dained that its parts should in their own ways beget, bring forth and provide nourishment. At first all things were more perfectly produced as being not far removed from the divine rule, but later as the natural character of matter began to prevail, good things were few and the opposite many. Man, being deprived of God's care and exposed to the wild beasts which had become fierce by nature, while he himself was defenseless, and lacking the food which had formerly grown spontaneously, was in sore straits. Then the gifts of the gods, of which old stories tell, were bestowed upon him: fire from Prometheus, the arts from Hephaestus and Athena, seeds and plants from others, and thus men were provided with living.1 1 According to this peculiar myth, which seems not to have influenced later literature on the Age-Myth, the present race of men were helpless, degenerating creatures after the golden age, until cared for by the gods, as in the Protagoras Myth and the Prometheus of Aeschylus. The peculiar idea of Works 181 seems to have originated from the birth, in this myth, of men gray-headed from the earth in the age of Cronos, and is perhaps a late interpolation BIBLIOGRAPHY Allen, T. W. The Date of Hesiod, with Appendix on Works 564 ff. Journal of Hellenic Studies, vol. 35 (1915), pp. 85-99. Aly, W. Die literarische Ueberlieferung des Prometheusmythos, Rhein. Museum LXVIII (1913) pp. 538-559. Hesiod von Askra und der Verfasser der Theogonie, id. pp. 22-67. Banks, J. Hesiod, Callimachus and Theognis—a literal prose translation with notes, Bapp, K. Prometheus-ein Beitrag zur griechische Mythologie, Oldenberg, 1896. Berg, W. Testimonia scriptorum antiquorum quid conferant ad priorem partem Bergk, T. Griechische Literaturgeschichte, Vol. I pp. 912-1024, Berlin, 1872. Bonner, R. J. Administration of Justice in the Age of Hesiod, Classical Philology, Vol. VII (1912) pp. 17-23. Bolling, G. M. The Participle in Hesiod, Catholic Univ. Bulletin, III (1897) pp. 421-471. 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