---
title: "Works and Days · Ἔργα καὶ Ἡμέραι"
author: "Hesiod"
translator: "Hugh G. Evelyn-White"
languages: [grc, en]
shelf: "Classical Greek"
section: 1 of 2
url: https://scriptura.si/works/hesiod-works-and-days/1/
cite: "Hesiod, tr. Hugh G. Evelyn-White, Works and Days · Ἔργα καὶ Ἡμέραι, section 1. Scriptura (scriptura.si), https://scriptura.si/works/hesiod-works-and-days/1/"
---

# Works and Days · Ἔργα καὶ Ἡμέραι

*Hesiod, tr. Hugh G. Evelyn-White*

A farmer-poet’s advice to his brother: justice and work, the five ages of man, Pandora, and the farming year.

> Greek: ed. Hugh G. Evelyn-White, from the Perseus Digital Library (canonical-greekLit, tlg0020.tlg002, CC BY-SA 4.0).

> English: Hugh G. Evelyn-White, from the Perseus Digital Library (tlg0020.tlg002.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (line numbers), cut where both reach the end of a sentence.

## 1. Lines 1–424

Source: https://scriptura.si/works/hesiod-works-and-days/1/ · cite a paragraph as https://scriptura.si/works/hesiod-works-and-days/1/#p-N

[¶0] Muses of Pieria who give glory through song, come hither, tell of Zeus your father and chant his praise. Through him mortal men are famed or unfamed, sung or unsung alike, as great Zeus wills.

> Greek: μοῦσαι Πιερίηθεν ἀοιδῇσιν κλείουσαι
δεῦτε, Δίʼ ἐννέπετε, σφέτερον πατέρʼ ὑμνείουσαι·
ὅντε διὰ βροτοὶ ἄνδρες ὁμῶς ἄφατοί τε φατοί τε,
ῥητοί τʼ ἄρρητοί τε Διὸς μεγάλοιο ἕκητι.

[¶1] 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, Perses, I would tell of true things. So, after all, there was not one kind of Strife alone, but all over the earth there are two. As for the one, a man would praise her when he came to understand her; but the other is blameworthy: and they are wholly different in nature. For one fosters evil war and battle, being cruel:
her no man loves; but perforce, through the will of the deathless gods, men pay harsh Strife her honor due. But the other is the elder daughter of dark Night, and the son of Cronos who sits above and dwells in the aether, set her in the roots of the earth: and she is far kinder to men.

> Greek: ῥέα μὲν γὰρ βριάει, ῥέα δὲ βριάοντα χαλέπτει,
ῥεῖα δʼ ἀρίζηλον μινύθει καὶ ἄδηλον ἀέξει,
ῥεῖα δέ τʼ ἰθύνει σκολιὸν καὶ ἀγήνορα κάρφει
Ζεὺς ὑψιβρεμέτης, ὃς ὑπέρτατα δώματα ναίει.
κλῦθι ἰδὼν ἀίων τε, δίκῃ δʼ ἴθυνε θέμιστας
τύνη· ἐγὼ δέ κε, Πέρση, ἐτήτυμα μυθησαίμην.
οὐκ ἄρα μοῦνον ἔην Ἐρίδων γένος, ἀλλʼ ἐπὶ γαῖαν
εἰσὶ δύω· τὴν μέν κεν ἐπαινέσσειε νοήσας,
ἣ δʼ ἐπιμωμητή· διὰ δʼ ἄνδιχα θυμὸν ἔχουσιν.
ἣ μὲν γὰρ πόλεμόν τε κακὸν καὶ δῆριν ὀφέλλει,
σχετλίη· οὔτις τήν γε φιλεῖ βροτός, ἀλλʼ ὑπʼ ἀνάγκης
ἀθανάτων βουλῇσιν Ἔριν τιμῶσι βαρεῖαν.
τὴν δʼ ἑτέρην προτέρην μὲν ἐγείνατο Νὺξ ἐρεβεννή,
θῆκε δέ μιν Κρονίδης ὑψίζυγος, αἰθέρι ναίων,
γαίης ἐν ῥίζῃσι, καὶ ἀνδράσι πολλὸν ἀμείνω·

[¶2] She stirs up even the shiftless to toil; for a man grows eager to work when he considers his neighbor, a rich man who hastens to plough and plant and put his house in good order; and neighbor vies with his neighbor as he hurries after wealth. This Strife is wholesome for men.

> Greek: ἥτε καὶ ἀπάλαμόν περ ὁμῶς ἐπὶ ἔργον ἔγειρεν.
εἰς ἕτερον γάρ τίς τε ἰδὼν ἔργοιο χατίζει
πλούσιον, ὃς σπεύδει μὲν ἀρώμεναι ἠδὲ φυτεύειν
οἶκόν τʼ εὖ θέσθαι· ζηλοῖ δέ τε γείτονα γείτων
εἰς ἄφενος σπεύδοντʼ· ἀγαθὴ δʼ Ἔρις ἥδε βροτοῖσιν.

[¶3] And potter is angry with potter, and craftsman with craftsman, and beggar is jealous of beggar, and minstrel of minstrel. Perses, lay up these things in your heart, and do not let that Strife who delights in mischief hold your heart back from work, while you peep and peer and listen to the wrangles of the court-house.

> Greek: καὶ κεραμεὺς κεραμεῖ κοτέει καὶ τέκτονι τέκτων,
καὶ πτωχὸς πτωχῷ φθονέει καὶ ἀοιδὸς ἀοιδῷ.
ὦ Πέρση, σὺ δὲ ταῦτα τεῷ ἐνικάτθεο θυμῷ,
μηδέ σʼ Ἔρις κακόχαρτος ἀπʼ ἔργου θυμὸν ἐρύκοι
νείκεʼ ὀπιπεύοντʼ ἀγορῆς ἐπακουὸν ἐόντα.

[¶4] 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 which is of Zeus and is perfect. For we had already divided our inheritance, but you seized the greater share and carried it off, greatly swelling the glory of our bribe-swallowing lords who love to judge such a cause as this.

> Greek: ὤρη γάρ τʼ ὀλίγη πέλεται νεικέων τʼ ἀγορέων τε,
ᾧτινι μὴ βίος ἔνδον ἐπηετανὸς κατάκειται
ὡραῖος, τὸν γαῖα φέρει, Δημήτερος ἀκτήν.
τοῦ κε κορεσσάμενος νείκεα καὶ δῆριν ὀφέλλοις
κτήμασʼ ἐπʼ ἀλλοτρίοις· σοὶ δʼ οὐκέτι δεύτερον ἔσται
ὧδʼ ἔρδειν· ἀλλʼ αὖθι διακρινώμεθα νεῖκος
ἰθείῃσι δίκῃς, αἵ τʼ ἐκ Διός εἰσιν ἄρισται.
ἤδη μὲν γὰρ κλῆρον ἐδασσάμεθʼ, ἀλλὰ τὰ πολλὰ
ἁρπάζων ἐφόρεις μέγα κυδαίνων βασιλῆας
δωροφάγους, οἳ τήνδε δίκην ἐθέλουσι δίκασσαι.

[¶5] Fools! They know not how much more the half is than the whole, nor what great advantage there is in mallow and asphodel. 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;

> Greek: νήπιοι, οὐδὲ ἴσασιν ὅσῳ πλέον ἥμισυ παντὸς
οὐδʼ ὅσον ἐν μαλάχῃ τε καὶ ἀσφοδέλῳ μέγʼ ὄνειαρ.
κρύψαντες γὰρ ἔχουσι θεοὶ βίον ἀνθρώποισιν·
ῥηιδίως γάρ κεν καὶ ἐπʼ ἤματι ἐργάσσαιο,
ὥστε σε κεἰς ἐνιαυτὸν ἔχειν καὶ ἀεργὸν ἐόντα·

[¶6] 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.

> Greek: αἶψά κε πηδάλιον μὲν ὑπὲρ καπνοῦ καταθεῖο,
ἔργα βοῶν δʼ ἀπόλοιτο καὶ ἡμιόνων ταλαεργῶν.
ἀλλὰ Ζεὺς ἔκρυψε χολωσάμενος φρεσὶν ᾗσιν,
ὅττι μιν ἐξαπάτησε Προμηθεὺς ἀγκυλομήτης·
τοὔνεκʼ ἄρʼ ἀνθρώποισιν ἐμήσατο κήδεα λυγρά.

[¶7] He hid fire; but that the noble son of Iapetus stole again for men from Zeus the counsellor in a hollow fennel-stalk, so that Zeus who delights in thunder did not see it. But afterwards Zeus who gathers the clouds said to him in anger: “Son of Iapetus, surpassing all in cunning,
you are glad that you have outwitted me and stolen fire—a great plague to you yourself and to men that shall be. But I will give men as the price for fire an evil thing in which they may all be glad of heart while they embrace their own destruction.” So said the father of men and gods, and laughed aloud.

> Greek: κρύψε δὲ πῦρ· τὸ μὲν αὖτις ἐὺς πάις Ἰαπετοῖο
ἔκλεψʼ ἀνθρώποισι Διὸς πάρα μητιόεντος
ἐν κοΐλῳ νάρθηκι λαθὼν Δία τερπικέραυνον.
τὸν δὲ χολωσάμενος προσέφη νεφεληγερέτα Ζεύς·
Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς,
χαίρεις πῦρ κλέψας καὶ ἐμὰς φρένας ἠπεροπεύσας,
σοί τʼ αὐτῷ μέγα πῆμα καὶ ἀνδράσιν ἐσσομένοισιν.
τοῖς δʼ ἐγὼ ἀντὶ πυρὸς δώσω κακόν, ᾧ κεν ἅπαντες
τέρπωνται κατὰ θυμὸν ἑὸν κακὸν ἀμφαγαπῶντες.
ὣς ἔφατʼ· ἐκ δʼ ἐγέλασσε πατὴρ ἀνδρῶν τε θεῶν τε.

[¶8] And he bade famous Hephaestus make haste and mix earth with water and to put in it the voice and strength of human kind, and fashion a sweet, lovely maiden-shape, like to the immortal goddesses in face; and Athena to teach her needlework and the weaving of the varied web;

> Greek: Ἥφαιστον δʼ ἐκέλευσε περικλυτὸν ὅττι τάχιστα
γαῖαν ὕδει φύρειν, ἐν δʼ ἀνθρώπου θέμεν αὐδὴν
καὶ σθένος, ἀθανάτῃς δὲ θεῇς εἰς ὦπα ἐίσκειν
παρθενικῆς καλὸν εἶδος ἐπήρατον· αὐτὰρ Ἀθήνην
ἔργα διδασκῆσαι, πολυδαίδαλον ἱστὸν ὑφαίνειν·

[¶9] and golden Aphrodite to shed grace upon her head and cruel longing and cares that weary the limbs. And he charged Hermes the guide, the Slayer of Argus, to put in her a shameless mind and a deceitful nature. So he ordered. And they obeyed the lord Zeus the son of Cronos.

> Greek: καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην Ἀφροδίτην
καὶ πόθον ἀργαλέον καὶ γυιοκόρους μελεδώνας·
ἐν δὲ θέμεν κύνεόν τε νόον καὶ ἐπίκλοπον ἦθος
Ἑρμείην ἤνωγε, διάκτορον Ἀργεϊφόντην.
ὣς ἔφαθʼ· οἳ δʼ ἐπίθοντο Διὶ Κρονίωνι ἄνακτι.

[¶10] Forthwith the famous Lame God moulded clay in the likeness of a modest maid, as the son of Cronos purposed. And the goddess brighteyed Athena girded and clothed her, and the divine Graces and queenly Persuasion put necklaces of gold upon her,
and the rich-haired Hours crowned her head with spring flowers. And Pallas Athena bedecked her form with all manner of finery. Also the Guide, the Slayer of Argus, contrived within her lies and crafty words and a deceitful nature at the will of loud thundering Zeus,
and the Herald of the gods put speech in her. And he called this woman Pandora, because all they who dwelt on Olympus gave each a gift, a plague to men who eat bread. But when he had finished the sheer, hopeless snare, the Father sent glorious Argus-Slayer,
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.

> Greek: αὐτίκα δʼ ἐκ γαίης πλάσσεν κλυτὸς Ἀμφιγυήεις
παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς·
ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη·
ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ
ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε
Ὧραι καλλίκομοι στέφον ἄνθεσιν εἰαρινοῖσιν·
[πάντα δέ οἱ χροῒ κόσμον ἐφήρμοσε Παλλὰς Ἀθήνη.]
ἐν δʼ ἄρα οἱ στήθεσσι διάκτορος Ἀργεϊφόντης
ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος
[τεῦξε Διὸς βουλῇσι βαρυκτύπου· ἐν δʼ ἄρα φωνὴν]
θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκα
Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες
δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν.
αὐτὰρ ἐπεὶ δόλον αἰπὺν ἀμήχανον ἐξετέλεσσεν,
εἰς Ἐπιμηθέα πέμπε πατὴρ κλυτὸν Ἀργεϊφόντην
δῶρον ἄγοντα, θεῶν ταχὺν ἄγγελον· οὐδʼ Ἐπιμηθεὺς
ἐφράσαθʼ, ὥς οἱ ἔειπε Προμηθεὺς μή ποτε δῶρον
δέξασθαι πὰρ Ζηνὸς Ὀλυμπίου, ἀλλʼ ἀποπέμπειν
ἐξοπίσω, μή πού τι κακὸν θνητοῖσι γένηται.
αὐτὰρ ὃ δεξάμενος, ὅτε δὴ κακὸν εἶχʼ, ἐνόησεν.

[¶11] For ere this the tribes of men lived on earth remote and free from ills and hard toil and heavy sicknesses which bring the Fates upon men; for in misery men grow old quickly. But the woman took off the great lid of the jar 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.

> Greek: Πρὶν μὲν γὰρ ζώεσκον ἐπὶ χθονὶ φῦλʼ ἀνθρώπων
νόσφιν ἄτερ τε κακῶν καὶ ἄτερ χαλεποῖο πόνοιο
νούσων τʼ ἀργαλέων, αἵ τʼ ἀνδράσι Κῆρας ἔδωκαν.
[αἶψα γὰρ ἐν κακότητι βροτοὶ καταγηράσκουσιν.]
ἀλλὰ γυνὴ χείρεσσι πίθου μέγα πῶμʼ ἀφελοῦσα
ἐσκέδασʼ· ἀνθρώποισι δʼ ἐμήσατο κήδεα λυγρά.
μούνη δʼ αὐτόθι Ἐλπὶς ἐν ἀρρήκτοισι δόμοισιν
ἔνδον ἔμιμνε πίθου ὑπὸ χείλεσιν, οὐδὲ θύραζε
ἐξέπτη· πρόσθεν γὰρ ἐπέλλαβε πῶμα πίθοιο
[αἰγιόχου βουλῇσι Διὸς νεφεληγερέταο.]

[¶12] 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.

> Greek: ἄλλα δὲ μυρία λυγρὰ κατʼ ἀνθρώπους ἀλάληται·
πλείη μὲν γὰρ γαῖα κακῶν, πλείη δὲ θάλασσα·
νοῦσοι δʼ ἀνθρώποισιν ἐφʼ ἡμέρῃ, αἳ δʼ ἐπὶ νυκτὶ
αὐτόματοι φοιτῶσι κακὰ θνητοῖσι φέρουσαι
σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς.

[¶13] So is there no way to escape the will of Zeus. Or if you will, I will sum you up another tale well and skilfully—and do you lay it up in your heart,—how the gods and mortal men sprang from one source. First of all
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. But after the earth had covered this generation—they are called pure spirits dwelling on the earth, and are kindly, delivering from harm, and guardians of mortal men;
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.

> Greek: οὕτως οὔτι πη ἔστι Διὸς νόον ἐξαλέασθαι.
εἰ δʼ ἐθέλεις, ἕτερόν τοι ἐγὼ λόγον ἐκκορυφώσω
εὖ καὶ ἐπισταμένως· σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν.
ὡς ὁμόθεν γεγάασι θεοὶ θνητοί τʼ ἄνθρωποι.
χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων
ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες.
οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν·
ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες
νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν
γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι
τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων·
θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα
τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα
αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ
ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν.
ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν.
αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,—
τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται
ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων,
[οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα]
[ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν,]
πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—,
δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν
ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες,
χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα.

[¶14] A child was brought up at his good mother's side a hundred years, an utter simpleton, playing childishly in his own home. But when they were full grown and were come to the full measure of their prime, they lived only a little time and that in sorrow because of their foolishness, for they could not keep from sinning and
from wronging one another, nor would they serve the immortals, nor sacrifice on the holy altars of the blessed ones as it is right for men to do wherever they dwell. Then Zeus the son of Cronos was angry and put them away, because they would not give honor to the blessed gods who live on Olympus.

> Greek: ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ
ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ.
ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο,
παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες
ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο
ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν
ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς,
ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα
Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς
οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν.

[¶15] But when earth had covered this generation also—they are called blessed spirits of the underworld by men, and, though they are of second order, yet honor attends them also—Zeus the Father made a third generation of mortal men, a brazen race, sprung from ash-trees; 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.

> Greek: αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,—
τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται,
δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—,
Ζεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων
χάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον,
ἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος
ἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον
ἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν,
ἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι
ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν.

[¶16] Their armor was of bronze, and their houses of bronze, and of bronze were their implements: there was no black iron. These were destroyed by their own hands and passed to the dank house of chill Hades, and left no name: terrible though they were,
black Death seized them, and they left the bright light of the sun. But when earth had covered this generation also, Zeus the son of Cronos made yet another, the fourth, upon the fruitful earth, which was nobler and more righteous, a god-like race of hero-men who are called
demi-gods, the race before our own, throughout the boundless earth. Grim war and dread battle destroyed a part of them, some in the land of Cadmus at seven-gated Thebes when they fought for the flocks of Oedipus, and some, when it had brought them in ships over the great sea gulf
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.

> Greek: τῶν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι
χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος.
καὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες
βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Ἀίδαο
νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας
εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο.
αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν,
αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ
Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον,
ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται
ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν.
καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή,
τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ,
ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο,
τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης
ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο.
ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε,
τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας
Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης.

[¶17] 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;
for the father of men and gods released him from his bonds.
And these last equally have honor and glory.
And again far-seeing Zeus made yet another generation, the fifth, of men
who are upon the bounteous earth.

> Greek: καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες
ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην,
ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν
τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα.
τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει.
[τοῦ γὰρ δεσμὸ]ν ἔλυσε πα[τὴρ ἀνδρῶν τε θεῶν τε.]
[τοῖσι δʼ ὁμῶς ν]εάτοις τιμὴ [καὶ κῦδος ὀπηδεῖ.]
[Πέμπτον δʼ αὖτις ἔτʼ ἄ]λλο γένος θῆκʼ [εὐρύοπα Ζεὺς]
[ἀνδρῶν, οἳ] γεγάασιν ἐπὶ [χθονὶ πουλυβοτείρῃ.]

[¶18] 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 labor and sorrow by day, and from perishing by night; and the gods shall lay sore trouble upon them. But, notwithstanding, even these shall have some good mingled with their evils.

> Greek: μηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι
ἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι.
νῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ
παύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ
φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας·
ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν.

[¶19] And Zeus will destroy this race of mortal men also when they come to have grey hair on the temples at their birth. 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.

> Greek: Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων,
εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν.
οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες,
οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ,
οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ.

[¶20] Men will dishonor their parents as they grow quickly old, and will carp at them, chiding them with bitter words, hard-hearted they, not knowing the fear of the gods. They will not repay their aged parents the cost of their nurture, for might shall be their right: and one man will sack another's city.

> Greek: αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας·
μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι
σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε
γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν
χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει.

[¶21] There will be no favor for the man who keeps his oath or for the just or for the good; but rather men will praise the evil-doer and his violent dealing. Strength will be right, and reverence will cease to be; and the wicked will hurt the worthy man, speaking false words against him, and will swear an oath upon them.

> Greek: οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου
οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν
ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς
οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα
μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται.

[¶22] Envy, foul-mouthed, delighting in evil, with scowling face, will go along with wretched men one and all.
And then Aidos and Nemesis, with their sweet forms wrapped in white robes, will go from the wide-pathed earth and forsake mankind to join the company of the deathless gods: and bitter sorrows will be left for mortal men, and there will be no help against evil. And now I will tell a fable for princes who themselves understand. Thus said the hawk to the nightingale with speckled neck, while he carried her high up among the clouds, gripped fast in his talons,
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.

> Greek: ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι
δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης.
καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης
λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν
ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους
Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ
θνητοῖς ἀνθρώποισι· κακοῦ δʼ οὐκ ἔσσεται ἀλκή.
νῦν δʼ αἶνον βασιλεῦσιν ἐρέω φρονέουσι καὶ αὐτοῖς·
ὧδʼ ἴρηξ προσέειπεν ἀηδόνα ποικιλόδειρον
ὕψι μάλʼ ἐν νεφέεσσι φέρων ὀνύχεσσι μεμαρπώς·
ἣ δʼ ἐλεόν, γναμπτοῖσι πεπαρμένη ἀμφʼ ὀνύχεσσι,
μύρετο· τὴν ὅγʼ ἐπικρατέως πρὸς μῦθον ἔειπεν·
δαιμονίη, τί λέληκας; ἔχει νύ σε πολλὸν ἀρείων·
τῇ δʼ εἶς, ᾗ σʼ ἂν ἐγώ περ ἄγω καὶ ἀοιδὸν ἐοῦσαν·
δεῖπνον δʼ, αἴ κʼ ἐθέλω, ποιήσομαι ἠὲ μεθήσω.

[¶23] He is a fool who tries to withstand the stronger, for he does not get the mastery and suffers pain besides his shame.” So said the swiftly flying hawk, the long-winged bird. But you, Perses, listen to right and do not foster violence; for violence is bad for a poor man.
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.

> Greek: ἄφρων δʼ, ὅς κʼ ἐθέλῃ πρὸς κρείσσονας ἀντιφερίζειν·
νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει.
ὣς ἔφατʼ ὠκυπέτης ἴρηξ, τανυσίπτερος ὄρνις.
ὦ Πέρση, σὺ δʼ ἄκουε δίκης, μηδʼ ὕβριν ὄφελλε·
ὕβρις γάρ τε κακὴ δειλῷ βροτῷ· οὐδὲ μὲν ἐσθλὸς
ῥηιδίως φερέμεν δύναται, βαρύθει δέ θʼ ὑπʼ αὐτῆς
ἐγκύρσας ἄτῃσιν· ὁδὸς δʼ ἑτέρηφι παρελθεῖν
κρείσσων ἐς τὰ δίκαια· Δίκη δʼ ὑπὲρ Ὕβριος ἴσχει
ἐς τέλος ἐξελθοῦσα· παθὼν δέ τε νήπιος ἔγνω.
αὐτίκα γὰρ τρέχει Ὅρκος ἅμα σκολιῇσι δίκῃσιν.

[¶24] 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.

> Greek: τῆς δὲ Δίκης ῥόθος ἑλκομένης, ᾗ κʼ ἄνδρες ἄγωσι
δωροφάγοι, σκολιῇς δὲ δίκῃς κρίνωσι θέμιστας.
ἣ δʼ ἕπεται κλαίουσα πόλιν καὶ ἤθεα λαῶν,
ἠέρα ἑσσαμένη, κακὸν ἀνθρώποισι φέρουσα,
οἵ τε μιν ἐξελάσωσι καὶ οὐκ ἰθεῖαν ἔνειμαν.

[¶25] 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.

> Greek: Οἳ δὲ δίκας ξείνοισι καὶ ἐνδήμοισι διδοῦσιν
ἰθείας καὶ μή τι παρεκβαίνουσι δικαίου,
τοῖσι τέθηλε πόλις, λαοὶ δʼ ἀνθεῦσιν ἐν αὐτῇ·
εἰρήνη δʼ ἀνὰ γῆν κουροτρόφος, οὐδέ ποτʼ αὐτοῖς
ἀργαλέον πόλεμον τεκμαίρεται εὐρύοπα Ζεύς·

[¶26] 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;

> Greek: οὐδέ ποτʼ ἰθυδίκῃσι μετʼ ἀνδράσι λιμὸς ὀπηδεῖ
οὐδʼ ἄτη, θαλίῃς δὲ μεμηλότα ἔργα νέμονται.
τοῖσι φέρει μὲν γαῖα πολὺν βίον, οὔρεσι δὲ δρῦς
ἄκρη μέν τε φέρει βαλάνους, μέσση δὲ μελίσσας·
εἰροπόκοι δʼ ὄιες μαλλοῖς καταβεβρίθασιν·

[¶27] their women bear children like their parents. They flourish continually with good things, and do not travel on ships, for the grain-giving earth bears them fruit. But for those who practice violence and cruel deeds far-seeing Zeus, the son of Cronos, ordains a punishment.

> Greek: τίκτουσιν δὲ γυναῖκες ἐοικότα τέκνα γονεῦσιν·
θάλλουσιν δʼ ἀγαθοῖσι διαμπερές· οὐδʼ ἐπὶ νηῶν
νίσσονται, καρπὸν δὲ φέρει ζείδωρος ἄρουρα.
οἷς δʼ ὕβρις τε μέμηλε κακὴ καὶ σχέτλια ἔργα,
τοῖς δὲ δίκην Κρονίδης τεκμαίρεται εὐρύοπα Ζεύς.

[¶28] 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. 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 heed not the anger of the gods. For upon the bounteous earth Zeus has thrice ten thousand spirits, watchers of mortal men, and these keep watch on judgements and deeds of wrong
as they roam, clothed in mist, all over the earth. And there is virgin Justice, the daughter of Zeus, who is honored and reverenced among the gods who dwell on Olympus, and whenever anyone hurts her with lying slander, she sits beside her father, Zeus the son of Cronos,
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.

> Greek: πολλάκι καὶ ξύμπασα πόλις κακοῦ ἀνδρὸς ἀπηύρα,
ὅς κεν ἀλιτραίνῃ καὶ ἀτάσθαλα μηχανάαται.
τοῖσιν δʼ οὐρανόθεν μέγʼ ἐπήγαγε πῆμα Κρονίων
λιμὸν ὁμοῦ καὶ λοιμόν· ἀποφθινύθουσι δὲ λαοί.
οὐδὲ γυναῖκες τίκτουσιν, μινύθουσι δὲ οἶκοι
Ζηνὸς φραδμοσύνῃσιν Ὀλυμπίου· ἄλλοτε δʼ αὖτε
ἢ τῶν γε στρατὸν εὐρὺν ἀπώλεσεν ἢ ὅ γε τεῖχος
ἢ νέας ἐν πόντῳ Κρονίδης ἀποαίνυται αὐτῶν.
ὦ βασιλῆς, ὑμεῖς δὲ καταφράζεσθε καὶ αὐτοὶ
τήνδε δίκην· ἐγγὺς γὰρ ἐν ἀνθρώποισιν ἐόντες
ἀθάνατοι φράζονται, ὅσοι σκολιῇσι δίκῃσιν
ἀλλήλους τρίβουσι θεῶν ὄπιν οὐκ ἀλέγοντες.
τρὶς γὰρ μύριοί εἰσιν ἐπὶ χθονὶ πουλυβοτείρῃ
ἀθάνατοι Ζηνὸς φύλακες θνητῶν ἀνθρώπων·
οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα
ἠέρα ἑσσάμενοι, πάντη φοιτῶντες ἐπʼ αἶαν.
ἡ δέ τε παρθένος ἐστὶ Δίκη, Διὸς ἐκγεγαυῖα,
κυδρή τʼ αἰδοίη τε θεῶν, οἳ Ὄλυμπον ἔχουσιν.
καί ῥʼ ὁπότʼ ἄν τίς μιν βλάπτῃ σκολιῶς ὀνοτάζων,
αὐτίκα πὰρ Διὶ πατρὶ καθεζομένη Κρονίωνι
γηρύετʼ ἀνθρώπων ἄδικον νόον, ὄφρʼ ἀποτίσῃ
δῆμος ἀτασθαλίας βασιλέων, οἳ λυγρὰ νοεῦντες
ἄλλῃ παρκλίνωσι δίκας σκολιῶς ἐνέποντες.
ταῦτα φυλασσόμενοι, βασιλῆς, ἰθύνετε †δίκας
δωροφάγοι, σκολιέων δὲ δικέων ἐπὶ πάγχυ λάθεσθε.

[¶29] He does mischief to himself who does mischief to another, and evil planned harms the plotter most. The eye of Zeus, seeing all and understanding all, beholds these things too, if so he will, and fails not to mark what sort of justice is this that the city keeps within it.

> Greek: οἷ γʼ αὐτῷ κακὰ τεύχει ἀνὴρ ἄλλῳ κακὰ τεύχων,
ἡ δὲ κακὴ βουλὴ τῷ βουλεύσαντι κακίστη.
πάντα ἰδὼν Διὸς ὀφθαλμὸς καὶ πάντα νοήσας
καί νυ τάδʼ, αἴ κʼ ἐθέλῃσʼ, ἐπιδέρκεται, οὐδέ ἑ λήθει,
οἵην δὴ καὶ τήνδε δίκην πόλις ἐντὸς ἐέργει.

[¶30] Now, therefore, may neither I myself be righteous among men, nor my son—for then it is a bad thing to be righteous—if indeed the unrighteous shall have the greater right. But I think that all-wise Zeus will not yet bring that to pass. But you, Perses, lay up these things within your heart and
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 foreswears himself, and so hurts Justice and sins beyond repair, that man's generation is left obscure thereafter.

> Greek: νῦν δὴ ἐγὼ μήτʼ αὐτὸς ἐν ἀνθρώποισι δίκαιος
εἴην μήτʼ ἐμὸς υἱός· ἐπεὶ κακὸν ἄνδρα δίκαιον
ἔμμεναι, εἰ μείζω γε δίκην ἀδικώτερος ἕξει·
ἀλλὰ τά γʼ οὔ πω ἔολπα τελεῖν Δία μητιόεντα.
ὦ Πέρση, σὺ δὲ ταῦτα μετὰ φρεσὶ βάλλεο σῇσι,
καί νυ δίκης ἐπάκουε, βίης δʼ ἐπιλήθεο πάμπαν.
τόνδε γὰρ ἀνθρώποισι νόμον διέταξε Κρονίων
ἰχθύσι μὲν καὶ θηρσὶ καὶ οἰωνοῖς πετεηνοῖς
ἐσθέμεν ἀλλήλους, ἐπεὶ οὐ δίκη ἐστὶ μετʼ αὐτοῖς·
ἀνθρώποισι δʼ ἔδωκε δίκην, ἣ πολλὸν ἀρίστη
γίγνεται· εἰ γάρ τίς κʼ ἐθέλῃ τὰ δίκαιʼ ἀγορεῦσαι
γιγνώσκων, τῷ μέν τʼ ὄλβον διδοῖ εὐρύοπα Ζεύς·
ὃς δέ κε μαρτυρίῃσι ἑκὼν ἐπίορκον ὀμόσσας
ψεύσεται, ἐν δὲ δίκην βλάψας νήκεστον ἀασθῇ,
τοῦ δέ τʼ ἀμαυροτέρη γενεὴ μετόπισθε λέλειπται·

[¶31] But the generation of the man who swears truly is better thenceforward. To you, foolish Perses, I will speak good sense. Badness can be got easily and in shoals; the road to her is smooth, and she lives very near us. But between us and Goodness the gods have placed the sweat of our brows;
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.

> Greek: ἀνδρὸς δʼ εὐόρκου γενεὴ μετόπισθεν ἀμείνων.
σοὶ δʼ ἐγὼ ἐσθλὰ νοέων ἐρέω, μέγα νήπιε Πέρση.
τὴν μέν τοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι
ῥηιδίως· λείη μὲν ὁδός, μάλα δʼ ἐγγύθι ναίει·
τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν
ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν
καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηται,
ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα.
οὗτος μὲν πανάριστος, ὃς αὐτὸς πάντα νοήσῃ
φρασσάμενος, τά κʼ ἔπειτα καὶ ἐς τέλος ᾖσιν ἀμείνω·

[¶32] 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 labor of the bees, eating without working; but let it be your care to order your work properly, that in the right season your barns may be full of victual. Through work men grow rich in flocks and substance, and
working they are much better loved by the immortals.

> Greek: ἐσθλὸς δʼ αὖ κἀκεῖνος, ὃς εὖ εἰπόντι πίθηται·
ὃς δέ κε μήτʼ αὐτὸς νοέῃ μήτʼ ἄλλου ἀκούων
ἐν θυμῷ βάλληται, ὃ δʼ αὖτʼ ἀχρήιος ἀνήρ.
ἀλλὰ σύ γʼ ἡμετέρης μεμνημένος αἰὲν ἐφετμῆς
ἐργάζευ, Πέρση, δῖον γένος, ὄφρα σε λιμὸς
ἐχθαίρῃ, φιλέῃ δέ σʼ ἐυστέφανος Δημήτηρ
αἰδοίη, βιότου δὲ τεὴν πιμπλῇσι καλιήν·
λιμὸς γάρ τοι πάμπαν ἀεργῷ σύμφορος ἀνδρί.
τῷ δὲ θεοὶ νεμεσῶσι καὶ ἀνέρες, ὅς κεν ἀεργὸς
ζώῃ, κηφήνεσσι κοθούροις εἴκελος ὀργήν,
οἵ τε μελισσάων κάματον τρύχουσιν ἀεργοὶ
ἔσθοντες· σοὶ δʼ ἔργα φίλʼ ἔστω μέτρια κοσμεῖν,
ὥς κέ τοι ὡραίου βιότου πλήθωσι καλιαί.
ἐξ ἔργων δʼ ἄνδρες πολύμηλοί τʼ ἀφνειοί τε·
καὶ ἐργαζόμενοι πολὺ φίλτεροι ἀθανάτοισιν.

[¶33] 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.

> Greek: ἔργον δʼ οὐδὲν ὄνειδος, ἀεργίη δέ τʼ ὄνειδος.
εἰ δέ κε ἐργάζῃ, τάχα σε ζηλώσει ἀεργὸς
πλουτεῦντα· πλούτῳ δʼ ἀρετὴ καὶ κῦδος ὀπηδεῖ.
δαίμονι δʼ οἷος ἔησθα, τὸ ἐργάζεσθαι ἄμεινον,
εἴ κεν ἀπʼ ἀλλοτρίων κτεάνων ἀεσίφρονα θυμὸν
εἰς ἔργον τρέψας μελετᾷς βίου, ὥς σε κελεύω.
αἰδὼς δʼ οὐκ ἀγαθὴ κεχρημένον ἄνδρα κομίζει,
αἰδώς, ἥ τʼ ἄνδρας μέγα σίνεται ἠδʼ ὀνίνησιν.
αἰδώς τοι πρὸς ἀνολβίῃ, θάρσος δὲ πρὸς ὄλβῳ.

[¶34] Wealth should not be seized: god-given wealth is much better; for if a man takes great wealth violently and perforce, or if he steals it through his tongue, as often happens when gain deceives men's sense and dishonor tramples down honor,
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 requital for his evil doing.

> Greek: χρήματα δʼ οὐχ ἁρπακτά, θεόσδοτα πολλὸν ἀμείνω.
εἰ γάρ τις καὶ χερσὶ βίῃ μέγαν ὄλβον ἕληται,
ἢ ὅ γʼ ἀπὸ γλώσσης ληίσσεται, οἷά τε πολλὰ
γίγνεται, εὖτʼ ἂν δὴ κέρδος νόον ἐξαπατήσῃ
ἀνθρώπων, αἰδῶ δέ τʼ ἀναιδείη κατοπάζῃ·
ῥεῖα δέ μιν μαυροῦσι θεοί, μινύθουσι δὲ οἶκον
ἀνέρι τῷ, παῦρον δέ τʼ ἐπὶ χρόνον ὄλβος ὀπηδεῖ.
ἶσον δʼ ὅς θʼ ἱκέτην ὅς τε ξεῖνον κακὸν ἔρξῃ,
ὅς τε κασιγνήτοιο ἑοῦ ἀνὰ δέμνια βαίνῃ
κρυπταδίης εὐνῆς ἀλόχου, παρακαίρια ῥέζων,
ὅς τέ τευ ἀφραδίῃς ἀλιταίνεται ὀρφανὰ τέκνα,
ὅς τε γονῆα γέροντα κακῷ ἐπὶ γήραος οὐδῷ
νεικείῃ χαλεποῖσι καθαπτόμενος ἐπέεσσιν·
τῷ δʼ ἦ τοι Ζεὺς αὐτὸς ἀγαίεται, ἐς δὲ τελευτὴν
ἔργων ἀντʼ ἀδίκων χαλεπὴν ἐπέθηκεν ἀμοιβήν.

[¶35] 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. Call your friend to a feast; but leave your enemy alone; and especially call him who lives near you: for if any mischief happens in the place,
neighbors come ungirt, but kinsmen stay to gird themselves. A bad neighbor is as great a plague as a good one is a great blessing; he who enjoys a good neighbor has a precious possession. Not even an ox would die but for a bad neighbor. Take fair measure from your neighbor and pay him back
fairly with the same measure, or better, if you can; so that if you are in need afterwards, you may find him sure. Do not get base gain: base gain is as bad as ruin. Be friends with the friendly, and visit him who visits you. Give to one who gives, but do not give to one who does not give.

> Greek: ἀλλὰ σὺ τῶν μὲν πάμπαν ἔεργʼ ἀεσίφρονα θυμόν.
κὰδ δύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσιν
ἁγνῶς καὶ καθαρῶς, ἐπὶ δʼ ἀγλαὰ μηρία καίειν·
ἄλλοτε δὲ σπονδῇσι θύεσσί τε ἱλάσκεσθαι,
ἠμὲν ὅτʼ εὐνάζῃ καὶ ὅτʼ ἂν φάος ἱερὸν ἔλθῃ,
ὥς κέ τοι ἵλαον κραδίην καὶ θυμὸν ἔχωσιν,
ὄφρʼ ἄλλων ὠνῇ κλῆρον, μὴ τὸν τεὸν ἄλλος.
τὸν φιλέοντʼ ἐπὶ δαῖτα καλεῖν, τὸν δʼ ἐχθρὸν ἐᾶσαι·
τὸν δὲ μάλιστα καλεῖν, ὅς τις σέθεν ἐγγύθι ναίει·
εἰ γάρ τοι καὶ χρῆμʼ ἐγχώριον ἄλλο γένηται,
γείτονες ἄζωστοι ἔκιον, ζώσαντο δὲ πηοί.
πῆμα κακὸς γείτων, ὅσσον τʼ ἀγαθὸς μέγʼ ὄνειαρ.
ἔμμορέ τοι τιμῆς, ὅς τʼ ἔμμορε γείτονος ἐσθλοῦ.
οὐδʼ ἂν βοῦς ἀπόλοιτʼ, εἰ μὴ γείτων κακὸς εἴη.
εὖ μὲν μετρεῖσθαι παρὰ γείτονος, εὖ δʼ ἀποδοῦναι,
αὐτῷ τῷ μέτρῳ, καὶ λώιον, αἴ κε δύνηαι,
ὡς ἂν χρηίζων καὶ ἐς ὕστερον ἄρκιον εὕρῃς.
μὴ κακὰ κερδαίνειν· κακὰ κέρδεα ἶσʼ ἀάτῃσιν.
τὸν φιλέοντα φιλεῖν, καὶ τῷ προσιόντι προσεῖναι.
καὶ δόμεν, ὅς κεν δῷ, καὶ μὴ δόμεν, ὅς κεν μὴ δῷ.

[¶36] A man gives to the free-handed, but no one gives to the closefisted. Give is a good girl, but Take is bad and she brings death. For the man who gives willingly, even though he gives a great thing, rejoices in his gift and is glad in heart; but whoever gives way to shamelessness and takes something himself,
even though it is a small thing,
it freezes his heart. He who adds to what he has, will keep off bright-eyed hunger;

> Greek: δώτῃ μέν τις ἔδωκεν, ἀδώτῃ δʼ οὔτις ἔδωκεν.
δὼς ἀγαθή, ἅρπαξ δὲ κακή, θανάτοιο δότειρα.
ὃς μὲν γάρ κεν ἀνὴρ ἐθέλων, ὅ γε, κεἰ μέγα δοίη,
χαίρει τῷ δώρῳ καὶ τέρπεται ὃν κατὰ θυμόν·
ὃς δέ κεν αὐτὸς ἕληται ἀναιδείηφι πιθήσας,
καί τε σμικρὸν ἐόν, τό γʼ ἐπάχνωσεν φίλον ἦτορ.
ὃς δʼ ἐπʼ ἐόντι φέρει, ὃ δʼ ἀλέξεται αἴθοπα λιμόν·

[¶37] for if 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:

> Greek: εἰ γάρ κεν καὶ σμικρὸν ἐπὶ σμικρῷ καταθεῖο
καὶ θαμὰ τοῦτʼ ἔρδοις, τάχα κεν μέγα καὶ τὸ γένοιτο.
οὐδὲ τό γʼ ἐν οἴκῳ κατακείμενον ἀνέρα κήδει.

[¶38] 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.

> Greek: οἴκοι βέλτερον εἶναι, ἐπεὶ βλαβερὸν τὸ θύρηφιν.
ἐσθλὸν μὲν παρεόντος ἑλέσθαι, πῆμα δὲ θυμῷ
χρηίζειν ἀπεόντος, ἅ σε φράζεσθαι ἄνωγα.
ἀρχομένου δὲ πίθου καὶ λήγοντος κορέσασθαι,
μεσσόθι φείδεσθαι· δειλὴ δʼ ἐνὶ πυθμένι φειδώ.

[¶39] Let the wage promised to a friend be fixed; even with your brother smile—and get a witness; for trust and mistrust alike ruin men. Do not let a flaunting woman coax and cozen and deceive you: she is after your barn. The man who trusts womankind trusts deceivers.

> Greek: μισθὸς δʼ ἀνδρὶ φίλῳ εἰρημένος ἄρκιος ἔστω.
καί τε κασιγνήτῳ γελάσας ἐπὶ μάρτυρα θέσθαι.
πίστεις γάρ τοι ὁμῶς καὶ ἀπιστίαι ὤλεσαν ἄνδρας.
μὴ δὲ γυνή σε νόον πυγοστόλος ἐξαπατάτω
αἱμύλα κωτίλλουσα, τεὴν διφῶσα καλιήν.

[¶40] 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.

> Greek: ὃς δὲ γυναικὶ πέποιθε, πέποιθʼ ὅ γε φηλήτῃσιν.
μουνογενὴς δὲ πάις εἴη πατρώιον οἶκον
φερβέμεν ὣς γὰρ πλοῦτος ἀέξεται ἐν μεγάροισιν.
γηραιὸς δὲ θάνοις ἕτερον παῖδʼ ἐγκαταλείπων.
ῥεῖα δέ κεν πλεόνεσσι πόροι Ζεὺς ἄσπετον ὄλβον.

[¶41] More hands mean more work and more increase. If your heart within you desires wealth, do these things and work with work upon work. When the Pleiades, daughters of Atlas, are rising, begin your harvest, and your ploughing when they are going to set.

> Greek: πλείων μὲν πλεόνων μελέτη, μείζων δʼ ἐπιθήκη.
σοὶ δʼ εἰ πλούτου θυμὸς ἐέλδεται ἐν φρεσὶν ᾗσιν,
ὧδʼ ἔρδειν, καὶ ἔργον ἐπʼ ἔργῳ ἐργάζεσθαι.
πληιάδων Ἀτλαγενέων ἐπιτελλομενάων
ἄρχεσθʼ ἀμήτου, ἀρότοιο δὲ δυσομενάων.

[¶42] 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 hollows far from the tossing sea,—strip to sow and strip to plough and strip to reap, if you wish to get in all Demeter's fruits in due season, and that each kind may grow in its season. Else, afterwards, you may chance to be in want,
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 neighbors, and they do not heed you. Two or three times, may be, you will succeed, but if you trouble them further, it will not avail you, and all your talk will be in vain, and your word-play unprofitable. Nay, I bid you find a way to pay your debts and avoid hunger.

> Greek: αἳ δή τοι νύκτας τε καὶ ἤματα τεσσαράκοντα
κεκρύφαται, αὖτις δὲ περιπλομένου ἐνιαυτοῦ
φαίνονται τὰ πρῶτα χαρασσομένοιο σιδήρου.
οὗτός τοι πεδίων πέλεται νόμος, οἵ τε θαλάσσης
ἐγγύθι ναιετάουσʼ, οἵ τʼ ἄγκεα βησσήεντα,
πόντου κυμαίνοντος ἀπόπροθι, πίονα χῶρον
ναίουσιν· γυμνὸν σπείρειν, γυμνὸν δὲ βοωτεῖν,
γυμνὸν δʼ ἀμάειν, εἴ χʼ ὥρια πάντʼ ἐθέλῃσθα
ἔργα κομίζεσθαι Δημήτερος· ὥς τοι ἕκαστα
ὥριʼ ἀέξηται, μή πως τὰ μέταζε χατίζων
πτώσσῃς ἀλλοτρίους οἴκους καὶ μηδὲν ἀνύσσῃς.
ὡς καὶ νῦν ἐπʼ ἔμʼ ἦλθες· ἐγὼ δέ τοι οὐκ ἐπιδώσω
οὐδʼ ἐπιμετρήσω· ἐργάζευ, νήπιε Πέρση,
ἔργα, τά τʼ ἀνθρώποισι θεοὶ διετεκμήραντο,
μή ποτε σὺν παίδεσσι γυναικί τε θυμὸν ἀχεύων
ζητεύῃς βίοτον κατὰ γείτονας, οἳ δʼ ἀμελῶσιν.
δὶς μὲν γὰρ καὶ τρὶς τάχα τεύξεαι· ἢν δʼ ἔτι λυπῇς,
χρῆμα μὲν οὐ πρήξεις, σὺ δʼ ἐτώσια πόλλʼ ἀγορεύσεις·
ἀχρεῖος δʼ ἔσται ἐπέων νομός. ἀλλά σʼ ἄνωγα
φράζεσθαι χρειῶν τε λύσιν λιμοῦ τʼ ἀλεωρήν.

[¶43] First of all, get a house, and a woman and an ox for the plough—a slave woman and not a wife, to follow the oxen as well—and make everything ready at home, so that you may not have to ask of another, and he refuse you, and so, because you are in lack, the season pass by and your work come to nothing.

> Greek: οἶκον μὲν πρώτιστα γυναῖκά τε βοῦν τʼ ἀροτῆρα,
κτητήν, οὐ γαμετήν, ἥτις καὶ βουσὶν ἕποιτο,
χρήματα δʼ ἐν οἴκῳ πάντʼ ἄρμενα ποιήσασθαι,
μὴ σὺ μὲν αἰτῇς ἄλλον, ὃ δʼ ἀρνῆται, σὺ δὲ τητᾷ,
ἡ δʼ ὥρη παραμείβηται, μινύθῃ δὲ τὸ ἔργον.

[¶44] Do not put your work off till to-morrow and the day after; for a sluggish worker does not fill his barn, nor one who puts off his work: industry makes work go well, but a man who puts off work is always at hand-grips with ruin. When the piercing power and sultry heat of the sun abate,
and almighty Zeus sends the autumn rains, 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 three feet wide and a pestle three cubits long, and an axle of seven feet, for it will do very well so;

> Greek: μηδʼ ἀναβάλλεσθαι ἔς τʼ αὔριον ἔς τε ἔνηφιν·
οὐ γὰρ ἐτωσιοεργὸς ἀνὴρ πίμπλησι καλιὴν
οὐδʼ ἀναβαλλόμενος· μελέτη δὲ τὸ ἔργον ὀφέλλει·
αἰεὶ δʼ ἀμβολιεργὸς ἀνὴρ ἄτῃσι παλαίει.
ἦμος δὴ λήγει μένος ὀξέος ἠελίοιο
καύματος ἰδαλίμου, μετοπωρινὸν ὀμβρήσαντος
Ζηνὸς ἐρισθενέος, μετὰ δὲ τρέπεται βρότεος χρὼς
πολλὸν ἐλαφρότερος· δὴ γὰρ τότε Σείριος ἀστὴρ
βαιὸν ὑπὲρ κεφαλῆς κηριτρεφέων ἀνθρώπων
ἔρχεται ἠμάτιος, πλεῖον δέ τε νυκτὸς ἐπαυρεῖ·
τῆμος ἀδηκτοτάτη πέλεται τμηθεῖσα σιδήρῳ
ὕλη, φύλλα δʼ ἔραζε χέει, πτόρθοιό τε λήγει·
τῆμος ἄρʼ ὑλοτομεῖν μεμνημένος ὥρια ἔργα.
ὄλμον μὲν τριπόδην τάμνειν, ὕπερον δὲ τρίπηχυν,
ἄξονα δʼ ἑπταπόδην· μάλα γάρ νύ τοι ἄρμενον οὕτω·