Definition:
[Source Texts of Astrology] The
Works and Days of Hesiod. Complete.
(ll. 1-10) Muses of Pieria who give
glory through song, come hither, tell of Zeus your father and chant his
praise. Through him mortal men are famed or un-famed, sung or unsung alike,
as great Zeus wills. For easily he makes strong, and easily he brings the
strong man low; easily he humbles the proud and raises the obscure, and
easily he straightens the crooked and blasts the proud, -- Zeus who thunders
aloft and has his dwelling most high.
Attend thou with eye and ear, and
make judgements straight with righteousness. And I, Perses, would tell of
true things.
(ll. 11-24) So, after all, there
was not one kind of Strife alone, but all over the earth there are two. As
for the one, a man would praise her when he came to understand her; but
the other is blameworthy: and they are wholly different in nature. For
one fosters evil war and battle, being cruel: her no man loves; but
perforce, through the will of the deathless gods, men pay harsh Strife her
honour due. But the other is the elder daughter of dark Night, and the son
of Cronos who sits above and dwells in the aether, set her in the roots of
the earth: and she is far kinder to men. She stirs up even the shiftless to
toil; for a man grows eager to work when he considers his neighbour,
a rich man who hastens to plough and plant and put his house in good
order; and neighbour vies with his neighbour as he hurries after wealth.
This Strife is wholesome for men. And potter is angry with potter, and
craftsman with craftsman, and beggar is jealous of beggar, and minstrel of
minstrel.
(ll. 25-41) Perses, lay up these
things in your heart, and do not let that Strife who delights in mischief
hold your heart back from work, while you peep and peer and listen to the
wrangles of the court-house. Little concern has he with quarrels and
courts who has not a year's victuals laid up betimes, even that which the
earth bears, Demeter's grain. When you have got plenty of that, you can
raise disputes and strive to get another's goods. But you shall have no
second chance to deal so again: nay, let us settle our dispute here with
true judgement divided our inheritance, but you seized the greater share and
carried it off, greatly swelling the glory of our bribe-swallowing lords who
love to judge such a cause as this. Fools! They know not how much more
the half is than the whole, nor what great advantage there is in mallow and
asphodel (1).
(ll. 42-53) For the gods keep
hidden from men the means of life. Else you would easily do work enough in
a day to supply you for a full year even without working; soon would you put
away your rudder over the smoke, and the fields worked by ox and
sturdy mule would run to waste. But Zeus in the anger of his heart
hid it, because Prometheus the crafty deceived him; therefore he planned
sorrow and mischief against men. He hid fire; but that the noble son of
Iapetus stole again for men from Zeus the counsellor in a hollow
fennel-stalk, so that Zeus who delights in thunder did not see it. But
afterwards Zeus who gathers the clouds said to him in anger:
(ll. 54-59) `Son of Iapetus,
surpassing all in cunning, you are glad that you have outwitted me and
stolen fire -- a great plague to you yourself and to men that shall be. But
I will give men as the price for fire an evil thing in which they may all be
glad of heart while they embrace their own destruction.'
(ll. 60-68) So said the father of
men and gods, and laughed aloud. And he bade famous Hephaestus make haste
and mix earth with water and to put in it the voice and strength of human
kind, and fashion a sweet, lovely maiden-shape, like to the
immortal goddesses in face; and Athene to teach her needlework and
the weaving of the varied web; and golden Aphrodite to shed grace upon
her head and cruel longing and cares that weary the limbs. And he charged
Hermes the guide, the Slayer of Argus, to put in her a shameless mind and a
deceitful nature.
(ll. 69-82) So he ordered. And
they obeyed the lord Zeus the son of Cronos. Forthwith the famous Lame God
moulded clay in the likeness of a modest maid, as the son of Cronos
purposed. And the goddess bright-eyed Athene girded and clothed her, and
the divine Graces and queenly Persuasion put necklaces of gold upon her,
and the rich-haired Hours crowned her head with spring flowers. And Pallas
Athene bedecked her form with all manners of finery. Also the Guide, the
Slayer of Argus, contrived within her lies and crafty words and a deceitful
nature at the will of loud thundering Zeus, and the Herald of the gods put
speech in her. And he called this woman Pandora (2), because all they
who dwelt on Olympus gave each a gift, a plague to men who eat bread.
(ll. 83-89) But when he had
finished the sheer, hopeless snare, the Father sent glorious Argus-Slayer,
the swift messenger of the gods, to take it to Epimetheus as a gift. And
Epimetheus did not think on what Prometheus had said to him, bidding him
never take a gift of Olympian Zeus, but to send it back for fear it
might prove to be something harmful to men. But he took the gift,
and afterwards, when the evil thing was already his, he understood.
(ll. 90-105) For ere this the
tribes of men lived on earth remote and free from ills and hard toil and
heavy sickness which bring the Fates upon men; for in misery men grow old
quickly. But the woman took off the great lid of the jar (3) with her hands
and scattered all these and her thought caused sorrow and mischief
to men. Only Hope remained there in an unbreakable home within under the
rim of the great jar, and did not fly out at the door; for ere that, the lid
of the jar stopped her, by the will of Aegis-holding Zeus who gathers the
clouds. But the rest, countless plagues, wander amongst men; for earth is
full of evils and the sea is full. Of themselves diseases come upon
men continually by day and by night, bringing mischief to
mortals silently; for wise Zeus took away speech from them. So is
there no way to escape the will of Zeus.
(ll. 106-108) Or if you will, I
will sum you up another tale well and skilfully -- and do you lay it up in
your heart, -- how the gods and mortal men sprang from one source.
(ll. 109-120) First of all the
deathless gods who dwell on Olympus made a golden race of mortal men who
lived in the time of Cronos when he was reigning in heaven. And they lived
like gods without sorrow of heart, remote and free from toil and
grief: miserable age rested not on them; but with legs and arms
never failing they made merry with feasting beyond the reach of
all evils. When they died, it was as though they were overcome
with sleep, and they had all good things; for the fruitful earth unforced
bare them fruit abundantly and without stint. They dwelt in ease and peace
upon their lands with many good things, rich in flocks and loved by the
blessed gods.
(ll. 121-139) But after earth had
covered this generation -- they are called pure spirits dwelling on the
earth, and are kindly, delivering from harm, and guardians of mortal men;
for they roam everywhere over the earth, clothed in mist and keep watch
on judgements and cruel deeds, givers of wealth; for this royal right
also they received; -- then they who dwell on Olympus made a second
generation which was of silver and less noble by far. It was like the
golden race neither in body nor in spirit. A child was brought up at his
good mother's side an hundred years, an utter simpleton, playing childishly
in his own home. But when they were full grown and were come to the full
measure of their prime, they lived only a little time in sorrow because of
their foolishness, for they could not keep from sinning and from wronging
one another, nor would they serve the immortals, nor sacrifice on the holy
altars of the blessed ones as it is right for men to do wherever they dwell.
Then Zeus the son of Cronos was angry and put them away, because they would
not give honour to the blessed gods who live on Olympus.
(ll. 140-155) But when earth had
covered this generation also -- they are called blessed spirits of the
underworld by men, and, though they are of second order, yet honour attends
them also -- Zeus the Father made a third generation of mortal men, a
brazen race, sprung from ash-trees (4); and it was in no way equal to the
silver age, but was terrible and strong. They loved the lamentable works of
Ares and deeds of violence; they ate no bread, but were hard of heart like
adamant, fearful men. Great was their strength and unconquerable the arms
which grew from their shoulders on their strong limbs. Their armour was
of bronze, and their houses of bronze, and of bronze were
their implements: there was no black iron. These were destroyed by their
own hands and passed to the dank house of chill Hades, and left no name:
terrible though they were, black Death seized them, and they left the bright
light of the sun.
(ll. 156-169b) But when earth had
covered this generation also, Zeus the son of Cronos made yet another, the
fourth, upon the fruitful earth, which was nobler and more righteous, a
god-like race of hero-men who are called demi-gods, the race before
our own, throughout the boundless earth. Grim war and dread
battle destroyed a part of them, some in the land of Cadmus at
seven- gated Thebe when they fought for the flocks of Oedipus, and
some, when it had brought them in ships over the great sea gulf to
Troy for rich-haired Helen's sake: there death's end enshrouded a part of
them. But to the others father Zeus the son of Cronos gave a living and an
abode apart from men, and made them dwell at the ends of earth. And they
live untouched by sorrow in the islands of the blessed along the shore of
deep swirling Ocean, happy heroes for whom the grain-giving earth bears
honey-sweet fruit flourishing thrice a year, far from the deathless gods,
and Cronos rules over them (5); for the father of men and gods released
him from his bonds. And these last equally have honour and glory.
(ll. 169c-169d) And again
far-seeing Zeus made yet another generation, the fifth, of men who are upon
the bounteous earth.
(ll. 170-201) Thereafter, would
that I were not among the men of the fifth generation, but either had died
before or been born afterwards. For now truly is a race of iron, and men
never rest from labour and sorrow by day, and from perishing by night;
and the gods shall lay sore trouble upon them. But, notwithstanding, even
these shall have some good mingled with their evils. And Zeus will destroy
this race of mortal men also when they come to have grey hair on the temples
at their birth (6). The father will not agree with his children, nor the
children with their father, nor guest with his host, nor comrade with
comrade; nor will brother be dear to brother as aforetime. Men will
dishonour their parents as they grow quickly old, and will carp at
them, chiding them with bitter words, hard-hearted they, not knowing the
fear of the gods. They will not repay their aged parents the cost their
nurture, for might shall be their right: and one man will sack another's
city. There will be no favour for the man who keeps his oath or for the just
or for the good; but rather men will praise the evil-doer and his violent
dealing. Strength will be right and reverence will cease to be; and the
wicked will hurt the worthy man, speaking false words against him, and
will swear an oath upon them. Envy, foul-mouthed, delighting in
evil, with scowling face, will go along with wretched men one and all.
And then Aidos and Nemesis (7), with their sweet forms wrapped in white
robes, will go from the wide-pathed earth and forsake mankind to join the
company of the deathless gods: and bitter sorrows will be left for mortal
men, and there will be no help against evil.
(ll. 202-211) And now I will tell
a fable for princes who themselves understand. Thus said the hawk to the
nightingale with speckled neck, while he carried her high up among
the clouds, gripped fast in his talons, and she, pierced by his crooked
talons, cried pitifully. To her he spoke disdainfully: `Miserable thing, why
do you cry out? One far stronger than you now holds you fast, and you must
go wherever I take you, songstress as you are. And if I please I will make
my meal of you, or let you go. He is a fool who tries to withstand
the stronger, for he does not get the mastery and suffers pain besides
his shame.' So said the swiftly flying hawk, the long- winged bird.
(ll. 212-224) But you, Perses,
listen to right and do not foster violence; for violence is bad for a poor
man. Even the prosperous cannot easily bear its burden, but is weighed
down under it when he has fallen into delusion. The better path is to go
by on the other side towards justice; for Justice beats Outrage when she
comes at length to the end of the race. But only when he has suffered does
the fool learn this. For Oath keeps pace with wrong judgements. There is a
noise when Justice is being dragged in the way where those who devour bribes
and give sentence with crooked judgements, take her. And she, wrapped in
mist, follows to the city and haunts of the people, weeping, and bringing
mischief to men, even to such as have driven her forth in that they did not
deal straightly with her.
(ll. 225-237) But they who give
straight judgements to strangers and to the men of the land, and go not
aside from what is just, their city flourishes, and the people prosper in
it: Peace, the nurse of children, is abroad in their land, and all-seeing
Zeus never decrees cruel war against them. Neither famine nor disaster
ever haunt men who do true justice; but light-heartedly they tend the fields
which are all their care. The earth bears them victual in plenty, and on the
mountains the oak bears acorns upon the top and bees in the midst. Their
woolly sheep are laden with fleeces; their women bear children like their
parents. They flourish continually with good things, and do not travel
on ships, for the grain-giving earth bears them fruit.
(ll. 238-247) But for those who
practise violence and cruel deeds far-seeing Zeus, the son of Cronos,
ordains a punishment. Often even a whole city suffers for a bad man who sins
and devises presumptuous deeds, and the son of Cronos lays great trouble
upon the people, famine and plague together, so that the men perish away,
and their women do not bear children, and their houses become few, through
the contriving of Olympian Zeus. And again, at another time, the son of
Cronos either destroys their wide army, or their walls, or else makes an end
of their ships on the sea.
(ll. 248-264) You princes, mark
well this punishment you also; for the deathless gods are near among men and
mark all those who oppress their fellows with crooked judgements, and reck
not the anger of the gods. For upon the bounteous earth Zeus has
thrice ten thousand spirits, watchers of mortal men, and these keep watch
on judgements and deeds of wrong as they roam, clothed in mist, all over the
earth. And there is virgin Justice, the daughter of Zeus, who is honoured
and reverenced among the gods who dwell on Olympus, and whenever anyone
hurts her with lying slander, she sits beside her father, Zeus the son of
Cronos, and tells him of men's wicked heart, until the people pay for the
mad folly of their princes who, evilly minded, pervert judgement and give
sentence crookedly. Keep watch against this, you princes, and make straight
your judgements, you who devour bribes; put crooked judgements altogether
from your thoughts.
(ll. 265-266) He does mischief to
himself who does mischief to another, and evil planned harms the plotter
most.
(ll. 267-273) The eye of Zeus,
seeing all and understanding all, beholds these things too, if so he will,
and fails not to mark what sort of justice is this that the city keeps
within it. Now, therefore, may neither I myself be righteous among men, nor
my son -- for then it is a bad thing to be righteous -- if indeed the
unrighteous shall have the greater right. But I think that all-wise Zeus
will not yet bring that to pass.
(ll. 274-285) But you, Perses, lay
up these things within you heart and listen now to right, ceasing altogether
to think of violence. For the son of Cronos has ordained this law for
men, that fishes and beasts and winged fowls should devour one another,
for right is not in them; but to mankind he gave right which proves far the
best. For whoever knows the right and is ready to speak it, far-seeing Zeus
gives him prosperity; but whoever deliberately lies in his witness and
forswears himself, and so hurts Justice and sins beyond repair, that
man's generation is left obscure thereafter. But the generation of
the man who swears truly is better thenceforward.
(ll. 286-292) To you, foolish
Perses, I will speak good sense. Badness can be got easily and in shoals:
the road to her is smooth, and she lives very near us. But between us and
Goodness the gods have placed the sweat of our brows: long and steep
is the path that leads to her, and it is rough at the first; but when a
man has reached the top, then is she easy to reach, though before that she
was hard.
(ll. 293-319) That man is
altogether best who considers all things himself and marks what will be
better afterwards and at the end; and he, again, is good who listens to a
good adviser; but whoever neither thinks for himself nor keeps in mind
what another tells him, he is an unprofitable man. But do you at
any rate, always remembering my charge, work, high-born Perses,
that Hunger may hate you, and venerable Demeter richly crowned may love
you and fill your barn with food; for Hunger is altogether a meet comrade
for the sluggard. Both gods and men are angry with a man who lives idle, for
in nature he is like the stingless drones who waste the labour of the bees,
eating without working; but let it be your care to order your work properly,
that in the right season your barns may be full of victual. Through work
men grow rich in flocks and substance, and working they are much better
loved by the immortals (8). Work is no disgrace: it is idleness which is a
disgrace. But if you work, the idle will soon envy you as you grow rich, for
fame and renown attend on wealth. And whatever be your lot, work is best for
you, if you turn your misguided mind away from other men's property to
your work and attend to your livelihood as I bid you. An evil shame is
the needy man's companion, shame which both greatly harms and prospers men:
shame is with poverty, but confidence with wealth.
(ll. 320-341) Wealth should not be
seized: god-given wealth is much better; for it a man take great wealth
violently and perforce, or if he steal it through his tongue, as often
happens when gain deceives men's sense and dishonour tramples
down honour, the gods soon blot him out and make that man's house
low, and wealth attends him only for a little time. Alike with him who
does wrong to a suppliant or a guest, or who goes up to his brother's bed
and commits unnatural sin in lying with his wife, or who infatuately offends
against fatherless children, or who abuses his old father at the cheerless
threshold of old age and attacks him with harsh words, truly Zeus himself is
angry, and at the last lays on him a heavy requittal for his evil doing.
But do you turn your foolish heart altogether away from these
things, and, as far as you are able, sacrifice to the deathless
gods purely and cleanly, and burn rich meats also, and at other
times propitiate them with libations and incense, both when you go to bed
and when the holy light has come back, that they may be gracious to you in
heart and spirit, and so you may buy another's holding and not another
yours.
(ll. 342-351) Call your friend to
a feast; but leave your enemy alone; and especially call him who lives near
you: for if any mischief happen in the place, neighbours come ungirt, but
kinsmen stay to gird themselves (9). A bad neighbour is as great a plague
as a good one is a great blessing; he who enjoys a good neighbour has a
precious possession. Not even an ox would die but for a bad neighbour. Take
fair measure from your neighbour and pay him back fairly with the same
measure, or better, if you can; so that if you are in need afterwards, you
may find him sure.
(ll. 352-369) Do not get base
gain: base gain is as bad as ruin. Be friends with the friendly, and visit
him who visits you. Give to one who gives, but do not give to one who does
not give. A man gives to the free-handed, but no one gives to the
close- fisted. Give is a good girl, but Take is bad and she brings death.
For the man who gives willingly, even though he gives a great thing,
rejoices in his gift and is glad in heart; but whoever gives way to
shamelessness and takes something himself, even though it be a small thing,
it freezes his heart. He who adds to what he has, will keep off bright-eyed
hunger; for it you add only a little to a little and do this often, soon
that little will become great. What a man has by him at home does
not trouble him: it is better to have your stuff at home, for whatever is
abroad may mean loss. It is a good thing to draw on what you have; but it
grieves your heart to need something and not to have it, and I bid you mark
this. Take your fill when the cask is first opened and when it is nearly
spent, but midways be sparing: it is poor saving when you come to the
lees.
(ll. 370-372) Let the wage
promised to a friend be fixed; even with your brother smile -- and get a
witness; for trust and mistrust, alike ruin men.
(ll. 373-375) Do not let a
flaunting woman coax and cozen and deceive you: she is after your barn. The
man who trusts womankind trust deceivers.
(ll. 376-380) There should be an
only son, to feed his father's house, for so wealth will increase in the
home; but if you leave a second son you should die old. Yet Zeus can easily
give great wealth to a greater number. More hands mean more work and
more increase.
(ll. 381-382) If your heart within
you desires wealth, do these things and work with work upon work.
(ll. 383-404) When the Pleiades,
daughters of Atlas, are rising (10), begin your harvest, and your ploughing
when they are going to set (11). Forty nights and days they are hidden and
appear again as the year moves round, when first you sharpen your sickle.
This is the law of the plains, and of those who live near the sea, and who
inhabit rich country, the glens and dingles far from the tossing sea, --
strip to sow and strip to plough and strip to reap, if you wish to get in
all Demeter's fruits in due season, and that each kind may grow in its
season. Else, afterwards, you may chance to be in want, and go begging to
other men's houses, but without avail; as you have already come to me.
But I will give you no more nor give you further measure. Foolish
Perses! Work the work which the gods ordained for men, lest in bitter
anguish of spirit you with your wife and children seek your livelihood
amongst your neighbours, and they do not heed you. Two or three times, may
be, you will succeed, but if you trouble them further, it will not avail
you, and all your talk will be in vain, and your word-play unprofitable.
Nay, I bid you find a way to pay your debts and avoid hunger.
(ll. 405-413) First of all, get a
house, and a woman and an ox for the plough -- a slave woman and not a wife,
to follow the oxen as well -- and make everything ready at home, so that
you may not have to ask of another, and he refuses you, and so, because
you are in lack, the season pass by and your work come to nothing. Do not
put your work off till to-morrow and the day after; for a sluggish worker
does not fill his barn, nor one who puts off his work: industry makes work
go well, but a man who putts off work is always at hand-grips with
ruin.
(ll. 414-447) When the piercing
power and sultry heat of the sun abate, and almighty Zeus sends the autumn
rains (12), and men's flesh comes to feel far easier, -- for then the star
Sirius passes over the heads of men, who are born to misery, only
a little while by day and takes greater share of night, -- then, when it
showers its leaves to the ground and stops sprouting, the wood you cut with
your axe is least liable to worm. Then remember to hew your timber: it is
the season for that work. Cut a mortar (13) three feet wide and a pestle
three cubits long, and an axle of seven feet, for it will do very well so;
but if you make it eight feet long, you can cut a beetle (14) from it
as well. Cut a felloe three spans across for a waggon of ten palms'
width. Hew also many bent timbers, and bring home a plough-tree when you
have found it, and look out on the mountain or in the field for one of
holm-oak; for this is the strongest for oxen to plough with when one of
Athena's handmen has fixed in the share-beam and fastened it to the pole
with dowels. Get two ploughs ready work on them at home, one all of a piece,
and the other jointed. It is far better to do this, for if you
should break one of them, you can put the oxen to the other. Poles
of laurel or elm are most free from worms, and a share-beam of oak and a
plough-tree of holm-oak. Get two oxen, bulls of nine years; for their
strength is unspent and they are in the prime of their age: they are best
for work. They will not fight in the furrow and break the plough and then
leave the work undone. Let a brisk fellow of forty years follow them, with a
loaf of four quarters (15) and eight slices (16) for his dinner, one who
will attend to his work and drive a straight furrow and is past the age
for gaping after his fellows, but will keep his mind on his work. No younger
man will be better than he at scattering the seed and avoiding
double-sowing; for a man less staid gets disturbed, hankering after his
fellows.
(ll. 448-457) Mark, when you hear
the voice of the crane (17) who cries year by year from the clouds above,
for she give the signal for ploughing and shows the season of rainy winter;
but she vexes the heart of the man who has no oxen. Then is the time to
feed up your horned oxen in the byre; for it is easy to say: `Give me a
yoke of oxen and a waggon,' and it is easy to refuse: `I have work for my
oxen.' The man who is rich in fancy thinks his waggon as good as built
already -- the fool! He does not know that there are a hundred timbers to a
waggon. Take care to lay these up beforehand at home.
(ll. 458-464) So soon as the time
for ploughing is proclaimed to men, then make haste, you and your slaves
alike, in wet and in dry, to plough in the season for ploughing, and bestir
yourself early in the morning so that your fields may be full. Plough
in the spring; but fallow broken up in the summer will not belie your
hopes. Sow fallow land when the soil is still getting light: fallow land is
a defender from harm and a soother of children.
(ll. 465-478) Pray to Zeus of the
Earth and to pure Demeter to make Demeter's holy grain sound and heavy, when
first you begin ploughing, when you hold in your hand the end of the
plough-tail and bring down your stick on the backs of the oxen as they
draw on the pole-bar by the yoke-straps. Let a slave follow a
little behind with a mattock and make trouble for the birds by hiding the
seed; for good management is the best for mortal men as bad management is
the worst. In this way your corn-ears will bow to the ground with fullness
if the Olympian himself gives a good result at the last, and you will sweep
the cobwebs from your bins and you will be glad, I ween, as you take of your
garnered substance. And so you will have plenty till you come to
grey (18) springtime, and will not look wistfully to others, but another
shall be in need of your help.
(ll. 479-492) But if you plough
the good ground at the solstice (19), you will reap sitting, grasping a thin
crop in your hand, binding the sheaves awry, dust-covered, not glad at all;
so you will bring all home in a basket and not many will admire you. Yet
the will of Zeus who holds the aegis is different at different times; and it
is hard for mortal men to tell it; for if you should plough late, you may
find this remedy -- when the cuckoo first calls (20) in the leaves of the
oak and makes men glad all over the boundless earth, if Zeus should send
rain on the third day and not cease until it rises neither above an
ox's hoof nor falls short of it, then the late-plougher will vie with the
early. Keep all this well in mind, and fail not to mark grey spring as it
comes and the season of rain.
(ll 493-501) Pass by the smithy
and its crowded lounge in winter time when the cold keeps men from field
work, -- for then an industrious man can greatly prosper his house -- lest
bitter winter catch you helpless and poor and you chafe a swollen
foot with a shrunk hand. The idle man who waits on empty hope, lacking a
livelihood, lays to heart mischief-making; it is not an wholesome hope that
accompanies a need man who lolls at ease while he has no sure
livelihood.
(ll. 502-503) While it is yet
midsummer command your slaves: `It will not always be summer, build
barns.'
(ll. 504-535) Avoid the month
Lenaeon (21), wretched days, all of them fit to skin an ox, and the frosts
which are cruel when Boreas blows over the earth. He blows across
horse-breeding Thrace upon the wide sea and stirs it up, while earth and
the forest howl. On many a high-leafed oak and thick pine he falls and
brings them to the bounteous earth in mountain glens: then all the immense
wood roars and the beasts shudder and put their tails between their legs,
even those whose hide is covered with fur; for with his bitter blast he
blows even through them although they are shaggy-breasted. He goes even
through an ox's hide; it does not stop him. Also he blows through the
goat's fine hair. But through the fleeces of sheep, because their wool is
abundant, the keen wind Boreas pierces not at all; but it makes the old man
curved as a wheel. And it does not blow through the tender maiden who stays
indoors with her dear mother, unlearned as yet in the works of golden
Aphrodite, and who washes her soft body and anoints herself with oil and
lies down in an inner room within the house, on a winter's day when the
Boneless One (22) gnaws his foot in his fireless house and wretched
home; for the sun shows him no pastures to make for, but goes to and fro
over the land and city of dusky men (23), and shines more sluggishly upon
the whole race of the Hellenes. Then the horned and unhorned denizens of the
wood, with teeth chattering pitifully, flee through the copses and glades,
and all, as they seek shelter, have this one care, to gain thick coverts or
some hollow rock. Then, like the Three-legged One (24) whose back
is broken and whose head looks down upon the ground, like him, I say,
they wander to escape the white snow.
(ll. 536-563) Then put on, as I
bid you, a soft coat and a tunic to the feet to shield your body, -- and you
should weave thick woof on thin warp. In this clothe yourself so that your
hair may keep still and not bristle and stand upon end all over your
body.
Lace on your feet close-fitting
boots of the hide of a slaughtered ox, thickly lined with felt inside. And
when the season of frost comes on, stitch together skins of firstling
kids with ox-sinew, to put over your back and to keep off the rain. On
your head above wear a shaped cap of felt to keep your ears from getting
wet, for the dawn is chill when Boreas has once made his onslaught, and at
dawn a fruitful mist is spread over the earth from starry heaven upon the
fields of blessed men: it is drawn from the ever flowing rivers and is
raised high above the earth by windstorm, and sometimes it turns to rain
towards evening, and sometimes to wind when Thracian Boreas huddles
the thick clouds. Finish your work and return home ahead of him, and do
not let the dark cloud from heaven wrap round you and make your body clammy
and soak your clothes. Avoid it; for this is the hardest month, wintry, hard
for sheep and hard for men. In this season let your oxen have half their
usual food, but let your man have more; for the helpful nights are long.
Observe all this until the year is ended and you have nights and days
of equal length, and Earth, the mother of all, bears again her various
fruit.
(ll. 564-570) When Zeus has
finished sixty wintry days after the solstice, then the star Arcturus (25)
leaves the holy stream of Ocean and first rises brilliant at dusk. After him
the shrilly wailing daughter of Pandion, the swallow, appears to men
when spring is just beginning. Before she comes, prune the vines, for it
is best so.
(ll. 571-581) But when the
House-carrier (26) climbs up the plants from the earth to escape the
Pleiades, then it is no longer the season for digging vineyards, but to whet
your sickles and rouse up your slaves. Avoid shady seats and sleeping
until dawn in the harvest season, when the sun scorches the body. Then be
busy, and bring home your fruits, getting up early to make your livelihood
sure. For dawn takes away a third part of your work, dawn advances a man on
his journey and advances him in his work, -- dawn which appears and sets
many men on their road, and puts yokes on many oxen.
(ll. 582-596) But when the
artichoke flowers (27), and the chirping grass-hopper sits in a tree and
pours down his shrill song continually from under his wings in the season of
wearisome heat, then goats are plumpest and wine sweetest; women are
most wanton, but men are feeblest, because Sirius parches head and knees
and the skin is dry through heat. But at that time let me have a shady rock
and wine of Biblis, a clot of curds and milk of drained goats with the flesh
of an heifer fed in the woods, that has never calved, and of firstling kids;
then also let me drink bright wine, sitting in the shade, when my heart is
satisfied with food, and so, turning my head to face the fresh Zephyr,
from the everflowing spring which pours down unfouled thrice pour
an offering of water, but make a fourth libation of wine.
(ll. 597-608) Set your slaves to
winnow Demeter's holy grain, when strong Orion (28) first appears, on a
smooth threshing-floor in an airy place. Then measure it and store it in
jars. And so soon as you have safely stored all your stuff indoors, I bid
you put your bondman out of doors and look out for a servant-girl with no
children; -- for a servant with a child to nurse is troublesome. And look
after the dog with jagged teeth; do not grudge him his food, or some time
the Day-sleeper (29) may take your stuff. Bring in fodder and litter so as
to have enough for your oxen and mules. After that, let your men rest their
poor knees and unyoke your pair of oxen.
(ll. 609-617) But when Orion and
Sirius are come into mid-heaven, and rosy-fingered Dawn sees Arcturus (30),
then cut off all the grape-clusters, Perses, and bring them home. Show them
to the sun ten days and ten nights: then cover them over for five, and on
the sixth day draw off into vessels the gifts of joyful Dionysus. But when
the Pleiades and Hyades and strong Orion begin to set (31), then remember to
plough in season: and so the completed year (32) will fitly pass beneath the
earth.
(ll. 618-640) But if desire for
uncomfortable sea-faring seize you; when the Pleiades plunge into the misty
sea (33) to escape Orion's rude strength, then truly gales of all kinds
rage. Then keep ships no longer on the sparkling sea, but bethink you
to till the land as I bid you. Haul up your ship upon the land and pack
it closely with stones all round to keep off the power of the winds which
blow damply, and draw out the bilge-plug so that the rain of heaven may not
rot it. Put away all the tackle and fittings in your house, and stow the
wings of the sea-going ship neatly, and hang up the well-shaped rudder over
the smoke. You yourself wait until the season for sailing is come, and then
haul your swift ship down to the sea and stow a convenient cargo in it,
so that you may bring home profit, even as your father and mine, foolish
Perses, used to sail on shipboard because he lacked sufficient livelihood.
And one day he came to this very place crossing over a great stretch of sea;
he left Aeolian Cyme and fled, not from riches and substance, but from
wretched poverty which Zeus lays upon men, and he settled near Helicon in
a miserable hamlet, Ascra, which is bad in winter, sultry in summer, and
good at no time.
(ll. 641-645) But you, Perses,
remember all works in their season but sailing especially. Admire a small
ship, but put your freight in a large one; for the greater the lading, the
greater will be your piled gain, if only the winds will keep back
their harmful gales.
(ll. 646-662) If ever you turn
your misguided heart to trading and with to escape from debt and joyless
hunger, I will show you the measures of the loud-roaring sea, though I have
no skill in sea-faring nor in ships; for never yet have I sailed by ship
over the wide sea, but only to Euboea from Aulis where the Achaeans once
stayed through much storm when they had gathered a great host from divine
Hellas for Troy, the land of fair women. Then I crossed over to Chalcis, to
the games of wise Amphidamas where the sons of the great-hearted hero
proclaimed and appointed prizes. And there I boast that I gained the victory
with a song and carried off an handled tripod which I dedicated to the
Muses of Helicon, in the place where they first set me in the way
of clear song. Such is all my experience of many-pegged
ships; nevertheless I will tell you the will of Zeus who holds the aegis;
for the Muses have taught me to sing in marvellous song.
(ll. 663-677) Fifty days after the
solstice (34), when the season of wearisome heat is come to an end, is the
right time for me to go sailing. Then you will not wreck your ship, nor will
the sea destroy the sailors, unless Poseidon the Earth-Shaker be set
upon it, or Zeus, the king of the deathless gods, wish to slay them; for
the issues of good and evil alike are with them. At that time the winds are
steady, and the sea is harmless. Then trust in the winds without care, and
haul your swift ship down to the sea and put all the freight no board; but
make all haste you can to return home again and do not wait till the time of
the new wine and autumn rain and oncoming storms with the fierce gales
of Notus who accompanies the heavy autumn rain of Zeus and stirs up the
sea and makes the deep dangerous.
(ll. 678-694) Another time for men
to go sailing is in spring when a man first sees leaves on the topmost shoot
of a fig-tree as large as the foot-print that a cow makes; then the sea
is passable, and this is the spring sailing time. For my part I do not
praise it, for my heart does not like it. Such a sailing is snatched, and
you will hardly avoid mischief. Yet in their ignorance men do even this, for
wealth means life to poor mortals; but it is fearful to die among the waves.
But I bid you consider all these things in your heart as I say. Do not put
all your goods in hallow ships; leave the greater part behind, and put
the lesser part on board; for it is a bad business to meet with disaster
among the waves of the sea, as it is bad if you put too great a load on your
waggon and break the axle, and your goods are spoiled. Observe due measure:
and proportion is best in all things.
(ll. 695-705) Bring home a wife to
your house when you are of the right age, while you are not far short of
thirty years nor much above; this is the right age for marriage. Let your
wife have been grown up four years, and marry her in the fifth. Marry
a maiden, so that you can teach her careful ways, and especially marry
one who lives near you, but look well about you and see that your marriage
will not be a joke to your neighbours. For a man wins nothing better than a
good wife, and, again, nothing worse than a bad one, a greedy soul who
roasts her man without fire, strong though he may be, and brings him to a
raw (35) old age.
(ll. 706-714) Be careful to avoid
the anger of the deathless gods. Do not make a friend equal to a brother;
but if you do, do not wrong him first, and do not lie to please the tongue.
But if he wrongs you first, offending either in word or in deed, remember
to repay him double; but if he ask you to be his friend again and be ready
to give you satisfaction, welcome him. He is a worthless man who makes now
one and now another his friend; but as for you, do not let your face put
your heart to shame (36).
(ll. 715-716) Do not get a name
either as lavish or as churlish; as a friend of rogues or as a slanderer of
good men.
(ll. 717-721) Never dare to taunt
a man with deadly poverty which eats out the heart; it is sent by the
deathless gods. The best treasure a man can have is a sparing tongue, and
the greatest pleasure, one that moves orderly; for if you speak evil,
you yourself will soon be worse spoken of.
(ll. 722-723) Do not be boorish at
a common feast where there are many guests; the pleasure is greatest and the
expense is least (37).
(ll. 724-726) Never pour a
libation of sparkling wine to Zeus after dawn with unwashen hands, nor to
others of the deathless gods; else they do not hear your prayers but spit
them back.
(ll. 727-732) Do not stand upright
facing the sun when you make water, but remember to do this when he has set
towards his rising. And do not make water as you go, whether on the road
or off the road, and do not uncover yourself: the nights belong to the
blessed gods. A scrupulous man who has a wise heart sits down or goes to the
wall of an enclosed court.
(ll. 733-736) Do not expose
yourself befouled by the fireside in your house, but avoid this. Do not
beget children when you are come back from ill-omened burial, but after a
festival of the gods.
(ll. 737-741) Never cross the
sweet-flowing water of ever-rolling rivers afoot until you have prayed,
gazing into the soft flood, and washed your hands in the clear, lovely
water. Whoever crosses a river with hands unwashed of wickedness, the gods
are angry with him and bring trouble upon him afterwards.
(ll. 742-743) At a cheerful
festival of the gods do not cut the withered from the quick upon that which
has five branches (38) with bright steel.
(ll. 744-745) Never put the ladle
upon the mixing-bowl at a wine party, for malignant ill-luck is attached to
that.
(ll. 746-747) When you are
building a house, do not leave it rough-hewn, or a cawing crow may settle on
it and croak.
(ll. 748-749) Take nothing to eat
or to wash with from uncharmed pots, for in them there is mischief.
(ll. 750-759) Do not let a boy of
twelve years sit on things which may not be moved (39), for that is bad, and
makes a man unmanly; nor yet a child of twelve months, for that has the
same effect. A man should not clean his body with water in which a woman
has washed, for there is bitter mischief in that also for a time. When you
come upon a burning sacrifice, do not make a mock of mysteries, for Heaven
is angry at this also. Never make water in the mouths of rivers which flow
to the sea, nor yet in springs; but be careful to avoid this. And do not
ease yourself in them: it is not well to do this.
(ll. 760-763) So do: and avoid the
talk of men. For Talk is mischievous, light, and easily raised, but hard to
bear and difficult to be rid of. Talk never wholly dies away when
many people voice her: even Talk is in some ways divine.
(ll. 765-767) Mark the days which
come from Zeus, duly telling your slaves of them, and that the thirtieth day
of the month is best for one to look over the work and to deal out
supplies.
(ll. 769-768) (40) For these are
days which come from Zeus the all-wise, when men discern aright.
(ll. 770-779) To begin with, the
first, the fourth, and the seventh -- on which Leto bare Apollo with the
blade of gold -- each is a holy day. The eighth and the ninth, two days at
least of the waxing month (41), are specially good for the works of man.
Also the eleventh and twelfth are both excellent, alike for shearing sheep
and for reaping the kindly fruits; but the twelfth is much better than the
eleventh, for on it the airy-swinging spider spins its web in full day, and
then the Wise One (42), gathers her pile. On that day woman should set up
her loom and get forward with her work.
(ll. 780-781) Avoid the thirteenth
of the waxing month for beginning to sow: yet it is the best day for setting
plants.
(ll. 782-789) The sixth of the
mid-month is very unfavourable for plants, but is good for the birth of
males, though unfavourable for a girl either to be born at all or to be
married. Nor is the first sixth a fit day for a girl to be born, but a
kindly for gelding kids and sheep and for fencing in a sheep-cote. It
is favourable for the birth of a boy, but such will be fond of
sharp speech, lies, and cunning words, and stealthy converse.
(ll. 790-791) On the eighth of the
month geld the boar and loud- bellowing bull, but hard-working mules on the
twelfth.
(ll. 792-799) On the great
twentieth, in full day, a wise man should be born. Such an one is very
sound-witted. The tenth is favourable for a male to be born; but, for a
girl, the fourth day of the mid-month. On that day tame sheep and shambling,
horned oxen, and the sharp-fanged dog and hardy mules to the touch of the
hand. But take care to avoid troubles which eat out the heart on the fourth
of the beginning and ending of the month; it is a day very fraught with
fate.
(ll. 800-801) On the fourth of the
month bring home your bride, but choose the omens which are best for this
business.
(ll. 802-804) Avoid fifth days:
they are unkindly and terrible. On a fifth day, they say, the Erinyes
assisted at the birth of Horcus (Oath) whom Eris (Strife) bare to trouble
the forsworn.
(ll. 805-809) Look about you very
carefully and throw out Demeter's holy grain upon the well-rolled (43)
threshing floor on the seventh of the mid-month. Let the woodman cut beams
for house building and plenty of ships' timbers, such as are suitable for
ships. On the fourth day begin to build narrow ships.
(ll. 810-813) The ninth of the
mid-month improves towards evening; but the first ninth of all is quite
harmless for men. It is a good day on which to beget or to be born both for
a male and a female: it is never an wholly evil day.
(ll. 814-818) Again, few know that
the twenty-seventh of the month is best for opening a wine-jar, and putting
yokes on the necks of oxen and mules and swift-footed horses, and for
hauling a swift ship of many thwarts down to the sparkling sea; few
call it by its right name.
(ll. 819-821) On the fourth day
open a jar. The fourth of the mid-month is a day holy above all. And again,
few men know that the fourth day after the twentieth is best while it is
morning: towards evening it is less good.
(ll. 822-828) These days are a
great blessing to men on earth; but the rest are changeable, luckless, and
bring nothing. Everyone praises a different day but few know their nature.
Sometimes a day is a stepmother, sometimes a mother. That man is happy
and lucky in them who knows all these things and does his work without
offending the deathless gods, who discerns the omens of birds and avoids
transgressions.
Dr Shepherd Simpson, Galactic Astrologer |
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