Hesiod Harangues His Lazy Brother

Happy New Year to all my readers. Stats from WordPress tell me that in 2018 there were 32,000 visitors to my website and they took a look at various pages on almost 50,000 occasions. Phew. It seems a lot to me. Many thanks.
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But with Christmas now over – my local park has a stack of Christmas trees the size of several London buses waiting to be shredded – with resolutions having been left unmade or already in pieces, I suspect I’m not the only one to be suffering a horrible sense of deja vue as the great Brexit debate and debacle has started up again. You thought it was safe to go back into the water? You thought you’d heard the last of the Irish Back Stop? It seems not. I’m as tempted as many to shriek ‘Oh get on with it!’ but what is ‘on’ and what is ‘it’?
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Actually, I have a genuine fear that the depth of national disillusion with the process and with conventional politicians makes this country more vulnerable to even more coarsened debate and extremism of various kinds, all promising to solve problems at a stroke. But really we know that’s pie in the sky. Right? Hesiod, of Ancient Greece, would agree. His Works and Days sounds very familiar. It is about conflict in a family, the problematic (perhaps intractable) nature of the world and the sense of a sequential decline in the fortunes of a society – all of which he counterbalances with advice, particularly about the importance of work – of keeping on keeping on.

To be honest, for many years, I’ve only known Works and Days by name. The title always attracted me with its Antaeus-like focus on groundedness, labour, the need to start from where ever we are now; it’s rejection of flighty idealism that quickly shades into the unconsidered fundamentalism. We need to work – nothing is given on a plate. And work needs to be sustained (through days) to be effective. Boring? Only if untrue and this is as true as anything can be.

I first came across the title of Hesiod’s poem in T. S. Eliot’s ‘The Love Song of J. Alfred Prufrock’:

 

There will be time, there will be time

To prepare a face to meet the faces that you meet;

There will be time to murder and create,

And time for all the works and days of hands

That lift and drop a question on your plate;

 

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My old student’s guide to Eliot (by B.C. Southam, published by Faber) told me the allusion was to the 8th century BC writer Hesiod – to a poem which “gives an account of the primitive conditions in the country, together with maxims and practical instructions adapted to the peasant’s life”. Last year, Penguin Classics published a new translation of the poem by A. E. Stallings. It’s a lively and very readable version, though her decision to convert Hesiod’s dactylic hexameters into iambic pentameter couplets makes the ancient poem sound too English and 18th century for me. Another older prose translation by H. G. Evelyn-White is freely available here. 

hesiod-smDid you know Hesiod probably pre-dates Homer? Hesiod is aware of the siege of Troy but he makes no reference to Homer’s Iliad. He’s usually placed before Homer in lists of the first poets. The other striking aspect of Works and Days is that (unlike Homer) he is not harking back to already lost eras and heroic actions. Hesiod talks about his own, contemporary workaday world, offering advice to his brother because they seem to be in a dispute with each other. Hesiod’ anti-heroic focus is an antidote to the Gods, the top brass and military heroes of Homer. Most of us live – and prefer to live – in Hesiod’s not Homer’s world.

Hesiod also talks about himself – his long poem has a lyric and personal quality to it. We hear that he grew up in the unremarkable town of Askra, in Boeotia. He disparagingly refers to it as “bad in winter, sultry in summer, and good at no time” (tr. Evelyn-White). In fact, his family were recent economic migrants from Aeolian Kyme in Asia Minor across the Aegean.  Hesiod’s father made the journey: “[he] used to sail on shipboard because he lacked sufficient livelihood. And one day he came to this very place crossing over a great stretch of sea; he left Aeolian Cyme and fled, not from riches and substance, but from wretched poverty” (tr. Evelyn-White). As Stallings points out, “Hesiod’s is not a static, stay-at-home sort of world, but one of opening horizons, widespread trade, far-flung Greek outposts with freedom of movement, cultural festivals [. . .] and social mobility.”

512pxannbrl._sx316_bo1,204,203,200_He seems to have been a poet-farmer who makes sure we are aware that he has already won a literary competition at a funeral games on the island of Euboea. His prize-winning piece may well have been his earlier Theogony, a cosmological work describing the origins and genealogy of the gods. But Works and Days presents him as something of a magpie writer rather than a poet with a neatly conceived architectonic design. The poem mashes together myth, allegory and personal asides, as well as more philosophical passages, theology, natural description, proverbial advice and an almanac or calendar based on phenology (the study of periodic plant and animal life cycle events and how these are influenced by seasonal variations in the climate).

The occasion of the poem is also very personal. Hesiod has a brother – Perses – and they seem to be in dispute (perhaps as a result of their intrepid and entrepreneurial father’s death and the inheritance of the estate). Stallings has this: “Already we’ve divvied up our lots, but you / Keep laying hold of more than is your due”. It is this inclination to give advice to his (younger?) brother that controls much of the text. The name ‘Perses’ is unusual and may mean something like ‘waster’ or ‘wastrel’ and the brother seems to be trying to take more than he is due and the motivation for this (according to Hesiod) is a mile-wide streak of laziness. Perses wants his fortune on a plate rather than having to work for it. His big brother intends to give him some “plain truths to steer him[self] by” (tr. Stallings).

By way of correcting his brother’s indolence, Hesiod firstly explains there are two types of strife. One of these is the kind of Brexit bickering (and potentially far worse) that we are all too familiar with: “One brings forth discord, nurtures evil war: / Wicked, there’s nothing mortals love her for” (tr. Stallings). But the other is a more benign sense of competitiveness based on envy: this sense of strife “spurs a man who otherwise would shirk, / Shiftless and lazy, to put his hands to work”. Wow! That’s telling your brother like it is. Is this being listened to? Hesiod makes sure: “Perses, take this to heart, lest Strife, whose quirk / Is mischief-making, draw your mind from work” (tr. Stallings).

pandora2There are further reasons to set to work in the very nature of the cosmos and the human world. Hesiod tells the Pandora story here. Zeus causes the creation of a female figure, Pandora, as a way of avenging Prometheus’ pro-humankind actions (stealing fire from the gods, for example). Her name suggests she is a concoction or committee-created figure from contributions from all the Olympian Gods. She is given a jar which she opens: “ere this the tribes of men lived on earth remote and free from ills and hard toil and heavy sickness [. . .] But the woman took off the great lid of the jar with her hands and scattered all these and her thought caused sorrow and mischief to men” (tr. Evelyn-White). Hesiod’s locating of the root of human sorrow in the actions of a woman echoes the Christian story of the loss of Paradise and it is one of the reasons why Hesiod has been accused of misogyny, though as Stallings suggests, he’s not any more complimentary about the males of the human race.

Plagued by the ills of Pandora’s jar (only Hope is said to get lodged in the rim of the jar), Perses is then given a longer lecture on the decline of the human condition in Hesiod’s portrayal of the five ages of man. Here is the classic description of the Golden Age of man when we imagine we once lived “like gods [. . .] with spirits free from care; / And grim old age never encroached” (tr. Stallings). The ages of Silver, Bronze and (present-day) Iron are described. Between the latter two, Hesiod locates a brief Heroic age (the age of Thebes, Oedipus and the Trojan war). But despite this diversion, Works and Days makes it plain to Perses that the age he lives in is unpleasantly harsh and demands work work work to survive: “For now truly is a race of iron, and men never rest from labour and sorrow by day, and from perishing by night; and the gods shall lay sore trouble upon them. [. . .] The father will not agree with his children, nor the children with their father, nor guest with his host, nor comrade with comrade; nor will brother be dear to brother” (tr. Evelyn-White).

An obscure natural symbolic passage follows (a “fable” Hesiod calls it) in which a hawk has seized a song bird and mocks its struggles and shrieks: “Miserable thing, why do you cry out? One far stronger than you now holds you fast, and you must go wherever I take you, songstress as you are. And if I please I will make my meal of you, or let you go. He is a fool who tries to withstand the stronger” (tr. Evelyn-White). It’s tempting to see the songbird as the poet savaged by philistine powers though, in the Perses context, perhaps the songbird is a lazy good-for-nothing who is being shaken up and challenged by the world of necessity and work. A bit later Hesiod suggests another interpretation: that the natural world is red in tooth and claw, unlike human society which is governed by “law and right” (tr. Stallings) and so Perses ought to be obedient to Zeus’ powers out of gratitude for that. It’s interesting to think this of this as the first passage in Western Literature open to a variety of critical interpretations.

imagesIt’s certainly the lazy, self-serving, arrogant younger brother who forms the focus of the rest of the poem: “So Perses, you be heedful of what’s right . . . So Perses, mull these matters in your mind . . . Fool Perses, what I say’s for your own good” (tr. Stallings). It’s true that his name gradually fades from the text in the final 500 lines but the torrent of imperatives, offering advice and guidance on a range of practical issues, often sounds like haranguing from a concerned, perhaps slightly pissed off, brother. Much of this material is phenological – when to sow crops, when to harvest, when to shear your sheep. In winter, don’t hang around the blacksmith’s forge where other wasters gather to chat and pass the time. It’s safe to put to sea when the new fig leaves are the size of crow’s feet.

s-l300These are the passages that, around 29BC, inspired Virgil to his own farmer’s manual, the Georgics. Hesiod ends his poem in a rather perfunctory manner, roughly saying he who follows this good advice will become “blessed and rich”. But given Pandora’s jar and the Iron Age we live in, even this seems a mite optimistic. And of course, Perses never gets the chance to speak for himself. But I guess the tensions between his brother’s call for social and religious conformity and Perses’ individualistic disobedience to the demands of the gods and the sense of what is best for a society have gone on to form the basis of the continuing Western literary canon. And does any of this help with Brexit? I conclude (largely with Hesiod) the bleeding obvious: it’s complicated – solutions must be negotiated, don’t hope for some golden age because in a fallen, less-than-ideal, complex society it’s better for the future to be decided in the glacier-slow committee rooms of a plurality of voices than in the stark divisions and dramas of the battlefield. Work hard – have patience – don’t buy into fairy tales of a recoverable golden age.

In Memory of Tony Hoagland

The sad news of American poet Tony Hoagland’s death yesterday (23.10.2018), prompts me to post this brief review of one of his more recent books, Application for Release from the Dream (Bloodaxe Books, 2015). My review was originally written to appear in Poetry London a couple of years ago. Hoagland’s work punctures personal, poetical and political pretensions and I would highly recommend it to anybody who has yet to discover its great pleasures and profundities. His most recent collection – likely to be his last – will appear in the UK next year and be called Priest Turned Therapist Treats Fear of God (Bloodaxe Books, 2019).

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The metaphorical dream Tony Hoagland’s book titles is applying for release from is the alchemical one: the search for gold from lead. Though Hoagland’s world is definitely leaden, quotidian, often spoiled, there are compensatory moments when the disappointed prospective alchemist recalls “the lute hidden in his closet”. And though Hoagland is always keen to ask big questions (this collection opens with “What is a human being? What does it mean?” (‘The Edge of the Frame’)), his poems travel through thickets of irony because language interferes and shit happens and our harking after absurd, abstract, definitive answers is wholly mistaken.

Many of these poems are laugh-out-loud funny and there are occasions when Hoagland reminds me of the Ted Hughes of Crow with its gallows humour spliced with admiration for a sometimes thuggish survival against the odds: “Underneath the smile is bitterness, and underneath the bitterness is grief, / and underneath the grief the desire to survive” (‘Airport’).

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But, Antaeus-like, Hoagland always keeps his feet firmly on the ground. His language is accordingly direct, chatty, engaging, man to man (not afraid to be masculine), eschewing the hyper-economy of certain poetries. His verse forms are very free. He’s good company (and will remind you of Billy Collins); he’s drawn to the common man (and will remind you of Philip Levine). In ‘The Hero’s Journey’ the sight of a marble floor in a hotel lobby impresses on him that “someone had waxed and polished it all”. This, he characteristically tells us, “tempered my enthusiasm for The Collected Letters of Henry James, Volume II”.

The fact is, Hoagland’s heroes are cleaners, bakers, prisoners and the nurse “wiping off the soft heroic buttocks of Odysseus”. His ‘Little Champion’ is a butterfly that lives on the urine of a particular animal, its lifetime spent in slavish pursuit of it. Likewise, “Human beings are tough” declares a poem set in a hospital, “with their obesity, their chemo and their scars” (‘December, with Antlers’).

st_manholeNevertheless, some uncertain light can be cast on the human condition by ‘The Neglected Art of Description’. A man descending into a man-hole can remind us of “the world // right underneath this one” though Hoagland treats this idea with three doses of ironic distancing. He’s even more confident that the pleasures of perceptual surprise can “help me on my way” (even this, an equivocal sort of progress and destination; no golden goal).

This book’s title poem is as definitive and epigrammatic as it gets: “If you aren’t learning, you have not been paying attention. / If you have nothing to say, it is because your heart is closed”. But the disturbing truth, according to ‘Crazy Motherfucker Weather’, is that our precious selves are no more than “a burning coal // one carries around in one’s mouth for sixty years, / for delivery / to whom, exactly; to where?” Another poem suggests there is a place balanced “between irony and hope” where we might live (‘Western’).

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The humour of Hoagland’s poems punctures both personal and political pretension, targets the poet himself as much as others, makes for very enjoyable poems and ensures those few moments of pleasure or beauty that do emerge are all the more convincing. In ‘Because It Is Houston’, for example, there is no one “better qualified around”, so the narrator derives surprise and pleasure from the “little ivory trumpets” knocked from a honeysuckle bush by a brief shower of rain.

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What better way to spend 20 minutes than to listen to this recent reading given by Tony Hoagland at Ledbury Poetry Festival: