At the close of the “Shield” Heracles goes on to Trachis to the house of Ceyx, and this warning suggests that the “Marriage of Ceyx” may have come immediately after the ‘Or such as was’ of Alcmena in the “Eoiae”: possibly Halcyone, the wife of Ceyx, was one of the heroines sung in the poem, and the original section was ‘developed’ into the “Marriage”, although what form the poem took is unknown.

Next to the “Eoiae” and the poems which seemed to have been developed from it, it is natural to place the “Great Eoiae”. This, again, as we know from fragments, was a list of heroines who bare children to the gods: from the title we must suppose it to have been much longer that the simple “Eoiae”, but its extent is unknown. Lehmann, remarking that the heroines are all Boeotian and Thessalian (while the heroines of the “Catalogues” belong to all parts of the Greek world), believes the author to have been either a Boeotian or Thessalian.

Two other poems are ascribed to Hesiod. Of these the “Aegimius” (also ascribed by Athenaeus to Cercops of Miletus), is thought by Valckenaer to deal with the war of Aegimus against the Lapithae and the aid furnished to him by Heracles, and with the history of Aegimius and his sons. Otto Muller suggests that the introduction of Thetis and of Phrixus (frags. 1-2) is to be connected with notices of the allies of the Lapithae from Phthiotis and Iolchus, and that the story of Io was incidental to a narrative of Heracles’ expedition against Euboea. The remaining poem, the “Melampodia”, was a work in three books, whose plan it is impossible to recover. Its subject, however, seems to have been the histories of famous seers like Mopsus, Calchas, and Teiresias, and it probably took its name from Melampus, the most famous of them all.