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Abstract:
The present essay sketches the outline and the intention of Hesiod's Works and Days. Hesiod's principal task appears to be the identification (and praise) of the best way of life for his wayward brother Perses, but in carrying out this task, Hesiod speaks of justice and its human and divine supports in such a way as to go well beyond what would be of benefit to his brother. For in the course of his analysis of justice, or as a result of it, Hesiod praises also the life of autonomous understanding, the life that appears to be the poet's own. In crucial ways, then, Hesiod explores the chief themes of what was to become political philosophy, and for this reason, among others, he deserves the attention of all those who are also concerned with it.
"Do you know of any tribe," he said, "more foolish than rhapsodes?"
"No, by Zeus," Niceratus said, "I think I don't!"
"For it's clear," Socrates said, "that they do not understand the hidden meanings [of the poems]."
Xenophon, Symposium 3.6.
The most manifest purpose of Hesiod's Works and Days is to teach its principal addressee, the poet's lazy and rather dishonest brother Perses, both that and how he must improve his life. Hesiod's instruction includes high praise of the life of work, especially that of farming and its ancillary activities (the "works"); remarkably specific directions for carrying out many of these activities, including the auspicious times for doing so (the "days"); and, perhaps most prominent of all, repeated exhortations always to choose justice over injustice. Whether dealing with foreigners or comrades, orphaned children or aged parents, servants or kings-and, of course, brothers (328, 707; compare 371 with 184)-Perses must always take the superior path of justice (e.g., 216-17).1 Chief among the reasons for doing so are the rewards and punishments meted out by Zeus to the just and unjust, respectively. In the end (218, 474, 669), the just always prosper, the unjust or hubristic always suffer: "There is no way to avoid the mind [noos] of Zeus" (105). And not only Perses' own well-being but also that of his familial line and his political community depend on his being just (consider 240-47 and 282-85). In thus answering for...