Two Myths in Hesiod’s Works and Days

In his poem, Works and Days, Hesiod writes a letter addressed to his brother, Perses, encouraging him to embrace the practical attitude and let Discord spur him to plow his fields and yield abundant crops. His purpose is to encourage strong values in Perses, ones that combat the impetus for laziness. However, he tells Perses that “the gods keep secret from humankind the means of survival” (42), thereby challenging Perses to discover the means of survival; to uncover the secrets. Similarly, Sir Francis Bacon will make a claim about the processes of nature being hidden by God for humans to discover in his anti-Aristotelian “New Organon” thousands of years later.

Why do the gods hide these secrets from humans? Hesiod responds, appropriately, with a myth. Zeus was angry that Prometheus so carelessly gave away the gift of fire to humans by deceiving the mind of Zeus. Laughing, in repayment to mankind, Zeus employs the lame Hephaestus to fashion a woman, with the help of the other Olympians, and he calls this “bane to industrious mankind” Pandora. Before Epimetheus accepts the gift of Pandora and forgets Prometheus’s command to deny any gifts from Zeus, mankind lives peacefully and with little strife. However, Pandora opens her great jar releasing miseries upon humankind, only Hope stays behind to hide in Pandora’s jar.

Hesiod then gives an “alternate story” if it is preferable, recalled later by Plato in the Republic. First, the immortals fashioned a race of articulate men, Golden, living when Cronus ruled (Zeus’s father). They lived well and peacefully, with many banquets and easy crop yields, until they were buried. Second, the Olympians fashioned a Silver race, which was inferior. They lived like children and committed violence on one another, never worshipping Zeus and making him angry. Third, Zeus fashioned a Bronze race, the offspring of ash trees. Their tools and armor were bronze, and they killed each other with them, sending them down to the cold underworld. Fourth, Zeus created a “new” generation who superior and lovers of “justice” (152). they were Demigods, the last prior to our own generation.

Hesiod laments this “iron” generation and all their suffering, though “there will always be good mixed in with the evil” (177). Zeus will destroy this race when children rise up against their fathers, and when the gods are not followed. Hesiod beckons Perses to pay attention to Justice, for whole cities can be lost with the actions of one evil man, and Hesiod also commands Princes to practice just deeds. In the first account the existence of strife and discord is justified, but hope is given space, as well, for Perses. In the second account, Justice is deemed a worthwhile pursuit, for the fate of mankind.

Following the myths at the outset, the remaining poem is composed of a series of instructions and advice to Perses who is to become a farmer. We are led to believe that he is somewhat feeble minded, contrasted with Hesiod’s great victories as a poet.

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