Philosophically and scientifically, Rome always played second-lyre to the Greeks. But poetry was the one domain (off the battlefield) where the Romans conquered *without* being captured. From Wender's superb translations, it's possible even for the Latin-less to appreciate Rome's finest art. From Catullus to Lucretius, the Romans are here at their most humane and literate, and reading these poems, you too could weep as Ovid did in memory of the City of the World. But I can't fail to mention why this collection of poems beats all the others--that is, Wender's hilariously funny "Introduction" on Rome, Greece, and the United States. To the dismay of my fiancee, I read it to all my dinner guests, and even the most artless (Roman?) of them can hardly keep from falling out of their chairs laughing!

So, buy this book now, and--in Wender's words--"Read these good poems."

Hesiod's Works and Days is a creative piece of didactic poetry. It is a lyrical mixture of a barrage of insults directed towards his brother, Perses and a somewhat highly technicalized discussion on Greek farming and superstitions, that coming towards the later part of the poem. A famous poem, deep in influence on Western literary traditions, it is a one-sided conversation between Hesiod and his decadent and redolent brother.

The poem starts off with an encomium meant for Zeus, a God, central to the whole poem. It goes on by expressing the idea of strife-the negative and good types of strife. The poem continues with a mythical description of the Pandora's Box (in this poem, more of a storage jar) that is famous for unleashing miseries and sufferings into the world- an act done by Zeus in revenge for Iapetos's son stealing Zeus' fire.

Hesiod, taking himself to be a teacher needing to teach his corrupted brother, explains beautifully the 5 Ages- Golden, Silver, Bronze, Heroic, Iron- with a generally downwards and pessimistic trend. This in part relates to his idea of negativity and evils of life and how he, through this poem, tries to advise his brother on how to avoid them.

From then on, the poem discusses at length, the details of farming, the main purpose being to teach his brother, Perses on how to be self-sufficient, if not completely wealthy. Summer is a time of preparation for the plowing period during Autumn. Winter is a time of suffering for the poor while the rewards in the form of rich harvests, during the season of Spring, the blessings of which come from Demeter and her father, Zeus.

The poem ends off with a local discussion on Greek superstitions relating to the Gods, dates and days.

The reader can get lost in the practicality of this poem from the great Greek bard. Simple aspects of Greek life from marriage (l 769 to l 780) to potluck dinner (l 800) to urinating (l 806 to l 811) are touched on, presumably to teach Perses. Nowhere does Hesiod's insulted brother, who has come to beg of some money but instead gets a lecture in the form of this poem, speak.

The magical hold of this poem lies in its rustic approach, intertwined with the theological stronghold of the Greek Gods and Goddesses on the poem itself. Many scholars have gone beyond the literal meanings of the poem by analyzing the extent to which the poem describes Hesiod as a real person in Greek history and more interestingly, how far an influence this poem had on the agrarian lifestyle of the contemporary Greeks. Both questions have but definitive answers.

Penguin translations often go too far in pursuit of a contemporary and popular sound, for instance in the infamous Rieu translations of Homer, with Athena "dancing attendance on Odysseus like a lover"; but this one is perfect, probably the best of the entire Penguin Classics collection. The jewel in this excellent book is the translation of Hesiod's WORKS AND DAYS; a translation of exceptional quality, worthy of being mentioned in one breath with Robert Fagles and C.Day Lewis.
Next to it are the wonderful, engaging introductory essays, in which Professor Wender shows the most enchanting insight into the mentality and attitude of her poets, making them live on the page for us. It is unmistakeably the work of a specialist, yet it is pitched - successfully - at the ordinary reader. A person who knows nothing about the Classics will leave them not only having a clear and precise idea of the characters of Hesiod and Theognis, but having learned a considerable amount about what makes good poetry. If the translation shows the poetic gifts of a Fagles or Lewis, the introduction shows the critical eye of a truly great critic - a C.S.Lewis, a Matthew Arnold. Do not be misled by the reviewer who says that she "carps" at the Theogony; he is only showing his shock at the notion that someone might have different views from his own. Professor Wender's criticisms are justified, especially in view of her very insightful comparison of the literary quality of the THEOGONY and that of the WORKS AND DAYS. This is the model of what a paperback translation of a classic work should be. As for the verse, I can do no better than to quote the terrible sequence, building up to a smashing final blow, which Professor Wender herself mentions as a fine instance of the poetic excellence of the author of the WORKS AND DAYS, but which might as well feature as the type of her own fluent and beautiful poetic ear; think, as you listen, of that last white flash of deathless beauty, vanishing away to the land of the Gods to leave men abandoned to their fate:
Zeus will destroy this race of mortal men
When babies shall be born with greying hair.
Father will have no common bond with son,
Neither will guest with host, nor friend with friend;
The brother-love of past days will be gone.
Men will dishonour parents who grow old
Too quickly, and will blame and criticize
With cruel words. Wretched and godless, they,
Refusing to repay their bringing up,
Will cheat their aged parents of their due.
Men will destroy the towns of other men.
The just, the good, the man who keeps his word
Will be despised, but men will praise the bad
And insolent. Might will be right, and shame
Will cease to be. Men will do injury
To better men by speaking crooked words
And adding lying oaths; and everywhere,
Harsh-voiced and sullen-faced and loving harm,
Envy will walk along with wretched men.
Last to Olympus from the broadpathed Earth,
Hiding their loveliness in robes of white
To join the gods, abandoning mankind
Will go the spirits Righteousness and Shame;
And only grievous troubles will be left
For men, and no defence against our wrongs.

Hesiod is thought to have lived about the same time as Homer. In his "Theogony" he offers perhaps the most detailed Grecian creation myth still in existence. It traces the emergence of Gaia, her marriage to Ouranos, the fatherly castrations (Kronos / Ouranos & Zeus / Kronos), the hegemony of Zeus as well as a good bit of neurotic misogyny mixed in for good measure. The geneologies serve as a wonderful preamble for those who wish to read Homer and Virgil later on.

Above all else, however, Hesiod pays homage to Zeus. In page after page, the adulation that the author holds for the thunder god is unmistakable. There is no doubting as to who the "hero" of the poem is.

"Works And Days" can best be described as one of the earliest farmers almanacs in the western world. It is written as an "instruction manual for life" for his indolent brother, Perses. Throughout the work, Hesiod admonishes Perses on the subjects of ethics, self-control and moderation. He also writes on how to run a farm and when the best times to sail are. Later authors of this genre, such as Xenophon & Virgil, doubtlessly were inspired by Hesiod.

Theognis came a few centuries later than Hesiod, somewhere around 550 BC. His "Elegies" give a fascinating look at the transformation of Greek life in the 6th century. Slowly but surely, the Aristoi (the Greek ruling party) saw the erosion of its status, power & wealth. No longer were armies made up of the elite class; more and more, armies were comprised of hoplites, made up of working-class peasants. Along with the wartime duties went the justification (Arete) of the Aristoi's claim to power.

In the "Elegies" we discover the frustrations of an upper-class Grecian gentleman who is forced to deal with the changing idealogies. He spurns the thought of poverty above all else, but comes to the realization that, for the 1st time, it is possible for a member of the Aristoi to be poor.

Like Hesiod, much of Theognis is told in an advisory manner. However, Theognis is far more inconsistent than H, especially when it comes to the concept of wealth.

Wender does an exceptional job at translating these early Greek texts. She also offers helpful introductions which set the tone for both authors' poems. Her commentary is especially insightful on why she believes there were "2" Hesiods (1 artist for each poem) rather than 1.

I will leave you with a sagacious passage from one of Theognis' elegies:

No one is always lucky in all things;

Good men endure bad luck without complaint,

The common man cannot control himself

In good times or in bad. All sorts of gifts

Come to us mortals from the gods; we must

Endure, whatever sorts of gifts they give.

441-446