ E. 901-910.
This, the poet goes on to say, is all he knows prac-
tically about navigation, and truly it is little enough ;
for it is no exaggeration, but a simple fact, that the
strait which constituted Hesiod's sole experience of a
THE LIFE OF HES10D. 11
sea voyage was no more than a stretch of forty yards —
a span compared with which the Menai • Strait, or the
Thames at any of the metropolitan bridges, would be a
serious business. Emile Burnouf might literally call
the Euripus " le canal Eubeen." In the days of Thucy-
dides a bridge had been thrown across it.
But experimental knowledge was reckoned super-
fluous by one who could rest in the knowledge he
possessed of the mind of Jove, and in the commission
he held from his daughters, — who, according to his be-
lief, taught him navigation, astronomy, and the rest ol
the curriculum, when they made him an interpreter of
the divine will, and a " vates " in a double sense, — to
dictate a series of precepts concerning the time for
voyaging and the time for staying ashore. Besides, in
the poet's eye seafaring was a necessity of degenerate
times. In the golden age none were merchants. —
('Works and Days,' 236.)
Yet the even flow of the poet's rural life was not
without its occasional and chronic disturbances and
storms. The younger brother, to whom allusion has
been made more than once, and whom he generally
addresses as " simple, foolish, good-for-nought Perses,"
had, it seems, come in for a share of the considerable
property which Hesiod's father had got together, after
he exchanged navigation and merchandise for agricul-
tural pursuits. The settlement of the shares in this
inheritance lay with the kings, who in primitive ages
exercised in Bceotia, as elsewhere, the function of judges,
and, according to Hesiod's account, were not superior
to bribery and corruption. Perses found means to
12 BES10D.
purchase their award to him of the better half of the
patrimony, and, after this fraud, dissipated his ill-gotten
wealth in luxury and extravagance, a favourite mode
of spending his time being that of frequenting the
law-tribunals, as nowadays the idletons of a town or
district may be known by their lounging about the petty
sessional courts when open. Perhaps the taste for
litigation thus fostered furnished him with the idea
of repairing his diminished fortunes by again proceed-
ing against his brother, and hence Hesiod's invectives
against the unscrupulousness of the claimant, and of the
judges, who were the instruments, of his rapacity. It
is not distinctly stated what was the issue of this
second suit, which aimed at stripping Hesiod of that
smaller portion which had already been assigned to
him : perhaps it was an open sore, under the influ-
ence of which he wrote his ' Works and Days,' — a
persuasive to honest labour as contrasted with the
idleness which is fertile in expedients for living at the
expense of others — a picture from life of the active
farmer, and, as a foil to him, of the idle lounger.
Here is a sample of it : —
" Small care be his of wrangling and debate,
For whose ungathered food the garners wait;
Who wants within the summer's plenty stored,
Earth's kindly fruits, and Ceres' yearly hoard :
With these replenished, at the brawling bar
F<>r other's wealth go instigate the war :
But this thou may'st no more ; let justice guide,
Best boon of heaven, and future strife decide.
Not so we shared the patrimonial land,
When greedy pillage filled thy grasping hand ;
THE LIFE OF HE SI OB. 13
The bribe-devouring judges, smoothed by thee,
The sentence willed, and stamped the false decree :
O fools and blind ! to whose misguided soul
Unknown how far the half exceeds the whole,
Unknown the good that healthful mallows yield,
And asphodel, the dainties of the field."
— E. 44-58.
The gnomic cbaracter of tbe last four lines must not
blind the reader to the fact that they have a personal
reference to the poet and his brother, and represent the
anxiety of the former that the latter should adopt,
though late, his own life-conviction, and act out the
truth that a dinner of herbs with a clear conscience
is preferable to the luxuries of plenty purchased by
fraud. Consistent with this desire is the unselfish
tone in which he constantly recurs to the subject
throughout the * Works and Days,' and that not so
much as if he sought to work this change in his
brother for peace and quietness to himself, as for a real
interest in that brother's amendment — we do not
learn with what success. Perhaps, as has been surmised,
Perses had a wife who kept him up to his extravagant
ways, and to the ready resource of recouping his failing
treasure by endeavouring to levy a fresh tax upon
Hesiod. Such a surmise might well account for the
poet's curious misogynic crotchets. Low as is the
value set upon a " help-meet " by Simonides, Archilo-
chus, Bacchylides, and, later still, by Euripides, one
might have expected better words in favour of marriage
from one whose lost works included a catalogue of
celebrated women of old, than the railing tone wlrich
14 HES10D.
accompanies his account of the myth of Pandora, the
association of woman with unmixed evil in that legend,
and the more practical advice to his brother in a later
part of his ' Works and Days/ where he bids him shun
the wiles of a woman "dressed out behind" (crinolines
and dress-improvers being, it would seem, not by any
means modern inventions), and unsparingly lashes the
whole sex in the style of the verses we quote : —
" Let no fair woman robed in loose array,
That speaks the wanton, tempt thy feet astray;
Who soft demands if thine abode be near,
And blandly lisps and murmurs, in thine ear.
Thy slippery trust the charmer shall beguile,
For, lo ! the thief is ambushed in her smile."
— E. 511-516.
Indeed, it might be maintained, quite consistently
with the internal evidence of Hesiod's poems, that
he lived and died a bachelor, seeing perhaps the
evil influences of a worthless wife on his brother's
establishment and character. It is true that in certain
cases (which probably should have come more close in
the text to those above cited, whereas they have got
shifted to a later part of the poem, where they are less
to the point) he prescribes general directions about
taking a wife, in just the matter-of-fact way a man
would who wrote without passion and without experi-
ence. The bridegroom was to be not far short of
thirty, the bride about nineteen. Possibly in the in-
junction that the latter should be sought in the ranks
of maidenhood, lurked the same aversion to " marrying
a widow " which animated the worldly-wise father of
THE LIFE OF IIESIOD. 16
Mr Samuel Weller. Anyhow, he would have had the
model wife fulfil the requirements of the beautiful
Latin epitaph on a matron, for he prescribes that she
should be " simple - minded " and " home - keeping "
(though he says nothing about her being a worker in
wools), in lines of which, because Elton's version is
here needlessly diffuse, we submit a closer rendering
of our own : —
" And choose thy wife from those that round thee dwell,
Weighing, lest neighbours jeer, thy choice full well.
Than wife that's good man finds no greater gain,
But feast-frequenting mates are simply bane.
Such without fire a stout man's frame consume,
And to crude old age bring his manhood's bloom."
— ' Works and Days,' 700-705.
This, we conceive, was Hesiod's advice, as an out-
sider might give it, to others. For himself, it is pro-
bable he reckoned that the establishment would suf-
fice which he elsewhere recommends to the farmer
class — an unmarried bailiff, a housekeeper without
encumbrances ; for a female servant with children, he
remarks, in bachelor fashion, is troublesome — and a
dog that bites (see < Works and Days,' 602-604). It
is indirectly confirmatory of this view that tradition,
which has built up many absurd figments upon the
scant data of Hesiod's autobiography, has signally
failed to fasten other offspring to his name than the
intellectual creations which have kept it in remem-
brance. This was surely Plato's belief when he wrote
the following beautiful sentences in his l Symposium.'
16 HESIOD.
"Who when he thinks of Homer and Hesiod and
other great poets, would not rather have their children
than ordinary human ones ? Who would not emulate
them in the creation of children such as theirs, which
have preserved their memory, and given them ever-
lasting glory 1 " *
So far as the poet's life and character can be ap-
proximately guessed from his poems, it would seem to
have been temperately and wisely ordered, placid, and
for the most part unemotional. That one who so
clearly saw the dangers of association with bad women
that he shrank from intimacy with good, should have
met his death through an intrigue at (Enoe, in Ozolian
Locris, with Clymene, the sister of his hosts, is doubt-
less just as pure a bit of incoherent fiction as that his
remains were carried ashore, from out of the ocean into
which they had been cast, by the agency of dolphins ; or
that a faithful dog — no doubt the sharp-toothed speci-
men we have seen recommended in the ' Works and
Days ' — traced out the authors of the murder, and
brought them to the hands of justice. Some accounts
attribute to the poet only a guilty knowledge of the
crime of a fellow-lodger ; but in either shape the legend
is an after-thought, as is also the halting story that
Stesichorus, who lived from B.C. 643 to B.C. 560, was
the offspring of this fabled liaison. All that can be con-
cluded from trustworthy data for his biography, beyond
what has been already noticed, is that in later life he
must have exchanged his residence at Ascra for Orcho-
menus, possibly to be further from the importunities of
* Jowett's transl., i. 525.
THE LIFE OF HESIOD. 17
Perses, and beyond the atmosphere of unrighteous
judges. Pausanias states that Hesiod, like Homer,
whether from fortune's spite or natural distaste, en-
joyed no intimacy with kings or great people ; and this
consists with Plutarch's story that the Spartan Cleo-
menes used to call Hesiod " the poet of the Helots,"
in contrast with Homer, " the delight of warriors," and
with the inference from an expression in the ' Works
aud Days' that the poet and his father were only
resident aliens in Boeotia. In Thespise, to which
realm he belonged, agriculture was held degrading to a
freeman, which helps to account for his being, in his
own day, a poet only of the peasantry and the lower
classes. Pausanias and Paterculus do but retail tradi-
tion ; but this suffices to corroborate the impression,
derived from the poet's own works, of a calm and con-
templative life, unclouded except by the worthlessness
of others, and owing no drawbacks to faults or failings
of its own. Musing much on the deities whose his-
tories he systematised as best he might, and at whose
fanes, notwithstanding all his research and inquiry,
he still ignorantly worshipped ; regulating his life on
plain and homely moral principles, and ever awake to
the voice of mythology, which spoke so stirringly to
dwellers in his home of Bceotia, — Hesiod lived and died
in that mountain-girded region, answerably to the testi-
mony of the epitaph by his countryman Chersias,
which Pausanias read on the poet's sepulchre at
Orchomenus : —
" Though fertile Ascra gave sweet Hesiod birth,
Yet rest his bones beneath the Minyan earth,
a. c. vol. xv. . B
18 HES10D.
Equestrian land. There, Hellas, sleeps thy pride,
The wisest bard of bards in wisdom tried."
— Pausan., ix. 38, § 4.
The question of Hesiod's literary offspring has
been much debated, the ' Works and Days ' alone en-
joying an undisputed genuineness. But it does not
seem that the 'Theogony' was impugned before the
time of Pausanias,* who records that Hesiod's Heli-
conian fellow - citizens recognised only the ' Works
and Days.' On the other hand — to say nothing of
internal evidence in the * Theogony ' — we have the
testimony of Herodotus to Hesiod's, authorship ; whilst
the ancient popular opinion on this subject finds cor-
roboration in Plato's direct allusion to a certain passage
of the ' Theogony' as Hesiod's recognised work. Allud-
ing to vv. 116-118 of the 'Theogony,' the philosopher
writes in the 'Symposium' (178), — "As Hesiod
says,—
' First Chaos came, and then broad-bosomed Earth,
The everlasting seat of all that is,
And Love/
In other words, after Chaos, the Earth and Love,
these two came into being." Aristophanes, also, in
more than one drama, must be considered to refer to
the 'Theogony' and the "Works." Furthermore,
it is certain that the Alexandrian critics, to whom
scepticism in the matter would have opened a con-
genial field, never so much as hinted a question con-
cerning the age and authorship of the 'Theogony.'
Besides these two works, but one other poem has
ix. 31, § 3.
UNIVERSITY
THE LIFE OF HES10D. ^^Ca 19
descended to our day under the name of Hesiod,
unless, indeed, we take as a sample of Lis 'Eoiae, or
Catalogue of Heroines/ the fifty-six verses which,
having slipped their cable, have got attached to the
opening of ' The Shield of Hercules.' The ' Shield '
is certainly of questionable merit, date, and authorship,
though a little hesitation would have been wise in
Colonel Mure, before expressing such wholesale con-
demnation and contempt as he heaps upon it* These
three poems, at all events, are what have come down
under the name and style of Hesiod, and are our
specimens of the three classes of poetical composition
which tradition imputes to him: — (1) didactic; (2)
historical and genealogical ; (3) short mythical poems.
Under one or other of these heads it is easy to group
the Hesiodic poems, no longer extant, of which notices
are found in ancient authors. Thus the ' Astronomy '
and the ' Maxims of Chiron,' with the ' Ornithoman-
teia, or Book of Augury,' belong to the first class ; the
'Eoiae, or Catalogue of Women,' which is probably
the same poem as the ' Genealogy of Heroes ; ' the
* Melampodia,' which treated of the renowned pro-
phet, prince, and priest of the Argives, Melampus, and
of his descendants in genealogical sequence ; and the
'iEgimius,' which gathered round the so-named my-
thical prince of the Dorians, and friend and ally of
Hercules, many genealogical traditions of the Heraclid
and Dorian races, — will, with the extant 'Theogony,'
represent the second ; while the smaller epics of * The
Marriage of Ceyx,' * The Descent to Hades of Theseus/
* History of Greek Lit., ii. 424.
20 HESIOD.
and the ( Epithalamium of Peleus and Thetis/ "will
keep in countenance the sole extant representative of
the third class, and enhance the possibility that ' The
Shield of Hercules ' is at least Hesiodic, though it is
safer to put it thus vaguely than to affirm it Hesiod's.
A conveniently wide berth is afforded by the modern
solution, that several imputed works of Hesiod are the
works of a school of authors of which Hesiod was the
name-giving patriarch. The truth in this matter can
only be approximated. Enough, perhaps, is affirmed
when we say that in style, dialect, and flavour of anti-
quity, the ' Theogony ' and the ' Works ' are more akin
to each other than to the ' Shield ; ' while, at the
same time, the last-named poem is of very respectable
age. The two former poems are of the iEolo-Boeotic
type of the ancient epic dialect, while the l Shield ' is
nearer to the .^Eolo- Asia, tic branch of it, used by
Homer. Discrepancies, where they occur, may be set
down to the interpolations of rhapsodists, and to the
accretions incident to passage through the hands of
many different workmen, after the original master.
The style and merits of each work will best be dis-
cussed separately ; and we shall give precedence to
Hesiod's most undoubted poem, the ' Works and
Days.'
CHAPTER TL
THE WORKS AND DAYS.
The meaning of the title prefixed to Hesiod's great
didactic poem appears to be properly " Farming Opera-
tions," "Lucky and Unlucky Days," or, in short,
"The Husbandman's Calendar;" but if the ethical
scope of it be taken into account, it might, as Colonel
Mure has remarked, be not inaptly described as "A
Letter of Kemonstrance and Advice to a Brother."
And inasmuch as its object is to exhort that brother to
amend his ways, and take to increasing his substance
by agriculture, rather than dreaming of schemes to
enhance it by frequenting and corrupting the lawr-
courts, the two descriptions are not inconsistent with
each other. It has been imputed as blame to the
poem that it hangs loosely together, that its connec-
tion is obscure and vague, — in short, that its constitu-
ent parts, larger and smaller, are seldom fitly jointed
and compacted. But some allowance is surely to be
made for occasional tokens of inartistic workmanship
in so early a poet, engaged upon a task wdiere he had
neither pattern nor master to refer to; and besides
22 IIES10D.
tills, a closer study of the whole will prove that the
want of connectedness in the work is more seeming
than real. Didactic poetry, from Hesiod's day until
the present, has ever claimed the privilege of arrang-
ing its hortatory topics pretty much as is most con-
venient, and of enforcing its chief idea, be that what
it may, by arguments and illustrations rather congru-
ous in the main than marshalled in the best order of
their going. But the ' Works and Days' is capable
of tolerably neat division and subdivision. The first
part (vv. 1-383) is ethical rather than didactic, — a set-
ting-forth by contrast, and by t}ie accessory aid of
myth, fable, allegory, and proverb-lore, of the superi-
ority of honest labour to unthrift and idleness, and of
worthy emulation to unworthy strife and envying.
The second part (vv. 384-764) consists of practical
hints and rules as to husbandry, and, in a true didactic
strain, furnishes advice how best to go about that
which was the industrious Boeotian's proper and chief
means of subsistence. It thus follows naturally on
the general exhortation to honest labour which formed
the first part of the poem. The third and last part
is a religious calendar of the months, with remarks
upon the days most lucky or unpropitious for this or
that duty or occupation of rural and nautical life. All
three, however, more or less address Perses as " a sort
of ideal reader," and thus hang together quite suffi-
ciently for didactic coherence ; whilst in each of the
two first parts episodic matter helps to relieve the dry
routine of exhortation or precept, and is introduced, as
we shall endeavour to show, with more skill and sys-
THE WORKS AND DAYS. 23
tern than would appear to a perfunctory reader. The
first part, as is almost universally agreed by editors
and commentators, begins properly at v. 11, which
in the Greek reads as if it were a correction of the
view held by the author in his 'Theogony/ that
there was but one "Eris," or "Contention," and which is
therefore of some slight weight in the question of unity
of authorship for the two poems. The introductory
ten verses are in all probability nothing more than
a shifting proem, in the shape of an address to Jove
and the Muses, available for the use of the Hesiodian
rhapsodists, in common with divers other like intro-
ductions. According to Pausanias, the Heliconians,
who kept their countryman's great work engraved on
a leaden tablet, knew nothing of these ten verses.
Starting, then, at this point, the poet distinguishes
between two goddesses of strife, the one pernicious
and discord-sowing, the other provocative of honest
enterprise. The elder and nobler of the twain is the
parent of healthy competition, and actuates mechanics
and artists, as well as bards and beggars, between
which last trades it is obvious that the poet traces a
not fortuitous connection : —
" Beneficent this better envy burns, —
Thus emulous his wheel the potter turns,
The smith his anvil beats, the beggar throng
Industrious ply, the bards contend in song."
— E. 33-36.
The wandering minstrel and the professional beggar
of the heroic age exercise equally legitimate callings
in Hesiod's view, and the picture which he draws
24 HESIOD.
' recalls to us those of the "banquet-hall in the Odyssey.
When Antinous rates the swine-herd Eumseus for
bringing Ulysses disguised as a beggar -man into the
hall of feasting, his grievance is that
" Of the tribes
Of vagrants and mean mendicants that prey,
As kill-joys, at our banquets, we have got
A concourse ample. Is it nought to thee
That such as these, here gathering, all the means
Of thy young master waste ? "
— Odyssey, xvii. 624-628 (Musgrave).
It is probable that the beggar's place was nearer the
threshold than that of Phemius the bard, who had
just before been singing to his harp, or of other in-
spired minstrels, of whom it is said that
" These o'er all the world
At all feasts are made welcome."
— Odyssey, xvii. 639-641 (Musgrave).
But that he had an assured footing and dole in such .
assemblies is plain from Irus's jealousy of a supposed
rival beggar, which results in the boxing-match with
Ulysses in the 18th Book.
To return to Hesiod. The bettermost kind of rivalry
is the goddess to whom he would have Perses give
heed, and not her wrangling sister, who inspires
wrongful dealing, chicanery, and roguish shifts, and
has no fancy for fair-play or healthy emulation. She,
says the poet, has had it too much her own way since
Prometheus stole the fire from heaven, because Zeus,
as a punishment, made labour toilsome, and the idle,
THE WORKS AND DAYS. 25
to shirk their inevitable lot, resort to injustice. " If
the gods had not ordained toil, men might stow away
their boat-paddles over the smoke, and there would be
an end to ploughing with mules and oxen : " —
" But Zeus our food concealed : Prometheus' art
With fraud illusive had incensed his heart ;
Sore ills to man devised the heavenly sire,
And hid the shining element of fire.
Prometheus then, benevolent of soul,
In hollow reed the spark recovering stole,
And thus the god beguiled, whose awful gaze
Serene rejoices in the lightning blaze."
— E. 67-74.
Till the Titan's offence, toil and sickness and human
ills had been unknown ; but after that transgression
they were introduced — as sin into the world through
our mother Eve — by Zeus's " beauteous evil," Pandora.
The Father creates her, and the immortals rival each
other in the gifts that shall make her best adapted for
her work of witchery, and presently send her as a gift
to Epimetheus, the personification of " Unreflection,"
who takes her in spite of the remonstrances of his
elder and more foresight ed brother, Prometheus. If,
as has been suggested, we may take the wise Prome-
theus to represent the poet, and Perses to be implied
in the weaker Epimetheus — and if, too, in Pandora
there is a covert allusion to the foolish wife of Perses,
who encouraged his extravagance, and seems to have
inspired Hesiod with an aversion for her sex — it will
bring home the more closely the pertinence of this
myth to the moral lesson which, in the first part of
26 HES10D.
the poem, the poet designed to teach. The creation
and equipment of Pandora is one of Hesiod's finest
nights above a commonly-even level : —
" The Sire who rules the earth and sways the pole
Had said, and laughter filled his secret soul:
He hade the crippled god his hest obey,
And mould with tempering water plastic clay ;
With human nerve and human voice invest
The limbs elastic, and the breathing breast ;
Fair as the blooming goddesses above,
A virgin's likeness with the looks of love.
He bade Minerva teach the skill that sheds
A thousand colours in the gliding threads ;
He called the magic of love's golden queen
To breathe around a witchery of mien,
And eager passion's never-sated flame,
And cares of dress that prey upon the frame ;
Bade Hermes last endue with craft refined
Of treacherous manners, and a shameless mind."
— E. 83-99.
The Olympians almost overdo the bidding of their
chief, calling in other helpers besides those named in
the above extract : —
" Adored Persuasion and the Graces young,
Her tapered limbs with golden jewels hung ;
Round her fair brow the lovely-tressed Hours
A golden garland twined of spring's purpureal flowers."
— E. 103-106.
And when the conclave deemed that they had per-
fected an impersonation of mischief, —
" The name Pandora to the maid was given,
For all the gods conferred a gifted grace
To crown this mischief of the mortal race.
THE WORKS AND DAYS. 27
The sire commands the winged herald bear
The finished nymph, the inextricable snare ;
To Epimetheus was the present brought,
Prometheus' warning vanished from his thought —
That he disclaim each offering from the skies,
And straight restore, lest ill to man should rise.
But he received, and conscious knew too late
The invidious gift, and felt the curse of fate."
— E. 114-124.
How this gift of " woman " was to be the source of pro-
lific evil and sorrow, the poet, it must be confessed, does
not very coherently explain. Nothing is said, in the
account of her equipment, of any chest or casket sent
with her by Zeus, or any other god, as an apparatus
for propagating ills. And when in v. 94 of the poem
we are brought face to face with the chest and the lid,
and Pandora's fatal curiosity, the puzzle is " how they
got there." Homer, indeed, glances at two chests,
one of good the other of evil gifts, in Jove's heavenly
mansion : —
" Two casks there stand on Zeus' high palace-stair,
One laden with good gifts, and one with ill :
To whomso Zeus ordains a mingled share,
Now in due time with foul he meeteth, now with fair."
— Conington, II. xxiv.
And those who hold Hesiod to have lived after Homer,
or to have availed himself here and there of the same
pre-existent legends, may infer that the poet leaves it
to be surmised that Pandora was furnished with the
less desirable casket for the express purpose of woe to
man. But it is a more likely solution that Prometheus,
the embodiment of mythic philanthropy, had im-
28 HESIOD.
prisoned " human ills " in a chest in the abode of Epi-
metheus, and this chest was tampered with through
the same craving for knowledge which actuated Mother
Eve. This account is supported by the authority of
Proclus. In Hesiod, the first mention of the chest is
simultaneous with the catastrophe —
" The woman's hands an ample casket bear ;
She lifts the lid — she scatters ills in air.
Hope sole remained within, nor took her flight,
Beneath the casket's verge concealed from sight.
The unbroken cell with closing lid the maid
Sealed, and the cloud-assembler's voice obeyed.
Issued the rest, in quick dispersion hurled,
And woes innumerous roamed the breathing world ;
With ills the land is rife, with ills the sea ;
Diseases haunt our frail humanity :
Self-wandering through the noon, the night, they glide
Voiceless — a voice the Power all-wise denied. .
Know then this awful truth : it is not given
To elude the wisdom of omniscient Heaven."
— E. 131-144.
It is a beautiful commentary on that part of the
legend which represents Hope as lying not at the
bottom of the casket, but just beneath the lid which
in closing shuts her in, that this did not happen
through inadvertence on Pandora's part, but with her
connivance, and that of her divine prompter, who,
though desirous to punish mankind, represents a par-
tial benefactor to the race. The concluding lines of
the last extract recall the reader to the drift of the
first part of the poem, by repeating that the moral
governance of the universe will not suffer wrong to
TEE WORKS AND DAYS. 29
go unpunished, or allow innocence to succumb to
fraud.
And yet, the poet goes on to argue, the times in
which he lives are out of joint. Such men as his
brother prosper in an age which in wickedness dis-
tances its precursors. His lot, he laments, is cast in
the fifth age of the world ; and here he takes occasion
to introduce the episode of the five ages of the world,
and of the increaseof corruption as each succeeds the
other. In this episode, which Mr Puley considers to
bear a more than accidental resemblance to the Mosaic
writings, the golden age comes first — those happy
times und^exlkonoaj^rj^ when there was neither
care nor trouble nor labour, but life was a blameless
holiday spent in gathering self-sown fruits ; and death,
unheralded by decay or old age, coming to men even
as a sleep, was the very ideal of an Euthanasia : —
" Strangers to ill, they nature's banquets proved,
Rich in earth's fruits, and of the blest beloved,
They sank in death, as opiate slumber stole
Soft o'er the sense, and whelmed the willing soul.
Theirs was each good — the grain-exuberant soil
Poured its full harvest uncompelled by toil :
The virtuous many dwelt in common blest,
'And all unenvying shared what all in peace possessed."
— E. 155-162.
It was with sin^inJHesiod's view as in that of the
author of the Book of Genesis, that death, deserving
the name, came into the world. As for the golden
race, when earth in the fulness of time closed upon it,
they became daemons or genii, angelic beings invisibly
30 I1ESIOD.
moving over the earth — a race of which Homer, indeed,
says nought, but whose functions, shadowed forth in
Hesiod, accord pretty much with the account Diotima
gives of them in the * Banquet of Plato.' * Here is
Hesiod's account : —
" When on this race the verdant earth had lain,
By Jove's high will they rose a ' genii ' train ;
Earth-wandering demons they their charge began,
The ministers of good, and guards of man :
Veiled with a mantle of aerial night,
O'er earth's wide space they wing their hovering flight,
Disperse the fertile treasures of the ground,
And bend their all-observant glance around ;
To mark the deed unjust, the just approve,
Their kingly office, delegates of Jove."
— E. 163-172.
With this dim forecasting by a heathen of the " min-
istry of angels " may be compared the poet's reference
further on in the poem to the same invisible agency,
where he uses the argument of the continual oversight
of these thrice ten thousand genii as a dissuasive to
corrupt judgments, such as those which the Boeotian
judges had given in favour of his brother : —
" Invisible the gods are ever nigh,
Pass through the midst, and bend the all-seeing eye ;
Who on each other prey, who wrest the right,
Aweless of Heaven's revenge, are open to their sight.
For thrice ten thousand holy daemons rove
The nurturirg earth, the delegates of Jove ;
Hovering they glide to earth's extremest bound,
A cloud aerial veils their forms around —
* Jowett's transl., i. 519.
THE WORKS AND DAYS. 31
Guardians of man ; their glance alike surveys
The upright judgments and the unrighteous ways."
— E. 331-340.
In the second or silver age began declension an I
degeneracy. The blessedness of this race consisted in
long retention of childhood and its innocence — even
ujTfcf a hundred years. Manhood attained, it became
quarrelsome, irreligious, and ungrateful to the gods —
its creators. This generation soon had an end : —
" Jove angry hid them straight in earth,
Since to the blessed deities of heaven
They gave not those respects they should have given.
But when the earth had hid these, like the rest,
They then were called the subterrestrial blest,
And in bliss second, having honours then
Fit for the infernal spirits of powerful men."
— C. 135-142.
In Hesiod's account of this race it is curious to note
a correspondence with holy Scripture as to the term of
life in primitive man ; curious, too, that Jove is not
said to have created^Jbut to have laid to sleep, the
silver face. It obtained from men, after its demise,
the honours of propitiatory sacrifice, and represented the
"blessed spirits of the departed," and perhaps the
" Manes " of the Latin, without, however, attaining to
immortality. A rougher type was that of the brazen
age, which the Elizabethan translator Chapman seems
light in designating as
" Of wild ash fashioned, stubborn and austere," —
though another way of translating the words which he
32 HESIOD.
so interprets represents these men of brass as " mighty
by reason of their ashen spears." The question is set
at rest by the context, in which the arms of this race
are actually said to have been of brass. This age was
hard and ferocious, and, unlike those preceding it,
carnivorous. It perished by mutual slaughter, and
found an end most unlike the posthumous honours
of the silver race, in an ignominious descent to
Hades : —
" Their thoughts were bent on violence alone,
The deeds of battle and the dying groan :
Bloody their feasts, by wheaten bread unblest ;
Of adamant was each unyielding breast.
Huge, nerved with strength, each hardy giant stands,
And mocks approach with unresisted hands ;
Their mansions, implements, and armour shine
In brass — dark iron slept within the mine.
They by each other's hands inglorious fell,
In horrid darkness plunged, the house of hell.
Fierce though they were, their mortal course was run,
Death gloomy seized, and snatched them from the sun."
— E. 193-204.
At this stage Hesiod suspends awhile the downward
course of ages and races, and reflecting that, having
commemorated the " genii V on earth and the blessed
spirits in Hades, he must not overlook the " heroes," a
veneration for whom formed an important part of the
religion of Hellas, brings the " heroic age " — apparently
unmetallic — into a place to which their prowess en-
titled them, next to the brazen age \ and at the same
time, contrasting their virtues with the character of
their violent predecessors, assigns to them an after-
THE WORKS AND DAYS. 33
state nearer to that of the gold and silver races. Of
their lives and acts Hesiod tells us that —
" These dread battle hastened to their end ;
Some when the sevenfold gates of Thebes ascend,
The Cadmian realm, where they with savage might
Strove for the flocks of (Edipus in fight :
Some war in navies led to Troy's far shore,
O'er the great space of sea their course they bore,
For sake of Helen with the golden hair,
And death for Helen's sake o'er whelmed them there."
— E. 211-218.
Their rest is in the Isles of the Blest, and in
" A life, a seat, distinct from human kind,
Beside the deepening whirlpools of the main,
In those black isles where Cronos holds his reign,
Apart from heaven's immortals ; calm they share
A rest unsullied by the clouds of care.
And yearly, thrice with sweet luxuriance crowned,
Springs the ripe harvest from the teeming ground."
— E. 220-226.
Who does not recognise the same regions beyond
circling ocean, of which Horace long after says in his
sixteenth Epode, — .
" The rich and happy isles,
Where Ceres year by year crowns all the untilled land with
sheaves,
And the vine with purple clusters droops, unpruned of all
her leaves.
Nor are the swelling seeds burnt up within the thirsty
clods,
So kindly blends the seasons there the king of all the gods.
a. c. vol. xv. o
34 HESIOD.
For Jupiter, when he with brass the golden age alloyed,
That blissful region set apart by the good to be enjoyed."
—Theodore Martin, p. 242.
But with this exception and interval, the ages tend
to the worse. Now comes the iron age, corrupt, un-
restful, and toilsome; wherein, in strong contrast to the
silver age, which enjoyed a hundred years of childhood
and youth, premature senility is an index of physical
degeneracy :—
" Scarcely they spring into the light of day,
Ere age untimely shows their temples grey."
— E. 237, 238.
"With this race, Hesiod goes on to tell us, family ties,
the sanctity of oaths, and the plighted faith, are dead
letters. Might is right. Lynch-lawyers get the upper
hand. All is " violence, oppression, and sword law,"
and
" Though still the gods a weight of care bestow,
And still some good is mingled with the woe,"
yet, as this iron age, at the transition point of which
Hesiod's own lot is cast, shades off into a lower and
worse generation, the lowest depth will at length be
reached, and baseness, corruption, crooked ways and
words, will supplant all nobler impulses,
" Till those fair forms, in snowy raiment bright,
From the broad earth have winged their heavenward flight
Called to th' eternal synod of the skies,
The virgins, Modesty and Justice, rise,
And leave forsaken man to mourn below
The weight of evil and the cureless woe."
— E. 259-264.
THE WORKS AND DAYS. 35
Having thus finished his allegory of the five ages,
and identified his own generation with the last and
worst, it is nowise abrupt or unseasonable in the poet
to bring home to the kings and judges of Boeotia their
share in the blame of things being as they are, by
means of an apologue or fable. Some have said that
it ought to be entitled " The HawTk and the Dove," but
Hesiod probably had in his mind the legend of Tereus
and. Philomela ; and the epithet attached to the night-
ingale in v. 268 probably refers to the tincture of
green on its dark-coloured throat, with which one of
our older ornithologists credits that bird. The fable is
as follows, and it represents oppression and violence in
their naked repulsiveness. Contrary to the use of
later fabulists, the moral is put in the mouth of the
hawk, not of the narrator : —
" A stooping hawk, crook- taloned, from the vale
Bore in his pounce a neck-streaked nightingale,
And snatched among the clouds ; beneath the stroke
This piteous shrieked, and that imperious spoke :
1 Wretch, why these screams 1 a stronger holds thee now;
Where'er I shape my course a captive thou,
Maugre thy song, must company my way ;
I rend my banquet, or I loose my prey.
Senseless is he who dares with power contend ;
Defeat, rebuke, despair shall be his end."
— E. 267-276.
From fable the poet passes at once to a more direct
appeal. Addressing Perses and the judges, he points
out that injustice and overbearing conduct not only
crush the poor man, but eventually the rich and power-
ful fail to stand against its consequences. He pictures
36 HESIOD.
the rule of wrong and the rule of right, and forcibly
contrasts the effects of each on the prosperity of com-
munities. Here are the results of injustice : —
" Lo ! with crooked judgments runs th' avenger stern
Of oaths forsworn, and eke the murmuring voice
Of Justice rudely dragged, where base men lead
Thro' greed of gain, and olden rights misjudge
With verdict perverse. She with mist enwrapt
Follows, lamenting homes and haunts of men,
To deal out ills to such as drive her forth,
By custom of wrong judgment, from her seats." — D.
And here, by contrast, are the fruits of righteousness
and justice, practised by cities and nations : —
" Genial peace
Dwells in their borders, and their youth increase.
Nor Zeus, whose radiant eyes behold afar,
Hangs forth in heaven the signs of grievous war.
Nor scathe nor famine on the righteous prey :
Earth foodful teems, and banquets crown the day.
Rich wave their mountain oaks ; the topmost tree
The rustling acorn fills, its trunk the murmuring bee.
Burdened with fleece their panting flocks ; the race
Of woman soft reflects the father's face :
Still flourish they, nor tempt with ships the main;
The fruits of earth are poured from every plain."
— E. 303-314.
In the lines italicised the old poet anticipates that
criterion of honest wedlock which Horace shapes into
the line, " The father's features in his children smile "
(Odes, iv. 5-23, Con.); and Catullus into the beautiful
wish for Julia and Manlius, that their offspring
THE WORKS AND DAYS. 37
" May strike
Strangers when the boy they meet
As his father's counterfeit ;
And his face the index be
Of his mother's chastity."
— Epithalam. (Theod. Martin).
After a recurrence, suggested by this train of thought,
to the opposite picture, and an appeal to the judges to
remember those invisible watchers who evermore sup-
port the right and redress the wrong, as well as the
intercession of Justice at the throne of Zeus for them
that are defrauded and oppressed, the poet for a moment
resorts to irony, and, like Job, asks " what profit there
is in righteousness, when wrong seems to carry all
before it 1 " But only for a moment. In a short but
fine image, Perses is invited to lift up his eyes to the
distant seat, —
" Where virtue dwells on high, the gods before
Have placed the dew that drops from every pore.
And at the first to that sublime abode
Long, steep the ascent, and rough the rugged road.
But when thy slow steps the rude summit gain,
Easy the path, and level is the plain."
— E. 389-394.
He is urged again to rely on his own industry, and
encouraged to find in work the antidote to famine, and
the favour of bright-crowned Demeter,-who can fill his
barns with abundance of corn. That which is laid up
m your own granary (he is reminded in a series of
terse economic maxims, which enforce Hesiod's general
exhortation) does not trouble you like that which you
38 IIESIOD.
borrow, or that which you covet. Honesty is the "best
policy. Shame is found with poverty born of idleness;
whereas a just boldness inspirits him whose wealth is
gained by honest work and the favour of Heaven.
Some of these adagial maxims will form part of the
chapter on " Hesiod's Proverbial Philosophy ; " and of
the rest it may suffice to say, that the poet has his own
quaint forceful way of prescribing the best rules for
dealing with friends and neighbours, as to giving and
entertaining, and with regard to women, children, and
domestics. Tn most of these maxims the ruling motive
appears to be expediency. In reference to the fair sex,
it is plain that he is on the defensive, and regards
them as true representatives of Pandora, with whom
the less a man has to do, the less he will be duped,
the less hurt will there be to his substance. As old
Chapman renders it,
" He that gives
A woman trust doth trust a den of thieves."
— C. 585.
As to family, his view is that " the more children
the more cares/' * The best thing is to have an only
son, to nurse and consolidate the patrimony; and if a
man has more, it is to be desired that he should die
old, so as to prevent litigation (a personal grievance
this) between young heirs. And yet, adds the pious
bard, it lies with Zeus to give store of wealth to even
a large family ; and he seems to imply that where such
* " He that hath a wife and children hath given pledges to
fortune. " — Bacon.
THE WORKS AND DAYS. 39
a family is thrifty there will be the greater aggregate
increase of property. Such is the advice, he remarks
in concluding the first part of his poem, which he has
to offer to any one who desires wealth ; to observe these
rules and cautions, and to devote himself to the system-
atic routine of the farming operations, which, to his
mind, constitute the highroad to getting rich.
From the very outset of the second part of the
'Works and Days/ a more definite and practical
character attaches to Hesiod's precepts touching agri-
culture. Hitherto his exhortation to his brother had
harped on the one string of " work, work ;*■■ and now,
as agriculture was the Boeotian's work, he proceeds
to prescribe and illustrate the modus operandi, and
the seasons best adapted for each operation. This is
really the didactic portion of Hesiod's Georgics, if we
may so call his poem on agriculture ; and it is curiously
interesting to study, by the light he affords, the theory
and practice of very old-world farming.
As apparently he was ignorant of any calendar of
months by which the time of year might be described,
he has recourse to the rising and setting of the stars,
whose annual motion was known to him, to indicate
the seasons of the year. Thus the husbandman is
bidden to begin cutting his corn at the rising of the
Pleiads (in May), and his ploughing when they set (in
November). They are invisible for forty days and
nights, during which time, as he tells us later on,
sailing, which with the Boeotian was second in im-
portance to agriculture (inasmuch as it subserved the
exportation of his produce), was suspended, and works
40 HESIOD.
on the farm came on instead. To quote Elton's
version : —
"When Atlas-born the Pleiad stars arise
Before the sun above the dawning skies,
'Tis time to reap ; and when they sink below
The morn-illumined west, 'tis time to sow.
Know too, they set, immerged into the sun,
While forty days entire their circle run ;
And with the lapse of the revolving year,
When sharpened is the sickle, reappear.
Law of the fields, and known to every swain
Who turns the laboured soil beside the main ;
Or who, remote from billowy ocean's gales,
Fills the rich glebe of inland- winding vales."
— E. 525-536.
With Hesiod, therefore, as with us, ploughing and
sowing began, for early crops, in late autumn ; and to
be even with the world around him, and not depend-
ent on his neighbours, a man must (he tells his ne'er-
do-well brother) " strip to plough, strip to sow, and
strip to reap," — advice which Virgil has repeated
in his first Georgic. He seems to imply, too, in v.
398, that it is a man's own fault if he does not avail
himself of the times and the seasons which the Gods
have assigned and ordained, and of which the stars are
meant to admonish him. If he neglect to do so, he
and his wife and children cannot reasonably complain
if friends get tired, of repeated applications for relief.
But suppose the better course of industrious labour
resolved upon. The first thing the farmer has to do
is to take a house, and get an unmarried female slave,
and an ox to plough with, and then the farming ini-
THE WORKS AND DA YS. 4'1
plements suited to his hand. It will never do to be
always borrowing, and so waiting till others can lend,
and the season has glided away. Delay is always bad
policy : —
a The work-deferrer never
Sees full his barn, nor he that leaves work ever,
And still is gadding out. Care-flying ease
Gives labour ever competent increase :
He that with doubts Lis needful business crosses
Is always wrestling with uncertain losses."
— C. 48-53.
Accordingly, on the principle of having all proper
implements of one's own, the poet proceeds to give
instructions for the most approved make of a wain, a
plough, a mortar, a pestle, and so forth. The time to
fell timber, so that it be not worm-eaten, and so that
it may not be cut when the sap is running, is when in
autumn the Dog-star, Sirius, " gets more night and less
day ; " — in other words, when the summer heats abate,
and men's bodies take a turn to greater lissomness and
moisture. The pestle and mortar prescribed were a
stone handmill or quern, for Crushing and bruising corn
and other grain, and bring us back to days of very
primitive simplicity, though still in use in the days of
Aristophanes. So minute is the poet in his directions
for making the axle-tree of a waggon, that he recom-
mends its length to be seven feet, but adds that it is
well to cut an eight-foot length, that one foot sawn off
may serve for the head of a mallet for driving in stakes.
The axles of modern carts are about six feet long.
But his great concern is, to give full particulars about
42 HESIOD.
the proper wood and shape for the various parts of his
plough. The plough-tail (Virgil's "buris,"Georg. i. 170)
is to be of ilex wood, which a servant of Athena — i.e.,
a carpenter — is to fasten with nails to the share-beam,
and fit to the pole. It is well, he says, to have two
ploughs, in case of an accident to a single one. And
whilst one of these was to have plough - tail, share-
beam, and pole all of one piece of timber, the other
was to be of three parts, each of different timber, and
all fastened with nails. This latter is apparently the
better of the two, that which is all of one wood being
a most primitive implement, simply " a forked bough."
The soundest poles are made of bay or elm, share-beams
of oak, and plough-tails of ilex oak. For draught
and yoking together, nine-year-old oxen are besi,, be-
cause, being past the mischievous and frolicsome age,
they are not likely to break the pole and leave the
ploughing in the middle. Directions follow this some-
what dry detail as to the choice of a ploughman : —
" In forty's prime thy ploughman ; one with bread
Of four-squared loaf in double portions fed.
He steadily will cut the furrow true,
Nor toward his fellows glance a rambling view,
Still on his task intent : a stripling throws
Heedless the seed, and in one furrow strows
The lavish handful twice, while wistful stray
His longing thoughts to comrades far away."
— E. 602-609.
The loaf referred to was scored crosswise, like the
Latin "quadra" or our cross-bun, and the object in
this case was easy and equal division of the slaves'
THE WORKS AND DAYS. 43
rations Theocritus, xxiv. 136, speaks of "a big
Doric loaf in a basket, such as would safely satisfy a
garden-digger ; " and it is probable that, in prescribing
a loaf with eight quarterings, Hesiod means " double
rations," thereby implying that it is good economy to
feed your men well, if you would have them work
well.
The poet next proceeds to advise that the cattle
should be kept in good condition, and ready for work,
when the migratory crane's cry bespeaks winter's
advent and the prospect of wet weather. Everything
should be in readiness for this ; and it will not do to
rely on borrowing a yoke of oxen from a neighbour at
the busy time. The wideawake neighbour may up
and say, —
" Work up thyself a waggon of thine own,
For to the foolish borrower is not known
That each wain asks a hundred joints of wood :
These things ask forecast, and thou shouldst make good
At home, before thy need so instant stood."
— C. 122-126.
A farmer who knows what he is about will have,
Hesiod says, all his gear ready. He and his slaves
will turn to and plough, wet and dry, early and late,
working manfully themselves, and not forgetting to
pray Zeus and Demeter to bless the labour of their
hand, and bestow their fruits. An odd addition to the
farmer's staff is the slave who goes behind the plough
to break the clods, and give trouble to the birds by
covering up the seed. In Wilkinson's ' Ancient
Egyptians' (ii. 13), an engraving representing the
44 HESIOD.
processes of ploughing and hoeing gives a slave in
the rear with a wooden hoe, engaged in breaking the
clods. A little further on, a reference to the same
interesting work explains Hesiod's meaning where he
says, that if ploughing is done at the point of mid-
winter, men will have to sit or stoop to reap (on ac-
count, it should seem, of the lowness of the ears),
" enclosing but little round the hand, and often cov-
ered with dust while binding it up." To judge by
the Egyptian paintings, wheat was reaped by men in
an upright posture, because they cut the straw much
nearer the ear than the ground. Of course, if the
straw was very short, the reaper had to stoop, or to
sit, if he liked it better. He is represented by Hesiod
as seizing a handful of corn in his left hand, while
he cuts it with his right, and binding the stalks in
bundles in opposite directions, the handfuls being
disposed alternately, stalks one way and ears the
other. The basket of which Hesiod speaks as carry-
ing the ears clipped from the straw, has its illustration
also in the same pages. This is the explanation given
also by Mr Paley in his notes. On the whole, the
poet is strongly against late sowing, though he admits
that if you can sow late in the dry, rainy weather in
early spring may bring on the corn so as to be as for-
ward as that which was ear]y sown : —
u So shall an equal crop thy time repair,
With his who earlier launched the shining share."
— E. 676, 677.
In this part of the ' Works ' our poet is exception-
ally matter-of-fact ; but as he proceeds to tell what is
THE WORKS AND DAYS. 45
to be done and what avoided in the wintry season, he
becomes more amusing. He warns against the error
of supposing that this is the time for gossip at the
smithy, there being plenty of work for an active man
to do in the coldest weather. In fact, then is the
time for household work, and for so employing your
leisure
" That, famine-smitten, thou may'st ne'er be seen
To grasp a tumid foot with hand from hunger lean ;" —
— E. 690, 691.
a figurative expression for a state of starvation, which
emaciates the hand and swells the foot by reason of
weakness. As a proper pendant to this sound advice,
Hesiod adds his much-admired description of winter,
the storms and cold of which he could thoroughly
speak of from the experience of a mountain residence
in Boeotia. This episode is so poetic, — even if over-
wrought in some portions, — that critics have suggested
its being a later addition of a rhapsodist of the post-
Hesiodic school; and there are two or three tokens
(e. g., the mention of " Lenseon " as the month that
answers to our Christmastide and beginning of Janu-
ary, whereas the Boeotians knew no such name, but
called the period in question "Bucatius") which be-
speak a later authorship. And yet a sensitiveness to
cold, and a lively description of its phenomena, is
quite in keeping with the poet's disparagement of
Ascra ; and further, it is quite possible that, a propos
of Hesiod and his works, theories of interpolation have
been suffered to overstep due limits. Inclination, and
46 HESIOD.
absence of any certain data, combine to facilitate our
acceptance of this fine passage as the poet's own handi-
work. Indeed, it were a hard fate for any poet if, in
the lapse of years, his beauties were to be pronounced
spurious by hypercriticism, and his level passages alone
left to give an idea of his calibre. We give the descrip-
tion of winter from Elton's version : —
" Beware the January month ; beware
Those hurtful days, that keenly-piercing air
Which flays the steers, while frosts their horrors cast,
Congeal the ground, and sharpen every blast.
From Thracia's courser-teeming region sweeps
The northern wind, and, breathing on the deeps,
Heaves wide the troubled surge : earth, echoing, roars
From the deep forests and the sea beat shores.
He from the mountain-top, with shattering stroke,
Rends the broad pine, and many a branching oak
Hurls 'thwart the glen : when sudden, from on high,
With headlong fury rushing down the sky,
The whirlwind stoops to earth ; then deepening round
Swells the loud storm, and all the boundless woods resound.
The beasts their cowering tails with trembling fold,
And shrink and shudder at the gusty cold.
Though thick the hairy coat, the shaggy skin,
Yet that all-chilling breath shall pierce within.
Not his rough hide the ox can then avail,
The long-haired goat defenceless feels the gale ;
Yet vain the north wind's rushing strength to wound
The flock, with sheltering fleeces fenced around.
And now the horned and unhorned kind,
Whose lair is in the wood, sore famished grind
Their sounding jaws, and frozen and quaking fly,
Where oaks the mountain-dells imbranch on high ;
f UNIVERSITY
TUB WORKS AXD DATS. 47
They seek to couch in thickets of the glen,
Or lurk deep sheltered in the rocky den.
Like aged men who, propped on crutches, tread
Tottering, with broken strength and stooping head,
So move the beasts of earth, and, creeping low,
Shun the white flakes and dread the drifting snow.'7
— E. 700-745.
The lines italicised scarcely realise the poet's compari-
son of the crouching beasts to three-footed old men, or
old men crawling with the help of a stick, which in
the original recalls, as Hesiod doubtless meant it to
do, the famous local legend of the Sphinx.
"Now," adds the poet, "is the time to go warm-
clad, thick-shod, and with a waterproof cape over the
shoulders, and a fur cap, lined with felt, about the
head and ears." He certainly knew how to take care
of himself. But he is equally thoughtful for his
hinds. When at this season the rain betokened by a
misty morning sets in at night, and cold and wet
interfere with husbandry, a time " severe to flocks, nor
less to man severe," then, because workmen need more
food in cold weather, but cattle, having little work
by day and plenty of rest at night, can do with less, — -
" Feed thy keen husbandmen with larger bread,
With half their provender thy steers be fed.
Them rest assists ; the night's protracted length
Becruits their vigour and supplies their strength.
This rule observe, while still the various earth
Gives every fruit and kindly seedling birth ;
Still to the toil proportionate the cheer,
The day to night, and equalise the year."
— E. 775-782.
48 HESIOD.
And now the poet turns to vine- dressing. He dates
k the early spring by the rising of Arcturus, sixty days
*, after the winter solstice (February 19), which is soon
followed by the advent of the swallow. This is the
season for vine-trimming ; but when the snail (which
Hesiod characteristically, and in language resembling
that used in oracular responses, designates as " house-
carrier") quits the earth and climbs the trees, to
shelter itself from the Pleiads, then vine-culture must
give place (about the middle of May) to the early
harvest. Then must men rise betimes : —
" Lo ! the third portion of thy labours cares
The early morn anticipating shares :
In early morn the labour swiftly wastes,
In early mom the speeded journey hastes,
The time when many a traveller tracks the plain,
And the yoked oxen bend them to the wain."
— E. 801-806.
A brief and picturesque episode follows about the
permissible rest and enjoyment of the summer season,
when artichokes flower, and the " cicala " (as Hesiod
accurately puts it) pours forth " song from its wings "
— the result of friction or vibration. " Then," he
says, "fat kids, mellow wine, and gay maidens are fair
relaxation for the sun-scorched rustic," who, however,
is supposed to make merry with temperate cups, and
to enjoy the cool shade and trickling rill quite as
much as the grape-juice. Hesiod prescribes three
cups of water to one of wine ; and, as Cratinus's
question in Athenseus — " Will it bear three
THE WORKS AND DAYS. 49
parts water?" — suggests, only generous wine will
stand such dilution. If such potations are ever season-
able, however, it will be in the greatest heat of sum-
mer, when the Dog Star burns. The rising of Orion is
the time for threshing and winnowing (i.e., about the
middle of July) ; and this operation appears to have
been performed by drawing over the corn the heavy-
toothed plank or " tribulum," or trampling it by means
of cattle on a smooth level threshing-floor. In some
parts of Europe, Mr Paley informs us, the old process
is still retained. After the corn has been winnowed,
Hesiod counsels a revision of the household staff, in
language of which Chapman catches the humour : —
" Make then thy man-swain one that hath no house,
Thy handmaid one that hath nor child nor spouse :
Handmaids that children have are ravenous.
A mastiff likewise nourish still at home,
Whose teeth are sharp and close as any comb,
And meat him well, to keep with stronger guard
The day -sleep-night-wake man from forth thy yard."
—a 346-352.
"When Sirius and Orion are in mid-heaven, and Arc-
turus is rising, then the grapes are to be gathered, so
that Hesiod's vintage would be in the middle of Sep-
tember ; and he prescribes exactly the process of
(1) drying the grapes in the sun, (2) drying them in
the shade to prevent fermentation, and (3) treading
and squeezing out the wine : —
" The rosy-fingered morn the vintage calls ;
Then bear the gathered grapes within thy walls.
A. C. Vol. XV. D
50 HESIOD.
Ten days and nights exposed the clusters lay,
Basked in the radiance of each mellowing day.
Let five their circling round successive run,
Whilst lie thy grapes o'ershaded from the sun ;
The sixth express the harvest of the vine,
And teach thy vats to foam with joy-inspiring wine."
— E. 851-858.
When the Pleiads, Hyads, and Orion set, it is time
to plough again. But not to go on a voyage ! Though,
as we have before stated, and as Hesiod seems particu-
larly anxious to have it known, he was no sailor, our
poet gives now directions how to keep boats and
tackle safe and sound in the wintry season, by means
of a rude breakwater of stones, and by taking the
plug out of the keel to prevent its rotting. The
best season for voyaging is between midsummer and
autumn, he says ; only it requires haste, to avoid the
winter rains. The other and less desirable time is in
spring, when the leaves at the end of a spray have
grown to the length of a crow's foot — a compara-
tive measurement, which Mr Paley observes is still
retained in the popular name of some species of
the ranunculus — crowfoot ; but Hesiod calls this a
"snatched voyage," and holds the love of gain that
essays it foolhardy. He concludes his remarks on
this head by prudent advice not to risk all your
exports in one venture, all your eggs — as our homely
proverb runs — in one basket : —
" Trust not thy whole precarious wealth to sea,
Tossed in the hollow keel : a portion send :
Thy larger substance let the shore defend.
THE WORKS AND DAYS. 51
Fearful the losses of the ocean fall,
When on a fragile plank embarked thy all :
So bends beneath its weight the o'erburdened wain,
And the crushed axle spoils the scattered grain.
The golden mean of conduct should confine
Our every aim, — be moderation thine ! "
— E. 954-962.
After this fashion the poet proceeds to give the
advice on marriage which has been already quoted,
and which probably belongs to an earlier portion of
the poem. From this he turns to the duties of friend-
ship, still regulated by caution and an eye to expe-
diency. It is better to be reconciled to an old friend
with whom you have fallen out than to contract new
friendships ; and, above all, to put a control on your
countenance, that it may betray no reservations or
misgivings. A careful and temperate tongue is com-
mended, and geniality at a feast, especially a club
feast, for
" When many guests combine in common fare,
Be not morose, nor grudge a liberal share :
Where all contributing the feast unite,
Great is the pleasure, and the cost is light."
— E. 1009-1012.
And now come some precepts of a ceremonial nature,
touching what Professor Conington justly calls " smal-
ler moralities and decencies," some of wThich, it has
been suggested, savour of Pythagorean or of Judaic
obligation, whilst all bespeak excessive superstition.
Prayers with unw ashen hands, fording a river without
propitiatory prayer, paring the nails off your " bunch
52 HESIOD.
of fives1* (i.e., your five fingers*) at a feast after sacri-
fice, lifting the can above the bowl at a banquet, — all
these acts of commission and omission provoke, says
Hesiod, the wrath of the gods. Some of his precepts
have a substratum of common sense, but generally
they can only be explained by his not desiring to con-
travene the authority of custom ; and, in fact, he
finishes his second part with a reason for the observ-
ance of such rules and cautions : —
" Thus do, and shun the ill report of men.
Light to take up, it brings the bearer pain,
And is not lightly shaken off ; nor dies
The rumour that from many lips doth rise,
But, like a god, all end of time defies." — D.
And now comes the closing portion of the poem,
designated by Chapman " Hesiod's Book of Days,"
and, in point of fact, a calendar of the lucky and
unlucky days of the lunar month, apparently as con-
nected with the various worships celebrated on those
days. The poet divides the month of thirty days, as
was the use at Athens much later, into three decades.
The thirtieth of the month is the best day for overlook-
ing farm-work done, and allotting the rations for the
month coming on ; and it is a holiday, too, in the law-
courts. The seventh of the month is specially lucky as
Apollo's birthday ; the sixth unlucky for birth or mar-
riage of girls, probably because the birthday of the
virgin Artemis, his sister. The fifth is very unlucky,
because on it Horcus, the genius who punishes per-
*"A slang term for the fists, in use among pugilists."— See
Palev's note on v. 742.
THE WORKS AND DAYS. 53
jury, and not, as -Virgil supposed, the Roman Orcus or
Hades, was born, and taken care of by the Erinnyes.
The seventeenth was lucky for bringing in the corn to
the threshing-floor, and for other works, because it was
the festival-day, in one of the months, of Demeter
and Cora, or Proserpine. The fourth was lucky for
marriages, perhaps because sacred to Aphrodite and
Hermes. Hesiod lays down the law, however, of
these days without giving much enlightenment as to
the "why" or "wherefore," and our knowledge from
other sources does not suffice to explain them all. A
fair specimen of this calendar is that which we proceed
to quote : —
" The eighth, nor less the ninth, with favouring skies
Speeds of th' increasing month each rustic enterprise :
And on the eleventh let thy flocks be shorn,
And on the twelfth be reaped thy laughing corn :
Both days are good ; yet is the twelfth confessed
More fortunate, with fairer omen blest.
On this the air-suspended spider treads,
In the full noon, his fine and self-spun threads ;
And the wise emmet, tracking dark the plain,
Heaps provident the store of gathered grain.
On this let careful woman's nimble hand
Throw first the shuttle and the web expand."
— E. 1071-1082.
Hesiod's account of the twenty-ninth of the month
is also a characteristic passage, not without a touch of
the oracular and mysterious. " The prudent secret,"
he says, " is to few confessed.'* " One man praises one
day, another another, but few know them." " Some-
54 HESIOD.
times a day is a stepmother, sometimes a mother."
" Blest and fortunate lie who knowingly doeth all
with an eye to these days, unblamed by the immortals,-
discerning omens and avoiding transgression."
Such is the appropriate ending of Hesiod's didactic
poem — a termination which ascribes prosperity in
agricultural pursuits to ascertainment of the will of
the gods, and avoidance of even unwitting transgres-
sion of their festivals. The study of omens, the poet
would have it understood, is the way to be safe in
these matters.
The ' Works and Days ' possesses a curious interest
as Hesiod's most undoubted production, and as the
earliest sample of so-called didactic poetry ; nor is it
fair or just to speak of this poem as an ill-constructed,
loose-hanging concatenation of thoughts and hints on
farming matters, according as they come uppermost.
That later and more finished didactic poems have only
partially and exceptionally borrowed Hesiod's manner
or matter does not really detract from the interest of a
poem which, as far as we know, is the first in classical
literature to afford internal evidence of the writer's
mind and thoughts, — the first to teach that subjectivity,
in which to many readers lies the charm and attraction
of poetry. No doubt Hesiod's style and manner be-
token a very early and rudimentary school ; but few
can be insensible to the quaintness of his images, the
"Dutch fidelity" (to borrow a phrase of Professor
Coni ngton) of his minute descriptions, or, lastly, the
point and terseness of his maxims. To these the fore-
going chapter on the * Works and Days' has been
THE WORKS AND DAYS. 55
unable to do justice, because it seemed of more conse-
quence to show the connection and sequence of the
parts and episodes of that work. It is proposed,
therefore, in the brief chapter next following, to exa-
mine " the Proverbial Philosophy of Hesiod," which is
chiefly, if not entirely, found in the poem we have
been discussing.
CHATTEK IIL
hesiod's proverbial philosophy.
A chief token of the antiquity of Hesiod's ' Works
and Days ' is his use of familiar proverbs to illustrate
his vein of thought, and to attract a primitive audience.
The scope and structure of his other extant poems are
not such as to admit this mode of illustration ; but
the fact, that amidst the fragments which remain of
his lost poems are preserved several maxims and
saws of practical and homely wisdom, shows that this
use of proverbs was characteristic of his poetry, or
that his imitators — if we suppose these lost poems
not to have been really his — at all events held it to be
so. It is, perhaps, needless to remark that the poems
of Homer are full of like adagial sentences — so much
so, indeed, that James Duport, the Greek professor at
Cambridge, published in 1680 an elaborate parallelism
of the proverbial philosophy of the Iliad and Odyssey,
with the adages as well of sacred as of profane writers.
Other scholars have since followed his lead, and eluci-
dated the same common point in the father of Greek
poetry, and those who have opened a like vein in
HESIOD1 S PROVERBIAL PHILOSOPHY. 57
other nations and languages. Obviously an appeal to
this terse and easily-remembered and retained wisdom
of the ancients is adapted to the needs of an early
stage of literature ; and its kinship, apparent or real,
to the brief " dicta " of the oracles of antiquity, would
constitute a part of its weight and popularity with an
audience of wonder-stricken listeners. And so we
come to see the fitness of such bards as Homer and
Hesiod garnishing their poems with these gems of
antique proverbial wisdom, each drawing from a store
that was probably hereditary, and pointing a moral or
establishing a truth by neat and timely introduction
of saws that possessed a weight not unlike that of
texts of Scripture to enforce a preacher's drift.
It is, furthermore, a minor argument for the common
date of these famous poets, that both Homer and
Hesiod constantly recur to the use of adages. With
the latter the vein is not a little curious. The honest
thrift-loving poet of Ascra has evidently stored up
maxims, on the one hand of homely morality and good
sense, and on the other of shrewdness and self-interest.
He draws upon a rare stock of proverbial authority for
justice, honour, and good faith, but he also falls back
upon a well-chosen supply of brief and telling saws to
affirm the policy of " taking care of number one," and
is provided with short rules of action and conduct,
which do credit to his observation and study of the
ways of the world. If, as we have seen in his auto-
biography (if we may so call the ' Works and Days '),
his life was a series of chronic wrestlings with a worth-
less brother and unjust judges, it is all the more natu-
58 HESIOD.
ral that his stock of proverbs should partake of the
twofold character indicated ; and we proceed to illus-
trate both sides of it in their order.
In distinguishing the two kinds of contention,
Hesiod ushers in a familiar proverb by words which
have themselves taken adagial rank. " This conten-
tion," he says, "is good for mortals " (' Works and Days/
24-26) — viz., " when potter vies with potter, crafts-
man with craftsman, beggar is emulous of beggar, and
bard of bard." Pliny the younger, in a letter on the
death of Silius Italicus, uses the introductory words
of Hesiod apropos of the rivalry, of friends, in provok-
ing each other to the quest of a name and fame that
may survive their perishable bodies ; * and Aristotle
and Plato quote word for word the lines respecting
" two of a trade " to which it will be observed that
Hesiod attaches a nobler meaning than that which
has become associated with them in later days.
He seems to appeal to the people's voice, succinctly
gathered up into a familiar saw, for the confirma-
tion of his argument, that honest emulation is both
wholesome and profitable. The second of Hesiod's
adages has an even higher moral tone, and conveys the
lesson of temperance in its broadest sense, by declaring
" That halfh more than all ; true gain doth dwell
In feasts of herbs, mallow, and asphodel." — D.
Here the seeming paradox of the first portion of the
couplet is justified and explained by Cicero's remark
that men know not " how great a revenue consists in
* Epist. III., vii. 15.
HESIOVS PROVERBIAL PHILOSOPHY. 59
moderation ; " and whilst in the first clause a sound
mind is the end proposed, the latter part evidently has
reference to the frugal diet, which bespeaks content-
ment and an absence of covetousness, such as breathes
in Horace's prayer : —
" Let olives, endives, mallows light
Be all my fare," —
—Odes, I. 31, 15 (Theod. Martin).
and which, moreover, favours health and a sound
body. It is unnecessary to point out the similarity of
this proverb to that of Solomon respecting the " dinner
of herbs," or to our own adage that "enough is as
good as a feast ; " but it may be pertinent to note that
this Hesiodian maxim is, like the former, quoted by
Plato, who in his Laws (iii. 690) explains Hesiod's
meaning, " that when the whole was injurious and the
half moderate, then the moderate was more and better
than the immoderate." The next which presents itself
in the * Works and Days ' owes its interest as much
to the fact that it occurs almost totidem verbis in
Homer, as to its resemblance to a whole host of
later proverbs and adages amongst all nations. When
Hesiod would fain enforce the advantage of doing
right, and acting justly, without constraint, he, as it
were, glances at the case of those who do not see
this till justice has taught them its lesson, and says,
in the language of proverb,
" The fool first suffers, and is after wise."
— < Works and Days/ 218.
In the 17th Book of the Iliad, Homer has the same
60 HESIOD.
expression, save in the substitution of the word " acts '
for " suffers ; " and it is exceedingly probable that
both adapted to their immediate purposes the words of
a pre-existing proverb.* Hesiod had already glanced
at the same proverb, when, in v. 89 of the ' "Works
and Days/ he said of the improvident Epimetheus
that " he first took the gift " (Pandora)/' and after
grieved;" and it is probable that we have in it the
germ of very many adagial expressions about the teach-
ing of experience — such as those about "the stung
fisherman," "the burnt child," and "the scalded cat"
of the Latin, English, and Spanish languages respect-
ively. The Ojis, according to Burton, say, " He whom
a serpent has bitten, dreads a slow-worm." Of a kin-
dred tone of high heathen morality are several prover-
bial expressions in the 'Works and Days' touching
uprightness and justice in communities and indi-
viduals. Thus in one place we read that
" Oft the crimes of one destructive fall,
The crimes of one are visited on all."
— E. 319, 320.
In another, that mischief and malice recoil on their
author : —
" Whoever forgeth for another ill,
With it himself is overtaken still ;
In ill men run on that they most abhor ;
111 counsel worst is to the counsellor.',
— Chapman.
* Livy has " Eventus stultorum magister ; " and the Proverbs
of Solomon, xx. 2, 3 — "A prudent man foreseeth the evil and
hideth himself; but the simple pass on and are punished."
HESIOD'S PROVERBIAL PHILOSOPHY. Gl
And in a third, that
" Far best
Is heaven-sent wealth without reproach possest."
The second of these sentences recalls the story of the
" Bull of Phalaris ; " whilst another, not yet noticed,
according to Elton's version, runs on this wise : —
" "Who fears his oath shall leave a name to shine
With brightening lustre through his latest line."
— E. 383, 384.
More literally rendered, the sentence might read, " Of
a man that regardeth his oath the seed is more blessed
in the aftertime ; " and so rendered, it curiously recalls
the answer of the oracle to Glaucus in Herodotus
(vi. 86), where the Greek words are identical with
Hesiod's, and either denote an acquaintance, in the
Pythoness, with the ' Works and Days/ or a com-
mon source whence both she and Hesiod drew. We
give Juvenal's account of the story of Glaucus, from
Jx^dgson's version : —
u The Pythian priestess to a Spartan sung,
While indignation raised her awful tongue :
' The time will come when e'en thy thoughts unjust,
Thy hesitation to restore the trust,
Thy purposed fraud shall make atonement due —
Apollo speaks it, and his voice is true.'
Scared at this warning, he who sought to try
If haply Heaven might wink at perjury,
Alive to fear, though still to virtue dead,
Gave back the treasure to preserve his head.
Vain hope, by reparation now too late,
To loose the bands of adamantine fate !
UNIVERSITY
'califor^X,
62 HESIOD.
By swift destruction seized, the caitiff dies,
Swept from the earth : nor he sole sacrifice —
One general doom o'erwhelms his cursed line,
And verifies the judgment of the shrine."
—P. 251, 252.
Within a couple of lines of the proverb last cited
occurs a maxim almost scriptural in its phraseology.
" Wickedness," sings the poet, " you might choose in
a heap ; level is the path, and it lies hard at hand."
One is reminded of the " broad and narrow roads " in
our Saviour's teaching ; and the lines which follow, and
enforce the earnest struggle which alone can achieve
the steep ascent, have found an echo in many noble
outbursts of after-poetry. The passage in Tennyson's
Ode, which expands the sentiment, is sufficiently
well known, but perhaps it is itself suggested by the
20th fragment of Simonides, which may be freely tran-
slated : —
" List an old and truthful tale,- —
Virtue dwells on summits high,
Sheer and hard for man to scale,
Where the goddess doth not fail
Her pure precincts, ever nigh,
Unrevealed to mortal sight,
Unrevealed, save then alone
When some hero scales her height,
Whom heart- vexing toil for right
Bringeth up to virtue's throne." *
* Tennyson's Ode on the Death of the Duke of Wellington :—
u He that ever follows her commands,
Or with toil of heart and knees and hands.
BESIOUS PROVERBIAL PHILOSOPHY. 63
Of a less exalted tone is the famous graduation ot
man's wisdom, which declares " that man far best who
can conceive and carry out with foresight a wise
counsel ; next in order, him who has the sense to
value and heed such counsel; whilst he who can neither
initiate it, nor avail himself of it when thrown in his
way, is to all intents worthless and good for nothing." —
('Works and Days,' 294-297.) This passage, however,
has been thought worthy of citation by Aristotle.
Another passage of proverbial character, but subordi-
nate moral tone, is that which declares —
* Lo ! the best treasure is a frugal tongue ;
The lips of moderate speech with grace are hung."
— E. 1005, 1006.
And a little further on an adage of mixed character,
moral and utilitarian, deifies the offspring of our unrulj
member, by saying —
u No rumour wholly dies, once bruited wide,
But deathless like a goddess doth abide." — D.
When we turn to the other class of adages — those which
syllable the teaching of common-sense — we are struck
more by the poet's shrewdness than his morality. The
end of all his precepts is, " Brother, get rich ; " or
" Brother, avoid poverty and famine." Even the wor-
ship and offerings of the gods are inculcated with an
Through the long gorge to the far light hath won
His path upward, and prevailed,
Shall find the toppling crags of duty scaled
Are close beside the shining table-lands
To which our God Himself is moon and sun."
64 H.ESIOD.
eye to being able " to buy up the land of others, and
not others thine" (341). He says, indeed, in v. 686,
that " money is life to miserable men," in much the
same terms as Pindar after him ; but this is only as a
dissuasive from unseasonable voyages, and because " in
all things the fitting season is best." In effect he
upholds the maxim that "money makes the man,"
though it is but fair to add that he prescribes right
means to that end. To get rich, a man must work : —
" Famine evermore
Is natural consort to the idle boor." — C.
" Hard work will best uncertain fortune mend." — D.
He must save, too, on the principle that " many a little
makes a mickle," or, as Hesiod hath it,
" Little to little added, if oft done,
In small time makes a good possession." — C.
It is no use, he sagaciously adds, to spare the liquor
when the cask is empty : —
" When broached, or at the lees, no care be thine
To save the cask, but spare the middle wine ; "
— E. 503, 504.
nor to procrastinate, because
" Ever with loss the putter-off contends,"
—413.
and the man that would thrive must take time by the
forelock, repeating to himself, as well as to his slaves
at midsummer, —
HESIOD'S PROVERBIAL PHILOSOPHY. 65
" The summer day
Endures not ever : toil ye wliile ye may,"
— E. 698, 699.
and rising betimes in the morning, on the faith that
" The morn the third part of thy work doth gain ;
The morn makes short thy way, makes short thy pain." — C.
Shrewd and practical as all this teaching is, its
author deprecates anything that is not honest and
straightforward. "Dishonest gains," he declares in
v. 352, "are tantamount to losses;" and perhaps his
experience of the detriment of such ill gains to his
brother enabled him to judge of their hurtfulness the
more accurately. Referable to this experience is a
maxim that is certainly uncomplimentary to brotherly
love and confidence : —
" As if in joke, that he no slight may feel,
Call witnesses, if you with brother deal."
— D. 371.
And there is a latent distrust of kinsfolk and connec-
tions involved in another proverb : —
" When on your home falls unforeseen distress,
Half-clothed come neighbours : kinsmen stay to dress."
— D. 345.
Perhaps his bardic character won him the goodwill of
his neighbours, and so he estimated them as he found
them ; for he says a little further on, with considerable
fervour —
" He hath a treasure, by his fortune signed,
That hath a neighbour of an honest mind."
— C. 347.
A. C. Vol. XV. E
66 HES10D.
And in his treatment of these neighbours there was, to
judge by his teaching, a very fair amount of liberality,
though scarcely that high principle of benevolence
which is content " to give, hoping nothing again."
Self-interest, indeed, as might be expected, leavens
the mass of his precepts of conduct, which may be
characterised as a good workaday code for the citizen
of a little narrow world, shut up within Boeotian
mountains. We laugh at the suspicion that animates
some, and the homeliness of others, but cannot fail
withal to be captivated perforce by the ingenuousness
with which the poet speaks his inner mind, and pre-
tends to no higher philosophy than one of self-defence.
In the line which follows the couplet last quoted, and
which says that " where neighbours are what they
should be, not an ox would be lost," for the whole
village would turn out to catch the thief, — it has been
surmised that there is allusion to an early "associa-
tion for the prosecution of felons " in the iEolian
colony from which Hesiod's father had come ; but
these glosses of commentators and scholiasts only spoil
the simplicity of the poet's matter-of-fact philosophy,
which in the instance referred to did but record what
Themistocles afterwards seems to have seen, when, as a
recommendation to a held for sale, he advertised that
it had "a good neighbour."
Though the 'Theogony' is, from its nature and scope,
by no means a storehouse of proverbs like the ' Works
and Days,' it here and there has allusions and refer-
ences to an already existing stock of such maxims.
Where, in pointing a moral a prqpos of Pandora, he
HESIOD'S PROVERBIAL PHILOSOPHY. 67
takes up his parable against women, and likens them
to the drones,
" Which gather in their greedy maw the spoils
Of others' labour," —
— E. 797, 798.
Hesiod has in his mind's eye that ancient proverb
touching " one sowing and another reaping," which
Callimachus gives as follows in his hymn to Ceres
(137)-
" And those who ploughed the field shall reap the corn " —
but which, in some shape or other, must have existed
previously even to Hesiod's date. In most modern
languages it has its counterpart ; and it was recognised
and applied by our Lord, and His apostle St Paul.*
Earlier in the poem, the saw that " Blest is he whom
the Muses love " is probably pre-Hesiodian ; but it is
too obviously a commonplace of poets in general to
deserve commemoration as a proverb. We cannot cite
any adages from ' The Shield,' and an examination of
' The Fragments ' adds but few to the total of Hesiod's
stock. These few are chiefly from the l Maxims of
Chiron,' supposed to have been dictated by that philo-
sophic Centaur to his pupil Achilles. One of these,
preserved by Harpocration from an oration of Hyperi-
des, may be thus translated : — ■
u Works for the young, counsels for middle age ;
The old may best in vows and prayers engage."
Another savours of the philosophy of the ' Works
and Days : ' —
* St Matt. xxv. 24 ; Gal. vi. 7 ; 2 Cor. ix. 6.
68 HESIOD.
" Gifts can move gods, and gifts our godlike kings."
Whilst a third might well be a stray line from one of
the exhortations to Perses ; for it deprecates the pre-
ference of a shadow to a substance in some such lan-
guage as this : —
" Only a fool will fruits in hand forego,
That he the charm of doubtful chase may know."
Another proverb, preserved by Cicero in a letter to
Atticus,* looks very like Hesiod's, though the orator
and critical man of letters dubs it u pseudo-Hesiod-
ian." It bids us " not decide a case until both sides
have been heard." And yet another saw, referred
to the Ascraean sage, appears -to us in excellent keep-
ing with the maxims respecting industry and hard
work which abound in his great didactic poem. We
are indebted for it to Xenophon's Memorabilia, and
it may be Englished —
" Seek not the smooth, lest thou the rough shouldst find," —
an exhortation in accord with the fine passage in the
' Works and Days,' which represents Virtue and Ex-
cellence seated aloft on heights difficult to climb.
Perhaps also the following extracts from the extant
fragments of the ' Catalogue of Women/ though not
succinct enough to rank as adages, may lay some claim
to containing jets and sparkles of adagial wisdom. The
first, taken from the pages of Athena3iis,t concerns wine
that rnaketh sorry, as well as glad, the heart of man : —
* vii. 18, 4. tx. 428.
HESIOUS PROVERBIAL PHILOSOPHY. 69
a What joy, what pain cloth Dionysus give
To men who drink to excess. For wine to such
Acts insolently, binds them hand and foot,
Yea, tongue and mind withal, in bondage dire,
Ineffable ! Sleep only stands their friend." — D.
The second is a curious relic of the ancient notions
about comparative longevity : —
" Nine generations lives the babbling crow
Of old men's life ; the lively stag outlasts
Four crow-lives, and the raven thrice the stag's.
Nine raven's terms the phcenix numbers out ;
And we, the long-tressed nymphs, whose sire is Zeus,
By ten times more the phcenix life exceed." — D.
Enough, however, has been set down of Hesiod's
proverbial philosophy, to show that herein consists
one of his titles to a principal place among didactic
poets. A plain blunt man, and a poet of the people,
he knew how and when to appeal with cogency to
that " wisdom of many and wit of one," which has
been stjled by our own proverb - collector, James
Howell, " the people's voice."
CHAPTER IV.
THE TtlEOGONY.
The geographer Pausanias was the first to cast a doubt
upon the received belief of the ancients that the ' The-
ogony ' and the ' Works and Days ' originated from one
and the same author. On the other hand, Herodotus
attributed to Hesiod the praise of having been one of
the earliest systematisers of a national mythology; and
Plato in his Dialogues has references to the ' Theogony *
of Hesiod, which apparently correspond with passages
in the work that has come down to us as such. Un-
less, therefore, there is strong internal evidence of sepa-
rate authorship in the two poems, the testimony of a
writer four hundred years before Christ is entitled to
outweigh that of one living two hundred years after.
But so far from such internal evidence being forth-
coming, it would be easy to enumerate several strong
notes of resemblance, which would go far towards
establishing a presumption that both were from the
same hand. The same economical spirit which actu-
ates the poet of the * "Works ' is visible also in the
'Theogony/ where the head and front of Pandora's
THE THEOGONY. 71
offending is, that the "beauteous evil," woman, is a
drone in the hive, and consumes the fruits of man's
labour without adding to them. The author of the
1 Theogony ' holds in exceptionally high esteem the
wealth-giving divinity Plutus, and this is quite con-
sistent with the hereditary and personal antipathy to
poverty and its visitations so manifest in the bard of
the ' Works/ Again, there is reason to believe that
the proper commencement of the ' Works and Days '
— which, to translate the Greek idiom, might run,
"Well, it seems that after all Contention is of two
kinds, and not of one only" (v. 11) — is nothing less
than the poet's correction of a statement he had made
in his poem on the generation of the gods, that Eris, or
Contention, was one and indivisible, the daughter of
Night, and the mother of an uncanny progeny, begin-
ning with Trouble and ending with Oath.* We
might add, too, curious coincidences of expression
and verse-structure, such as the use of a character-
istic epithet standing by itself for the substantive
which it would commonly qualify (e. g., " the bone-
less " to represent " the caterpillar," and " the silvery "
for " the sea "), and the peculiarity of the commence-
ment of three consecutive lines with one and the same
word. Instances of both are common to the two poems.
But for the purposes of the present volume it is perhaps
sufficient to rest our acquiescence in a common author-
ship upon the plausibility and reasonableness of Bishop
Thirl wall's view, that Hesiod, living amidst a people
rich in sacred and oracular poetry, and engaged for the
* See Theog., v. 225.
72 HESIOD.
most part in husbandry, " collected for it in a fuller
and a more graceful body the precepts with which the
simple wisdom of their forefathers had ordered their
rural labours and their domestic life ; " at the same
time that, " from the songs of their earlier bards, and
the traditions of their temples, he drew the knowledge
of nature and of superhuman things which he delivered
in the popular form of the ' Theogony.' " *
Of the aim which he proposed to himself in that
ancient poem, no better description has been given than
Mr Grote's, who designates it as " an attempt to cast
the divine functions into a systematic sequence." The
work of Homer and Hesiod was, to reduce to system
the most authentic traditions about the Hellenic gods
and demi-gods, and to consolidate a catholic "belief in
the place of conflicting local superstitions. So far as
we are able to judge, Homer's share in the task con-
sisted in the passing notices of gods and goddesses
which are scattered up and down the Iliad and the
Odyssey. For Hesiod may be claimed the first incor-
poration and enumeration of the generation and genea-
logy of the gods and goddesses in a coherent system ;
and so it was from his ' Theogony,' as Mr Grote has
shown, that " men took their information respecting
their theogonic antiquities ; that sceptical pagans, and
later assailants of paganism, derived their subjects of at-
tack; and that, to understand what Plato deprecated
and Xenophanes denounced, the Hesiodic stories must
be recounted in naked simplicity." t Whence he de-
rived his information, which is older than the so-called
* 'Hist, of Greece, I., c. vi. |* Ibid., i. 15, 16.
THE TIIEOGONY. 73
Orphic Theogony — whether from Egypt, India, and
Persia, or. as some have thought, from the Mosaic
writings — it is lost labour to inquire. He certainly
systematised and consolidated the mass of traditions,
which came to his hand a more or less garbled and
distorted collection of primitive and nearly universal
legendary lore. An especial interest must therefore
attach to the study of his scheme and method, and it
must be enhanced by the position which antiquity
has almost unanimously accorded to him, in the history
of its earliest poetry and religion.
Hesiod's * Theogony ■ consists of three divisions : a
cosmogony, or creation of the world, its powers, and
its fabric ; a theogony proper, recording the history
of the dynasties of Cronus and Zeus ; and a fragmen-
tary generation of heroes, sprung from the intercourse
of mortals with immortals. Hesiod and his contem-
poraries considered that in their day Jupiter or Zeus
was the lord of Olympus ; but it was necessary to
chronicle the antecedents of his dynasty, and hence the
account of the stages and revolutions which had led up
to the established order under which Hesiod's genera-
tion found itself. And so, after a preface containing
amongst other matters the episode of the Muses' visit
to the shepherd-poet, at which we glanced in Chapter
I., Hesiod proceeds to his proper task, and represents
Chaos as primeval, and Earth, Tartarus, and Eros
(Love), as coming next into existence : —
" Love then arose,
Most beauteous of immortals ; he at once
Of every god and every mortal man
74 HE SI OB.
Unnerves the limbs, dissolves the wiser "breast
By reason steeled, and quells the very soul."
— E. 171-175.
At first Chaos spontaneously produces Erebus and
Night, the latter of whom gives birth to Ether and
Day; whilst Earth creates in turn the heaven, the
mountains, and the sea, the cosmogony so far corre-
sponding generally wTith the Mosaic. But at this
point Eros or Love * begins to work. The union of
Earth with Heaven results in the birth of Oceanus
and the Titans, the Cyclopes, and the hundred-
handed giants. The sire of so numerous a progeny,
and first ruler of creation, Uranus, conceiving that his
sovereignty is imperilled by his offspring, resorts to
the expedient of relodging each child, as soon as it is
born, within the bowels of its mother, Earth. Groan-
ing under such a burden, she arms her youngest and
wiliest son, Cronus, with a sickle of her own product,
iron, and hides him in an ambush with a view to his
mutilating his sire. The conspiracy is justified on the
principle of retributive justice. Uranus is disabled
and dethroned, and, by a not very clear nor present-
able legend, the foam - born goddess Aphrodite is
fabled to have sprung from his mutilation. Here is
the poet's account of her rise out of the sea : —
" So severing with keen steel
The sacred spoils, he from the continent
Amid the many surges of the sea
Hurled them. Full long they drifted o'er the deeps,
Till now swift-circling a white foam arose
From that immortal substance, and a nymph
THE THEOGONY. 75
Was nourished in their midst. The wafting waves
First bore her to Cythera the divine :
To wave-encircled Cyprus came she then,
And forth emerged a goddess in the charms
Of awful beauty. Where her delicate feet
Had pressed the sands, green herbage flowering sprang.
Her Aphrodite gods and mortals name,
The foam-born goddess : and her name is known
As Cytherea with the blooming wreath,
For that she touched Cythera's flowery coast ;
And Cypris, for that on the Cyprian shore
She rose amid the multitude of waves.
Love tracked her steps, and beautiful Desire
Pursued ; while soon as born she bent her way
Towards heaven's assembled gods : her honours these
From the beginning : whether gods or men
Her presence bless, to her the portion falls
Of virgin whisperings and alluring smiles,
And smooth deceits, and gentle ecstasy,
And dalliance and the blandishments of love."
— F. 258-283.
The concluding verses of this passage are notable
as enumerating the fabled assessors of Venus ; and the
italicised lines, which find modern parallels in Milton,
Scott, and Tennyson,* may have suggested the invo-
* " Now when as sacred light began to dawn
In Eden on the humid flowers that breathed
Their morning incense, when all things that breath©
From the earth's great altar send up silent praise
To the Creator ; " &c.
— Paradise Lost, ix.
" A foot more light, a step more true,
Ne'er from the heath-flower dash'd the dew ;
E'en the slight harebell raised its head
Elastic from her airy tread."
—Lady of the Lake, i. 18.
76 BESIOD.
cation of the benignant goddess in the opening of
Lucretius : —
" Before thee, goddess, thee ! the winds are hushed,
Before thy coming are the clouds dispersed ;
The plastic earth spreads flowers before thy feet ;
Thy presence makes the plains of ocean smile,
And sky shines placid with diffused light."
— Lucret. i. 7-12 (Johnson).
By the act of Cronus, the Titans, released from dur-
ance, arose to a share in the deliverer's dynasty, the
Cyclopes and giants still, it would seem, remaining shut
up in their prison-house. But before the poet proceeds
to the history of this dynasty and succession of rulers,
he apparently conceives it to be his duty to go through
the generations of the elder deities with a genealogical
" But light as any wind that blows,
So fleetly did she stir ;
The flower she touched on dipt and rose,
And turned to look at her."
—Tennyson : < The Talking Oak.'
Even more to the point, which is the charm to create verdure
and flower-growth which pertains to Aphrodite's feet, are the
following citations from Ben Jonson and Wordsworth : —
" Here she was wont to go, and here, and here,
Just where those daisies, pinks, and violets grow;
The world may find the spring by following her,
For other print her aery steps ne'er left.
And where she went the flowers took thickest root,
As she had sowed them with her odorous foot."
— Jonson : ' Sad Shepherd,' i. 1.
" Flowers laugh before thee in their beds,
And fragrance in thy footing treads."
-Wordsworth : ' Ode to Duty.
THE THEOGONY. 77
minuteness which, it must he confessed, is now and
then tedious ; though, on the other hand, there are occa-
sional points of interest in the process, which would
be interminable if not so relieved. It is curious, for
example, to find " the Hesperian maids n —
" Whose charge o'ersees the fruits of bloomy gold
Beyond the sounding ocean, the fair trees
Of golden fruitage " —
— E. 293-297.
ranked with Death, and Sleep, and .Gloom and its
kindred, as the unbegotten brood of Night. Possibly
the clue is to be found in Hesiod's having a glimmer-
ing of the Fall and its consequences, because death and
woe were in the plucking of the fruit of " that forbid-
den tree." Again, from the union of Nereus, the sea-
god par excellence, and eldest offspring of Pontus, one
of the original powers, with the Oceanid, Doris, are
said to have sprung the fifty Nereids, whose names,
taken from some characteristic of the sea — its wonders,
its treasures, and its good auguries — correspond in
many instances with Homer's list in the Iliad (xviii.
39-48), and point to a pre-existent legend approached
by both poets. In due order, also, are recorded the
children of Tethys and the Titan Oceanus, — to wit,
the endless rivers and springs, and the water-nymphs,
or Oceanids, whose function is to preside over these,
and to convey nourishment from the Sire to all things
living. As to the list of rivers, it is noticeable that
Hesiod includes the Nile, known to Homer only by
the name of iEgyptus — and the Eridanus, supposed to
78 HESIOD.
represent the Rhodanus or Rhone ; also that the rivers
of Greece appear to he slighted in comparison with
those of Asia Minor and the Troad — a circumstance to
he accounted for hy the Asiatic origin of the poet's
father, which would explain his completer geographi-
cal knowledge of the colonies than of the mother
country. The names of the water-nymphs are refer-
able to islands and continents — e. g., Europa, Asia,
Doris, Persia — or to physical characteristics, such as
clearness, turbidness, violet hue, and the like. But
the poet gives .a good reason for furnishing only a
selection : — ■
" More remain untold. Three thousand nymphs
Of Oceanic line, in beauty tread
With ample step, and far and wide dispersed
Haunt the green earth and azure depth of lakes,
A blooming race of glorious goddesses.
As many rivers also yet untold,
Rushing with hollow dashing sound, were born
To awful Tethys, but their every name
Is not for mortal man to memorate,
Arduous, yet known to all the dwellers round."
— E. 492 501.
We must not trespass upon our readers' patience, by
enumerating with the conscientious genealogist the
progeny of the rest of the Titans. Two goddesses,
however, stand out from amidst one or other of these
broods, as of more special note, and more direct bearing
upon the world's government and order. Asteria, the
goddess of stars, a Titanid in the second generation,
bears to Perses, a god of light, and a Titan of the original
stock, one only daughter, Hecate. The attributes of
OF THE
UNIVERSITY
MB MEOGONY. \^cg%
this goddess, as described by Hesiod, are so discrepant
from those ascribed to her by later poets, as to afford
strong proof of the antiquity of this poem. She is not,
as in later poetry, the patron of magic arts, but the
goddess who blesses labour and energy, in field, senate,
and forum : —
" When the mailed men rise
To deadly battle, comes the goddess prompt
To whom she wills, bids rapid victory
Await them, and extends the wreath of fame.
She sits upon the sacred judgment-seat
Of venerable monarchs. She is found
Propitious when in solemn games the youth
Con tending strive ; there is the goddess nigh
With succour : he whose hardiment and strength
Victorious prove, with ease the graceful palm
Achieving, joyous o'er his father's age,
Sheds a bright gleam of glory. She is known
To them propitious, who the fiery steed
Rein in the course, and them who labouring cleave
Through the blue watery waste the untractable way."
— E. 581-595.
The other goddess, Styx, a daughter of Oceanus, is
memorable not more for her own prominent position
in ancient fable, than for having amongst her off-
spring those iron-handed ministers of Jove, Strength
(Kratos) and Force (Bia), whom the classical reader
meets again in the opening of the ' Prometheus ' of
iEschylus. Their nearness to Zeus is ascribed by
Hesiod to the decision with which their mother
espoused his cause in the struggle with Cronus and the
Titans :—
80 HESIOD.
" Lo ! then incorruptible Styx the first,
Swayed by the awful counsels of her sire,
Stood on Olympus and her sons beside;
There graced with honour and with goodly gifts,
Her Zeus ordained the great tremendous oath
Of deities ; her sons for evermore
Indwellers in the heavens. Alike to all,
E'en as he pledged his sacred word, the god
Performed ; so reigned he strong in might and power."
— E. 537-545.
But here Hesiod has been anticipating the sequence
of events, and forestalling, to this extent, the second
stage of the poem. According to Hesiod, Cronus or
Saturn was alive to the faults of his sire's policy of
self-protection, and conceived an improvement in the
means of checking revolutionary development on the
part of his offspring, by imprisoning them in his own
bowels rather than their mother's. Mindful of the
destiny that " to his own child he should bow down
his strength," he proceeded to swallow up his progeny
with such regularity, that the maternal feelings of his
consort, Ehea, roused her to a spirit of opposition.
When about to be delivered of her sixth child, Zeus,
she called in the aid of her parents, Heaven and Earth,
in the concealment of his birth : —
" And her they sent to Lyctus, to the clime
Of fruitful Crete ; and when her hour was come,
The birth of Zeus, her youngest born, then Earth
Took to herself the mighty babe, to rear
"With nurturing softness, in the spacious isle
Of Crete ; so came she then, transporting him
Swift through the darksome air, to Lyctus first,
THE THEOGONY. 81
And thence upbearing in her arms, concealed
Beneath the sacred ground in sunless cave,
Where shagged with densest woods the iEgean mount
Impends. But to the imperial son of heaven,
"Whilom the King of gods, a stone she gave
In wrapt in infant swathes, and this with grasp
Eager he snatched, and in his ravening breast
Conveyed away ; unhappy ! nor once thought
That for the stone his child remained behind
Invincible, secure ; who soon with hands
Of strength o'ercoming him, should cast him forth.
From glory, and himself the immortals rule."
— E. 641-659.
As the gods in ancient mythology grow apace, Zeus
is soon ripe for the task of aiding his mother, whose
craft persuades Cronus to disgorge first the stone
which he had mistaken for his youngest-born, and
then the five children whom he had previously de-
voured. A stone, probably meteoric, was shown at i
Delphi in Pausanias's day as the stone in question, \
and an object of old memorial to the devout Greek.
The rescued brethren at once take part with their de-
liverer. The first act of Zeus was, as we have seen,
to advance Force and Strength, with their brothers
Victory and Eivalry, to the dignity of " a body-
guard," and to give their mother Styx the style and
functions of " oath-sanctioner." His next was to free
from the prison to which their father Uranus had
consigned them, the hundred-handed giants, and the
Cyclopes, who furnished his artillery of lightnings and
hot thunderbolts. His success in the struggle was
assured by the oracles of Gaea (Earth), if only he could
a. c. voL xv. p
82 HESIOD.
band these towers of strength and muscularity against
Cronus and his Titans ; and so the battle was set in
array, and a fierce war ensued —
" Each with each
Ten years and more the furious battle joined
Unintermitted ; nor to either host
"Was issue of stern strife nor end ; alike
Did either stretch the limit of the war."
— E. 846-850.
Hesiod's description of the contest, which has been
justly held to constitute his title to a rank near Homer
as an epic poet, is prefaced by a feast at which Zeus
addresses his allies, and receives in turn the assurance
of their support. The speeches are not wanting in
dignity, though briefer than those which, in his great
epic, Milton has moulded on their model. Our Eng-
lish poet had bathed his spirit in Hesiod before he
essa}Ted the sixth book of his ' Paradise Lost ; ' and it
was well and wisely done by the translator of the fol-
lowing description of the war betwixt Zeus and the
Titans to aim at a Miltonic style and speech : —
" All on that clay roused infinite the war,
Female and male ; the Titan deities,
The gods from Cronus sprang, and those whom Zer»
From subterranean gloom released to light :
Terrible, strong, of force enormous ; burst
A hundred arms from all their shoulders huge :
From all their shoulders fifty heads upsprang
O'er limbs of sinewy mould. They then arrayed
Against the Titans in fell combat stood,
And in their nervous grasp wielded aloft
Precipitous rocks. On the other side alert
THE THEOGONY. 83
The Titan phalanx closed : then hands of strength
Joined prowess, and displayed the works of war.
Tremendous then the immeasurable sea
Roared : earth resounded : the wide heaven throughout
Groaned shattering: from its base Olympus vast
Reeled to the violence of the gods : the shock
Of deep concussion rocked the dark abyss
Remote of Tartarus : the shrilling din
Of hollow tramplings and strong battle-strokes,
And measureless uproar of wild pursuit.
So they reciprocal their weapons hurled
Groan-scattering, and the shout of either host
Burst in exhorting ardour to the stars
Of heaven • with mighty war-cries either host
Encountering closed."
— E. 883-908.
A pause at this point may be excused, seeing that
it affords the opportunity of noting the contrast be-
tween the heathen and the Christian conceptions of
divine strength. In Milton the Messiah has a super-
abundance of might : —
• Yet half his strength he put not forth, but checked
His thunder in mid volley, for he meant
Not to destroy, but root them out of heaven."
—Par. Lost, vi. 853-855.
In the conflict with the Titans, Zeus has to exert all
his might to insure victory : —
" Nor longer then did Zeus
Curb his full power, but instant in his soul
There grew dilated strength, and it was filled
With his omnipotence. At once he loosed
His whole of might, and put forth all the god.
84 HESJOD.
The vaulted sky, the mount Olympian flashed
With his continual presence, for he passed
Incessant forth, and scattered fires on fires.
Hurled from his hardy grasp the lightnings flew
Keiterated swift : the whirling flash
Cast sacred splendour, and the thunderbolt
Fell : roared around the nurture-yielding earth
In conflagration ; for on every side
The immensity of forests crackling blazed :
Yea, the broad earth burned red, the streams that mix
With ocean and the deserts of the sea.
Round and around the Titan brood of earth
Rolled the hot vapour on its fiery surge.
The liquid heat air's pure expanse divine
Suffused : the radiance keen of quivering flame
That shot from writhen lightnings, each dim orb,
Strong though they were, intolerable smote,
And scorched their blasted vision : through the void
Of Erebus the preternatural glare
Spread mingling fire with darkness. But to see
With human eye and hear with the ear of man
Had been as if midway the spacious heaven
Hurtling with earth shocked — e'en as nether earth
Crashed from the centre, and the wreck of heaven
"Fell ruinous from high. So vast the din
When, gods encountering gods, the clang of arms
Commingled, and the tumult roared from heaven."
— E. 908-939.
To heighten the turmoil, the winds and elements fight
on the side of Zeus. The tide of battle turns. Jove's
huge auxiliaries overwhelm the Titans with a succes-
sion of great missiles, send them sheer beneath the
earth, and consign them to a durance " as far beneath,
under earth, as heaven is from earth, for equal is the
THE THEOGONY. 85
space from earth to murky Tartarus/' There, iu the
deeper chamber of an abyss from which there is no
escape, the Titans are thenceforth imprisoned, with
the hundred-handed giants set over them as keepers,
and with Day and Night acting as sentries or janitors
in front of the brazen threshold : —
" There Night
And DajT, near passing, mutual greeting still
Exchange, alternate as they glide athwart
The brazen threshold vast. This enters, that
Forth issues, nor the two can one abode
At once constrain. This passes forth and roams
The round of earth, that in the mansion waits
Till the d ue season of her travel come.
Lo ! from the one the far-discerning light
Beams upon earthly dwellers : but a cloud
Of pitchy darkness veils the other round :
Pernicious Night, aye leading in her hand
Sleep, Death's twin brother : sons of gloomy Night,
There hold they habitation, Death and Sleep,
Dread deities : nor them doth shining sun
E'er with his beam contemplate, when he climbs
The cope of heaven, or when from heaven descends.
Of these the one glides gentle o'er the space
Of earth and broad expanse of ocean waves,
Placid to man. The other has a heart
Of iron : yea, the heart within his breast
Is brass unpitying : whom of men he grasps,
Stern he retains : e'en to immortal gods
A foe." — E. 992-1014.
Of these sentries the readers of Milton's * Paradise
Lost ' may recall the description at the opening of the
.sixth book; whilst the counterparts of the twin cliil*
86 HESIOD.
dren of Night may be found in the Iliad,* as well as
in the iEneid.t
Another wonder of the prison-house, in Hesiod's
account of it, is Cerberus : —
" A grisly dog, implacable,
"Watching before the gates. A stratagem
Is his, malicious : them who enter there,
With tail and bended ears he fawning soothes,
But suffers not that they with backward step
Repass : whoe'er would issue from the gates
Of Pluto strong and stern Persephone,
For them with marking eye he lurks : on them
Springs from his couch, and pitiless devours."
— E. 1018-1026.
In close proximity to this monster was the fabled
Styx, in some respects the most awful personage in
the 'Theogony.' The legend about her is somewhat
obscure, but it is curious as being connected with that
of Iris, the rainbow, whose function of carrying up
water when any god has been guilty of falsehood
seems a vague embodiment of the covenant sealed by
the " bow set in the cloud : " —
" Jove sends Iris down
To bring the great oath in a golden ewer,
The far-famed water, from steep, sky-capt rock
Distilling in cold stream. Beneath the earth
Abundant from the sacred river-head
Through shades of darkest night the Stygian horn
Of Ocean flows : a tenth of all the streams
To the dread Oath allotted. In nine streams
Circling the round of earth and the broad seas
* II. xiv. 231, &c. t iEn. vi. 278, &c
THE THEOGONY. 87
With silver whirlpools twined with many a maze,
It falls into the deep : one stream alone
Glides from the rock, a mighty bane to gods.
Who of immortals, that inhabit still
Olympus topped with snow, libation pours
And is forsworn, he one whole year entire
Lies reft of breath, nor yet approaches once
The Hectare d and ambrosial sweet repast :
But still reclines on the spread festive couch
Mute, breathless : and a mortal lethargy
O'erwhelms him ; but his malady absolved
With the great round of the revolving year,
More ills on ills afflictive seize : nine years
From everlasting deities remote
His lot is cast : in council nor in feast
Once joins he, till nine years entire are full.
So great an oath the deities of heaven
Decreed the waters incorruptible,
Ancient, of Styx, who sweeps with wandering wave
A rugged region : where of dusky Earth,
And darksome Tartarus, and Ocean waste,
And the starred Heaven, the source and boundary
Successive rise and end : a dreary wild
And ghastly, e'en by deities abhorred."
— E. 1038-1072.
Such, according to Hesiod, are the surroundings of
the infernal prison-house which received the vanquished
Titans when Jove's victory was assured. Not yet, how-
ever, could he rest from his toil : he had yet to scotch
the half-serpent, half-human Typhosus, the offspring of
a new union betwixt Earth and Tartarus, — a monster so
terror-inspiring by means of its hundred heads and voices
to match, that Olympus might well dread another and
88 HMSIOD.
less welcome master should this pest attain full devel-
opment. Zeus, we are told, foresaw the dangei : —
" Intuitive and vigilant and strong
He thundered : instantaneous all around
Earth reeled with horrible crash : the firmament
Roared of high heaven, the ocean streams and seas,
And uttermost caverns ! While the king in wrath
Uprose, beneath his everlasting feet
Trembled Olympus : groaned the steadfast earth.
From either side a burning radiance caught
The darkly-rolling ocean, from the flash
Of lightnings and the monster's darted flame,
Hot thunderbolts, and blasts of fiery winds.
Glowed earth, air, sea : the billows heaved on high
Foamed round the shores, and dashed on every side
Beneath the rush of gods. Concussion wild
And unappeasable arose : aghast
The gloomy monarch of th' infernal dead
Trembled : the sub-Tartarean Titans heard
E'en where they stood and Cronus in the midst ;
They heard appalled the unextinguished rage
Of tumult and the din of dreadful war.
Now when the god, the fulness of his might
Gathering at once, had grasped his radiant arms,
The glowing thunderbolt and bickering flame,
He from the summit of th' Olympian mount
Leapt at a bound, and smote him : hissed at once
The horrible monster's heads enormous, scorched
In one conflagrant blaze. When thus the god
Had quelled him, thunder-smitten, mangled, prone,
He fell : beneath his weight earth groaning shook.
Flame from the lightning-stricken prodigy
Flashed 'mid the mountain hollows, rugged, dark,
Where he fell smitten. Broad earth glowed intense
From that unbounded vapour, and dissolved :—
THE THEOGONY. 89
As fusile tin, by art of youths, above
The wide-brimmed vase up-bubbling, foams with heat ;
Or iron hardest of the mine, subdued
By burning flame, amid the mountain delis
Melts in the sacred caves beneath the hands
Of Vulcan, — so earth melted in the glare
Of blazing lire. He down wide Hell's abyss
His victim hurled, in bitterness of soul."
— E. 1108-1149.
The italicised lines may recall the noble image in the
'Paradise Lost;'* a passage wThich Milton's editor,
Todd, pronounces grander in conception than Hesiod's.
But, as Elton fairly answers, it is only in Milton's
reservation that he is superior. " The mere rising of
Zeus causing mountains to rock beneath his everlast-
ing feet, is sublimer than the firmament shaking from
the rolling of wheels."
After quelling this monster, Zeus is represented be-
thinking himself of a suitable consort, and espousing
Metis or Wisdom, so as to effect a union of abso-
lute wisdom with absolute power. As, however, in the
Hesiodic view of the divinity, there was ever a risk of
dethronement to the sire at the hand of his offspring,
Zeus hit upon a plan which should prevent his wife
producing a progeny that might hereafter conspire with
her to dethrone him, after the hereditary fashion. He
absorbed Metis, with her babe yet unborn, in his own
breast, and, according to mythology, found this task
* " Under his burning wheels
The steadfast empyrean shook throughout,
All but the throne itself of God,"
— vi. 832-834.
90 HESIOD.
easier through having persuaded her to assume the
most diminutive of shapes. Thenceforth he blended
perfect wisdom in his own body, and in due time, as
from a second womb —
" He from his head disclosed, himself, to birth
The blue-eyed maid Tritonian Pallas, fierce,
Rousing the war-field's tumult, unsubdued,
Leader of armies, awful, whose delight
The shout of battle and the shock of war/'
— E. 1213-1217.
Yet, notwithstanding so summary a putting away of
his first wife, Zeus, it appears, had no mind to remain
a widower. Themis bare him the Hours ; Eurynome
the Graces —
"Whose eyelids, as they gaze,
Drop love unnerving ; and beneath the shade
Of their arched brows they steal the sidelong glance
Of sweetness ; "
— E. 1196-1199.
and Mnemosyne, a daughter of Uranus, became the
mother by him of the Nine Muses, celebrated by
Hesiod at the beginning of the poem. With Deme-
ter and Latona also he had tender relations, before
he finally resigned himself to his sister Hera (Juno),
who took permanent rank as Queen of the Gods.
From this union sprang Mars and Hebe, and Eilei-
tbyia or Lucina : whilst according to Hesiod, who
herein differs from Homer, Hephcestus or Vulcan
was the offspring of Hera alone, as a set-off to Zeus's
sole parentage of Athena. Of the more illicit amours
of the fickle king of the gods, and of their issues, and
THE THEOGONY. 91
the marriages consequent upon these children of the gods
espousing nymphs or mortals, Hesiod has still much
to tell, in his fashion of genealogising, "before we reach
the Heroogony, or list of heroes horn of the union of
goddesses with mortal men, which is tacked to the ' The-
ogony' proper, as it has come down to us. It is indeed
a list and little more ; tracing, for example, the birth of
Plutus to the meeting of Demeter with Iasius in the
wheat-fields of Crete; of Achilles, to the union of Peleus
with Thetis ; of Latinus, Telegonus, and another, to the
dalliance of Ulysses with the divine Circe.
" Lo ! these were they who, yielding to embrace
Of mortal men, themselves immortal, gave
A race resembling gods."
— E. 1324-1236.
Thus virtually ends the * Theogony ' in its extant
form, but our sketch of it would not be complete were
we to ignore the story of Pandora and Prometheus,
which has been passed over at its proper place in the
genealogy, with a view to a clearer unfolding of the
sequence of the poem. In the I. Works' this legend
is an episode ; in the * Theogony ' it is a piece of gen-
ealogy, apropos of the offspring of Iapetus, the brother
of Cronus, and Clymene. Atlas, one of their sons, was
doomed by Zeus to bear up the vault of heaven as an
eternal penalty ; Menoetius, another, was for his inso-
lence thrust down to Erebus by the lightning-flash.
Of Epimetheus, who in the * Works ' accepts the gift
of Pandora, it is simply said in the * Theogony ' that
he did so, and brought evil upon man by his act.
Nothing is said of heedlessness of his brother's cau-
■\Tb r a ^p*
OF THE
"UNIVERSITY
/
92 HESIOD.
tion ; nothing of the casket of evils, from which in the
'Works,' Pandora, by lifting the lid, lets mischief
and disease loose upon the world. The key to the
difference between the two accounts is to be found
in the fact that in the ' Works ' Hesiod narrates the
consequences of the sin of Prometheus ; in the ' The-
ogony,' the story of the sin itself. In the order ol
events that story would run thus : Prometheus enrage?
Zeus by scoffing at sacrifices, and by tricking the sage
ruler of Olympus into a wrong choice touching the
most savoury part of the ox. In his office of arbitrator,
he divides two portions, the flesh and entrails covered
with the belly on one hand, the bones under a cover
of white fat on the other. Zeus chooses after the
outward appearance, but, as Hesiod seems to imply,
chooses wittingly, for the sake of having a grievance.
Thenceforth in sacrifice it was customary to offer the
whitening bones at his altars. But the god neither
forgot nor forgave the cheat —
" And still the fraud remembering from that hour,
The strength of unexhausted fire denied
To all the dwellers upon earth. But him
Benevolent Prometheus did beguile :
The far-seen splendour in a hollow reed
He stole of inexhaustible flame. But then
Besentment stung the Thunderer's inmost soul,
And his heart chafed With anger when he saw
The fire far-gleaming in the midst of men.
Straight for the flame bestowed devised he ill
To man."
— E. 749-759.
Outwitted twice, he roused himself to take vengeance
THE THEOGONY. 93
upon Prometheus as well as his clients. On the latter
he inflicted the evil of winsome womankind, repre-
sented by Pandora, and placed them in the dilemma
of either not marrying, and dying heirless, or of find-
ing in marriage the lottery which it is still accounted.
As to Prometheus and his punishment, Hesiod's ac-
count is as follows : —
" Prometheus, versed
In various wiles, he bound with fettering chains
Indissoluble, chains of galling weight,
Midway a column. Down he sent from high
The broad-winged eagle : she his liver gorged
Immortal. For it sprang with life, and grew
In the night season, and the waste repaired
Of what by day the bird of spreading wing
Devoured."
— E. 696-704.
This durance was eventually terminated by Hercules
slaying the vulture or eagle, and reconciling Zeus and
the Titan. Hesiod's moral will sum up the tale : —
" Nathless it is not given thee to deceive
The god, nor yet elude the omniscient mind ;
For not Prometheus, void of blame to man,
Could 'scape the burden of oppressive wrath ;
And vain his various wisdom ; vain to free
From pangs, or burst the inextricable chain."
— E. 816-821.
The foregoing sketch will, it is hoped, have enabled
English readers to discover in Hesiod's 'Theogony ' not a
mere prosy catalogue, but a systematised account of the
generation of the gods of Hellas, relieved of excessive
94 HESIOD.
detail by fervid descriptions, stirring battle-pieces, noble
images, and graceful fancies. Such as it was, it appears
to have found extensive circulation and acceptance in
Greece, and to have formed the chief source of infor-
mation amongst Greeks concerning the divine antiquity.
This is not the kind of work to admit of a comparison
of the so-called Orphic Theogony, which, in point of
fact, belongs to a much later date, with that of Hesiod.
Enough to state that the former, to use Mr Grote's ex-
pression, " contains the Hesiodic ideas and persons,
enlarged and mystically disguised." But those who
have the time and materials for, carrying out the com-
parison for themselves, will be led to discover in the
development of religious belief, in the bias towards a
sort of unity of Godhead, and in the investment of the
powers of nature with the attributes of deity, which
characterise the Orphic worship and theogonies, in-
direct corroboration of the opinion which assigns a
very early date to the simple, unmystical, and, so to
speak, unspiritual view of the divine foretime, hai ded
down to us in Hesiod's theogonic system.
CHAPTEE V.
THE SHIELD OF HERCULES.
It was remarked at the outset that one class of Hesi-
odic poems consisted of epics in petto on some subject
of heroic mythology. The ' Shield of Hercules ' sur-
vives as a sample, if indeed it is to be received as
Hesiod's work. Its theme is a single adventure of
Hercules, his combat with Cycnus and his father, the
war-god, near Apollo's Temple at Pagasae. Shorn of a
preface of fifty-six verses borrowed from the ' Catalogue
of Women,' and having for their burden the artifice
of Zeus with Alcmena, which resulted in the birth of
Hercules, a preface manifestly in the wrong place, the
'Shield ' is a fairly compact poem, constructed as a frame
for the description of the hero's buckler, to which the
rest of the poem is ancillary. Among the ancients the
balance of opinion leaned to the belief that it was
written by the author of the ' Theogony ; ' but though
there is insufficient ground for the wholesale deprecia-
tion cast upon it by Mure, in his ' History of the Lan-
guage and Literature of Ancient Greece/ it can hardly
be maintained that the ' Shield of Hercules ' is a poem
96 HESIOD.
of the same age and authorship as the ' Works * or the
* Theogony.' The sounder criticism of Muller deems
it worthy to be set side by side with Homer's account
t>f the Shield of Achilles in the 13th book of the
Iliad, and characterises it as executed in the genuine
spirit of the Hesiodian school. Were it desirable, it
might be shown from the writings of the same critic*
that the objects represented on Hesiod's shield were in
fact the first subjects of the Greek artificers in bronze,
and that there are proofs in the accoutrement of Her-
cules, not with club and lion's skin, but like other
heroes, of a date for this poem not posterior to the
40th Olympiad.
It has, no doubt, been the ill-fortune of this poem
to have attracted more than its fair share of botchers
and interpolators, and the discrimination of the true
gold from the counterfeit and base metal belongs rather
to a critical edition of the Hesiodic remains ; but in
the glance which we propose to bestow upon the work
as it has come down to us, it will be shown that, after
considerable allowance for interpolated passages, a
residuum of fine heroic poetry will survive the pro-
cess.
The poem proper, it has been said, begins at v. 57.
Hercules, on reaching manhood, had undertaken an
expedition against a noted robber, Cycnus, the son of
Ares and Pelopia. This Cycnus used to infest the
mountain-passes between Thessaly and Eceotia, and
sacrilegiously waylay the processions to Delphi. It
seems he would have been willing to buy off Apollo's
* Hist. Gr. Lit., i. 132.
THE SHIELD OF HERCULES. 97
wrath by building him at Pagasae an altar of the horns
of captured beasts ; but the god loved his shrine too
well to compound matters so easily, and instead of
doing so, appears to have commissioned Hercules to
exact reparation from the robber. The poem opens
with the approach of the hero, with his charioteer and
kinsman, Iolaus, to the robber's haunt : —
" There in the grove of the far-darting god
He found him, and, insatiable of war,
Ares, his sire, beside. Both bright in arms,
Bright in the sheen of burning flame they stood
On their high chariot, and the horses fleet
Trampled the ground with rending hoofs ; around
In parted circle smoked the cloudy dust,
Up-dashed beneath the trampling hoofs, and cars
Of complicated frame. The well-framed cars
Rattled aloud ; loud clashed the wheels, while wrapt
In their full speed the horses flew. Rejoiced
The noble Cycnus ; for the hope was his
Jove's warlike offspring and his charioteer
To slay, and strip them of their gorgeous mail.
But to his vaunts the prophet god of day
Turned a deaf ear : for he himself set on
The assault of Heracles."
— E. 81-97.
Kone but Hercules, we are told, could have faced
the unearthly light with which the sheen of the war-
god's armour and the glare of his fire-flashing eyes lit
up. the sacred enclosure and its environs. He, how-
ever, is equal to the occasion. Probably, if we had the
poem as it was written, the hero would not be repre-
sented as in the text, employing this critical moment
in irrelevant speeches to his charioteer to the effect
a. c. vol. xv. ' G
98 HESIOD.
that the labours (in which, by the way, his soul de-
lighted) were all occasioned by the folly of that chari-
oteer's father, Iphiclus. It was an odd time to twit
his comrade and his brother's son with that brother's
errors, when a fight with Ares, the god of war, was
imminent. Iolaus's answer is more to the point. He
bids his chief rely on Zeus and Poseidon for victory in
the encounter, and urges him to don his armour in
readiness for a fray in which the race of Alcseus, to
which Hercules jputatively belongs, shall get the vic-
tory : —
" He said, and Heracles smiled stern his joy,
Elate of thought : for he had spoken words
Most welcome. Then in winged accents thus :
'Jove-fostered hero, it is e'en at hand,
The battle's rough encounter : thou, as erst,
In martial prudence firm, aright, aleft,
"With vantage of the fray unerring guide
Areion, huge and sable-maned ; and me
Aid in the doubtful conflict, as thou may'st.'"
— E. 157-165. '
It would appear that the horse here mentioned owes
its prominence to being of divine strain, and the off-
spring of the sea-god. The other member of the pair
is not named, because of the transcendent breed of its
yoke-fellow, who is, in the twenty-third book of the
Iliad, said to belong to Adrastus. '
But now the hero begins his war-toilet, donning his
greaves of mountain-brass, the corselet which is Athe-
na's gift, and the sword from the same donor, which
he slings athwart his shoulders. Of the arrows in his
quiver the poet says —
THE SHIELD OF HERCULES. 99
" Shuddering horrors these
Inflicted, and the agony of death
Sudden, that chokes the suffocative voice :
The points were barbed with death and bitter-steeped
"With human tears : burnished the length'ning shafts,
And they were feathered from the tawny plume
Of eagles."
— E. 177-183.
The heroic spear and helm complete his equipment,
save and except the shield, to which it has been above
noted that all the rest is introductory. This would
seem to have been a circular disc, with a dragon for
centre, and the parts \between it and the outer rim
divided by layers of cyanus or blue steel into four
compartments of enamel, ivory, electrum, and gold.
According to Miiller,* a battle of wild boars and lions
forms a narrow band round the middle. The first con-
siderable band which surrounds the centre-piece in the
circle consists of four departments, of which two contain
warlike, and two peaceable subjects, so that the entire
shield contains, as it were, a sanguinary and a tranquil
side. The rim of the shield is surrounded by the
ocean. An idea of the poem is best gathered from
some of the details of the several parts. Perched in
the centre on the dragon's head —
" Stern Strife in air
Hung hovering, and arrayed the war of men ;
Haggard ; whose aspect from all mortals reft
All mind and soul ; whoe'er in brunt of arms
Should match their strength, and face the son of Zeus,
Below, this earth their spirits to the abyss
* Hist. Gr. Lit., i. 132.
100 HESIOD.
Descend ; and through the flesh that wastes away
Beneath the parching Sun, their whitening bones
Start forth and moulder in the sable dust."
— E. 200-208.
Around this central image are grouped the appro-
priate forms of " Bout," " Eailying," " Terror," " Tu-
mult," " Carnage," and " Discord ; " but in close proxi-
mity to the dragon's head came twelve serpent-heads,
freezing with dread all mortal combatants, and endowed,
it should seem, with properties not inherent in the
metal of the shield. The translation is as follows : —
"Oft as he
Moved to the battle, from their clashing fangs
A sound was heard. Such miracles displayed
The buckler's held with living blazonry
Resplendent ; and those fearful snakes were streaked
O'er their cerulean backs with streaks of jet,
And their jaws blackened with a jetty dye."
— E. 224-230.
But the original seems to imply that the rows of teeth,
with which each serpent was finished, actually gnashed
and clashed while Hercules was fighting. This, as Mr
Paley suggests, may have been a mechanical device
like that in the Theban Shields mentioned in the
' Phoenissse ' of Euripides, v. 11-26 ; or a bit of the mar-
vellous— a " Munchausenism," such as ancient poets
affect in enhancing the wonder of some work of the
gods. Whichever it was, a like demand on our
credulity is made in two other passages ; one, where in
another compartment Perseus is represented as seeming
to hover over the shield's surface, like a man flying
low in air, and to flit like a thought : — ■
THE SHIELD OF HERCULES. 101
u There was the knight, of fair-haired Danae born,
Perseus, nor yet the buckler with his feet
Touched, nor yet distant hovered : strange to think ;
For nowhere on the surface of the shield
He rested : so the crippled artist god,
Illustrious, framed him with his hands in gold."
— E. 297 302.
The other is where the noise of the Gorgons' feet, as
they tread, is represented as realised in connection
with the sculptured shield : —
" Close behind the Gorgons twain
Of nameless terror, unapproachable,
Came rushing : eagerly they stretched their arms
To seize him : from the pallid adamant
Audibly as they rushed, the clattering shield
Clanked with a sharp shrill sound/'
— E. 314-319.
Next to the serpent-heads on the shield was wrought
a fight betwixt boars and lions — an occasion to the poet
of spirited description : —
" Wild from the forest, herds of boars were there,
And lions, mutual glaring : these in wrath
Leaped on each other ; and by troops they drove
Their onset : nor yet these nor those recoiled,
Nor quaked in fear : of both the backs uprose,
Bristling with anger : for a lion huge
Lay stretched amidst them, and two boars beside,
Lifeless : the sable blood down-dropping oozed
Into the ground. So these with bowed backs
Lay dead beneath the terrible lions ; they
For this the more incensed, both savage boars
And tawny lions, chafing sprang to war."
— E. 231-242.
102 IIES10D.
Next came tlie battle of the Lapiths and Centaurs,
the names of both races corresponding in the main with
those in the first book of the Iliad. Both bands are
wrought in silver, their arms and missiles in gold.
The Centaurs, it is noteworthy, have not yet assumed
the double form of man and beast, of which the first
mention occurs in Pindar (Pyth. ii. 80), but are hero
the rude monsters we find under the same name in the
Iliad and Odyssey — a fact which is of some importance
in fixing the comparatively early date of the shield.
On the same compartment is wrought, the poet tells
us, Ares in his war- chariot, attended by Pear and
Consternation ; whilst Pallas, taking the spoil, spear
in hand, with helmed brow and her aegis athwart her
shoulders, is depicted as she sets the battle in array,
and rushes forth to mingle in the war din.
After a description following next of the material
wealth of Olympus, which has been suspected of
spuriousness, as savouring of post-Homeric style and
ideas, occurs a curious presentment of a harbour and
surging sea, wrought of tin, in which silver dolphins are
chasing the lesser fish, and amusing themselves with
gorging these, and spouting up water, whale fashion.
The little fish are wrought in brass. A later addition
to the picture is obviously interpolated from Theo-
critus (i. 39), namely, the fisherman on a crag —
" Observant, in his grasp who held a net,
Like one that poising rises to the throw."
What is needed to complete the picture in the
Alexandrian poet is, however, de trop here.
THE SHIELD OF HERCULES. 103
The description of Perseus, and his encounter with
the Gorgon s, has been partially anticipated, though our
citations did not include the Gorgon's head covering all (
his hack, his silver knapsack with gold tassels, or his
invisible cap, the " helmet of Hades," which occurs in
the fifth book of the Iliad, and has passed into a proverb.
Above this group were wrought two cities, one at war,
the other at peace. The details of the former are life-
like ; able-bodied men engaged in fight, women beat-
ing their breasts upon the walls, the elders at the
gates asking help of the blessed gods ; whilst the
Fates with interest survey and fan the work of siege
and slaughter with a prospect to a coming banquet of
blood : —
" Hard by there stood
Clotho, and Lachesis, and Atropos
Somewhat in years inferior : nor was she
A mighty goddess ; yet those other Fates
Exceeding, and of birth the elder far."
— E. 346-350.
Had the translator read size for years, Hesiod's ac-
count would have tallied with the evidence of vases and
terra-cottas, which represent Clotho as the tallest, and
Atropos the most decrepit of the weird sisters. Ap-
propriately near this group is seen —
u Misery, wan and ghastly, worn with woe,
Arid and swoln of knee, with hunger's pains
Faint falling : from her lean hands long the nails
Outgrew : an ichor from her nostrils flowed.
Blood from her cheeks distilled to earth : with teeth
All wide, disclosed in grinning agony
104 HESIOD.
She stood : a cloud of dust her shoulders spread,
And her eyes ran with tears "
— E. 355-362.
The italicised words in the above description recall
a curious image of starvation, " pressing a tumid foot
with hand from hunger lean," in the 'Works and
Days ■ (v. 692), and to some extent point to a kindred
authorship of the two poems.
From this ghastly picture the poet soon carries his
readers to a contrast on the same band of the shield —
a city at peace, which has been supposed to be meant
for Thebes. We recognise the towers and the seven
gates, and become spectators of bridal processions to
the sound of the flute, as opposed as possible to the
revels of the war-god in that city in its day of trouble —
revels which Euripides described as " most unmusical."
Here is some account of what is passing : —
" Some on the smooth-wheeled car
A virgin bride conducted : then burst forth
Aloud the marriage song, and far and wide
Loud splendours flashed from many a quivering torch,
Borne in the hands of slaves. Gay blooming girls
Preceded ; and the dancers followed blithe.
These with shrill pipe indenting the soft lip
Breathed melody, while broken echoes thrilled
Around them : to the lyre with flying touch,
Those led the love-enkindling dance. A group
Of youths was elsewhere imaged ; to the flute
Disporting, some in dances and in song,
In laughter others. To the minstrel's pipe
So passed they on, and the whole city seemed
As filled with pomps, with dances, and with feasts.**
— E. 366-380.
• n y
THE SHIELD OF HERCU^§^F^^^
A comparison of this passage with its parallel in
Homer's shield of Achilles (II. xviii.), encourages the
theory that hoth poets had a common ideal, though the
representation is more full and prolix in Hesiod. We
quote the Homeric description from an unpublished
translation : * —
" Two cities of mankind he wrought. In one
Marriage was made and revelry went on.
Here brides environed with bright torches' blaze
Forth from their bowers they lead, and loudly raise
The nuptial chant ; and dancers blithely spring,
Cheered by the sweet-breathed pipe and harper's string,
And women at their doors stand wondering."
A distinct subject, having nothing to do with the
nuptial procession, though perhaps an accessory illus-
tration of a city at peace, is formed in the operations
of husbandry ; plough ers tucked up and close girt are
making the furrow, as on the Homeric shield, yield
before the coulter. The equipment of these plough-
men carries us back again to the ' Works/ where the
husbandman is advised "to sow stripped, plough
stripped, and reap stripped," if he would enjoy the gift
of Ceres ; and where " stripping " means probably
getting rid of the cloak, and wearing only the close
tunic : —
" Next arose
A field thick set with depth of corn : where some
"With sharpened sickle reaped the club-like stalks,
Some bound them into bands, and strewed the floor
For thrashing."— E.
* By Mr Richard Garnett.
106 RESIOD.
And in close proximity was the delineation of a vin-
tage; some gathering the fruit, vine-sickle in hand, and
others carrying it away in baskets. By a marvellous
skill in metals, a row of vines had been wrought in
gold, waving with leaves and trellises of silver, and
bending with grapes represented in some dark metal.
Treading the winepress, and expressing the juice, com-
pleted the picture, which is less perfect than Homer's
parallel passage.
But there was room found, it would seem, on this
part of the shield, for athletic and field sports of vari-
ous kinds, the chariot-race being the most elaborate
description of the set : —
" High o'er the well-compacted chariots hung
The charioteers : the rapid horses loosed
At their full stretch, and shook the floating reins.
Rebounding from the ground with many a shock
Flew clattering the firm cars, and creaked aloud
The naves of the round wheels. They therefore toiled
Endless : nor conquest yet at any time
Achieved they, but a doubtful strife maintained."
— E. 413-420.
Around the shield's verge was represented the cir-
cumambient ocean, girding, as it did in Homer's view^
the flat and circular earth with its boundless flood : —
" Rounding the utmost verge the ocean flowed
As in full swell of waters : and the shield
All variegated with whole circle bound.
Swans of high-hovering wing there clamoured shrill,
Who also skimmed the breasted surge with plume
Innumerous : near them fishes 'midst the waves
Frolicked in wanton leaps,"-
E. 424-429.
THE SHIELD 0I< HERCULES. 107
so like the life, the poet adds, as to exact the admira-
tion of even Zeus, the artificer's sire and patron.
So much for the shield : what remains concerns the
combat betwixt Hercules, and Cycnus with the war-
god to help him. The odds are partially balanced by
the aid of the blue-eyed Pallas to the hero, who by
her counsel forbears to dream of " spoiling the steeds
and glorious armour of a god," a thing which he finds
is against the decrees of fate. Nor does the goddess
stop at advice, but vouchsafes her invisible presence
in the hero's car. As the combatants come to close
quarters Hercules resorts to mock civilities, and with
taunting allusions asks free passage to the court of
Ceyx, king of Iolchos, the father-in-law of Cycnus.
As a matter of course the permission is denied. Her-
cules and Cycnus leap to the ground, and their chariot-
eers drive a little aside to give free scope for the tug
of war : —
u As rocks
From some high mountain-top precipitate
Leap with a bound, and o'er each other. whirled
Shock in the dizzying fall ; and many an oak
Of lofty branch, pine-tree, and poplar, deep
Of root, are crashed beneath them ; as their course
Rapidly rolls, till now they reach the plain ;
So met these foes encountering, and so burst
Their mighty clamour. Echoing loud throughout
The city of the Myrmidons gave back
Their lifted voices, and Iolchos famed,
And Arne, and Anthea's grass-girt walls,
And Helice. Thus with amazing shout
They joined in battle : all-consulting Zeus
Then greatly thundered : from the clouds of heaven
108 HESIOD.
He cast forth dews of blood, and signal thus
Of onset gave to his high-daring son."
— E. 506-522.
The simile of the dislodged rocks reminds us of
Hector's onslaught in the thirteenth book of the
Iliad ; but the poetical figure of the cities re-echoing
the din and clamour of the conflict, and the portent of
the bloody rain-drops, are due to Hesiod's own ima-
gination. Close following upon these comes a tissue
of similes, so prodigally strewn that they strike the
critical as later interpolations. The issue of the fight
is conceived in a more genuine strain : —
" Truly then
Cycnus, the son of Zeus unmatched in strength
Aiming to slay, against the buckler struck
His brazen lance, but through the metal plate
Broke not. The present of a god preserved.
On the other side, he of Amphitryon named,
Strong Heracles, between the helm and shield
Drave his long spear, and, underneath the chin
Through the bare neck smote violent and swift.
The murderous ashen beam at once the nerves
Twain of the neck cleft sheer : for all the man
Dropped, and his force went from him : down he fell
Headlong. As falls a thunder- blasted oak,
Or perpendicular rock, riven with the flash
Of Zeus, in smouldering smoke is hurled from high,
So fell he."
— E. 558-573.
Hercules, so far victorious, awaits the onset of the
bereaved war-god with a devout heedfulness of his
assessor's injunctions. She from her seat at his side
interposes to apprise Ares that any attempt at revenge
THE SHIELD OF HERCULES. 109
or reprisals must involve a conflict with herself. But
the god, sore at his bereavement, heeds not her word,
and with violent effort hurls his brazen spear at the
liuge shield of his antagonist. In vain; for Pallas
diverts the javelin's force. Ares rushes upon Hercu-
les, and he, having watched his opportunity, —
" Beneath the well-wrought shield the thigh exposed
Wounded with i.ll his slrtiigth, bud thrusting rived
The shield's large disk, and cleft it with his lance,
And in the midway threw him to the earth
Prostrate."
— E. 624-628.
a curious denouement, wherein an immortal is in bit-
ter need of a Deus ex machina. The author of the
' Shield/ however, has provided for the contingency.
Pear and Consternation had sat as helpers in the
chariot of Cycnus, as Pallas in that of Hercules.
They hurry the vanquished god into his car, and,
lashing the steeds, transport him without more ado to
Olympus. Here the poem should have ended; but a
later chronicler seems to have felt, like many a modern
novelist, that the minor dramatis personce must be
accounted for. And so we have a few lines about the
victor spoiling Cycnus, whose obsequies were after-
wards duly performed by his respectable father-in-law
Ceyx at lolchos. But the tomb erected over the
brigand and fane-robber was not suffered to remain in
honour. In requital for repeated sacrilege —
u Anaurus foaming high with wintry rains
Swept it from sight away. Apollo thus
110 HESIOD-
Commanded : for that Cycnus ambushed spoiled
By violence the Delphic hecatombs."
— E. 681-654
Thus ends our sole sample extant of the short epiv*
which antiquity attributes to Hesiod. With all its
repetitions and interpolations, there is in it a residuum
of genuine poetry which is happily rescued from the
spoils of time. Even as a " fugitive ballad," which
Mure has designated it, it is too good to be lost ; and
though we may not venture to attribute it confidently
to Hesiod, the l Shield ' has its place in classical
literature, if we can even accept it as " Hesiodian."
CHAPTEK VI.
IMITATORS OF HESIOD.
Although it would be impossible to point to any
direct imitation of Hesiod in poetry subsequent tc
Virgil's, and though even his is only imitation within
certain conditions, it seems incumbent on us to notice
briefly the influence, for the most part indirect and
unconscious, which his poetry, especially his didactic
poetry,, has had upon later poets. Those shorter epic
scraps, of which the ' Shield of Hercules ' is a sample,
have their modern presentment, if anywhere, in idyls
and professed fragments ; but the differences here
betwixt the old and the new are so considerable as to
make it unsafe to press the likeness. For the 'Theo-
gony ' we have one or two modern parallels, though it,
too, has served rather for a mine into which Christian
apologists might dig for relics of heathen mythology,
than as a type to be reproduced at the risk of that
endlessness which is associated with genealogies. But
as regards Hesiod's ' Works and Days,' there can be
no question that its form, and its union of practical
teaching with charm of versification, possessed an
112 HESIOD.
attraction for subsequent generations of poets, and,
having "been more or less borrowed from and remod-
elled, according to the demands of their subjects, by
the poetical grammarians of Alexandria, was handed
over as an example to the Alexandrianising poets
of Eome. " The ' Phenomena ' of Aratus," writes
Professor Conington, in his introduction to the
' Georgics ' " found at least two distinguished trans-
lators : Lucretius and Manilius gave the form and
colour of poetry to the truths of science ; Virgil and
Horace to the rules of art ; and the rear is brought up
by such poets as Gratius, Nemesianus, and Serenus
Sammonicus." But the 'Phaenomena' of Aratus, and
its Poman parallel, the * Astronomica' of Manilius,
though conversant with a portion of the same topics
as Hesiod's didactic poem, essay a loftier flight of
admonitory poetry ; and in them the advance of time
has substituted for the simplicity and directness of
Hesiod, rhetorical turns and artifices, and the efforts of
picturesque description. It is the same with Ovid's
contemporary, Gratius Faliscus, if we may judge of
him by his fragmentary ' Cynegetica.' In carrying
out his design of a didactic poem on the chase and its
surroundings, he barters simplicity for a forced eleva-
tion of moral tone, and spoils the effect of his real
insight into his subject by a fondness for sententious
maxims "in season and out of season." Nemesianus,
who wrote two centuries or more after Gratius, seems
to have so completely made Virgil his model that the
influence of Hesiod is imperceptible in his poetry,
which is diffuse and laboured, and instinct with exag-
IMITATORS OF HESIOD. 113
gerated imitation of the Augustan poets. On the
whole, it is only between Hesiod and Virgil that solid
ground for comparison exists ; and such as institute
this comparison will be constrained to admit Mr
Conington's conclusion, that the ' Works and Days'
as distinctly stimulated Virgil's general conception
of the Georgics, as the Idyls of Theocritus that of
his Bucolics, or the Iliad and Odyssey that of his
iEneid. Uncertainty as to the extent of the frag-
mentariness of the model undoubtedly bars a confident
verdict upon the closeness of the copy. Propertius
may have had other and lost works of Hesiod in his
mind's eye when he addressed his great contemporary
as repeating in song the Ascraean sage's precepts on
vine-culture as well as corn-crops (iii. 26, v. 77). Yet
enough of direct imitation survives in the large portion
of the first book of the Georgics (wherein Virgil
treads common ground) to show that, with many
points of contrast, there are also many correspondences
between the old Boeotian bard and his smoother Roman
admirer ; and that where Virgil does copy, his copying
is as unequivocal as it is instructive for a study of
finish and refinement. Each poet takes for his theme
the same " glorification of labour " which Dean Meri-
vale discerns as the chief aim of the Georgics, the
difference consisting in the homeliness of the manner
of the Greek poet and the high polish of that of the
Roman. Each also recognises the time of man's
innocency, when this labour was not yet the law
of his being ; and the treatment by each of the
myth of a golden or Saturnian age is not an inappro-
A. c. vol. xv. H
3d by : ^
iiigfc : V
die. )
114 HESIOD.
priate ground on which to trace their likeness and
unlikeness. As Hesiod's passage was not quoted in
our second chapter, its citation will be forgiven here,
the version selected being that of Mr Elton : —
" When gods alike and mortals rose to birth,
A golden race the immortals formed on earth
Of many-Ian guaged men : they lived of old,
When Saturn reigned in heaven, an age of gold.
Like gods they lived, with calm untroubled mind,
Free from the toils and anguish of our kind.
Nor e'er decrepit age misshaped their frame,
The hand's, the foot's proportions still the same.
Strangers to ill, their lives in feasts flowed by :
Wealthy in flocks ; dear to the blest on hi;
Dying they sank in sleep, nor seemed to die.
Theirs was each good ; the life-sustaining soil
Yielded its copious fruits, unbribed by toil.
They with abundant goods 'midst quiet lands
All willing shared the gathering of their hands."
— E. 147-162.
Yirgil does not set himself to reproduce the myth of
the metallic ages of mankind ; but having assuredly
the original of the passage just quoted before him,
has seen that certain features of it are available for
introduction into his account of Jove's ordinance of
labour. He dismisses, we shall observe, the realistic
allusions to the sickness, death, and decrepit old age,
which in the golden days were " conspicuous by their
absence," and of which Hesiod had made much. These
apparently only suggest to him a couple of lines, in
which mortal cares are made an incentive to work,
instead of a destiny to be succumbed to ; and the death
IMITATORS OF HESIOD. 115
of the body is transferred to the sluggish lethargy of
nature. To quote a very recent translator of the
Georgics, Mr R D. Blackmore : —
" 'Twas Jove who first made husbandry a plan.
And care a whetstone for the wit of man ;
Nor suffered he his own domains to lie
Asleep in cumbrous old-world lethargy.
Ere Jove, the acres owned no master swain,
None durst enclose nor even mark the plain ;
The world was common, and the willing land
More frankly gave with no one to demand."
— Georg. i. 121-128.
In the same spirit Yirgil, in the second book of the
Georgics, idealises the serenity of a rural existence,
when he says of him who lives it : —
" Whatever fruit the branches and the mead
Spontaneous bring, he gathers for his need."
—Georg. ii. 500.
It is the idea of this spontaneity of boon nature which he
has caught from Hesiod, as worth transferring ; and the
task is achieved with grace, and without encumbrance.
In the description of the process of making a plough,
Yirgil appears to copy Hesiod more closely than in the
above passage ; and if we may accept Dr Daubeny's
translation of the passage in the Georgics, the accounts
correspond with a nicety almost incredible, consider-
ing the interval between the two poets. The curved
piece of wood (or buris) of Virgil; the eight-foot-
pole (temo) joined by pins to the hurts (or basse,
as it is called in the south of France) ; the bent
handle (stiva) and the wooden share (dentale), — have
116 HESIOD.
all their counterparts in the directions for making
this implement given by Hesiod ; — and the learned
author of ' Lectures on Eoman Husbandry ' considers
that both the Boeotian and the Eoman plough may be
identified with the little improved Herault plough, still
in use in the south of France.* The storm-piece of
the earlier poet, again, is obviously present to the
mind of the graphic improver of it in the Augustan
age ; though, in place of one point, the latter makes at
least half-a-dozen, and works up out of his predecessor's
hints a masterpiece of elaborate description. It need
scarcely be remarked, for it must strike every reader of
these poets, whether at first hand or second, that Yirgil
constructs his "natural calendar * upon the very model
of Hesiod's. He catches the little hints of his model
with reference to the bird-scarer who is to follow the
plough-track ; about the necessity of stripping to plough
or sow; about timing ploughing and seed-time by
the setting of the Pleiads ; and about divers other
matters of the same rural importance. To quit the
first book of the Georgics, we see Hesiod's influence
occasionally exerting itself in the third ; for, a propos
of the sharp-toothed dog which Hesiod prescribes in
his l Works and Days ' (604, &c), and would have
the farmer feed well, as a protection from the night-
prowling thief, we find a parallel in Yirgil : t —
" Nor last, nor least, the dogs must have their place !
With fattening whey support that honest race :
Swift Spartan whelps, Molossian mastiffs bold : —
With these patrolling, fear not for the fold,
* Rom. Husb., 100-102. + Georg. iii. 403-408.
IMITA TORS OF HESIOD. 1 1 7
Though nightly thieves and wolves would fain attack,
And fierce Iberians never spare thy hack."
— Blackmore, 94, 95.
And a lover of Hesiod's simple muse would be struck
again and again, in the perusal of the four Georgics,
with expansions of some germ from the older poet,
calculated to make him appreciate more thoroughly the
genius of both the original and the imitator. The
landmarks and framework, as it were, of both, are the
risings and settings of stars, the migrations of birds,
and so forth : and though with Hesiod it was sim-
plicity and nature that prompted him to avail himself
of these, it is no small compliment that Virgil saw
their aptitude for transference, and turned what was
so spontaneous and unstudied to the purposes of art
and culture. It is no fault, by the way, of Yirgil,
that he has not reproduced more fully and faithfully
Hesiod's catalogue of " Lucky and Unlucky Days," at
the end of his poem. The original is obscure and
ambiguous. Yirgil has caught all the transmutable
matter in his passage of the first Georgic. *
As has been already said, when we have done with
Yirgil the resemblances of his successors and imitators
to Hesiod are very faint and indistinct. To pass to
our own poetry, it is natural to inquire, Have we
aught of a kindred character and scope, that can claim
to be accounted in any degree akin to Hesiod's ' Works
and Days'? It need hardly be said that there is not
a shadow of resemblance between him and Darwin
* v. 276-286
118 HESIOD.
or Bloomfield, though we have somewhere seen their
names, as poets, set in juxtaposition. He is their
master as a poet ; he is their superior in simplicity.
He is essentially ancient ; they are wholly and entirely
modern in thought, form, and expression. The didac-
tic style, no doubt, has lent Hesiod's form to many
of the compositions of the Augustan period of English
literature. "We have had," says Mr Conington, in
his introduction to the Georgics, "Essays on Satire,
Essays on unnatural Flights in Poetry, Essays on
translated Yerse, Essays on Criticism, Essays on Man,
Arts of preserving Health, Arts of Dancing, and even
Arts of Cookery; the Chase, the Eleece, and the
Sugar-cane." But, with his usual clear-sightedness,
the late Oxford Professor of JLatin saw that all these
have grasped simply the form, and let go the spirit, of
their model. The real parallel is to be found between
the Ascrsean farmer -poet and the quaint shrewd
" British Yarro " of the sixteenth century—
" Who sometime made the points of husbandry " —
Thomas Tusser, gentleman : a worthy whose " five
hundred points, as well for the champion or open
country as for the woodland or several," are quite
worth the study of individual readers, not to say
of agricultural colleges ; so much wisdom, wit, and
sound sense do they bring together into verse, which
is, in very many characteristics, truly Hesiodian.
Endowed with an ear for music and a taste for
farming, a compound of the singing-man (of St Paul's
and Norwich cathedrals) and of the Suffolk grazier, a
IMITATORS OF 1IESI0D. 119
liberally-educated scholar withal for his day, this Tusser
possessed several qualifications for the rank of our
" English Hesiod." But unlike, so far as we know, the
father of didactic poetry, neither his fanning nor
his poetry brought him success or profit ; and his own
generation regarded him as one who, with "the gift
of sharpening others by his advice of wit," combined
an inaptitude to thrive in his own person. He was
born in 1523, and died in 1580. His 'Five Hundred
Points of Good Husbandry ' was printed in 1557 ; and
no one will gainsay, after perusal of them, the opinion
that, in the wrords of Dr Thomas Warton,* " this old
English Georgic has much more of the simplicity of
Hesiod than of the elegance of Virgil." Homely,
quaint, and full of observation, his matter is curiously
akin to that of the old Boeotian, after a due allowance
for the world's advance in age ; while the manner and
measures are Tusser's own, and notable, not indeed as
bearing any resemblance to the Hesiodic hexameters,
but for a facility and variety consistent with the
author's musical attainments, which are demonstrated
in his use — indeed it may be his invention — of more
than one popular English metre.
Although Tusser was indebted to Eton and King's
College for his education, we have no reason to
suppose that he had such acquaintance with Hesiod
as could have suggested the shape and scope of his
poem. It is better to attribute the coincidence of
form to the practical turn and homely bent of the
muse of each. That there is such coincidence will
* History of English Poetry, iii. 298-310.
120 HESIOD.
be patent to the most cursory reader : the arrangement
by months and by seasons, the counsels as to thrift
and good economy, the eye to a well-ordered house,
ever and anon provoke comparison. Warton, in-
deed, by a slip of the pen, denies the English Hesiod
the versatility which indulges in digressions and invo-
cations, and avers that " Ceres and Pan are not once
named" by Tusser. But in an introduction to his
book may be found at once a refutation of this not
very serious charge, and, what is perhaps more to
the point, a profession of the author's purpose in the
volume, which has entitled him to a place of honour
among early English poets. He writes as follows : —
" Though fence well kept is one good point,
And tilth well done in season due ;
Yet needing salve, in time t' anoint,
Is all in all, and needful true :
As for the rest,
Thus think I best,
As friend doth guest,
With hand in hand to lead thee forth
To Ceres' camp, there to behold
A thousand things as richly worth
As any pearl is worthy gold."
— Mavor's Tusser, xiii.
In the body of the work, expressions, sentiments, and
sage counsels again and again remind us of Hesiod's
lectures to Perses. The lesson that " 'tis ill sparing
the liquor at the bottom of the cask " reappears in such
stanzas as — ;
" Son, think not thy money purse-bottom to burn.
But keep it for profit to serve thine own turn :
IMITATORS OF HESIOD. 121
A fool and his money be soon at debate,
Which after, with sorrow, repents him too late."
— xxiii. .11.
" Some spareth too late, and a number with him —
The fool at the bottom, the wise at the brim :
Who careth nor spareth till spent he hath all,
Of bobbing, not robbing, be careful he shall."
— xxviii. 34.
At the same time he commends, quite in Hesiod's
style, a prudent avoidance of the law-courts : —
u Leave princes' affairs undescanted on,
And tend to such doings as stands thee upon.
Fear God, and oifend not the prince nor his laws,
And keep thyself out of the magistrate's claws."
— xxix. 39.
Quite in Hesiod's groove, too, is Tusser's opinion about
borrowing and lending ; and his adagial way of dis-
couraging the claims of relations and connections to a
share in our farm profits savours curiously of the coun-
sel of the *■ Works and Days : ■ —
" Be pinched by lending for kiffe nor for kin,
Nor also by spending, by such as come in :
Nor put to thine hand betwixt bark and the tree,
Lest through thine own folly so pinched thou be.
As lending to neighbour in time of his need
Wins love of thy neighbour, and credit doth breed :
So never to crave, but to live of thine own,
Brings comforts a thousand, to many unknown."
— xxvii. 30, 3L
We have seen, too, how Hesiod makes a point of pre-
scribing very strictly the staff which a farmer may
122 HESIOD.
keep without detriment to his purse and garner, of
cautioning against too many helps, and so forth.
Tusser is a little in advance of the Boeotian farmer-
poet as to the full complement of hinds and dairy-
maids; hut the spirit of the following stanza is in
exact keeping with the tone of the elder bard : —
" Delight not for pleasure two houses to keep,
Lest charge above measure upon thee do creep ;
And Jankin and Jennykin cozen thee so,
To make thee repent it ere year about go."
— xxx. 45.
It might be shown by other quotations that Tusser,
like Hesiod, attaches due importance to the perform-
ance of religious ceremonies, and inculcates in fitting
language seasonable offerings of thankfulness to a boun-
teous Providence ; that he upholds well-timed hospi-
tality, and commends a principle of liberality towards
man or beast, if they deserve it. Of course, too, even
in his shrewd homeliness, he does not so entirely as
Hesiod calculate his hospitalities and liberalities with
a sole eye to getting a quid pro quo. But it is perhaps
more to the purpose to cite a few additional stanzas of
Tusser's "Advice to Husbandmen," according to the
season or month, with a stray verse or two which,
mutatis mutandis, may serve to show that the spirit
of Tusser was in effect the same which animated
Hesiod so many centuries before him. This quatrain
from " December's Husbandry " is an obvious parallel,
to begin with : —
" Yokes, forks, and such other let bailiff spy out,
And gather the same, as he walketh about ;
IMITATORS OF IIESIOD. 123
And»after, at leisure, let this be his hire,
To heath them and trim them at home by the fire."*
— lx. 9.
Here again, in " June's Husbandry," is good provision
for hay-making and hauling : —
" Provide of thine own to have all things at hand,
Lest work and the workman unoccupied stand :
Love seldom to borrow, that thinkest to save,
For he that once lendeth twice looketh to have.
Let cart be well searched without and within,
Well clouted and greased, ere hay-time begin :
Thy hay being carried, though carter had sworn,
Cart's bottom well boarded is saving of corn."
—p. 163.
And here sound practical counsel (sadly neglected too
often) for insuring a safe corn-harvest : —
" Make suer of reapers, get harvest in hand :
The corn that is ripe doth but shed as it stand.
Be thankful to God for His benefits 'sent,
And willing to save it by honest intent."
—p. 182.
One would have liked to be able to think that so
sound a counsellor had niade a better trade of farming
than he seems to have done. His ideas of being him-
self captain of every muster of his hands (p. 169), of
encouraging them by extra wages at time of stress, and
indeed all his suggestive hints, are fresh and pertinent
even at this latter day ; and if Thomas Tusser were
more read, he would not fail of being ol'tener quoted.
* To heath or hath is to set green wood by the heat of a fire.
—Norfolk and Suffolk Dialect.
124 HESIOD.
How timely, for example, is this advice to the
farmer, which in a Christian land should find thorough
acceptance, no matter what may have "been the
demands upon him of the ill-advised amongst his
labourers ! —
" Once ended the harvest, let none be beguiled ;
Please such as did help thee — man, woman, and child :
Thus doing, with alway such help as they can,
Thou winnest the praise of the labouring man."
—p. 188.
But, to complete our parallel with Hesiod, Tusser
has his descriptions of the winds and planets ; is alive
to the wisdom of the " farm and fruit of old," as well
as of the improved courses of husbandry in his own
day : and if he now and then strikes out paths which
have no parallel in Hesiod, even in such cases the
homeliness and naivete of his counsel savours of the
ancient poet in whose footsteps he so distinctly treads.
Though the domestic fowl does not figure in the
4 Works and Days,' and the domestic cat is equally
unmentioned by the Boeotian didactic poet, the follow-
ing mention of them both by- Tusser reminds us of his
practical economic views, and would not have been
deemed by him beneath the dignity of the subject,
had poultry and mousers asserted the importance in
old days which they now demand : —
" To rear up much poultry and want the barn-door
Is nought for the ponlter, and worse for the poor ;
So now to keep hogs, and to starve them for meat,
Is as to keep dogs for to bawl in the street.
IMITATORS OF HES10D. 125
As cat, a good mouser, is needful in house,
Because for her commons she killeth the mouse ;
So ravening curs, as a many do keep,
Makes master want meat, and his dog to kill sheep."
—p. 48, 49.
Dr Thomas "Warton, indeed, was disposed to regard
Tusser as the mere rude beginner of what Mason per-
fected in his ' English Garden ; ' but it is a reasonable
matter of taste whether the latter work at all comes up
to the former in aught save an elegance bordering on
affectation ; and certainly there is nothing in Mason to
suggest the faintest comparison with Hesiod's didactic
poem. Tusser's work is probably its closest parallel
in all the intervening ages.
It remains to inquire whether Hesiod's ' Theogony '
has found with posterity as close an imitator as the work
on which we have been dwelling. But this question
is easily answered in the negative. The attempts of
the so-called Orphic poets — the most considerable of
whom were Cercops, a Pythagorean, and Onomacritus,
a contemporary of the Pisistratids — to improve on the
elder theogonies and cosmogonies, can hardly be men-
tioned in this category, being more mystical than
mythical, and in the nature of refinements and ab-
stractions, higher than the Hesiodic chaos. Nor,
though full of mythologic learning even to cumbrous-
ness, can the five hymns of the Alexandrian Callima-
chus be said to have aught of resemblance to tl^e
venerable system of Greek theogonies, which owes its
promulgation to the genius of Hesiod. Studied and
laboured to a fault, the legends which he connects
J^* CALIFOK*
126 HESIOD.
with the subjects of each hymn in succession are-
tricked out with poetic devices very alien to the more
direct muse of Hesiod ; and though Callimachus pro-
fesses to record the speeches of Zeus and Artemis, and
to divine the thoughts and feelings that animate the
Olympians, his readers cannot help feeling that he
lacks the " afflatus" in which Hesiod implicitly believed,
and which, though it suited the sceptical Lucian to
twit as assumed, and unattended by results, certainly
imparts an air of earnestness to his poetry.* Further-
more— and this is the plainest note of difference — the
hymns of Callimachus have little or no pretence to be
"genealogies," — a form of poetry, to say the truth, not
sufficiently attractive to please an advanced stage of
literary cultivation, and a form, too, that lacks any
memorable imitation in Latin poetry. To glance at
our own poetic literature, the nearest approach to the
form and scope of the '. Theogony ' is to be found, it
strikes us, in Drayton's ' Polyolbion,' a poem charac-
terised by the same endeavour to systematise a vast
mass of information, and to genealogise, so to speak,
the British hills, and woods, and rivers, which are
personified in it.
Drayton, it cannot be denied, has infinitely more
fancy, and lightens the burden of his accumulated
detail by much greater liveliness and idealism ; yet it
is impossible not to be struck also with his enumeration
of the streams and mountains of a given district, each
invested with a personality, each for the nonce regarded
as of kin to its fellow, as a singular revival of Hesiod's
* Dialogue between Lucian and Hesiod, i. 35.
IMITATORS OF IIESIOD. 127
method in his ' Theogony ; ' a revival, to judge from a
passage in his first song, surely not undesigned : —
" Ye sacred bards, that to your harps' melodious strings
Sung the ancient heroes' deeds (the monuments of kings),
And in your dreadful verse engraved the prophecies,
The aged world's descents, and genealogies ;
If as those Druids taught, which kept the British rites
And dwelt in darksome caves, there counselling with
sprites
(But their opinion failed, by error led away,
As since clear truth hath showed to their posterity),
When these our souls by death our bodies do forsake,
They instantly again do other bodies take ;
I could have wished your spirits redoubled in my breast,
To give my verse applause to time's eternal rest."
— Polyolb., Song i. 30-42.
Our theory of a conscious reference to Hesiod's
1 Theogony ' by Drayton depends on the fourth verse
of this extract; but, independently of this, almost any
page in the ' Polyolbion ■ would furnish one or more
illustrations of genealogism curiously Hesiodic. We
might cite the rivers of Monmouth, Brecon, and
Glamorgan, in the fourth song, or the Herefordshire
streams in the seventh ; but lengthy citations are im-
possible, and short extracts will ill represent the like-
ness which a wider comparison would confirm. In
Pope's "Windsor Forest," the enumeration of the " sea-
born brothers " of Old Father Thames, from " winding
Isis " to " silent Darent,"
" Who swell with tributary urns his flood,"
is indubitably a leaf out of Drayton's book, and so
128 HESIOD.
indirectly a tribute to Hesiod. Darwin's ' Botanic
Garden/ and the ' Loves of the Plants/ affect indeed
the genesis of nymphs and sylphs, of gnomes and
salamanders ; but the fanciful parade of these, amidst
a crowd of metaphors, tropes, and descriptions, has
nothing in it to remind us of Hesiod's ' Theogony/
unless it be a more tedious minuteness, and an exag-
gerated affectation of allegoric system. In truth,
however, Hesiod's l Theogony ' is a work of which
this or that side may be susceptible of parallel, but to
which, in its own kind, and taken as a whole, none
like nor second has arisen. ,
The ' Shield' and the 'Fragments' are of too doubt-
ful authorship to call for the reflected light of parallel-
ism; and so our task of laying before the reader a
sketch of the life, works, and after-influence of the
Ascrsean poet is completed.
THEOGNIS.
CHAPTER I.
THEOGNIS IN YOUTH AND PROSPERITY.
With the life of Hesiod politics have little or no con-
nection ; in that of Theognis we find them playing an
essential inseparable part. And it is curious that the
very feature which both poets have in common, their
subjectivity, is that which introduces us to this point of
contrast and token of the ancient world's advancement
— namely, that whereas Hesiod' s political status is so
unimportant as to be overlooked even by himself, with
Theognis it occupies more space in his elegies than his
social relations or his religious opinions. In fact, his
personal and political life are so intermixed, that the
internal evidence as to both must be collected in one
skein, and cannot be separately unwound, unless at the
risk of missing somewhat of the interest of his remains,
which consists chiefly in the personality of the poet.
It is true that later Greek writers regarded Theognis
A. 0. vol. xv. I
130 THEOGNIS
as a teacher of wisdom and virtue, by means of de-
tached maxims and apothegms in elegiac verse, and
would probably have been loath to recognise any ele-
ment in his poetry which was personal or limited to
particular times and situations ; yet it is now fully
established that he was one of the same section of
poets with Callinus, Tyrtaeus, Solon, and Phocyllides,
all of whom availed themselves of a form of versifica-
tion, the original function of which was probably to
express mournful sentiments, to inspire their country-
men with their own feelings as to the stirring themes
of war and patriotism, of politics, and of love. With
Theognis it is clear that the elegy was a song or poem
sung at banquets or symposia after the libation, and
between the pauses of drinking, to the sound of the
flute ; and, furthermore, that it was addressed not as
elsewhere to the company at large, but to a single
guest. Many such elegies were composed by him to
friends and boon-companions, as may be inferred from
his remains, and from the tradition which survives,
that he wrote an elegy to the Sicilian Megarians on
their escape from the siege of their city by Gelon
(483 B.C.) ; but owing to the partiality of a later age
for the maxims and moral sentiments with which these
elegies were interspersed, and which, as we learn from
Xenophon and Isocrates, were used in their day for
educational purposes, the shape in which the poetry of
Theognis has come down to us is as unlike the original
form and drift as a handbook of maxims from Shake-
speare is unlike an undoctored and un-Bowdlerised
play. Thanks to the German editor Welcker, and to
IN YOUTH AND PROSPERITY. 131
the ingenious "restitution" of Hookham Frere, the
original type of these poems has been approximately
realised, and we are able, in a great measure, to con-
nect the assorted links into a consistent and personal
autobiography. For the clearer apprehension of this, it
seems best to give a very brief sketch of the political
condition of the poet's country at the time he flourished,
and then to divide our notice of himself and his works
into three epochs, defined and marked out by circum-
stances which gravely influenced his career and tone of
thought.
The poet's fatherland, the Grecian, not Sicilian,
Megara, after asserting its independence of Corinth, of
which it had been a colony, fell under the sway of a
Doric nobility, which ruled it in right of descent and
of landed estates. But before the legislation of Solon,
Theagenes, the father-in-law of Gelon, had become
tyrant or despot of Megara, like Cypselus and Periander
at Corinth, by feigned adoption of the popular cause.
His ascendancy was about B.C. 630-600, and upon his
overthrow the aristocratic oligarchy again got the upper
hand for a brief space, until the commons rose against
them, and succeeded in establishing a democracy of
such anarchical tendency and character, that it was not
long ere the expelled nobles were reinstated. The
elegies of Theognis, who was born about 570 B.C., date
from about the beginning of the democratic rule, and,
as he belonged to the aristocracy, deplore the sufferings
of his party, and the spoliation of their temples and
dwellings by the poor, who no longer paid the interest
of their debts. Frequent reference will be found in
132 TIIEOGiVIS
his poetry to violent democratic measures, such as the
adoption of the periaeei, or cultivators-without-political-
rights, into the sovereign community ; and, as might
be imagined, in the case of one who was of the best
blood and oldest stock, he constantly uses the term "the
good" as a synonym for " the nobles," whilst the " bad
and base " is his habitual expression to denote " the
commonalty." In his point of view nothing brave
and honourable was to be looked for from the latter,
whilst nothing that was not so could possibly attach
to the former. This distinction is a key to the due
interpretation of his more political poems, and it ac-
counts for much that strikes the reader as a hurtful
and inexpedient prejudice on the part of the poet.
For some time he would appear to have striven to
preserve a neutralit}^, for which, as was to be expected,
he got no credit from either side ; but at last, whilst
he was absent on a sea voyage, the " bad rich " re-
sorted to a confiscation of his ancestral property, with
an eye to redistribution among the commons. From
this time forward he is found engaged in constant com-
munications with Cyrnus, a young noble, who was
evidently looked to as the coming man and saviour of
his party ; but the conspiracy, long in brewing, seems
only to have come to a head to be summarily crushed,
and the result is that Theognis has to retire into exile
in Eubcea, Thebes, and Syracuse in succession. How
he maintained himself in these places of refuge, turn-
ing his talents to account, and holding pretty staunch-
ly to his principles, until a seasonable aid to the popu-
lar cause at the last-named sojourn, and a still more
IN YOUTH AND PROSPERITY. 133
seasonable douceur to the Corinthian general, paved
the way to his recall to Megara, will he seen in the
account we propose to give of the last epoch of his life,
which is supposed to have lasted till beyond 480 B.C.,
as he distinctly in two places refers to the instant ter-
ror of a Median invasion. That life divides itself into
the periods of his youth and prosperous estate, his
clouded fortunes at home, and his long and wearisome
exile. The remainder of this chapter will serve for a
glance at the first period.
That our poet was of noble birth may be inferred
from the confidence with which, in reply to an in-
dignity put upon him in his exile at Thebes, to which
we shall refer in due course, he asserts his descent
from " noble iEthon," as if the very mention of the
name would prove his rank to his contemporaries ; and
in the first fragment (according to the ingenious
chronological arrangement of Frere, which we follow
throughout), Theognis is found in the heyday of pro-
sperity, praying Zeus, and Apollo, the special patron
of his fatherland, to preserve his youth
" Free from all evil, happy with his wealth,
In joyous easy years of peace and health."
Interpreting this language by its context, we learn
that his ideal of joyous years was to frequent the ban-
quets of his own class, and take his part in songs
accompanied by the flute or lyre, —
" To revel with the pipe, to chant and sing—
This also is a most delightful thing.
Give me but ease and pleasure ! what care I
For reputation or for property ? " — (F.)
134 TIIEOGNIS
But we are not to suppose that such language as the
last couplet wore so much the expression of his serious
moods as of a gaiety rendered reckless "by potations
such as, we are obliged to confess, lent a not infrequent
inspiration to his poetry. Theognis is, according to
his own theory, quite en regie when he retires from a
banquet
" Not absolutely drunk nor sober quite."
He glories in a state which he expresses by a Greek
word, which seems to mean that of being fortified or
steeled with wine, an ironical arming against the cares
of life to which he saw no shame in resorting. And
perhaps too implicit credence is not to be given to the
professions of indifference to wealth and character
which are made by a poet who can realise in verse
such an experience as is portrayed in the fragment
we are about to cite : —
" My brain grows dizzy, whirled and overthrown
"With wine : my senses are no more my own.
The ceiling and the walls are wheeling round ! *
But let me try ! perhaps my feet are sound.
Let me retire with my remaining sense,
For fear of idle language and offence." — (F.)
In his more sober moments the poet could appreciate
* Juvenal, in Satire vi. 477-479, describes drinking-bouts
in imperial Rome prolonged —
" Till round and round the dizzy chambers roll,
Till double lamps upon the table blaze,
And stupor blinds the undiscerning gaze."
—Hodgson, 107.
IN YOUTH AND PROSPER!'.
pursuits more congenial to his vocation and intellec-
tual cultivation, as is seen in his apparently early
thirst for knowledge, and discovery that such thirst
does not admit of thorough satisfaction : —
" Learning and wealth the wise and wealthy find \
Inadequate to satisfy the mind — >
A craving eagerness remains behind ; )
Something is left for which we cannot rest, )
And the last something always seems the best — >
Something unknown, or something unpossest." — (F.) )
One wdio could give vent to such a sentiment may be
supposed to have laid up in youth a store of the best
learning attainable ; and the bent of his talents, which
was towards vocal and instrumental music and com-
position of elegies, was so successfully followed that in
time of need he was able to turn it to means of sub-
sistence. Indeed, that he knew what was really the
real secret of success in a concert or a feast is seen
in a remark which he addressed to a certain Simonides
(whom there is no reason to identify with the famous
poet), recommending
* Inoffensive, easy merriment,
Like a good concert, keeping time and measure ;
Such entertainments give the truest pleasure." — (F.)
But if the poet was able to preserve the health
which he besought the gods to grant him, in spite of
what we should call hard living, there are hints in his
poetry that the " peace " which he coupled with it did
not bless him uninterruptedly. In one of his earlier
elegiac fragments there is a h'ut of a youthful passion,
136 TIIE0GN1S
broken off by him in bitterness at the Megarian flirt's
" love for every one." Such, at least, seems to be the
interpretation of four lines which may be closely ren-
dered,—
" While only I quaffed yonder secret spring,
'Twas clear and sweet to my imagining.
'Tis turbid now. Of it no more I drink,
But hang o'er other stream or river-brink." — (D.)
He was determined, it seems, to be more discursive in
his admiration for the future. How that plan suc-
ceeded does not appear, though in several passages he
arrogates to himself a degree of experience as regards
women, and match-making, and the like. In the end
we have his word for it, that he proved his own
maxim, —
" Of all good things in human life,
Nothing can equal goodness in a wife." — (F.)
But this could not have been till long after he had
suffered rejection of his suit for a damsel whose
parents preferred a worse man — i.e., a plebeian — and
had carried on secret relations with her after her
"mating to a clown." His own account of this is
curious, as its opening shows that he vented his
chagrin on himself : —
a Wine I forswear, since at my darling's side
A meaner man has bought the right to bide.
Poor cheer for me ! To sate her parents' thirst
She seeks the well, and sure her heart will burst
In weeping for my love and lot accurst.
I meet her, clasp her neck, he^lips I kiss,
And they responsive gently murmur this :
IN YOUTH AND PROSPERITY. 137
' A fair but luckless girl, my lot has been
To wed perforce the meanest of the mean.
Oft have I longed to burst the reins, and flee
From hateful yoke to freedom, love, and thee."
Perhaps, on the whole, he had no great reason to
speak well of the sex, for in one place, as if he looked
upon marriage, like friendship, as a lottery, he moralises
to the effect —
" That men's and women's hearts you cannot try
Beforehand, like the cattle which you buy ;
Nor human wit and wisdom, when you treat \
For such a purchase, can escape deceit : I
Fancy betrays us, and assists the cheat." — (F.) )
But, if his witness is true, mercenary parents were as
common of old as in our own day. He was led, both
by his exclusiveness as an aristocrat, and his impa-
tience of a mere money-standard of worth, to a disgust
of—
" The daily marriages we make,
Where price is everything : for money's sake
Men marry ; women are in marriage given.
The churl or ruffian that in wealth has thriven
May match his offspring with the proudest race ;
Thus everything is mixt, noble and base ! " — (F.)
And that he did ponder the regeneration of society,
and strive to fathom the depths of the education ques-
tion agitated in the old world, we know from a passage
in his elegies, which, though we have no clue to the
time he wrote it, deserves to be given in this place,
both as connected with his notions about birth, and as
138 TIIEOGNIS
a set-off to the passages which have led us to picture
him as more or less of an easy liver : —
" To rear a child is easy, hut to teach
Morals and manners is heyond our reach ;
To make the foolish wise, the wicked good,
That science yet was never understood.
The sons of Esculapius, if their art
Could remedy a perverse and wicked heart,
Might earn enormous wages ! But in fact
The mind is not compounded and compact
Of precept and example ; human art
In human nature has no share or part.
Hatred of vice, the fear of shame and sin,
Are things of native growth, not grafted in :
Else wives and worthy parents might correct
In children's hearts each error and defect :
Whereas we see them disappointed still, "j
No scheme nor artifice of human skill >
Can rectify the passions or the will." — (F.) )
Not often, however, despite his sententiousness, which
has been the cause of his metamorphose by posterity
into a coiner of maxims for the use of schools and the
instruction of life and morals, does Theognis muse in
such a strain of seriousness. Ofrser far his vein is
bnght and gay, as when he makes ready for a feast,
which, if we are not mistaken, was destined to take
most of the remainder of his " solid day."
" Now that in mid career, checking his force,
The bright sun pauses in his pride and force,
Let us prepare to dine ; and eat and drink
The best of everything that heart can think :
IS YOUTH AND PROSPERITY, 139
•air }
ul air >
iair : )
And let the shapely Spartan damsel fair
Bring with a rounded arm and graceful ai
Water to wash, and garlands for our hair :
In spite of all the systems and the rules
Invented and observed by sickly fools,
Let us be brave, and resolutely drink ;
Not minding if the Dog-star rise or sink." — (F.)
I very pretty vignette might be made of this, or of a
indred fragment that seems to belong to his later
ays. And to tell the truth, the poet's rule seems to
ave been that you should " live while you may."
Whether, as has been surmised by Mr Frere, he refers
o the catastrophe of Hipparchus or not, the four lines
which follow indicate Theognis's conviction that
everything is fated, — a conviction very conducive to
enjoyment of the passing hour. ' Let us eat and drink,
for to-morrow we die ' : —
" No costly sacrifice nor offerings given
Can change the purpose of the powers of Heaven ;
Whatever Fate ordains, danger or hurt,
Or death predestined, nothing can avert." — (F.)
This conviction, no doubt, to a great degree influenced
the poet's indifference to the honours of a pompous
funeral, for which, considering his birth and traditions,
he might have cherished a weakness. But his tone of
mind, we see, was such that he could anticipate no
satisfaction from " hat-bands and scarves," or what-
ever else in his day represented handsome obsequies.
When some great chiif, perhaps a tyrant, perhaps one
of the heads of his party at Megara, was to be borne to
his long home with a solemn pageant, Theognis has
140 THEOQN1S.
no mind to take a part in it, and expresses his reasons
in language wherein the Epicurean vein is no less
conspicuous than the touching common-sense : —
" I envy not these sumptuous obsequies,
The stately car, the purple canopies ;
Much better pleased am I, remaining here,
With cheaper equipage, and better cheer.
A couch of thorns, or an embroidered bed,
Are matters of indifference to the dead." — (F.)
This old-world expression of the common-place that
the grave levels all distinctions is not unlike, save that
it lacks the similitude of life to a river, the stanzas on
" Man's Life," by a Spanish poet, Don Jorge Manrique,
translated by Longfellow : —
" Our lives are rivers, gliding free
To that unfathomed boundless sea,
The silent grave !
Thither all earthy pomp and boast
Roll to be swallowed up and lost
In one dark wave.
Thither the mighty torrents stray :
Thither the brook pursues its way ;
And tinkling rill.
There all are equal : side by side,
The poor man and the son of pride
Lie calm and still."
But before Theognis could give proof of this levelling
change, he had a stormy career to fulfil^ as we shall
find in the next chapter.
CHAPTER II.
THEOGNIS IN OPPOSITION.
From the indistinctness of our knowledge as to the
sequence of events in Megara, it is impossible to fix
the point of time when Theognis began to be a politi-
cal plotter ; but as, during the whole of his mature
life, his party was in opposition, it will be enough to
trace the adverse influence of the dominant democracy
upon his career till it terminated in exile. We have
seen that he was a member of a club composed of
exclusive and aristocratic members, meeting ostensibly
for feasting and good-fellowship, but really, as their
designation " the good " — in a sense already explained
— clearly indicated, designed and pledged to cherish
the traditions of a constitution to which they were
devoted, and which for the time being was suffering
eclipse.
Of this club a certain Simonides was president, one
Onomacritus a boon-companion, and Cyrnus, to whom
are addressed some two-thirds of the extant verses of
Theognis, a younger member, of whom, politically, the
greatest things were expected. Though its soirees seem
142 THEOGNIS
to have been often noisy and Bacchanalian, we must
suppose the Aristocratic Club at Megara to have been
as busy in contemporary politics as the " Carlton "
or the " Eeform " in our general elections ; and there
are tokens that Theognis was a sleepless member of
the Committee, although some of his confreres, of whom
little more than the names survive, cared more for
club -life than club-politics. There was one notable
exception. In spite of the waywardness of youth,
and the fickleness characteristic of one so petted and
caressed by his friends, Cyrnus must have lent his
ears and hands to various schemes of Theognis for up-
setting the democracy, and restoring the ascendancy of
the " wise and good." At times it is plain that Cyrnus
considered himself to have a ground of offence against
Theognis ; and there are verses of the latter which
bespeak recrimination and open rupture, though of
course the poet compares himself to unalloyed gold,
and considers his good faith stainless. The elder of
the pair was probably tetchy and jealous, the younger
changeable and volatile ; but there is certainly no
reason for supposing that Cyrnus's transference of his
friendship to some other political chief resulted in either
party-success or increase of personal distinction, for his
name survives only in the elegiacs of Theognis, as
indeed that poet has prophesied it would, in a frag-
ment the key to which Hookham Frere finds in a com-
parison of bardic celebration with the glory resulting
from an Olympic victory ; —
" You soar aloft, and over land and wave
Are borne triumphant on the wings I gave,
IN OPPOSITION. H3
(The swift and mighty wings, Music and Verse).
Your name in easy numbers smooth and terse
Is wafted o'er the world ; and heard among
The banquetings and feasts, chaunted and sung,
Heard and admired : the modulated air
Of flutes, and voices of the young and fair
Eecite it, and to future times shall tell ;
When, closed within the dark sepulchral cell,
Your form shall moulder, and your empty ghost
Wander along the dreary Stygian coast.
Yet shall your memory flourish green and young,
Recorded and revived on every tongue,
In continents and islands, every place
That owns the language of the Grecian race.
No purchased prowess of a racing steed,
But the triumphant Muse, with airy speed,
Shall bear it wide and far, o'er land and main,
A glorious and imperishable strain ;
A mighty prize gratuitously won,
Fixed as the earth, immortal as the sun." — (F.)
But, to catch the thread of Theognis's story, we
must go back to earlier verses than these, addressed to
the young noble whom he regarded with a pure and
almost paternal regard — the growth, it may be, in the
first instance of kindred political views. The verses
of Theognis which refer to the second period of his
life begin with a caution to Cyrnus to keep his strains
as much a secret as the fame of his poetry will allow,
and evince the same sensitiveness to public opinion
as so many other of his remains. He cannot gain and
keep, he regrets to own, the goodwill of his fellow-
citizens, any more than Zeus can please all parties,
whilst —
144- THEOGNIS
* Some call for rainy weather, some for dry"
What the advice was which required such a seal of
secrecy begins to appear shortly, in a fragment which
presages a revolution, in which Cyrnus is looked-to
to play a leader's part. It is interesting as a picture
of the state of things which one revolution had
brought about, and for which Theognis was hatching
a panacea in another. Slightly altered, to meet the
political sense of the " good " and " bad," the " better-
most " and the " worse M in Megarian parlance, the fol-
lowing extract from Mr Frere is a faithful transcript : —
11 Our commonwealth preserves its former frame,
Our common people are no more the same ;
They that in skins and hides were rudely dressed,
Nor dreamed of law, nor sought to be redressed
By rules of right, but, in the days of old,
Without the walls, like deer, their place did hold,
Are now the dominant class, and we, the rest,
Their betters nominally, once the best,
Degenerate, debased, timid, and mean ;
Who can endure to witness such a scene ?
Their easy courtesies, the ready smile
Prompt to deride, to flatter, to beguile !
Their utter disregard of right or wrong,
Of truth or honour ! Out of such a throng
Never imagine you can choose a just
Or steady friend, or faithful to his trust.
But change your habits ! let them go their way t
Be condescending, affable, and gay !
Adopt with every man the style and tone,
Most courteous, most congenial with his own!
But in your secret counsels keep aloof
From feeble paltry souls, that at the proof
IN OPPOSITION. 145
Of danger and distress are sure to fail,
For whose salvation nothing can avail."— (F.)
The last lines assuredly betoken the brewing of a
conspiracy ; but the poet goes on to lament a state of
things where a generation of spiritless nobles replaces
an ancestry remarkable for spirit and magnanimity.
Though a government by an aristocracy of caste, if of
this latter calibre, could not be upset, he has evident
misgivings in reference to the present leaders of the
party, whose pride he likens to that which ruined the
centaurs, destroyed " Smyrna the rich and Colophon
the great," and made " Magnesian ills " — in reference
to the punishment of the oppressive pride of the
Magnesians by the Ephesians at the river Mseander —
a by-word and a proverb in the verse of Archilochus,
as well as of Theognis. In such a posture of affairs
our poet professes an intention to hold aloof from
pronounced politics and party —
" Not leaguing with the discontented crew,
Nor with the proud and arbitrary few : " — (F.)
just as elsewhere he advises Cyrnus to do, in a coup-
let which may be translated —
" Fret not, if strife the townsmen reckless make,
But 'twixt both sides, as I, the mid- way take." — (D.)
He was old enough to foresee the danger of reprisals,
and, from policy, counselled younger blood to abstain
from injustice and rapine, when the tide turned,—
" Cyrnus, proceed like me ! walk not awry !
Nor trample on the bounds of property." — (F.)
A. c. vol. xv. K
146 THEOGNIS
but he soon found that his neutrality only procured
him the hatred and abuse of both friends and foes
a discovery which he expresses thus : —
" The city's mind I cannot comprehend —
Do well or ill, they hold me not their friend.
From base and noble blame is still my fate,
Though fools may blame, who cannot imitate." — (D.)
It was hard, he thought, that his friends should look
coolly upon him, if, with a view to the wellbeing of
his party, he gave no offence to the opposite faction, —
if, as he puts it,
" I cross not my foe's path, brtt keep as clear,
As of hid rocks at sea the pilots steer." — (D.)
And he is almost querulous in his sensibility to public
opinion, when he sings, —
u The generous and brave in common fame
From time to time encounter praise or blame :
The vulgar pass unheeded : none escape
Scandal or insult in some form or shape. ,
Most fortunate are those, alive or dead,
Of whom the least is thought, the least is said." — (F.)
It is as if he administered to himself the comfort
which Adam gives Orlando —
" Know you not, master, to some kind of men
Their graces serve them but as enemies ?
No more do yours ; your virtues, gentle master,
Are sanctified and holy traitors to you."
— ' As you like it/ II. hi.
But a candid study of the character of Theognis in-
duces the impression that his neutrality was only fit-
IN OPPOSITION. U7
ful or temporary. A great deal of his counsel to his
friend exhibits him in the light of a politic watcher of
events, at one time deprecating what at another he
advocated. Who would recognise the champion of
the "wise and good" and of their policy, pure and
simple, in these verses, breathing a spirit of progress
and expediency ? —
" Waste not your efforts : struggle not, my friend,
Idle and old abuses to defend.
Take heed ! the very measures that you press,
May bring repentance with their own success." — (F.)
There is also an inconsistency to be accounted for
doubtless upon politic grounds, in the discrepant advice
which he gives Cyrnus as to the friend to be chosen
in the crisis then imminent. At one time he is all
for "determined hearty partisans," and deprecates associ-
ation with reckless associates, as well as with fair-
weather friends : —
" Never engage with a poltroon or craven,
Avoid him, Cyrnus, as a treacherous haven.
Those friends and hearty comrades, as you think,
Keady to join you, when you feast or drink,
Those easy friends from difficulty shrink." — (F.)
But anon he is found subscribing to the principle that
"no man is wholly bad or wholly good," and recommend-
ing his friend to cor^iliate, as we say, Tom, Dick, and
Harry, so as to be " O things to all men."
" Join with the world ; adopt with every man
His party views, his temper, and his plan ;
U8 TIIEOGNIS
Strive to avoid offence, study to please
Like the sagacious inmate of the seas,*
That an accommodating colour brings,
Conforming to the rock to which he clings :
"With every change of place changing his hue ;
The model for a statesman such as you.1' — (F.)
Perhaps the clue to this riddle is, that circumstances
about this time drove Theognis into a more pronounced
course, — as men get desperate when they lose those
possessions which, whilst intact, justify them in
being choice, and conservative, and exclusive. Either
in a fresh political revolution and a new partition of
the lands of the republic, or, as Mr Grote thinks, in
a movement in favour of a single- headed despot accom-
plished by some of Theognis's own party, who were
sick of the rule of the " bad rich," he lost his estate
whilst absent on an unfortunate voyage. Thenceforth
he is a conspirator at work to recover his confiscated
lands by a counter-revolution : thenceforth his verses
are a mixture of schemes for revenge, of murmurs
against Providence, and of suspicion of the comrades
whose partisanship he hoped might yet reinstate
the old possessors of property. The two or three
fragments which refer more or less directly to this loss
may be given together. Here is one which speaks to
the extent and nature of it : —
" Bad faith has ruined me : distrust alone
Has saved a remnant : all the rest is gone
* The creature referred to is the Sea-Polypus — Sepia
Octopodia of Linnaeus — which is referred to in Hesiod's ' "Works
and Days ' (524) under the epithet of " the boneless."
IN OPPOSITION. 149
To ruin and the clogs : the powers divine
I murmur not against them, nor repine :
Mere human violence, rapine, and stealth
Have brought me down to poverty from wealth." — (F.)
In another he invokes the help of Zeus in requiting
his friends and foes according to their deserts, whilst
he describes himself as one who — '
" Like to a scared and hunted hound
That scarce escaping, trembling and half drowned,
Crosses a gully, swelled wTith wintry rain,
Has crept ashore in feebleness and pain." — (F.)
The bitterness of his feelings at the wrong he has
suffered is intensified, in the sequel of this fragment,
into the expression of a wish " one day to drink the
very blood " of them that have done it. Eut perhaps
the most touching and specific allusion to his spolia-
tion is where the return of spring — to send another's
plough over his ancestral fields — brings up to his
remembrance the change in his fortunes : —
" The yearly summons of the creaking crane,
That warns the ploughman to his task again,
Strikes to my heart a melancholy strain —
When all is lost, and my paternal lands
Are tilled for other lords with other hands,
Since that disastrous wretched voyage brought
Riches and lands and everything to nought." — (F.)
A kindred feeling of pain breathes in another passage
apropos of autumn and its harvest-homes. And this
pain he seeks to allay sometimes by reminding himself
that womanish repinings will but gratify his foes, and
150 THEOGN1S
at other times by plans for setting Providence to
rights. Now he admits that patience is the only
cure, and that, if impatient, —
" We strive like children, and the Almighty plan
Controls the froward, weak children of man."
Now again, he seems to think sullen resistance is a
better policy; and in another curious musing he argues
against the justice of visiting the sins of the fathers
on the children : —
" The case is hard where a good citizen,
A person of an honourable mind,
Religiously devout, faithful, and kind,
Is doomed to pay the lamentable score
Of guilt accumulated long before.
Quite undeservedly doomed to atone,
In other times, for actions not his own." — (F.)
In the midst of these conflicting emotions it is pleasant
to find that he can extend a welcome out of the
remnant of his fortunes to such hereditary friends as
one Clearistus, who has come across the sea to visit
him • and it is consistent with his early habits that he
should try the effect of drowning care in the bowl,
though he is forced to admit that this factitious
oblivion soon gives place to bitter retrospects, and
equally bitter prospects.
We must not however suppose that Theognis and
his fellow-sufferers brooded altogether passively over
their wrongs. His famous political verses, likening the
state to a ship in a storm, betray a weakness in the
IN OPPOSITION. 151
ruling powers, eminently provocative of the emeute or
insurrection which was to follow: —
" Such is our state ! in a tempestuous sea,
With all the crew raging in mutiny !
No duty followed, none to reef a sail,
To work the vessel, or to pump or bale :
All is abandoned, and without a check
The mighty sea conies sweeping o'er the deck.
Our steersman, hitherto so bold and steady,
Active and able, is deposed already.
No discipline, no sense of order felt,
The daily messes are unduly dealt.
The goods are plundered, those that ought to keep
Strict watch are icily skulking, or asleep ;
All that is left of order or command
Committed wholly to the basest hand.
In such a case, my friend, I needs must think
It were no marvel though the vessel sink.
This riddle to my worthy friends I tell,
But a shrewd knave will understand it well!" — (F.)
It is easy to discern in the last couplet a hint to his
partisans to take advantage of this posture of affairs,
and the fragments which serve as a context revert to
the drowning state, discuss who is staunch and what
is rotten in it, and imply generally that the sole reason
for not striking is distrust of the number and fitness
of the tools : —
" The largest company you could enroll,
A single vessel could embark the whole !
So few there are : the noble manly minds,
Faithful and firm, the men that honour binds ;
Impregnable to danger and to pain
And low seduction in the shape of gain." — (F.)
15l2 THEOGNIS
But the time comes when such a chosen few have to be
resorted to, as a last resource, in preference to the ruin
certain to overtake them if, after their plots have "been
divulged, they sit still and await it. There is extant
a passage of some length, which Mr Frere ingeniously
conceives to have been the heads of Theognis's speech
to the conspirators. Its conclusion represents the
oath of the malcontents, a formula pledging assistance
to friends and requital to foes to the very uttermost.
It breathes the courage of desperation, but does not
hold out a prospect of success which could justify
the resort to action. The precise nature of what fol-
lowed we know not. An elegiac and subjective poet
like Theognis is readier to moralise than to describe.
The outbreak may have had a gleam of success, or
may have been crushed at the beginning by the fore-
sight of its opponents, or the despair and faint heart of
its promoters. It seems quite clear, however, that,
perhaps by the aid of an armed force from some demo-
cratic state, most likely Corinth, the insurrection is
beaten to its last breathing-place. Here is a fragment
which vividly pictures the hurried resolve of the party
of Cyrnus and Theognis to abandon their country and
ill-starred enterprise : —
" A speechless messenger, the beacon's light,
Announces danger from the mountain's height I
Bridle your horses and prepare to fly ;
The final crisis of our fate is nigh.
A momentary pause, a narrow space,
Detains them ; but the foes approach apace !
IN OPPOSITION. 153
We must abide what fortune lias decreed,
And hope that Heaven will help us at our need.
Make your resolve ! At home your means were great ;
Abroad you will retain a poor estate ;
Unostentatious, indigent, and scant,
Yet live secure, at least from present want." — (F.)
Such, then, was tho issue ol all our poet's plotting and
club-intrigues, bis poetic exhortations, and his hopes
of a saviour in Cyrrms. Not only did he fail of the
aggrandisement of his party and the recovery of his
estate : he had henceforth also to realise the miseries
of exile.
CHAPTER TIL
THEOGNIS IN EXILE.
Driven from his country through an unsuccessful ris-
ing against the party in power, Theognis next appears
as a refugee in Eubcea, where a faction of congenial
political views has tempted him to take up his residence.
But his sojourn must have been brief. The aristocracy
of the island was no match for the commonalty, when
the latter was backed by Corinthian sympathisers,
whose policy was to upset hereditary oligarchies, and
to lift an individual to supreme power on the shoulders
of the people. Before this strong and sinister influence
our poet probably had to bow in Euboea, as he had
already bowed in Megara. The principles to which he
clung so tenaciously were doomed to ill luck, and he
felt the disasters of his party little short of a personal
disgrace. It was the old story of the good and bad,
in the political and social sense already noticed ; and,
as at Megara, the good got the worst of it : —
" Alas for our disgrace ! Cerinthus lost *
The fair Lelantian plain ! A plundering host
* Cerinthus was a city of Euboea, and Lelantum a well-watered
plain, which was an old source of cortention betwixt the Ere-
trians and Chalcidians.
TIIEOGNIS IN EXILE. 155
Invade it — all the brave banished or fled !
Within the town lewd ruffians in their stead
Rule it at random. Such is our disgrace.
May Zeus confound the Cypselising race ! " — (F.)
Breathing from his heart this curse against the policy
of the Corinthians above referred to, and conveniently
named after the usurper who founded the system,
Theognis soon retired to Thebes, as a state which,
from its open sympathy with the politics of the ban-
ished Megarians, would be likeliest to offer them an
asylum, and to connive at their projects for recovering
their native city by force or subtlety. The first
glimpse we have of him at Thebes is characteristic of
the man in more ways than one. At the house of a
noble host, his love of music led him to an interfer-
ence with, or a rivalry of, the hired music-girl Argyris
and her vocation, which provoked the gibes of the
glee-maiden, and possibly lowered him in the estima-
tion of the company. But the love of music and
song, which led him into the scrape, sufficed also to
furnish him with a ready and extemporised retort to
the girl's insinuation that perhaps his mother was a
flute-player (and, by implication, a slave) — a retort
which he, no doubt, astonished his audience by sing-
ing to his own accompaniment : —
" I am of iEthon's lineage. Thebes has given
Shelter to one from home and country driven.
A truce to jests : my parents mock thou not,
For thine, not mine, girl, is the slavish lot.
Full many an ill the exile has to brave :
This good I clasp, that none can call me slave,
156 THEOGNIS
Or bought with price. A franchise I retain,
Albeit in dreamland, and oblivion's plain." — (D.)
The verses seem to be instinct with a hauteur bred
from consciousness of his aristocratic connections, even
whilst the singer's dependence upon his own talents
rather than on hired minstrelsy bespeaks him a citi-
zen of the world. But, apart from such scenes
and such entertainments in hospitable Thebes, our
poet found time there for schemes of revenge and
reprisals, and for the refugee's proverbial solace, the
pleasures of hope. Whilst a portion of his day was
spent in the congenial society of the cultivated noble —
the contretemps at whose house does not seem to have
interrupted their friendship — another portion was de-
voted to projects of return, which a fellow-feeling
would prevent from appearing tedious to the ear of his
partner in exile, Cyrnus. To him it is amusing to
lind him comparing his hardships to those of Ulysses,
and gathering hope of vengeance from the sequel of
the wanderings of that mythical hero : —
" Doomed to descend to Pluto's dreary reign,
Yet he returned and viewed his home again,
And wreaked his vengeance on the plundering crew,
The factious, haughty suitors, whom he slew :
Whilst all the while, with steady faith unfeigned,
The prudent, chaste Penelope remained
With her fair son, waiting a future hour
For his arrival and return to power." — (F.)
According, indeed, to Theognis's testimony, it should
soem that his Penelope at Megara was as blameless as
IN EXILE. 157
the Ithacan princess of that name, for he takes Cyrnus
to witness, in a quaint fashion enough, that
" Of all good things in human life,
Nothing can equal goodness in a wife.
In our own case we prove the proverb true ;
You vouch for me, my friend, and I for you." — (F.)
It must be allowed that this is a confirmation, under
the circumstances, of the poet's dictum, " that absence
is not death to those that love ; " but still one is
tempted to wonder what their wives at Megara thought
of these restless, revolution-mongering husbands, as
they beheld them in the mind's eye hobbing and nob-
bing over treason in some " Leicester Square " tavern
of Eubcea or of Thebes. In such tete-a-tetes Theognis,
no doubt, was great in aesthetics as well as moralities ;
and the sole deity still left to reverence, Hope, became
more winsome to his fancy as he dwelt on the refine-
ments he had to forego, now that he was bereft of
home and property. The following fragment repre-
sents this state of feeling : —
" For human nature Hope remains alone
Of all the deities — the rest are flown.
Faith is departed ; Truth and Honour dead ;
A nd all the Graces too, my friend, are fled.
The scanty specimens of living worth
Dwindled to nothing and extinct on earth.
Yet while I live and view the light of heaven
(Since Hope remains, and never hath been driven
From the distracted world) the single scope
Of my devotion is to worship Hope :
Where hecatombs are slain, and altars burn,
With all the deities adored in turn,
158 THEOGNIS
Let Hope be present : and with Hope, my friend,
Let every sacrifice commence and end."— (F.)
• Mr Frere notes the characteristic touch in the fourth
line, "The victim of a popular revolution lamenting
that democracy has destroyed the Graces." But as
time passed, and the exiles still failed to compass their
return, distrust and impatience begin to be rife amongst
them. Theognis applies the crucible, which frequently
figures in his poetry, and might almost indicate a
quondam connection with the Megarian Mint, and fails
to discover a sterling unadulterated mind in the whole
range of his friends. In bitterness of spirit he finds
out at last that
"An exile has no friends ! no partisan
Is firm or faithful to the banished man ;
A disappointment and a punishment
Harder to bear and worse than banishment." — (F.)
And under these circumstances he is driven in earnest
to the course which, in his * Acharnians,' Aristophanes
represents Dicaeopolis as adopting — namely, private
negotiations with the masters of the situation at Megara.
Ever recurring to his " pleasant gift of verse " when
he had " a mot " to deliver, a shaft of wit to barb, or
a compliment to pay, Theognis makes it the instrument
wherewith to pave the way to his reconciliation and
restoration. If the whole poems were extant, of which
the lines we are about to cite represent Frere's mode of
translating the first couplet, it would, as the translator
acutely surmises, be found to contain a candid review
of the past, an admission of errors on his own side, an
IJV EXILE. 159
advance towards making things pleasant with the
other, and a first overture to the treaty he was desir-
ous to negotiate with the victorious party.
" No mean or coward heart will I commend
In an old comrade or a party friend ;
Nor with ungenerous hasty zeal decry
A noble-minded gallant enemy." — (F.)
But the bait, though specious, did not tempt those
for whom it was designed. In another short fragment
is recorded the outburst of the poet's disappointment
at finding it " labour lost." He seems to have aban-
doned hope at last in the words —
* Not to be born — never to see the sun — .
No worldly blessing is a greater one !
And the next best is speedily to die,
And lapt beneath a load of earth to lie." — (F.)
But even a man without hope must live — that is,
unless he terminate his woes by self-slaughtur, a der-
nier ressort to which, to do him justice, Theog»i« makes
no allusion. And so — it would seem because Thebes,
though it gave sympathy and hospitality, did ivot give
means of earning a subsistence to the Meghan re-
fugees— we find him in the next fragment — tlx© last
fjf those addressed to Cyrnus — announcing a resolu-
tion to flee from poverty, the worst of miseries :-
" In poverty, dear Cyrnus, we forego
Freedom in word and deed — body and mind,
Action and thought are fettered and confined.
Let us then fly, dear Cyrnus, once again i
Wide as the limits of the land and maim
160 THEOGNIS
From these entanglements ; with these in view,
Death is the lighter evil of the two." — (F.)
Possibly, as we hear no more of him, the poet's
younger and less sensitive comrade did not respond to
the invitation. Certainly Theognis shortly transferred
his residence to Sicily, that isle of the west, which
was to his countrymen what America is to ours, the
refuge of unemployed enterprise and unappreciated
talent. Arrived there, he quickly shakes off the gloom
which the impressions of a sea-voyage w ould not tend
to lighten, and prepares to grapple in earnest the
problem uhow to manage to live." Though he gives
vent to expressions which show what an indignity
work must have seemed to
" A manly form, an elevated mind,
Once elegantly fashioned and refined,"
his pluck and good sense come to his aid, and he con-
soles himself with the generalisation that
" All kinds of shabby shifts are understood,
All kinds of art are practised, bad and good,
All kinds of ways to gain a livelihood." — (F.)
Not that he descends in his own person to any un-
worthy art or part. Having satisfied himself that his
voice and skill in music were his most marketable
gifts, he set up as an assistant performer at musical
festivals ; and, in one of his pieces, he apologises for
his voice being likely to fail at one of those entertain-
ments, because he had been out late the night before
serenading for hire. The poor gentleman no doubt
OF THE X
'VERSITY J
IN EXILE. 161
had to do dirty work, and to put up with snubs he
never dreamed of in his palmy club-life at home. His
sensibilities were outraged by vulgar nouveaux riches
who employed his talent, as well as by professionals
who quizzed him as an amateur. Fortunately he
could get his revenge in a cheap way upon both
classejs. Here is his thrust at the former : —
" Dunces are often rich, while indigence
Thwarts the designs of elegance and sense.
Nor wealth alone, nor judgment can avail ;
In either case art and improvement fail." — (F.)
As to the latter, nothing can be more fair and open
than the test to which he proposes to submit his own
pretensions, and those of one Academus, who had
twitted him with being a cross between an artist and
an amateur : —
" I wish that a fair trial were prepared,
Friend Academus ! with the prize declared,
A comely slave, the conqueror's reward ;
For a full proof betwixt myself and you,
Which is the better minstrel of the two.
Then would I show you that a mule surpasses
In his performance all the breed of asses.
Enough of such discourse : now let us try
To join our best endeavours, you and I,
With voice and music ; since the Muse has blessed
Us both writh her endowments ; and possessed
With the fair science of harmonious sound
The neighbouring people, and the cities round."— ^F.)
The retort was two-edged. Whilst Theognis turns
a. c. voL xv. l
162 THEOONIS
the laugh against an ungenerous rival, and this in the
spirit of a true gentleman, he finds a sly means of
paying a delicate compliment to the taste of the public,
upon whose appreciation of music he had to depend
for support. It is plain that he gauged that public ac-
curately. By degrees it becomes evident that he is
getting on in his chosen profession — not indeed to the
extent of being able, as he puts it in a terse couplet,
" to indulge his spirit to the full in its taste for the
graceful and beautiful," but, at all events, of having
wherewithal to discourse critically on the question of
indulgence and economy, from which we infer that he
had made something to save or to lose. After weigh-
ing the pros and cons in a more than usually didactic
passage, he confides to his hearers and readers the
reason why he inclines to a moderate rather than a
reckless expenditure : —
" For something should be left when life is fled
To purchase decent duty to the dead ;
Those easy tears, the customary debt
Of kindly recollection and regret.
Besides, the saving of superfluous cost
Is a sure profit, never wholly lost ;
Not altogether lost, though left behind,
Bequeathed in kindness to a friendly mind.
And for the present, can a lot be found
Fairer and happier than a name renowned,
And easy competence, with honour crowned ;
The just approval of the good and wise,
Public applauses, friendly courtesies ;
Where all combine a single name to grace
IN EXILE. 163
With honour and pre-eminence of place,
Coevals, elders, and the rising race ? " — (F.)
"With these laudable ambitions he pursued with pro-
fit his calling of " director of choral entertainments,"
until, it would seem, upon the incidence of a war
between Hippocrates, the tyrant of Gela, and the
Syracusans, he was induced to go out in the novel
character of a champion of freedom to the battle of
Helorus. When Corinth and Corcyra combined to
deliver Syracuse from the siege which followed the
loss of this battle, it is probable that the Corinthian
deputies were surprised to find the poet, whom they
had known as an oligarchist at Megara, transformed
into a very passable democrat, and seeking their good
offices, with regard to his restoration to his native city.
These, however, he found could not be obtained except
through a bribe ; and accordingly, whilst he no doubt
complied with the terms, he could not resist giving
vent to his disgust in a poem wherein the Corinthian
commander is likened to Sisyphus, and which ends
with the bitter words —
" Fame is a jest ; favour is bought and sold ;
No power on earth is like the power of gold." — (F.)
It should seem that the bribe did pass, and that while
the negotiations consequent upon it were pending,
Theognis drew so near his home as friendly Lacedae-
mon, where he composed a pretty and Epicurean strain
that tells its own story : —
164 TIIEOONIii
" Enjoy your time, my soul ! another race
Will shortly fill the world, and take your place,
With their own hopes and fears, sorrow and mirth :
I shall be dust the while and crumbled earth.
But think not of it ! Drink the racy wine
Of rich Taygetus, press'd from the vine
Which Theotimus, in the sunny glen
(Old Theotimus loved by gods and men),
Planted and watered from a plenteous source,
Teaching the wayward stream a better course :
Drink it, and cheer your heart, and banish care :
A load of wine will lighten your despair." — (F.)
When in the concluding fragments (we follow Mr
Hookham Frere's arrangement here as in most in-
stances) Theognis is found reinstated in his native
country, the sting of politics has been evidently
extracted, as a preliminary ; and the burden of his
song thenceforth is the praise of wine and of banquets.
These are his recipes, we learn in a passage which con-
tributes to the ascertainment of his date, for driving
far
" All fears of Persia, and her threatened war," —
an impending danger, to which he recurs vaguely in
another passage. It has been surmised from his
speaking of age and death as remote, and of convivial
pleasures as the best antidote to the fear of these, that
he was not of very advanced age at the battle of
Marathon. It is to be hoped that, when restored to
home after his long exile, his wife was alive to receive
him with warmer welcome than his children, to whom
IN EXILE. 165
lie alludes as ungrateful and undutiful. Probably they
had been estranged from him during his absence by
the influence of the party in power, and they may also
have been ill pleased at his devotion to the artistic
pursuits which ministered to his substance in exile
and loss of fortune. To the end of his days, peace-
ful it should seem and undisturbed thenceforward,
he fulfilled his destiny as a " servant of the Muses,"
recognising it as a duty to spread the fruit of his
poetic genius, rather than, as in his earlier years, to
limit it to his inner circle of friends and relatives : —
" Not to reserve his talent for himself
In secret, like a miser with his pelf." — (F.)
It would be unhandsome in us to take leave of
Theognis without a word of felicitation to the poet's
shade on the happy rehabilitation which he has met
with at the hands of modern scholars. Time was — a
time not so very long ago — when the comparatively
few who were acquainted with the remains of Theognis
saw in him simply a stringer together of maxims in
elegiac verse, such as Xenophon had accounted him ;
and Isocrates had set him down in the same category
with Hesiod and Phocylides. But, thanks to the Ger-
mans, Welcker and Muller, and to the scholarly English-
man, John Hookham Erere, the elegiac poet of Megara
has been proved to be something more than a compiler
of didactic copy- slips — a scholar, poet, and politician in
one. with a biography belonging to him, the threads of
166 THEOGNIS IN EXILE
which are not hard to gather up. The result is, not
that his maxims are less notable, but that we realise
the life and character of him who moulded them into
verse — verse which is often elegant in expression, and
always marked by a genuine and forcible subjectivity.
The task of tracing this life in his works has been
rendered easier to the author of the foregoing pages by
the ingenious and skilful labours of Mr Frere.
END OF HESIOD AND THEOGNIS.
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