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The Works of Lucian of Samosata. Translated by Fowler, H W and F G. Oxford: The Clarendon Press. 1905.
Ly. As to your being a first-rate poet, Hesiod, we do not doubt that, any more than we doubt your havingreceived the gift from the Muses, together with that laurel-branch; it is sufficiently proved by the noble inspiration thatbreathes in every line of your works. But there is one point on which we may be excused for feeling some perplexity. Youbegin by telling us that your divine gifts were bestowed upon you by Heaven in order that you might sing of the glories thathave been, and tell of that which is to come. Well, now, one half of your duties you have admirably performed. You havetraced back the genealogy of the Gods to Chaos and Ge and Uranus and Eros; you have specified the feminine virtues; and youhave given advice to the farmer, adding complete information with reference to the Pleiads, the seasons suitable forploughing, reaping, and sailing,--and I know not what besides. But that far diviner gift, which would have been of so muchmore practical utility to your readers, you do not exercise at all: the soothsaying department is entirely overlooked. Wefind no parallel in your poems to those prophetic utterances which Calchas, and Telemus, and Polyidus, and Phineus--personsless favoured by the Muses than yourself--were wont to dispense freely to all applicants.
Hes. My poor friend, there is one very simple answer to all your questions: I might tell you that not one of mypoems is my own work; all is the Muses’, and to them I might refer you for all that has been said and left unsaid. For whatcame of my own knowledge, of pasturage, of milking, of driving afield, and all that belongs to the herdsman's art, I mayfairly be held responsible: but for the Goddesses,
One basket shall suffice to store thy grain,
And men shall not regard thee.
Could there be a more timely warning, balanced as it is by the prospect of abundance held out to him that follows thetrue method of agriculture?
Ly. Admirable; and spoken like a true herdsman. There is no doubting the divine afflatus after that: left toyourself, you cannot so much as defend your own poems. At the same time, this is not quite the sort of thing we expect ofHesiod and the Muses combined. You see, in this particular branch of prophecy, you are quite outclassed by the farmers: theyare perfectly qualified to inform us that if the rain comes there will be a heavy crop, and that a drought, on the otherhand, will inevitably be followed by scarcity; that midsummer is not a good time to begin ploughing if you wish your seed todo anything, and that you will find no grain in the ear if you reap it when it is green. Nor do we want a prophet to tell usthat the sower must be followed by a labourer armed with a spade, to cover up the seed; otherwise, the birds will come andconsume his prospective harvest. Call these useful suggestions, if you like: but they are very far from my idea of prophecy.
No, Hesiod: your defence will not do; nor will your prophecies. But I dare say there is something in what you said atfirst--that you knew not what you wrote, by reason of the divine afflatus versifying within you. And that afflatus was nosuch great matter, either: afflatuses should not promise more than they mean to perform.