Theogony and Works and Days

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Who do you think you are? - Rated
You'll need a sheet of paper the size of a football pitch to map out Hesiod's family tree of the gods! This edition, however, boats a lively translation supported by a brief and concise introduction and useful explanatory notes. In contrast to Homer, Hesiod's voice and play on the role of the poet is clearly demarcated, particularly in his appeal to his brother Perses in Works and Days. Hesiod appears to be attacking Perses' idleness and lack of ambition. But could Hesiod's attack also be aimed at other sections of his society, those people who seek a life of indolence, dependent on hand outs, with little motivation for social responsibility? Hesiod's obvious attention to a strong work ethic, deeply embedded in the agrarian cycle, espouses a moral responsibility for the individual and his neighbours. Perses does not seem to share his brother's values and principles and is duly criticised. In an interesting passage Hesiod details the need for Perses to conform to social conventions, such as not cutting your finger nails during a feast to the gods, sitting on the graves of children or using a `woman's washing water' to cleanse your body. As in all times (take a look at a tabloid newspaper) gossip is seen as destructive but hard to avoid. For Hesiod `Rumour [a divinity] is a dangerous thing, light and easy to pick up, but hard to support and difficult to get rid of.'

As with many civilisations Hesiod conveys a patriarchal view of divine order and social responsibility. For me there is a widely sexist element to this structure and, alongside, for example, the Bible's Eve, women are seen as harbingers of trouble and strife. For instance in Works and Days Hesiod warns against the `arse-rigged woman [who will] deceive your wits with her wily twitterings when she pokes into your granary; he who believes a woman, believes cheaters.' Similarly the consequences of Prometheus' theft of fire from Zeus is the creation of a woman in the form of Pandora, whose jar (not box) is `unstopped' and all man's ills are released for all eternity, the only exception being Hope which remained `under the lip of the jar.' Hesiod's genealogy and moral framework offers an informative insight into the world of ancient Greece.

Of Gods & Men - Rated
This translation by Dorothea Wender is well set out and easy to read.

Taking the works in order, Wender presents Theogony, Works and Days and the elegiac poetry of Theognis in a clear and concise manner bringing both life and a sense of excitment to the text.

Theognis' elegies are, as Wender herself proclaims, more freely translated. This should not be seen as a distraction; the same vigour evident in Hesiods works is retained in the poetry but the reading is easier because the language is contemporary.

Collected together, the work of Hesiod and Theognis can be viewed as having a common thread; the inconsistency of men and society and the need to trust in the gods. Whilst Hesiods 'Works and Days' gives common sense advice for the farmer, sailor and society, Theognis provides us with maxims and psychological attributes by which to organise our lives. Despite being written perhaps 200 years apart, Theognis' elegies reflect Hesiods words: Hesiod says "Shun evil profit, for dishonest gain is just the same as failure". Theognis echoes this thought with "Possesions come from Zues ... but if a greedy man ... acquires them ... he ends in sorrow."

In summary this book is enjoyable for many reasons; the translation is clear and a joy to read, the morals and observations still have a resonance today and the works are an excellent place for those interested in ancient Greek literature and intellectual thought to start or extend their investigation. Dorothea Wender is here congratulated for her presentation and style in bringing the works to life. An excellent read.