HESIOD: "WORKS AND DAYS."

HESIOD: "WORKS AND DAYS." 

Introduction: 

Hesiod was an Ancient Greek poet who was thought to have lived between 750 and 650 B.C. and therefore to have been a contemporary of Homer, the author of the "Iliad" and the "Odyssey." The main works of Hesiod's to have survived are the "Theogony" (The Origin of the Gods) and "Works and Days," both written in dactylic hexameters. "Works and Days," the work translated below, is a poem of over 800 lines which revolves around two general truths: that labour is the universal lot of Man, but that he who is willing to work will get by well enough. Classical scholars have interpreted this work within the context of an agrarian crises in mainland Greece in the Eighth Century B.C., which led to a wave of well documented colonisations in search of new land. This work lays out the Five Ages of man, and prescribes a life of honest labour and attacks idleness.  

Ll. 1-10. The great qualities of Zeus, the king of the gods.

(You) Muses of Pieria, who make your celebrations in song, come hither, and tell in song of your father Zeus; through him mortal men are spoken of and unspoken of alike, sung of and unsung of, according to the will of great Zeus. For easily does he make (a man) strong, and easily does he bring a strong (man) low, and easily does he humble (the man) of pride and raise the obscure (man), and easily does he straighten the crooked and weaken the headstrong, Zeus (that is) who thunders aloft and who lives in the most high dwellings. Now do you see and hear with your ears, and do you make judgments straight with righteousness. And Perses, I would tell the truth to you. 

Ll. 11-41. The two kinds of Strife.

So after all there was not (one) kind of Strife alone, but all over the earth there are two; as for the one, (a man) would praise (her) when he came to know (her), but the other (is) blameworthy, and they are wholly different in nature. For one fosters wicked war and battle, (as she is) cruel; no man loves her, but perforce, by the will of the immortal gods, (men) pay Strife her due honour. Dark Night gave birth to the other elder (one), and the son of Cronos (i.e. Zeus), who sits above and dwells in the aether, put her in the roots of the earth, and she is much nicer to men; yet she stirs up even the helpless to toil. For one man craves work when he beholds his neighbour who hastens to plough and to plant, and to keep his house in good order; and neighbour vies with neighbour as he hurries after wealth; this Strife (is) wholesome for mortals. And potter is angry with potter, and carpenter with carpenter, and beggar is jealous of beggar, and minstrel of minstrel. 

O Perses, do not lay these (things) up in your heart, and do not let that Strife that delights in mischief hold your heart back from work, while you are observing and listening to the wrangles of the court-house. For there is little concern about the quarrels of the court-house, in the man who has not laid up a sufficient livelihood in his house at the right time, when the earth bears the grain of Demeter. When you are full of that, you can raise disputes and contests, (and strive to get) another's possessions; but you will have no second (chance) to do so again; but, come, let us settle our dispute with true judgment which is of Zeus and (is) perfect. For we have already divided our inheritance (between us), but you carried off the greater (share), choosing to glorify greatly the gift-devouring lords, who love to judge such a case as this. (You) fools! for they know not how much more the half (is) than the whole, nor what a great advantage (there is) in mallow and asphodel (i.e. the poor man's fare).

Ll. 42-58. Prometheus steals fire from Zeus once again.

For the gods keep the means of life hidden from men; for you would easily do (enough) work in a day to keep you for a year, even if you were not working; you would soon put down your rudder over the smoke, and the deeds of oxen and sturdy mules would be utterly destroyed. But Zeus, in the anger of his heart, hid (it), because Prometheus, crooked in counsel, deceived him; therefore, he planned sorrowful affliction for men. He hid fire; but the noble son of Iapetus (i.e. Prometheus) stole it again for men from Zeus the counsellor in a hollow fennel-stalk, escaping the notice of Zeus who delights in thunder. But (afterwards) Zeus the cloud-gatherer said to him in anger: "Son of Iapetus, knowing cunning schemes beyond everyone, you are glad that you have deceived my mind and stolen fire,  -  a great plague to you yourself and to men that shall be. But I shall give (something) evil to them as the price of fire, in which they may all rejoice in their hearts, while they embrace their own destruction."

Ll. 59-82. The making of Pandora.

So he said; and the father of men and gods burst out laughing. And he told the renowned Hephaestus hastily to mix earth with water and to put in (it) the voice and strength of a human being and the sweet (and) lovely shape of a maiden, like unto the immortal goddesses in face; and (to get) Athene to teach (her) needlework and (how) to weave the richly wrought web; and (to get) golden Aphrodite to shed grace around her head, and a grievous longing and cares that gnaw away at the limbs; and he commanded Hermes, the guide and the Slayer of Argus, to  put in her a shameless mind and a deceitful nature.  

So he spoke; and they obeyed the lord Zeus, the son of Cronos. And forthwith the famous Lame God (i.e. Hephaestus) moulded clay in the likeness of a modest maiden in accordance with the will of the son of Cronos; and the bright-eyed goddess Athene girded and adorned (her); and the divine Graces and queenly Persuasion put golden necklaces around her body; and the lovely-haired Hours put spring flowers around her (head); and Pallas Athene fitted every kind of finery on her body. And the guide and the Slayer of Argus (i.e. Hermes) contrived within her breast lies and crafty words and a deceitful nature at the bidding of loud-thundering Zeus; and the herald of the gods put speech in (her), and named this woman Pandora (i.e. the All-endowed), because all those who had their dwellings on Olympus (each) gave (her) a gift, a plague to industrious men. 

Ll. 83-108. The contents of Pandora's jar are scattered, to the great detriment of men.

But, when he had finished the utterly hopeless snare, the Father sent the renowned Argus-Slayer, the swift messenger of the gods (i.e. Hermes), to take (it) to Epimetheus (as) a gift; but Epimetheus did not consider what Prometheus had said to him, that he should never take a gift from Olympian Zeus, but that he should send (it) back again, lest it should be something harmful to mankind. But, having taken (the gift), when he possessed the evil (thing), he understood. For, previously, the tribes of men had lived on earth, remote and free from ills, and without the hard toil and heavy sicknesses, which the Fates bring upon men. For in hardship men grow old quickly. But the woman (i.e. Pandora) removed the great lid of the jar with her hands and scattered (its contents); and (this) caused grievous sorrow to men. Only Hope remained there within (it) in an unbreakable home under the lid of the jar; for previously the lid of the jar stopped (her), at the bidding of aegis-bearing Zeus who gathers the clouds. But countless plagues roam around men; for the earth (is) full of evils, and the sea (is) full (of them too); and, of themselves, diseases come upon men by day and by night, bringing mischief silently to mortals, for counsellor Zeus took speech away from (them). So there is no way to escape from the will of Zeus.                                            

And, if you wish, I will tell you another story, skilfully and well - and do you lay (it) up in your heart - : how the gods and mortal men came from one source.  

Ll. 109-139.  The golden and silver generations of men. 

In the first place, the immortal (gods), who have their dwellings on Olympus, made the golden race of men endowed with speech. They existed at the time of Cronos, when he was reigning in heaven; and they lived as gods with a heart without sorrow, remote and free from toil and wretchedness; and miserable old age never came upon (them), but, with feet and hands always equal in force, they make merry in feasting far from all evils; and, (when) they died, (it was) as though (they had been) overcome with sleep; and they had all good (things); for the fruitful earth bore (them) fruit of itself, abundant and bounteous (as it was); and they dwelt willingly (and) peacefully on their lands with many good (things), rich in flocks, (and) beloved by the blessed gods. 

But, when this generation had enveloped the earth, - they are called pure earth-dwelling spirits, kindly, deliverers from evil, (and) guardians of mortal men; for they roam everywhere over the earth, clothed in mist, and keeping watch on judgments and cruel deeds, (and) giving out riches; for they also obtained this royal gift - , then afterwards those who have their dwellings on Olympus, made a second race of silver, which was far less noble, and it resembled the golden (generation) neither in body nor in spirit. But a child was brought up at the side of his trusty mother, a great simpleton playing about in his own home. But, when they were fully grown and had reached the full measure of their prime, they (only) lived for a very short time, and in sorrow because of their foolishness; for they could not avoid doing wicked damage and keeping their hands off one another. nor did they wish to serve the immortals nor to offer sacrifices on the sacred altars of the blessed (ones), as (is) right for men in accordance with their abodes. Then, Zeus, the son of Cronos, (felt) angry, and put them away, because they did not give honours to the blessed gods who inhabit Olympus. 

Ll. 140-173. Zeus creates two further generations of men: the brazen, and the heroic ones. 

But, when earth had covered over this generation also, - they are called blessed (spirits) of the underworld by men, (and those) of the second (order), but honour attends them also - , Father Zeus made another race of men endowed with speech, the third and a brazen (one) (they were), and not at all like the silver (race) but (sprung) from ash-trees, terrible and strong, and the grievous deeds of Ares and (deeds of) violence were matters of interest to them. But they had a hard heart (made) of steel, and unapproachable (they were); and great (was) their strength, and unconquerable (were) the arms that grew from their shoulders on their strong limbs. But their armour was brazen, and their houses were made of bronze, and they worked with bronze (implements); and there was no black iron. These were destroyed by their own hands, and they went without names to the dank house of chill Hades; terrible though they were, black night seized (them) and they left the bright light of the sun. 

But, when earth had enveloped this generation also, Zeus, the son of Cronos, again made yet another (one), the fourth, on the fruitful earth, (who are) nobler and more righteous, a godlike race of heroic men, who are called demigods, the race before our own across the boundless earth. Grim war and the dreadful din of battle destroyed a part of them, some at seven-gated Thebes in the land of Cadmus, as they fought for the flocks of Oedipus, and some when it brought them in ships over the great gulf of the sea to Troy for the sake of fair-haired Helen. Now, there the end of death enshrouded some of them, but to the others Father Zeus, the son of Cronos, gave a living and an abode apart from men, and made (them) dwell at the ends of the earth. And they live without cares in their hearts in the islands of the blessed along the shore of the deep-swirling Ocean, happy heroes, for whom the fruitful earth bears honey-sweet fruit, as it sprouts three times a year. (They are) far from the immortal (gods); (and) Cronos rules over them. For the Father of men and gods released (them) from his bonds. And honour and glory goes to these last (ones) equally. And again far-seeing Zeus made yet another generation of men, who live on this bounteous earth.    

Ll. 174-201. The triumph of evil during the fifth generation of men.

Now, if only I had not been among the men of the fifth (generation), but had either died beforehand or had been born thereafter.

For now there is truly a race of iron; and they never cease from labour and misery by day, or from perishing at night. And the gods shall give (them) sore troubles, but, even so, some good (things) shall also be intermingled with their evils. Zeus will also destroy this race of articulate men, when they are born with gray hair on their temples. A father will not be in agreement with his children, nor his children with him, nor guest with his host, nor comrade with comrades, nor will a brother (be) dear (to his brother), just as in former times. (Men) will dishonour their parents, as they quickly grow old; and they will reproach them, saying harsh words, hard-hearted (as they are), and not knowing about the vengeance of the gods; they will not repay their aged parents (the costs of) their nurture, as might is their right; and one (man) will sack another (man's) city. There will not be any favour for (the man who) keeps his oath, or for the just and the good, but men will rather praise the evil-doer and his wanton violence; and (what is) right will be in their hands, and (it will) not (be) reverence, and the wicked (man) will hurt the worthy man, speaking false words (against him), and will swear an oath upon (them). And jealousy, harsh (and) hateful (as it is), will go along with all wretched men, rejoicing in the ills of others. And, then, Hades and Nemesis, with their fine bodies wrapped in white robes, will go from the earth with its broad ways to Olympus to join the tribe of the immortal (gods), and forsake mankind; and bitter sorrow will be left for mortal men; and there will be no defence against evil.   

Ll. 202-237. Just men lead prosperous lives.

Now, I will tell (you) a story for princes who themselves understand (it): so said the hawk to the nightingale with a speckled neck, (while) he carried (her) very high among the clouds, gripped in his talons; and she, pierced by his crooked talons, cried out piteously; to her he spoke impetuously: "(You) wretched (creature), why do you cry out? (Someone) stronger than you now holds (you) fast; and you must go wherever I take you. singer that you are. And I will make a meal of you, if I wish, or let (you) go. And (he is) a fool, who wants to match himself against (someone) stronger; for he is deprived of victory, and suffers pain besides his shame." 

So said the fast-flying hawk, that long-winged bird. But you, Perses, must listen to (what is) right, and not encourage violence; not even a prosperous (man) can easily bear (this burden), but he is weighed down under it, when he has met with delusion; the better way (is) to go by on the other side towards Justice; for Justice beats Outrage, when she comes to the end (of the course); but the fool (only) learns (this) when he has suffered. For Oath keeps pace with crooked judgments. (There is) a noise (when) Justice (is being) dragged (to the place) where men, who desire bribes and give sentence with crooked judgments, take (her). And, weeping, she visits the city and the haunts of the people, wrapped in mist, bringing evil to the men who have driven her out and not dealt straightly with her. But (they) who give  straight justice to strangers and to men of the land, and do not deviate from justice in any way, their city thrives, and the people flourish within it; child-rearing peace (is abroad) in their land, and far-seeing Zeus never decrees grievous war on them; neither famine nor disaster accompany men (who make) right judgments, but they manage their fields which are objects of care to them. The earth brings them a plentiful livelihood, and on the mountains the (oak-)tree bears acorns on the top and bees in its midst; and the woolly sheep are heavily laden with fleeces; and their women bear (them) children like their parents, and they continually flourish with good (things); but they do not travel on ships, for the grain-giving earth bears (them) fruit.  

Ll. 238-273. Men's bad behaviour brings punishment upon their fellow-citizens.

But for those, for whom wanton violence and wicked and cruel deeds are their business, far-seeing Zeus, the son of Cronos, decrees a punishment. Often, even the whole of a city suffers for a bad man, who may sin and devise wicked deeds. Then, from heaven the son of Cronos brings great trouble upon the (people), (that is) famine and plague together; and the men (begin to) perish. And their women do not bear children, and their houses diminish (in number) through the cunning of Olympian Zeus; and again, at another time, the son of Cronos either destroys their widespread army, or he takes away their wall or their ships on the sea. 

(You) princes, do you yourselves reflect upon this punishment; for the immortal (gods) are near among men, and come to know all those who oppress (their fellow-citizens) with crooked judgments, and do not heed the vengeance of the gods. For there are thrice ten thousand immortal (spirits) of Zeus upon the much-nourishing earth, the sentinels of mortal men; and they keep watch on judgments and wrongful deeds, as they roam over the earth shrouded in mist. And there is the virgin Justice, daughter of Zeus, renowned and revered among the gods who inhabit Olympus. And, whenever anyone should slander her with crooked lies, she sits right beside her father Zeus, the son of Cronos, and speaks of the wicked hearts of men, until the people pay for the wickedness of their kings, who, with mischievous thoughts, turn aside righteous judgments and give crooked (ones). Guard against this, (you) kings, and make straight your judgments, (you) lovers of bribes, and forget entirely those crooked judgments. 

A man who does bad (things) to another does bad (things) to himself, and evil counsel is most harmful to the one who gives the advice.

The eye of Zeus, seeing everything and understanding everything, now beholds these (things) too, if he so wills, and does not fail to notice what sort of justice (is) this that the city keeps enclosed within (it). So now may neither I myself, nor my son, be righteous among men; for then it is a bad (thing to be) a righteous man, if the unrighteous shall have the greater right; but I do have cause to hope that the all-wise Zeus will not yet bring that about. 

Ll. 274-319. It is necessary for men to work.

But do you, O Perses, ponder these (things) within your heart, and listen now to (what is) right, and forget (about) violence altogether. 

For the son of Cronos had drawn up this law for men, that fishes and beasts and winged fowls should devour one another, for right is not in them; but to men he gave right which is by far the best; for, if a man knows what (is) right, and is willing to speak (it), far-seeing Zeus gives him prosperity; but whoever lies as a witness, and swears falsely of his own free will, and brings damage on Justice beyond repair, that man's generation is afterwards left more obscure; but the generation of the man who swears truly (is) better thereafter. 

And to you, very foolish Perses, I who am so minded will speak good (sense). It is possible for badness to be easily acquired, and in shoals; the way (to her is) smooth, and she lives very near (us); but the immortal gods have placed the sweat (of our brows) in front of our goodness; long and steep (is) the path (that leads) to her, and rough (it is) at first; but, when (a man) has reached the top, then is she easily come by, although she was hard (before that). 

That (man is) best of all who discerns everything himself and considers what will be better thereafter and at the end; but, whoever neither thinks for himself nor keeps in mind what another tells (him), then (he is) a man of no value. But do you work, high-born Perses, always remembering my command, so that Hunger may hate you and venerable Demeter, richly crowned (as she is), may love you and fill your barn with food; for Hunger, let me tell you, (is) altogether a (suitable) companion for the idle man. Both gods and men are angry with a (man) who may live in an idle manner, (for) by nature (he is) like the stingless drones, who waste the toil of the bees (by) eating without working; let it be your concern to arrange your work so that in due season your barns may be full of victuals. Through work, men (become) rich in flocks and wealthy; and, when working, (they are) much better loved by the immortals. Work is no disgrace, but idleness (is) a disgrace. But, if you should work, the idle will soon envy you as you grow rich; for fame and renown stem from wealth. And whatever be your lot, work (is) the best (thing for you), if you should turn your misguided mind from other (men's) property to your work, and attend to your livelihood, as I  bid you. A sense of shame (it is) which both greatly harms and benefits men. A sense of shame (goes) with poverty and confidence with wealth.  

Ll. 320-369. The importance of having a good neighbour. 

Wealth should not be stolen; god-given (wealth is) much better. For, if a man takes great wealth with a violent hand, or (if) he makes it the spoil of his tongue, as happens many times, when gain deceives men's sense and shamelessness follows hard on the heels of honour, the gods easily blot him out and diminish the size of that man's house, and good fortune attends (him only) for a little time. (He is) like (one) who does wrong to a suppliant or a guest, or who goes up to his brother's bed and commits an untimely (sin) by secretly lying with his wife, or who, in his folly, offends against fatherless children or who quarrels with his old father at the abusive threshold of old age, and attacks (him) with harsh words; now indeed, Zeus himself is angry with him, and lays on (him) at last a heavy recompense for his evil doings.  But do  you wholly exclude your foolish heart from these (things). And, so far as you have the power, do you sacrifice purely and cleanly to the immortal gods, and burn shining thigh-bones also; and at other times do you appease (them) with libations and incense, both when you lie down and when the holy light comes back, that they may bring grace to your heart and spirit, so that you may buy another's property, and not another yours.

Call your friend to a feast, but leave your enemy alone; and especially call the (one) who lives near you; for, if anything happens in your countryside, neighbours come ungirt, but kinsmen have to gird themselves. A bad neighbour (is) as great a plague as a good (one is) a great source of advantage. He, who receives a good neighbour as his lot, obtains a great privilege, let me tell you. Not even an ox would die, if he did not have a bad neighbour. Take a fair measure from your neighbour, and repay (him) properly with the same amount, and more if you can, so that, if you should be in need, you should find (him) reliable afterwards. 

Do not make money in a base fashion; base gain (is) like ruin. Befriend him who is friendly and go to him who comes (to you). Give to one who gives, but do not give (to one) who does not give. A man gives to the giver, but no one gives (to him who) gives nothing. Giving (is) good, but robbery (is) bad, (and) a giver of death. For a man who (gives) willingly, even though he gives (something) great, rejoices in his gift and is glad in his heart; but whoever gives way to shamelessness and takes (something) himself, even though it is (something) small, it makes his heart's blood run cold. He, who adds to what he has, will ward off flaming hunger; for, if you add just a little to a little, and you do this often (enough), it will soon become great. What lies beside a man in his home does not trouble (him). It is better (to have it) at home, since whatever (is) outside his doors (may be) damaged. (It is) good to take hold of what you have, and (it is) a blight to your heart to need (something) you do not have, (and) I bid you mark this. Take your fill when the cask is first opened and when it is nearly finished, (but) be sparing in the middle; and a wretched (thing it is), when you come to the bottom (of the drinking cup).    

Ll. 370-404. Perses must find a way to pay off his debts.

Let the wage promised to a friendly man be fixed. And even with your brotherly smile, get a witness. For trust and mistrust alike, let me tell you, destroy men. Do not let the prattling of a wily woman with a trailing robe deceive your mind, as she is searching for your barn. He who trusts womankind trusts deceivers. 

There should be an only son to feed his father's house, for so will wealth increase in the home. But if you leave a second son, you should die as an old man. Yet, Zeus can easily give great wealth to more (people). More (hands) lead to more (work), and a greater increase. 

If that heart of yours within your breast desires wealth, then do these (things) and carry out work upon work.  

When the Pleiades, the daughters of Atlas, are rising (i.e. early in May), begin your harvest, and your ploughing when they are about to set (i.e. in November). They are hidden for forty days and nights, let me tell you, and, as the year progresses, they appear once more at the time when you first sharpen your sickle. This is the law of the plains, let me tell you, and of those who live near the sea. and (those) who inhabit the rich countryside and the wooded valleys far from the swelling sea; (they are) stripped to sow, and stripped to plough, and stripped to reap, if you wish to provide all of Demeter's fruits in (due) season, and that each kind may grow in its season, lest afterwards you should have need of things and go to other men's houses begging, but you have accomplished nothing, as you have already come to me; but I will give you no more money, nor give (you) anything else; work the work, (you) foolish Perses, which the gods have assigned to men, lest, in bitter anguish of heart, you and your wife and children should seek your livelihood among your neighbours, and they do not heed (you). For you will quickly succeed two or three times. But, if you should trouble (them) further, you will not obtain any money, and all your talk will be in vain and your use of words unprofitable. But I bid you find a way to pay off your debts and avoid hunger.   

Ll. 405-447. The importance of ploughing.

In the first place, (get) a house, and a woman and an ox to do the ploughing, someone who may be acquired, not a wife, but someone who will follow the oxen as well, and make all things ready at home, so that you do not have to ask another, and he should refuse (you), and, as you are lacking (something), the season should pass (you) by and your work should be wasted. So, do not put off (your work) till tomorrow and the day after; for a man who works in vain, nor one who puts off his work, does not fill his barn; now practice helps to make his work go well; but a man who puts work off is always at grips with ruin.  

When the sharp power of the sweat-causing heat of the sun abates, almighty Zeus (sends) the autumn rains (i.e. in October), and men's flesh begins to feel much lighter in weight; for then the star Sirius passes for a short time over the heads of men who are born to die, and takes up a greater share of the night; then is the wood that you cut with your axe least liable to be eaten by worms, and it showers its leaves on the ground, and stops sprouting; so then remember to hew (your timber), (as it is) the season for such work. Cut a mortar (i.e. an implement for pounding corn) three feet wide and a pestle three cubits long, and an axle of seven feet; for so it will do very well; but, if (you make it) eight feet long, you can cut a beetle (i.e. a mallet for breaking up clods after ploughing) from it as well. Cut the felloe (of a wheel) three spans long for a wagon ten palms in length. (Hew also) many bent timbers; and bring home the plough-tree when you have found (it), and look for one of holm-oaks on the mountain or in the corn-field; for this is the strongest (thing) for oxen to plough with, when a slave of Athene has fixed (it) on the stock of the plough, and has drawn near and fastened (it) to the plough-tree with bolts. Get hold of two ploughs and work on (them) at home, all put together and compact, since (it is) far better to do this; for, if you should break one (of them), you can put the other (one) on the oxen. Poles of laurel or of elm (are) completely free of worms, as are a stock of oak and a plough-tree of holm-oak; get hold of two oxen, bulls of nine years old, for their strength (is) not weakened, and they are in the prime of youth; so (they are) the best at working. Nor will they wrangle in the furrow and break the plough, and then leave the work undone. Let a vigorous (man) of forty years of age follow them with a loaf of four quarters and eight slices for his dinner, (one) who will attend to his work and drive a straight furrow, and will no longer gape at his fellows but will keep his mind on his work; no one younger than he (will be) better at scattering the seeds, and avoiding a double sowing. For a younger man gets distracted by his fellows. 

Ll. 448-478. It is best to plough in the spring.

Now, take note when you hear the voice of the crane, who cries out year by year from the clouds above (i.e. in about the middle of November); for she gives the signal for ploughing and brings to light the season of rainy winter; but she pricks the heart of the man without oxen; for then is (the time) to feed your horned oxen in (the byre); for (it is) easy to say these words; "Give (me) an ox and a wagon," and easy it is to refuse: "For (I already have) work for my oxen." For a man whose life (is) rich thinks that his wagon is as good as built, fool (that he is), for this he does not know: that there are a hundred timbers to a wagon. Take care to lay these up at home beforehand.  

When (the time for) ploughing is proclaimed to men for the very first time, then make haste, yourself and your slaves alike, in wet (weather) and in dry, to plough in the season for ploughing, (and) bestir yourselves very early in the morning, so that your fields may be full. Plough in the spring; but to plough up fallow land in the summer will not beguile your (hopes). But sow the fallow land when the soil is still getting light; for fallow land guards (us) from harm (and is) a soother of children. Pray to Earthern Zeus and to pure Demeter to make Demeter's holy grain ripe and heavy when you begin ploughing for the first time, when you hold the end of the plough-handle in your hand and bring down your rod on the backs of the oxen as they draw on the strong oaken pin of the yoke-straps. (Let) a slave (follow) a little behind with a mattock and cause the birds trouble by hiding the seeds; for good management (is) the best (thing) for mortal men, and bad management (is) the worst. So will your ears of corn bow to the ground in their fulness, if the Olympian himself gives a good result at the last, and you will sweep the cobwebs from your bins; and I have cause to hope that you will be glad to take up the substance that is in (them). And you will be in plenty until you come to grey springtime (viz. the term 'grey' denotes that the buds have not yet cast their grey husks), and you will not look to others; but another man shall be in need of your (help). 

Ll. 479-503. Build your barns in the summer.

But, if you should plough the good land at the solstice (i.e. in December), you will reap sitting down, enclosing a thin (crop) in your hand, binding (the shears) awry, covered in dust (and) not at all happy, and you will bring (it all home) in a basket; and few there will be who admire you.  

Yet, the will of aegis-bearing Zeus (is) different at different times, and (it is) hard for mortal men to know (it). But, if you should plough late, you may find this remedy: when the cuckoo calls for the first time in the leaves of the oak (i.e. in March), and makes men glad all over the boundless earth, then Zeus should bring rain on the third day and not bring it to an end, until it rises neither above an ox's hoof nor falls short of it; then, the late plougher will vie with the early (one). Keep all this well in your mind; and do not let either the coming of grey spring nor the seasonal rain escape your notice.   

Go past the bronze chair and sunny couch in winter time, when the cold keeps men from their work, for then a tireless man can greatly benefit a household, lest the hardship of a bitter winter should catch you in poverty, and you should squeeze a swollen foot with a shrunken hand. The idle man who waits a lot on vain hope, lacks a livelihood, (and) lays mischief-making to heart. And (it is) not a worthy hope that accompanies a man in need, who lolls at ease while he has no livelihood. 

While it is still mid-summer, bring out your slaves; it will not always be summer, (so) build your barns.  

Ll. 504-535. The force of the sun and the North Wind in winter. 

Avoid that month of Lenaeon (i.e. the latter part of January and the earlier part of February), all of whose wretched days are fit for flaying oxen, and the frosts which are cruel when the North Wind blows over the earth. He blows across horse-breeding Thrace upon the wide sea (and) stirs (it) up; and earth and forest bellow; and he falls upon many a high-leafed oak and thick pine-tree, (and) brings (them) to the much-nourishing earth, and then all the immense wood roars. And the beasts shudder and put their tails beneath their genitals, even those (whose) skin is covered with fur; but with his bitter (blast) he blows right through them, shaggy-breasted though they are. And he even goes through the hide of an ox, and it does not hold him back; and he also blows through the long-haired goat; but the force of the North Wind does not blow at all through a flock of sheep on account of their abundant wool; but it makes the old man run swiftly. And it does not blow through the tender maiden, who stays inside her home with her dear mother, still unaware of the works of Aphrodite, rich in gold; and she well washes her soft body and richly anoints herself with olive-oil and lies down in an inner room within the house on a winter's day, when the boneless (one) (i.e. an octopus or cuttle-fish) gnaws his foot in his home without a fire and his wretched abode. For the sun shows him no pasture to make for; but he goes to and fro over the land and city of dusky men (i.e. Egyptians or Ethiopians), and shines more sluggishly over the whole (race of) the Hellenes. And then the horned and hornless lodgers in the wood, fearfully gnashing their teeth, flee through the woody thickets; and, as they seek shelter, they all have this concern in their minds, to gain some thick hiding-places and some rocky hollow; then, like the three-legged man (i.e. an old man walking with a stick) whose back is broken, and (whose) head looks down upon the ground, like him they wander to avoid the white snow.       

Ll. 536-570. Prune the vines before the spring comes. 

Then, as I bid (you), put on, (as) a shield for your body, a soft cloak and a fringed tunic; and you should weave thick woof on thin warp; put it round yourself, so that your hair may keep still and not bristle and stand on end all over your body. Bind on your feet the close-fitting boots, made from the hide of a forcibly slaughtered ox (and) thickly lined with felt inside. And, when the season of frost comes on, stitch together the skins of first-born kids with the sinews of an ox to throw over your back (and) keep off the rain; and on the top of your head wear a (well) shaped cap, so that your ears do not get wet; for cold is the dawn when the North Wind has fallen and at dawn a fruitful mist is spread over the earth  from starry heaven upon the fields of blessed (men); (and it is) raised high above the earth by windstorm, and sometimes it rains towards evening, and at other times the wind blows, when the Thracian North Wind huddles through the thick clouds in confusion. Finish your work and come home ahead of him, (and) never let the dark cloud from heaven wrap (itself around you), and make your body clammy and soak your clothes. But avoid (it); for this is the hardest month, wintry (as it is), hard for cattle and for men. At that time, let the oxen have half (their usual food), but let there be more food for men, for the long cheerful (nights) are helpful. Observe (all) these (things) until the year (is) ended, and nights and days are of equal length, until such time as earth, the mother of all, bears her mingled fruit. 

When Zeus has completed sixty wintry days after the solstice, then the star Arcturus leaves the holy stream of Ocean (i.e. in February to March), (and) first rises shining brightly at dusk. And after him, the early-wailing swallow, the daughter of Pandion, appears to men in the light, when spring has come afresh. Before she comes, prune the vines; for (it is) best (to do) so. 

Ll. 571-608. How to winnow the holy grain and to store it.

But, when the snail climbs up the plants from the earth to escape the Pleiades, then it is no longer (the time to be) digging vineyards, but to whet your sickles and arouse your slaves; and you should avoid shady seats and sleeping until dawn in the harvest season, when the sun scorches one's body. Then, make haste and bring home your fruit, getting up early to be sure of your livelihood. For dawn takes away a third part of your work, dawn brings forward your journey and advances your work, dawn (it is) which appears and sets many men on their road, and puts yokes on many oxen. But, when the artichoke flowers, and the chirping grasshopper sits in a tree, and continually pours forth his shrill song from under his  wings in the season of toilsome summer, then are goats at their plumpest and wine (is) most sweet, and women (are) most lustful, but men are most feeble, because Sirius parches their heads and knees, and their skin (is) dry beneath the burning heat; but then let me have a shady rock and wine of Biblis, and a clot of barley-bread and the milk of drained goats, and the flesh of a heifer that has never calved, and of first-born kids; then, afterwards, let me drink bright wine, sitting in the shade, when my heart (is) satisfied with food, turning my face towards fresh Zephyr (i.e. the West Wind) from the ever-flowing spring which pours forth an untroubled (offering) of water three times, and the fourth is a libation of wine. 

Urge on your slaves to winnow Demeter's holy grain, when strong Orion first appears, in an airy place and on a well-running threshing-floor. Then measure (it, and) take good care of (it) in jars; then, as soon as you have arranged to store all your stuff inside the house, I bid (you) put your bondsman outside and look for a childless servant; for a servant with a child to nurse is a source of trouble; and take care of the dog with jagged teeth; do not begrudge (him) his food, lest some day that day-sleeping man may take your stuff. Bring in the fodder and litter, so there will be enough for your oxen and mules. But then let your slaves rest their poor knees and unyoke your pair of ponies. 

Ll. 609-640. Use your ship to make money.

But when Orion and Sirius were coming into the middle of heaven, and rosy-fingered dawn sees Arcturus (i.e. in September), then, Perses, pluck off all the bunches of grapes (and bring them) home; then, show (them) to the sun for ten days and ten nights, then cover (them) over for five, and on the sixth (day) pile the gifts of cheerful Dionysus into jars. But, when the Pleiades and Hyades, and the strong Orion begin to set (i.e. at the end of October), be mindful to plough in season; and the full year will fit well beneath the earth. 

But, if the desire for uncomfortable sea-faring seizes you, when the Pleiades plunge into the misty sea to escape the mighty strength of Orion (i.e. at the beginning of November), then keep ships on the sparkling sea no longer, (but) remember to till the land, as I bid you. Draw up your ship on the land, and pack (it) with stones on all sides, so that the force of the damp-blowing winds will be held back, (and) draw out the bilge-plug, so that the rainfall from heaven may not cause (it) to rot. And put away all your tackle and fittings in your house, and keep the wings of the sea-going ship in good order; and hang up your well-wrought rudder above the smoke. You, yourself, should wait until the season for sailing has come; and then you should haul your swift ship to the sea, and stow a suitable cargo in (it), so that you may bring home a profit, as my father and yours, you very foolish Perses, used to sail on a ship, because he was in need of a proper livelihood. And one day he came to this (place), crossing over a great (stretch of) sea, having left Aeolian Cyme in a black ship; he fled not from riches, nor from wealth and happiness, but from that wretched poverty which Zeus gives to men; and he settled near Helicon, in a miserable hamlet (called) Ascra, (which is) bad in winter, hard in summer, and good at no time.  

Ll. 641-677. Early autumn is the best time for sailing.

But you, Perses, remember all works in their season, but sailing especially. Speak in praise of a small ship, but put your freight in a large (one). 

If ever you turn your misguided heart to trading and you wish to avoid debt and joyless hunger, I will show you the due measurements of the loud-roaring sea, although I have no skill at all in sea-faring or in (managing) ships. For never yet have I sailed by ship over the wide sea, except to Euboea from Aulis, where the Achaeans once stayed during winter, having gathered a great host from sacred Hellas (to go) to Troy, (the land) of fair women. Then, I crossed over to Chalcis, to the games of wise Amphidamas; for the sons of that great-hearted (hero) set down and awarded many prizes; there I proclaim that I gained the victory with a song, and carried off a tripod with handles. I dedicated it to the Muses of Helicon, (the place) where they first came to me with a clear song. Such, let me tell you, is my experience of ships fastened with many nails; but I will tell (you) the will of aegis-bearing Zeus; for the Muses have taught me to sing a wonderful song.  

Fifty days after the solstice (i.e. in July and August), when the season of wearisome summer heat comes to an end, is the right time for men to go sailing; then, you will not wreck your ships, nor will the sea destroy their crews, unless Poseidon the Earth-Shaker is set upon (it), or Zeus, the king of the immortals, wishes to slay (them); for the issue of good and evil is with them equally. And at that time the winds (are) in good order and the sea (is) harmless; then, putting your trust in the winds without anxiety, haul your swift ship down to the sea, and put all your cargo on board, but make haste to return home again as quickly as possible, and do not wait for new wine and autumn rain and the ongoing storms and the fierce gales of Notus (i.e. the South Wind), who, in company with the heavy autumnal rain of Zeus, stirs up the sea and makes the deep perilous.

Ll. 678-705. The best time to marry a wife.

For spring is another (time) for men to go sailing; (this is) when leaves as large as the footprint that a crow makes when it lands are first seen by a man on the topmost branch of a fig-tree, and at that time the sea is surmountable.  And this is (the time) for spring sailing. I do not praise it; for it is not pleasing to my heart; (for it is) snatched; you shall (only) avoid mischief with difficulty; yet, in their ignorance of mind, men do even this; for wealth means life to poor mortals. But dreadful it is to die among the waves. But I bid you consider all these (things) in your heart, as I tell (you) to. Do not put all your goods in the hollow ships; but leave the greater (part of them behind), and put the lesser part on board. For (it is) a dreadful (thing) to meet with disaster among the waves of the sea. And (it is) bad if you put too great a load on your wagon, (and) you break the axle and your goods are ruined. Observe due measure; and the right proportion (is) best in all (things).

Now bring a wife to your home when you are of the right age, not far short of thirty years, nor very much above (that); this (is) the right age for you to be married; let your wife have attained adulthood for four years, and marry (her) in the fifth. Now you should marry a maiden, so you can teach her careful habits. And marry one especially who lives near you, but look very well all around you, lest your marriage be a source of fun to your neighbours. For a man wins nothing better than a good wife, and, again, nothing worse than a bad (one), (that is one who) fishes for invitations to dinner; she roasts her man without a fire-brand, strong though he may be, and brings (him) to a premature old age. 

Ll. 706-736. How to behave in your daily life.

Be careful to avoid the vengeance of the blessed immortal (ones). Do not make a friend equal to a brother; if you do (so), do not do him a wrong first. And do not lie to please the tongue; but, if he wrongs you first, either in the spoken word or in deed, remember to punish (him) greatly twice; but, if he leads the way to you being his friend again, (and) he is willing to give (you) satisfaction, welcome (him); a worthless man makes now one man, now another, his friend, and do not let your looks belie your heart.

Do not be called very lavish or inhospitable, neither a companion of rogues, nor one who wrangles with good (men). Never dare to reproach a man with accursed life-destroying poverty, as it is always a gift of the blessed (ones). The best treasure a man can have, let me tell you, (is) a sparing tongue, and his greatest pleasure (is one) that moves in an orderly manner. For, if you speak evil, you yourself will probably be spoken of less. 

Do not be discourteous at a common feast (i.e. a feast to which all those present subscribe), involving many guests; for the pleasure (is) greatest and the expense (is) least. 

Never pour (a libation of) sparkling wine to Zeus after dawn with unwashed hands, nor to any others of the immortal (gods); for they will not hear your prayers, but spit on (them). 

Do not make water (i.e. urinate) standing upright facing the sun; but remember (to do this) when he has set and before he arises; and do not make water on the road or beside the road as you go along, and do not take your clothes off; for the nights belong to the blessed (gods); the scrupulous man, who is aware of his faculties, sits down, or goes to the wall of a well-fenced courtyard. 

And do not expose your privy parts to your offspring as you defile yourself (i.e. defecate) near the hearth within your house, but seek to avoid (this). And do not beget a family, when you return home from an ill-omened burial, but after a festival of the immortal (gods). 

Ll. 737-764. Good manners.

Never go across the sweet-flowing water of ever-flowing rivers, until you have prayed, gazing into the soft stream (and) having washed your hands in the most lovely clear water. Whoever goes across a river and his hands are unwashed of wickedness, the gods are angry with him and will bring troubles (on him) afterwards. 

At a plentiful feast of the gods, do not cut the withered from the fresh with bright steel (i.e. do not cut your finger-nails). Never put the ladle above the mixing-bowl for wine drinking; for destructive misfortune is attached to that. When you are building a house, do not leave (it) unfinished, lest a cawing crow may settle on it (and) croak. Take nothing to eat or to wash from undedicated pot-stands, since (there is) punishment within them. 

Do not let a twelve-year-old boy sit on (things that are) unmovable (e.g. tombs, which it would be a sacrilege to disturb), for (that is) not good, and it makes a man unmanly, nor yet (a child) of twelve months; for that has an equal effect. A man should not wash his body in a bath in which a woman has washed; for a bitter punishment stems from this for a time. When you come upon a burning sacrifice, do not find fault with (things) unknown; for god is angry at this also. Never make water in the mouth of rivers which flow to the sea, nor in springs, and be very careful to avoid (this); and do not empty your bowels in (them); for it is not at all a good (thing to do) this.  

So do your business; but avoid men's bad use of words. For talk is full of mischief, light and very easily raised, but (it is) hard to bear and difficult to set aside. For talk never dies wholly away, when many people make use of her; it is also in some ways divine. 

Ll. 765-799. Days which are favourable for the birth of children and for work on the farm.

Duly point out to your slaves, as you watch over (them), the days that come from Zeus; that the thirtieth (day) of the month (is) the best to examine their work, and to distribute their allotted sustenance between (them)

For these are the days (which come) from Zeus the all-wise, when discerning men attain the truth. To begin with, the first and the fourth and the seventh (is) a holy day; for on the (last of these) Leto bore Apollo with the golden blade; the eighth and ninth, two days at least of the waxing month, (are) especially good for the works of man to flourish; the eleventh, and the twelfth also, (are) both excellent for shearing sheep and for reaping the gracious fruit; but the twelfth (is) much better than the eleventh; for on it the high-hovering spider spins its web in the fulness of the day, when the wise (one) (i.e. the ant) gathers her pile; and on it a woman should set up her loom and proceed with her work. Avoid the thirteenth (day) of the appointed month for beginning the sowing; but (it is) the best for bringing up plants.   

The sixth (day) of the middle (month) is very unfavourable for plants, but good for the birth of males; but it is unfavourable for a girl either to be born (on it) in the first place or then to be joined in marriage. Nor is the first sixth a fit (day) for a girl to be born, but it is suitable for gelding kids and sheep and for putting up a sheep-fold for a flock of sheep; and (it is) favourable for the birth of a boy; but these speak sharp (words), lies, cunning words and clandestine discourse. And on the eighth (day) of the month, geld the boar and the loud-bellowing bull, and the hard-working mules on the twelfth.  

On the great twentieth, in the fulness of the day, a man should be born; for his mind is very well endowed. The tenth (is) favourable for a male to be born, but for a girl (it is) the middle of the fourth (day); and on that (day) you make sheep and shambling horned oxen, and dogs with sharp teeth and hard-working mules tame at the touch of a hand. But take care to avoid troubles which eat out the heart on the fourth (day) of the beginning and the ending (of the month), for (it is) a day very full of fate. 

Ll. 800-828. The best days for work.

Now, bring home your bride on the fourth (day) of the month, (but) pick out the omens that (are) the best for this business.

And avoid fifth (days) since they are hard to bear and terrible; for on a fifth (day) they say that the Furies assisted at the birth of Horcus (i.e. Oath), whom Eris (i.e. Strife) bore as a calamity for the forsworn. In the middle of the seventh day (of the month), look around you very carefully (and) throw Demeter's holy grain upon the well running threshing floor, and let the woodman cut beams fit for building ships, and plenty of timbers, such as are suitable for ships. And on the fourth (day) begin to build the narrow ships.

The ninth day in the middle (of the month becomes) more desirable towards evening, but the first ninth (day is) perfectly harmless for men; for (it is) a good (day) either to beget or to be born, both for a man and for a woman; and (it is) never an utterly bad day.  

And again, few (men) know that the twenty-seventh (day) of the month (is) best for opening a large wine-jar and for putting a yoke on the necks of oxen and mules and swift-footed horses, (and) for hauling a swift ship with many benches down to the sparkling sea; but few call (it) by its right name.

And on the fourth (day) open a jar; (for the one in mid-month is) a holy day; and again few (men know) that after the twentieth (day) of the month (it is) best while it is morning; and that towards evening it is less good.  

These days are a great blessing to men on earth, but the rest are useless, lifeless and bring nothing. Everyone praises a different (day), but few know (the reason for this). Sometimes a day is a step-mother, sometimes a mother. (That man is) happy and lucky in them who knows all these (things), and does his work without offending the immortal (gods), (and who) discerns the birds of omen and avoids transgressions.