It is from the second and fourth sections that the poem takes its name. At first sight such a work seems to be a miscellany of myths, technical advice, moral precepts, and folklore maxims without any unifying principle; and critics have readily taken the view that the whole is a canto of fragments or short poems worked up by a redactor. Very probably Hesiod used much material of a far older date, just as Shakespeare used the “Gesta Romanorum”, old chronicles, and old plays; but close inspection will show that the “Works and Days” has a real unity and that the picturesque title is somewhat misleading. The poem has properly no technical object at all, but is moral: its real aim is to show men how best to live in a difficult world. So viewed the four seemingly independent sections will be found to be linked together in a real bond of unity. Such a connection between the first and second sections is easily seen, but the links between these and the third and fourth are no less real: to make life go tolerably smoothly it is most important to be just and to know how to win a livelihood; but happiness also largely depends on prudence and care both in social and home life as well, and not least on avoidance of actions which offend supernatural powers and bring ill-luck. And finally, if your industry is to be fruitful, you must know what days are suitable for various kinds of work. This moral aim–as opposed to the currently accepted technical aim of the poem–explains the otherwise puzzling incompleteness of the instructions on farming and seafaring.
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EPISTLE TO DIOGNETUS
IGNATIUS THEOPHORUS
CLEMENT OF ALEXANDRIA
ORIGEN
PLOTINUS
ATHANASIUS THE GREAT
GREGORY THE THEOLOGIAN
BASIL THE GREAT
GREGORY OF NYSSA
MACARIUS THE GREAT
ECUMENICAL SYNODS : THESYMBOL OF FAITH
CYRIL OF ALEXANDRIA
PROCLUS
ROMANOS MELODOS
DIONYSIUS THE AREOPAGITE
MAXIMUS CONFESSOR
PETER DAMASCENE
SYMEON THE NEW THEOLOGIAN
GREGORY PALAMAS
NICHOLAS CABASILAS
MANUEL II PALAEOLOGUS
GENNADIUS SCHOLARIUS
DIONYSIOS SOLOMOS
CAVAFY
PAPATSONIS
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