Some mention Ctemene, or Clymene, on whose account Hesiod is said to have been murdered, as the name of his wife: others call her Archiepe; and he is supposed to have had by her a son named Stesichorus. In “The Works” is this passage: Then may not I, nor yet my son remain In this our generation just in vain: which, unless it be only a figure of speech, confirms the fact of his having a son. Pausanias describes a brazen statue of Hesiod in the forum of the city Thespia, in Bœotia; another in the temple of Jupiter Olympicus, at Olympia in Elis; and a third in the temple of the Muses, on Mount Helicon, in a sitting posture, with a harp resting on his knees; a circumstance which he rather formally criticises, on the ground that Hesiod recited with the laurel-branch. A brazen statue of Hesiod stood also in the baths of Zeuxippus, which formed a part of old Byzantium, and retained the same title, an epithet of Jupiter, under the Christian Emperors of Constantinople. (See Gibbon’s Roman Empire, ii. 17; Dallaway’s Constantinople, p. 110.) Constantine adorned the baths with statues, and for these Christodorus wrote inscriptions. That on the statue of Hesiod is quoted by Fulvius Ursinus, from the Greek Epigrams: Midst mountain nymphs in brass th’ Ascræan stood, Uttering the heaven-breathed song in his infuriate mood. The collections of antiquities by Fulvius Ursinus, Gronovius, and Bellorius exhibit a gem, a busto and a basso-relievo, together with a truncated _herma_; which the ingenious artist who designed the frontispiece to this edition has united with one of the heads. The bust in the Pembroke collection differs from all these. In fact the sculptures, whether of Hesiod or Homer, are only interesting as antiquities of art; for the likenesses assigned to eminent poets by the Grecian artists were mostly imaginary:[7] and must evidently have been so in such ancient instances as these. Greece, at an early period, seems to have possessed a spirit of just legislation, which formed in the very bosom of polytheism a certain code of practical religion: and from the semi-barbarous age of Orpheus, down to the times of a Solon, a Plato, and a Pindar, Providence continued to raise up moral instructors of mankind, in the persons of bards, or legislators, or philosophers, who by their conceptions of a righteous governor of the universe, and their maxims of social duty and natural piety, counteracted the degrading influence of superstition on the manners of the people: and sowed the germs of that domestic and public virtue which so long upheld in power and prosperity the sister communities of Greece. The same spirit pervades the writings of Hesiod.