A newer edition of this work is available: 2018


ἐξοπίσω, μή πού τι κακὸν θνητοῖσι γένηται. αὐτὰρ ὁ δεξάμενος, ὅτε δὴ κακὸν εἶχ᾿ ἐνόησεν.

90πρὶν μὲν γὰρ ζώεσκον ἐπὶ χθονὶ φῦλ᾿ ἀνθρώπων νόσφιν ἄτερ τε κακῶν καὶ ἄτερ χαλεποῖο πόνοιο νούσων τ᾿ ἀργαλέων αἵ τ᾿ ἀνδράσι κῆρας ἔδωκαν· [αἶψα γὰρ ἐν κακότητι βροτοὶ καταγηράσκουσιν.] ἀλλὰ γυνὴ χείρεσσι πίθου μέγα πῶμ᾿ ἀφελοῦσα 95ἐσκέδασ᾿· ἀνθρώποισι δ᾿ ἐμήσατο κήδεα λυγρά. μούνη δ᾿ αὐτόθι Ἐλπὶς ἐν ἀρρήκτοισι δόμοισιν ἔνδον ἔμιμνε πίθου ὑπὸ χείλεσιν, οὐδὲ θύραζε ἐξέπτη· πρόσθεν γὰρ ἐπέμβαλε πῶμα πίθοιο αἰγιόχου βουλῇσι Διὸς νεφεληγερέταο. 100ἄλλα δὲ μυρία λυγρὰ κατ᾿ ἀνθρώπους ἀλάληται· πλείη μὲν γὰρ γαῖα κακῶν, πλείη δὲ θάλασσα· νοῦσοι δ᾿ ἀνθρώποισιν ἐφ᾿ ἡμέρῃ, αἱ δ᾿ ἐπὶ νυκτὶ αὐτόμαται φοιτῶσι κακὰ θνητοῖσι φέρουσαι σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς. 105οὕτως οὔ τί πῃ ἔστι Διὸς νόον ἐξαλέασθαι.

εἰ δ᾿ ἐθέλεις, ἕτερόν τοι ἐγὼ λόγον ἐκκορυφώσω, εὖ καὶ ἐπισταμένως, σὺ δ᾿ ἐνὶ φρεσὶ βάλλεο σῇσιν, ὡς ὁμόθεν γεγάασι θεοὶ θνητοί τ᾿ ἄνθρωποι.

  • 93solus E in textu, in mg. H (deest et in Origene, non respic. Proclus Σvet)
  • 96δόμοι⌊σιν Π41 codd., testt.: μυχοῖσιν Seleucus ap. Σ (ubi πίθοισι, μύθοισι male codd. quidam)
  • 98ἐπέμβαλε Φ: ἐπέβαλε Origenes (alterutrum et Σvet): ἐπέλ(λ)αβε CDΣvet (ἔνιοι) Plutarchus Stobaeus
  • 99habent Π41 codd.: non habet Plutarchus (qui 94–8, 100–4), non respic. Proclus Σvet
  • 104ἀθετεῖται Σvet (extat in Plutarcho)
  • 108exp. Lehrs (leg. Proclus Σvet)

Works and Days

evil happen to mortals; it was only after he accepted her, when he already had the evil, that he understood.

(90) For previously the tribes of men used to live upon the earth entirely apart from evils, and without grievous toil and distressful diseases, which give death to men. [For in misery mortals grow old at once.] 6 But the woman removed the great lid from the storage jar with her hands and scattered all its contents abroad—she wrought baneful evils for human beings. Only Anticipation 7 remained there in its unbreakable home under the mouth of the storage jar, and did not fly out; for before that could happen she closed the lid of the storage jar, by the plans of the aegis-holder, the cloud-gatherer, Zeus. But countless other miseries roam among mankind; for the earth is full of evils, and the sea is full; and some sicknesses come upon men by day, and others by night, of their own accord, bearing evils to mortals in silence, since the counsellor Zeus took their voice away. Thus it is not possible in any way to evade the mind of Zeus.

(106) If you wish, I shall recapitulate 8 another story, correctly and skillfully, and you lay it up in your spirit: how the gods and mortal human beings came about from the same origin.

DOI: 10.4159/DLCL.hesiod-works_days.2007