Ιββΐ HgBWBWKMHMflB ■P no IHM IP II 11511 L IB {■■Ι ■ΙΓ Η liffllililll Jillllllll w*' * H % ,0o. ^^ * Ί t\\ ■Ία V" ,0 ο. ©0 ^* >' rC >> AV \0c> &. ' f c> ^> «.ν 'in ^ A* • j- »κ'; ^ . Ί Ί^ ■dw> THE WOE HESIOD, CALLIMAC, THEOGNIS. LITERALLY TRANSLATED INTO ENGLISH PROSE, WITH COPIOUS NOTES, BY THE EE\ r . J. BANKS, M.A., 1IEAD MASTER OF LUDLOW SCHOOL. TO WHICH ARE APPENDED THE METRICAL TRANSLATIONS OF ELTON, TYTLER, AND FRERE. LONDON: BELL & DALDY, YORK STREET, COVENT GARDEN. 1873. i LONDON : PRINTED BY W. CLOWES AND SONS, STAMFORD STREET AND CHARING CROSS. MAY 39 1917 \ BIOGEAPHICAL NOTICE OF HESIOD. " Hesiod and Homer," writes the father of history, (Herod, ii. 53,) "lived, as I consider, not more than four hundred years before my time." It has been argued that this state- ment must be taken as relating only to the author of the Theogony, while to the author of the Works and Days, (see Pausan. ix. 31, § 4,) belongs a date perhaps not less than one hundred and twenty years later. It is therefore inex- plicable how Herodotus can have spoken of the Hesiod of the Works and Days (on whose non-identity with the author of the Theogony modern writers of weight are agreed with the Boeotians of old) as contemporary with Homer. But even the Theogony is nowise to be deemed of the same age with the Iliad or Odyssey, whether we consider its more advanced and systematized mythology, (an argument strongly urged by Mr. Grote, in his History of Greece,) its extended geography, or the general testimony of ancient authors. Amidst great uncertainty, it is perhaps safe to assign the date of the Theogony to the same period as the Works and Days ; leaving the question open whether the author was the same Hesiod, or some composer of the Hesiodic school, a mode of solving the difficulty which has been suggested by the German commentators. In what way to reconcile the statement of Herodotus with all that is ascertained with reference to Hesiod's age, it is difficult to determine : for by his computation Homer and Hesiod must have contemporane- ously flourished 884 years before Christ : whereas, as has been observed, the difference of date between the two may be easily detected from an ordinary examination of their poems. Perhaps it may be assumed that Herodotus is speaking of Homer gener- ally as representing the beginning, and Hesiod as the close, of VI BIOGRAPHICAL NOTICE OF HESIOD. a period ; and that in an uncertainty as to the real chronology of the two poets, which the very words of the historian manifest to have been rife, he notes down the proximate date of the former as standing for that of both. Mr. Grote places the author of the Theogony, as well as of the Works and Days, in the period between 750 — 700 b. c, and this will square with the computation of Velleius Paterculus, who makes Hesiod one hundred and twenty years later than Homer, as well as with the statements of ancient writers that he flourished about the 1 1 th Olympiad. From the consideration of Hesiod's age we pass on to one concerning which we have clearer data, — his birthplace and his family. It is stated by the poet himself (Op. et D. 636—640) that his father migrated across the JEgean from Cumas in ^Eolia, so that he, as well as the Maeonian bard, derived their origin from that colony of Hellas which was so prolific in minstrelsy, so rich in the Muses of history, song, and science. One or two modern writers have attempted, perhaps from a natural wish to connect Hesiod more closely with Homer, to make out that Hesiod was himself born at Cumas, and emigrated with his father when grown up. But this theory is upset by the poet's own statement, that his father crossed the sea and settled at Ascra, a village of Boeotia, at the foot of Mount Helicon, in pursuit of gain, and that he never trusted him- self to the waves, except from Aulis in Boeotia across the Euripus to Chalcis in Euboea, (Op. et D. 651,) where he won a tripod as the prize of a poetical contest, founded by Am- phidamas, a king of the island, in order to keep up the me- mory of his own obsequies. This tripod Hesiod dedicated to the Muses of Helicon. This evidence as to the native place of the poet, is further substantiated by the epigram of Chersias of Orchomenus, quoted by Pausanias, (ix. 38, ad fin.,) of which the following lines are a free translation, " Though fertile Ascra gave sweet Hesiod birth, Yet rest his bones beneath the Minyan earth, Equestrian land. There, Hellas, sleeps thy pride, The wisest bard of bards in wisdom tried ; " as well as by the line of Moschus, (Idyll, iii. 88,) " Ascra, for her own bard, wise Hesiod, less express'd." BIOGRAPHICAL NOTICE OF HESIOD. VU The general opinion of the ancients further confirms the notion that Ascra was the poet's birth-place : and we may point to the epithet "Ascraeus," applied to him by Ovid, (Fast. vi. 14,) (Art. Am. ii. 4,) and Virgil, (Eccl. vi. 70,) (Georg. ii. 176.) It is not, however, by any means im- possible that Hesiod's sire may have retained after his mi- gration to Greece the rights of citizenship which he held at Curnse, and these may have descended to his son, as was not unfrequent in the Greek colonies. At Ascra it would seem that Hesiod's father did not enjoy the rights of citizenship in the home of his adoption, as is in- ferred from a comparison of the expression νάσσατο, (Op. et D. 637,) used generally of emigrants and colonists with the Homeric phrase ατίμητος μετανάστης, which points to the condition of the "metaech," or "resident alien," defined by Aristotle, Politics III. v. 9, (Congreve,) as ό των τιμών μή μετέχων, as being that of the father of Hesiod at Ascra. Yet even thus it would seem that his substance increased, and that he had his share of the wealth most common in the primitive ages, — the flocks and herds, which we find Hesiod feeding at Helicon, (Theog. 23,) and to a moiety of which he seems to have succeeded by inheritance, though, owing to the bribe-purchased award of corrupt judges, his brother Perses won a suit which robbed our poet of his patri- mony. But ill-gotten gain took to itself speedy wings. Hesiod, the defrauded, if we may judge from Op. et D. 396, was able afterwards to give the thriftless defrauder aid, from means which he had acquired in spite of his losses, although, if we note the force of the preposition in the verb ίπώαίω in that line, it is clear that he plainly tells his brother that he will give him no more in future, unless he ceases to idle in the Agora, and will turn to work for his daily bread. It is to this same Perses that the Works and Days are addressed, and they afford a goodly example of brotherly interest for one who had wronged the poet in the highest degree. The complaints of Hesiod respecting the injustice of which the kings, or chiefs of the Agora, were in his day guilty, convey a striking picture of the crying abuse and evil, upon which the Homeric poems are not altogether silent. (Cf. Horn. II. xvi. 387 ; Hesiod, Op. et D. 250—263.) These things may have tended to strengthen the poet's dis- Vlll BIOGRAPHICAL NOTICE OF HESIOD. like for Ascra, which he expresses pretty freely in ver. 639, 640 of his Works and Days, verses probably written at Orchomenus, to which he is supposed to have migrated, (com- pare the epigram of Chersias translated above,) and which Velleius Paterculus notices in Lib. i. c. 7, where he says of him, " Patriamque et parentes testatus est, sed patriam quia multatus ab ea erat, contumeliosissime." Pausanias indeed, in i. 2, § 3, quoted by Goettling, asserts that Hesiod, like Homer, basked not in the sunshine of courtly favour, owing to fortune's spite, or set dislike to high places ; and that this was the case with Hesiod because he had embraced a rural life, and was averse to roaming {αγροικία και οκνω πλάνης). But there is nothing inconsistent with this in the supposition that, born at Ascra, he spent his later years in the more kindly and congenial soil of Orchomenus, and there died and was buried. This is the sum of what we know of Hesiod's life from the Hesiodic poems, and from probable testimony ; and even this small sum Goettling would fain diminish by a doubt whether the passages referred to are bona fide Hesiod's own, and are not rather later additions, based on oral tradition. It is not needful that we should adopt this view, unless we pre- fer to be left without a single grain of admitted fact ; whilst on the other hand it is unnecessary to encumber a notice, like the present, with any inquiry into the narratives of Ephorus, and the logographers, Hellanicus, Damastes, and Pherycides, and with them to trace up the generations of Hesiod through a given list of ancestors to Orpheus himself ; or to attempt to prove a cousinship between Hesiod and Homer, by making Hesiod's father, Dius, the brother of Mseon, the sire of Homer. There are other fables, applicable, not so much to Hesiod, as to the school of bards, Pierian or Thracian, as contra- distinguished from the Ionian or Homeric, to which he gave his name. Such are his second youth (cf. Goettling, p. xiii. prsef.) and his double burial, relating to which there is a story in Pausanias (ix. 38, § 3) which reminds us forcibly of the story in Herodotus (i. 67) about the bones of Orestes. These and the legend of his having met with a violent death near the Locrian ^Eneon in the territory of Naupactus, de- tailed by Plutarch, (Conviv. Sept. Saps, xix.,) point indeed to the hero-worship of Hesiod among the Locrians and Bceo- BIOGRAPHICAL NOTICE OF HESIOD. IX tians, though they cannot be looked upon as helps towards a more minute biography. We will now proceed to an account of the poems, or frag- ments of poems, which have been ascribed to Hesiod, or to his school. These are of three classes : 1 . Historical and genea- logical ; 2. Didactic ; 3. Short mythical compositions. For convenience we shall begin with that which is printed first in the ordinary editions, though, according to Wolf, its date is at least one hundred years later than the Works and Days. The Hesiodic Theogony, or generation, genealogy, and enumer- ation of the gods, is a work of great importance as giving to us an ancient and genuine attempt of its author or authors " to cast," in the words of Mr. Grote, (i. 16,) "the divine fore- time into a systematic sequence." If it be an imperfect at- tempt, it is yet more connected and coherent than the passing notices of gods and goddesses which are scattered up and down the Iliad and the Odyssey, whilst in the Homeric Hymns we only get a light thrown upon the several deities individu- ally ; so that Hesiod stands out to us as the first systematizer of Greek mythology, though that there were other systems is evident from the discrepancies of his account from that of Homer. Still, as Mr. Grote observes, it was the Hesiodic Theogony — from which doubting Pagans and open foes of Paganism alike drew their subjects of attack, " so that it is absolutely necessary to recount in their native simplicity the Hesiodic stories, in order to know what it was that Plato deprecated and Zenophanes denounced " (i. 16). His Theo- gony, as it has come down to us, is divisible into three parts : (1.) The cosmogony, or origin of the world and all the physi- cal fabric and powers thereof ; and this part, commencing after an exordium, takes up from the 116th to the 452nd line. Then follows (2.) the Theogony proper, from 453 to 982 ; and afterwards (3.) a Heroogony, or generation of he- roes by immortal sires from mortal mothers, which begins at 963, and breaks off abruptly at 1021 ; from which point, or rather from the last two verses of the Theogony, jt is sup- posed that a Hesiodic poem, named the " Eoai," or " Cata- logues of Women," a lost poem of the first class on the heroines afore -mentioned, commenced. A careful comparison of the Theogony of Hesiod with that of Homer, (as we gather it from different Passages,) instituted X BIOGRAPHICAL NOTICE OF HESIOD. by Mr. Grote, assigns to the former a coarser and less deli- cate fancy than that of the latter, indicative of a later and more advanced age. He also points to Crete and Delphi as the probable source whence our poet derived his Theogonic system. Its main variations from the elder account are, the mention of Uranus as an arch-god prior to Cronus, and the legend of Cronus swallowing his children, which it is not improbable that the poet himself learned at Delphi (cf. Theog. 499, 500). After his deposition by Zeus, Cronus is placed by Hesiod, not, as by Homer, in Tartarus with the rest of the Titans, but in a sort of Elba in the isles of the Blest (cf. Op. et D. 168). Zeus is in Homer the eldest, in Hesiod the youngest, of the three sons of Cronus. Aphrodite, the daughter, according to the Iliad, of Zeus and Dione, is in Hesiod (Theog. 188) born of the sea-foam after the mutilation of Cronus, itself a coarser fiction of Hesiodic origin. The Cyclops of Hesiod are the sons of Uranus, and forge the thunder- bolts of Jove, whereas in the Odyssey they are but gigantic shepherds having each one central eye in their foreheads, huge and round. Hesiod, again, mentions three Centimani, Homer only one, namely, Briareus. And Hesiod's system is moreover diverse from Homer's in the record of the battles between the gods and the Titans, about which the latter is silent, while the former fully describes them, and so has given us one of the finest passages in the whole Theogony. Altogether we find that the statement of Herodotus, that Homer and Hesiod made the Theogony of the Greeks, is to some extent correct, inasmuch as Homer gives incidental glimpses of an earlier system than Hesiod's : while Hesiod has with a masterly hand systematized a generation and genealogy of the gods, not gathered from Homer, nor coinciding with it, but at the same time older than the so-called Orphic The- ogony. The origin of these Theogonies was, no doubt, a desire to satisfy natural curiosity respecting the rites and services of various gods and their temples : and, as Mr. Grote observes, the case of Prometheus outwitting Jove as regards the sacrifices, (Hesiod, Theog. 528 — 561,) is a very striking specimen of this. Whatever may have been the additions, whatever the hiatus in the Theogony attributed to Hesiod, it must always be most valuable, as the source from which we gather the earliest systematized genealogy, or key to the BIOGRAPHICAL NOTICE OF HESIOD. XI worship of each god, such as grew out of their various ser- vices, rites, and ceremonies, — so that at this day we may with Herodot. ii. ο 3 recognise in Homer and Hesiod the main authors of Grecian belief, respecting the names, generations, attributes, and agency, the forms and worship, of the gods. The story of Pandora, which appears also with some vari- ations in " the Works and Days," will claim a few words, when, after noticing briefly the fragmentary " Shield of Her- cules," we conclude with a sketch of Hesiod's best attested poem, the'Epya ecu ημέραι. The "Shield of Hercules" begins with fifty-six verses, which an anonymous grammarian, quoted by Goettling, as- signs to the 4th Book of the Eoai, or " Catalogues of Women," to which allusion has been made above. Next follows a second part, from 57 to 140, continued after an interval from 317 to 480, and containing the encounter of Hercules and Iolaus with Mars and Cycnus, and the discomfiture and death of the last-mentioned; whilst the verses from 141 to 317 give us a poetic description of the " Shield of Hercules," naturally introduced into the details of the combat. It is a somewhat disjointed specimen of the 3rd class of Hesiod's Poems, and the portion, whence its name is derived, is an evident imitation of Homer's description of the " Shield of Achilles." In the first portion of the poem, we hear of Amphitryon, the grandson of Perseus, having slain his uncle Electryon, in a fit of passion about some cattle ; and the Taphians and Tele- boans from Acarnania invading Tiryns, and putting Electry- on's sons to the sword, so that of his whole family only his daughter Alcmena remained. Amphitryon was to wed her, but not before he had accomplished her vow, and smitten the Teleboans for the slaughter of her brethren. Starting from Thebes, whither Alcmena had accompanied him from Tiryns into exile for his uncle's death, he achieved the destruction of the Teleboans by aid of the Cadmeans, and Phocians, and Locrians. (Scut. Here. 12 — 82). On his return to Thebes to claim his bride, Jove had been beforehand with him in the husband's form and likeness, οφρα θεοίσιν ΆνΙράσι τ άλφησ- τησιν άρής αλκηρα φυτενσαι ; so that in due time Alcmena bore twin sons, Hercules by Jupiter, and Iphicles by Amphitryon. The other portions of the poem need no further special notice, save the observation that the description of the " Shield of Xll BIOGRAPHICAL NOTICE OF HESIOD, Hercules" is far more ornate than that of Homer, and dis- covers an absence of simplicity indicative of a later date: and that the poem ends with the spoiling of Cycnus by the heroes, after that his powerful patron Mars with Fear and Terror have retired to Olympus, as well as the goddess Athena, to whose aid Hercules had been indebted. His burial by Ceyx king of Trachys is mentioned, as is the destruction of his tomb, which was swept away by the river Anaurus, at the in- stigation of Apollo, whose pilgrims Cycnus had been wont to plunder on the way with holy offerings to Delphi. The Works and Days (Έργα και ήμέραι) was the only poem of Hesiod which, as has been before stated, the Boeo- tians believed to be genuine. It is of the didactic, or second class of Hesiodic poems, differing much from the other two, which are extant, in the simplicity and soberness of its tone and subjects. Its principal element is a collection of pre- cepts, ethical, political, economical, and specially the last. It . is reasonably inferred that the latter part of the title (mt ημέραι) arose from the circumstance of the last seventy-eight verses being a sort of calendar for the agriculturist. The first ten lines of the poem bear the impress of another hand : and it has been generally held that three episodes have been inserted in the original didactic poem; viz. (1.) The Fable of Prometheus and Pandora (47—105); (2.) The Metallic Ages of the World (109—201); and (3.) the Description of Winter (504 — 558). The rest will be found to be a strictly homely inculcation of maxims to men, as touching their duties, moral, social, and political. The first of these portions, which we have mentioned as of doubtful genuineness, is remarkable as conveying a somewhat different account of the legend of Prometheus and Pandora from that in the Theogony. For the Theogony omits the part which Epimetheus plays in the Works and Days in accepting Pandora at Jove's hands in opposition to the solemn injunc- tion of his wiser brother Prometheus (Op. et D. 50 — 85). Neither is there in the Theogony any mention of the cask of evils, from which Pandora in the Works and Days is made to lift the lid, and so bring mischiefs and diseases into the world. With reference to the ages of men, metallically distinguished, it is pointed out by Mr. Grote, in the second chapter of his first volume, that there is in this passage supplied what thf BIOGRAPHICAL NOTICE OF HESIOD. Xlli Theogony fails to give, a narrative of the origin of mankind ; which exactly suits the sober tone of the poem. We find the gods establishing (1st,) the Golden Race, (Op. et D. 120, seq.,) who after death became guardian demons, the unseen police of the gods, all over the earth ; (2nd,) the Silver, (140, &e.,) who became the blest of the under world; (3rd,) the Brazen ; men of hard ash-wood, with brazen arms, who fought to extermination, and in Hades were nameless and un- privileged ; (4th,) the Heroic, better than its immediate pre- decessors, and made up of the warriors before Troy and Thebes, whose after state is in the Isles of the Blest, under the mild sway of Cronus, where they reap unseen fruits three times in the year; (5th,) the poet's own contemporaries, the Iron Race and age, (173. Op. et D.,) of whom he says that they have neither Nemesis nor αίΰως, and that Jove will shortly destroy them. To account for the insertion of an unmetallic race, (No. 4,) Mr. Grote points out a double vein of sentiment pervading the poet's mind : — an ethical sentiment, guiding his fancy as to the past, as well as his appreciation of the present, bridging over the chasm between gods and men by antecedent races, the pure, the less pure, the least pure. But this ethical vein, he says, a mythical vein intersects. Hesiod could not leave out the divine race of heroes, nor yet identify the warriors before Thebes and Troy with the golden, silver, or brazen age. As ancestors of all the chief living men of the poet's age, they claimed a nearness to the present generation, and so he finds an unmetallic niche for them between the ages of brass and iron. Passing by these, and looking generally at the Works and Days, the great interest of the poem consists in its allu- sions to himself, his history, and his personal wrongs. In it we cannot fail to be struck by the low opinion which he forms of women, against whom he rails, as we afterwards find Simonides, Archilochus, Bacchylides, and still later Euripides, railing. Woman was in that day half drudge, half toy to man, and the Scriptural blessing given in the "help-meet" for man was an idea which a Greek could not thoroughly entertain. The poem is the first of its class, didactic and not heroic, looking inward and forward, upon personal and practical life, XIV BIOGRAPHICAL NOTICE OF HESIOD. not outward on the deeds of the gods and god-descended men of the past. Here is its especial interest, while a subordinate interest is excited by the consideration that in it we find the model on which Virgil partly framed his Georgics, — another claim for it to the careful perusal of every scholar. Fragments of other works of Hesiod, or the Hesiodic school, epic, astronomic, and didactic, are to be found at the end of the edition of Goettling ; and do not need any enumer- ation here. It remains to mention the editions consulted in the pre- sent translation. They are principally those of Goettling, Van Lennep, Robinson, Gaisford, (in thePoetas Minores,)and Vollbehr. The English poetical version of Elton is appended as the best existing, being infinitely more poetical than the miserable attempt of Cook, whilst it is more faithful and literal than that of Chapman. The works of Hesiod have long deserved an English prose version, to facilitate the general appreciation of one whom the ancients deemed not unworthy to rank with Homer. May the present translation pave the way, and lead many future students to the charms of the original. BIOGRAPHICAL NOTICE OF CALLIMACHUS. Of a very different date and style is the poet, whose re- maining works, chiefly of the Hymnic cast, stand next to those of Hesiod in the following translation. Callimachns was chief librarian of the celebrated library at Alexandria from b. c. 260 to b. c. 240, the date of his death, so that he was a contemporary of Theocritus as well as of Aratus, (cf. Epigr. xxix.,) and like them enjoyed the esteem and patron- age of Ptolemy Philadelphus. His extant poetry can hardly be mentioned with the poems of Hesiod, except to point out the contrast between the earliest framer of a Greek Theogony, and the diligent compiler at a much later date of what had been added in the interval. The hymns are marked by little else than learning and labour, and do not contain much real poetry, or much of interest to sustain a faith, which was daily becoming weakened by the constant extension of its objects of worship. Callimachus was, as Strabo tells us,(X VII. iii. p. 497,) a mem- ber of the powerful house at Cyrene, named, from its founder Battus, the Battiadas ; and hence he is by Ovid (lb. 53) call- ed Battiades simply. Born probably at Cyrene, he became in due course a pupil of the grammarian Hermocrates, under whom he worked with so much assiduity that he seems him- self to have enjoyed very great celebrity as a grammarian among the Alexandrine school, though of his works in that branch of learning no remains have unfortunately come down to us. He flourished in the reign of Ptolemy Philadelphus, and ended his days in that of Euergetes, his son and successor. We learn from Aulas Gellius (xvii. 21) that he lived shortly before the first Punic war, and that his wife was a daughter b XVI BIOGRAPHICAL NOTICE OF CALLIMACHUS. of Euphrates of Syracuse. He appears to have had a nephew bearing his own name, (the author, according to Suidas, of an epic poem περί νήσων,) of whom Lucian (de conscrib. Hist.) quoted by Spanheim, p. 154, vol. ii. of Ernesti's edition, seems to make mention. (Cf. also Epigram xxii.) If Callimachus was not great in the length or the substance of his works, — the first of which positions we may infer from his own Hymn to Apollo, ver. 106 — 112, where we find him thrusting off a charge seemingly made against him by his for- mer pupil Apollonius Rhodius (see Spanheim ad loc.) ; while the second is evident from a perusal of his hymns, and from the phrase of Propertius, II. i. 40, " Angusto pectore Calli- machus," — he is by all accounts free from the charge of want of variety in his subjects. The names or fragments of forty of his works are known to us, and Suidas records that he was the author of 800 works on grammar, history, mytho- logy, and general literature, as well as hymns, elegies, epi- grams, and at least one epic. His prose works are completely lost. Six of his hymns remain, or, if we adopt Blomfield's view that the Bath of Pallas is, as its metre indicates, an elegy, five ; these are in the Ionic dialect, in hexameters, and are replete with mythical knowledge. The Bath of Pal- las is in elegiac verse, and in the Doric dialect. This, and a translation, or imitation, by Catullus of another elegy of Callimachus, "'de Coma Berenices," a poem in honour of the Queen of Euergetes, whose hair had been made a constella- tion by the astronomers, are the only remaining evidence for testing the judgment of Quinctilian, that Callimachus was the most eminent elegiac poet of Greece (i. 58). He was certainly held in high esteem by the Roman poets Catullus, Propertius, and Ovid. See Catull. lxvi., de Coma Berenices ; Propert. IV. i. 1 ; Y. i. 64, where the poet declares his am- bition to be called the Roman Callimachus, &c. ; Ov. Ex. Pont. IV. xvi. 32 ; Trist. ii. 367, 368 ; and Amor. I. xv. 13, 14, where the poet mentions Callimachus in the same breath as Hesiod, Vivet et Ascraeus, dum rrmstis uva tumebit. Dum cadet incurv r a falce resecta ceres. Battiades semper tota cantabitur urbe, Quamvis ingenio non valet, arte valet. The epigrams of Callimachus which have come down to BIOGRAPHICAL NOTICE OF CALLIMACHUS. XV11 us are seventy-three in number, and of various merit, some of them being among the gems of the Greek Anthology, whilst others are poor and meagre. Of the former we may direct attention to the 2nd, the 5th, the 17th, and the 21st Epigrams, as especially beautiful. Very elegant and faithful translations of these appear in the Greek Anthology, published by Mr. Bonn. Among the lost poems of Callimachus, which are often re- ferred to by later writers, the most famous seem to have been his Atrta, an epic poem, (which Propertius calls "nonni ilati somnia Callimachi," III. 26, 32, where the word "somnia" is explained by Barth, " Quia Callimachus finxerat, somniasse aliquando se intervenisse Musis, quas postea uteris mandavit,") and another epic entitled Εκάλη, the hostess of Theseus when he went forth to slay the Bull of Marathon. The fragments which remain of this poem have been collected and arranged with much learning by A. F. Naeke, Bonn. 1845; who shows that this poem, which was spoken of as the only long poem of Callimachus, and supposed to have been written in consequence of his being charged with βραχνλογία, was not after all an extraordinarily lengthy production. An- other poem of a satirical character remains to be mentioned, — the Ibis, or Stork, an invective against Apollonius Rhodius, who seems to have provoked it by a bitter epigram. This poem was imitated by Ovid in his poem of the same name, which still remains. The editions consulted and used for this translation have been the very complete variorum, edited by Ernesti, Leiden, 1761, based on that of Spanheim, and including his erudite and very valuable commentary, and the edition of Bp. Blom- field, 1815, which, excising much that is superfluous in Er- nesti, adds the valuable matter of Ruhnken. Of the two poetic versions of Callimachus, that of Tytler has been preferred for incorporation with this volume. Dodd's lias considerable merit ; but, all points considered, Tytler seemed most deserving of reproduction. BIOGKAPHICAL NOTICE OF THEOGNIS. The celebrated gnomic poet, whose remains are the con- cluding subject of translation in this volume, was born in the Grecian, not Sicilian, Megara, (cf. Theogn. 781, &c.,) about 570 years before the Christian era. He speaks in the passage just referred to of a visit across the sea to Sicily, and it would seem from the Scholiast on Plato, (Leg. i. 630, A. vol. vi. p. 21, Ast,) that the true interpretation of the philosopher's words in that passage is that Hy blaean Megara had conferred honorary citizenship upon the poet, on the occasion of his visit. It would seem that his life was extended till at least b. c. 490, so that he must have witnessed the commencement of the Avar with Persia ; and there are allusions to the fear of the Median Invasion in ver. 762 and 773. Taking his life as having fallen between b. c. 570 and 490, he must have drawn his first breath amidst the tumults of the contending factions, which from an earlier period than 630 b. c, the date of the beginning of the tyranny of Theagenes at Megara, had been rending that state. The despot Theagenes had ascended to power on the shoulders of the people, after the overthrow of the oligarchy which had held the reins from the period of Megara's emancipation from the yoke of Corinth. The deposition of Theagenes, b. c. 600, by the exiled nobles, aided by the oligarchical Lacedaemonians, served but to pave the way after a brief tranquillity for a wilder and more violent insurrection of the commonalty, who carried their hatred to the rich so far that they banished some and confiscated their property ; whilst they intruded into the houses and banquets of others, and even passed a decree " repudiating " their debts to their aristocratic creditors, and requiring the whole in- BIOGRAPHICAL NOTICE OF THEOGNIS. XIX terest, which had been already received, to be repaid to them. In considering this παΧιντοκία, (Plut. Quaest. Graec. 18, p. 295,) as it was termed, we are to remember, however, as Mr. Grote suggests, (iii. 60,) the reprobation with which usury was viewed generally by early Greek and Roman society. The result of this disorderly democracy was, as might be expected, a return of the nobles, and a re-establishment of their supremacy; though for a long space revolutions and counter-revolutions distressed the Megarian state, in the midst of which Theognis was born and lived. Naturally, therefore, we find amidst the "disjecta membra poetae" many allusions to this unsettled state of things, now a strong aris- tocratic appeal (for Theognis was himself one of the nobles) to the leading men of his party ; at another time an outpouring of despair at the failure of an onslaught of the nobles upon the commons ; and at another the querulous laments of an exile from his father-land ; as well as here and there a concession to expediency for a season, indicated by a sup- pression of his party feelings. Again, in other places we find him complaining of the loss of his property by the betrayal of his o\vn friends and companions (262, 349, 5 1 2, 600, 828, &c). Greatly annoyed by the intermixture of ranks conse- quent on these revolutions, and the re-distributions of pro- perty, Theognis is found also complaining generally of the in- termarriage of good (i. e. noble) men with the daughters of the bad, (i. e. base,) 189 — 192, &c. ; and specially of a slight to himself on the part of aristocratic parents, who, for in- terest or lucre, have wedded their daughter to a churl, " ττολ- λυν ίμοΰ κακίων " (262). From his picture it would seem that the base-born had been gainers by the revolutions, chang- ing their goat-skins and country-huts for citizenship and wealth (cf. 349). Mr. Grote is of opinion that there is no ground for Welcker's statement that the land of the state had been formally re-divided, though the revolution had strength- ened the " bad rich," and depressed the " good and virtuous," with ruinous effects to the fortunes of Theognis. The political and most of the moral verses are addressed to Cyrnus, son of Polypas, the word ΤΙολνπαίΙης being now ge- nerally allowed to be a patronymic (cf. Miiller, Hist. Gr. Lit. c. x. § 14, note). This person seems to have gained con- siderable influence in public affairs, and to have been in XX BIOGRAPHICAL NOTICE OF THEOGNIS. Theognis's eyes the " coming man " who was to re-estab- lish order. This same individual appears, from ver. 805, &c, (Gaisford,) to have been of age and rank enough to be a θεώρος, or sacred envoy to Delphi ; and the poet ad- dresses him always as one on whom the hopes of his party are set, though not without gloomy forebodings as to the issue, arising out of the feebleness and irresolution of the other chiefs of that party. We have bitter lines addressed to him (cf. 845) in a speech of the poet at a meeting of the aristo- cratic party : and a description of the march on Megara of the troops of some neighbouring state, in aid of the demo- cratic party (cf. 549 — 554). After this the poet seems to have retired to Euboea, and thence to Thebes. Many frag- ments of great beauty touch upon the miseries of exile, not unsoothed, however, as he testifies (1223) to himself and to his friend Cyrnus, by the charms of conjugal affection. Per- haps some of the fragments (e. g. 881, &c.) refer to a resi- dence shortly after in Sicily; while Sparta, a congenial quarter as far as aristocratic feelings were concerned, is shown in ver. 1067, &c, and at ver. 875, to have given him an asylum, and that too without the restrictions which en- forced on natives of the soil the laws of Lycurgus. His return to his country, and his party's triumph, are the sub- jects of two fragments, placed by the accomplished trans- lator, whose poetical version is appended to this edition, at the close of his volume : and are indicative of this event being about the time of the Persian invasion. Besides Simonides, who was probably not the poet, but president of an aristocratic Megarian club, and Onomacritus, (not the famous Athenian, but a boon companion of the poet,) other friends, probably connected with the same club, are mentioned or addressed by him in various fragments, por- tions, it is supposed, of special elegies to each. Welcker has very elaborately re-arranged and restored to their supposed original order the extant fragments, rejecting, first, all verses positively assigned by the ancients to other poets : secondly, all parodies of existing gnoma) of Theognis. He, thirdly, collects all passages referring to special persons, places, seasons, and events : and, fourthly, classes the συμπο- τικά or convivial poetry. In the fifth class he ranges the ad- dresses to Polypaides ; erring in this point, because he does BIOGRAPHICAL NOTICE OF THEOGNIS. XXI not recognise the identity of this patronymic with Cyrnus. Lastly, he places the παώέκα, many of which are blemishes, as Suidas has observed, on the poet's general poetical character, and are besides of very questionable genuineness. Of course the arrangement of the fragments by Welcker is to a certain extent arbitrary, as is also the attempt of Mr. Frere in his " Theognis Restitutus " to re-arrange and reduce to system the scattered fragments of our author. To both we owe a debt of gratitude : to the former for the deep learn- ing of his Prolegomena, and the labour bestowed upon the systematizing of the remains of Theognis ; to the latter for a most ingenious attempt to frame an autobiography of The- ognis, at once lively and scholar-like, out of a mass of pass- ages disconnected. The chief charm of the poet lies in the light he throws upon the circumstances and crises of the period during which he lived and wrote ; and both Welcker and Mr. Frere have done much to elucidate, much to present in a clever and pro- bable grouping, the persons, places, and events connected with the state of Megara, between b. c. 570 and 490, as depicted by Theognis. The editions of Welcker and of Gaisford have been used for this translation, and the order of the verses is that of Gaisford. The translator is indebted for some useful re- marks to an able article on Frere's Theognis Restitutus, in the Quarterly Review, No. 144, pp. 452 — 473, and to an- other in the 1st volume of the Classical Museum, (263 — 266,) by Sir G. C. Lewis. THE THEOGONY OF HESIOD. Begin we to sing with the Heliconian Muses, 1 who keep 2 safe the spacious and divine mount of Helicon, and also with delicate feet dance about the violet-hued fount 3 and altars of the mighty son of Cronos : 4 and likewise having bathed their soft skins in the Permessus, 5 or Hippocrene, 6 or sacred Olmius, 1 Pausanias, ix. (% 29 and 30, mentions the worship of the Muses on Mount Helicon, which Otus and Ephialtes, the founders of Hesiod's birth-place, Ascra, had consecrated to them. He re- counts the gifts offered to them at the same place, where Hesiod dedicates a tripod which he had gained in a musical contest. Cf. Works and Days, 658. 2 εχουσιν : the notion of protection is implied, as in πολιούχος. So in Latin, Catullus, Epith. Pel. et Thet. 8, Retinent in summis ur- bibus arces. — ζά$εον, sacred to the Muses and to Jove. 3 The violet-hued fount.] This was Aganippe, who, according to Pausanias, ix. 29, was daughter of Permessus. — ίοειδες. Hesych. μελαν' εν τώ όράσθαι. πορφνροϋν. 4 Son of Cronos.] No other author mentions that Jupiter had an altar here, but if his daughters had, it is likely that he was not without honour at Helicon. 5 Permessus.] This river and the Olmius flow from Helicon, and empty themselves together into Lake Copais in Bceotia, near Hali- artus. Strabo, ix. c. ii. p. 259, Tauchn. The genitive here is used to express the instrument of an action. Cf. Matt. Gr. Gr. § 375, obs. 2. Horn. II. v. 6, λελονμενος ώκεανοΊο. vi. 508, &c. The MSS. vary between ΤΙερμησσοΧο and Ύερμησσοϊο, to which last reading Goettling inclines, deriving the word from Ύερμων, the bound of Helicon. But Virg. Eel. vi. 64, Permessi ad flumina; and Statius, Theb. vii. 283, 284, Tuque, Ο Permesse, canoris, Et felix Holmie, vadis, lead us to read the former, for uniformity. 6 Hippocrene.] This fountain was named from the steed Pegasus, which, when thirsty, stamped the ground with his hoof, and it sent 2 HESIOD. 7—19. are wont * to institute on the top of Helicon choral dances, beautiful and lovely, and move nimbly with their feet. Then starting thence, shrouded in thick darkness, 2 by night 3 they are wont to wend their way, uttering sounds exceeding sweet, while they celebrate aegis-bearing Jove, and majestic Juno, the Argive goddess, treading-proudly in golden sandals ; and gleaming-eyed Athene, daughter of segis-bearing Jove ; Phoebus Apollo ; Artemis, arrow-queen ; and earth-encompass- ing, earth-shaking Poseidon ; august Themis ; Aphrodite shooting-lively-glances ; and Hebe 4 of-the-golden-crown ; and fair Dione ; Aurora, and the great Sun, and the resplendent Moon ; Latona, and Iapetus, 5 and wily Cronos ; Earth, mighty forth a spring. But neither here, nor in ver. 281, 284, 325, is the story given, though Hesychius refers us to the Theogony for it. 1 Here, as in 8 and 10, we have an illustration of Matth. Gr. Gr. § 502, obs. 3, that the imperfect, perfect, and aorist have the sense often of an action frequently repeated, " to be wont" Cf. Hes. Works and Days, 240 — 244. ίττερρωσαντο, from ρώω, ρώομαι. II. i. 529. 2 ήερι TroXXy. Cf. Butm. Lexil. p. 39, who traces the significations of αήρ, from " thick haze " to " fog," which the ancients took for thickened air, and from fog to " darkness," as being a very thick fog, deceiving the eye-sight. Cf. II. v. 864 ; Od. viii. 562. 3 ίνννχιαι, nocturnae, noctu, adj. for adv. Cf. II. i. 682 ; xxi. 37 ; Od. iii. 178 ; Hesiod, Scut. 32. In Latin. Nee vespertinus cir- cumgemit ursus ovile, Hor. Epod. xvi. 51. These visits were by night, because the ancients deemed that the gods, who had visited earlier and purer mortals night and day, denied their presence, in the daylight, to the more depraved ages of the world. Cf. Catull. Pel. et Thet. 384, Praesentes namque ante domos invisere castas Saepius et sese mortali ostendere caetu Coelicolae, nondum spreta pietate, solebant. δσσαν. 1. A voice noised abroad, one knows not how. 2, A voice; not from όσσομαι, but akin to οψ. Butm. Lexil. p. 445. Heyne, arguing that οσσα in the second sense is of later writers, assigns this proem to a later date than Hesiod — wrongly ; for see Odyss. xxiv. 412; H. in Merc. 442. 4 Hesiod ranks Hebe among Deae Majores, because she was the wife of Hercules. Pindar mentions her with honour, Nem. i. 110 ; vii. 6 ; x. 32. Pausan. speaks of her temple and worship, ii. 13, among the Phliasians, and her altar, with that of Hercules, at Athens, i. 19. Dione, in Homer, is the mother of Venus (by Jove). II. v. 370, 428. Hesiod not doing this, (cf. 188,) places her among the Oceanides, (353,) and yet here among the Majores Deae. Latin writers constantly confuse Dione and Venus. Perhaps they were different names of the same goddess in different parts of Greece. 5 Iapetus, the Titan, though not worshipped in Greece, as the 20—35. THE THEOGONY. 3 Ocean, and dark Night, and the holy race of other ever-living immortals, who erst taught Hesiod a lovely song, 1 as he fed his lambs beneath divine Helicon. But first of all the god- desses, the Olympian Muses, daughters of aegis-bearing Jove, addressed me in a speech such as this : " Ye shepherds, dwelling a-field, base subjects for reproach, nought but gluttons, 2 we know to sing 3 many fictions like to truths, and we know, when we will, to speak what is true." Thus said the daughters, ready-in -speech, of mighty Jove, and gave me 4 as a staff a branch of very luxuriant olive to pluck, (a branch) wondrous to behold ; and breathed into me a voice divine, that I might sing of both the future 5 and the past. And they bade me hymn the race of ever-living blessed gods, but first and last 6 ever to sing of themselves. Yet why should these tales be told by me touching the sacred oak, 7 or other gods here mentioned, was yet highly distinguished among the ancient Hellenes, on account of his descendants, Prometheus and Deucalion. 1 Aristides calls Hesiod, for these two verses, σχετλιος και υβριστής. Robinson compares the fables of Horace, Carm. ii. 19 ; iii. 4, and Numa's nocturnal meetings with Egeria. The ancients called men who told such tales γοησιόδονς, in satire of Hesiod ; and Ovid says, A. A. i. 27, Nee mihi sunt visse, Clio, Cliusque sorores Pascenti pecudes vallibus, Ascra, tuis. Compare Fasti, book vi. 13. But Hesiod's simple nature may have dreamed these visions, or have been wrought on by fancy, the Muse- haunted spot, and the plenteous laurel, their gift. V. Lennep. 2 γαστέρες οίον. Hesych. τροφής μόνον επιμεΧουμεναι. Cf. Epi- menides (S. Paul to Tit. i. 12) ; Horn. II. v. 787. 3 Milton's Lycidas, 10, 11, " He knew Himself to sing and build the lofty rhyme." Hor. A. P. 338, Ficta voluptatis causa sint proxima veris. Callimach. Hymn to Jupiter, 65, ψενδοίμην, αΧοντος Si κεν πεπίθοιεν άκουήν. 4 We read here of three gifts to Hesiod from the Muses, the laurel-leaves, the staff, and inspiration. Cf. Juvenal, vii. 19, Lau- rumque momordit. 5 Lucian (in Disp. on Hesiod) says he never exercises the gift of a μάντις, implied here. But see Works and Days, 180. 6 Cf. Horat. Epist. i. 1, Prima dicte mihi, summa dicende Ca- maena, Mecsenas. 7 Sed quo mihi hsec circa quercum, aut circa petram. (F. S. Lehrs.) Goettling refers the words to the prophetic oaks of Dodona (αί προ- σηγοροι δρύες. iEsch. Prom. V. 832. Cf. Sophocl. Trach. 1158) ; and the Dephian rock (Δελ^ίς πέτρα. Soph. CEd. T. 464. Cf. Odyss. xix. β 2 4 HESIOD. 36—54. rock? Come thou ! l Begin we with the Muses, who, as they sing, delight the great spirit of Jove, their sire, within Olympus, telling of the present, and the future, and the past, according in their voice ; and from their lips sweet speech flows ceaselessly, whilst the halls of loud-thundering Jove, their sire, are glad 2 at the delicate utterance 3 of the goddesses, as it is diffused around : and the top of snowy Olympus rings, and the mansions of the immortals. They then uttering di- vine sounds first celebrate in song the august race of the gods, whom from the beginning Earth and broad Heaven pro- duced : the gods who sprang from these, givers of good gifts ; 4 and then next, Jove, sire of gods and men likewise, the goddesses chaunt as they begin, and chaunting him cease from their song, how most excellent he is of the gods, and mightiest in strength. And next the Olympian Muses, 5 daughters of aegis-bearing Jove, gladden Jove's spirit within Olympus, by singing of the race of heroes, 6 and mighty giants ; the Muses I say, whom Mnemosyne, guardian over the corn-lands of Eleuther, 7 bare, after union with their sire, 163). The sense then will be, Why do I babble touching great mysteries? Van Lennep (from comparing II. x. 126 ; Theoc. iii. 8 ; Ov. Heroid. v. 13) prefers to render it somehow thus, " Why prate I thus around oak and rock? " w Quid ita garrio, ut rure amantes so- lent juxta umbrosam quercum vel rupem." We have adopted the former view. 1 τύνη. Age tu, Hesiode. Horn. Odyss. xx. 18, τετΧαθι δή κραδίη. Theogn. 997, τόλμα θνμε κακοίσι. Terent. Andr. I. iii., Enimvero, Dave, nil loci est segnitise. Adelph. V. iv. 23, Age, age, experia- raur. Such expressions of encouragement to self are common in all languages. 2 γεΧοΊ δε τε. Cf. Horn. H. in Cer. 13, 14, and Theognis, εγεΧασσε δε yctia ττεΧώρη, Τήθησεντε βαθνς πόντος αλός ποΧιής. Lucret. i. 8, Tibi rident sequora ponti. 3 Χειριο'εσση, lily-coloured, (Χειρών,) delicate. The word properly applied to objects which may be seen, is transferred to matters of sound and hearing. So in 11. iii. 152, δψ Χειριοεσση. In Pliny, xxxviii. 6 ; Cic N. D. ii. 58, Candida vox is opposed to fusca vox. Ausonius, Ep. 17, Floridissimus tui sermonis afflatus. 4 δωτήρες εάων. An Homeric phrase. Horn. 11. xxiv. 528 ; Od. viii. 325, 335. εαων, gen. plur. neut., as if from τα έά, good things, th. εος. Butm. Lexil. p. 253, note, εκ των, i. e. earth and heaven. 5 Olympian : either because born near Olympus, (ver. 62,) or be- cause wont to mix in the abode of the gods, Olympus, ver. 75. II. i. 604•, Μουσάων θ' αϊ αΐιδον αμει&όμεναι οπϊ καΧφ. 6 ανθρώπων, heroes. 7 Eleuthera?, a city built by Eleuther, son of Apollo and Aethusa, 55—73. THE THEOGONY. 5 the son of Cronus, in Pieria, 1 to be a means of oblivion of ills, and a rest from cares. For during nine nights did the coun- sellor Jove associate with her, apart from the other immortals, ascending her holy bed : but when at length, I ween, it was the year, 2 and the seasons had revolved towards the end of the months, and many days had been completed, then she bare nine accordant daughters, whose care is song, 3 possessing, as they do, in their bosoms a mind at ease, but a little distance from the highest peak of snowy Olympus, where are their bright spots-for-dancing 4 and fair abodes. And beside them the Graces and Cupid too have dwellings at festivals, 5 and pouring through their lips a lovely voice, they chaunt the attri- butes, 6 and celebrate the wise ways of all the immortals, utter- ing an exceeding-lovely voice. And they then 7 went to Olympus, exulting in their beau- tiful voice, in their immortal song, and around them, as they sang, dark earth was re-echoing, and a winsome sound arose from their feet, as they wended to their sire : But he reigns in Olympus, 8 having in his own disposal the thunder and the glowing bolt, since he hath conquered by might his father, daughter of Neptune, near Cithaeron, on the Boeotian border : it is the first town as you journey from Boeotia, by Cithaeron and Plataea, towards Attica. Pausan. i. 38, § 8. 1 Pieria, a mountain tract between Macedon and Thessaly, whence the Pierians introduced the worship of the Muses to Helicon and its vicinity. Strabo, ix. c. v. p. 315 (Tauchn.). Pausan. ix. 29, § 2. 2 ενιαντος, the year, i. e. of ten months, according to ancient reckoning. Macrob. Saturn, i. 11. 3 μεμβλεται, perf. pass, for μεμεληται. Van Lennep, Liddell and Scott, &C μελω, μεμ'ελω, μέμλω, μεμβλω, hence παρμεμβλωκε. 4 χοροί, spots for dancing. Od. viii. 260, 264 ; xii. 4. 5 οίκί\ έχουσα» : not always, but at festivals of the gods. The Muses dwelt at Helicon, and the Graces and Cupid (according to Scho- liast) had temples with them there. The Muses were ever at the feasts of the gods, and the poet seems to mean that those who dwelt with them at Helicon, had dwellings near them in heaven during the θάλιαι. V. Lennep. 6 νόμους : quae propria singulis Dis attributa sunt. 7 τότε : i. e. at their birth. The gods were supposed to be adult at birth. Mercury, Horn. Hymn ad ill. 17, Ήώος -γεγονως μέσω ηματι εγκιθαρίζεν Εσπέριος βοΐιν κλεψεν εκηβοΚον Απόλλωνος. So Minerva sprang all armed from Jove's brain. 8 A grand subject for his daughters' first essay in singing. 6 HESIOD. 73 -97. Cronus. And duly to the immortals hath he arranged each office at once, and declared their prerogatives. Thus, I wot, the Muses tenanting Olympian homes are wont to sing, nine daughters born of mighty Jove, Clio, Euterpe, Thalia, and Melpomene, Terpsichore and Erato; Polymnia, Urania, and Calliope i 1 and she is eldest of them all. For she also attends in the company of august kings. Whomsoever of Jove-reared sovereigns the daughters of great Jove shall have honoured and looked upon at his birth, 2 on the tongue of such an one they shed a honeyed dew, and from his lips drop gentle words ; so then the peoples all look to him, as he decideth questions of law 3 with righteous judg- ments ; and he speaketh- counsels unerringly, 4 and quickly stays with wisdom a strife however great. 5 For therefore are kings wise, 6 in that for their peoples, when misled in the forum, they easily accomplish the reversal of their acts, ex- horting them with soft words. And as he goes through the city they propitiate him as a god with gentle awe, and he is conspicuous among them when assembled, as is the sacred gift of the Muses among men. Since from the Muses and far-shooting Apollo are men of song, and harpers over the earth, but from Jove spring kings : yet happy he whomso- ever the Muses shall have loved ; sweet is the sound that 1 These were the Muses respectively of rhetoric, flute-playing, comedy, tragedy, lute-playing and the dance, erotic poetry and mimic imitation, geometry, astronomy, and epic poetry. Cf. Scho- liast on this passage ; and more in Smith's Diet. Gr. and Rom. Biog. vol. ii. 1126, a. b. προφερεστάτη, eldest. Cf. 361, 777. 2 Shall have honoured, &c] Compare Theocr. ix. 35, ους γαρ ορεννται γαθεύσαι, τώς δ' ovri ποτφ δαλησατο Κίρκα. Hor. Od. IV. iii. Quern tu, Melpomene semel Nascentem placido lumine videris. 3 Decideth questions of law ;] i. e. where old usage is disputed, and the king or judge must decide. II. xvi. 387. So Liddell and Scott. Of this function of kings, cf. Op. et D. 39, 248, 261. 4 αγορεύων — κατεπανσε. Anacolouthon. τε couples κατεπανσε to αγορεύων for αγορεύει. 5 Cf. Virg. iEn. i. 148 — 153, Ac veluti populo in magno, &c. 6 Van Lennep gives the best interpretation of this and the follow- ing line, u Ideo sunt reges prudentes quod in concione populis errore vel pravitate consilii in noxam incurrentibus, (cf. II. ix. 512; II. xv. 484, βλαφθεντα,) facta infecta reddunt ; efficiunt ut illi sua facta mutent." 97—119. THE THEOGONY. 7 flows from his mouth. For suppose one, even having grief in his fresh sorrowing spirit, pines away troubled at heart, yet if a minstrel, servant of the Muses, shall have chaunted the glories of men of yore, and the blessed gods, who hold Olym- pus, quickly does he forget his melancholy, nor does he at all remember his cares ; l and quickly have the gifts of the gods diverted them. Hail ! daughters of Jove ; and give the lovely song. And sing 2 the sacred race of immortals ever-existing, who sprang from Earth and starry Heaven, and murky Night, whom the briny Deep nourished. Say, too, how at the first the gods and earth were born, and rivers and boundless deep, rushing with swollen stream, 3 and shining stars, and the broad Heaven above ; and the gods who were sprung from these, givers of good gifts ; and say how they divided their wealth, 4 and how they apportioned their honours, and how at the first they oc- cupied Olympus with-its-many-ravines. Tell me these things, ye Muses, abiding in Olympian homes from the beginning, and say ye what was the first of them that rose. In truth then foremost sprang Chaos, 5 and next broad- bosomed 6 Earth, ever secure seat of all the immortals, who inhabit the peaks of snow-capt Olympus, and dark dim Tar- tarus 7 in a recess of Earth having -broad-ways, and Love, 1 δνσφρονεων επιλήθεται. Matt. Gr. Gr. § 549. 6. p. 950. 2 Goettling deems the next ten lines spurious. V. Lennep main- tains them, on the ground that Hesiod means to speak first of the eldest gods, offspring of Coelus and Terra, and also those born of Nox and Pontus (105 — 107) ; then how Cronus and the Titans, Terra, Pontus, Rivers, and Coelus first existed (108 — 110); then the pro- geny of the elder gods, which conquered the Titans, took Olympus, and divided the spoil (111 — 113). Hesiod bids the Muses first tell this, and what of these was first, or before all these (114, 115). 3 άπε'ιριτος. Od. χ. 195. i. q. άπειρεσιος. οΐδματι θνων, rushing with swollen stream. II. xxi. 234. 4 αφενός, wealth of the gods, άφενον, accusative. Op. et D. 24. Butm. Lexil. p. 177, derives it from an old adj. άφνος, i. q. άφθονος. Passow, from από and Ινος, annual income. Cf. Annona. Doederlein, from άφνω, άφνσσω. 5 Χάος, from χάω : hisco ; capax sum. (Varro, de L. L. iv. p. 8. ed. Bip. Cavum. V. Lennep.) 6 Broad-bosomed.] Earth was worshipped under this epithet at iEgae. So Scholiast and Pausanias say. 7 Tartarus and Eros. Pausan. (Bceot. 27, § 2, p. 204, Tauch.) quotes this passage of Hesiod. *Epoe, ace. ερον, Homer, seems to be 8 HESIOD. 120—135. who is most beautiful among immortal gods, Love that re- laxes the limbs, 1 and in the breasts of all gods and all men, subdues their reason and prudent counsel. But from Chaos were born Erebus and black Night ; and from Night again sprang forth iEther and Day, whom she bare after having conceived, by union with Erebus 2 in love. And Earth, in sooth, bare first indeed like to herself (in size) starry Heaven, that he might shelter her around on all sides, that so she might be ever a secure seat for the blessed gods : and she brought forth vast mountains, lovely haunts of deities, the Nymphs who dwell along the woodland hills. She too bare also the barren Sea, 3 rushing with swollen stream, the Deep, / mean, without delightsome love: but afterward, having bedded with Heaven, she bare deep-eddying Ocean, Casus and Crius, Hyperion and Iapetus, 4 Thea and Rhea, Themis, Mne- the ancient form of "Ερως, preserved by the iEolic dialect. Cf. Sappho, ap. Hephaest. c. vii. p. 42. 1 λυσιμελης, limb-relaxing. Cf. Horn. Od. xx. 57 ; xxiii. 343. Ovid. Heroid. Ep. xiii. 15, Quando erit ut reducem cupidis amplexa lacertis Languida laetitia solvar ab ipse mea. Lucret., lib. i. 3 — 5, thus speaks of Eros under the name of Venus: Quae mare navigerum, quae terras frugiferentes Concelebrat, per quam quoniam genus omne animantum Concipitur visitque exortum lumina solis. 2 "Ερεβος was υπό χθονός. Theog. 669. Above Hades. A mythical being, son of Chaos, and father of iEther and Day by his sister Night. Chaos, Erebus, and Nox are joined, Ovid. Met. xiv. 414, Et Noctem, Noctisque deos Ereboque Chaoque Convocat. Virg. iEn. iv. 509, 510, Crines effusa sacerdos Ter centum tonat ore deos, Erebumque Chaosque. 3 Hesiod's Oceanus was father of Rivers (Th. 337) ; τελήεις πότα- μος, (242,) whose springs, πήγαι, are mentioned, (282,) and who is called by the river-epithet, βαθνδίνης. Theog. 265. Op. et D. 171. Therefore he was son of Coelus and Terra ; but Pontus, Πέλαγος (mare salsum), only of Terra. 4 Caeus, sire of Latona. Theog. 404. His worship seems pecu- liar to the iEgean. The word is derived from κο'εω, intelligo, or κόω, turgeo. Pausan. (iv. 33) mentions a river of Messenia so called. — Crius ; Deus eximie potens ; α κρέω. Pausan. (vii. c. last) mentions a river in Achaia called after this Titan. — Hyperion, the same as Sol. II. viii. 480. Od. i. 8, 24. He is however called the father of Sol, Odyss. xii. 176, and son of Coelus and Terra. H. in Solem, 4.— - Iapetus. This name came into Greece from the East through his descendants. Hellen was one of these. Homer (II. viii. 479) men- tions Iapetus as shut up in Tartarus with Cronos. 135—144. THE THEOGONY. 9 mosvne, and Phoebe with golden coronet, and lovely Tethys. 1 And after these was born, youngest, wily Cronus, 2 most savage of their children ; and he hated his vigour-giving 3 sire. Then brought she forth next the Cyclops, 4 having an over-bearing spirit, Brontes, and Steropes, and stout-hearted Arges, 5 who both gave to Jove his thunder, and forged his lightnings. Now these, in sooth, were in other respects, it is true, like to gods, but a single eye was fixed in their mid-foreheads. And they from immortals grew up speaking mortals, and Cyclops was their appropriate name, 6 because, I wot, in their 1 Thia, dea lucis. Mar*p Άλίον. Pindar, (in Isthm. v. 1,) writing in praise of an iEginetan, mentions her thus. Perhaps she was a sea-goddess, worshipped by the iEginetans, as a Dea Coelestis was by the Phoenicians. — Rhea, mentioned often by Homer, had a temple at Athens with Cronos. Cf. Pausan. i. 18, § 7- — Themis. II. xv. 87. Od. ii. 68. She was worshipped and had an oracle at Delphi. Pausan. x. 5, § 3. Comp. Ov. Met. i. 34, Pyrrha et Deucal., Fatidicamque Themin, quae tunc oracla tenebat. She had also a temple and image at Thebes, Pausan. ix. 25; and an altar at Olympia, v. 14. — Mnemosyne ; cf. supra, 54. — ΦοΊβη, Luna, (ΦοΊβος, Sol,) mother of Asterie and Hecate, Theog. 408, 409, once had an oracle at Delphi. See iEschyl. Eumen. 4, 5. — Tethys, the nursing-mother of all things, the force of nature nurturing all creation with fruitful moisture. II. xiv. 201, Ωκεανόντε θεών γενεσιν, και μητέρα Ύηθνν. 2 Κρόνος, (from κρόω, perficio) ; " Temporis et anni Deus, ut apud Lat. Janus." V. Lennep. Homer agrees with Hesiod in his ban- ishment to Tartarus, effected by his son, Jove. His worship was at Mount Cronius, in Elis (Pausan. vi. 20) ; and he had a temple at Athens (i. 18, § 7). 3 θαλερόν is here used actively, in the sense of bloom-giving. 4 Cyclops. The earliest Greeks honoured the Titans as gods ; the Cyclops as θεοΊς εναλίγκιοι •. perinde ac gigantes. Cf. Horn. Odyss. vii. 205. They had an altar at Corinth, (Pausan. ii. 2, § 2,) gave name to the Cyclopian buildings at Tiryns, Mycenae, and Argos, fcf. Pausan. ii. 16, § 4,) and, according to Homer and Thucyd., (vi. 2,) dwelt in Trinacria. Fitly were they called sons of Earth and Heaven, seeing that they built man's strongholds, and forged the bolts of Jove. 5 Arges; so called "a candente fulmine." όμβριμόθνμον, the right reading, not δβριμόθνμον ; from μόριμος, μόρσιμος. Metath. δμριμος, δμβριμος ; hence μορμώ, μόρμορος. Cf. Butm. Lexil. p. 189, in voc. βλίττειν. 6 δνομ' ήσαν. With ονομ' εστί, and dative of the thing or person, and ονομ' έχει, the name is put in the nominative, as with όνομάζεσ- θαι, with which both phrases accord in signification. Not genitive or dative, as in Latin, "Est ei nomen Tullii," or Tullio. Odyss. vii. 54. Herod, ii. 17. But Κύκλωπες ονομ' ήσαν here combines the 10 HESIOD. 145—169. foreheads one circular eye was fixed. Strength, force, and contrivances were in their works. But again, from Earth and Heaven sprung other three sons, great and mighty, scarce to be mentioned, 1 Cottus and Briareus and Gyas, children ex- ceeding proud. From the shoulders of these moved actively an hundred hands, not brooking approach, and to each above sturdy limbs there grew fifty heads from their shoulders. Now monstrous strength is powerful, joined with vast size. For of as many sons as were born of Earth and Heaven, they were the fiercest, 2 and were hated by their sire from the very first : as soon as any of these was born, he would hide them all, 3 and not send them up to the light, in a cave of the earth, and Heaven exulted over the work of mischief, whilst huge Earth inly groaned, straitened as she was ; and she devised a subtle and evil scheme. For quickly having produced a stock of white iron, 4 she forged a large sickle, and gave the word to her children, and said encouragingly, though troubled in her heart : " Children of me and of a sire madly violent, if ye would obey me, we shall avenge the baneful in- jury of your father; for he was the first that devised acts of indignity." So spake she, but fear seized on them all, I wot, nor did any of them speak ; till, having gathered courage, great and wily Cronus bespake his dear 5 mother thus in reply : above construction (Matt. Gr. § 308) with Matt. Gr. § 305. ήσαν attracted to Κύκλωπες is instead of ην. 1 ουκ ονομαστοί : quos vix nominare audeas. — άφατοι. These were the Centimani. — Κόττος (κοώ, tumeo). — Βριάρενς (βαρίω, βρίω, gravo). — Τνγης, or Γνης (γνω, late explico). Γνης, cf. 714, and Butm. Lexil. p. 2, not. 2, (Fishlake,) who says, u On the orthography of Γύης, left uncertain by Bentley, Hor. Od. II. xvii. 14, I am loth to speak decisively. Probably it is contracted from γνϊον." Γνης, the more proper and original form, is more agreeable to analogy. Γύγτ;ς, a natural corruption from the Lydian name Gyges. Gyges, Hor. Od. II. v. 20; III. iv. 69. Ov. ii. Am. 1. 12; Fast. iv. 593 ; Trist. vii. 18. Briareus, Virg. ^Έη. vi. 287, called by others, after Homer, iEgeon. 2 They were the fiercest,] viz. the Centimani and Cyclopes, yap refers to the description of them just before. 3 πάντας αποκρνπτασκε, κ. τ. λ., is for πάντας άποκρνπτασκε γαίης εν κενθμώνι, καΐ ες φάος ουκ άνίεσκε : ita in recondito Terra sinu abdi- dit, ut in lucem adire nullo modo possent. For examples of the like construction, see Theog. 551, notes. 4 White iron.] Cf. Scut. 231. Hor. Od. I. vi., Quis Martem tunica tectum adamantina, Digne scripserit. 5 κεδνήν, dear. II. ix. 586. Od. x. 225. Butm. Lexil. p. 119, note 6, voc. άνηνοθε. 170—190. THE THEOGONY. 11 " Mother, this deed at any rate I will undertake and accom- plish, since for our sire, in sooth, of-detested-name, 1 I care not ; for he was the first that devised acts of indignity." Thus spake he, and huge Earth rejoiced much at heart, and hid and planted him in ambush : in his hand she placed a sickle with jagged teeth, 2 and suggested to him all the stra- tagem. Then came vast Heaven bringing Night with him, and, eager for love, brooded around Earth, and lay stretched, I wot, on all sides : but his son from out his ambush grasped at him 3 with his left hand, whilst in his right he took the huge sickle, long and jagged-toothed, .and hastily mowed off the genitals of his sire, and threw them back to be carried away behind 4 him. In nowise vainly slipped they from his hand ; for as many gory drops as ran thence, Earth received them all ; and when the years rolled round, 5 she gave birth to stern Furies, 6 and mighty giants, gleaming in arms, with long spears in hand, and Nymphs whom men call Ashnymphs, 7 (Meliae,) over the boundless earth. But the genitals, as after first severing them with the steel he had cast them into the heaving sea from the continent, 8 so kept drifting long time up and 1 Of detested name.] δυσωννμον, hateful to hear named. II. vi. 255; xii. 116, μοΐρα δνσώννμος. Odyss. xix. 571, Ηώς. The 6 in 'όνομα is lengthened in δνσώννμος, just as e is in νηκερδής, " ratione rythmica." See Goettling. 2 καρχαρόδοντα, with jagged teeth, like a saw ; akin to χαράσσω, Cf. II. x. 360. 3 ώρεξατο (understand των Ουρανού μηδεων) χειρι σκαι -g — όρεγεσθαι τινί τινός, is, " to reach with something, or some part of the body towards something." Compare Horn. 11. iv. 307, tyxti όρεζάσθω, sc. αύτον. II. xxiii. 99, ώρεξατο χερσί φίλυσιν. 4 Behind.] So Pyrrha and Deucalion were bidden to do. Ossaque post tergum magnae jactate parentis. Ov. Met. i. 383. Cf. ibid. 393. 5 περιπλο μένων, " volventibus annis;" περιτελλόμενος ενιαντός is " annus vertens," περιπΧόμενος εν : annus inversus. Goettling. 6 εριννς, from ερινννειν, furere. Οτι τφ θνμφ χρήσθαι καλονσιν εριν- νύειν οι Αρκάδες. Pausan. viii. 25, § 4. The same writer, i. 28, § 6, quotes this passage to identify the σεμνοί θεαι of Athens with the Erynnyes. 7 Μελίας, ashnymphs, as Αρύαδες were oaknymphs ; from μελία, an ash. Cf. Callim. H. in Jov. 47, Αικταϊαι Μελίαι. Η. in Del. 80, αυτόχθων Μελίη. They were nine in number, Helice, Cynosura, Arethusa, Ida, Cromne, Britho, Calseno, Adrastea, Glauce. Tzetz. ad Op. et D. 144. 8 There seems no authority for supposing Epirus is here meant, 12 HESIOD. 190—209. down the deep, and all around kept rising a white foam from the immortal flesh ; and in it a maiden was nourished ; l first she drew nigh divine Cythera, and thence came next to wave- washed Cyprus. Then forth stepped an awful, beauteous god- dess ; and beneath her delicate feet the verdure throve around : 2 her gods and men name Aphrodite, the foam-sprung goddess, and fair- wreathed Cytherea — the first because she was nursed in foam, but Cytherea, because she touched at Cythera ; and Cyprus-born, because she was born in wave-dashed Cyprus. 3 And her Eros accompanied and fair Desire followed, when first she was born, and came into the host of the gods. And from the beginning this honour hath she, and this part hath she obtained by lot among men and immortal gods, the amor- ous converse of maidens, their smiles and wiles, their sweet delights, their love, and blandishment. Now those 4 sons, their father, mighty Heaven, called by surname Titans, up- braiding those whom he had himself begotten ; and he was wont to say that, out-stretching their hands 5 in infatuation, though Dione, mother of Aphrodite, was worshipped there, απ' ήπεί- ροω is simply " ex continente," as Goettling, Lennep, &c. agree. ι Tibull. I. ii. 39, Nam fuerit quicumque loquax, is sanguine natam, Is Venerem e rapido sentiet esse mari. The worship of Venus (Astarte) came from the Phoenicians from Ascalon, and was first celebrated in the isles of Cyprus and Cy- thera. See Herod, i. 105, at which place Blakesley quotes this pas- sage of Hesiod : and Pausan. iii. 23. * For parallels to this beautiful fancy of all things blooming which the goddess of beauty touched, see Lucret. i. 6, Adventusique tuum, tibi suaves daedala flores Summittit tellus : tibi rident aequora ponti Placatumque nitet diifuso lumine ccelum. Compare Scott, Lady of the Lake, canto I. 18 ; Homer, II. xiv. 347—349 ; and Milton, Paradise Lost, book ix. 200—205. 3 ήδε ψιλομμηδεα. This line being probably spurious, has been passed over untranslated. 4 Now those.] The thread is resumed from verse 155. 5 For this derivation of the word " Titan," see Van Lennep, ad loc, who says, all the brothers were called Titans, because one, Cronus, (ver. 178,) ετιταίνεν, "manum extendit," and thus effected what all the brothers, except Oceanus, (cf. Apollodorus,) wished. τεω, τείνω, tendo, τάω, τιτάω, τιταίνω, are all kindred verbs. The last occurs in Homer, passim, and in Hes. Scut. 229. But see Liddell and Scott, in voc. " Titan." 209 — 227. THE THEOGONY. 13 they had wrought a grave act, but that for it there should be vengeance hereafter. 1 Night bare 2 also hateful Destiny, and black Fate, and Death : she bare Sleep likewise, 3 she bare the tribe of dreams ; these did the goddess, gloomy Night, bear after union with none. Next again Momus, 4 and Care full-of-woes, and the Hespe- rides, 5 whose care are the fair golden apples beyond the famous ocean, and trees yielding fruit ; and she produced the Destinies, 6 and ruthlessly punishing Fates, Clotho, Lachesis, and Atropos, who assign to men at their births to have good and evil; who also pursue transgressions both of men and gods, nor do the goddesses ever cease from dread wrath, be- fore that, I wot, they have repaid sore vengeance to him, whosoever shall have sinned. Then bare pernicious Night Nemesis 7 also, a woe to mortal men : and after her she brought forth Fraud, and Wanton-love, 8 and mischievous Old Age, and stubborn -hearted Strife. But odious Strife gave birth to grievous Trouble, and Oblivion, and Famine, and tearful Woes, 1 This will be seen to have come to pass, in verses 728, &c 2 A similar list of the brood of Night is given by Cicero, De Nat. Deorum, III. xvii. 3 Death and Sleep are near akin in Homer too, II. xiv. 231. Virg. Mn. vi. 278, Consanguineus Lethi sopor. 4 Μώμον. Cicero calls him Invidentiam. Callimachus, H. in Apoll. 113, 6 δε Μώμος, Ίν ό φθόρος, ένθα νεοιτο. 5 From the use of the present tense μεΧονσι we seem to gather that Hercules did not carry off all the fruit; or that other fruit ripened on the same trees after his theft. Mnetzellius had suggested a reading χρύσεα καλά μεμηλε, τά θ'Ηρακλεης ετρνγησεν. But the first syllable in τρυγάω is long. See Goettling and Van Lennep. 6 In ver. 211 we had mention of μόρον and κήρα, and ver. 218, 219 recur in nearly the same words at 905, 906, to which place they seem better suited ; for Apollodorus likewise makes the μοίραι chil- dren of Jove and Themis. Perhaps therefore these lines are of a later writer. The words αιτε βροτοϊσι — κακόντε refer to Μοίραι : αιτ ανδρών — άμάρτη to Κηρας. The names seem here to belong ίοΚ^ρες, whereas all antiquity refers them to Μοίραι. For the office of the Κηρες, see Eurip. Electr^ 1252 (Dind.), Msch. S. c. Theb. 1055, where they are called ερινύες. More on this subject maybe gathered from V. Lennep and Goettling, though the only clear result seems to be the rejection of the lines 218, 219, from this place. Eustathius, ad II. p. 302, 19, 20, quotes the word παραιβασίας as used by Hesiod. 7 Nemesis was worshipped at Rhamnus in Attica, as daughter of Oceanus, Pausan. i. 33, § 7, and had a temple at Patrse, vii. 20. 8 φιλότης is referred by the Scholiast to τά αφροδίσια. 14 HESIOD. 228 — 243. Contests and Slaughters, 1 Fights and Homicides, Contentions, Falsehoods, Words, Disputes, Lawlessness and Ruin, 2 intimates one of the other, and the Oath, which most hurts men on the earth, whensoever one has sworn voluntarily a perjured oath. And Pontus begat trusty and truthful Nereus, 3 eldest indeed of his children, but men call him old, 4 because he is unerring as well as mild, neither doth he forget the laws, but knoweth just and gentle purposes. And next again, by union with Earth, great Thaumas, 5 and strong Phorcys, and Ceto 6 with fair-cheek, and Eurybia, having in her breast a soul of ada- mant. From Nereus and fair-haired Doris, daughter of Ocean, perfect stream, sprung lovely daughters of goddesses 7 in the barren sea, Proto, Eucrante, Sao, and Amphitrite ; Eudora, 1 This line differs scarcely at all from Horn. Odyss. xi. 611. 2 For the deities here mentioned compare Virg. Mu. vi. 274 — 277, Vestibulum ante ipsum, &c. 3 Nereus, as being trusty and truthful, is mentioned here in strong contrast to the list of personified evil passions that have gone be- fore. Nereus among Greek and Latin poets stands for the sea. Cf. I ph. in Aul. 948. Tibull. IV. i. 58, Vexit et iEolios placidum per Nerea ventos. Ovid. Met. i. 187, Qua totum Nereus circumtonat orbem. Amores II. xi. 39. The word ~Νήρενς is the same as Ne- fluus, i. e. fundus, from νή and ρέω, Hermann. 4 αντάρ κάλεονσι -γέροντα. But they call him old, not because he is eldest, &c, but because he is νημερτής και ήπιος. — Eustathius ad II. says that Nereus is called " old " from the foam which whitens his surface. 5 Thaumas (mentioned in Cicero, De N. D. iii. 20) is said at 265 to have been the mother of Iris, the rainbow, and Harpyiae, the storms. This deity therefore must be taken to represent the " won- ders of nature," which have reference to the sea. — Phorcys (Odyss. i. 72; xiii. 96, 345) is also taken by most commentators to have been so called from his age. φόρκος is λευκός, πόλιος. Hesych. Her- mann connects the word with "furcus," and so with promontories and jutting sea-rocks. 6 Κητώ, the wife of Phorcys, (270,) is supposed to refer to the " monstra natantia " of the great deep, from κάω, χάω, hisco : or to hidden rocks, from κεΧσθαι. Virg. /En. v. 249, speaks of " Phorci chorus ; " 824, " Phorcique exercitus omnis : " among which he num- bers " cete." 7 τέκνα θεάων is the same as θεαί. Similar periphrases are νΐες Αχαιών, παίδες σοφών. Blomf. lEsch. Pers. 402, παίδες Ελλήνων. The Nereids whose names follow, (240 — 264,) were worshipped on the Magnesian coast. Herodot. vii. 191. Their mother " Doris " is by Latin poets put for the sea. Virg. Eel. x. 5. Ov. Fast. iv. 678, Hac Hyades Dorida nocte tenent 244 — 2G7. THE THEOGONY. 15 Thetis, Galene, Glauce, Cymothoe, Spio, Thoe, and charming Halia ; graceful Melita, and Eulimene, and Agave, Pasithea, Erato and rosy-armed Eunice, Doto and Proto, Pherusa, and Dynamene, Nesaea, and Aetata, and Protomedia, Doris and Panope, and beauteous Galatea, lovely Hippothoe, and rosy- armed Hipponoe, and Cymothoe, who along with Cymatolege, and neat-ankled Amphitrite, calms with ease the waves on the misty sea, and the blasts of violent winds ; Cymo and Eione, and Halimede with beauteous wreath, and blithe Glau- conome, and Pontoporia, Liagore, Evagore, Laomedia, Poly- nome, Autonoe, and Lysianassa, and Evarne, both lovely in shape and in beauty faultless, and Psamathe, graceful in per- son, and divine Menippe, Neso, Eupompe, Themisto, Pronoe, and Nemertes, who hath the mind of her immortal sire. 1 These were born of blameless Nereus, fifty maidens, versed in blameless labours. And Thaumas 2 wedded Electra, daughter of deep-flowing Ocean : she bare rapid Iris, and the fair-tressed Harpies, 3 1 Many of the names in this list are found in Horn. II. xviii. 39 — 48. They are derived from the sea, its wonders, its treasures, and its good signs for sailors. Proto is the eldest, as the name im- ports. Amphitrite is so called from the caverns of rocky shores. Cf. Soph. Philoct. 19, άμφιτρής. Eudora, Doto, (Virg. i£n. ix. 102, NereiaDoto,) Liagore, Evagore, Polynome,(multos pascens,) clearly have reference to maritime commerce and its profits. Thetis is from τίθημι, because she is wont " ponere freta." Galene and Galatea, from γέλαω, to be glad. The latter is celebrated in Theocr. Idyll xi. ; Virg. Eel. vii. 37 ; Ovid. Met. xiii. 738. Glauce and Glau- conome, so called from the colour of the sea. Cymothoe, (Virg. JEn. i. 144?,) Cymo and Cymodoce, (Virg. i£n. v. 826,) and Cyma- tolege, from κύμα. The derivations of several others are self-evi- dent : e. g. Nesaea, Actaea, and Eione, from νήσος, άκτη, ήιών. Ha- limede, Pontoporia, Eupompe, Laomedia, Lysianassa, have their names from the care the Nereids have for sailors and voyagers. Panope, from her look-out over the wide sea. (Cf. Virg. Georg. i. 437 ; iEn. v. 240.) Those compounded with 'ίππος seem to point to the fact that horses first came by sea to Greece, as Neptune is often called ϊππιος. Van Lennep. 2 Thaumas, (wonder,) son of Pontus, marries Electra, (lustre, λαμ- πηδών, Schol.,) daughter of Oceanus, and hence springs Iris, the rainbow. For Iris see Horn. II. xvii. 547. Cic. de Nat. Deor. iii. 20, Arcus, quia speciem habet admirabilem, Thaumante dicitur esse natus. So called from ερώ «ϊρω, because the messenger of the gods. iEn. iv. 695. For Thaumas see Diet. Gr. and R. Biogr. vol. iii. p. 1021. 3 The Harpies, in Virg. -Έη. iii. 241, are three, Celaeno being 16 HESIOD. 267 284. Aello and Ocypete, who, I ween, accompany the wind-blasts and birds, with swift wings, for they are wont to fly high above the earth. 1 But to Phorcys next Ceto of- fair-cheek bare the Graese, 2 gray from their birth, whom in truth im- mortal gods as well as men walking on the ground call Grsese ; namely, Pephredo handsomely-clad, and Enyo of saffron-vest- ment, and the Gorgons, who dwell beyond famous Ocean, 3 in the most remote quarter night- ward, where are the clear- voiced Hesperides, 4 Stheno, 5 Euryale, and Medusa having- suffered sadly. The latter was mortal, but they, the other two, were immortal and ageless, and it was with the one (Medusa) that the azure-haired god lay in the soft meadow, and amid the flowers of spring. From her too when, as the tale is, Perseus 6 had cut off the head, up sprang huge Chry- saor and the steed Pegasus. To the latter came his name, because I wot he was born near the springs of Ocean, 7 whilst the other had a golden falchion in his hands. And he indeed, winging his flight away, left Earth, the mother of flocks, and added. Homer mentions "Αρπυια Τίοδάργη, II. xvi. 150. Άίλλώ is named from άεω, spiro. Ocypete, from her rapid flight. Goettling suggests that they personify the breath of pestilence, and so are driven away, according to the legend, by the sons of Boreas ; and therefore these deities are to be referred to Thrace. ' μεταχρόνιαι, " celeres ad instar temporis," like μετηνεμιοι. Goett- ling. But the Scholiast says the ancients called ουρανός, χρόνος, and the old poets, from Hesiod downwards, recognise μεταχρόνιος in the sense of μετέωρος. See Liddell and Scott in voc. 2 Grsere. Gorgones. Hermann (Opusc ii. p. 179) says," ΓραΤαι sunt unda? quae littori aliisae spumas agunt nunc veniendo, nunc rece- dendo." " Γοργόνες magna; etterribiles aquas." In iEschylus Prom. V. 819, they are called Φόρκιδες, from their sire, and κυκνόμορφοι, from their hair. iEsch. mentions three, and Apollodorus mentions one named Δεινω. Goettling supposes here a verse to have been lost. 3 περην, i. e. in some isle of Ocean, to arrive at which one must cross Ocean. 4 'Εσπερίδες λιγύφωνοι. Cf. ver. 518. Euripides, Here. Fur. 394 (Dind.), calls them υμνωδούς κοράς. εσχατιη προς νυκτός. Cf. Herod, vii. 115, προς Ήλιου ουσμέων. 5 Stheno, th. σθένος. — Euryale, from the open sea, in which was the island of the Gorgons. — Medusa, from μ'εΰων, a ruler. For the fable of Medusa, and her ill treatment by Neptune, vid. Ovid. Met. iv. 771—798. 6 See more about Perseus and the head of Medusa in Scut. Here. 216—230, seqq. 7 Near the springs, πηγάς, fontes ; that is, at the extremities. Cf. 738, 809, πηγαι και πείρατα 285—306. THE THEOGOXY. 17 came to the immortals ; in Jove's house he dwells, bearing to counsellor Jove thunder and lightning. 1 But Chrysaor, by union with Callirhoe, daughter of famous Ocean, begat three- headed Geryon. Him indeed then mighty Hercules spoiled, amidst his trailing-footed oxen in sea-girt Erythia, 2 even on that day when he drove the broad-browed oxen to sacred Tiryns, having crossed the path of Ocean, and having slain beyond famous Ocean Orthus, and the herdsman Eurytion in a dusky stall. And she 3 brought forth another monster, irresistible, nowise like to mortal men, or immortal gods, in a hollow cavern ; the divine stubborn-hearted Echidna, [half nymph, with dark eyes and fair cheeks ; and half, on the other hand, a serpent huge, and terrible, and vast,] 4 speckled, and flesh-devouring, 'neath caves of sacred Earth. For there is her cavern, deep under a hollow rock, afar from immortal gods as well as mortal men : there I ween have the gods assigned to her famous mansions to inhabit. But she, the destructive Echidna, was confined in Arima 5 beneath the earth, a nymph immortal, and all her days insensible to age. With her they say that 1 This office of Pegasus is unmentioned by ancient writers, except in a fragment of Euripides, Belleroph., 'υφ' αρματ ελθων Ζηνός άσ- τραπηφορεϊ, which Aristophanes introduces in his Pax, 722. It seems to be implied in this passage of Hesiod that the winged horse yoked to Jove's chariot bears his thunders and lightnings. Cf. Horat. Od. I. xxiv. 7, Per ccelum Tonantis Egit equos volucremque cur- rum. Van Lennep. 2 Geryon is fabled to have been prince of Gades, i. q. Erythia : unless indeed Erythia was an island near, and now joined with, the mainland. Compare Herodot.iv. 8. One of the labours imposed on Hercules by Eurystheus was to carry off his oxen : Orthus was slain to effect this. 3 Van Lennep, with Wolf and Heyne, refer ήδ' ετεκ to Callirhoe, the mention of Ceto, 290, being too remote to allow reference to her. Hermann however dissents from this. 4 ποικίλον, feminine. See Matth. Gr. Gr. § 118, obs. 1. (1832.) ώμηστήν, used here as a substantive. For other instances see Lo- beck's Ajax, ver. 208, της αμερίας. 5 ερντ\ imperfect, remarkable for the ΰ, as in the Op. et D. 818, είρνμεναι. See here Butmann, Lexil. p. 337, (Fishlake, 1836,) and p. 310. Arima. Cf. II. ii. 783, είν Άριμοις, οθι φασι Ύυφωεος εμμεναι εί->άς. Where the Scholiast explains Arima as a mountain of Cilicia, or Lydia. Strabo, book xiii. p. 152, 153, seems to point to the Arimi being what was afterwards the Aramaeans, of Cilicia, or Syria c 18 HESIOD. 306—325. Typhaon 1 associated in love, a terrible and lawless 2 ravisher for the dark-eyed maid. And she, having conceived, bare fierce-hearted children. The dog Orthus 3 first she bare for Geryon, and next, in the second place, she brought forth the irresistible and ineffable flesh -de vourer Cerberus, dog of hell, with brazen voice 4 and with fifty heads, a bold and strong beast Thirdly, again she gave birth to the Lernaean Hydra 5 subtle in destruction, whom Juno, white-armed goddess, reared, implacably hating 6 the mighty Hercules. And it Jove's son, Hercules, named of Amphitryon, along with warlike Iolaus, 7 and by the counsels of Pallas the despoiler, slaughter- ed with ruthless sword. But she {Echidna) bare Chimaera, 8 breathing resistless fire, fierce and huge, fleet-footed as well as strong : this monster had three heads : one indeed of a grim-visaged lion, one of a goat, and another of a serpent, a fierce dragon ; in front a lion, a dragon behind, and in the midst a goat ; breathing forth the dread strength of burning fire. Her Pegasus 9 slew and brave Bellerophon. 1 Typhaon. Cf. 821. 2 άνομον, vulgo άνεμον. The Scholiast recognises both readings. Sophocles, in Trachin. 1096, has στρατον Θηρών, νβριστήν, άνομον, of the army of Centaurs. 3 Orthus, (high, tall,) and Eurytion, (broad,) are the keepers of Geryon's oxen, (293,) a figurative representation of high mountains and broad plains. Echidna was sister or aunt of Geryon, for whose service she bore this dog. 4 χαλκεόφωνον, trumpet-voiced, an epithet of Stentor, Horn. II. v. 785. Κέρβίρος, according toGoettling, is akin to βάρβαρος in its ety- mology, and has reference to the voice of the monster. Pindar, followed by Horat. IT. xiii. 34, assigns to Cerberus a hundred heads, (bellua centiceps,) whilst Sophocl. Trachin. 1098, calls him τρίκρανον σκύλακα. 5 Hydra. Horat. Od. IV. iv. 61, Non Hydra secto corpore firmior Vinci dolentem crevit in Herculem. From Lerna sprang the Hydra, and from Nemasa, the lion, which Juno alike reared against Hercules. 6 άπλητον (πελάω, not πίμπΧημι) " tanta ira, ut vix ad eum acce- dereliceat." βί -g Ίΐρακληε'η. Cf. Matt. Gr. Gr. 430, p. 702. 7 Iolaus appears in Scut. Here. 118, as comrade and charioteer of Hercules: Minerva as his counsellor, Scut. J 25, 325. Horn. II. viii. 362 ; Od. xi. 626. The Hydra of Lerna is not Homeric. 8 Chimaera (Horat. Od. I. xxvii. 23, 24; II. xvii. 13; IV. ii. 16) is described by Horace as " triformis," and " ignea," just as here. άμαίμακετον (1\. vi. 179; Sophocl. (Ed. T. 177; CEd. Col. 127,) de- rived from άμαχος, redupl. μαίμαχος, as from πάλη we have παιπάλη. 9 Πήγασος — καΐ Βελλεροφόντης, that is, Bellerophon by the aid of Pegasus. Goettling. 326—343. THE THEOGONY. 19 But she, 1 compelled by Orthus, brought forth in sooth the destructive Spinx, a destruction to the Cadmaeans ; and the Nemaean lion, whom I wot Juno, Jove's glorious consort, reared, and settled in the corn-lands of Nemsea, a woe to man- kind. There abiding truly used he to devour the tribes of men, whilst he held sway over Tretus 2 of Nemaea, and over Apesas : but him the might of strong Hercules subdued. And Ceto mingling in love with Phorcys, brought forth, as young- est-born, a terrible serpent, 3 which in hiding-places of dark earth, guards all-golden apples, in wide bounds. Such then is the brood of Ceto and Phorcys. But Tethys to Oceanus bare eddying rivers, 4 Nile and Alpheus, and deep-eddying Eridanus, Strymon, and Maeander and Ister of-fair-stream, Phasis, Rhesus, and Achelous with silvery-tide, Nessus, and Rhodius, Haliacmon and Heptaporus, Granicus, iEsepus, and divine Simois, Peneus, Hermus, and pleasant-flowing Caicus ; 1 η δ' άρα, that is, Echidna, as it would seem ; though the Schol. calls Spinx, the daughter of Chimaera and Typhaon. The later word, Σ^ίγξ, ίγγος, was originally 18 — (derived from πέμπω, or perhaps πεμφιξ, " a bubble," L. ad S.) γλανκήν εργάζεσθαι, as γήν εργάζεσθαι (Op. et D. 623). Sf Virg. JEn. ii. 780, Maris aequor arandum. 4 Luna, or Hecate, gave increase to the flocks : the same ffice is ascribed to Mercury in Horn. H. in Merc. 567- ληίδα, elsewhere a spoil of cattle, II. i. 154, is here the " increase of the flock 'dimply. So ληίζεσθαι, in Op. et D., is simply " to gain or get." Cf.X et D. 702. βονκολίας, so used Horn. H. in Merc. 489 ; Apollon. Rhd. i. 627- 5 Construe κονροτρόφον εκείνων, οϊ μετ εκείνην ΐδοντο φϊζ Άούς. Confirming the former privileges of Hecate, Jove added ther this office of κονροτρόφος for the future. 451 — 474. THE THEOGOXY. 25 the light of far-seeing Morn. Thus is she from the beginning nursing-mother, and such are her honours. ^hea too, embraced by Cronus, bare renowned children, Vesta, Demeter, and Here of-the-golden -sandals, and mighty Hades, who inhabits halls beneath the earth, having a ruthless heart ; and loud-resounding Neptune, and counselling Jupiter, father of gods as well as men, by whose thunder also the broad earth quakes. 2 And them indeed did huge Cronus de- vour, 3 namely, every one who came to the mother's knees from her holy womb, with this intent, that none other of the illustrious heaven-born might hold royal honour among the immortals. For he had heard from Earth and starry Heaven that it was fated for him, strong though he was, to be subdued by his own child, 4 through the counsels of mighty Jove : wherefore he did not keep a careless watch, but lying in wait for them. kept devouring his own sons ; whilst a grief not-to-be-for- gotten possessed Rhea. But when at length she was about to bear Jove, the sire of gods as well as men, then it was that she essayed to supplicate her parents dear, Earth and starry Heaven, to contrive a plan how she might without observation bring forth her son, and take vengeance on the furies of their sire, against his children, 5 whom great and wily Cronus de- voured. But they duly heard and complied with their dear daughter, 1 In what follows, Vesta, Demeter, and Juno, in addition to Nep- tune, Pluto, and Jupiter, are called the children of Cronus and Rhea, Vesta is mentioned in the Hymn to Venus, (Horn.) 22, as eldest- born of Cronus. She is nowhere spoken of in the Iliad or Odyssey, where we frequently find the name, but not parentage, of Demeter. See more about Vesta in Donaldson's Varronianus, pp. 48, 49. Here, or Juno, is in Homer θνγατήρ με-γάλυιο Κρόνοιο — the eldest-born, II. iv. 60. This honour is given to Jove in II. xv. 182, 204, but in He- siod he is made youngest. 2 πελεμίζεται, (II. xvi. 612,) from πάλλω. L. and S. 3 κατ'επινε, properly used of drinking, is here applied to swallow- ing generally, όστις έκαστος — 'ίκοιτο, " ut quisque nasceretur." 4 iEschylus, in his Prometheus, 793, introduces Prometheus fore- telling a like fate to Jove. 5 πατρός εριννυς παίδων, furias patris contra filios. εριννυς seems to imply the blood-guiltiness of Cronus. Goettling and others un- derstand ένεκα before παίδων. It appears to be a case of two geni- tives, one of which depends more closely than the other on the noun ερινννς, " the father 's-furies against his sons." παίδων is the objective genitive. 26 HESIOD. 475 — 492. and explained to her as much as it had been fated should come to pass concerning king Cronus, and his strong-hearted son. And they sent her to Lyctus, 1 to the fertile tract of Crete, when I wot she was about to bear the youngest of her sons, mighty Jove : whom indeed vast Earth received from her to rear and nurture in broad Crete. Thereupon indeed came she, bearing him through the swift dark night, to Lyctus first, and took him in her hands 2 and hid him in a deep 3 cave, 'neath the recesses of the divine earth, in the dense and wooded iEgean mount. But to the great prince, 4 the son of Heaven, former sovereign of the gods, she gave a huge stone, having wrapped it in swathes : which he then took in his hands, and stowed away into his belly, wretch as he was, nor did he consider in his mind that against him for the future his own invincible and untroubled 5 son was left instead of a stone, who was shortly about to subdue him by strength of hand, and to drive him from his honours, and himself* to reign among the immortals. Quickly then, I ween, throve the spirit 6 and beauteous 1 Lyctus, or Lyttus, was the most ancient city in Crete, and was about 100 stadia from Gortyna, (Polyb. iv. 54 ; Strabo, x. 4, p. 372, Tauch.,) cf. Horn. II. ii. 647, xvii. 611. It was built on an eminence, and we may perhaps infer, from Mount iEgaeus being only men- tioned in this place, that it was near Lyctus. It may have been the same as the mountain called Dicte, and mentioned in Callimach. H. in Jov. 4 ; Virg. Georg. iv. 152, Dictseo cceli regem pavere sub antro. According to the Scholiast, Αίγέϊον όρος is connected with the fable of the goat, (αϊξ, αίγος,) said to have suckled Jove. Goettling pronounces it Mount Ida, called Αίγέίον from the goat Amalthea. 2 φέρουσα. Goettling considers this to be equivalent to εν γαστρί φέρουσα, but gives no example of the word used in such sense. 3 ήλιβάτψ. Cf. 675, and Butmann's Lexilogus, p. 329, who de- rives it from άλιτεϊν and βαίνω for άλι,τόβατος, expressive of the facility of making a false step in ascending a precipitous height, or descending a steep declivity. Compare Eurip. Hippolyt. 732, where the Scholiast explains ήλιβάτοις, βαθυτάτοις. 4 μ'εγ άνακτι, adv. for adject, with substantive. So μάψ ανραι, 872, and ό πάνυ Σωκράτης. See Goettling in note on the passage. 5 άκηδής. " securus." Free from cares as the gods were sup- posed to be. II. xxiv. 526. So Virg. iEn. iv. 379, Ea cura quietos Sollicitat. 6 For the quick growth of the gods see Hymn. Horn, in Merc. 17; Callim. in Jov. 55. Apollodorus details Jove's onslaught on Cro- nus with the aid of Metis, a daughter of Ocean, who administered 493—516. THE THEOGONY. 27 limbs of the king, and, as years came round, having been beguiled by the wise counsels of Earth, huge Cronus, wily counsellor, let loose again his offspring, having been conquered by the arts and strength of his son. And first he disgorged the stone, since he swallowed it last. 1 This stone Jove fixed down upon the earth with-its-broad-ways, in divine Pytho, beneath the clefts of Parnassus, to be a monument thereafter, a marvel to mortal men. Then he loosed from destructive bonds his father's brethren, the sons of Heaven, whom his sire had bound in his folly. 2 Who showed gratitude to him for his kindnesses, and gave him the thunder, and the smoking bolt, and lightning ; but aforetime huge Earth had hidden them: trusting on these, he rules over mortals and immortals. lapetus, moreover, wedded the damsel Clymene, 3 a fair- ankled Oceanid, and ascended into a common bed. And she bare him Atlrs, a stout-hearted son, and brought forth ex- ceeding-famous Menaetius, and artful Prometheus, 4 full of various wiles, and Epimetheus of-erring-mind, who was from the first an evil to gain -seeking men : for he first, I wot, re- ceived from Jove the clay-formed woman, a virgin. But the insolent Menaetius wide-seeing Jove thrust down to Erebus, having stricken him with flaming lightning, on account of his arrogance, and overweening strength. an emetic to Cronus, and so brought back to light first the stone, and then the brethren of Jove. 1 Goettling interprets the myth of Cronus vomiting the sons he had devoured, to imply that the realms of the sea, and of the shades, &c, had been under the old regime content with the same sovereign who held the heaven ; but that when these were assigned by Jove to separate gods, Cronus gave forth those whom he had confined in his own bowels. Hence arose new divine laws, to be promulgated by the Delphic oracle, which Pausan., x. 24, shows to have been connected with the stone, said to have been thrown up by Cronus, and honoured at festivals by the Delphians. 2 Cf. 157- άεσιφροσννφσιν, Odyss. xv. 470, from άεσίφρων) properly όασίφρων from άάσαι. See Butmann's Lexil. p. 7. 3 The same story of Prometheus and Pandora is found in the Op. et D. 42 — 105. According to Apollodorus and Lycophron, Asia was the wife of lapetus ; according to iEschylus, Themis. Ovid, in his Metamorphoses, makes Clymene the wife of the Sun. 4 According to Goettling, in this myth Atlas is endurance, Pro- metheus providence, Epimetheus blindness, and Menaetius (μένει οϊτος) mortality arising from excess of boldness, personified. Of 28 HESIOD. 517—535. But Atlas 1 upholds broad Heaven by strong necessity, be- fore the clear-voiced Hesperides, standing on earth's verge, with head and unwearied hands. For this lot counselling Jove apportioned to him. And wily-minded Prometheus he bound in indissoluble bonds, with painful chains, having thrust them through the middle of a column. 2 And he urged against him an eagle with-wings-outspread : but it kept feeding on his immortal liver, whilst it would increase to a like size all- round by night, to what the eagle with-wings-outspread had eaten during the whole day before. This bird indeed, I wot, Hercules, valiant son of fair-ankled Alcmene, slew, and re- pelled from the son of Iapetus 3 the baneful pest, and released him from his anxieties, not against the wishes of high-reigning Olympian Jove, that so the renown of Thebes-sprung Her- cules might be yet more than aforetime over the many-feeding earth. Thus, I ween, he honours his very famous son, 4 through veneration for him : and though incensed, ceased from the wrath which he was before cherishing, because he strove in plans against the almighty son of Cronus. For when gods Mengetius no author but Apollodorus gives any account, and per- haps he gathered his knowledge only from this passage. 1 According to Hesiod, Atlas is a doomed Titan bearing up the vault of heaven, as a punishment. Homer too (Odyss. i. 52) seems to have the idea of a giant, not a mountain, in view. Later writers confounded him with the mountain so called, cf. Virg. Mn. iv. 246 — 251. Van Lennep suggests that the mountain got its name either from a naval expedition of early date from Greece, the leader of which was called Atlas ; or from Atlas the Titan, whom tradition connects with the growth of nautical science. — εσπερίδων λιγνφυ>νων, cf. supra, 275. 2 μέσον δια κίον Hermann explains to mean " ita ut mediae co- lumnar vincula infixa essent." iEschylus, Prom. V. 65, describes Prometheus as fastened to a rock, διατόροις π'εδαις. The scene of his suffering was, according to iEschylus, Scythia ; according to Cicero, Tusc. Q. II. 10, Caucasus, δια — ελάσσας is of course an ex- ample of Tmesis. 3 Ίαπετωνίδης, a double patronymic. Ίάττετος, Ίων, ιονίδης. Com- pare Ovid. Met. i. 81, 82, Quam satus Iapeto mistam fluvialibus undis Finxit in effigiem moderantum cuncta Deorum. And see Virg. Eel. vi. 42, and Blackie's Essay on the Prom. Vinc- tus, Classical Museum, vol. v. p. 1 — 40. 4 ταύτα is to be taken with τίμα. άζόμενος is translated by Van Lennep, " Pietate in ilium ductus." Cf. Horn. II. i. 21 ; Odyss. ix. 200, where the word is similarly used. 535—556. THE THEOGONY. 29 and mortal men were contending at Mecone, 1 then did he set before him a huge ox, having divided it with ready mind, studying to deceive 2 the wisdom of Jove. For here, on the one hand, 3 he deposited the flesh and entrails with rich fat on the hide, having covered it w th the belly of the ox ; 4 and there, on the other hand, he laid down, having well disposed them with subtle art, the white bones of the ox, covering them with white fat. Then it was that the sire of gods and men addressed him, " Son of Iapetus, far-famed among all kings, how unfairly, good friend, you have divided the por- tions." Thus spake rebukingly Jupiter, skilled in imperish- able counsels. And him in his turn wily Prometheus address- ed, laughing low, but he was not forgetful of subtle art : "Most glorious Jove, greatest of ever-living gods, choose which of these your inclination within your breast bids you." He spake, I ween, in subtlety : but Jove knowing imperish- able counsels was aware, in sooth, 5 and not ignorant of his guile ; and was boding in his heart evils to mortal men, which also were about to find accomplishment. Then with both hands lifted he up the white fat. But he was incensed in mind, and wrath came around him in spirit, when he saw the white bones of the ox arranged with guileful art. And 1 Mecone.] Such, according to Strabo, viii. c. vi. p. 217, Tauch., was the ancient name of Sicyon, a city which, according to Pau- sanias, (ii. 5 and 7,) was of old famous for its worship of the gods. Fitly, therefore, is this matter, touching sacrifices and observances to be paid to the gods, referred to Mecone or Sicyon. Prometheus seems to have been chosen arbitrator of the portions of sacrifices each god should receive, and that Jove should have allowed this agrees with iEschylus, Prom. V. 199, who makes Prometheus favour in the first instance the younger ruler of Olympus and not the Titans. V. Lennep. Compare iEschylus, Prom. V. 207, seq., and the boast he there makes of his teaching mortals in religious matters. 2 εξαπαφίσκων, fallere studens. V. Lennep. Guyetus preferred to read εζαπαφήσων. 3 τψ μεν — τψ δε, hie — illic. 4 γαστρι /3oa#, the refuse, according to Horn. Odyss. xviii. 44, com- monly given to beggars. In that passage the suitors are represented setting the beggars to fight for it. 5 -γνώ ρ' ούδ' ηγνοίησε, compare ver. 157 ; Op. et D. 637 ; Horn. II. x. 113 ; Od. xxii. 473 ; GEdipus Tyrannus, Sophoc. 514 ; (Ed. C.397 ; Ajax, 289. Perhaps here more than a mere tautology is expressed. He knew, and did not, as Prometheus had hoped, overlook the fraud. 30 HESIOD. 556—579. thenceforth the tribes of men on the earth burn to the im- mortals white bones 1 on fragrant altars. Then cloud-com- pelling Jove addressed him, greatly displeased : " Son of Iapetus, skilled in wise plans beyond all, you do not, good sir, I wot, yet forget subtle art." Thus spake in his wrath Jove knowing imperishable counsels : from that time forward in truth, ever mindful of the fraud, he did not give the strength of untiring fire to wretched mortal men, who dwell upon the earth. But the good son of Iapetus cheated him, 2 and stole the far- seen splendour of untiring fire in a hollow fennel-stalk ; but it stung high-thundering Jove to his heart's core, and incensed his spirit, when he saw the radiance of fire conspicuous among men. Forthwith then wrought he evil for men in requital for the fire bestowed. For from the earth the famous Vulcan, halting in both feet, fashioned 3 the image of a modest maiden, through the counsels of the son of Cronus. And the goddess glancing-eyed Minerva girded and arrayed her in silver-white raiment ; and from her head she held with her hands 4 a curiously embroidered veil, a marvel to look upon: and Pallas Athene placed around her about her head lovely garlands fresh-budding with meadow-flowers, and around her head she set a golden coronet, 5 which renowned Vulcan lame 1 Heyne suspects these lines because he finds no instance of bones of victims burnt in sacrifice on altars. But Menander and other poets quoted by Clemens Alexandr. mention this custom, and the grammarians explain μηρία, τα μηριαία οστά. 2 Compare Op. et D. 50 — 52, whence it appears that Prometheus stole the fire from Jove. See also Horat. I. Od. iii. 29, Post ignem aetherea domo Subductum. iEsch. Prometheus V. 109, seq., ναρθηκοπληρωτόν δε θηρώμαι πνρος ΐίηγην κλοπαίαν, η διδάσκαλος τέχνης ΤΙάσης βρότοις ττεφηνε και μέγας πόρος. 3 γαίης γαρ σνμττλασσε : supply εκ before γαίης in sense, comparing Op. et D. ver. 70, where the preposition is expressed. 4 Rightly, explains Goettling, is χείρεσσι κατεσχεθε used. For Pandora would hold in her own hands the lappets or fringes of the veil given her by Minerva, as we find in the illustrations of ancient art which have come down to us. Minerva, according to Hesiod, Op. et D. (64, 72, 76,) gave Pandora other gifts, as did Venus, Mer- cury, the Graces, the Hours, and Persuasion. See the passage. 5 στεφάνους, στεφάνην, garlands of flowers, and a golden diadem. V. Lennep points out this distinction between στέφανος and στεφάνη, by a comparison of Horn. II. vii. 12 ; x. 30 ; xi. 96, where στεφάνη is an ornament of brass or gold. 579—599. THE THEOGONY. 31 with both feet had made himself, having wrought it carefully by hand, out of compliment to Jove his sire. On it had been wrought many curious monsters, a marvel to view, as many as in great abundance the continent and the sea maintain. Many of these he introduced, (and much elegance beamed from it,) of wondrous beauty, like to living animals gifted with sounds. But when he had wrought a beauteous evil 1 instead of good, he led her forth even where were the rest of gods and men, exulting as she was in the adornment of the gleaming- eyed daughter-of-a-strong-father : -and wonder seized immortal gods as well as mortal men, when they beheld a deep snare, against which man's arts are vain. Now from her is the race of tender women. 2 For from her is a pernicious race, and tribes of women, a great source of hurt, dwell along with mor- tal men, 3 helpmates not of consuming poverty, but of surfeit. And as when in close-roofed hives bees feed drones, sharers in bad works, 4 the former through the whole day till sunset are busy day by day, and make white combs, whilst the latter, remaining within in the close-roofed hives, reap the labours of others for their own maws. 1 The evil was Pandora ; the good, fire. Hermann understands τεΰξεν of Vulcan. But it refers to Jupiter, as it did in line 570. The scene of this was Mecone, at the congress of gods and men. 2 θηλντεράων. There had been θεαι θηλντεραι before, (Odyss. viii. 324,) as well as Nymphs, but Pandora was the first woman, accord- ing to Hesiod. 3 Theognis, 526, ή πενίη δε κακφ σύμφορος άνδρί φερειν, and 153, τίκτει τοι κόρος νβριν. Goettling. Compare Op. et D. 302, 782. This character of women given by an ancient poet of generally fair senti- ments and judgment, supported as it is by repeated concurrent tes- timony of later poets of Greece, argues very ill of the training of Greek maidens in early times, and the effects which resulted there- from. Milton has imitated this description of the infelicities pro- duced by womankind in a prophetic complaint, which comes with beautiful propriety from the lips of Adam. " Thus it shall befall Him who, to worth in woman over- trusting, Lets her will rule : restraint she will not brook : And, left to herself, if evil thence ensue, She first his weak indulgence will accuse." (Paradise Lost, b. ix. ad fin.) See Elton's Translation of Hesiod, p. 284. 4 ξννηονας, from ξννειμι, ζννεων, Ion. ζννήων, Dor. ζυνάων. Pin- dar, Pyth. iii. 84, ελκεων ξυνάονες, vulnerum pleni. 32 HESIOD. 600—619. Just so to mortal men high-thundering Jove gave women as an evil, helpmates of painful toils : another evil too did he provide instead of good ; to wit, whosoever shunning mar- riage and the ills that women work, declines to marry, and has come to old age pernicious, 1 through want of one to tend his latter days ; he lives not, it is true, in lack of subsistence, but, when he is dead, distant kindred divide his possessions : whilst to whomsoever, on the other hand, the lot of marriage shall have fallen, and he has had a good wife congenial to his heart, to him then for ever ill contends with good 2 to be tuitk him : but whoso finds a baneful breed, lives with an incessant 3 care to spirit and heart within his breast, and is an irremedi- able woe. Thus it is not possible to deceive or overreach 4 the mind of Jove, for neither did Prometheus, guileless son of Iapetus, escape from beneath his severe wrath ; but a great chain, by necessity, constrains him, very knowing though he is. But when first their sire 5 became wroth in spirit against Briareus, Cottus, and Gyes, he bound them with a strong bond, admiring their overweening courage, and also their form 1 χή/ίΐ -γηροκόμοιο. Graev., Caret quae senectutem foveat. But χητει is the dat. of χήτος, and is explained ενδείφ. γηροκόμοιο refers not to a wife, but a son born of her. χητει seems to depend on b\obv as the dative of the cause. Cf. II. vi. 463 ; xix. 324 ; Od. xvi. 35. 2 άντιφερ'ιζει (ώστε) εμμεναι. " Malum perpetuo certat cum bono, ut sit una." Ill strives with good, for existence. 3 άλίαστον, incessant, from a and λιάζω, (Butm. Lexil. p. 406, 407,) which Butmann shows to be akin to κλίνω, as κνεφας is to νέφος, and χλιαρός to λιαρός. 4 κλεφαι, παρελθεϊν. ^ Cf. II. i. 132 ; xiv. 217 ; Od. xiii. 291. The use of the epithet άκάκητα, (Ep. for άκακητης,) in connexion with Prometheus, on account of his philanthropy, (as also in Horn. IL xvi. 185 ; Od. xxiv. 10, with Mercury for the same cause,) leads Van Lennep to observe that Mercury succeeded to Prometheus in the Greek religion. There was a mountain in Arcadia called Ακακήσιος, from the epithet, and worship of Mercury there. Pausan. viii. 3, and 36, § 6. See also the Scholiast at Odyss. xxiv. 10, who shows that epithet to have been considered as peculiar to Hermes. 5 Their sire.] i. e. Heaven, or Ουρανός, cf. 155. We shall see, in 626, that they were freed by Jupiter from these bonds, to aid him against the Titans, by the advice of Earth. The forms Όβρια- ρενς and Βριάρεως are of earlier date than Βριαρήος, which is used in Callim. Del. 143. 620—646. THE THEOGONY. 33 and bulk ; and he made them dwell beneath the roomy earth: then they in sooth in grief dwelling 'neath the earth, 1 sate at the verge, on the extremities of vast Earth, very long, afflicted, having a great woe at heart ; but them the son of Cronus, and other immortal gods, whom fair-haired Rhea bare in the embrace of Cronus, by the counsels of Earth brought up again to light : for she recounted to them at large everything, how that they should along with those (Titans) gain victory and splendid glory. Long time then they fought, incurring soul-vexing toil, the Titan gods and as many as were born from Cronus, in opposition to each other in stout conflicts ; the one side, 2 the glorious Titans from lofty Othrys, and the other, I wot, the gods, givers of good things, whom Rhea the fair-haired had borne to Cronus, in union with him, from Olympus. They then, I ween, in soul-distressing battle, one party with the other, were fighting continuously more than ten years. 3 Nor was there any riddance or end of severe contention to either party, and the completion 4 of the war was extended equally to either. But when at length Jove set before them 5 all things agreeable, to wit, nectar and ambrosia, on which the gods themselves feed, a noble spirit grew in the breasts of all. And when they had tasted the nectar and delightful ambrosia, then at length the sire of gods and men addressed them : " Hear me, illustrious children of Earth and Heaven, that I may speak what my spirit within my breast prompts me to speak. For now a very long space 6 are we fighting, each in opposition to other, concerning victory 1 'Neath the earth.] i. e. in Erebus. See below, 669. 2 Here we have the battle-field. The sons of Cronus occupy Olympus, the Titans, Othrys : between which on the south, and Olympus on the north, lay Thessaly and its wide plains, not un- marked to after ages by tokens of a gigantic contest, in the rocks rent and the traces of earthquakes that are visible throughout it. V. Lennep. 3 δέκα πλείονς ενιαντονς. i. e. Ηλείους η δέκα ενιαντονς. See Matt. Gr. Gr. § 455, 4. So " amplius " is used without " quam " in Latin, Amplius sunt sex menses. 4 Compare here, as Wolf suggests, II. xv. 413 ; xii. 436, επί Ισα μάχη τ'ετατο πτόλεμός re. 5 Goettling suggests, for παρεσχεθεν, παρεσχεθον, referring it to the gods mentioned in 640 and 626. 6 A very long space.] i. e. δέκα πλείονς ενιαντους, 636. As also ήματα πάντα stands here for συνεχεως in that passage. D 34 HESIOD. 646—674. and power, all our days, the Titan gods and as many of us as are sprung from Cronus. Now do ye show against the Titans in deadly fight both mighty force and hands in- vincible, in gratitude for our mild loving-kindness, namely, after how many sufferings ye came back again to the light, from afflictive bondage, through our counsels, 1 from the murky gloom." Thus he spake ; and him again the blameless Cottus addressed in answer : " Excellent Lord, thou dost not tell things unlearnt by us : but we too are aware that thy wisdom is excellent, and excellent thine intellect, and that thou hast been to the immortals an averter of terrible destruction. 2 And back again, from harsh bonds, have we come from the murky darkness, through thy thoughtful care, Ο royal son of Cronus, having experienced treatment unhoped-for. 2 Wherefore also now with stedfast purpose and prudent counsel we will pro- tect thy might in dread conflict, fighting with the Titans in stout battles." Thus spake he : and the gods, givers of good, applauded, when they had heard his speech : and their spirit was eager for battle still more than before, and they stirred up unhappy 3 strife all of them, female as well as male, on that day, both Titan gods, and as many as had sprung from Cro- nus, and they whom Jove sent up to light from Erebus, 4 be- neath the earth, terrible and strong, having overweening force. From the shoulders of these a hundred hands outsprung to all alike, and to each fifty heads grew from their shoulders over their sturdy limbs. They then were pitted 5 against the 1 Through our counsels.] Wolf considered this line spurious. But ημετέρας δια βονλάς was necessary to show by whose loving-kind- ness the Centimani were released from their bondage beneath the earth. V. Lennep. 2 άρής. — κρνεροΊο. Some would read Άρενς or "Αρεος here, but άρής is used similarly, Horn. II. xviii. 10, άρής αλκτήρα γενέσθαι. As to the objection to a masc. adjective with άρής, we have below, in ver. 696, θερμός άντμή. So also θήλυς εερση. 3 Unhappy. J άμεγαρτον, unenvied, not an object of envy ; from ά and μεγαίρω, always joined with unfortunate or mournful objects. II. ii. 420 ; Odyss. xi. 400 ; Hecub. Eurip. 191. See Butmann, Lexilog. pp. 410-11, μεγαίρω. άμεγαρτος. Heyne conjectures that line 664, and those following, are a fragment from an old Titan o- machia. 4 Έρεβεσφιν. Some read here the Ion. genitive Έρεβενσφι. But Butmann prefers Έρεβεσφι. 5 κατεσταθεν. Stetere Titanibus oppositi. Eurip. Here. Fur. 1168, ες πόλεμον νμϊν και μάχην καθίσταται. 674—691. THE THEOGONY. 35 Titans in deadly combat, holding huge 1 rocks in their sturdy hands. But the Titans on the other side made strong their squadrons with alacrity, and both parties were showing work of hand and force at the same time, and the boundless sea re- echoed terribly, and earth resounded loudly, and broad heaven groaned, being shaken, and vast Olympus was convulsed from its base under the violence of the immortals, 2 and a severe quaking came to murky Tartarus, 3 namely, a hollow sound of countless chase of feet, and of strong battle-strokes : to such an extent, I ween, did they hurl groan-causing weapons. And the voice of both parties reached to starry heaven, as they cheered : for they came together with a great war-cry. Nor longer, in truth, did Jove restrain his fury, but then forthwith his heart was filled with fierceness, and he began also to exhibit 4 all his force : then, I wot, from heaven and from Olympus together he went forth lightening continually : and the bolts close together with thunder and lightning flew 5 1 ήλιβάτονς. Huge. Cf. Hesiod, Theog. 786 ; Sc. 422 ; Horn. Od. ix. 243 ; x. 88. See Butmann, Lexil. pp. 331—333. 2 pnry υπ αθανάτων. Ab impetu deorum. So άνεμων ριπαΐ, violence of the winds, ενοσις da βαρεία — ποΰων τ αίπεϊα, κ.τ.λ. τε is here apparently epexegetic of ενοσις, a severe quaking, to wit, a hollow sound. 3 This fine description of the nether world, being shaken by the conflict above it, is imitated by Virg. iEn. viii. 243 — 246, Haud secus ac si qua penitus vi terra dehiscens Infernas reseret sedes, et regna recludat Pallida, Dis invisa, superque immane barathrum Cernatur, trepidentque immisso lumine Manes. Ovid, Met. v. 356—358, Inde tremit tellus, et rex pavet ipse silentum Ne pateat, latoque solum retegatur hiatu, Immissusque dies trepidantes terreat umbras. Compare also Lucan, vi. 743, Immittam ruptis Titana cavernis, Et subito feriere die. Cf. Milt. Par. Lost, vi. 867, &c. 4 And he began also.J Compare Milton, Par. Lost, vi. 853 — 855, " Yet half his strength he put not forth, but check'd His thunder in mid volley, for he meant Not to destroy, but root them out of heaven," It is to be observed how low the heathen conception of Divinity is, compared with the Christian. The Messiah has a superabundance, Jupiter scarce a sufficiency, of might. See Robinson. 5 ικταρ is from Ικω. ευ ποτεοντο, flew in such wise as not to misi their mark, είλυφόωντες is the same as είλνφάζω. Scut. 275. d 2 36 HESIOD. 691—712. duly from his sturdy hand, whirling a sacred flash, in fre- quent 1 succession, while all-around life-giving Earth was crashing in conflagration, and the immense forests on all sides crackled loudly with fire. All land was boiling, and Ocean's streams, and the barren sea : warm vapour was cir- cling the earth-born Titans, and the incessant blaze reached the divine dense -atmosphere, 2 whilst flashing radiance of thunderbolt and lightning was bereaving their eyes of sight, strong heroes though they were. Fearful heat likewise pos- sessed Chaos: 3 and it seemed, to look at, face to face, with the eye, and to hear the sound with the ear, just as if earth and broad heaven from above were threatening to meet : (for such an exceeding crash would have arisen from earth falling in ruins, and heaven dashing it down from above.) Such a din there rose when the gods clashed in strife. The winds too at the same time were stirring up quaking and dust to- gether, thunder and lightning and smoking bolt, shafts of the mighty Jove ; and they were bearing shout and battle-cry into the midst, one of another, then a terrible noise of dread- ful strife was roused, strength of prowess was put forth, and the battle was inclined : but before that time assailing one an- other, they were fighting 4 incessantly in stern conflict. Now 1 ταρφεες, (ταρφνς, τρέφω, to thicken,) frequentes. II. xi. 387; Od. xxii. 246. 2 The divine atmosphere.] i. e. the clouds and dai'kness of the storm. Cf. II. v. 864 ; xvii. 644, where άήρ is used in a like sense. Cf. Theog. 9, supra. 3 Χάος stands here for the wide void beneath the earth, betwixt it and the bottom of Tartarus. Cf. 724, 740, 814. Graevius, in his Lect. Hesiodeae, says that Chaos is often used for the abode of the infernal gods, quoting Plutarch, and Ovid, Met. x., where Orpheus addresses Pluto and Proserpine : Per ego haec plena timoris, Per Chaos hoc ingens, vastique silentia regni. So also Statius uses Chaos, and also Aristoph. Av. 192-3: δια της πόλεως της αλλότριας, και του χάους των μηρίων την κνίσσαν διαφορήσετε. And an old interpreter on St. Luke, xvi. 26, explains χάσμα μέγα, (which divided Dives from Lazarus,) Chaos magnum, εΐσατο δ' άντα — ως οτε. Compare Od. v. 281, for a like construction ; and for the imperf. πίλνατο, after ώς οτε, see Odyss. xxi. 406, ώς or ανήρ—ετάννσσε. Cf. Matt. Gr. Gr. § 508, b. 4 εμάχοντο—οί θεοί, " that is to say :" as contradistinguished from οϊ & άρ' ενί πρώτοισι. 713—735. THE THEOGONY. 37 the others, I wot, among the first ranks roused the keen fight, Cottus, Briareus, and Gyes insatiable in war, who truly were hurling from sturdy hands three hundred rocks close upon each other, and they had overshadowed the Titans with mis- siles, sent them 'neath the broad-wayed earth, and bound them in irksome bonds, (having conquered them with their hands, over-haughty though they were,) as far beneath under earth 1 as heaven is from the earth, for equal is the space from earth to murky Tartarus. For nine nights and days also would a brazen anvil be descending from the heaven, and come on the tenth to the earth : and nine days as well as nights again would a brazen anvil be descending from the earth, to reach on the tenth to Tartarus. 2 Around it moreover a brazen fence 3 has been forged : and about it Night is poured in three rows around the neck; but above spring the roots of Earth and barren Sea. There, under murky darkness, the Titan gods lie hidden 4 by the counsels of cloud-compelling Jupiter in a dark, drear place, where are 5 the extremities of vast Earth. These may not go forth, for Neptune has placed above them brazen gates, and a wall goes round them on both sides. 6 There dwell Gyes, and Cottus, and high-spirited Briareus, faithful 1 Horn. (II. viii. 16) says that Tartarus is τόσσον ενερθ' άιδεω, όσον ουρανός εστ από γαίης, a variation from Hesiod's account, as making a deeper space beneath the earth, unless Homer looked on Hades as a part of the earth. Homer, too, II. i. 590 — 594?, makes the distance from heaven to earth less than Hesiod does here (722). But the poets followed their fancy on these matters. See Virg. iEn. vi. 577, Turn Tartarus ipse Bis patet in prasceps tan turn, tenditque sub umbras, Quantus ad setherium cceli suspectus Olympum. 2 Hesiod endeavours to give an exact account of the distances from heaven to earth, and from earth to Tartarus. Throw an anvil from heaven, and it will reach earth on the tenth day after. Just so, if thrown from earth through the void beneath, the same anvil will take as many more days to reach Tartarus. 3 Compare Virgil, iEn. vi. 549 — 554 ; Milton, Par. Lost, ii. 643 ; both of whom also speak of this wall as threefold. 4 So Virg. Mn. vi. 581, Hie genus antiquum Terrse, Titania proles, Fulmine dejecti fundo volvuntur in imo. 5 Either we must read here Πέλωρ' εις έσχατα γαίης, or take έσχατα as referred to Ύι,τήνες, and in apposition to it, as in Persas iEsch. i. (Blomf.) This option is pointed out by Goettling. 6 For the irregular elision of t in περοίχεται, cf. 678, περίαχε. 38 HESIOD. 735—761. guards of aegis-bearing Jove. And there are the sources and boundaries of dusky Earth, of murky Tartarus, of barren Sea, and starry Heaven, all in their order: boundaries op- pressive and gloomy, which also even gods abhor, a vast chasm, 1 not even for a whole round of a year would one reach the pavement, after having first been within the gates : but hurricane to hurricane would bear him onward 2 hither and thither, distressing him, and dreadful even to immortal gods is this prodigy, and there the dread abodes of gloomy Night stand shrouded in dark clouds. In front of these the son of Iapetus stands and holds 3 broad Heaven, with his head and unwearied hands, unmovedly, where Night and Day also drawing nigh are wont to salute each other, 4 as they cross the vast brazen threshold. The one is about to go down within, whilst the other comes forth abroad, nor ever doth the abode constrain both within ; but constantly one at any rate being outside the dwelling, wanders over the earth, while the other again being within the abode, awaits 5 the season of her journey, until it come ; the one having a far-seeing light for men-on- the-earth, and the other, destructive Night, having Sleep, the brother of Death, in its hands, being shrouded in hazy mist. 6 And there the sons of obscure Night hold their habitation, Sleep and Death, dread gods : nor ever doth the bright sun look upon them with his rays, 7 as he ascends the heaven, or 1 χάσμα μέγα.'] Robinson quotes Milton, Par. Lost, ii. 932 — 938, A vast vacuity : all unawares, &c. 2 φεροι προ for προφεροι, used in like sense, Horn. II. vi. 346 ; Od. xix. 63. V. Lennep. 3 εχετ is the reading of almost all MSS. V. Lennep defends it by II. xx. 531, χερσί πύλας εχετ, where the Schol. explains the middle voice, κατέχει και φέρει. He observes that there is but one instance (II. xi. 272) of ai cut off before a vowel in a similar case. Some suggest that we should read εχετο, imperfect, " tenendum accepit," supporting it by the use of προσεειπον, (749,) " compellare solent." 4 For this passing salutation, cf. Horn. Od. x. 82, οθι ποιμένα ποι- μήν ήπύει είσελάων, όδε τ εξελάων υπακούει. 5 μίμνει την αυτής ώρην όδοΰ, εστ αν ϊκηται is equivalent to μίμνει εστ αν ή ώρα ϊκηται, κ. τ. Χ. 6 So Horn. II. xiv. 231 ; Virg. Mn. vi. 278, Et consanguineus lethi sopor. Hesiod (Theog. 202) has made Sleep and Death the children of Night, and so we have their abodes nighest his in ver. 758, 759. 7 Clericus refers this passage to Horn. Od. xi. 15 — 18 as its source. But, as Van Lennep observes, both probably followed a common and earlier original. 761—786. THE THEOGONY. 39 descends from the heaven. Of whom indeed the one tarries on the earth and the broad surface of the sea, silently and soothingly to men ; but of the other, iron is the heart, and brazen is his ruthless soul within his breast ; and whomsoever of men he may have first caught, he holdeth : and he is hos- tile even to immortal gods. There in the front stand the re- sounding 1 mansions of the infernal god, of mighty Hades, and awful 2 Persephone besides ; and a fierce dog keeps guard in front, a ruthless dog ; and he has an evil trick : those who enter he fawns upon with his tail and both ears 3 alike, yet he suffers them not to go forth back again, but lies in wait and devours whomsoever he may have caught going forth without the gates of strong Hades and dread Persephone. There too dwells a goddess odious to immortals, dread Styx, eldest daughter of back-flowing 4 Ocean: and apart from the gods she inhabits renowned dwellings vaulted by huge rocks ; and round about on all sides they are strengthened to Heaven by silver columns. And seldom goes the fleet-footed daughter of Thaumas, Iris, on a message 5 over the broad back of the sea, 6 namely, when haply strife and quarrel shall have arisen among the immortals : and whosoever, I wot, of them that hold Olym- pian dwellings, utters falsehood, then also Jove 7 is wont to send Iris to bring from far in a golden ewer the great oath of the gods, the renowned water, cold as it is, which also runs 1 According to Hesiod, beneath the boundaries of Earth, and over Tartarus, were the halls of Hades, called ήχηεντες, because high ceiled or vaulted. V, Lennep. 2 επαινής. Cf. Butmann, Lexil. sub voc. αίνος, (pp. 62, 63,) who would read επ αίνή — επί being taken as an adverb, moreover. 3 Both ears.] This dog appears to be the Cerberus of ver. 311, though there called πεντηκοντακεφαλος. V. Lennep suggests that the " both ears " may be understood of each several head. 4 άψορρόον, (II. xviii. 399 ; Od. xx. 65,) an epithet of the ocean, which, to the Homeric and Hesiodean mind, encircled earth and flowed back into itself. 5 άγγελίης is a genitive governed by πωλείται, of the same class of constructions as πρήσσειν οδον. Goettling. Compare 11. iii. 206, and Butmann, Lex. p. 14, on that passage. 6 Styx is represented dwelling afar from the rest of the gods, so far that rarely does Iris penetrate thither ; and then only when an oath is to be administered to gods, to put an end to strife. 7 Ζευς δε τε is the apodosis to lines 782, 783. έπεμψε, " is wont to send," the aorist for the present. — Of the Styx as the oath of the gods, see Horn. Od. v. 185 ; II. ii. 755 ; Virg. j£n. vi. 323, 324. 40 HESIOD. 786—815. down from a steep and lofty rock ; but in abundance beneath the roomy Earth flows a branch of Ocean from the sacred river through black Night ; and a tenth portion has been assigned l to it. In nine portions indeed, rolling around Earth and also the broad back of the Sea with silver whirlpools, he (Ocean) falls into the brine ; but the other one part flows forth from a rock, a great bane to the gods. Whosoever of im- mortals that occupy the top of snowy Olympus, shall have offered of this 2 as a libation, and sworn over it a false oath, lies breathless until the completion of a year, 3 nor ever comes near the repast of nectar and ambrosia, but also lies breath- less and speechless on a strown couch, and a baneful stupor over-shrouds him. But when he has fulfilled his malady until the full year, then another after another severer trouble suc- ceeds for him. And for nine years he is parted from the ever- living gods ; nor ever does he mix with them in council nor in feasts for nine whole years ; but in the tenth he mingles again in the assemblies 4 of the gods immortal, who occupy Olympian dwellings. Such a grave oath, I wot, have the gods made the imperishable water of Styx, that ancient wa- ter, which also runs through a very rugged tract. There too are the sources and boundaries of dusky Earth, and murky Tartarus, and barren Sea, and starry Heaven, all in order; boundaries oppressive and gloomy, which also even gods ab- hor. And there are gleaming 5 gates and a brazen threshold, unshaken and fixed upon far-extending foundations, self- growing ; and before it, outside of all the gods, beyond gloomy Chaos, the Titans dwell. But the famed allies 6 of loud- 1 The poet states that a tenth portion of Ocean's waters has been assigned to this branch, the Styx, and in ver. 790 — 792, explains the distribution more fully, εννέα (μοίρας, sc.) must probably (as V. Lennep suggests) be construed adverbially, for είλιγμενος can scarcely be taken in an active sense. 2 την, i. e. ταντην την Στνγά. Guietus. 3 Goettling thinks, after comparing ver. 799, that τετελεσμενον εις ενιαυτόν means the year of eight ordinary years. 4 είρεας. Goettling. ε'ίραις. Lehrs. If the former reading is pre- ferred, the accusative will be governed by επι in επιμίσγεται. ειρ'εα, not ε'ίρα, is the Boeotian form. Goettling. 5 μαρμάρεαι, gleaming.] The adjective is so explained in II. iii. 126 ; xiv. 273 ; xvii. 594 ; xviii. 48 ; xxii. 441. V. Lennep. 6 Famed allies.] Briareus, who is mentioned as one of these, is probably the same as iEgeon (see II, i. 403). See also Smith's Diet. 815—839. THE THEOGONY. 41 crashing Jove inhabit dwellings under the foundations of the Ocean, namely, Cottus and Gyes. Briareus indeed, for his part, strong as he was, deep-sounding Earth-shaker made his son-in-law, and gave him to wife his daughter Cymopolia. But when Jove had driven the Titans out from Heaven, huge Earth bare her youngest-born son, Typhoeus, 1 by the embrace of Tartarus, through golden Aphrodite. Whose hands, indeed, are apt for deeds on the score of strength, and untiring the feet of the strong god ; and from his shoulders there were a hundred heads of a serpent, a fierce dragon, play- ing with dusky 2 tongues, and from the eyes in his wondrous heads fire sparkled beneath the brows : whilst from all his heads fire was gleaming, as he looked keenly. In all his ter- rible heads, too, were voices sending forth every kind of sound ineifable. For one while indeed they would utter sounds, so as for the gods to understand, 3 and at another time again the voice of a loud-bellowing bull, untameable in force, and proud in utterance ; at another time, again, that of a lion possessing a daring spirit ; at another yet again they would sowid like to whelps, wondrous to hear ; and at another he would hiss, and the lofty mountains resound. And, in sooth, then would there have been done a deed past remedy, and he, even he, would have reigned over mortals and immortals, unless, I wot, the sire of gods and men had quickly observed him. Harshly Gr. and R. Ant. p. 24, B. V. Lennep enumerates various passages from Latin poets, where Briareus is the enemy, not the ally, of Jove. Virg. Mx\. x. 565 ; Hor. Od. III. iv. 69 ; Ov. Fast. iii. 805, &c. 1 Typhoeus.] _ Cf. 307. We find ^Esch. Prom. V. 353, &c, cor- responding in his account of Typhoeus with Hesiod, ver. 824 — 826, εκατογκάρηνον προς βίαν χείρον μενον Τυφώνα θοϋρον, and in 371, τοίον cs Ύνφώς εξαναζεσει χόλον θερμοϊς άπΧάτον βεΧεσι πνρπνόον ζάλης. It appears, from these descriptions, that Typhaon, or Typhoeus, was a wind of a fiery nature, to describe which he is imaged with 11 fiery eyes." V. Lennep. 2 ΧεΧειχμότες. Either the mase. participle is here used with *c«- φαΧαι, (as in Horn. II. viii. 455, where we have ττΧηγεντε κεραυνφ, said of Minerva and Juno, and in Hesiod, Op. et D. 199, προΧιπόντ ανθρώπους Αιδώς και ΤΧ'εμεσις,) or we must take it as a case of the σχήμα προς το ση μαινό μενον, of which see Matt. Gr. Gr. § 434, obs. p. 715. For the word ΧεΧειχμότες, see Butm. Lexil. p. 546, note. 3 ώστε θεοΐσι σννιεμεν. Understand Ιξεϊναι, with Heyne, " Ut diis intelligere liceret." Thus it appears Typhoeus spoke the language of the gods, specimens of which, as varying from man's language, Goettling collects. Horn. II. i. 403 ; xiv. 291 ; xx. 74 ; Od. x. 304, &c. 42 HESIOD. 839 — 863. then he thundered, and heavily, and terribly the earth re- echoed around ; and the broad heaven above, and the sea, and streams of ocean, and the abysses of earth. But beneath his immortal feet 1 vast Olympus trembled, as the king uprose, and earth groaned beneath. And the heat from both 2 caught the dark-coloured sea, both of the thunder and lightning, and fire from the monster, the heat arising from the thunder-storms, winds, and burning lightning. And all earth and heaven and sea were boiling ; and huge billows roared around the shores about and around, beneath the violence of gods ; and unal- layed quaking arose. Pluto trembled, monarch over the dead beneath ; and the Titans under Tartarus, standing about Cro- nus, 3 trembled also, on account of the unceasing tumult and dreadful contention. But Jove, when in truth he had raised high 4 his wrath, and had taken his arms, his thunder and lightning, and smoking bolt, leapt up, and smote him from Olympus, and scorched 5 all-around all the wondrous heads of the terrible monster. But when at length he had quelled it, after having smitten it with blows, the monster fell down lamed, and huge Earth groaned. But the flame from the lightning-blasted monster 6 flashed forth in the mountain-hollows, hidden and rugged, when he was stricken, and much was the vast earth burnt and melted by the boundless vapour, like as pewter, 7 heated by the 1 ποσσί δ' υπ. Robinson here compares Milton, Par. Lost, vi. 832—834, " Under his burning wheels The stedfast empyrean shook throughout, All but the throne itself of God." 2 The heat from both.] Jupiter and Typhoeus. So thinks V. Lennep, who considers ver. 846 as an explanation of 845, the (καύμα) πρψττήρων τ άνεμων τ explaining more clearly καύμα πυρός από τοϊο πελώρον, and κεραυνού ώλεγεθοντος the foregoing βροντής τε στεροπής τε. Goettling refers αμφοτέρων to Olympus and Terra, 842, 843. 3 Compare Horn. II. xiv. 274, μάρτυροι ώσ οι ενερθε θεοί, Κρόνον άμφίς εόντες. 279, τους Ύποταρταρίους, ο'ί Ύιτήνες καλεονται. 4 V. Lennep traces a kindred between κάρα, κόρση, κόρυς, κορυφή, κόρθυς, κορθύω, (II. ίχ. 7,) and κορθύνω. 5 επρεσε for επρήσε. Cf. Butm. Lexil. p. 484, and Grammar. 6 τοϊο άνακτος. άναζ, signifying primarily a king or prince, is here taken for what is special orbits kind. Clericus. 7 κασσίτερος, plumbum candidum. Van Lennep explains that two operations are here indicated, viz. the one, the pewter melted 863—889. THE THEOGONY. 43 art of youths, and by the well-bored melting-pit ; or iron, which is the hardest of metals, subdued in the dells of the mountain by blazing fire, melts in the sacred earth beneath the hands of Vulcan. So, I wot, was earth melted in the glare of burning fire. Then, troubled in spirit, he hurled him into wide Tartarus. Now from Typhoeus * is the strength of winds moist-blow- ing, except the south-west, the north, and Argestes, and Ze- phyr, who also indeed are a race from the gods, a great bless- ing to mortals. But the others, being random gusts, breathe over the sea. And these in truth falling upon the darksome deep, rage with baneful hurricane, a great hurt to mortals ; and now here, now there they blow, and scatter barks, and destroy sailors : nor is there any succour from ill to men, who encounter them on the ocean. But these again even o'er the boundless flowery earth spoil the pleasant works of earth- born men, filling them with dust and wearisome uproar. But when, I wot, the blessed gods had fulfilled their labour, and contended with the Titans perforce on the score of hon- ours, 2 then it was, I say, that they urged far-seeing Jove, by the advice of Earth, to rule and reign over immortals : and he duly distributed honours amongst them. And Jupiter, king of the gods, made Metis 3 first his wife ; Metis, most wise of deities as well as mortal men. But when now at length she was about to give birth to Minerva, gleam- or fused in a vessel having an aperture suitable for the purpose, and operated upon by youths ; the other, the melting out of veins of iron, described by Pliny, Ν. H. xxxiv. c. 14, s. 41, which was carried on in woody valleys, where there was plenty of fuel. iv χθονί δι -j means simply a furrow of the earth, into which the melted iron might run. Compare 2 Chron. iv. 17. 1 Typhoeus is represented as the father of winds, which are dis- tinct from those mentioned in ver. 378, &c, as the children of Astraeus and Aurora. The progeny of Typhoeus, unlike that of Astraeus, are uncertain gusts, hurtful alike to mariners and husbandmen, to land and sea. 2 On the score of honours.] τιμάων, (ένεκα, sc.,) the contest being whether the Cronidae or the Titans should have these honours. 6 Metis, (" prudentia,") daughter of Ocean, (cf. Theog. 358,) was a fitting choice for Jupiter, as a new sovereign. Apollodorus and the Scholia tell us that Metis had the property of assuming various shapes ; and that Jove persuaded her to transform herself into such a shape that he could without difficulty swallow her ; and that so Minerva might spring, not from Metis, but from his head. 44 HESIOD. 889—910. ing-eyed goddess, then it was that having by deceit beguiled aer mind with flattering words, he placed her within his own belly by the advice of Earth, and of starry Heaven, ^or thus they persuaded him, lest other of everliving gods should possess 2 sovereign honour in the room of Jove. For of her it was fated that wise children should be born: first the glancing-eyed Tritonian maiden, having equal might and prudent counsel with her sire ; and then, I ween, she was going to give-birth-to a son, as king of gods and men, with an overbearing spirit, but that in sooth Jove deposited her first in his own belly, that the goddess might indicate to him both good and bad. 3 Next he wedded bright Themis, 4 who bare the Hours, Eunomia, Dice, and blooming Peace, who care for their works for mortal men ; and the Parcse, 5 to whom counselling Jove gave most honour, Clotho, Lachesis, and Atropos, who also give to men good and evil to possess. And Eurynome, 6 daughter of Ocean, having a very lovely form, bare him the fair-cheeked Graces, 7 Aglaia, and Euphrosyne, and winsome Thalia ; from whose eyelids also as they gazed 1 This line gives another reason for the act of Jupiter, viz. that Metis might never again bear a child ; it having been fated that the next-born should reign in place of Jove. 2 sxy. The conjunctive is used, because the fact remains in the poet's day. Goettling. 3 Both good and bad.] Clericus compares Genesis in. 5, to prove that this phrase is meant as an exhaustive division of all things. 4 Themis.] See ver. 135. Pausanias also describes her as the mother of the Hours, and notes the statues of Themis and the Hours in the temple of Juno at Elis, v. 17, 1. " Good laws," justice, " and peace," insure the fruits of the earth, and the epya of which another poem of Hesiod treats, in their seasons. Respecting the Horas and their functions, see Theoc. Idyll, i. 150 ; xv. 103; Mosch. ii. 160; Ovid, Met. ii. 25. 5 Since Hesiod has given the Parcae other parentage at ver. 215, Robinson thinks that μοίρας must be governed by ώρενουσι, in the sense of the Hours making man's lot happy. This seems preferable to disowning the lines, though unapproved by V. Lennep. 6 Eurynome (cf. 358, and Horn. II. xviii. 399) had a temple at Phigalea in Arcadia. Pausan. viii. 41, § 4. The most ancient wor- ship of the Graces was at Orchomenus. Pausan. ix. 35 and 38, § 1. Horn. II. xviii. 382, mentions one Grace as the wife of Vulcan, and we find by the Theog. 945, that this was Aglaia. 7 Of the beauty of the Graces we read in Horace, Od. I. iv. 6, Junctaeque nymphis gratiae decentes ; and Theoc. xvi. ad fin. 910—931. THE THEOGONY. 45 dropped Love, unnerving limbs, and sweetly too look they under their brows. But he came to the couch of much- nourishing Demeter, who bare him white-armed Proserpine ; her whom Pluto ravished from her mother : and sage Jupiter gave her. 1 And next he was enamoured of beautiful-haired Mnemosyne, of whom were born to him the Muses nine, 2 with-golden-fillets, to whom festivals, and the delight of song, are wont to be a pleasure. But Apollo and Artemis, rejoicing-in-arrows, a lovely off- spring beyond all the heavenly-beings, Latona 3 in sooth brought forth, after union in love with aegis-bearing Jove. And last made he blooming Juno his spouse. She bare Hebe, and Mars, and Lucina, having been united in love with the king of gods and men. But by himself, from his head, he produced glancing-eyed Tritonis, 4 fierce, strife-stirring, army- leading, unsubdued, and awful, to whom dins, and wars, and battles are a delight. And Juno, 5 without having been united in love, brought forth famous Yulcan, and put out all her strength, and strove with her husband ; Vulcan, distinguished in arts from amongst all the heaven-born. But from Amphitrite and the loud-roaring Earth-shaker sprang great and widely-powerful Triton, 6 who occupies the 1 έδωκε. Concessit ut raperet. Clericus. 2 Mnemosyne, mother of the Muses. Cf. 54. The first mention of the fillets, which were the er*rliest head-dress of Greek women, is Horn. II. xvii. 52. Goettling. Cf. Pindar, Pyth. iii. 158 ; Isthm. ii. 2. 3 Compare Horn. II. i. 9 ; xxi. 499, 506 ; Od. vi. 106 ; Callim. H. in Del. 291. The mention of Latona as wife of Jove before Juno, whom Jove took last to wife, (921,) shows that Hesiod was un- aware of Juno's wrath against her rival, and Latona's consequent wanderings. 4 Ύριτογενεια, either from Τριτώ, " caput," (compare " Capita," Ov. Fast. iii. 837,) or from a river in Bceotia. 5 Juno, as sole parent of Vulcan, is recognised by Servius on iEn. viii. 454, and such was the received opinion of the Greeks, from whom Homer differs, (II. i. 572; Od. viii. 312,) in making him the son of Jupiter and Juno. V. Lennep. 6 Triton is unmentioned by Homer, but we learn from Herod, iv. 179, that he appeared to Jason before the Argonautic expedition. Cf. Pindar, Pyth. iv. 22, seq. ; Apoll. Rhod. iv. 269, 284, 1552, where, as here, he is called ενρνβίης. There seems to be some connexion between his name and the " buccina," or concha, which the Latin poets give him. Ov. Met. i. 333 ; JEn. x. 209. 46 HESIOD. 931—954. depth of the sea, and inhabits golden houses l beside his dear mother and his royal sire, being a terrible god. To shield- piercing Mars, however, Cytherea bare Fear and Terror, formidable deities, even they who route dense phalanxes of men in horrid war, with the help of city-spoiler Mars ; 2 and Harmonia, whom high-spirited Cadmus made his spouse. Then to Jove, I wot, Maia, 3 daughter of Atlas, bare glori- ous Hermes, herald of immortals, having ascended his holy couch. And to him, in sooth, Semele, 4 daughter of Cadmus, bare an illustrious son, even jocund Bacchus, after union in love, mortal though she was, an immortal. But now both are deities. And Alcmena, after union in love with cloud-com- pelling Jove, bare Hercules the strong. But Vulcan, far-famed, crippled god, took to wife blooming Aglaia, youngest of the Graces. And Bacchus, of golden hair, took for his blooming bride auburn-tressed Ariadne, daughter of Minos. And her the son of Cronus made im- mortal, 5 and unsusceptible of old age for him. And fair- ankled Alcmena's valiant son, mighty Hercules, having ac- complished grievous toils, made Hebe, daughter of mighty Jove and Juno-with-golden-sandals, his bashful wife in snowy Olympus: 6 happy hero, who having achieved a great work, 1 δώ for δώματα, by Apocope. Cf. Matt. Gr. Gr. § 89, ad fin. These dwellings are mentioned by Horn. II. xiii. 20, as being at Mgse. 2 So Terror and Fear are occupied with Mars and Minerva in II. iv. 440, and in Hesiod, Scut. Here we find them near the chariot, and yoking the horses of Mars, 195, 463. By Φόβος too with Mars and Enyo, the seven chiefs swear. iEsch. S. c Theb. 45. 3 Next in order come the offspring of Maia, Semele, and Alc- mena, mistresses of Jove, the first a nymph, the second and third mortals. 4 Homer, II. xiv. 323, and Hymn in Dionys. i. 57, gives the same account of the parentage of Bacchus. Hesiod seems to have been ignorant of the fate of Semele and the fable of Bacchus having been enclosed in the thigh of Jupiter. V. Le?mep. 5 The Latin poets (Propert. IV. xvii. 8 ; Ov. Fast. iii. 510) follow Hesiod's account of Ariadne's deification. Homer, Odyss. xi. 320, gives another account, viz. that Theseus carried her to Athens, but that Diana, on the accusation of Bacchus, hindered her marriage by causing her death. β See Horn. Od. xi. 603, 604, the last of which lines (bracketed there in many editions) is word for word the same as ver. 952 here. 954 — 975. THE THEOGONY. 47 dwells among the immortals uninjured and ageless evermore. To the unwearied Sun the famous Oceanid, Perseis, 1 bare Circe and king (Eetes. And CEetes, son of man-enlightening Sun, wedded beauteous-cheeked Idyia, daughter of Ocean, perfect river, by the will of the gods. But she then, subdued in love through golden Aphrodite, brought forth to him fair-ankled Medea. Now fare ye well, gods dwelling in Olympian mansions ; 2 [Islands and Continents, and briny Sea within ;] and now Olympian Muses, sweet of speech, daughters of aegis-bearing Jove, sing ye the tribe of goddesses, as many as in truth having been united, though immortal, with mortal men, gave birth to children resembling gods. Ceres, divine among goddesses, after union in delightsome love, bare Plutus to the hero Iasius, 3 in a thrice-ploughed fal- low, in the fertile country of Crete, a kind god, who goes over all 4 the earth, and the broad surface of the sea ; and to him that has chanced upon him, and into whose hands he may have come, him, I say, he is wont to make rich, and presents to him much wealth. And to Cadmus, Harmonia, 5 daughter 1 Perseis.] The same as Perse in Horn. Od. x. 136, who calls her own sister to CEetes. Cf. Apollon. Rhod. iv. 59. V. Lennep traces the myth of the Sun marrying an Oceanid from his appearing to sailors to rise at morn from the sea, and return to it at eve. 2 We must here either suppose, with Van Lennep, a considerable omission of lines, which have slipped out before ver. 964, or, with Goettling, read, οίσιν υπ' ήπειροι τε και αλμυρός ενδοθι πόντος. Most commentators deem this passage the beginning of a separate work of Hesiod. 3 The same account of Iasius is given in Horn. Od. v. 125, with the additional statement, that he was stricken with lightning by Jove, for his boldness. Theocr. Idyll iii. 51, 52, and Ovid, Amor. III. x. 25, allude to this fable. The former agrees with Hesiod that Crete was the country of Iasius. 4 πάσαν. Hermann would read πάσιν, but πάσαν may be re- tained, and referred to carelessness of expression. An anacolu- thon follows in τφ δε τνχόντι — τον δ' άφνεών εθηκε, referable to the same. Goettling and V. Lennep agree here. Wolf compares Theog. 157, &c, 240, 283. 5 Harmonia here, and Medea (992), are ranked among goddesses wedding mortals, probably because each was of divine parentage. Harmonia, the daughter of Mars and Venus, deities of the higher order, and Medea, of CEetes, son of Sol and an Oceanid. Har- monia's children, Ino, Agave, and Autonoe, are famous for their jealous care for the orgies of Bacchus, the son of Semele, their 48 HESIOD. 975—993. of golden Aphrodite, bare Ino, Semele, and fair-cheeked Agave, and Autonoe, whom Aristeeus of-clustering-locks wedded, and Polydorus in tower-circled Thebes. But Callirhoe, daughter of Ocean, united to brave-hearted Chrysaor in union of all-golden Aphrodite, 1 bare a son the strongest of all mortals, Geryon, whom mighty Hercules slew, for the sake of the trailing-footed oxen 2 in island Erythea. And to Tithonus Aurora 3 bare Memnon with-brazen-helm, king of the ^Ethiopians, and the sovereign Hemathion. But to Cephalus in truth she produced an illustrious son, the brave Phaethon, 4 a man like to the gods, whom, I wot, when young, in the tender flower of glorious youth, a lad, conscious but of young fancies, laughter-loving Aphrodite snatched up, and rushed away, and she made him, in her sacred fanes, her nightly temple-keeper, a divine Genius. And the daughter of GEetes, Jove-descended king, Jason, 5 son of JEson, by the sister. Agave was the mother of Pentheus. See Theocr. xxvi. ; Eurip. Bacchae ; Ov. Met. iii. 701 — 733. The husband of Autonoe, Aristaeus, is known to us through Virg. Georg. iv. 317, &c. Van Lennep notes the frequent commemoration of the flowing locks of the gods. 1 Wolf doubts the correctness of the phrase εν φιΚότητι Αφροδίτης. But Muetzellius quotes the same verse from a fragment of Hesiod in the Schol. ad Pindar, Pyth. iv. 35. For Chrysaor, see above at ver. 287. 2 βοών. A case of Synizesis, or species of crasis aifecting two syllables of the same word. Compare Op. et D. 442, 607 ; Theog. 28, 283. In the Tragics we have δνοϊν and πόλεως contracted into δνοίν and πόλεως, θεός — θεός, 3 Aurora and Tithonus.] Cf. Horn. II. xi. 1 ; Od. v. 1 ; Virg. Georg. i. 447 ; ^En. iv. 585 ; ix. 460. * This Phaethon is other than he, ef whom we read as the son of Sol and Clymene, Ov. Met. ii., whose end was so disastrous. But Ovid, Met. vii. 701 — 704, makes Cephalus say, " Cum me cornigeris tendentem retia cervis Vertice de summo semper florentis Hymetti Lutea mane videt pulsis Aurora tenebris, Invitumque rapit." Cf. Ο v. Her. Ep. iv. 93, and Pausan. I. iii. 1, quoted by Goett- ling, where Ίϊμερα is said to have carried off Cephalus, not Au- rora. Νύχων (991) is the reading of some editions, others have μυχών. Ααίμονα δϊον, that is, a god of the lower order, one of the Dii Minores. 5 Cf. 965, and notes there. Medeus is mentioned as Medea's son by Justin, lib. xlii. 2. That Chiron was an approved master 994 — 101G. THE THEOGONY. 49 counsels of ever-living gods, carried off from GEetes, after he had fulfilled the grievous toils, which, being many in number, the great and overbearing king, insolent and infatuated Pelias, doer of deeds of violence, imposed upon him. Which having achieved, after having toiled much, the son of ^Eson arrived at Iolchos, bearing in his fleet ship a dark-eyed maiden, and her he made his blooming bride. Yes, and she, having been yoked with Jason, shepherd of his people, bore a son Medeus, whom Chiron, son of Philyra, reared on the mountains ; whilst the purpose of mighty Jove was being fulfilled. But of the daughters of Nereus, ancient sea-god, Psamathe in truth, di- vine among goddesses, bare Phocus l in the embrace of .iEacus, through golden Aphrodite : and the goddess Thetis, of the sil- ver feet, yielding to Peleus, gave birth to Achilles the lion- hearted, who-broke-the-ranks-of-men. Fair-wreathed Cytherea 2 too, I wot, blending in delight- some love with the hero Anchises, bare ^Eneas on the peaks of many-valleyed, woody Ida. But Circe, daughter of the Sun, born-of- Hyperion, by the love of Ulysses 3 of-enduring- heart, gave birth to Agrius and blameless and strong Latinus ; Telegonus also she bare through golden Aphrodite. Now these in truth very far in a recess of sacred isles, 4 reigned over in his day we find from II. iv. 219; Od. xi. 831 ; Xenophon de Venatione. His cave in the mountains is mentioned by Theocr. Idyll, vii. 149. 1 Phocus is called, in Ov. Met. vii. 685, Juvenis Nereius. 2 Compare Horn. II. ii. 819; v. 313; Hymn to Venus, 53 and 75 ; and, among later poets, Theocr. Idyll, i. 106, where Venus is taunted by Daphnis with her intrigue with Anchises. 3 Thus Hesiod gives the progeny of Ulysses and Circe, which Homer does not. Latinus is called by Virgil, iEn. xii. 164, the grandson of Sol, " Solis avi specimen," though elsewhere, vii. 45 — 47, he calls him the son of Faunus and a Laurentian nymph, and grandson of Picus. The former account (as Servius observes) agrees with Hesiod. The mention of Latinus and the Tyrrhenians shows, observes V. Lennep, that even in Hesiod's age the Greeks had some knowledge of the western peoples of Italy. Telegonus and his connexion with Italy is commemorated in Horat. Od. III. xxix. 8, Telegoni juga parricidae, and Epod. i. 19, Tusculi Circsea tangat ma?nia. 4 There may have been scarce enough geographical knowledge of Italy in Greece at Hesiod's date, to say whether it was or was not an island. The peninsula might be called ikpai νήσοι on ac- count of the dwellings and pastures of the gods there, (especially £ 50 HESIOD. 1016 — 1022. all the very far-renowned Tyrrhenians. But Calypso, divine among goddesses, bore to Ulysses Nausithoiis and Nausinous after union in delightful love. These, though immortal, hav- ing been united with mortal men, gave birth to children like unto the gods. And now sing ye the tribe of women, ye sweet-spoken Olympian Muses, daughters of aegis-bearing Jove. of Sol in Sicily,) or simply because they were large islands. Cf. II. ii. 626. Goettling considers that Italy, Sicily, and the iEolian Islands are the isles indicated. Cf. Od. xii. 127, where Trinacria is said to have been the nurse of the sacred bulls of the Sun. THE SHIELD OF HERCULES, A FRAGMENT. Or as Alcmena, 1 daughter of Electryon, 2 exciter of peo- ples, left her hoine and father-land, and came to Thebes in the train of martial Amphitryon. She, I wot, excelled the race of gentler women 3 in beauty and height ; yea, and in mind indeed none did compete with her of those, whom mor- tal women bare by union with mortal men. Both from her head 4 and from her dark eyelids breathed even such a fra- grance as from those of golden Aphrodite. Yet she e'en so was wont to revere at heart her spouse, as never any of 1 The poet may be supposed to have continued to some length the catalogue of women, with a preface to which the Theogony ends. Having spoken, perhaps, of Niobe and Semele, as of this list, οίη εην Σεμέλη — ή οίη Νιό/3?7, he goes on to Alcmena, in the now apparently abrupt opening of the " Shield." Commentators assign these verses to some catalogue of women, which has been prefixed by some Rhapsodist. An anonymous Greek grammarian in Goett- ling's edition of Hesiod, p. 108, leads us to infer that the lines from 1 to 56 belong to a lost poem of Hesiod, the Ήοΐαι, book iv. — η οίη. Instances of like comparison are, Odyss. vi. 102 ; JEn. i. 502, Qualis in Eurotae jugis, &c. 2 ΈΧεκτονωνος. The syllables κτον and ω coalesce in one syllable. 3 Robinson compares Xenophon, Cyrop. ii. 5, and Theocr. Idyll, xviii. 26. See also note 11 in Banks's translation of Theocr. ad locum. 4 Both from her head, &c] This passage, says Robinson, may have suggested Virgil's description of Venus, iEn. i. 402 — 404 : Dixit et avertens rosea cervice refulsit, Ambrosiaeque comae divinuua ^erti^e odorem ε 2 52 HESIOD. 10—33. gentler women l revered : though in very truth he had by force subdued and slain her noble father, in wrath about oxen : he then having left his father-land, came to Thebes, and suppli- cated 2 the shield-bearing Cadmeans. There dwelt he with his chaste spouse, apart, and without delightsome union, nor might he ascend the couch of fair-ankled Alcmena, before 3 that he had avenged the slaughter of the high-souled brothers of his wife, and consumed with wasting fire the villages of warlike heroes, the Taphians 4 and Teleboans. For so was it ordered him, and the gods were witnesses to it; whose wrath he dreaded, and hastened with all speed to accomplish a great work, which was Jove's law to him. With him then, eager for war and battle-din, the horse-spurring Boeotians, breathing over their shields, 5 the close-fighting Locrians, and the high-hearted Phocians, followed, and the gallant son of Aicaeus headed them, glorying in his hosts. But the sire of men and gods was weaving in his mind another counsel, that to gods and inventive 6 men he might beget an averter of de- struction. So he arose from Olympus, building deceit in the deep of his heart, during-the-night, in eagerness for the em- brace of the fair-zoned dame ; and soon he arrived at the Typhaonian height: 7 and thence counsellor Jove drew nigh 1 θηλντεράων. A comparative used here (as in II. viii. 520 ; Od. viii. 324) positively, only of θεαι and γυναίκες, and therefore of the fruitful or tenderer sex, as Passow observes. Cf. Arnold's Homeric Lex. of Crusius. 2 ίκετενσε. Supply ελθών from λιπών before in ver. 12. 3 πριν here takes the opt. without dv, because the past action is represented as one which the agent has in his thoughts. Cf. II. xxi. 580 ; Matt. Gr. Gr. § 522, b. 4 Taphius, a son of Neptune and Hippothoe, led a colony to Taphos, and called the people Teleboans. Baehr, at Herodot. v. 59, concludes that the Teleboans and Taphians occupied the main- land of Western Acarnania and the adjacent isles. Some migrated to Italy. Cf. iEn. vii. 735. An account of Amphitryon's expedi- tion, in Plautus, Amphit. 50 — 105, will amuse. 5 Breathing over their shields.] πνείοντες, (άλκήν or μενεα,) or perhaps used absolutely. Liddell and Scott. Compare Statius, Ani- mus ultra thoracas anhelus. 6 άλφηστ%σιν, inventive ; so called since the days of Prometheus or Deucalion. Cf. Op. 82, 146. 7 Typhaonian height.] Goettling quotes Horn. H. to Apollo, (306,) to show that this height was a part of Mount Parnassus. Phicium, or the Phician mountain, was the Rock of the Sphynx, 33—57. THE SHIELD OP HERCULES. 53 to topmost Phicium. There sitting he revolved divine works in his mind ; for the self-same night he was united in couch and love with the tapering-ankled daughter of Electryon, and he satisfied, I ween, his longing. On the same night too, Amphitryon, rouser of peoples, a splendid hero, returned to his home, after having achieved a great deed. Nor did he hasten to go to his servants, and shepherd hinds, 1 that is, be- fore he had ascended the couch of his spouse : for such eager- ness possessed the shepherd of his peoples at heart. And as when a man is glad 2 to have escaped ill arising out of a severe disease, or even out of hard bonds, so then, I wot, Amphitryon, having brought to an end his difficult task, delightedly and gladly came to his own home. All-night-long 3 then he slept beside his modest spouse, delighting himself in the gifts of golden Aphrodite. So then she, embraced by a god and by a man far the best of men, in seven-gated Thebes bare twin sons, agreeing in nought beyond, brothers though indeed 4 they were : the one inferior, the other again a far better man, both valiant and strong, the mighty Hercules, whom she bare after having been embraced by the cloud-darkener, son of Cronus : but Iphiclus by Amphitryon, shaker of spears ; an offspring distinct : 5 the one after union with mortal man, the other with Jupiter, son of Cronus, sovereign of all the gods. Who also slew Cycnus, 6 great-hearted son of not far from Thebes. The Boeotians call Σ^ίγξ, Φί£. See Scholiast here, and Theog. 326. 1 Amphitryon would naturally repair to his herdsmen, because in the heroic age the wealth of kings consisted in cattle. See Op. et D. 120. And besides, he would have a further reason for an earl} visit to them, that care might he taken of the spoil which he hae taken. Goettling. 2 άσπαστον, adverbially used. Cf. Odyss. v. 398. 3 παννύχιος, used adverbially, as in II. ii. 2, 24 ; Odyss. ii. 434 ; Horace, Epod. xvi. 51, Nee vespertinus circumgemit ursus ovile. 4 γε μεν seems to he equivalent to γέ μην, and to have the force of " nevertheless," and is peculiar to Epic poetry. 5 κεκριμενην, i. q. διακεκριμ'ενην. 6 Cycnus, a son of Mars and Pelopia, challenged Hercules to single combat at Itone, and was killed in the conflict. Cf. Scut. 345, 480. It was his wont to waylay and rob sacred processions going to Delphi. Άρητιάδην, a patronymic curiously formed, as if from "Αρης, Αρητος. In the next line but one we find "Αρην, for the commoner "Αρη, of which there is an example in Horn. II. v. 909. 54 HESIOD. 57—83. Mars : for in the grove of the far-darting Apollo, he found him and his sire Mars, insatiate of war, gleaming in arms, as the brightness of burning fire, upstanding in their chariot: the swift steeds struck the earth, dinting it with their hoofs, and the dust burnt around them, shaken violently beneath wicker 1 cars and hoofs of horses. But well-made chariots and seat-rims kept rattling, as the steeds sped on : blameless Cycnus rejoiced, in hope that he should slay with the sword Jove's warlike son, and the charioteer, and strip him of his glorious mail. Yet Phoebus Apollo did not hear his prayers, for he had himself urged the mighty Hercules against him. Then all the grove and altar of Pagasaean 2 Apollo was flash- ing with the arms of the fearful god, and with himself: and from his eyes fire as it were blazed. Who, being mortal, would have had the courage to rush against him, save Her- cules and famous Iolaus ? for both great strength was theirs, and their unvanquished hands grew 3 from their shoulders on stout limbs. Who then, I ween, bespake his charioteer, brave Iolaus : " Ο hero Iolaus, 4 far dearest of all mortals, surely some grave sin did Amphitryon sin 5 against the blessed immortals, who occupy Olympus, when he left Tiryns, 6 well-built city, and came to strongly-fortified Thebes, after having slain Elec- tryon on the score of the broad-browed herds ; and came to Creon, and long-robed Henioche, 7 who, I wot, welcomed him, 1 πλεκτοΤσιν is understood by Goettling in the sense of " built," not of " wicker." He compares Callimach. H. in Ap. 61, ο δ' 'έπλεκε βωμόν Απόλλων. 2 Goettling explains that Cycnus had built at Pagasae an altar of horns of captured beasts to Apollo, to propitiate him, and to depre- cate his wrath at the attacks upon his pilgrims and offerings. But Apollo loved Delphi more than Pagasag. 3 Compare Theog. 152 ; Op. 148. επεφνκον is for επεφνκεσαν. 4 See art. Iolaus, Heracles, and Amphitryon, in Diet. G. and R. Biog. (Smith). Thiersch supposed verses 79 — 95 to be the work of another hand, but Hermann and Goettling agree that they are coherent with the rest. 5 ήλιτεν. i. e. in killing Electryon, his father-in-law, in conse- quence of which he was forced by Eurystheus to flee to Thebes. 6 Ύίρννθον is from Ύίρννθος, (another form of Ύίρννς, or Τίρυς,) as Κόρινθος, "Ολννθος, Τίροβάλινθος. 7 According to Sophocl. Antig. 1194, Eurydice, and not Henioche, was the wife of Creon, who was uncle to Amphitryon. 84—105. THE SHIELD OF HERCULES. 55 and provided him all things needful, 1 as 'twas right they should to suppliants ; and they honoured him the more from the heart. So he lived exulting with the beauteous-ankled daughter of Eleetryon, his spouse : and full soon when the year came round, we were born, thy sire and I, alike neither in stature nor in thoughts. His senses Jove took from him. who left his own home, 2 and his own parents, and went forth, for the purpose of honouring the erring 3 Eurystheus, wretched man that he was ; no doubt ofttimes afterward he bewailed over his infatuation, in grief; but it is not to be recalled. On me, however, fate enjoined severe labours. But, my friend, quickly grasp thou now the purple reins of the fleet-footed steeds, and rousing great courage within thy heart, drive 4 straight for- ward the swift chariot, and thy strong fleet-footed steeds ; fearing not a whit the din of mortal-slaying Mars, who now is crying out and raging around the sacred grove of Phoebus Apollo, far-darting king : in very truth, mighty though he be, he shall have 5 his fill of war." And him in turn blameless Iolaus addressed. " Honoured 6 lord, in very truth then the sire of gods and men honours thy head, and so does bull- voiced 7 Neptune, who keeps the bat- 1 The process of purification in such cases may be learnt from Herodot. i. 35 ; Eurip. Iph. in Taur. 949, seq. ; and Apollon. Rhod. iv. 685—717. 2 Iphicles, or Iphiclus, (he is called by both names indiscri- minately,) the father of Iolaus, seems to have been induced by the hope of great reward to attach himself to the side of Eurys- theus. Clericus has a long note on ver. 89, instancing frequent statements in Greek tragic poetry of evil purpose, &c, on the part of the gods, and irreverent ascription of bad attributes to them. But Robinson shows that in Holy Scripture God is said to harden Pharaoh's heart, to blind men's eyes, and make their ears dull of hearing. Cf. Op. et D. 15. 3 άλιτημενον. An Epic perf. participle for ήλιτημενον, from άλίτεω, with the accent of a present participle. Cf. Od. iv. 807 ; II. xxiv. 157. 4 σΑΕων — εχειν. The infin. for imperative. Cf. Soph. El. 9 ; iEsch. Prom. V. 711 ; and see Matt. Gr. Gr. § 546. 5 aarai is for drat, from αω, a resolution of a before r, for the double a is not original, as Butmann shows in Lexil. p. 2, and p. 142, note, in voc. άντιαν. β ήθεϊος, a term used in Homer and elsewhere, generally by the younger to the elder. II. vi. 518 ; x. 37, &c. Derived from ήθος, " intercourse," or ήθας. According to others, from θαος, " uncle," or θέρος, " divine." 7 Ύανρεος, according to Goettling, has reference to the roaring of 56 HESIOD. 105—123. tlement of Thebes, and protects the city ; just as now they bring this man also strong and mighty into thy hands, that thou mayest carry off excellent glory. But come ! put on thy warlike arms, that, with all speed, having brought our chariots near, that of Mars, and our own, we may engage, since he will not in truth terrify the undaunted son of Jove, nor the child of Iphiclus, but methinks he will flee from the two de- scendants 1 of the faultless son of Alcseus, who now are nigh to him, 2 desiring to engage in the tumult of battle, matters which to them are far more dear than a feast." Thus spake he : then smiled the mighty Hercules, exulting 3 in his heart, for he had spoken words very congenial to him, and in answer to him he addressed winged words : " Ο hero Iolaus, Jove-sprung, no more afar is the rough conflict : as then of yore thou wast warlike, so now too guide 4 every way the huge steed, dark-maned Arion, 5 and aid me as thou mayest be able." So having spoken, he placed about his legs greaves of bright mountain-brass, 6 splendid presents Lake Onchestus in Bceotia, where Neptune was worshipped. Tzetzes says that the name was given because bulls were there offered to him. 1 δυο πάϊδας Αλκείδαο. παϊς is here taken in a wider sense. Her- cules was the son, Iolaus the grandson, of Amphitryon, the son of AIcsbus. 2 σφι is found elsewhere as a dative singular. Cf. Horn. H. in Pan. xix. 19 ; iEsch. Pers. 759, &c ; Matt. Gr. Gr. § 147, 6 ; and Lobeck's Ajax, 801, p. 350. 3 γηθήσας is made to agree with Ήρακλζ/ς, implied in βίη Ήρα- κληείη, by the constructio per synesim, or προς το σημαινόμενον. Compare Horace, Od. I. xxxvii. 21, Fatale monstrum, quae gene- rosius, &c. 4 άναστρωφάν. The inf. for imperat. Cf. Matt. Gr. Gr. § 546, and above at ver. 96. 5 The horse Arion is mentioned in Pausan. viii. 25 ; Horn. II. xxiii. 346 ; and Statius, Thebaid. vi. 301, Ducitur ante omnes ru- tilae manifestus Arion Igne comse. 6 όρειχάλκοιο. This metal is mentioned neither by Homer nor Pindar, but occurs in the Homeric H. to Venus, ver. 9. It is the aurichalcum and orichalcum of the Latins, who, according to Goettling, who quotes Macrob. Saturn, iii. 15, called auratum, ora- tum. Pompeius Festus derives the word from δρος, and the note on the word in the Delphin edition of Festus shows that it was a later pronunciation, which gave rise to the notion of " aurum " being mixed with brass. Compare Horat. A. P. 202, Tibia non ut nunc orichalco vincta ; and Plaut. Curcul. 206 ; Mil. Glor. 653. 123—151. THE SHIELD OF HERCULES. 5i of Vulcan : next donned lie a corselet about his breast, beau- tiful, and of gold, curiously wrought, which Jove's daughter Pallas Minerva had given him, when for the first time he was about to rush furiously upon groanful conflicts. Then fastened the mighty man around his shoulders a sword, the averter of destruction : and the hollow quiver athwart his breast he cast over his back : within it were many chilly arrows, givers of deatb that-striketh-dumb. At the points indeed they were- fraught with death and were wet with tears, 1 in the middle polished, and very long : but at the back end covered with the feathers of a dusky eagle. 2 Then took he his stout spear, pointed with gleaming brass, and on his strong brows placed his well- wrought, curious helmet of adamant, 3 fitted on his temples, which fenced the head of divine Hercules. Yea, and in his hand he took an all-variegated shield, nei- ther could any one have broken it by flinging a javelin, nor have shattered it, a marvel to behold. For the whole of it* was bright all-around with chalk, and white ivory, and elec- tron, and gleaming with shining gold ; and plates of blue- cast-steel had been drawn across it. On its centre was the unspeakable terror of a dragon glancing backwards with eyes gleaming with fire : his mouth too was filled with teeth run- ning in a white line, 5 dread and unapproachable, and above his terrible forehead, dread Strife was hovering, as she raises the battle-rout : hard-hearted Strife, who, I wot, was taking mind and heart from mortals, whosoever chanced to wage war against the son of Jove. Of these 6 also their souls go be- 1 δάκρνσι μΰρον, lacrimis, madebant. Robinson and Lehrs. "They melted " (kindred?) to tears. Liddell and Scott. 2 φλεγύας, a vulture or eagle, so named, εκ του φλεγειν, from its flame colour. 3 άοαμας is not i. q. ferrum. See Blomf. iEsch. Prom. 6. Goettling. 4 The shield seems to have been divided into four portions, namely, one of gypsum, another of ivory, another of electron, and the last of gold, marked out one from the other by the plates of κυανός, and all surrounded by Ocean. Electrum was either amber, or a metallic compound of gold and a fifth part of silver. Cf. Cru- sius's Lexicon Homericum, (Arnold,) ad voc. 5 λευκά θεόντων. Cf. 224, and Theog. 733, περοίχεται ; and Odyss. xxiv. 208, for this sense of θ'εειν. So ελαύνειν also is constantly used by a metaphor. 6 των — αυτών. The former is here a demonstrative pronoun, not the article. See Goettling, who compares II. vii. 170. αυτών is in apposition with όστεοις. 58 HESIOD. 151—173. neath the earth, within the shades, but their bones, when the skin has rotted around them, under the parching Dog-star, 1 moulder in the dark earth. On it had been wrought Driving- forward, and Beating-back, and on it raged Tumult, Fear, and Carnage. Strife too, and Panic, were darting-to-and-fro on it, and 2 on it deathly Fate, holding one mortal lately- wounded, another unwounded, and another dead, was dragging them by the feet through the battle-fray. And about her shoulders had she a vestment gory with blood of men, while she looked terribly, and bellowed with the gnashing of teeth. On it like- wise were heads of terrible serpents, unspeakable, twelve in number, which were wont to scare the races of men upon earth, whosoever chanced to wage war against the son of Jove. From the teeth of which serpents too there was a gnashing, whensoever the descendant of Amphitryon might be fighting. These wondrous works 3 then blazed on the shield. And there appeared 4 to the sight as it were spots on the terrible dragons : azure were they on their backs, and they had been blackened as to their jaws. And on it were herds of snouted 5 boars and of lions, eyeing one another, and chafing, and ready to spring. Of which also the ranks were advancing in troops, nor in truth did they, either of them, tremble, nay both par- ties verily were bristling in back. For already before them was lying a huge lion, and around him two boars deprived 6 of 1 Σειρίου άζαλεοιο. This is properly a genitive of time. Cf. Matt. Gr. Gr. § 377, 2, and there is no need to understand νπο or δντος. Cf. Op. et D. 575. 2 This and the two following verses occur in Horn. II. xviii. 535 — 537, with the exception of the word δμίλεον for εθΰνεον. 3 τα δε δαίετο, κ. τ. λ. δαίετο, " ardebant fulgore metalli." Heinr. θαύματα for θαυμαστά, as άγατός for αγαστός, άδάματος for αδάμασ- τος. Goettling. 4 Ιπεφαντο ίδεϊν. Compare with this construction Theog. 700, and Matt. Gr. Gr. § 535, a. 5 χλοννων, from χλούνης, or χλοννος, an Epic word found also in Horn. II. ix. 509. Eustath. Apoll. and Hesych. derived it from χλόη and ευνή, "lying in the grass," " well-fed." Aristarch. con- sidered it equivalent to μονιός, "solitary." But we have adopted Goettling's conjecture, that it is as if it were χελούνης, a χελών, an apt epithet for a boar. 6 άπουράμενοι. For the use of this word thus in a passive sense, see Butmann, Lexil. p. 145. Goettling, following Hermann, looks upon άπονράμενοι as pertaining as much to λίς as to κάπροι, and equivalent to " cum se invicem interfecissent." 173 — 195. THE SHIELD OF HERCULES. 59 their life, and their dark blood was dropping down to the ground ; while they, letting their necks fall on the ground, lay dead beneath the terrible lions. But they were still the more roused, in rage for fighting, both snouted boars and grim lions. And on it was wrought the battle of the warrior Lapithae 1 around Casneus the king and Dryas, and Pirithous, Hopleus, Exadius, Phalerus, and Prolochus, Mopsus, 2 son of Ampyx of Titaressa, a branch of Mars, and Theseus, son of iEgeus, like unto the immortals : these were of silver, having golden arms about their bodies. And the Centaurs 3 on the opposite side were gathered together against them, around huge Petraeus and Asbolus, diviner-by-birds, Arctus, Urius, dark-haired Mimas, and the two sons of Peucus, Perimedes and Dryalus, in silver likewise, and having in their hands golden pine-trees. Aye and pressing violently 4 together, even as if they were alive, they were fighting hand to hand with outstretched spears and pines. On it too stood in gold the fleet-footed steeds of terrible Mars : and on it likewise destructive Mars himself, the wearer of spoils, 5 with lance in hand, cheering his foot- men, 6 empurpled in blood, as if spoiling the living, and stand- 1 The Lapithae, and their struggle with the Centaurs, are men- tioned by Pausanias, book v. 10, § 8 ; Ov. Met. xii. 208 ; Horat. I. Od. xviii. 5, &c. ; as well as by Horn. II. i. 266 ; xii. 128. They dwelt near Olympus and Pelion in Thessaly. Goettling warns against understanding Καινεα τ άμφΐ ανακτά as if the article των were preceding, and explains the contest as one of regular military forces (impersonated by the Lapithae) against rude violence, i. e. the Centaurs, and gathers additional arguments in favour of this view from the names of the Lapithae, 179 — 182, the precious metals composing their armour and arms, and the character of their wea- pons, as contrasted with the names and weapons of the more bar- barous Centaurs. 2 Robinson shows from Tzetz. in Schol. ad Lycoph., that Τιταρήσιον indicates the place whence Mopsus sprang, and which had its name from the grandsire of Mopsus. 3 The offspring of Ixion and Nephele, a Thessalian tribe ex- pelled from the neighbourhood of Ossa and Pelion by the Lapithae. Cf. Horn. II. i. 268 ; xi. 342 ; Od. xxi. 295. Their half-equine form belongs to a later age than Pindar. Cf. Smith's Diet. G. and R. B. vol. i. 666. 4 σνναίγδην. Butmann, Lex. 161, reads σνναίκτην, which he con- siders an adverb of the same class as άκήν, μακράν, άντιβίην. See art. Άπριάτην, 1. c 5 εναρφόρος. Syncope for εναρήφορος. β πρνλεες. Cf. II. v. 744, &c, opposed to cavalry. Hermann, 60 HESIOD. 195—215. ing in his chariot: and beside him stood Terror and Fear, 1 eager to enter the war of men. On it too was wrought Jove's daughter, the Tri to-born, driver of spoil, like to her, and as it were wishing to array the battle, having a spear in hand, and a golden helmet, 2 and an aegis about her shoulders, and she was approaching the dreadful battle. And on it was a holy choir of immortals ; and in the midst, I ween, the son of Jove and Latona was playing a delightsome strain on golden lyre : and holy Olympus, 3 seat of the gods : and on it an assembly, but boundless wealth 4 had been wrought encircling it, in a contest of the gods : whilst the goddesses, the Pierian Muses, were beginning the song, like unto clear songstresses. Upon it a harbour too, with safe port, of the monstrous sea, had been fashioned circular-wise of refined tin, like to a surging sea : howbeit many dolphins in the midst of it were dashing here and there in-chase-of-fish, just as though they were swimming: and two dolphins 5 of silver, breathing hardly, were feasting-on the dumb fishes. 6 Beneath these were quivering fishes wrought-in-brass : but on the banks sat a fisherman 7 on-the-look-out : and he had in his hands a net for fish, resembling as he did one in act to throw. Opusc. iv. p. 288, describes them as " prsesules sive praesultores, qui ante caeteros progressi saltationem cum armis praeeunt." (Ar- nold's Lex. Homeric.) 1 Tullus Hostilius vowed Salii to Pallor and Pavor, (Liv. i. 27,) and the latter is called, in iEsch. Sept. c. Theb. 45, φιλαίματον φόβον. See also Horn. II. iv. 440, &c. 2 τρνφάλεια is derived, by Butm. (Lexil. p. 531,) from τρνω and φάλος, because a hole was bored in the φάλος to receive the plume, in the common helmet. Goettling dissents from this, quoting Virg. Mn. vii. 785 in support of the derivation from τρις and φάλος. 3 Heinsius conjectured άγνντ, " was rent," which Heinrich and Dindorf have received. 4 For the όλβος of Olympus, cf. Horn. II. iv. 1, and H. in Merc. 249, seq. 5 Goettling illustrates άναφνσώωντες by Ov. Met. iii. 686, Jactant Corpora, et acceptum patulis mare naribus efflant. 6 ίλλοπας. Cf. Soph. Ajax, 1297, for the kindred word ελλός — either "mute," (cf. Hor. Od. IV. iii. 19,) Mutis piscibus, or from ίλω ελαννω, in the sense of gliding, quick. 7 άνήρ άλιενς, two substantives for a subst. and adject. See Matt. Gr. Gr 429, § 4; Horn. II. xxiv. 58. γυναίκα μαζόν for γνναικεϊον μαζόν. See also Wordsw. Gr. Gr. § 121, L. Gr. 136. Compare for the passage, Theocritus, Idyll, i. 39 — 45. 216—234. THE SHIELD OF HERCULES. 61 On it too was fair-haired Danae's son, equestrian Perseus : neither, I wot, touching the shield with his feet, 1 nor yet far from it, a great marvel to tell of: for he rested nowhere. For so had the famous crippled-god wrought him with his hands in gold, but about his feet he had winged sandals. And around his shoulders a hanger of brass with-iron-scab- bard lay hanging from a thong: but he was flitting about quick as thought. 2 The whole of his back the head of the Gorgon, terrible monster, 3 was covering, and round about it, wrought-in-silver, a knapsack 4 was stretching, a marvel to behold, and bright tassels were hanging down wrought-in- gold, and the dreadful helmet of Hades 5 was set around the temples of the king, having a fearful gloom of night. But like unto one hurrying and shuddering with fear, Perseus, son of Danae, himself was outstretched : whilst after him the Gorgons, unapproachable and unspeakable, were darting, ea- ger to seize him : but as they moved upon the pale adamant, 6 the shield seemed clanking with a vast din sharply and shrilly, and on their girdles 7 two dragons were hanging, curving their heads. 1 The simplest mode of explaining this seems that of Robinson, that the carving was so skilful that the figure of Perseus seemed to rest on nothing. Goettling, in a learned note, dissents from the notion of Heinrich, (who considers the passage to mean, that the figure of Perseus did not, as the Gorgons, touch the border or rim of the shield ; and from that of Hermann, which is pretty much that of Robinson,) and inelines to the opinion that the poet, a later writer than Hesiod, was ignorant of art, and really meant to repre- sent the figure as unattached, for the most part, to the shield. 2 Quick as thought.] So Apollo is described in the Homeric Hymn to him : ένθεν δε προς"0\υμπον από χθονος ώστε νόημα, εϊσι Διός προς δώμα. 3 δεινοΧο πελώρον. Heinrich points out that this is the older no- tion of the Medusa's head, as in Horn. Od. xi. 633, 634. Pindar (Pyth. xii. 28) and later poets sang of her face as one of wondrous beauty, so much so that she contended with Minerva on the score of it. 4 κίβισις, i. q. πήρα. Hesych. Cf. Callimach. Fragm. 177, ει yap επιθήσει πάντα εμή κίβισις. 5 Helmet of Hades.] Cf. Horn. II. v. 845. This helmet rendered its wearer invisible, like the Nebel or Tarn-kappa of the Niebel- ungenlied. It was made by the Cyclopes. Apollod. i. 2, 1. 6 χλωρού αδάμαντος. Compare Theog. 161. 7 That is, where their girdles should of right be ; for they were girt with serpents. 62 HESIOD. 235—258. These two, I wot, were forking their tongues, and, looking savagely, were gnashing their teeth in wrath. But 1 over the dread Gorgon heads great terror was shaking : and the men above them were fighting in warlike arms, one party warding off a pest on behalf of their city and their parents, and the other eager to devastate. Many were lying low ; yet more still were fighting engaged in the conflict : and the women on the well-built towers were shrieking with a brazen shrill- ness, 2 and were tearing their cheeks, like to living women, works of famous Vulcan. But men, who were elders, and whom age had overtaken, 3 were in crowds without the gates, and were uplifting their hands to the blessed gods, in fear concerning their children : — these again were engaging in combat, and in their wake the dark Fates, 4 gnashing white teeth, of aspect-fierce and terrible, bloody and unapproach- able, were holding strife for those who fell. But all, I wot, were eager to quaff dark blood : and whom- soever they had happened to find first lying-low or falling fresh-wounded, about him indeed one of them 5 was casting huge talons, and a soul was descending to Hades, into chill Tartarus. So when they had satisfied their fancy with hu- man blood, behind them they would cast the corpse, and, go- ing back again, hurry to the tumult and fray. Clotho and Lachesis stood beside them: the somewhat lesser goddess 1 This seems the beginning of another distinct image on the shield, unconnected with the Gorgons. 2 χάλκεον οξύ βόων, Heinrich explains as if οξύ βόων were one word, and χάλκεον were a neut. adj. taken adverbially. Goettling suggests that it is tantamount to εν χάλκφ οξύ βόων. But see 445, δεινά δ' νπόδοα ίδονσ — 3 Comp. Horn. Od. xxiv. 390, επει κατά γήρας εμαρφεν. Goettling. 4 Κήρες. These differ from the Parcae (ver. 258, seq.). The Parcse bring life and death ; Κήρες only death, and that a violent one. These last are innumerable; cf. Horn. II. xii. 236 ; xxiii. 78; as many as are the kinds of violent death. Simonid. Fragm. xviii. 20. So Goettling at this passage. 5 βάλλ'. Guietus here suggests that et unaquaeque " should be supplied in sense. See Matt. Gr. Gr. 293, p. 502, vol. i. Lehrs translates, injiciebat una ungues magnos. It may be an instance of the Schema Pindaricum, respecting which, see Wordsw. Gr. Gr. § 150, obs. 2. κατεϊεν, according to Matt. Gr. Gr. § 219, should be κατ^εν, imp. hid. 3 pers. sing, from κάτειμι. See Goettling, how- ever, who retains, with all the MSS., KarCuv. 259 — 279. THE SHIELD OF HERCULES. 63 Atropos l was by no means a tall goddess ; but, I ween, she yet was excellent above them all and eldest of them. All of them 2 then had engaged in a sharp conflict about one man, and fiercely looked they one at the other, wrathful in their glances, and on the body they made their nails and hands alike. Beside them too stood Gloom, 3 sad and dread, pale, squalid, cowering through famine, swollen-of-knee: 4 but long nails were upon the tips of her hands. From her nostrils indeed were flowing mucous discharges, and from her cheeks blood was dripping on the ground : but she stood grinning intolerably, 5 and much dust lay upon her shoulders ; 6 and moistened was she with tears. But hard-by was a city of men with-noble-towers : and seven golden gates fitted in their lintels enclosed it : whilst its men were taking delight in fes- tivities and dances : for some upon a well-wheeled car were leading home a bride to her husband, 7 and the marriage-song was bursting forth unbounded ; whilst afar a brilliant gleam from blazing torches was whirling about in the hands of at- tendant maidens. Now these, blooming in beauty, were going in advance, and sportive bands-of-dancers followed them. These from their soft voices 8 were breathing a song to the sound of shrill pipes, and echo around them spread in broken 1 Clotho, Lachesis, Atropos, the Parcse distinct from the Κήρες. See above at 249. ή μεν ύφήσσων. According to Hermann, Atro- pos is represented less in stature, because eldest, and so nearest to death. Goettling considers νφησσων to mean " debilior," and ούτι μεγάλη, " forma minor." 2 πάσαι. κήοες, i. e. for the verses 258 — 260 are parenthetical. 3 Άχλνς is not, as Guietus explains, ή επί θανατψ σκότωσις, but, as Liddell and Scott observe, a personification of Trouble. This is confirmed by the epithets following. 4 γοννοπαχής. Goettling here compares Op. et D. 497, παχνν πόδα, from which it would seem clear that the notion of swelling is contained in παχής here. 5 άπλητον σεσαρυϊα. Grinning so that none might approach her. Goettling. Hermann reads άπληστον, "incessantly." 6 κατενήνοθεν, said of something " lying upon " and covering, as επενήνοθε, II. ii. 219; x. 134. ενήνοθε, from ενεθω. ενθω, akin to εθω. Butm. Lexil. p. Π0, 133. 7 The nuptial procession in the following order : maidens with torches (276) ; the car with the bride (273) ; two choruses, the for- mer with pipes, the latter with lyres (277). Goettling. 8 εζ απαλών στομάτων. Goettling takes this to mean, " from mouths finely wrought on the shield," " subtili arte factorum." 64 HESIOD. 279—299. utterance : whilst those to the lyre l were leading the delight- some dance. Then again on another side young men were making merry to the sound of the flute : these indeed disporting with dance and song, those on the other hand laughing. But to the flute-player they were proceeding, each of them : and festivals, choirs, and rejoicings were occupying all the city. Others again in front of the city had mounted on horseback and were darting along. And ploughers were cleaving the rich earth, and had their tunics girt neatly. 2 But there was a thick standing-crop. Some on their part indeed were reap- ing with sharp sickles the staff-like stalks laden with ears, as it were the present of Ceres. 3 Others, I wot, were binding them in straw-ropes, and were laying the threshing-floor; 4 whilst others with vine-sickles in their hands were gathering- the-fruit of the vines ; others again were carrying to baskets from the vintagers clusters white and dark from tall rows, laden with foliage and silvery tendrils ; and others again were carrying them in baskets : near them was a row-of- vines wrought-in-gold, famous works of very-skilful Vulcan, 5 wav- ing with leaves and trellises 6 in-silver, [these again indeed 1 υπό φορμιγγών. For the same sense of υπό, see Horn. II. xviii. 492 ; Eurip. Phcen. 838 ; Herodot. i. 17, εστρατευετο δε υπό συριγγών και πηκτίδων, and more examples, as Matt. Gr. Gr. § 592, β. 2 επιστολάδην. εσταλάτο. The Scholiast explains the former word άνεσταΧμ'ενως, succincta tunica. The form εστάλατο for ήσαν εσταλμενοι, suggests the proper reading in Herodot. vii. 89, where MSS. have έσταλάδατο, doubtless a corruption of εστάλατο or εστολί- δατο. See Baehr's Herodot. vol. iii. ad loc. 3 Αημήτερος άκτην. There appears no need to supply δωρεάν, cf. Op. et D. 464 ; II. xi. 630 ; Od. ii. 355. The word is generally de- rived from άγνυμι, of bruised corn. But Goettling shows that in the passage in the Works and Days it is used of corn unground, and derives it from άγω, making it imply " id quod allatum est." 4 επιτνον άλώην, a peculiar use of πίτνω in the imperfect transi- tively. Others read επιτνον άλωη. Others, as Gaisford, επιπλον. For the operation in question, see Virg. Georg. i. 178, 179, Area cum primis ingenti asquanda cylindro Et vertenda manu, et creta solidanda tenaci. 5 For this apposition of the plural to the singular, see Matt. Gr. Gr. § 293 and § 431 ; Eurip. Hippolyt. 11, Ιππόλυτος άγνον ΤΙιτθεως παιδενματα. 6 κάμαξι* From the reference to Achill. Tat. i. 15, given by Goettling, it would seem that these were as it were trellis-work, by 299—318. THE SHIELD OF HERCULES. 65 sporting each to the minstrel's flute,] weighed down with grapes : yes, and these indeed had been represented dark. Some were treading 1 the grapes and others were drawing the juice ; whilst others were contending with the fist, and in wrestling: 2 others were chasing fleet-footed hares, sportsmen, and a brace of sharp-toothed hounds in front, eager to catch the hares, and they eager to escape them : and beside them horsemen 3 were busy, and for prizes they were engaging in strife and toil: charioteers standing on well-compacted chari- ots were letting-loose swift steeds, giving them the reins ; and the close-joined chariots were flying rattling over the ground, and the naves of the wheels added to the din. They then, I wot, were busied in endless toil, nor had victory ever been achieved for them, but they were engaged in a yet-doubt- ful contest. Now to them also was proposed a huge tripod, within the course, 4 wrought-of-gold, the famous work of skil- ful Vulcan. Around the rim 5 was flowing Ocean, like as it were swelling ; and it was encircling all the curiously-wrought shield. About it the high-hovering swans were clamouring loud, many of which, I wot, were swimming on the water's surface, while near them fishes were tumbling. A marvel to look-upon, 6 even to loud-thundering Jove, through whose which one vine was knit to another, and this would explain σειόμε- νος. The next verse is omitted in several MSS., and appears out of place. 1 ετράπεον. Cf. Odyss. vii. 125, and Butmann, Lexil. p. 266. " I have not the least doubt that the Greek language preserved in this verb that family of words, which pervades modern European languages ; in the German * treten,' to tread — ' trappen,' to stamp." L. and S. Lex. derives from τραπεω, trapetes and trapetum, an oil- press. 2 ελκηδόν, in wrestling. Horn. II. xxiii. 715, has, in the same sense, ελκόμενα στερεώς. 3 Goettling understands Χππήες of charioteers, with Heinrich. 4 This seems to mean a Hippodrome — contest used for place-of- contest. In next line, with κΚντά toya, compare 297. 5 Around the rim.] The ocean formed the work about the mar- gin or periphery of the shield. 6 Goettling here observes, that the whole shield was a marvel to Jove, and not the tumbling fishes only ; and therefore he puts a full stop at εκλονεοντο. Hence too he would infer, that from ver. 140 to 318 is the work of a later writer, taking up the thread which the older poet had laid down at 140, and here resumes. 66 HESIOD. 318—341. counsels Yulcan made the vast and sturdy shield, and framed l it with his hands. This was the valiant son of Jove shaking with violence, and vaulting upon his horse-chariot, like unto the lightning -flash 2 of his sire, aegis-bearing Jove, as he lightly took his stand : but for him his brave chariot- eer, lolaus, mounting the chariot-board, was guiding the crooked car. And nigh them came Minerva, glancing-eyed goddess, and in encouragement addressed them in winged words. " Save you, offspring of Lynceus 3 far-renowned : now of a truth Jove, ruling among the blest, giveth you might to slay Cycnus, and spoil him of his famous arms. But I will tell you 4 one other word, Ο far chiefest among the hosts. Whensoever, I say, you shall have 'reft Cycnus of dear life, there leave him 5 then, and his arms: but do you by yourself watch Mars, the slayer of mortals, as he approaches, where you shall have seen him with your eyes, unprotected by the curiously- wrought shield, and there wound him with sharp blade, and then retire : for look you now, it is not fated fur you to capture either his steed or his famous arms." So spake she, divine among goddesses, and mounted the car 6 in haste, bearing in her immortal hands victory and glory. 'Twas then, I wot, Tolaus, Jove-descended, terribly 1 άρσάμενος. 1 aor. mid. from ήρσάμην. In Op. et D. 429, we have προσαρηρεται, the pass. perf. of the same verb. 2 Cf. Horn. II. xiv. 386, said of aop. xiii. 242, of a coat of mail ; and x. 154 ; sudden flashing of light being the idea in all these pas- sages. Goettling. 3 lolaus derived his descent from Lynceus through Iphicles, Amphitryon, Alcaeus, Perseus, Danae, Acrisius, and Abas, son of Lynceus. The use of the plural verb, addressed to one individual, is illustrated by Matt. Gr. Gr. § 511, 2; Lobeck, Ajax, 191, who adduces many instances of this usage, and its opposite, the verb singular addressed to many. Cf. Philoctet. Soph. 646, and for the opp. GEd. Col. 1104. Heinrich compares Virg. lEn. ix. 525, Vos, Ο Calliope, precor. 4 This is addressed to Hercules. 5 \nrkuv, and οντάμεν, (355,) are instances of infin. for imperat. Cf. Matt. Gr. Gr. § 546. 6 The car of Hercules. Goettling shows, by reference to II. v. 837, that Heinrich wrongly supposes Minerva to have come in a chariot of her own. She sate in the car of Hercules, rendered in visible by the helmet of Orcus, which she had put on. 341—364. THE SHIELD OF HERCULES. 67 urged on his steeds : and they by reason of his shouting were bearing hurriedly along the swift chariot, raising-a-dust ' through the plain ; for the gleaming-eyed goddess Minerva had inspired them with spirit, by having brandished the aegis; and the earth was groaning around. They then were advancing together, like unto fire 2 or a storm, Cycnus, tamer-of-steeds, and Mars, insatiate in the battle-cry. Whose steeds indeed then on facing one an- other, neighed shrilly: 3 and Echo rang brokenly around. The mighty Hercules addressed him {Cycnus) first. " Ο soft-hearted Cycnus, why now direct ye your swift steeds against us two, men who are experienced in toil and trouble: nay, drive your well-polished chariot outside, and yield to go 4 outside of the path. Now look you I pass to Trachis, to the court of King Ceyx; 5 for in power and reverence he hath pre-eminence at Trachis — and you yourself also know it right well, for you are spouse of his dark -eyed daughter Themistonoe. Ο craven, not assuredly will Mars ward oif from you the end of death, that is, if we two shall meet in fight. Already, methinks, even elsewhere, he has made some trial of my lance, when in behalf of sandy Pylos he stood opposed to me, madly desirous for the fight. Thrice indeed stricken by my spear, he supported himself on the earth, his shield having been pierced, 6 the fourth time, pressing with all my might, I smote his thigh, and broke-through his huge 1 κονίοντες πεδίοιο. This phrase is used, in Od. viii. 122, of men running, but in II. xiii. 820, xxiii. 372, of horses, as always in the Jliad. 2 Somewhat similar is \ T irgil's Emicat et ventis et fulminis ocior igne. .En. v. 319. 3 οξεία χρεμισαν. Guietus reads οξέα τ' εχρεμισαν, to avoid the difficulty of a neuter adj. in the ace. plural ending in εϊα from νς. Goettling quotes Arat. Dios. 336, θήλεια μήλα, and suggests that όξεΐ, in II. xi. 272, is not feminine but neuter for όξεϊα, and used adverbially. 4 είκε παρεξ Ί'εναι. Goettling compares Horn. Od. ii. 5, βή δ' ϊμεν. See more examples in Matt. Gr. Gr. § 532, c. 5 Ceyx, king of Trachys. Vid. Smith's Diet. Gr. and R. Biog. i. 676. 6 ουταμενον. The aor. mid. used for the aor. pass. So κτάμενος in ver. 402. See more in Matt. Gr. Gr. § 496, 8. In the next line the reading, σαρκός, which some MSS. have, is defended by Her- mann. f 2 68 HESIOD. 365—385. shield. Then truly had he become dishonoured among im- mortals, if he had left l under my hands his gory trophies." Thus spake he. Nor, I ween, was Cycnus, skilled in the spear, minded to restrain his chariot-drawing steeds, in obedi- ence to the other. Then truly quickly leapt from their well- compacted chariots to the earth both the son of mighty Jove and the son of King Mars. But the charioteers drove near 2 their steeds with-flowing-manes : and beneath them, as they rushed on, the broad earth was resounding with feet. Even as when rocks from the lofty top of a high mountain leap- with-a-bound, and fall one upon another: and many oaks of lofty foliage, many pines, and poplars with wide-stretching- roots, are crashed 3 by them, as they roll down quickly, till they have reached the plain ; thus fell they one upon another, loudly shouting. Then all the city of the Myrmidons, 4 and renowned Iolchus, and Arne, and Helice, and grassy Anthea, echoed loudly with the voice of both. They met together with a wondrous battle-cry ; and loudly thundered Jove the counsellor, and down from heaven, I ween, he hurled drops of blood, 5 making that a signal of war to his greatly-daring * There is no need to suppose any apodosis to have slipt out here, since λιπών, as Goettling shows from Matt. Gr. Gr. § 508, c, is equivalent to h 'έλιπε. 2 ίμπ\ην, from ψπελάζω, used in Horn. II. ii. 526, with a genitive. s Are crashed.] ρήγνννται seems to be for ρηγννωνται, as the other verbs are in the subjunctive. 4 Goettling quotes Miiller, JEgin., to show that Hellas Phthiotis is meant by u the city of the Myrmidons." Hellas and Phthiotis seem to have been equally names for that part of Thessaly where the Myrmidons dwelt. The Schol. says Pharsalus was meant. It can hardly be that Arne in Bceotia, and Helice and Anthia in the Peloponnese, are meant by the names which follow, especially if, as Goettling suggests, we compare ver. 473, which indicates that the towns named were near the city of Ceyx, Trachys. Perhaps they mark cities round the scene of the combat, as Strabo may be in- ferred to suppose, from his quoting this passage in regard to an Helice in Thessaly, mentioned by Strabo, lib. viii. c. 7, p. 221, (Tauchn.) Otherwise it is a marvel which Hesiod must have wished his hearers to believe, if they could. 5 Compare II. xvi. 458. Such portents were not uncommon in the annals of Rome. Cic. De Divin. ii. 27, Sanguinem pluisse senatui nunciatum est. Livy, iv. 19, In area Vulcani sanguinem pluit. 386—409. THE SHIELD OF HERCULES. 69 Like as in the glades of a mountain a boar with -jutting- tusks and fierce to look upon, in his spirit ponders upon fight- ing with hunting men, ay and twisting himself side-ways whets his white tusk, but foam drops about his jaws as he gnashes 1 his teeth, and his eyes are like shining fire ; 2 and he bristles with mane erect on his crest and about his neck ; like such a beast the son of Jove leapt from his horse-chariot. But when the dusky -winged songster cicala, 3 perching on a verdant bough, begins to sing of summer for man. the cicala whose meat and drink is the life-giving dew, 4 and both all-day-long, and in-the- morning pours he forth his voice in the fiercest heat, 5 when Si- rius parches the skin, [then truly the beards spring around the millet, which men sow in summer, when unripe grapes begin to colour, gifts which Bacchus has given to men as matter of joy and grief,] at that season they began to fight, and a great tumult uprose. [And as two lions, for a slain buck, in wrath have rushed one on the other, and fierce roaring and gnashing of teeth at the same time arises between them:] but they, like vultures with curved-talons and hooked-beaks, screaming loudly, fight on a lofty rock for a mountain-roving goat, or a wild stag, a fat one, which a youth has stricken and slain with a shaft from his bow-string, but himself has wandered else- 1 μαστιχόωντι, from μαστάξ, or μαστίχη, (which is from μαστάξ, the mouth). Ovid describes the boar, Fast. ii. 231, 232. Sicut aper longe silvis Laurentibus actus Fulmineo celeres dissipat ore canes. 2 Compare Horn. Od. xix. 446, 6 δ' άντιος εκ ξνλόχοιο φρίξας εν λο- φιήν, πνρ δ' όφθαλμοϊσι δεδορκώς. Cf. also Virg. J£n. vi. 300, Stant lumina flamma ; xii. 102, Oculis micat acribus ignis. 3 τεττιξ. Cf. Op. et D. 580 ; Virg. Eel. v. 77, Dum thymo pas- centur apes, dum rore cicadse. II. iii. 151, where good orators are called τεττίγεσσιν εοικότες, &c. For the iEolic ήχετα, see Matt. Gr. Gr. § 68, 8, and the translation of Theocritus, (Bonn's series,) p. 47, note 9. In the next line, Goettling compares Anacreon's Ode to the Cicala, θερεος γλνκνς προφήτης. — δενδρεων επ άκρων όλίγην δρόσον πεπωκώς Βασιλεύς όπως άείδεις — 4 θηλνς εερση, for θήλεια. See Horn. Od. v. 467 ; Theocr. xx. 4, (notes to translation,) άδ'εα χαίταν ; and Matt. Gr. Gr. § 119, b. 4. 5 ΐδος is akin to the Sanscrit " svid," according to L. and S. Lexicon. Σείριος άζει. Compare Op. et D. 587. τήμος δή : Her- mann regards 398 — 400 as a further description of the season the poet would indicate in 393 — 397, inserted by a later poet. So he considers 402 — 404 to be the work of a later hand, trying to add to the simile 405—411 another of like import. 70 HESIOD. 410—431. where, being ignorant of the spot ; whilst they quickly spy it, and hastily engage in a sharp fight about it ; so these heroes rushed, shouting, one on another. Hereupon of a truth Cycnus, eager to slay the son of al- mighty Jove, drove his brazen lance against his buckler, but broke not through the metal ; for the gifts of a god pro- tected 1 him. But Amphitryon's son, strong Hercules, struck violently with his long spear the neck exposed quickly under- neath the chin between the helm and shield : and the murder- ous ashen-beam cleft away the two nerves; 2 for the vast strength of the hero had fallen on him. Then fell he, as when some oak has fallen, 3 or some impassable rock, stricken with the smoking lightning of Jove. So he fell, and around him his curiously-wrought brazen armour rattled. Him then Jove's enduring-hearted son let alone, and he himself watching the approach of Mars, a pest-to-mortals, and looking fiercely with his eyes, like a lion, having chanced on a beast, 4 which very eagerly tears the skin with strong claws, and with all speed deprives it of sw T eet life, while wdth fury, I wot, his dark heart is filled : and glaring 5 fearfully with his eyes, and lash- ing sides and shoulders with his tail, he tears the earth with 1 ερυτο, the syncop» form of aorist from ρύομαι. The penult is long in II. xxiii. 19, though short in Theog. 301. Cf. Butm. Lex. p. 306, 307, and Liddell and Scott's Lex. in voc. 2 άμφω — τενοντε. Compare Horn. II. iv. 521 ; v. 307, θλάσσε δε οι κοτυλην, προς δ' άμφω ρήζε τενοντε. 3 Horace, in his Odes, Π. χ. 9, Ssepius ventis agitatur ingens Pinus — feriuntque summos culmina montes ; III. iii. 6, Nee fuhninantis magna Jovis manus ; xvi. 11, Et perrumpere amat saxa potentius Ictu fulmineo. 4 σώματι. Either the living body, or carcase of a beast. Cf. Horn. II. iii. 23, and xviii. 161, 162. The Scholiast, on the first of these passages, explains σώμα — μέγα ζώον, " for 'tis said lions will not touch a dead body." Robinson. Two lines below, θνμόν is, as Grsevius observes, i. q. ψυχήι>. 5 γλαυκιόων. II. xx. 172. From these two passages the signifi- cation of γλαυκώπις, in reference to Pallas, is clearly made out to be " glancing-eyed." Goettling. Homer's words are, ovpy δε πλευράς τε και ισχία άμφοτερωθεν μαστίεται — γλαυκιόων δ' ίθύς φέρεται μένει. Heyne quotes, on that passage, Plin. Ν. H. viii. 18, Leonum animi index cauda, sicut et equorum aures : — in principio terra verbera- tur, incremento terga seu quodam incitamento verberantur. Com- pare also Virg. i£n. xii. 4 — 9 ; Lucan, i. 205 — 210, Mox ubi se saevae stimulavit verbere caudae. 431 — 462. THE SHIELD OF HERCULES. 71 his feet, nor does any one dare, having seen him face to face, approach or contend with him : such, I ween, stood the son of Amphitryon, insatiate in the battle-cry, in array against Mars, gathering courage in his soul, promptly: but he drew near him grieving in heart, then rushed both, one on the other, with shouting. Yea, as when from a tall jutting-rock a crag has tumbled, and rolls with far boundings, it comes then on impetuously, but a tall hill has stood-in-its-way ; l where, in truth, it dashes against it, there the hill detains it : with just as great a shouting the one, namely, chariot-pressing 2 destruc- tive Mars, rushed on with an outcry, but the other quick re- ceived him. But Minerva, child of aegis-bearing Jove, stood in the way of Mars with the dark aegis, and scowling at him terribly, addressed to him winged words. " Hold, Mars, thy strong spirit, and unconquered hands. For it is not lawful for thee to slay and strip Jove's bold- hearted son, Hercules, of his famous armour. Nay come, cease from the battle, and oppose not me." So spake she : yet did she not prevail upon the high-hearted spirit of Mars : but with a great shout, brandishing weapons like unto flame, he quickly rushed on mighty Hercules, in eagerness to slay him : 3 and, in truth, from wrath on account of his dead son, hurled his brazen spear violently against the broad shield. Then glancing-eyed Minerva, stretching her- self from the chariot, turned off the force of his spear. Keen grief seized Mars : and having drawn his sharp hanger, he sprang upon stout-hearted Hercules, but the son of Amphi- tryon, insatiate in terrible war, violently wounded him in his onslaught, when he had exposed his thigh under the curiously wrougkt shield, and smote strongly through his flesh, having made a thrust with his spear : so he prostrated him to the 1 I have translated according to Goettling's explanation of this passage, who considers τφ to be equivalent to y, -ξ/χι, and translates " ubi (τψ) cum monte illo colliditur rupes, ibi earn mons sistit." 2 βρισάρματος. Goettling observes that Heinrich properly ex- plains this of the weight of divine bodies, quoting Horn. II. v. 838, 839, μέγα δ' εβραχε φήγινος άξων βριθοσύν^}, where Heyne observes, " Gravat currum, ex opinione vulgari, de deorum specie." Compare with this act of Pallas, II. v. 835—863 ; Virg. Mn. xii. 468—480, of luturna. 3 κακτάμεναι. i. q. κατακτάμεναι. Guyetus. 72 HESIOD. 462—480. ground in the midst. Then Terror and Fear * drave quickly- nigh to him his well-wheeled chariot and steeds, and from the spacious earth placed him in his variously-wrought car : and quickly then they lashed the steeds, and came to vast Olympus. But Alcmena's son and glorious Iolaus, after spoiling Cyc- nus of the beautiful arms from his shoulders, returned home : and speedily then came they with fleet-footed steeds to the city of Trachis. Glancing-eyed Minerva, however, arrived at vast Olympus, and the halls of her sire. But Cycnus, on the other hand, Ceyx buried, and a countless people, 2 who, near the city of the illustrious king, were dwelling in Anthe, and the city of the Myrmidons, and famed Iaolchos, and Arne, and Helice. 3 And a vast host collected, in honour of Ceyx, dear to the blessed gods. His tomb, however, and monument, the Anaurus 4 swept from sight, swelling with wintry rains. For so Apollo, son of Latona, bade it, because, I ween, he was wont to lie in wait, and spoil whoever happened to lead hecatombs to Delphi. 1 Terror and Fear, charioteers of Mars. See above at 195. 2 λαός άπειρων. Populus magnus, i. e. a vast multitude. Virg. JEn. i. 148, Ac veluti populo in magno cum ssepe coorta est Seditio. Cf. Ov. Met. vi. 197, Fingite demi Huic aliquid populo natorum posse meorum So Graevius in his Lectiones Hesiodeae. 3 Compare ver. 380, 381. 4 Anaurus, a river of Magnesia in Thessaly, mentioned by Apol- lon. Rhod. i. 8, as a river in which Jason lost a sandal, Ίήσων χει- μερίοιο ρεεθρα κιων δια πόσσιν Άνανρου. Lucan, vi. 370, Nee tenues ventos suspirat Anaurus. Cf. Smith's Diet. Gr. and R. Geography, vol. i. p. 131. THE WORKS AND DAYS. This poem of Hesiod is a Didactic poem, having for its main ob- ject the inculcation of agricultural precepts and the management of domestic matters connected with the farmer's vocation. The latter portion of the work, ήμεραι, is a sort of Calendar, while the former, έργα, (by which name alone the whole is sometimes called,) details the whole process of husbandry and country labours. There are two or three episodes, e. g. the story of Pan- dora, the ages of the world, and the description of winter, (504 — 558,) all of which some have thought the work of later poets. Virgil has borrowed much of the ground-work of his Georgics from this poem, which, after his manner, he has admirably worked up, and polished with rare skill. Ye Muses 1 from Pieria, celebrating in songs, come speak of Jove, and chaunt your 2 sire, through whom mortal men are alike famed and fameless, named and nameless, by the will of mighty Jove. For with ease indeed he maketh strong, 3 1 Pausan. ix. 31, § 4, states that the Boeotians showed him a leaden plate of very great antiquity, whereon was inscribed Hesiod's poem the Works and Days, without the lines 1 — 9, which other writers have disowned for Hesiod. Goettling conceives them to have been i>art of an ancient hymn to Jove, attached to this poem, which acked a beginning, on the principle of " A Jove principium." — Μονσαι ϋιερίηθεν, i. e. Pierian Muses. So Homer, Ζευ πάτερ, "Ιδηθεν μεδεων. Virg. Eel. vi. 13, Pergite Pierides. Cf. Theog. 53, &c 2 σφετερον, i. e. νμετερον. Cf. Matt. Gr. Gr. § 149, obs. 2, note, p. 245. In Theocritus, xxv. 163, it seems to be used for εμός. In Horn. II. x. 398, σφίσιν is used for νμϊν. The repetitions in lines 3 and 4 are arguments for the antiquity of this proem, εκητι is used in the Odyssey. 5 βριάει — μιννθει. Both are here used transitively, whereas βριά- οντά here, and μινΰθονσι in 244, are intransitive. Compare with 74 HESIOD. 11—22. and with ease bringeth low the strong : and easily he minish- eth the illustrious, and increaseth the obscure : easily too doth high-thundering Jove, who dwelleth in mansions highest, straighten the crooked, and blast the proud of heart. Hear and behold and heed, and direct the judgments righteously, Ο thou ! l Now would I narrate what is true, Ο Perses. Not, I ween, was there one kind only of Contention, 2 but there are two upon the earth : the one a sensible man would commend, but the other is blameworthy : and they have spirits minded different ways. 3 For the one fosters evil war and discord, cruel as she is : her at any rate no mortal loves, but of necessity, by the counsels of the immortals, they honour harsh Strife. The other, however, gloomy Night bare first, 4 and her, by far the best, the high-throned son of Cronos, dwell- ing in the heavens, placed at earth's roots and among men : 'tis she also who still rouses a man to work, even though he be inactive. For any one when idle having looked upon an- other being rich, he, 5 / say, makes haste to plough and to these and the two following lines Herodot. vii. 10 (the speech of Artabanus) ; Horat. Od. I. xxxiv. 12, Valet ima summis Mutare et insignem attenuat Deus, obscura promens ; and in Holy Writ Hannah's song, 1 Sam. ii. 7; Psal. cxiii. 7, 8; Luke i. 51 — 53. -Van Le?mep and Goettling. 1 There seems no simpler way of understanding this passage than by placing a stop after τυνη, and none before it ; and referring it, with Proclus, Tzetzes, and most who have followed them, to Jove. The contrast between τυνη and εγώ δε is in favour of this view. Hesiod invokes the god to guide the right. For himself he would try to advise his brother what is true, τυνη is used hortatorily by Hesiod, Theog. 36, and in Horn. II. v. 485 ; xii. 237, &c— Of Perses see more at ver. 27- 2 " Non, sicut ante existimabam, unum est genus contentionis." Spohn. Hesiod, at Theog. 225, had spoken of but one "Ερις, a daugh- ter of Night. He recants this error here. That such is the force of άρα is shown by Van Lennep, from II. xvi. 60, ονδ' άρα πω ην. Od. ix. 475 ; CEdip. Tyran. 1697. Goettling, however, treats άρα here as an initiatory particle, " ergo, ut incipiamus." 3 διά δ' άνδιχα θυμδν ε χουσι, i. e. διεχονσι δε άνδιχα τον θνμόν. Cf. Horn. II. χχ. 32, δίχα θνμόν έχοντες. 4 The Scholiast explains that what is good is eldest, evil comes after ; and Goettling instances the particularity of Hesiod in placing Jove as eldest among Saturn's sons, and Calliope among Muses. Both " Strifes " are called daughters of Night. 5 oq y i. q. ούτος. See Matt. Gr. Gr. § 289, obs. 7, and Wordsw. Gr. Gr. § 147. Goettling quotes Horn. Odyss. xvii. 172 ; i. 286. 22—37. THE WORKS AND DATS. 75 plant, and well to order his house ; for neighbour rivals neigh- bour, when hastening toward riches ; but this contention is good for mortals. l Both potter is jealous of potter, and craftsman of craftsman ; and poor man has a grudge against poor man, and poet against poet. But do thou. Perses, 2 lay up these things in thy mind, nor let Contention rejoicing-in-ills hinder thy mind from work, ivhilst it gapes at strifes, and is a listener in the forum. 3 For rare indeed is the time for contentions and suits-in-the-forum to him, whose substance is not yearly stored up within, in season, substance which Earth bears, the gift of Ceres. 4 When thou hast satisfied thyself with these, 5 then, and not till then, further contentions and strife concerning the pos- sessions of others : but it will never again be allowed you to do thus: let us however forthwith 6 put an end to the dispute by righteous judgments which are the best from Jove. For already in sooth have we divided the inheritance, and thou 1 This line is quoted in full by Plato, Lysis, p. 215, C, and partly by Aristot. Rhet. II. iv. § 21 ; Polit. v. 10. Van Lennep. We have more than one homely proverb in English to the same effect. Van Lennep observes on the next line, that, strange though it may sound to our ears, " beggar " and " poet " were not so far removed in Epic times, and each was entirely dependent on the rich. 2 Hesiod and his brother Perses had divided their patrimony : Perses spent his share in riot and luxury, and then sought to re- cruit his fortunes, by bringing his brother to trial for having re- ceived more than his share, before corrupt judges, whom Perses had bribed (cf. 39). The passage from 27 — 41 seems to urge him to leave off litigation, and rely on toil and labour for a competence. 3 Grasvius illustrates άγορής επακονον Ιόντα by Aristoph. Nub. 447, δικών περιτρ'ιμματα. Cf. Demosth. de Coron. 269, 19, αγοράς περι- τρίμματα. Liv., Qui concionibus adfixi haerent, et in foro vivunt. Cic. De Orat. I. chapter last, Qui in subselliis habitant. Such per- sons are said by Plautus, foro operam dare ; and by Terence, " lites sequi." 4 Δημητερος άκτήν. Cf. Scut. Here. 290. 5 Hesiod bids Perses give up the frequenting of the forum, and connexion with lawsuits, till he was rich. The brother appears not merely to have had a taste for attending the courts, but also to have hoped to improve his fortunes by litigation. He was, as Goettling observes, what is called by Festus, lib. xiii. in voc, " Ordinarius," i. e. improbus qui ipse in litibus moraretur. σοι δ' ονκ'ετι δεύτερον εσται, you will never have the alternative. The phrase was used when of two conditions the first did not please, and the option of the second was or was not allowed. 6 άνθι, extemplo, illico, for αυτόθι. 76 HESIOD. 38—52. didst carry off much more by plunder : flattering much the bribe-swallowing judges, 1 whose will it is to give judgment thus. Fools ! and they know neither how much half exceeds the whole, 2 nor how great advantage is in mallow and as- phodel. Now 3 the gods keep hidden for men their means of sub- sistence : for else easily mightest thou even in one day have wrought, so that thou shouldest have enough for the year, even though being idle : else straightway wouldst thou lay-by the rudder above the smoke, 4 and the labours 5 of oxen and of toil-enduring mules would be undone. But Jove in wrath at his heart concealed it, because wily Prometheus 6 had beguiled him. Therefore, I ween, he devised baneful cares 7 for men. And fire he hid, which indeed the good son of Iapetus stole back for mankind from counsellor Jove in a hollow fennel- 1 βασιληας, (cf. Odyss. viii. 40, 41,) the judges. In the kingdoms of the Heroic age the functions of judge appertained to the kingly office. When aristocracies took the place of monarchies, these functions were divided, and so, as touching administration of jus- tice, there became many βασιλείς in lieu of one. Cf. V. Lennep. 2 πλέον ήμισυ παντός. This proverb is quoted by Plato, Polit. v. 466, C, and De Legg. iii. p. 690, D., as Hesiod's. In each case it is directed against violent and rapacious judges : and the scope of the phrase seems to be " the superiority of the mean between ex- cess and defect." Cf. Ovid, Fast. v. 718. — In the next line, the mallow and asphodel are used to express the dinner of herbs, which was the lot of the poorest classes. Cf. Aristoph. Plut. 543, σιτεΐσθαι μαλάχης πτόρθον. Cf. also Horat. Od. I. xxxi. 15, Me pascunt olivas Me chicorea, levesque malvae. Homer, Od. iv. 565, places the dead heroes in a mead of asphodel, (τ^περ ρη'ιστη βιοη) πελει άνθρώποισι,) because the dead and the gods are supposed by him to live most sparingly and lightly. Clericus. Compare Plin. H. N. xxi. 17, § 68. 3 Hesiod here resumes the thread dropped at ver. 31, 32, and yap in ver. 43 implies ει μη έκρυψαν. Goettling compares here Virg. Georg. i. 121, Pater ipse colendi Haud facilem esse viam voluit. 4 Cf. Aristoph. Aves, 711, και πηδάλιον τότε ναυκλήρψ φράζει κρεμά- σαντι καθεύδειν ; and Virg. Georg. i. 175, £t suspensa focis explorat rob or a fumus. 5 έργα βοών. Cf. Virg. Georg. i. 118, Boumque labores, and Odyss. x. 48. •Compare Theogony, 507—516, 562, 563. _ The difference is ex- plained by keeping in mind, that the poet is here dwelling rather on the consequences of the sin of Prometheus than his story, which he gives in the Theogony. Cf. Vollbehr. Prolegom. p. 28. 7 εμήσατο κήδεα. So Virg. Georg. i. 121, Curis acuens mortalia cor da. 52—73. THE WORKS AND DAYS. 77 stalk, after he had escaped the notice of Jove delighting in the thunderbolt. Him then cloud-compelling Jove addressed in wrath : " Ο son of Iapetus, knowing beyond all in counsels, thou exultest in having stolen fire, and deceived my wisdom, a severe woe 1 to thyself and to men that shall come after. To them now will I give evil instead of fire, wherewith all may delight themselves at heart, hugging their own evil." So spake he : and out-laughed 2 the sire of men and gods : but he bade Vul- can the illustrious with all speed mix earth with water, 3 and endue it with man's voice and strength, and to liken in coun- tenance to immortal goddesses the fair, lovely beauty of a maiden : then he bade Minerva teach her work, to weave the highly wrought web ; and golden Aphrodite to shed around her head grace, 4 and painful desire, 5 and cares that-waste-the limbs : but to endue her with a shameless mind 6 and tricksy manners he charged the conductor, Argicide Mercury. So he bade : but they obeyed Jove, the sovereign son of Cronus : and forthwith out of the earth the famous crippled- god fashioned one like unto a modest maiden, through the counsels of Jove, the son of Cronus : and the goddess, gleam- ing-eyed Minerva, girdled and arrayed her : and around her 1 Homer uses nearly the same words about Paris, II. iii. 50 ; vi. 283. 8 εκ r εχελασσε. Clericus quotes Virg. Mn. x. 742, Ad quern sub- ridens tacita Mezentius ira. Robinson compares Milton, P. L., 11 Mighty Father, thou thy face Justly hast in derision, and secure, Laugh'st at their vain designs and tumults vain." So in Psal. ii. 4, " He that sitteth in the heavens shall laugh : the Lord shall have them in derision." 3 νδει, an Epic dative of νδώρ, used also by Theognis, 955, ύδωρ δ' άναμίσγεται νδει, from which (see Liddell and Scott) Callimachus, Fragm. 466, formed a nom. ϋδος. 4 χάριν άμφιχεαι. Compare Virg. iEn. i. 190, 191, Lumen que ju- ventag Purpureum et laetos oculis afllarat honores. 5 πόθον άργαλεον. Cf. Catull. lxvi. 18, Non est Dea nescia nostri, Quae dulcem curis miscet amaritiem. — γυωκόρονς (from κείρειν, in the sense of wasting) : Compare Virg. Georg. iii. 458, Atque artus depascitur arida febris. 6 κννεόν τε νόον. Cf. Homer's epithet, κυνώπης. — επίκλοπον ήθος. Cf. Apollon. Rhod. iii. 781, μήτις επίκλοπος. — Van Lennep notes the propriety of these gifts from Mercury, himself called κλεψίφρων in the Hymn to Merc. 413. 78 HESIOD. 73—94. skin the goddess Graces and august Persuasion hung golden chains, whilst fair-tressed Houes 1 crowned her about with flowers of spring : and Pallas Minerva adapted every orna- ment to her person. But in her breast, I wot, conductor Mercury wrought falsehoods, and wily speeches, and tricksy manners, by the counsels of deep-thundering Jove : and the herald of the gods placed within her, I ween, a winning voice : 2 and this woman he called Pandora, because all, in- habiting Olympian mansions, bestowed on her a gift, a mis- chief to inventive men. But when he had perfected the dire inextricable snare, father Jove proceeded to send to Epimetheus the famous slayer-of- Argus, swift messenger of the gods, carrying her as a gift: nor did Epimetheus consider how Prometheus 3 had told him never to accept a gift from Olympian Jove, but to send it back, lest haply any ill should arise to mortals. But he, after receiving it, felt the evil, when now he pos- sessed it. Now 4 aforetime indeed the races of men were wont to live on the earth apart and free from ills, and without harsh la- bour, and painful diseases, which have brought death on mor- tals. [For in wretchedness men presently grow old.] But 5 1 Fair-tressed Hours.] Compare notes at Theog. 901, &c. In the Hymn to Venus, Homer introduces the Hours as her tiring- women. Vid. Hymn the Second to Aphrodite, 5 — 16. 2 φωνήν. In ver. 61, Vulcan is said to have endowed her with αύδή, that is to say, with "mortal speech." φωνή seems here to mean persuasive utterance. Vid. Goettling, and Van Lennep, who observes that Sophocles, Antig. 354, uses φθεγμα in the same sense of " eloquium." 3 Prometheus had given him this warning in consequence of Jove's words recorded at ver. 57, &c. Hesiod, in Theog. 513, gives the same account of Epimetheus receiving Pandora. Cf. Theog. 586, as to the time and place. 4 In the fifteen next verses it is shown how the ills with which sea (101) and land abound, and especially how diseases (92) render harder man's lot, particularly as regards seeking that subsistence, which the gods had made difficult at the best (cf. 42). And the outpouring of these evils on men formerly free from them (90, &c.) was caused by Pandora lifting the lid from the vessel wherein they were contained (94, &c). 5 Comparing this passage with Horn. II. xxiv. 527, &c, Van Lennep infers, that though the two differ, the fable of Pandora's box was known commonly before the age of Homer and Hesiod. 94—108. THE WORKS AND DAYS. 79 the woman having with her hands removed the great lid from the vessel, dispersed them : then contrived she baneful cares for men. And Hope 1 alone there in unbroken abode kept remaining within, beneath the verge of the vessel, nor did it flit forth abroad : for before that, she had placed-on the lid of the vessel, by the counsels of aegis-bearing, cloud-compeller Jove. But myriad other ills have roamed forth among men. For full indeed is earth of woes, 2 and full the sea : and in the day as well as at night diseases unbidden haunt mankind, silently bearing ills 3 to men, for counsellor Jove hath taken from them their voice. Thus not in any way is it possible to escape the will of Jove. 4 But if you will, another tale will I briefly- tell you well and skilfully, and do you ponder it in your mind, that from the same origin 5 are sprung gods and mortal men. First-of- Proclus relates a tradition that Prometheus had deposited with Epimeiheus a vessel full of ills closely covered, which he had re- ceived from the Satyrs. This was opened, contrary to Prometheus's warning, by Pandora, therein evidencing her nature. 1 Hope, as the only solace man has for the ills of life, remains behind. It is often fallacious, (hence iEsch. P. V. 298, τνφλάς ελπίδας,) but still a boon to men. Cf. Theognis, 1 J 31, 1132, Έλπις lv άνθρώποισι μόνη θεός εσθΧή ένεση, "AWcu δ' Ούλυμπόν δ' εκπροΧιπόντες εβαν. 2 Horace imitates this, Od. I. iii. 29, Post ignem aetherea domo Subductum macies et nova febrium Terris incubuit cohors. Servius quotes Hesiod, 100, 101, in his note on the words of Virgil, Eel. vi. 42, Caucaseasque refert volucres furtumque Promethei. 3 φοιτώσι. Proclus refutes the objection of elder critics against this personification of diseases, showing that Homer has introduced "Ερις and ΑεΊμος as in bodily forms. So one of our own poets has, " Lo ! there sits Danger, with his feet upon the hearth." — At 105, cf. Theog. 614. 4 Goettling thinks that from this verse to 201 is the complete work of some other, added to this poem by the rhapsodists. But, as Van Lennep urges, they not inaptly come in to point the admo- nition of Hesiod to his brother to labour for an honest livelihood, and to avoid injustice. Volbehr, in his Prolegomena, holds them to belong to Hesiod, p. 40, 41. 5 Goettling, contrary to other editors, joins this line with the foregoing, not with the following. — όμόθεν. Cf. Soph. El. 153, οίς ομόθεν εΐ. Eurip. Iph. Aul. 503. See also Pindar, Nem. vi. 1, tv ανδρών, εν θεών γένος, εκ μιας δε πνεομον ματρός αμφότεροι, viz. the 80 HESIOD. 109—124. all the immortals holding the mansions of Olympus made a golden race of speaking men. [They indeed were under Cronus, 1 what time he ruled in heaven.] And as gods they were wont to live, with a life void-of-care, apart from, and without labours and trouble : nor was wretched old age at all impending, but, ever the same in hands and feet, did they de- light themselves in festivals out of the reach of all ills : and they died, as if o'ercome by sleep ; 2 all blessings were theirs ; of-its-own-will the fruitful field would bear them fruit, 3 much and ample : and they gladly used to reap the labours of their hands in quietness along with many good things, being rich in flocks, 4 and dear to the blessed gods. But after that Earth had covered this generation by the hests of mighty Jove, they indeed are daemons, 5 kindly, haunting-earth, guardians of mortal men, who, I ween, watch both the decisions of justice, earth. Hence the conceit of giving to ages of men the names of the various metals which are contained in her womb. Goettling. For allusion to these ages by other poets, see Aratus, (Phsenom. 100 — 134,) who mentions three — golden, silver, and brazen ; Ovid, Met. i. 89 — 150, who adds the iron ; and Juvenal, xiii. 27 — 30, who calls his own age, as Hesiod does his, worst of all. Nunc setas agitur pejoraque ssecula ferri Temporibus, quorum sceleri non invenit ipsa Nomen, et a nullo posuit natura metallo. None of these mentions Hesiod's fourth age, the heroes or demigods. 1 For Saturn's blissful reign, see Virg. Georg. i. 125, Ante Jovem nulli subigebant arva coloni. Tibull. I. iii. 35 — 48, Quam bene Saturno vivebant rege, &c. Virg. Eel. iv. 6, Redeunt Saturnia regna. 2 A beautiful picture of Euthanasia. Some of our own poets have the image of one in death, " who sinks to rest, Like a tired child upon his nurse's breast." 3 Compare Ovid, Met. i. 101—105, &c. 4 μήλοισι, Grsevius and others interpret "fruits," from Ovid, Met. i. 104, q. v. ; but Goettling and Van Lennep agree in rendering it "flocks," comparing Tibull. I. iii. 45, Ultroque ferebant Obvia se- curis ubera lactis oves. 5 This notion of Genii, of Eastern origin, was unknown to Homer. Socrates is made to quote these lines in Plato's Cratylus, and to ex- plain " golden " to signify good, and " iron " bad, § 398, E. (Ast.). Cf. Macrobius, Comm. in Somn. Scip. i. 9, who translates these lines, Indigetes divi fato summi Jovis hi sunt Quondam homines, modo cum superis humana tuentes, Largi ac munifici, rerum jus nunc quoque nacti. 124—145. THE WORKS AND DAYS. 81 and harsh deeds, going-to-and-fro everywhere over the earth, having wrapt themselves in mist, 1 givers of riches as they are : and this is a kingly function which they have. Afterwards again the dwellers in Olympian mansions 2 formed a second race of silver, far inferior ; like unto the golden neither in shape nor mind: but for a hundred years 3 indeed a boy was reared and grew up beside his wise mother, 4 in her house, being quite childish : but when one happened to come to age and reached the stature of manhood, 5 for but a brief space used they to live, suffering griefs through their imprudences : for they could not keep off rash insult one from the other, nor were they willing to worship the gods, nor to sacrifice 6 at the holy altars of the blessed, as it is right men should in their abodes. Them indeed afterwards, Jove, son of Cronus, buried 7 in his wrath, because they gave not due honours to the blessed gods, who occupy Olympus. Now when earth had ingulfed this race also, they, beneath the ground, are called blessed mortals, second in rank ; but still honour 8 attends these also. And yet a third race of speech-gifted men formed father Jove of brass, not at all like unto the silver, formidable and 1 Cf. ΉεροόοΊτος Έρινννς, Horn. II. ix. 571. — πλοντοδόται. Goett- ling compares the Lares and Penates of the Etruscans. The rest of the verse seems to signify, that to do justice and dispense wealth, which was an attribute of these Genii, was a kingly function. 2 The dwellers in Olympian mansions.] i. e. the gods mentioned in ver. 110, not Jove, who is named in ver. 137, where he is said to have buried the silver race for not according due honours to the Μάκαρες θεοί, himself and the Cronidse. Cf. Theog. 881. V. Lennep. 3 This seems to mean that in mind and body men were infantile and under mother's care till their hundredth year. 4 ετρέφετ' άτάλλων. The latter word seems to be here vised in a neuter sense, as in II. xiii. 27 ; Soph. Aj. 559. The kindred ατί- ταλλων is used actively at Theog. 480. 5 ήβησειε. The optative used of a matter frequently repeated, as often. Cf. Matt. Gr. Gr. § 521. 6 ερδειν, " facere." So Virg. Eel. iii. 77, Cum faciam vitula. So also Georg. i. 339, Lsetis operatus in herbis. In the next line, cf. with ήθεα, II. vi. 511, μετά τ ήθεα και νόμον 'ίππων; and Op. et D. 167 \ 7 έκρυψε, " buried," i.e. in the earth; because the Genii were νποχθόνιοι. 8 Their τιμή or rank is that of μάκαρες. They are among the μάκρες of mortal birth, as distinguished from the αθάνατοι of ver. 136, who are also called μάκαρες. G 82 HESIOD. 145—162. mighty by reason of their ashen-spears : l whose care was the mournful deeds of Mars, and insults : neither did they at all eat wheaten food only, 2 but had stout-spirited hearts of ada- mant ; unapproachable. Now vast force and hands unvan- quished grew from their shoulders upon sturdy limbs. These had brazen 3 arms, and likewise brazen houses, and with brass they wrought : for there was not yet dark iron. They indeed subdued 4 beneath their own hands, entered the squalid abode of chilling Hades, inglorious : for terrible though they were, black Death seized them, and they quitted the bright sun- light. But when earth had covered this race also, again Jove, son of Cronus, wrought yet another, a fourth, on the many- nourishing ground, more just and more worthy, a godlike race of hero-men, 5 who are called by the former 6 age demi- gods over the boundless earth. And these baneful war, as well as the dire battle-din, destroyed, a part fighting before 1 This is according to Goettling's punctuation, who illustrates it by Soph. Trach. 671, &K οτον φοβεϊ, and shows that εκ μελιάν δεινόν is to be taken passively. For the other punctuation at μελιάν, Van Lennep adduces Virg. JEn. viii. 315, Gensque virum truncis et duro robore nata ; Statius, Theh. iv. 276, 279 ; Virg. Georg. i. 63 ; Horn. Od. xix. 163 ; and Aristoph. Acharn. 180 ; pointing to the wide- spread ascription by the ancients of man's origin to stocks and stones. 2 Not bread only, but flesh also. Ovid, Met. i. 125, 126, says of this race, Tertia post illas successit aenea proles Ssevior ingeniis, et ad horrida promptior arma. 3 Robinson observes here, that this age derives its name from the metal of which arms were made, and quotes Herodot. ii. 152, re- specting a raid of Ionians and Carians, who placed Psammitichus on the throne of Egypt, and who are called by an oracle χάλκεοι άνδρες. 4 This corresponds with the mythic end of the early children of the Greek soil, with whom, under the name of Earth-born, or child- ren of the Dragon's seed, the stranger Cadmus fought. V. Lennep. 5 Then comes the age of heroes, born of Jove, or of some other god, and a mortal woman, as we find, in the end of the Theogony. These succeeded the aborigines, who had fallen by mutual slaugh- ter, and were renowned in Epic poetry. 6 πρότερη, i. e. by the age preceding the fifth, that of Hesiod. The poet would seem to say, that in his own age the men of this fourth race were called ήρωες rather than ημίθεοι. There is only one place in Horn. (II. xii. 23) where the Greeks at Troy are called ημίθεοι. See Van Lennep, Hermann, &c. 162—177. THE WORKS AND DAYS. 83 seven-gated Thebes, in the Cadmean land, for the flocks 1 of CEdipus, and part also in ships beyond the vast depths of the sea, when it had led 2 them to Troy for fair-haired Helen's sake. There indeed the end of death enshrouded them ; but to them Jove, the son of Cronus, their sire, having given life and set- tlements apart from men, made them to dwell at the confines of earth, afar from the immortals. Among these Cronus rules. And they indeed dwell with careless spirit in the Isles of the Blest, 3 beside deep-eddying Ocean ; blest heroes, for whom thrice in a year doth the fertile soil bear blooming fruits as-sweet-as-honey. 4 Would that then I had not mingled with the fifth race of men, but had either died before, or been born afterward. 5 For now in truth is the iron 6 race, neither will they ever cease 7 1 Because, in the Heroic age, wealth consisted in exceeding many Hocks and herds, whence kings got the title of ποιμένες λαών. (Edipus amassed such wealth ; and what is here meant is, that Etro- cles and Ρ olynices contended for it, and so sprang war between Thebes and Argos. 2 άγαγών, sc. πόΧεμος. 3 Homer, Od. iv. 563, speaks of the Elysian plain, which he fixed at the extremities of Earth, and at the Ocean. Pindar, 01. ii. 128, has ένθα μακάρων ΤΧάσον ώκεανιοες Αΰραι περιπν'εονσι, and there, as here, Saturn is called King of the Isles of the Blest. Van Lennep, Goettling, and Heyne at 1. c Pindari, quote Monument. Regillae, 9, εν μακάρων νησοισιν Ινα Κρόνος εμβασίλεύει. Callistratus, in his cele- brated Scoliurn, (515, Anthol. Polyglott,) places Harmodius there with Diomed and Achilles. 4 Van Lennep quotes Pomponius Mela, III. x. 12, Fortunatae insulae abundant sua sponte genitis ; et subinde aliis super aliis ad- nascentibus nihil sollicitos alunt. 5 Goettling compares Horn. II. iii. 40, αϊθ' δφελες άγονος τ εμεναι άγαμος τ' άπολεσθαι — and with the former part of the wish Robin- son compares Hor. Sat. II. ii. 92, 93, Hos utinam inter Heroas natum tellus me prima tulisset. * σώηρεον> of iron, as the fifth race had need to be, to sustain the toils and hardships incident to it. Cf. Horn. II. xxiv. 205 ; Hesiod, Theog. 764 ; Aristoph. Acharn. 491 ; Eurip. Medea, 1279 ; Virg. Georg. i. 63, Unde homines nati, durum genus ; Ov. Met. i. 414, Inde genus durum sumus experiensque laborum, Et documenta damus, qua. simus origine nati. Glericus observes with truth, that every age looks upon itself as having come to the extreme point of wickedness, forgetting the past ages. 7 All these futures, πανσονται, δώσονσι, μεμίξεται, refer to the re- g 2 84 HESIOD. 177—197. by day, nor at all by night, from toil and wretchedness, cor- rupt as they are : but the gods will give them severe cares : yet nevertheless even for these shall good be mingled with ills. But Jove will destroy this race also of men endowed with speech, as soon as, immediately after having been born, they become silvery-templed. 1 Nor will sire be like-minded to sons, nor sons at all to parent, nor guest to host, nor com- rade to comrade, nor will brother be dear, even as it was aforetime, to brother. But quickly will they dishonour pa- rents growing old, and will blame them, I ween, addressing them with harsh words, being impious, and unaware of the vengeance of the gods ; 2 nor to aged parents would these pay back the price of their nurture, using the right of might : 3 and one will sack the city of another : nor will there be any favour to the trusty, nor the just, nor the good, but rather they will honour a man that doeth evil and is overbearing ; 4 and justice and shame will not be in their hands, and the bad will injure the better man, speaking in perverse speeches, and will swear a false oath. But on all wretched mortals envy with-its-tongues-of-malice, exulting-in-ills, will attend with hateful look. Then also in truth to Olympus from earth maining years of the lives of Hesiod and his brother Perses, whom he warns that labour is man's lot, and that he will have, as all men, ills mixt with good things. 1 Vollbehr, in his Prolegomena, p. 44, (note 108,) explains this passage of the narrowing gradually, and from age to age, of the dis- tance or interval between infancy and old age, birth and death. — In the degenerate age of iron, men's bodies and minds should be quick to decay, and give evidences thereof from their very birth. όμοιος, in the next line, is agreed by the best commentators to be equivalent to δμονοητικος, and not to refer to countenance. 2 ονδε θεών ο-πιν ειδότες. Cf. Tibull. I. viii. 72, Nescius ultorem post caput esse Deum ; and compare Horn. II. xvi. 388, θεών οπιν ουκ άλεγοντες. Od. xxi. 28 ; Theog. 222. — γηράντεσσι, Ep. dat. plur. of γηράς, aor. 1, particip. from -γήρημι. 3 χειροδίκαι. Goettling refers us (inter alia) to Herodot. viii. 89, for the phrase εν χειρών νόμφ. To this may be added iEsch. Choeph. 418 (Blomf.) ; Herodot. ix. 48. ^ 4 νβριν a.vkpa. Either νβριν is here a subst. used as in Lucian, Conviv. § 12, άνδρα βοήν άτεχνώς οντά, as Lobeck suggests, or it is an adj. used for υβριστής. See Liddell and Scott. Goettling sup- ports the former view with references to Soph. Antig. 320, λάλημα ύήλον εκπεφνκός εϊ : Aristoph. Nub. 445 ; Horn. II. xvi. 498. Ro- binson adds Lucret. iv. 1156; Martial, xi. 92, Non vitiosus homo es, Zoile, sed vitium. 197 — 217. THE WORKS AND DAYS. 85 with-its-broad-ways shall Shame and Retribution, having abandoned men, depart, 1 when they have clad their fair skin in white raiment, to the tribe of the immortals : but the bane- ful griefs shall remain behind, and against evil there shall be no resource. Now then will I speak a fable to kings, wise even though they are. Thus the hawk addressed the nightingale of varie- gated-throat, as he carried her in his talons, when he had caught her, very high in the clouds. She then, 2 pierced on all sides by his crooked talons, was wailing piteously, whilst he victoriously addressed his speech to her. " Wretch, 3 wherefore criest thou ? 'tis a much stronger that holds thee. Thou wilt go that way by which I may lead thee, songstress though thou art : and my supper, if I choose, I shall make, or shall let go. But 4 senseless is he who chooses to contend against them that are stronger, and he is robbed of victory, and suffers griefs in addition to indignities." So spake the fleet-flying hawk, broad-pinioned bird. But do thou, Perses, hear the right, nor help-on wrong : for wrong is both ill 5 to a poor mortal, nor in truth can a well-to-do man easily bear it, for he is also weighed down by it, having fallen upon the penalties of crime ; 6 the better way is to arrive 1 Shall Shame and Retribution depart.] ϊτον is clearly used in a future sense. According to Hesiod's view, (273,) they had not yet gone, προλιπόντε for προΚιπονσα. Cf. Theog. 826 ; Horn. II. viii. 455. — πληγεντε for πληγείσα, said of Juno and Minerva. Compare, for the whole statement, Juvenal, vi. 19 ; Ovid, Met. i. 150. 2 Vollbehr, in Comment, p. 49, refers this fable of the hawk and nightingale to the wish of the poet to hold up to censure that worse contention, (cf. 14, 15,) which is the instigator of his brother and the corrupt judges. Vollbehr adds, that Hesiod must have meant himself by the nightingale, or he would have adhered to common usage, and substituted the dove or pigeon, as in Horat. I. xxxvii. 17; Soph. Aj. 140, 168; iEsch. Prom. 857. 3 δαιμονίη, Guietus translates " infelix." Van Lennep prefers to consider it ironical, "O bona," Good mistress! In the next line, εϊς is used in a future sense, and is equivalent to a mild impe- rative. 4 Ver. 210, 211, which Aristarchus deemed spurious, Goettling considers only in their wrong place. — άντιψερίζειν, i. e- by crying and wailing, which were useless. Van Lennep. 5 δειλφ, εσθλος. The former of these is equivalent to ασθενέστερος, genere et opibus inferior ; the latter to 6 ry τύχη και τή δνμαμει προεχνω. 6 i. e. when hp comes in for the punishment of it, then he finds 86 HESIOD. 217—236. at what is right in the contrary path ; and justice surmounts injury, when it has reached to the end. When he has suf- fered, 1 the senseless man learns this. For along with crooked judgments straight runs the avenger of perjury; 2 and a re- sistless course is that of Justice, though she be dragged whi- thersoever bribe-swallowing men may lead her, and with perverse judgments decide upon the existing rights. And she follows lamenting city and settlements of peoples, clad in mist, 3 bringing ill on men, who shall have driven her out, and dis- pense not a fair decision. 4 But 5 whoso give fair judgments to strangers and to citizens, and do not overstep aught of justice, for these a city blooms, and her peoples flourish within her : peace rears her young men through the land, nor ever to them doth wide-seeing Jove ordain 6 troublous war: nor ever doth famine, nor ruin, company with men who judge the right, but in festivals they enjoy the fruit of carefully- tended works. For them bears Earth much substance : on the mountains the oak 7 at its top indeed yields acorns, and midway bees : the woolly sheep are weighed down with fleeces ; women bear children like unto their sires : 8 in blessings they flourish still : that the wrong he has done has power to weigh him down. — ετερηψι (οδφ, sc.) contrario modo. Dat. sing. See Matt. Gr. Gr. § 87. 1 παθών δε re, κ. τ. λ. Cf. Horn. II. xvii. 32. This passage is quoted by the Scholiast on iEsch. Agam. 177, τον πάθει μάθος θεντα κυρίως εχειν. 2 "Ορκος. The avenger of perjury• Cf. Theog. 231 ; Sophocl. (Ed. C. 1767, χώ πάντ άίων Διός όρκος ; and Herodot. vi. 86, the oracle to Glaucus. In the next line I have translated as Liddell and Scott, who understand εστί, though there is probability in the view of Van Lennep, who makes τρέχει the verb to ρόθος as well as όρκος, and understands ρόθος of the noise of Justice, dragged per- force, whither she would not. 3 ήερα εσσαμενη. She is hidden by a vapour, because she would watch and punish wrong-doers, unseen ; and that, once embarked in wrong, they may not seem to have her countenance. 4 ίθέϊαν ενειμαν — sc. δίκην. 5 Ver. 225 — 247. Van Lennep compares Callimach. H. in Dian. 120—135. 6 τεκμαίρεται, destinat imrnittendum. Cf. Horn. II. vi. 349 ; vii 70. Van Lennep. 7 Plat, de Rep. ii. p. 363, B. ; Plin. Ν. H. xvi. 8, Robora ferunt et viscum et mella, ut auctor Hesiodus. Cf. Virg. Eel. iv. 30, Et durae quercus sudabunt roscida mella. Ο v. Met. i. 112, Flavaque de viridi sudabunt ilice mella. Cf. Georg. ii. 452. 8 Compare Horat. Od. IV. v. 23, Laudantur simili prole puerperre. 236—254. THE WORKS AND DAYS. 87 nor ever travel they on board ship ; l but the fertile field yields its increase. But they, to whom evil, wrong, and hard deeds are a care, to them wide-seeing Jove, the son of Cronus, des- tines punishment. Oft 2 hath even a whole city reaped the evil fruit of a bad man, who sins and puts in practice deeds of infatuation. On them then 3 from heaven the son of Cronus is wont to bring great calamity, famine and pestilence at the same time: so the peoples waste away. Neither do the women bear children : and houses come to nought, by the counsels of Olympian Jove ; and at other times again the son of Cronus either destroys their wide army, or he lays low their walls, 4 or in the deep he punishes their ships. Now do ye too, 5 ye judges, ponder likewise yourselves this vengeance : for being among men and nigh unto them, the immortals observe as many as with perverse judgments wear- and-waste each other, disregarding the punishment of the gods. For on the many-nurturing earth are thrice ten thou- sand 6 immortals, Jove's watchers over mortal men ; who, I ween, watch both just judgments and daring acts, clad in 1 Goettling explains this as meaning, that they are so little co- vetous of wealth, that none of them are merchants, but are content with their own land. Van Lennep would read, tv ff επί νηών — be- cause only those with whom Jove was wroth for their injustice met with shipwrecks. He shows that the poet had often crossed to Eubcea. But Goettling's view renders this nugatory. 2 Cf. iEschines contra Ctesiph. p. 427 ; Bekk. Herodot. vii. 147 ; Sophocl. (Ed. T. 25, &c. 3 Compare with this and the six next lines, Hosea ix. 11 — 14, a denunciation of God's vengeance on Ephraim's idolatry. 4 For this emphatic use of ογε in the second clause, cf. Op. et D. 321 ; Virg. Georg. iv. 255, Turn corpora luce carentum Exportant tectis, et tristia funera ducunt : Aut illce pedibus connexas ad limina pendent. iEn. v. 457, Nunc dextra ingeminans ictus, nunc ille sinistra. To which add Horace, Od. I. ix. 15, 16 ; Epod. ix. 29. 5 The connexion is, " Heed the vengeance with which the gods pursue a state for the sin of an individual, ye judges ; for evil deeds cannot escape Jove's eye, seeing that thrice ten thousand immortals, not from afar, but near and amongst men, are keeping watch on them." 6 rpig/iupiot, i. e. very many. Definite for indefinite. Cf. Horat. Od. III. v. 79, Amatorem trecentae Pirithoum cohibent catenae ; Sat. I. v. 12, Trecentos ingeris ! ohe ! and Plaut. Mencech. 795, where Sexcenties is so used. See Hildyard's edition of that play for other parallels. 68 HESIOD. 255—277. misty-darkness, and haunting everywhere over the earth. And Jove's virgin daughter, Justice, besides, is a watcher. illustrious and venerable, with the gods who occupy Olympus. Yes, and whenever any one wrongs her by perversely railing at her, forthwith taking her seat l beside Jove, son of Cronus, her sire, she speaks of the unjust mind of mortals, that so the people may atone for the infatuations of kings, 2 who, with pernicious intents, turn her the wrong way by speaking judg- ments perversely. Heeding these things, ye judges, swallow- ers-of-the-bribe, make straight your sentiments, and entirely forget crooked judgments. For himself doth a man work evil, in working evils for another, and the evil counsel is worst to him that hath devised it. 3 Jove's eye, having seen all things, and observed all things, also regards these things, if he so please, nor does it escape him, of what nature, in truth, is this justice, 4 which the city encloses within. Now might in truth neither I myself, nor my son, be just among men, since to be a just man is an evil, if so be that the more unjust man is to have the stronger justice. But this I hope that Jove, delighting in thunders, will not yet bring about. 5 Yet, Ο Perses, do thou ponder these things in thine heart, and heed justice in sooth, and forget violence entirely. For this law hath the son of Cronus ordained for men, 6 for fishes 1 όνοτάζων. Cf. Horn. H. in Merc. 30, and iEsch. Suppl. 11, -γάμον Αιγύπτου παίδων άσεβη τ' όνοταζόμεναι. With the next line Van Lennep compares Soph. OEd. C. 1382, Αίκη ξύνεδρος Ζηνός αρχαίων νόμων. 2 Compare Horat. £ρ. I. ii. 14, Quidquid delirant reges, plectun- tur Achivi. But Van Lennep observes that the ground- work of that line is Horn. II. i. 410, ίνα πάντες επαύρωνται βασιλήος, where Keyne quotes πολλάκι και σύμπασα πόλις κακόν ανδρός άπηύρα. 3 This line is quoted by Aristotle, Rhet. iii. 9, § 6. Pausanias, II. ix. 5, (quoted by Van Lennep,) speaks of this verse as συν θεφ πε- ποιημενον. Α. Gellius, iv. 5, gives the next line translated thus, " Malum consilium consultori pessimum." 4 τηνδε δίκην, i. e. this corrupt administration of justice. 5 ονπω, not yet ; i. e. not till the iron age, which he seems to im- ply, at ver. 271, would be neither in his nor his son's day. τελεΊν is l. q. τελεσειν, the future. 6 Here Vollbehr, in his Prolegomena, p. 56, note 144, quotes Archilochus, Fragm. 73, p. 190, Schneider : ^Ω Ζεν, πάτερ Ζεύ, σον μεν ουρανού κράτος συ δ' εργ' επ' ανθρώπων δροις Χεωργά και θεμιστά, σοι δε θηρίων ί;/3ρις τε καί δίκη μέλει. 277—295. THE WORKS AND DAYS. 89 indeed and beasts, and winged fowls to eat each other, since justice is not among them: but to men hath he given justice, which is far best. For if a man choose to know and speak out what is just, to him also wide-seeing Jove gives felicity ; but whoso in his testimony, wilfully having sworn a false oath, 1 shall have lied, and by it having marred justice, shall have gone astray incurably, of him then the race is left more ob- scure for the future. Of a man, however, of-true-oath, the generation is more excellent thereafter. 2 Now will I speak to thee with good intent, thou exceeding foolish Perses. Badness, 3 look you, you may choose easily in a heap : level is the path, and right near it dwells. But before virtue the immortal gods have set exertion : and long and steep and rugged at the first is the way to it, 4 but when one shall have reached the summit, then truly it is easy, dif- ficult though it be before. This man, indeed, is far-best, 5 who shall have understood everything for himself, after having devised what may be best afterward and unto the end : and good again is he likewise 1 This verse shows that what was said before, at ver. 279, 280, had reference to evidence given in law-courts. Cf. 280. In 283, ψενσεται is the Epic form for φεύσηται. 2 This verse is found word for word in the oracle given to Glau- cus, a Spartan, recorded by Herodot. vi. 86, where "Ορκου παϊς is said to be the avenger of perjury. This story of Glaucus is given by Juvenal, Sat. xiii. 199—210. 3 κακότης appears here, as Van Lennep observes, to signify " ig- navia," as in Horn. II. ii. 368; xiii. 108, and elsewhere. For the sentiment in line 289, cf. Theognis, 463, 464, Ένμαρεως τοι χρήμα θεοί δόσαν οντε τι δειΧόν ουτ αγαθόν χαλεπφ ο' εργματι κνδος εττι. 4 According to Dionys. Halic. the ancient poets purposely shaped the structure of their verse to the matter which was being described : — e. g. Horn. II. iii. 363, τριχθά τε και τετραχθά διατρνφεν έκπεσε χειρός, where you might almost fancy, as Eustathius observes, you heard the iron shivered. Cf. Horn. Od. ix. 71, and Virg. iEn. viii. 596, Quadrupedante putrem sonitu quatit ungula campum. Robinson sees in this line and the two next, first the ruggedness of the begin- ning of the way of virtue, and then its after-ease and smoothness. For the sentiment, cf. Simonid. Fr. 20 ; Tyrt. ix. 43 ; Pind. Nem. vi. 24. 5 Cf. Livy, xxii. 29, Saepe ego audivi, milites, eum primum esse virum qui ipse consulat, quid in rem sit : secundum eum, qui bene monenti obediat : qui nee ipse consulere, nee alteri parere sciat, esse extremi ingenii ;— the last two words answering to άχρήϊος, i. e. ineptus, in 297. And see Cic pro Cluent. c. 31. This passage of Hesiod is quoted by Aristot. Eth. N. I. 4. 90 HESIOD. 293—318. who shall have complied with one advising him well: but whoso neither himself hath understanding, nor when he hears another, lays it to heart, he on the other hand is a worth- less man. Do thou then, ever mindful of my precept, work- on, Perses, of stock divine, 1 that so famine may hate, and fair-chapleted Demeter love thee, august as she is, and fill thy garner with substance. For famine, look you, is ever the sluggard's companion. And with him gods and men are indignant, who lives a sluggard's life, like in temper to stingless drones, 2 which lazily consume the labour of bees, by devouring it : but to thee let it be a pleasure 3 to set in order seemly works, that so thy garners may be full of seasonable substance. From works men become both rich-in-flocks and wealthy : by working too, thou wilt be dearer far to immortals and to mortals. For greatly do they hate sluggards. Now work is no disgrace, but sloth is a disgrace. And if thou shouldst work, quickly will the sluggard envy thee growing rich ; for esteem and glory accompany wealth. 4 So to a sensible man, 5 such as thou wert, to labour is best, if having turned a witless mind from the possessions of others towards work, thou wouldst study thy subsistence, as I recommend thee. But a false shame possesses a needy man, shame 6 which greatly hurts or helps men. Shame, look you, is beside 1 Goettling thinks that δίον γένος only signifies here " a probo patre genitus," as δϊος Έυμάίος in the Odyssey. But Proclus shows that Hesiod's genealogy was traced up to Orpheus and Calliope. 2 κηφήνεσσι κοθουροις. Compare Virg. Geor. iv. 167, Ignavum fu- cos pecus a prsesepibus arcet ; 244, Immunisque sedens aliena ad pabula fucus. Van Lennep adds Phaedr. III. xiii. 2. In Theog. 594, Hesiod compares women to drones. 3 φίλ' έστω, the neut. plur. for neut. sing. For a similar construc- tion, Van Lennep refers to Horn. Odyss. xvii. 15, ή yap εμοί φίλ' άληθεα μνθήσασθαι. 4 πλοντω δ' αρετή, κ. τ. λ. Robinson here would render αρετή, pulchritudo, and quotes Horat. Epist. I. vi. 36 — 38, Et genus et formam regina pecunia donat. Plutarch considered it equivalent here to δόζα, δύναμις, or ευτυχία. 5 δαίμονι δ* οίος. Here Van Lennep follows the Scholiast, in in- terpreting δαίμονι as equivalent to ru%y — " sorte, vel fato," to such as you are by Fates' decree. But Goettling follows Plato, Cratyl. 398, and Archiloch. iv. 4, in considering δαίμων the same as δαήμων. 6 αιδώς ητ\ Compare with this verse, II. xxiv. 44, 45 ; Odyss. •Π 9 — 337. THE WORKS AND DAYS. 91 wretchedness, but confidence beside wealth ; and possessions not gotten-by-plunder, but given-by-the-gods, are far best. For if any one even with his hands shall have taken great wealth by violence, or if he for his part shall have plundered it I by his tongue, even as often happens, as soon as in truth gain hath deceived the minds of men, and shamelessness comes suddenly on shame, then, 2 / say, easily do the gods darken his name : the family of such a man is minished, and but for a brief space doth his wealth accompany him. And alike he who shall have done evil to suppliant and to guest, and he who mounts the couch of his kinsman, for stealthy union 3 with his wife, doing acts unseemly ; and whoso through the senselessness of any one wrongs orphan children, and whoso reproaches an aged parent on the threshold of wretched age, assailing him with severe words ; against such an one, I say in truth, Jove himself is wroth, 4 and at the last, in requital for wrong deeds, lays on him a bitter penalty. Then keep thou wholly a witless mind from these deeds. But after thy power do sacrifice to the immortal gods, 5 holily and purely, and burn moreover sleek thighs of victims, and at xvii. 347- Robinson adds Ecclesiasticus iv. 21, " For there is a shame that bringeth sin ; and there is a shame which is glory and grace." 1 ληίσσεται. This is of course the Epic form of the first aorist conjunctive. The whole phrase is equivalent to, " shall have borne false witness for a bribe." 2 Note here the δε in apodosis, an Epic usage especially. Voll- behr quotes on this passage Solon, EL ii. 7, et seq. χρήματα δ' ϊμείρω μεν εχειν, αδίκως δε πεπάσθαι ουκ εθελω' πάντως ύστερον ήλθε δίκη. πλουτον δ' ον μεν δώσι θεοί, παραγίνεται ανδρι εμπεδος εκ νεάτον πνθμ'ενος εις κορνφήν. 3 κρυπταδίης εύνης. Supply ένεκα or διά. It is at any rate such a genitive as in Hes. Scut. Here. 406, μαχεσθήν Αιγός όρεσσινόμον. 4 άγαίεται. Cf. Odyss. χχ. 16 ; Herodot. vi. 61. Its first sense is to admire ; hence (2) to envy, (3) to be annoyed at, to be wroth with. In Horn. 1. c. it takes an accusative. Van Lennep. 5 This verse' was often quoted by Socrates. Xenoph. Memorab. I. iii. 3. The inf. for imperat. here is very common to Hesiod ; but in use with other poets. Cf. Matt. Gr. Gr. § 546. Robinson quotes here Horace, Od. II. xvii. 30 — 32 ; and III. xxiii. 1, Ccelo supina3 si tuleris manus. — άγνώς και καθαρώς, i. e. pura mente puroque cor- pore. Goettli?ig ; — who notes here three modes of propitiating the 92 HESIOD. 338—35 7 other times propitiate them with libations, and incense, both when you go to rest, and when the holy light shall have risen : that so to thee they may entertain a propitious heart and spirit, that thou mayest buy the land of others, not others thine. Invite the man that loves thee to a feast, 1 but let alone thine enemy : and especially invite him that dtvelleth near thee : for if, mark you, anything strange shall have happened at home, 2 neighbours are wont to come ungirt, but kinsfolk gird themselves first, A bad neighbour is as great a misfortune as a good one is a great blessing. 3 Who gains a worthy neigh- bour, hath truly gained a meed of honour : neither would an ox perish, if there were not a bad neighbour. 4 Duly measure when thou borrowest from a neighbour, and duly repay, in the very measure, and better still, if thou canst, 5 that so when in want thou mayest find that which may be relied on in future. Gain not base gains : base gains are equal to losses. Love him that loves thee ; and be nigh him that attaches himself to thee : and give to him who may have given : give not to him that hath not given. To a giver on the one hand some have given : but to the withholder none give. A gift is good : but plunder 6 evil, — a dealer of death. For whatsoever man shall gods, 1. burnt offerings ; 2. libations ; 3. incense-offerings. This last was the morning sacrifice ; the libations, the evening sacri- fice. 1 Having dwelt upon libations to the gods, which commonly were attended with solemn feasts, the poet naturally goes on to consider who should be the guests. Vollbehr, pointing out this, quotes Plautus, Rudens. II. iii. 11 — 13, Non est meum, Ampelisca, Sed quam mox coctum est prandium ? Am. Quod prandium, obsecro te ? Tr. Nempe rem divinam facitis hie. 2 χρημ' άλλο, Res inexpectata. εγκώμιον, i. e. in Hesiod's κώμη ί namely, Ascra. Goettling. 3 Compare with this line, Alcmann. Fr. 33, μέγα γείτονι γάτων, sc αγαθόν, and Xenoph. Memorab. II. ii. 12. 4 It appears from Heraclides Ponticus, quoted by Van Lennep and Goettling, that the Cumseans, whence Hesiod's family sprung, had a sort of " association for the prosecution of felons" Hence it was the interest of all to guard each other's property, βοϋς stands for " riches" generally. Cf. 120. 5 This verse is quoted by Cic. ad Att. xiii. 12, and alluded to, Cic. de Off. i. 12. For άρχων, in ver. 351, see Butmann, Lexil. p. 163, 164. β ίίρπαξ is here for αρπαγή, as in ver. 191, νβριν for ύβριστήν. 357—372. THE WORKS AND DAYS. 93 have given willingly, 1 he too would give much. He exults in his gift, and is pleased in his spirit. But whoso shall have seized, in compliance with his shamelessness, even though it be but a little, yet that little curdles his heart's blood. 2 For if thou shouldst lay up even a little upon a little, and shouldst do this often, soon would even this become great. He who brings, in addition to what is in store, this man shall escape dark hunger : nor does that at least which is laid up in the house distress a man. Better is it that it should be at home, since that which is without is attended with loss. 3 'Tis good to take from what is at hand, but a woe to the spirit to want of that which is far from you : which truths I bid thee pon- der. At the beginning too of the cask, and at the end, take thy fill, but spare it in the middle : 4 for sparingness is too late at the bottom. Let the recompence fixed for a friend be suf- ficient, and, as in sport, with a brother even call in witnesses : 5 for trust, I wot, look you, as well as mistrusts, has ruined 1 Ιθελων. Understand do>y, and take καν, with Goettling, as used for και αν, not for και εαν. Hermann would read, οτε και μβγά δώιρ, in which case άνήρ is the nominative to χαίρει. 2 It seems the simplest plan here to refer τόγ' to σμικρόν Ιόν, and to understand φίλον, as constantly in Horn, in the sense of " suum." The unlawful seizure of ever so small a sum freezes a man's heart, and hardens him thenceforward. 3 Goettling considers lines 363, 364, 365, as separate proverbs ; the last of which he refers to woman kind, as a general recommend- ation to them to remain at home, according to the general view of the Greeks, cf. JEsch. S. c. Theb. 182 ; Eurip. Med. 216, &c. Hermann refers it to the master of the family, whose presence is wanted at home. But Van Lennep seems right in connecting the three lines, and referring to rb κατακείμενον as the subject of βελτε- pov είναι. — βλαβερόν will be taken in the sense of " noxium." 4 Vollbehr explains this as advice to the wealthy man, and to him whose estate is well nigh squandered away, to enjoy freely what they have, but to the man of moderate means to be sparing. He compares Senec. Ep. 1, fin., " Nam ut visum est majoribus nos- tris, sera parsimonia in fundo est. Ν on enim tantum minimum in imo, sed pessimum remanet." 5 This verse is in Plutarch, Thes. 2, ascribed to Pittheus, the fa- ther of Theseus, άρκιος is used here in the sense of " to be relied upon." If you engage a friend to do aught, though there be no witness to the compact, carry out your engagement. Nay, even with a brother call in witnesses, as if jokingly. The next verse is imitated by Phsedrus, III. x. 13, " Periculosum est credere et non credere." 94 HESIOD. 372—390. men. Nor let a woman with sweeping train 1 beguile thy mind, winningly coaxing, and seeking after thy dwelling : for who trusts a woman, that man, I wot, trusts knaves. 2 And let there be one only-son to tend his father's house: 3 for so shall wealth increase in the dwelling. But if old, you may die and leave another son. For easily to more might Jove provide vast wealth. For of many greater is the care, and greater the gain. Now if thy spirit desires wealth in thy mind, thus do, and moreover do work upon work. When the Pleiads, born-of- Atlas, rise, begin thy harvest ; but thy ploughing, when they set. 4 Now these, look you, are hidden for forty nights and days; 5 and again in revolving years they appear when first the sickle is sharpened. This truly is the law of fields, as well for them who dwell near the sea, as for those who inhabit wooded valleys, a fertile soil afar 1 πνγοστόλος. Anglice, " with a bustle." Passow thinks that the word is a parody of Homer's ελκεσίπεπλος. — For κωτίλλονσα, see Theocr. xv. 97. 2 ριζε αυτήν, 'ίνα ορθοτομ -g τάς όδονς σον. 3 δάσσασθαι, so that no place may be unsown, so as to need a se- cond sowing. With επτοίηται, in the next line, Robinson compares Callim. H. in Dian. 190, ης ποτέ Μύ'ως ΤΙτοιηθεϊς νπ ερωτι κατεδρα- μεν ο'νρεα Κρήτης. Plato in the Phasdon uses the phrase επτοησθαι περί τάς επιθνμιας. 4 The voice of the crane.] Cf. Aristoph. Aves, 710, σπείρειν μεν, όταν γερανός κρώζονσ' ες την Αιβυην μεταχωρτ^. — Theoc. Idyll. Χ. 31 ; Virg. Georg. i. 120; Horn. II. iii. 4. From this last we learn that the cranes fly the approach of winter ; migrating to Africa, as Aris- tophanes and others point out. In 450, Goettling here notes three times of ploughing, before winter, in spring, and in early summer, after which last he thinks the sowing took place. V. Lennep takes άροτος in this passage to mean ploughing and sowing together, and this a little before the winter, which the migration of the cranes heralds. 5 παρά δ' έργα, i. e. πάρεστι. They would be wanted to haul ma- nure, &c, into the fields. 6 Rich in his own conceit.] " Riche par imagination." Guyetus. 456 — 469. THE WORKS AND DAYS. 99 nor knows he this, " but there are also a hundred planks to a waggon," 1 for which it is meet first to take thought, to get them within the house. But when first the season of ploughing has appeared to mortals, even then rouse thyself, thy servants alike and thy- self, ploughing during the season of ploughing, whether dry or wet, hasting very early, that so thy corn-lands may be full. In spring turn up the soil; 2 and the ground tilled afresh in summer will not mock thy hopes : and sow thy fallow-land while yet light. Fallow-land is a guardian-from-death-and- ruin, and a soother of children. 3 Make vows, too, to Jove in- fernal, and chaste Demeter, 4 that they may load the ripe holy seed-corn of Demeter, when first beginning thy ploughing, when thou hast taken in hand the goad at the extremity of the plough-tail, and touched the back 5 of the oxen dragging the oaken peg of the pole with the leathern strap : 6 and let Sibi sapiens. Spohn. V. Lennep thinks it means, Rich only in his own fancy, and not really so. — πήξασθαι, the aorist for future. See Theog. 628; Anstoph. Nub. 1144, και δικασασθαί ψασί μοι. 1 This part of a verse appears to be quoted as a proverb, known in Hesiod's day. It was common after it, and is quoted by Plato Theaetet. § 207, A. p. 188, vol. ii. Ast. — οίκήία θεσθαι is i. q. οίκήϊα εαντψ ποιεΊν. Guyetus. 2 Έάρι πολεϊν. Hesiod here states that the soil must be turned up (invertere solum. Virg. Georg. i. 64) in spring, and tilled afresh in summer (novare, novales, cf. Virg. Georg. i. 71). Comparing this and the next line with Horn. II. xviii. 542; Od. v. 127, we find that there were three seasons of tillage indicated by the words πολεϊν, νεοϋν, and σπείρειν. Cf. Smith's Diet, of Gr. and Rom. Ant. p. 70, b. κονφίζουσαν is here used in a neuter sense : cf. Eurip. Helen. (Dind.), 1555, και τάλλα μεν δη, ραδ'ιως είσω νεώς εθεμεθα κονφίζοντα : and Soph. Phil. 735. 3 ενκηλητείρα — lit. "she that lulls." Van Lennep understands it as " soothing children," who, when bread fails, (owing to bad crops, ) are wont to lament and cry about it ; whence Quinctilian, L. O. VI. i. 46, Date puero panem, ne ploret. * Pluto, the Ζευς χθόνιος, and Ceres were connected deities, s'nee he was the husband of Proserpine, or as some say of Ceres. — Horace, in Sat. II. ii. 124, speaks of this worship of Ceres, Ac venerata Ceres, ita culmo surgeret uno, &c. 5 επί νώτονϊκηαι, i. q. νώτον εφίκηαι, by the figure Tmesis. — op τηξ, is properly a young tree or shoot: hence anything made thei eof, e. g. a lance, Eurip. Hippol. 221, and here a goad: cf. Tibull. I. i. 30, Stimulo tardos increpuisse boves. — εχετλη, the plough-tail, stiva : cf. Virg. Georg. i. 174, Stivaque qua? currus a tergo torqueat imos. β ενδρνον ελκόντων μεσάβφ — ενδρυον, the oak-peg fastening the η 2 ;00 HESIOD. 469—487. the servant boy behind, carrying a mattock, cause trouble to birds, 1 whilst he covers over the seed. For good-management is best to mortal men, and bad-management worst. Thus, if the Olympian god himself afterwards give a prosperous end, will the ears bend to the earth with fulness, and thou wilt drive the cobwebs from the bins, 2 and I hope that thou wilt rejoice, taking-for-thyself from substance existing within. 3 And in plenty thou wilt come to the white spring, nor wilt thou gaze on others, but another man will be in want from you. But if at the point of mid-winter 4 you shall have ploughed the divine earth, you will have to sit and reap but little, grasping what meets your hand, being covered with dust as you tie it up, not much to your pleasure ; and you will carry it in a basket, while few will eye you with admiration. 5 Now di- verse at divers seasons is the purpose of Jove, and hard for mortal men to understand. But if you shall have ploughed late, this would be your remedy : When the cuckoo sings first on the oak-foliage, and delights mortals over the boundless yoke to the pole, ιστυβοενς, by a leathern strap, μεσαβον, subjugium. These straps went round the necks of the oxen, and then through the wooden peg, (which was fastened through the bore in the mid- dle of the yoke into the pole,) and thus uniting the yoke and pole made the whole plough easy to be drawn. 1 Van Lennep compares Ov. III. Am. x. 31, Cum bene jactati pulsarant arva ligones : and Virg. Georg. ii. 355, Et duros jactare bidentes. 2 Cobwebs from the bins.] That is, because in unfruitful years there has been no need to brush them off the bins, which were not wanted for use. The words of the text depict an evidence of plenty shown by the necessity for getting rid of the cobwebs. Cf. Catullus xiii. 8, (quoted by Clericus,) Plenus sacculus est aranearum. 3 Compare 366, ελεσθαι παρεόντος. In the next line Goettling points out that πολιόν is the same as λενκόν, Callimach. Cer. 123 ; Theocr. Id. xviii. 27. The epithet occurs again in line 492. 4 ήελίοιο τροπής, i. e. at the winter solstice. In the next line the punctuation of Goettling suggested in his note ad loc. has been followed : ημενος άμησεις ολίγον, περί χειρός εεργων άντία, δεσμενων κεκονιμενος. άντία will then be joined with χειρός, and περϊ with εεργων. Clericus compares Psalm cxxix. 7, " Wherewith the mower filleth not his hand; neither he that bindeth up the sheaves his bosom." 5 We are here reminded of the next verse of the Psalm above quoted. "Neither do they which go by say, The blessing of the Lord be upon you : we bless you in the name of the Lord." 488 — 503. THE WORKS AND DAYS. 101 earth, then let Jove rain three days, 1 and not cease, neither over-topping your ox's hoof-print nor falling short of it: 2 thus would a late-plougher be-equal-with an early one. But duly observe all things in your mind, nor let either the spring becoming white with blossoms, or the showers returning-at- set-seasons, escape your notice. But pass-by the seat at the brazier's forge, 3 and the warm lodging-house in the winter season, when cold keeps men from toils ; at which time an active man 4 would greatly improve his household matters; lest the hardship of baneful winter along with poverty catch thee, and with lean hand thou press a swollen foot. 5 But many ill designs hath the idler, waiting for a vain hope, and in need of subsistence, spoken in his spirit. And 'tis no good hope that sustains a needy man, sitting at a lodging-house, and who hath not means-of-life sufficient. Point out, then, to thy servants, 6 when it is still mid-summer, " It will not be summer alway : make you cabins." 1 Even a late sower may reap plenteously, if at the first sound of the cuckoo, i. e. in mid-spring, there be three days' steady rain. Aristoph. Av. 505, speaks of the cuckoo's note warning the Phoe- nicians to begin harvest. Vine-dressers, too, used to prune their vines before the spring equinox. When they did it later, they were saluted by wayfarers with the cry, Cuckoo. See Hor. Sat. I. vii. 31. 2 όπλήν, properly of horses, χηλή being more strictly applied to beasts having a cleft hoof, as oxen, &c. Cf. Schol. ad Aristoph. Acharn. 740. 3 χάλκειον θωκον, the seat at the brazier's forge, a warm lounge, whither idlers went in cold weather, and where beggars and needy persons passed the night ; cf. Horn. Od. xviii. 328 ; cf. Hor. Epist. vii. 50, 51. λεσχαι were common lodging-houses for the poor and starving, founded in many cities of Greece at the public cost. Pausan. x. 25. Goettling reads επ αλέα, taking επί for moreover, as in Soph. CEd. T. 179, εν δ' άλοχοι ποϊλιαί (Γ εττι μητέρες, &c. ά\εα, in that case, will be from άλής, confertus. The ordinary reading is έτταλέα, warm, from άλεα, warmth. 4 Virg. Georg. i. 260-1, gives the same advice for rainy weather. Frigidus agricolam si quando continet imber, Multa, forent quae mox ccelo properanda sereno, Maturare datur. 5 Scaliger, on this passage, gives a translation of a sentence of Aristotle's Problems, Famelicis superiora arescunt, inferiora tu- ment. With the 499th line Guyetus compares Psalm xiv. 1, "The fool hath said in his heart, There is no God." 6 δείκνυε. Van Lennep rightly translates this " die, praecipe. " Graevius quotes Cicero, Sallust, and C. Nepos, for a like use of 102 HESIOD. 504—518. But the month Lenaeon, 1 (evil days, all galling the oxen,) this month avoid, and the hoar frosts, which, when the North- wind blows, are hard upon the earth : the North-wind, which sweeping through steed-rearing Thrace, 2 upon the broad deep, is wont to heave it, and land and forest re-echoes : 3 and falling on them, brings to many-feeding earth many lofty - foliaged oaks, and branching pines in the mountain-dells, so then all the immense forest resounds. 4 The wild-beasts cower, and place their tails beneath their legs, though their skin is covered over with hair : yet even through these, chilly as it is, the North-wind pierces, even though they are shaggy- breasted. It goes also through the hide of an ox, nor does that keep it out, ay, and blows through the skin of the long- haired goat ; but flocks of sheep, because their fleeces last a whole year, 5 the violence of the North -wind does not at all penetrate; but it makes the old man bent." 6 And through " ostendo " among the Latins. — ποιεΤσθε καλιάς. The slaves of old lived in the open air all the summer, and only in winter sought the shelter of huts. 1 The month Lenaeon.] Plutarch, quoted by Proclus, says that the Boeotians had no month called Lenaeon, but that the month cor- responding to that month in the ordinary Greek calendar was called Bucatius (Βονκάτιος). It corresponded to part of December and part of January. Some have hence questioned the genuineness of this line of Hesiod. But it may be answered with Van Lennep, that Hesiod, though a Boeotian, used that name of the month by which it would be known in most parts of Greece. — βονδόρα, from βους and δερω, to flay, may be compared with the phrase of Latin poets. Hor. Od. III. i. 29, Non verberatce grandire vineae. Virg. iEn. ix. 669, Verberat imber humum. Cf. Lucretius, v. 955, &c. V. Lennep. 2 ος τε δια θρήκης. Cf. Horn. II. ix. 5, Βορεής και Ζέφυρος, τώ τε θρηκηθεν άητον, and Callimach. Η. in Del. 62 — 65. Virg. iLn. xii. 365, Ac velut Edoni Boreae cum spiritus alto Insonat iEgaeo. 3 μεμνκε seems to be from μύκω, an old form of μνκάω, μνκώ, as is shown by a reference to Horn. II. xviii. 580, βοϋς μακρά μεμυκως. It is translated, remugit, reboat, by Spohn and others. 4 νηοιτυς. This word, which is found in Apollon. Rhod. iii. 1288 ; iv. 58, is derived from άρίω, άρίθω, the root of αριθμός — νή άρίτος, νηριτος. Guyetus, 5 ίπηεταναι — totum in annum durantes, V. Lennep ; who com- pares Op. et D. 607 ; Horn. Od. viii. 233. 6 τροχαλόν is used of one wtio bends and contracts his body be- 519—535. THE WORKS AND DAYS. • 103 the soft-skinned maiden it does not pierce, 1 who bides within the house beside her dear mother, as yet inexperienced in the deeds of golden Aphrodite ; when, having bathed her tender form, and anointed herself with rich oil, she shall rest during the night 2 within the house in the wintry season, when the boneless one 3 (the polypus) gnaws at his own foot, in an abode without fire, and in dismal haunts. For the Sun doth not show him a feeding-range 4 to assail: but turns toward the nation and city of tawny men, and more slowly shines on the Panhellenes. 5 Then at length the horned and un horned tenants of the wood, sorely grinding their teeth, fly up and down the woodland thickets, (and this is the care of all of them in their thoughts,) where seeking a shelter they have thick-covered lairs and rocky caves : then truly are they like to a man that-goes-on-a-stick, 6 whose back is well-nigh broken, and head looks toward the ground : like such an one they roam, shunning the white snow. cause of the cold, the metaphor being taken from the wheel, τροχός, according to Proclus. 1 Goettling considers these verses unworthy of the grave Hesiod, and ascribes them to some later sophistical poet. But V. Lennep and Hermann agree that the simplicity of thought and expression indicate a very early poet. V. Lennep quotes Catullus, as having these verses in mind in lxii. 86 — 88, Virgo Regia (quam suaves expirans castus odores Lectulus in molli complexu matris alebat). 2 ννχίη. Some have here read μνχίη, " in the recesses of the house." But, as Goettling observes, this would be superfluous, as we have ενδοθι οίκου in the same line. 3 Note the contrast between the last beautiful image and this un- pleasant one. The ancients believed that the polypus (άνόστεος without its substantive expressed just as at ver. 529, νληκοίτας : 571, φερ'εοικος : 605, ήμερόκοιτος : 742, πεντοζον) through hunger gnaws its own claws. This notion is controverted by Aristotle H. A. viii. 2, and Plin. Η. N. ix. 29. 4 νόμον, i. e. τόπον της νομής, a place of pasture ; Schol. κνανεων ανδρών, the ^Ethiopians, τα άνω της Αιβνης, Herod, ii. 24. The city was probably Meroe, Herod, ii. 29. 5 According to Thucyd. i. 3, the Greeks collectively were not called Hellenes or Panhellenes till after Homer's time. Cf. Horn. II. ii. 530, where the term is applied to the Thessalians. Strabo, in his 8th Book, says that Hesiod and Archilochus first applied the word to the whole Greek nation. 6 τρίποδι βροτφ. This phrase arose from the riddle of the Sphinx, and was current among the Boeotians and other Greeks for " an old 104 ' HESIOD. 536 — 554. Even then, as I bid you, clothe yourself in a defence for your body, 1 a soft cloak, and a frock reaching to the ground ; and into a scant warp weave an abundant woof: this cast around you, that your hairs may not shiver, nor bristle raised erect about your body. 2 And about your feet bind suitable sandals of the hide of an ox slaughtered with your might, 3 having covered them thick within with felt. Then, when the season of cold has come, stitch together with the sinew of an ox the skins of first-born kids, that so upon your back you may throw a shelter from the rain ; and on the head above keep a well-wrought felt hat, that you may not get your ears drenched. For bleak both is the morn, when the North-wind falls upon onef and in-the-morning over the earth from the starry heaven a wheat-bringing mist is spread above the till- age of the rich, 5 a mist which also having drawn water for itself from ever-flowing streams, and borne high above the earth by a storm of wind, one while indeed rains toward evening, and at another descends-in-blasts, the Thracian North-wind driving the dense clouds. 6 Anticipating this, man," going on a stick. Cf. JEsch. Agam. 80, τρίποδας μεν όδονς στείχει, — and Arg. to Sophocl. (Ed. T., where the riddle is given. With the next line Ciericus compares Horat. Sat. I. i. 5, Multo fractus jam membra labore. επί εάγε, is of course a case of Tmesis. 1 So Horn. 11. iv. 137, μίτρης θ' ην εφόρει, ερνμα κροός. With τερ- μιόεντα χιτώνα here cf. Horn. Od. xix. 242. It is equivalent to χιτών ποδήρης, and shows the meaning of the epithet applied to the Ioni- ans, έλκεχιτώνες. 2 The effects of cold ; or of horror, as in Hamlet, act i. sc. 5, And each particular hair to stand on end, Like quills upon the fretful porcupine. 3 See Horn. Od. xxiv. 228, 229, and xiv. 23, 24. — Ιφι κταμενοιο, that is slain for sacrifice or feast : not having died a natural death ; be- cause the skin of this last would be less sound. Below, at ver. 543, the skins of first-born kids are to be taken in preference to those of kids born after, because the latter would be lass thick and stout. 4 Bopsao πεσόντος, according to Spohn, means cessante Borea (cf. Virg. Eel. ix. 58, and Georg. i. 354, Quo signo caderent Austri). But Goettling and others agree in considering πεσόντος equivalent to εμπεσόντος. 5 μακάρων, locupletum : Beatorum. Horn. II. xi. 68, * Ανδρος μα καρος κατ* άρουραν. 6 Van Lennep quotes at this passage Lucret. vi. 476 — 480, Prseterea fluviis ex omnibus et simul ipsa Surgere de terra nebulas sestumque via 1 emus, Quae velut halitus hinc ita sursum expressa feruntur, 554—569. THE WORKS AND DAYS. 105 return home, when you have finished work, lest ever a-dark cloud from the sky should surround you, and drench your skin, and soak your garments ; rather avoid it : for this win- try month 1 is most severe, severe to flocks, 2 and severe to men. Then to oxen give but half, but let man have a larger share, of the allotted food, 3 for long nights are great helpers. Observing these things to the completion of the year, equalize the allowance nights and days, until again Earth, the mother of all, has put forth her various fruits. 4 But when after the winter solstice Jove hath fulfilled sixty days of-winter, 5 even then it is that the star Arcturus, having left the sacred stream of Ocean, first rises brightly beaming in-the-twilight. After him is wont to rise Pandion's daugh- ter, the swallow with-its-plaint-at-dawn, 6 for a light to men, Suffunduntque sua caelum caligine et altas Sufficiunt nubes paulatim conveniundo. ! μεϊς, an old form of μην. See II. xix. 117 ; Herod, ii. 82 ; Pind. Nem. v. 82 ; Plat. Crat. 409, C. Goettling finds its root in μεν, from μένω. Hence, perhaps, the Latin "mensis." 2 προβάτοις, cattle of every kind, not in the later sense " sheep." See the Schol. at Horn. II. xiv. 124, who explains the word by de- riving it from 7rpo and βαίνω, front feet or steps (βάσεις) before hind ones. 3 άρμαλιής: cf. Theocr. Id. xvi. 35, ΆρμαΧιάν εμμηνον εμετρησαντο πενεσται. The reason for the injunction in 559 is, that in winter oxen are free from work, but men are not so, and in addition en- counter then greater hardship, to be compensated by more food. Long nights help the oxen, because they have less work, and men, because they are better fed and enjoy the comforts of winter keep. Cf. Virg. Georg. i. 302. ενφρόναι is here first used in this sense. 4 ίσονσθαι νύκτας. That is, food is to be meted out according to the amount of day-labour and night-rest, so that the length of days and their shortness regulate the allowance. 5 Sixty days,] in round numbers, strictly fifty-seven, viz. from Dec. 29th to Feb. 24th, when Arcturus rose. At ver. 566, cf. Horn. II. v. 5, (of Sirius,) ος τε μάλιστα Καμπρον παμφαίνησι λελονμενος *Ωκεανοΐο. — άκροκν'εφαιος in ver. 567 is the same as νυκτός άμολ-γψ in Homer. 6 όρθρογόη ΤΙανοιονις, i. e. Procne, the daughter of Pandion, king of Attica, and wife of Tereus. According to the tradition which Hesiod follows, she was changed into a swallow, Philomela into a nightingale, and Tereus into a hawk. See Diet. Gr. and R. Biog. iii. p. 1002; Virg. EcL vi. 78; Ovid. Fast. ii. 853—856; Horat. Od. IV. xii. 5, Nidum ponit Ityn flebiliter gemens ; and Horat. Epist. I. vii. 12, 13, Te, dulcis amice, reviset Cum Zephyris, si concedes, et hirundine prima. 106 HESIOD. 569—590. when spring is fresh-beginning. Anticipating this, prune your vines : l for 'as better thus. When, moreover, the snail climbs up the plants from-ofT the ground, shunning the Pleiads, then His no longer the season for hoeing the vines : but you should sharpen sickles, and rouse your servants. Fly shady seats and sleep at-morn- ing-time, 2 at harvest-season when the Sun parches the skin. Then make you haste, gather-and-bring home your corn, rising at the dawn, that you may have substance sufficient. For the morning obtains by lot a third share of the day's work : The morii, look you, furthers a man on his road, and furthers him too in his work ; the morn, I say, which, at its appearing, sets many men on their road, and places the yoke on many oxen. When the artichoke flowers, 3 and the tuneful cicala, perched on a tree, pours forth a shrill song oft-times from under his wings, in the season of toilsome summer, then goats are fat- test, wine is best, women most wanton, and men weakest, 4 since Sirius parches head and knees, and body also is dried- up by reason of heat. But then at last be thine the rocky shade, and Biblian wine, 5 a light-well-baked cake, the milk of 1 Plat. Leg. viii. p. 844, fixes the time of vintage at the rising of Arcturus. In the next line φερεοικος corresponds with the phrase u domiporta cochlea " of an old poet quoted by Cicero De Divin. ii. 64, Terrigenam, herbigradam, domiportam, sanguine cassam. For the Pleiads, see ver. 383—385. 2 The great temptation in hot weather is idleness and self-indulg- ence. Cf. Virg. Georg. i. 341—343, Tunc pingues agni, et tunc mollissima vina, Turn somni dulces, densaeque in montibus umbrae. 3 Vollbehr quotes here Alcaeus, (p. 275, Schn.) who describes the same season when αχεί εκ πεταΚων άΰ'εα τεττιξ — ανθεί δε σκόλνμος. This σκόλυ/ιος mentioned by Pliny, Η. Ν. xxii., who alludes to the passages of Hesiod and Alcaeus, is supposed to be the cinara car- dunculus of Linnaeus. V. Lennep. For the τεττιξ see Horn. II. iii. 15, and Theocr. Id. ix. 31 ; Aristoph. Pax, 1159—1163. 4 μαχλόταται δε γυναίκες ; this is alluded to by Pliny Η. N. x. 62, and by Alcaeus in the passage quoted above. With the next line compare The Shield of H., 397. 5 Cf. Virg. Georg. i. 343, quoted at 574. — Rocky shade. Clericus quotes Isaiah xxxii. 2, " As rivers of water in a dry place, as the shadow of a great rock in aweary land." See also Virg. Georg. ii. 486—489, Rura mihi et rigui placeant in vallibus amnes. 590—604. THE WORKS AND DAYS. 107 goats which-are-now-oflf-their milk, 1 and the flesh of a heifer browsing-the-forest, which has not yet calved, 2 and of first- born kids — then sit in the shade, and drink moreover dark- hued wine, (having your soul satisfied with viands, and turning your lace to catch the brisk-blowing Zephyr,) 3 and the ever-running and forth-gushing spring, which is untroubled- by-mud. Pour in three cups of water first, and add the fourth of wine. 4 Urge your servants, too, to thrash the holy gift of Demeter, when first Orion's strength 5 shall have appeared, in a breezy place, and on a well-rounded thrashing-floor : and by measure store it well in bins. But when at length you have laid up all your substance, duly prepared within your house, I re- commend you to get a houseless hireling, 6 and to seek a female- servant without children : for a female-servant with children is troublesome. And maintain a sharp-toothed dog; 7 stint Flumina amem silvasque inglorius : Ο ubi campi Sperchiusque, et virginibus bacchata Lacaenis Taygeta! Ο qui me gelidis in vallibus Hemi Sistat, et ingenti ramorum protegat umbra. Biblian wine. Cf. Theocr. Idyll, xiv. 15. Bibline is the name of a Thracian district, the wine of which was approved for its sweetness and lightness. See Athenaeus, i. p. 31, A. 1 μάζα άμολγαίη. Proclus explains this word ακμαία — το yap άμολ- γόν ϊττι του ακμαίου τίθεται. Some consider it i. q. "pain au lait." But see Butm. Lexil. p. 90, 91, and note there. 2 Theocr. Id. i. 6, says χιμάρω δε καλόν κρέας ες τε κ άμελζφς. 3 άκραεος. V. Lennep shows from Proclus that the right inter- pretation of this word is " clear, searching," the derivation being from κεράννυμι. 4 This must have been generous wine to bear this infusion. Cratinus in Athenseus i. p. 29, D., asks dp οίσει τρία ; will it bear three parts water? Cf. Equit. Aristoph. 1195; Alcaeus, 33, 34. Van Lennep. 5 σθένος Ώρίωνος, a paraphrasis like Ίς ΎηΧεμάχοιο — βίη ΈίρακΧηείη. The rising of Orion would be about the 9th of June, or a little earlier. For Orion, see Virg. iEn. i. 535 ; iii. 517 ; iv. 52 ; Hor. Od. I. xxviii. 21 ; Theoc. vii. 53. In the next line compare with εϋτροχάλφ εν άλω£, Vir. Georg. i. 178, Area cum primis ingenti sequanda cylindro. 6 θής άοικος, " villicus, qui non habetfamiliam." Goettling. εριθος, villica. Both were hired servants, of the nature of bailiff and fe- male overseer. See Theocr. xv. 80 on εριθος. They were to be un- married, so as to have no concern but for their master's interests. 7 Virg. Georg. iii. 401, Nee tibi cura canum fuerit postrema. In the next line at ήμερόκοιτο^, cf. Horat. Epist. I. viii. 32, Ut jugulent homines surgunt de nocte latrones. Plautus, in Trinumm. IV. ii. SO, calls such an one a " dormitator." 108 HESIOD. 604—621. not his food: lest ever a day-slumbering man shall have plundered thy property. Gather in hay and litter, 1 that your oxen and mules may have fodder for the year. Afterwards refresh the limbs of your servants, and unyoke your pair of oxen. But when Orion and Sirius shall have reached mid-heaven, and rosy-fingered Aurora looked on Arcturus, 2 then, Perses, cull and carry home all thy grape-clusters. Then expose them to the Sun 3 ten days and ten nights, shade them five days, and on the sixth draw into vats the gifts of joyous Bac- chus. But when now the Pleiads, Hyads, 4 and strong Orion set, then be thou mindful of ploughing in due season. And may the year 5 be prosperous to thee in thy rustic matters. But if a longing for dangerous 6 voyaging seizes you, when fleeing the impetuous might of Orion, the Pleiads sink into the misty deep, 7 then rage the blasts of winds of every de- 1 συρφετόν (from σύρω, συρετός, συρφετός) ; Latin, " Quisquiliae ;" " Du fourage," French. In the next line observe that επηετανόν is pronounced as if quadrasyllabic, (*?« as if "yet") by Synezesis. 2 When Arcturus rises with the dawn, then is the vintage-time. This was about the 18th of September. Plato De Leg. viii. p. 844, D., την ωραν την του τρυγάν Αρκτούρψ ζυνδρομον. 3 Δαξαι δ' ήελίψ. Cf. Virg. Georg. ii. 261, Aquiloni ostendere glebas. For this drying process compare Horn. Od. vii. 123, 124, της έτερον μεν, θειλόπεδον λευρψ ενι χώρψ τερσεται ήελίψ. Cf. Plin. Η. Ν. xiv. 8. 4 For the Pleiads and their setting, see ver. 314. The Hyades or Suculse (from υς, sus) set a little later, as did also Orion. Virg. Mn. iii. 516, Arcturum, pluviasque Hyadas, geminosque Triones Ar- matumque auro circumspicit Orion a. Cf. Georg. i. 138 ; Horat. I. iii. 14, Nee tristes Hyadas. Cf. also Smith, Gr. and R. Biog. ii. 533. 5 Goettling thinks this verse an addition of some rhapsodist, as bearing the marks of a later date, in the use of πλειών for the year ; but Van Lennep answers that Callimachus (H. in Jov. 89) was ad- dicted to the use of ancient words : and that no argument as to the spuriousness of the line can be drawn from its use by Callimachus and Lycophron. 6 δυσπεμφ'ελου. Cf. Theog. 440. Here a new portion of the poem begins, having reference to navigation, a rasher way of money- getting than agriculture, as Hesiod would think. 7 Goettling observes that the Greeks generally represented the stare which have been here and elsewhere mentioned by Hesiod as the chase of Orion, the Nimrod of Greece : He with his dog Sirius chases the Bear ("Αρκτον), the Pigeons (Ιίλήίάδας), the Hyades (Ύάδας). Hence the image here. That the sea was hazardous at the setting of the Pleiads as testified Theocr. Epigr. ix. 5, 6, δυσιν δ' υπο Τίλειάδος αυτήν ΤΙοντοπορών αυτή ΙΙλειάδι συγκατεδυς. Cf. 622—640. THE WORKS AND DAYS. 109 scription : then also keep no more your ships on the dark sea, but remember to till your land, as I recommend you. Haul ashore your ship, and cover-it-thick with stones on all sides, 1 that they may keep off the violence of moist-blowing winds, when you have drawn out the keel-plug, that Jove's rain may not rot it. Store away in your house all the ship's tackle 2 duly arranged, and furl in good order the sails of your deep- skimming bark, and hang up above the smoke your well- wrought rudder. And wait you for a passage in due season, until it shall have come : then drag down to the sea your swift ship, and store in it also a prepared freight, that so you may bring home gain, even as my sire and yours, 3 very sense- less Perses, used to sail in ships, in search for honest sub- stance : who of old came hither too, when he had traversed much sea, after having left Cuma in iEolia, in dark ship ; forsaking nor plenty, nor riches and wealth, but evil poverty, which Jove gives to men. Near Helicon 4 he dwelt in Ascra, a wretched hamlet, bad in winter, oppressive in summer, and never genial. 5 Callimach. Ep. xix. (Ernesti,) and Propert. I. viii. 10, Et sit iners tardis navita Vergiliis. 1 These stones are the evval of Homer; and the Ερματα νηός, II. i. 486; ii. 154. Some commentators argue from πυκάσαι, i. e. co\^er, that the ships were to be buried beneath stones for the winter, to protect them from the rain and other evil influences of weather. 2 όπλα, all the ship's tackle. See Horn. Od. xiv. 346 ; xxi. 390, where the cables are chiefly meant ; here, the oars, &c. likewise. όπλα, like the Latin " arma," signifies " implements." In the next line πτερά corresponds with the Latin " alas :" cf. Virg. i£n. iii. 520, Velorum pandimus alas. Some, however, consider πτερά to be the oars. Cf. Virg. iEn. vi. 19, Remigio alarum ; and Propert. IV. vi. 47, Centenis remigat alis. In the next line at νπερ καπνού, cf. Virg. Georg. i. 175, Et suspensa focis explorat robora fumus. See also above at line 45. 3 This, with the next eight lines, is a digression, to show how toilsome and fruitless had been the sea to the sire of Hesiod and Perses. Ephorus and Suidas say that Hesiod, as well as his father, was born at Cuma in iEolia. But see 649, 650, which militates against this. 4 See for confirmation of this, Pausan. ix. 29, § 1, where the poet Hegisinous is quoted, saying, "Ασκρην, ή θ ^Ελικώνος έχει πόδα πώακόεντα. 5 Velleius Paterc (i. 7) says of Hesiod, " Sed patriam, quia mul- tatus ab ea erat, contumeliosissime contestatus est." And Ovid. E. ex Pont. IV. xiv. 31, 32: 1 10 HESIOD. 641—657. But thou, Perses, be thou mindful of all works in-their- seasons, and most of all about navigation. Commend a small vessel i 1 in a large one stow thy freight. Greater will be thy cargo, and greater thy gain upon gain, that is to say, if the winds keep off evil blasts. When thou shalt have turned thy silly mind towards merchandise, and desired to escape debts and unpleasant hunger, 2 then will I show thee the courses 3 of the loud-roaring sea, though neither at all clever in navigation, nor in ships. For never yet have I sailed in ship, at least across the broad deep, save to Euboea from Aulis, 4 where formerly the Greeks, having waited through the winter, collected together a vast host from sacred Greece 5 for Troy with-its-beauteous women. And there I crossed over to the games in honour of warlike Amphidamas 6 and to Chalcis : the numerous prizes duly proclaimed his noble- spirited sons had set up : there boast I that, as victor in the lay, I carried off an eared tripod. Esset perpetuo sua quam vitabilis Ascra, Ausa est agricolae Musa docere senis. Observe the synizesis in the words άργαλ'εη ov. 1 Virg. Georg. ii. 412, Laudato ingentia rura Exiguum colito. 2 Vollbehr reads here, Et δ' αν εττ' εμποριήν τρ'εφας — and in the next βονληαι χρ'εα. If the reading of Goettling is retained, βούληαι must be read as a dissyllable. 3 Goettling here quotes the oracle to Croesus in Herodotus i. 47, οιδα δ* εγώ φάμμον τ* αριθμόν και μέτρα θαλάσσης. 4 Cf. note at 633. If Hesiod was born at Cuma, this statement is incorrect. In the next line V. Lennep translates μείναντες χειμώνα, " cum hi em em (ibi) mansissent," as Caesar in B. G. v. 51. 5 ιερής. Van Lennep and Guyetus translate this "great," "famous." Goettling considers it to mean " sacred," because Olympus, the seat of the gods, was in it. 6 Amphidamas was king of Chalcis in Eubcea, who fell in a sea- fight with the Eretrians, the cause of war being the land around the river Lelantus, which Callimach. H. in Del. 289, calls αγαθόν πεδίον Αηλαντίον. Cf. Thucyd. i. 15 ; Herod, v. 99 ; and Strabo, X. i. 323 : Thucydides alludes specially to this war. — The games al- luded to were funeral games, at which contests of song were wont to take place. These contests were of very early origin ; cf. Horn. II. ii. 594, 595, where Thamyris contends with the Muses. Pro- clus says that Hesiod conquered Homer at this Eubcean contest of song. But this, beside the discrepancy of dates, is confuted by Pausanias, who saw Hesiod's tripod, and mentioned Homer's name in reference to it. Pausan. IX. xxxi. 3. ώτώεντα is i. q. auritum : ansatum : cf. Horn. 11. xviii. 378. 658 677. THE WORKS AND DAYS. Ill This I offered to the Muses of Helicon, where l first they initiated me in the tuneful song. Thus much experience only have I had in ships with-many-nails : but even so I will speak the mind of aegis-bearing Jove : for the Muses have taught me to sing the divine song. 2 For fifty days after the summer solstice, 3 when summer, a season of toil, has come to an end, sailing is seasonable for mortals : neither then would you founder your ship, nor would the sea destroy the crew, unless, that is, of-set-purpose, earth-shaking Neptune, or Jove, king of immortals, should choose to destroy them: for with them is the end of good and bad alike. But at that season the breezes are clear, 4 and the deep free-from-danger : then in security, relying on the winds, drag down to sea your swift ship, and duly stow in it all the cargo : but hasten with all speed to come back home ; wait not the new wine, and au- tumn rain, 5 the coming winter, and the terrible blasts of tl>e South-wind, which is wont to disturb the sea, when it fol- lows Jove's abundant rain, in autumn, and renders the deep dangerous. 1 Where first, &c] i. e. on the spot where they appeared to him, Theog. 9, 10. 2 Hesiod says that all his practical knowledge of navigation arises from one short voyage : but still he can speak the mind of Jove : because the Muses, when they taught him song, would teach him also the kindred subjects, which they superintended, and which were part of a poet's training, e. g. astronomy. V. Lennep. 3 The Etesian winds blew in the iEgean for forty days after the rising of the dog-star. When they began to blow mildly and more steadily, the summer, which commenced with the rising of the Pleiads, was nearly at an end, as was also the harvest, so that a man might ship his corn, and transport it across the iEgean to the isles, or to Asia Minor, and be back for the vintage, without losing time (cf. 674). The forty days which Apollon. Rhod. ii. 525 speaks of, would become nearly fifty, if we count the eight davs which Pliny (ii. 47) calls prodomi before the rising of the dog-star. 4 ενκρινεες. Eustathius compares with this, II. xiv. 19, πριν τίνα κεκριμ'ενον καταβήμεναι εκ Διός ονρον, where Arnold explains κεκρι- μενον, decided, blowing steadily towards one point of the com- pass. 5 Cf. note at 663. The voyager ought to be back by the time of vintage, and so he might be, considering how short his voyage was. In the next verse with ~N6tgw τε δεινάς άήτας, cf. Odyss. xii. 325 ; Soph. Antig. 334, χειμερ'ιψ Nor^. Virg. iEn. vi. 355, Tres Notus hybernas ventosa per asquora noctes Vexit me violentus aqua. 112 HESIOD. 678 — 697. Another season of sailing, amongst men, is in the spring. 1 When in truth at the first, as large as the crow, advancing, has left her foot-print, just so large leaves will appear to a man on the top of the fig tree's branch, then, I say, the sea may be traversed ; but this is a spring voyage. 2 I praise it not, for it is not pleasant to my thinking, because snatched in haste: 3 with difficulty could one avoid evil ; yet even this too men do, through foolishness of mind : for riches are life to wretched mortals. 4 But dreadful it is to die in the waves : now thee I recommend to consider all these things in thy mind, as I speak them. Nor do thou stow all thy substance in hollow ships, but leave most behind, and make the lesser share thy cargo. For shocking it is to meet with loss in the waves of the sea ; and sad, if when thou hast lifted an ex- cessive weight on thy waggon, thou crush the axle, and the loads be wasted. Observe moderation. 5 In all the fitting- season is best. — And at mature age bring home a wife to thine house, when thou art neither very far short of thirty years, 6 nor hast added very much thereto, for such a marriage, 1 The time indicated is the middle of the spring, " when the leaves have shown themselves on the top of each twig of a fig tree, just as large as the print of a crow's foot on the ground." V. Len- nep observes that the time meant is later than that alluded to by Theophrastus, H. PI. iii. 6, saying that the fig tree buds a little be- fore the vernal equinox, and prior to that spoken of in St. Matt. xxiv. 32, as a sign of summer nigh at hand, where the full-grown leaves of the fig tree are meant. 2 Van Lennep seems right in explaining these words as a sort of blame, or reservation. " This is a spring voyage, you run your own risk in it. It is like ' Punica fides,' a questionable movement, ' verna navigation " 3 άρπακτός. We have followed the common reading and the in- terpretation of Moschopulus, άρπακτός. βίαιος, ου τον χαιρον δίδον- τος, άλλα των ανθρώπων αρπαζόντων αυτόν. In this sense, V. Len- nep observes, Silius ltal. i. 569 uses rapio, Tempore Martis Uten- dum est rap to. 4 Compare Pindar, Isthm. ii. 11, χρήματα, χρηματ άνήρ. Horat. Sat. i. 153, Ο cives, cives, quserenda pecunia primum, Virtus post nummos. With the next line compare Horn. Od. v. 312. 5 μίτρα is explained here rightly by Graevius " justum modum." Guyetus and others render it " tempus opportunum," but that is χαψος. 6 Plat, de Rep. v. 460 ; Leg. vi. 772 ; Aristot. Pol. vii. 14, are 697—714. THE WORKS AND DAYS. 113 look you, is seasonable. And let the woman be in her bloom four years, and be married in the fifth. 1 Marry a maiden, too, that you may teach her chaste morals. Most of all, marry her who lives near you, when you have duly looked round on everything, lest you should marry a cause-of-mocking 2 for your neighbours. For nothing better does a man gain than the good wife, whilst than the worse, the banquet-seeker, nought else is more dreadful : though a man be strong, she consumes him without a torch, 3 and consigns him to unripe old age. And be duly regardful of the vengeance of the blest Im- mortals : neither make thy friend equal to a brother : but, if thou shalt have made him se, be not the first to do him wrong ; and lie not, for talking's sake ; 4 though, if he should begin either to speak aught distasteful, 5 or even to do it against you, requite him just twice as much, in thy resentment; but if again he lead the way to friendship, and be willing to give satisfaction, accept it ; it is a wretched man, be sure, that gets now one, now another for his friend, 6 but thy mind let not quoted by Goettling, as agreeing generally with Hesiod here, though the last of them fixes the fit age for a man at thirty-six or a little less. 1 Mulier autem pubescat quatuor annos, quinto a pubertate anno nubat. V. Lennep. That is, counting from the 14th year, let her wait four more years, and be married in her 19th year. 2 So Horn. II. iii. 51, uses χάρμα, δνσμενεσιν μεν χάρμα, κατηφείην δε σοι αύτφ. In the next line cf. with ληϊζεται, Theogon. 444, ληιδ' άεξειν, where see note 4 on the word. The commentators quote Simonides, γυναικός ονδεν χρήμ' άνήρ ληίζεται εσθλης άμεινον, ονδε ρ'ιγιον κακής. 3 Cf. Eurip. Orest. 621, εως νφήψε δωμ' άνηφαίστψ 7τνρί, at which passage Musgrave quotes Hesiod. — ώμψ γήραϊ : cf. Horn. Od. xv. 357. Robinson notes that " cruda senectus " had the very opposite meaning among the Latins. Cf. Virg. iEn. vi. 304, Sed cruda deo viridisque senectus. In the next line the word όπιν, retribution, is derived, according to Guyetus, from επί, or επω. He quotes Tibullus I. viii. 72, Nescius ultorem post caput esse deum. 4 γλώσσης χάριν, "for the sake of vain babbling." So V. Len- nep, " linguae temere garrientis gratia. 5 άποθνμιον. Cf. Horn. II. xiv, 261. With the next line com- pare Soph. Ajax, 79, ονκονν γελως ηδιστος εις εχθρούς γελάν. 6 This passage seems to urge " that it is better to make up dif- ferences with former friends than cement new alliances." σε δε μή ft, κ. τ. λ. Melancthon explains these words, " Ita cum amico in ι 114 HESIOD. 714—743. thy countenance at all convict. Neither be called the host of many, nor the host of none, nor comrade of the evil, nor re- viler of the good. Nor ever have-the-cruelty to reproach a man with wretched, heart-consuming poverty, 1 the behest of the ever-living gods. The best treasure, look you, among men is that of a sparing tongue, 2 and the most grace is that of one which moves measuredly. If you have spoken ill, haply you will yourself hear worse. Neither be uncourteous in a feast of many guests, arising from a general payment: 3 for the pleasure is then greatest, the expense least. Nor ever in the morning make libations of dark wine to Jove with hands unwashen, 4 nor to the other gods. For they on their part heed not, and more, they spurn your prayers. Neither do thou ever cross the limpid wave of ever-flowing rivers 5 with thy feet, that is, before thou shalt have prayed, gazing on the fair streams, and having thine hands wash en with the pleasant clear water. Whoso shall have crossed a river having his hands unwashen through perverseness, with him the gods are wroth, and are wont to give him griefs after- ward. And do not at a festive banquet of the gods pare from the finger 6 with bright steel the dry from the fresh. gratiam redi, ut neque in animo, neque in vultu supersint ulla simul- tatis indicia. 1 Commentators compare Theognis, 155, μήποτε rot πενίην θνμοφ- θόρον άνδρι χολωθεις, Μηδ* άχρησμοσννην ούλομενην πρόφερε. — μακά- ρων δόσιν. Cf. Eurip. Alcest. 1071, καρτερεϊν θεού δόσιν. V. Lennep. 2 Cf. Proverbs χν. 23, " A word spoken in due season, how good is it!" 3 I have translated here according to Van Lennep's interpreta- tion, " Ne sis parum facilis collator convivii quod multi amici ex communi instruunt." εκ κοινού is i. q. εξ εράνου. For δνσπεμφελος see above in Theogon. 444. 4 Cf. Tibull. II. i. 13, 14, Casta placent superis : pura cum veste venite : Et manibus puris sumite fontis aquam : and Virg. JEn. ii. 719, 720, Attrectare nefas donee me flumine vivo Abluero. Le Clerc compares Genesis xxxv. 2. See also below, at ver. 739. 5 The rivers, being accounted gods, are to be propitiated by- prayer, before fording. V. Lennep. compares Apollon. Rhod. i. 9, in illustration of the common practice in Greece of crossing rivers on foot. 6 άπο πεντόζοιο : cf. 375, φιλήτησι, 571, φερεοικος, 526, σ.νόστεος, for like euphemisms. πεντοζος= five-pointed, i. e. the hand. Goett- 744—760. THE WORKS AND DAYS. 115 Nor ever place a can above the bowl, when men drink : 1 for a deadly fate is wrought in it. Nor, when building a house, leave it not-finished-off, lest, mark you, perching on it, the cawing crow should croak. 2 Nor, having taken from cauldrons not-yet-used-for- sacrifice, eat, or wash thyself : since in these, too, there is a penalty. Nor let a lad of twelve years sit inactively ; 3 for 'tis better not, since it makes a man unmanly : nor yet a child of twelve months ; for this is all the same. Nor, being a man, cleanse thy skin in the woman's bath ; for on this, too, there is a dismal penalty for a time. Nor, if thou hast chanced upon lighted sacrifices, mock at rites of hid- den import ; 4 the god, look thou, is wroth at this also. Nor ever defile the current of rivers flowing seaward, nor foun- tains, but specially avoid it. For this is nowise best. Thus do, and avoid the evil rumour of mortals. For evil ling and V. Lennep quote from Diog. Laert. viii. 17, a saying of Pythagoras, παρά θνσίαν μή όννχίζον. 1 Goettling explains this of preferring unmixed wine to wine and water ; and considers όλοή μοίρα drunkenness. Proculus seems to give a pointless explanation ; and perhaps V. Lennep's is the most reasonable conjecture, "that as οινοχόη was the smaller vessel, in which the wine from the κρητήρ was conveyed into the cups of the guests, to place the can over the bowl was to stint the liquor and dishonour the feast." — πινόντων, i. e. inter bibendum. 2 Ipsa ales est inauspicatse garrulitatis, a quibusdam tamen lauda- ta. Plin. N. H. x. 12. Cf. Virg. Eel. i. 15. In the next line άνεπψ- ρεκτων is i. q. άθύτων ; ρεζειν, being the same as θύειν. So " facere " and " operari " are used by Horace and Virgil. 3 Tzetzes and others interpret άκινητοισι of tombs, to sit on which was a bad omen. A variety of suggestions not more to the point have been offered, but the most reasonable explanation is that of Goettling based on Proculus and the passage from Plutarch to which he alludes ; namely, that the words are an injunction against letting a child of twelve years, or even an infant of twelve months, be suffered to be without exercise fitted for the strengthening of his body. We may compare with επ άκινητοισι used thus adverbi- ally, Theocritus, Idyll, i. 51, επί ζηροϊσι. — ου yap άμεινον, a form of dissuading ; cf. Herodot. i. 157, and Matt. Gr. Gr. § 457, p. 757. 4 μωμενειν άΐΐηλα. Butmann in his Lexilogus (p. 49) shows that the only approach to the common-sense meaning here is Le Clerc's, and that those who take άίδηλα adverbially are wide of the mark. He observes, that in all ancient religion there were rites, whose origin the people, nay, sometimes even the priest, might not know. A thoughtless person chancing on the celebration of these might ridicule what he did not understand. For the injunction given in the next line, compare a similar observance of the Persians, He- rodot. i. 138. ι 2 116 HESIOD. 761—774. report is light to lift with all ease, 1 but painful to bear, and difficult to set aside. And no rumour wholly dies away, which many peoples shall have spread abroad ; in sooth she, too, is a kind of goddess. Mind well, too, and teach thy servants fittingly the days 2 appointed of Jove ; to wit, the 30th day of each month, the best both for inspecting work done, and distributing allotted sustenance, when the peoples observe it, in deciding the right. 3 For these following days are from counselling Jove. 4 In the first place, the first, the fourth, and the seventh, is a holy day: for on this last, Latona gave-birth-to Apollo of-the-golden-sword : 5 the eighth and ninth; these are two days, I ween, of the month far advancing, for getting ready the works of mortal' * uid the eleventh and twelfth, both in 1 Van Lennep observes that Rumour is here compared to a bur- den easy to be lifted, but hard to bear, most hard to be deposited. She is here added to the list of the goddesses of the Theogony. For an elaborate description of her, see Virg. Mxi. iv. 174 — 188. 2 Here follows Hesiod's Calendar, curious on account of its an- tiquity. A catalogue of lucky and unlucky days was acceptable to his agricultural friends. Virgil imitates it in Georg. i. 276, &c, where see Servius's note. Hesiod's month, according to Goettling, was one of 30 days, divided into three decads, (μην ιστάμενος, μεσών, φθίνων,) so that in ver. 782 έκτη μέση is the 16th, in the 785th πρωτή έκτη the 6th, and in the like manner throughout. — Hermann, how- ever, thinks that Hesiod divided only into ιστάμενος and φθίνων, τριη- κάδα μηνός. Hesiod begins with this, to show that all his months were 30 days long. On this day the Greeks seem to have distributed the αρμαλιή (Lat. Demensum) to their retainers. The 1st of the month, the Calends, was the Roman pay-day. Cf. Plaut. Stichus, I. ii. 3. 3 ευτ' αν, κ. τ. λ. Εο die, quo populi lites dijudicantes festa agunt. Goettling. 4 This verse is connected by γαρ with ver. 765, and the list that follows is that of days settled and defined by Jove in contradis- tinction to the άκηριοι, unfixed, unmarked days, mentioned below at ver. 823. 5 Van Lennep seems right in following Scaliger and the Scho- liasts, interpreting ενη the first of the month, i. q. νονμηνία ; for we have the authority of Herodot. (vi. 57) to show that the 1st and 7th of every month was sacred to Apollo ; who was called έβδομα- γετας, (jEsch. S. c Theb. 806,) and supposed to have been born on the 7th of the month Thargelion. Cf. Blakesley's note at Herod. 1. c. and Spanheim on Callimach. H. in Del. 251. The 4th day was sacred to Mercury ; the 8th was sacred to Neptune ; the 9th (cf. Virg. Georg. 286) Nona fugae melior, contraria furtis. 74 — 790. THE WORKS AND DAYS. 117 truth are good, the one for shearing sheep, the other for reap- ing laughing corn : but the twelfth is far better tnan the eleventh, for on it, look you, the high-hovering spider 1 spins his threads in the long summer day, when also the wise ant harvests his heap. On this day, too, a woman should set up her loom, and put forth her work. But on the thirteenth of the beginning of the month 2 avoid commencing your sowing : though to set plants it is best. The sixteenth, however, 3 is very unprofitable to plants, but auspicious for the birth of men, though for a girl it is not propitious, either to be first born, or to be joined in wedlock. Nor, in truth, is the first sixth day 4 suitable for the birth of girls, but a favourable day for cutting kids and flocks of sheep, and for enclosing a fold for sheep. Fortunate is the day on which a man is born: but it is fond 5 both of uttering rail- leries, and of falsehoods, and wily words, and stealthy fond discourses. On the eighth of the month emasculate the boar and loud bellowing bull, and on the twelfth the toil-enduring mules. But on the longest twentieth day, 6 in broad day, generate a wise man, for he will be very cautious of mind. And lucky for raising sons is the tenth day, and the four- teenth for girls. On this, too, tame sheep, and trailing-footed, 1 άερσιπότητος αράχνης. Cf. Scut. 316, κνκνοι άερσιπόται — the form αράχνης is found in Pindar, fr. 257 (according to L. and S. Lexicon). ηματος εκ πλείον is to be construed, with V. Lennep, " from the time when the day lengthens," i. e. the 12th day of the summer month. To explain it " medio die " is contrary to fact and experience ; for the spider weaves from dawn to midnight, and does not wait till noon to begin. — ϊδρις, i. e. the ant, just as we have seen πεντόζοιο at ver. 742. 2 Here Hesiod would seem to divide his month into two parts, not, as in every other place, into three decads. The division here followed would seem to be regulated by the full moon. 3 έκτη δ' ή μεσση, i. e. η έκτη και δεκάτη. Pollux. 4 η πρώτη εκτη=ύΐ6 6th of the month. Diana, according to the De- lians, was born on the 6th of the month Thargelion. Apollodor. in Diogen. Laert. ii. 44. 5 φιλεει. Goettling, following Proclus, considers the subject of φιλεει to be " the boy born on that day." But Van Lennep considers ψιλεει, to refer to the "day itself." In 789 we have the word όαρισ- μονς, recalling the 27th Idyll of Theocritus, called όαριστνς. 6 είκάδι & εν μεγάλτρ. According to Goettling είκάς πλεψ ηματι means the 20th day of the month in which the year's longest day falls, and είκάς μεγάλη the same day in the cycle of three years, or Trieteris. 118 HESIOD. 790 813. crumple-horned oxen, and sharp-toothed dog, and patient mules, applying your hand to them. 1 But be cautious in your mind to avoid gnawing the heart with grief on the twenty- fourth and fourth of the month : it is in truth a very per- fect day. 1 Then on the fourth 2 of the month lead home a bride, after having examined the omens, which are best in this matter. But avoid the fifth days, since they are both mischievous and destructive ; for on the fifth 'tis said that the furies attend upon Orcus born on that day, 3 whom strife brought forth, as a woe to the perjured. On the seventeenth 4 watch well, and cast upon the well-rounded thrashing-floor Demeter's holy gift ; and let the wood-cutter cut timbers for chamber- furniture, and many blocks for naval purposes, which are fit for ships. And on the fourth begin to put together slight vessels. But the nineteenth is a better day towards evening. And the first ninth day in a month is wholly harmless 5 to mortals ; since lucky indeed is this day for planting and for birth, to man as well as woman ; and never is it a day alto- 1 επί χείρα τιθε'ις, a case of τμήσις. " palpans et atlrectans eorum terga." πεφνλαξο δε θυμφ, &c. Goettling tries to resolve the awk- wardness of construction by supposing άλγεα θνμοβορείν, to be i. q. μή iv avry άλγεά σε θνμοβοροϊ. But Van Lennep's suggestion that in τετραδ' not " a " but ic t" is elided, seems a simpler and more pro- bable solution, and is adopted in the text of this translation. 2 This day was sacred to Aphrodite and Hermes. Proclus. The Greeks and Romans attached great weight to omens in this matter. Hence Catullus, lix. 20, Bona cum bona Nubit alite virgo ; and Horat. Od. I. xv. 5, 6, Mala duces avi domum Quam multo repetet Graecia milite. 3 The reading τιννυμενας is shown by Butmann, Lexil. p. 435, to be fitly superseded by "Ορκον γεινόμενον. The Furies on the fifth of the month, his birth-day, protect "Ορκος, and avenge any wrong offered to him, i. e. perjury of all kinds. Virgil, imitating this passage, speaks of another Orcus, i. e. Hades or Pluto. "Ορκος, the personification of a righteous oath, was unknown as a deity to the Romans. See Virg. Georg. i. 277, Quintam fuge ; Pallidus Orcus, &c, and cf. CEd. Col. (Sophocl.) 1767, Διός όρκος. 4 Virgil, Georg. i. 248, ascribes to the 17th day the luck which Hesiod gives to the 12th, the 13th, and the 14th of the month, as connected with the commencing various works. 5 The first ninth in the month is wholly harmless, whereas the line before tells us that the 19th, or second ninth, is only good in a qualified sense, i. e. towards evening, επι δείελα is used adverbially. 813 — 828. THE WORKS AND DATS. 119 gether bad. Now few, again, know that the twenty-ninth l of the month is best both for broaching a cask, and placing a yoke on the neck of oxen and mules and fleet-footed steeds : then draw down your swift, many-benched ship to the dark sea ; yet few call it a truthful day. On the fourth day open your cask : the fourteenth is a day sacred beyond all others : and few know that the fourth after the twentieth of the month is best, 2 at the break of day : but toward evening it is worse. These days indeed are to men-on-the-earth a great benefit. But the others falling-bet ween 3 are harmless, bringing nothing of moment. One man praises one day, another another. But few know them. Sometimes a day is a step-mother, 4 sometimes a mother. Blest and fortunate is he who knowingly does all these things with reference to these days, unblamed by the immortals, discerning omens, and avoiding transgressions. 1 Some commentators explain τρισεινάδα as i. q. τρίτην είνάδα, the 29th ; others as the 27th. V. Lennep inclines to the former because the ninth and nineteenth have been mentioned before : and he illustrates τρις for τρίτην by Pliny's expression Ter (i. e. tertium) consul. 2 Havpoi δ' αυτέ. Goettling understands κικλήσκονσι,. But it would follow more appropriately on ί'σασ/., in ver. 814, which would not be so far removed, but that ϊσασι might be taken up, if with Goettling and Vollbehr we take verses 815 and 816 as spurious. 3 μετάδουποκ = αϊ μεταξύ των ρηθεισων πίπτονσάι. V. Lennep shows from Horn. II. iv. 455, that δονπος is the noise of anything falling or dashed to earth. 4 V. Lennep adduces a similar metaphor from Claudian de Raptu Proserp. iii. 39, 40, where Nature complains, Se jam, quae genitrix mortalibus ante fuisset, In durae subito mores transisse novercae. THE HYMNS OF CALLIMACHUS. THE HYMN TO JUPITER. At the libations to Jove, 1 what else can be better to cele- brate, than the god himself, ever mighty, ever king, driver ot the earthborn, 2 justice-dealer to the Celestials ? How, then, shall we celebrate him, as Dictaean, or Lycsean : much in doubt is my mind ; since his birth-place is disputed. Thou, Jove, men say, wast born on the mountains of Ida: 3 and 1 The first Hymn is with propriety in honour of Jove. Virg. Eel. iii. 60, Ab Jove principium. Spanheim shows from various authori- ties that hymns were wont to be chaunted during, as well as after, libations. In ver. 2 he compares with αίεν ανακτά, Soph. (Ed. T. 905-6, and iEsch. Suppl. 574, Ζευς αιώνος κρεων άπανστον. 2 Ώηλόγονοι, i. e. γηγενείς. (The other reading is ΙΙηλαγόνων, from Πηλαγών, Pelagonum.) They are the same as the γηγενείς men- tioned in the Bath of Pallas, ver. 8. Blomfield for ελατήρα reads όλετήρα, from a comparison of copyists of Callimachus, Nonnus, and Antipater Sidonius, instituted by Ruhnken. For δικασπόλον cf. Horn. II. i. 238. In the 5th verse Callimachus imitates Horn. II. ix. 230, εν doiy δε σαωσεμεν η άπολεσθαι. 3 Dictaean, Lycaean, Ida, Arcadia. — The rivals for the honour of Jove's birthplace, are Crete, of which Dicte and Ida were moun- tains ; and Arcadia, one of the mountains of which is Lycaeus. For the Cretan Ida see Virg. JEn. iii. 105, Creta Jovis magni medio jacet insula ponto, Mons Idaeus ubi, and Servius's note on that passage. In Georg. iv. 152, Virgil follows the tradition that he was born on Dicte. For the claim of Arcadia, we have the allu- sion of Pindar, 01. xiii. 154, Λυκαίον βωμός άναξ, and Pausan. viii. 38, § 3, who states that the Arcadian tradition is that Jove was reared on Lycaeus by certain nymphs. Callimachus determines Jove's birthplace to have been Arcadia, and his early nursing-place Crete. For Hesiod's account see Theog. 477 — 484. 7 — 21. THE HYMN TO JUPITER. 121 thou, Jove, others affirm in Arcadia : which of the twain, Ο father, have uttered-falsehood. The Cretans are ever liars : l for a tomb to thee, Ο king, the Cretans have constructed. But thou art not dead. For thou existest ever. Thee Rhea bare on the Parrhasian 2 height where the mountain is most screened with bushes. Thence is the spot sacred, neither doth any-thing-that-moveth-on-the-earth, when in need of Hithyia, nor any woman, draw nigh to it ; but the Apidanes 3 call it the olden child-bed of Rhea. There when thy mother had laid thee down from her divine lap, straightway she be- gan to seek a stream of water, wherein she might bathe the filth from her offspring, 4 and lave in it thy skin. But not yet was vast Ladon flowing, nor Erymanthus, clearest of rivers : as yet all Arcadia was unwatered, (though it was destined afterwards to be exceeding- well- watered,) since at that time, when Rhea loosed her zone in child-birth? 1 For this character of Crete compare St. Paul's quotation from Epimenides, in the Ep. to Titus, i. 12. See also Ovid. A. A. i. 297-8, Non hoc centum quae sustinet urbes, Quamvis sit mendax Creta negare potest. The same poet identifies Crete with Jove's birth-place in his He- roides, Phaedr. to Hippol. 163, Ariadne to Theseus, 68, Puero cog- nita terra Jovi. That the Cretan lie, relative to Jove's tomb, was the cause of the island's bad name, is implied by Lucan, Pharsal. viii. 872, Tarn mendax Magni tumulo, quam Creta Tonantis. 2 Parrhasian.] Arcadia was called Parrhasia from Parrhasus, a son of Lycaon. Ovid (Fast. i. 478) has Deserit Arcadiam, Parrha- siumque Larem. With the account of the reverence paid to Rhea's cave compare Pausanias, viii. 36, § 2, and the description of Eve's bower, Milton's Paradise Lost, iv. 703, quoted by Dodd in his translation. 3 'Qyvyiov, olden, from Ogyges, a very early king of Attica. Cf. Callim. H. in Del. 160; JEsch. S. c. Theb. (Blomf.) 310. The Apidanes are the aboriginal inhabitants of the Apian land, Apia (from Apis, son of Phoroneus) being the first name of the Pelopon- nese. For the fabulous antiquity of the Arcadians, see Ovid. Fast. i, 469 — 470, Orta prior Luna, &c. 4 λύματα χυτλώσαιτο. Cf. Pausan. viii. c. 41, § 2, who quotes Horn. II. i. 314. For Ladon in the next line, see Pausan. viii. c. 25, § 7, who considers it equal to any river, Greek or Barbarian ; and for Erimanthus, ibid. 27, § 6. In the next line κάΚίεσθαι is used like κεκλησθαι in Hesiod, Theog. 410. 5 There were two periods to which this phrase applied, — mar- riage and child-birth. With reference to this latter time Lucina 122 CALLIMACHUS. 22 — 36. of a truth moist Iaon reared many hollow l oaks above it, and Melas bare many waggons, and above Carnion, 2 moist though it ηοιυ is, many serpents had made their lurking-holes, and a man would go a-foot over Crathis, and over pebbly Metope 3 thirsting, though the plenteous water was lying 'neath his feet. Then, I wot, constrained by perplexity, august Rhea said : " Dear Earth, do thou, too, bear ; for easy are thy throes." The goddess spake, and having uplifted on high 4 her great arm smote the mountain with a staff. So it was rent widely asunder at her bidding, and poured forth a vast flood. Therein having cleansed thy skin, 5 Ο king, she swathed thee, and gave thee to Neda to carry into a secret-place in Crete, that so thou mightest be reared stealthily : to Neda most honoured 6 of the Nymphs, who then were her mid-wives, and eldest-born after Styx and Philyra. 7 is called in Theocritus, Idyll, xvii. 60, Ανσίζωνος Έίλείθυια. — See Translation. 1 σαρωνίδας (a σαίρω). — In the next line ώκχησεν is retained by Blomfield as the Doric form from όχεω. Iaon and Melas, rivers of Arcadia : the former mentioned by Dionysius in his Periegesis, ver. 416. 2 Camion.] The common reading is Καρίωνος, which has been altered to Καρνιώνος by Arnaldus from Pausan. viii. 34, § 3 ; and Plin. Ν. H. iv. 6. — άνήρ for πς, which would be more classic. 3 Crathis, Metope.] Both rivers of Arcadia : a commentator (fol- lowing Strabo) derives the former from κεράνννμι, because two rivers combine and join their floods in the Crathis. In the next line διψαλεος is i. q. siccus. Cf. Hymn, in Cer. ver. 6, αϋαλεος. 4 άνταννσασα, νψόθι. Blomfield reads ύψόσί, comparing Horn. II. xxii. 34, νψόσ' άνασχό μένος, and shows that νψόσε is " in altum : " νψόθε, " de alto: " νψόθι, "in alto : " as with τηλόθι, τηλόθε, τηλόσε. 5 φαιδρύνασα, i. e. λούσασα : Steph. who shows that this is so by comparison of Hymn in Del. 6, λοϋσε τε και σπείρίοσε. In the next line Ernesti's emendation, Κενθμών' ες Κρηταϊον, is preferable to the other readings. Blomf. compares Eur. Helen. 24, Ιδαίον είς κενθμώνα. 6 πρεσβυτάτιτ), maxime venerandse. Ernesti. Compare i£sch. S. c. Theb. 390, and Blomf. Gloss, ad loc. — Neda is mentioned with Ithome, by Pausan., iv. 32, § 2, as the nurse of Jove, and, in book viii. c. 38, § 3, with Thisoa and Agno. These gave names to a city and a fountain, whilst Neda gave her name to a river. 7 For Styx, who is named by Hesiod προφερεστάτη άπασεων, (Theog. 361,) was eldest of the Oceanids. Philyra was also a daughter of Oceanus, and the mother of Chiron by Cronos. Cf. Apollon. Rhod. ii. 1241 ; Pind. Nem. iii. 82. Hesiod calls Chiron Φιλνρίδηι;, Theog. 1002. 37 — 50. THE HYMN TO JUPITER. 123 Nor did the goddess pay back vain thanks : for she named that flood Neda, which in full force somewhere over-against the very city of the Caucones, 1 which is called Leprium, mingles with the sea; 2 and the sons of Lycaon's daughter, 3 the she- bear, drink it as the most ancient water. When the nymph was leaving Thenre, carrying thee, father Jove, towards Cnossus, (Thenas was nigh to Cnossus,) then fell thy navel, Ο god: whence 4 afterward the Cydonians call that plain Omphalian. But thee, Ο Jove, the associates of the Cory- bantes, the Dictaean Meliae, 5 took-to-their-arms : Adrastea lulled thee in a golden cradle : 6 thou suckedst the full teat of the goat-Amalthea, 7 and moreover atest sweet honey. For 1 Caucones,] i. e. the most ancient dwellers in what was afterwards Elis. Strabo calls them a migratory people of Arcadia, part in Triphylia, part in Hollow Elis. Strabo, viii. p. 321. Lepreon was the capital of Triphylia. Cf. Smith, Diet. Gr. and R. Geography, vol. i. 572 ; Niebuhr's Lect. on Ethnography, i. 77. The Neda forms in part of its course the southern boundary of Elis. 2 Ήηρήϊ. This use of the name of the god for tbe element of which he is the god, is easy of illustration. Eur. Androm. 161, Αώμα ~S?1P?jcog. So Virg. Eclog. vii. 60, Jupiter et laeto descendet plurimus imbre ; ver. 69, Et multo imprimis hilarans convivia Baccho. 3 The fable of Lycaon's daughter Callisto, changed into a she- bear by Juno, and mother of Areas, the ancestor of the Arcadians, by Jove, is told by Ovid in his Metamorph. ii. 400 — 495. 4 ένθεν εκείνο. Blomfield illustrates ένθεν in this sense by του ένθεν ea de causa, H. in Del. 314. — Thenae, Cnossus, Omphalus, Cvdones. The three former were towns, the latter a people of Crete. 5 The MeliaB (see Hesiod, Theog. 187) lived in woods and groves ; and so are called the associates of the Corybantes, who were fond of the same haunts, and were priests of Cybele, i. q. Rhea. Cf. art. Cabiri and Rhea, in Smith's Diet, of Gr. and R. B. Adrastea is mentioned as Jove's nurse in Apollon. Rhod. iii. 133, &c, as having given him a ball, κείνο το οι ποίησε φίλη τροφός Άδρήστεια. 6 λίκνο^ ϊνί χρνσεψ, properly a golden " winnowing fan." It was a good omen to place a child in one of these, instead of a cradle. Bacchus, who is called Λικνίτης, (Hesych.) is represented as carried in a " vannus " or " λίκνος " by two dancing Bacchants. So Jove here, and Mercury, see Horn. H. in Merc. 254. Warriors' children were placed in a shield. Cf. Theocr. Idyll, xxiv., χαλκείαν κατεθηκεν ες ασπίδα. 7 αίγός' Άμαλθείης. Cf. Ovid, Fast. ver. 115 — 128, Na'is Amalthea, &c For εθησαο see Horn. II. xxiv. 58. — γλυκύ κηρίον. So Bacchus was fed. See Apollon. Rhod. iv. 1136, and Comatas in Theocr. vii. 84. Cf. Isaiah xiii. 15, " Butter and honey shall he eat." Song of Solo- mon iv. 11 ; v. 1, &c, quoted by Dodd from Isaac Vossius ad Bar- 124 CALLIMACHUS. 50 — 69. on a sudden sprung up the labours of the Panacrian bee on the mountains of-Ida, which men call Panacra. But around thee vigorously danced the Curetes 1 the war-dance, rattling their arms, that so Cronus might hear with his ears the sound of the shield, and not thee crying. Nobly didst thou thrive, and nobly wast thou reared, heavenly Jove. And quickly didst thou grow up, quick came for thee the first growth of beard. Yet whilst still boyish thou musedst on all things pro- per-to-mature-age : 2 wherefore even thy brothers, though being elder-born, grudged not heaven to thee to hold as thine allotted home. Now, ancient poets were not altogether true. They said the lot divided homes to the sons of Cronus in- three-divisions ; but who, that was not foolish, would draw lots in the case of Olympus 3 and Hades ? For on equal terms 'tis meet to draw lots : but these differ in the highest degree. If I must fable, fain would I fable what might convince the ears of my audience. 4 Not lots, but deeds of prowess, and thy Force and Might, which thou placedst near thy seat, 5 made thee sovereign of the gods. And thou madest a bird distin- guished-far-beyond others, messenger of thy portents, 6 which I would thou wouldst manifest propitious to my friends. Thou nabae Epist. p. 313. Virgil alludes to the work of the bees in Jove's nurture, Georg. iv. 149 — 152. 1 ονλα, neut. adj. used adverbially. Cf. H. Dian. 246, Ονλα κατεκρο- τάλιζον. Horn. 11. xvii. 756. Lucret. ii. 63, quoted by Blomf., ren- ders ονλα " pernice chorea." — Curetes, i. q. Cabiri: Corybantes : cf. 46, and see Horat. Od. I. xvi. 8. — πρνλιν. Η. in Dian. 240. 2 Meursius compares Ammianus Marcellinus speaking of Julian as " Virtute senior, quamingenio." Plautus, Trinumm. 337 ; Bothe, says, " lngenio, non setate apiscitur sapientia." — γνωτοι, brothers. Cf. Apollon. Rhod. i. 53. In what follows Callimachus agrees with Hesiod respecting Jove being youngest-born. Cf. Theog. 468. 3 Callimachus does not here follow Homer, II. xv. 193, where Earth and Olympus are said to be common to all three. Cf. II. xv. 185 — 195. — In ver. 64 δια πλείστον εχουσι is by Tmesis for διεχονσι πλείστον. 4 Cf. Horn. Od. xix. 203, ϊσκεν ψενδεα πολλά λέγειν ετύμοισιν ομοΐα, and Hesiod, Theog. 27. — εσσήν, a priest of Artemis at Ephesus. Pausan. viii. 13, § 1. It seems to have meant the " king -bee." 5 Κράτος and Βίη are so placed as persons in Hesiod, Theog. 385, and by iEsch. Prom. V., see opening scene, and at Theocr. iv. 8, they are mentioned together. 6 So Theocr. Id. xvii. 72, Διός, αίσιος αίετος όρνις. Horat. Od. IV. iv. 1. 70 — 84. THE HYMN TO JUPITER. 125 chosest, too, the foremost of young men ; not thou the know- ing in naval-matters, nor the shield-brandishing warrior, no, nor the poet ; but thou didst give up these at the instant to the lesser blessed-gods, 1 different cares for different gods to care for ; whilst for thyself thou chosest-out rulers-of-cities themselves ; beneath whose hand is the tiller-of-the soil, and the skilful-in-arms, the rower, and all things. For what is not beneath the power of a ruler ? For example, 2 we tell of the smiths of Vulcan, the armed- men of Mars, and the hunters of tunic-clad 3 Diana, and of Phoebus them that duly know the courses of song. But from Jove are kings ; 4 since nothing is more godlike than Jove- sent kings. Therefore thou determinedst them to be thine allotment, and gavest them cities to guard, 5 but thou thyself sittest in high citadels, overlooking such as govern the people under unjust judgments, and such as rule in the opposite Qualem ministrum fulminis alitem, Cui rex deorum regnum in aves vagas Permisit. Horn. II. viii. 247, τελειότατον πετεηνών. 1 όλίζοσιν. οΧίζων is Ionic and Doric for ολίγος, according to Eustath. at II. xviii. 519, where the compound νπολίζων is used. But see Liddell and Scott. 2 αντίκα. "Exempli gratia." Ernesti. Heyne, in note at Georg. i. 60, illustrates " continue " by this use οι αντίκα, not as " principio," but as a formula of beginning a sentence, νδείομεν is used, says Spanheim, by Nicander, Ther., and Apollon. Rhod. ii. 530, as well as by Aratus, Phaen. 253. It is plainly an Alexandrine word. 3 επακτήρας, hunters. Horn. Od. xix. 445; II. xvii. 135, uses επα- ΐοντες in the same sense. In Apollon. Rh. i. 625, it is used of " fishermen."— Χιτώνης : see H. in Dian. 225. — λνρης εν είδότας οΐμονς : cf. Theocr. Id. xvi. 69 ; Pind. 01. ix. 72, επ'εων οΐμον \iyvv. 4 Theocr. xvii. 74, Δα Κρονίωνι μεΚοντι ΑίδοΧ οι βασιλήες. Hor. Od. III. i. 4, 5, Regum timendorum in proprios greges, Reges in ipsos imperium est Jovis. Cf. also Proverbs vii. 15; Rom. xiii. 11; 1 Pet. ii. 13; quoted by Dodd. Add to these iEscn. Agam. 43, διθρόνον Αώθεν και δισκήπτρον, and Pers. 532, &c. These lines convey a compliment to Ptolemy Philadelphus, the patron of Callimachus. 5 φνλασσεμεν. — In the same sense Jove and other gods are called by the Latins " Custodes." Cf. Hor. Od. I. xxviii. 29, Ab Jove Nep- tunoque sacri custode Tarenti; and xxxvi. 3, Custodes Numidae deos. With εττόψιος cf. Philoct. Sophoc. 1040, θεοί τ επόψιοι : Apoll. Rhod. ii. 1123, Άντόμεθα προς Ζηνος 'Έποψίον : and with the active use of the word contrast Horn. II. iii. 42, επόψιον άλλων, " aliis spectaculo." At ver. 83, compare Hesiod, Theog. 85, 86. 126 CALLIMACIIUS. 84 96. manner. And amongst them thou hast placed affluence, and abundance of fortune, among all indeed, but not certainly in equal share. Now one may guess this in our ruler, 1 for ex- ceeding widely hath he distanced the rest. At even I wot he achieves what he may have devised at dawn ; 2 at even the matters of-chief-moment, and lesser matters at the time when he has conceived them. But others accomplish some projects in a year, others not in one year : whilst from others thou hast thyself entirely cut short accomplishment, and frustrated their eager-desire. 3 All hail, supreme son of Cronus, giver of good things, giver of security ! Thy works who can celebrate ? There hath not been, there will not be, one. Who could celebrate the works of Jove ? 4 Hail, Sire, hail again. But grant excellence and wealth. Neither without worth can 5 wealth prosper men, nor worth without wealth. Give, then, both worth and wealth. 6 THE HYMN TO APOLLO. How hath the laurel- shoot of Apollo heaved ! 6 How the whole of the shrine ! Afar, afar be ye, sinners. 7 Now verily 1 ημετερω μεδεονπ. See Η. in Αρ. 35, ΤΙνθώνι κε τεκμηραω. Pto- lemy is alluded to. — περί προ γαρ ενρν βέβηκεν. Metath. for προβε- βηκε γαρ περί ενρν. Horn. II. xi. 180, περί προ γαρ εγχέί θνεν. 2 Compare with this the character of Ptolemy by Theocritus, Idyll, xvii. 13 — 15 ; and see Horn. Od. ii. 272. For Έσπεριος, the adj. for adv., cf. Soph. Ajax, 217, ννκτερος for νυκτι, and Horat. Epod. xvi. 51, Vespertinus. Ernesti compares with this passage Thuc. i. 70, Μόνοι εχονσι τε και ομοίως εΧπίζονσι, α αν επινοήσωσι. — In the next line but one we find πλειώνι, a word used by Hesiod, Op. et D. 617, and derived from πλεος, because in a year " tempora omnia com- plentur." Hor. Carm. III. xviii. 5, Sitener pleno cadit bsedus anno. 3 ενεκλασας. So Jupiter's projects are thwarted by Juno, U. viii. 408, αιει γαρ μοι εωθεν ενικλάν, οττι νοήσω. 4 The reading here adopted is άείσαι, which Blomfield suggests. 5 ovk επίσταται is i. q. ov dvvarai, as in Latin, Horace, Ars Poet. 390, Nescit vox missa reverti. Dodd compares with the sentiment here. Proverbs xxx. 8, " Agur's prayer;" and Eccles. vii. 11, " Wisdom is good with an inheritance," &c. 6 Cf. Juvenal, iii. 164, Haud facile emergunt, quorum virtutibus obstat Res angusta domi. Hor. Sat. II. v. 8, Et genus et virtus, nisi cum re, vilior alga est. 7 Virgil imitates closely in /En. iii. 90—92, 3 — 13. THE HYMN TO APOLLO. 127 doth Phoebus knock-at the doors with beauteous foot. See you not ? 1 The Delian palm has nodded in a pleasant fashion on a sudden, and the swan sings sweetly on the air. Now of your own accord 2 fall-back, ye bolts of the doors, and of-y our- selves, ye bars. For no longer is the god afar-off. Make ready, ye young men, for the song and the choir. 3 Not to every one doth Apollo manifest himself, but to only the good. 4 Whoso shall have seen him, great is he : small that man who hath not seen him. We shall behold thee, Ο Far-darter, and shall be no more of small account. Nor silent lyre nor noiseless tread 5 should the servants of Phoebus have, when he sojourns among them, Tremere omnia visa repenti Liminaque laurusque Dei: totusque moved Moris circum, et mugire adytis cortyna reclusis; and in iEn. vi. 238, the next line is found in a Latin dress, Procul, ο procul este, profani, Conclamat vates. See also Lucan, v. 154, Nul- loque horrore comarum Excussse laurus. 1 See you not?] ονχ όράας ; is referred, as Ernesti shows, to κύκνος άείδει as well as to επενενσεν, as in Horace, Od. I. xiv. 4, Nonne vides is as much referred to the remoter word " gentian t," as to the nearer words " nudum remigio latus." Verbs of seeing are used by poets to express other senses. For the Delian palm see H. in Del. 210 ; and for the swans, ibid. 249, where they are introduced as singing at the birth of Apollo and Diana. 2 αυτοί, " ipsi, " or " sponte sua," cf. Virg. Eel. iv. 21 ; Georg. iv. 10, &c. Cic. Catil. ii. 1, Vel ejecimus, vel emisimus, vel ipsum egredientem, &c. With the whole passage we may compare Isaiah vi. 4, " And the posts of the door moved at the voice of him that cried, and the house was filled with smoke ; " and Psalm xxiv. 7 — 9. 3 μολπήν τε και ες χορον. The preposition before the second sub- stantive instead of the first, but applying equally to both. So H. in Del. 17 ; Dian. 246 ; Horat. Od. III. xxv. 2, Quae nemora aut quos agor in specus. Soph. (Ed. T. 861. 4 A faint shadow of the Divine word, " Blessed are the pure in heart, for they shall see God." 5 Cf. H. in Del. 302. Blomfield quotes Soph. Trach. 969, άψοφον φέρει βάσιν. Ον. Fast. I. vii. 109, Vestigia furtim Suspenso digitis fert taciturn a gradu. Tibull. I. x. 34, Tacito clam venit ilia pede. With εχειν in line 13, understand χρή. — επιΰήμησαντος. Apollo passed his six winter months in Lycia, and his six summer at Delos. See Virg. JEn. iv. 143, 144, Qualis ubi hibernam Lyciam Xanthique fluenta Deserit, ac Delon maternam invisit Apollo. 128 CALLIMACHUS. 14—32. if they have a mind to accomplish marriages, and to cut off gray hair, 1 and that their walls should stand firm on ancient foundations. I honour the boys, since the lyre is no more idle. Listen, and keep -holy-silence 2 at the song in honour of Apollo. Even the deep keeps-holy-silence, 3 when minstrels celebrate on lyre or bow the implements of Lycorean Phoe- bus. Nor does Thetis, his mother, plaintively 4 bewail Achilles, whenever she has heard the Io Psean, Io Paean. And even the tearful rock defers its sorrow, the rock, which remains fixt, a dripping stone, in Phrygia, the marble in the place of a woman, with a mournful utterance. 5 Sing Io ! Io ! it is ill to contend with the gods. Whoso contends with im- mortals, would contend with my king, and whoso with my king, would strive even with Apollo. Apollo will honour the choir, because it sings to his taste ; for he is able, seeing that he sits at Jove's right hand. 6 Nor will the choir sing Apollo for one day only ; for he is celebrated-in-many-hymns. Who would not easily sing of Apollo ? Golden are both the 1 πόλιήν. sc. τρίχα. Just as the Latins use the adj. "cani" sim- ply for " cani capilli." Cic. de Sen. xviii. 62, Non cani, non rugae repente auctoritatem arripere possunt. 2 ενφημεϊτ' άΧοντες. Cf. Horat. Od. III. i. 2, Favete unguis. Horn. II. ix. 171, ενφημήσαι τε κίλεσθε. The ancients were obliged to be scrupulous to avoid using ill-omened words at sacrifices, and they did this most effectually by silence. Hence the use of the phrase εύφημα φώνει. Aj. Soph. 362; Aristoph. Nub. 263; and the use of στόμα εύφημου φροντίδος, in Soph. CEd. Col. 132. 3 Compare Theocr. Id. ii. 38 ; Virg. Eel. ix. 57 ; and Propert. iv. 5, 6, Ponat et in sicco molliter unda minas. — Lycorean, an epi- thet of Phoebus from Lycorea, a town at the foot of Parnassus. 4 άίλινα. Cf. Soph. Aj. 627, 628; Ovid, Amor. III. ix. 23, 24, iElinon in silvis idem pater, iElinon, altis Dicitur invita concinuisse lyra. iEsch. Ag. 123, α'ιΚινον al\ivov είπε. 5 With this whole passage compare Propert. IV. χ. 5—10, ed. Paley. And with χανονσης, Propert. II. xxxi. 5, 6, Hie equidem Phcebo visus mihi pulchrior ipsa Marmoreus tacita carmen Mare lyra. β Διί δεξιός ησται. Spanheim compares this with the language of the Creed, and of Psalm ex. 1. Ernesti rather points to St. Matt. xx. 27, and the rebuke therein conveyed to the sons of Zebedee. In the Old Test., 1 Kings ii. 19, shows that the king's right hand was the post of honour which Solomon reserved for Bathsheba. 31 — 42. THE HYMN TO APOLLO. 129 garment, and the clasp of Apollo, his lyre, his Lyctian bow, 1 and his quiver : golden, too, his sandals ; for Apollo is rich in gold, and has also many possessions. One might guess this at Pytho. 2 And, indeed, he is ever-beauteous, ever young ; never hath so much as a little down 3 come upon the soft cheeks of Phoebus. But his locks distil odorous oils upon the ground. Not mere oil do the tresses of Apollo drop down, but healing itself: 4 and in whatsoever city those dews shall have fallen on the ground, all things are wont to become safe. Great, too, in art is no one so much as Apollo. He has obtained for his lot the archer, 5 he the minstrel ; for to Phoe- bus bow as well as song is intrusted. To him, likewise, be- long divinations and diviners : and from Phoebus physicians have learned the art-of-delaying death. 6 Phoebus also we call Nomian, even from that time, even from the time when by Amphrysus 7 he tended the yoked mares, fired with love 1 Ernesti quotes Ο v. Amor. i. 8, 59, Ipse Deus vatum, palla spectabilis aurea Tractat inauratae consona fila lyrae. See also Propert. III. xxiii. 16, Pythius in longa carmina veste sonat. — επιπορπις. Cf. Theocr. Idyll, xv. 79 ; Virg. Mu. iv. 138, 139, Cui pharetra ex auro, crines nodantur in aurum, Aurea purpuream subnectit fibula vestem. His Lyctian how. Statius, Thebais, vi. 927, Lyctia tela. 2 ΤΙνθώνι κε τεκμφραω. For the wealth of the temple at Delphi, see Herodot. i. 14; iv. 162; Pausan. x. 13, § 5; Eurip. Ion, 1140 — 1145 ; Diet. Gr. and R. Geogr. vol. i. p. 765, B. 3 For ούδ' οσσον χνόος επήλθε παρειαϊς. Blomfield compares with this construction Theocritus, ii. 108, 109; and with the "down" spoken of, Theocr. xv. 85, πράτον 'ίονλον άπο κροτάφων καταβάλλων. See also Horn. Odyss. xi. 319; Virg. Mn. x. 324; viii. 160. 4 πανάκειαν, universal remedy, properly ascribed to him, one of whose epithets was Σωτήρ. It is curious to compare Malachi iv. 2, " The Sun of Righteousness shall arise with healing in his wings." In ver. 41 πρώκες is derived by Vulcanius άπο του πρωί πεμπεσθαι. Cf. Theocr. iv. 6. 3 οίστευτήν — cf. Η. in Jov. 70 ; Virg. JEn. xii. 392, Acri quondam cui captus am ore, Ipse suas artes, sua munera lsetus Apollo Augurium citharamque dahat, celeresque sagittas. 6 θρίαι : αϊ μαντικαι ψήφοι. Suidas. With what follows compare Eurip. Alcest. 970—972, and Ovid, Met. i. 520—524. 7 Virgil speaks of the Nomian Apollo as " Pastor ab Amphryso," Georg. iii. 2. He was fabled to have been banished to the fields of κ 130 CALLIMACHUS. 48—64. for the young Admetus. Easily would the cattle-pasture be- come abundant, nor would the bleating she-goats l lack younglings, on which, as they pasture, Apollo hath cast his eyes. Nor would sheep be without milk, or unfruitful, but all would suckle lambs, and the ewe that-bare-one would quickly become a dam-of-twins. 2 And following Phoebus men are wont to measure out cities. For Phoebus ever de- lights in founding cities, and Phoebus himself lays their foundations. 3 At four years of age Phoebus laid the first foundations in fair Ortygia, near the circular lake. The huntress Artemis was wont to bring constantly the heads of Cynthian she-goats, 4 but from them Apollo was weaving an altar. The foundations he laid with horns ; from horns he built the altar itself, and placed under it walls of horn around. Thus first learned Phoebus to raise foundations. Phoebus, too, pointed-out to Battus my fertile native-country, 5 and to Thessaly, and pastures of Admetus, for the slaughter of the Cy- clops. Cf. Alcest. Eurip. 570—596. 1 Here Ruhnken reads δενοιντο βρεφεων επί μηκάδες, joining in sense επι with δεύοιντο, an instance of " tmesis," which he supports by H. in Jov. 44; Virg. iEn. x. 399, &c. Blomfield alters to 'in μηκάδες : μηκάς, bleating, is an Homeric epithet for al%. With όφθαλμον επήγαγεν compare Hor. Od. IV. iii. 2, Nascentem placido lumine videris. 2 διδυματόκος. Cf. H. in Dian. 130, and iEschyl. Eumenid. 879, 880, Linwood, where Blomfield compares Herodot. iii. 65. In the next line Spanheim observes that colonists first consulted the Delphic Oracle ; hence the force of Φοίβφ δ' εσπόμενοι. He in- stances the disasters attending a colony not so founded, from He- rodot. v. 42. διψετρήσαντο. Cf. Virg. JEn. v. 75-5, Urbem designat aratro Sortiturque domos. 3 υφαίνει, texit, — weaves. Ernesti quotes Cic. ad Att. iv. 15, Paul- lus basilicam texuit; Ad Quint, fratrem, iii. 5, Sane texebatur opus luculenter. 4 Delos was called Ortygia from ortyx, a quail, the form which Latona assumed to evade Juno's wrath. — καρηατα συνεχές αιγών. Martial. Lib. Spectac. Epist. i. 3, 4, Nee Triviae templo molles laudentur honores, Dissimuletque Deum cornibus ara freque?is. Cynthus was a mountain of Delos ; see Schol. 5 The name of Battus was given to Aristoteles, the leader of a colony from Thera to Cyrene, according to Herodot. iv. 155, be- cause it was the Libyan term for "king," and the Delphic oracle in so styling him foretold his destiny. Pausanias, x. 15, § 4, men- tions a tradition that, being tongue-tied before, Aristoteles or Bat- tus recovered his voice by the fright of seeing a lion suddenly, oa 65—78. THE HYMN TO APOLLO. 131 his people entering Libya a crow, propitious to the leader-of- a colony, 1 was guide, and sware that he would give walls to our sovereigns. Apollo ever keeps-his-oath-inviolate. Many, Ο Apollo, call thee Boedromian, 2 many Clarian 3 (for every- where thy name is manifold). But I style thee Carnean : 4 it is my country's wont to do so. To thee, Ο Carnean god, Sparta, this was the first settlement; a second, again, was Thera ; a third, I wot, the city of Cyrene. From Sparta the sixth descendant of GEdipus 5 led thee to the colonizing of Thera, and from Thera vigorous Battus consigned thee to the country of Asbystis. 6 He built thee a very noble temple ; and in the city instituted a yearly festival, at which many bulls, 7 great king, fall on their haunches for the last time. coming to Cyrene. The Cyrenaeans set up at Delphi a statue of Battus in a car, driven by Cyrene, with Libya crowning him. Cf, Pind. Pyth. IV. xvii. 311, 451 ; Justin, xiii. 7. 1 Bentley reads here δεξιός οίκιστήρι, which Blomfield adopts. It is more simple to apply the epithet οίκιστήρ to Battus than the crow. βασιλενσι, i. e. the Ptolemies, in the reign of two of whom, Lagus and Philadelphus, Callimachus flourished. 2 Boedromian.] The Scholiast says that the Athenians thus styled Phoebus, because he bade them fall upon their enemies μετά βοής, whence they were victorious. The grammarians refer this to the times of Erectheus, whom Ion aided against Eumolpus, and say that the month was called thence Boedromian. 3 Clarian ;] from Clarus, a city near Colophon in Ionia, where was a Temple and Oracle of Apollo ; see Pausan. vii. 3, § 1. Virgil calls Apollo by this epithet, iEn. iii. 360, Clarii laurus. 4 Carnean.] This was the Dorian title of Apollo, whose festival, " Carneia," was celebrated at various places of the Peloponnese very early. The name arose, according to the Schol., from the prophet Carnus, slain by Aletus, one of the Heracleids ; owing to which Apollo smote the Peloponnese with a pestilence. See more on this festival in Smith's Diet. Gr. and R. Antiq. p. 199— 209. f Cf. Eurip. Alcest. 449 — 451, Σπάρτα κνκλάς άνίκα Καρνείου περινίσσεται ωρα, κ. τ. λ. 5 έκτον γένος. So Virg. iEn. iv. 12, Credo equidem, nee vana fides, genus esse Deorum. This was Theras, son of Autesion, who traced his lineage up to CEdipus through Tisamenus, Thersander, Polynices; see Herodot. iv. 147. Thera was before called Calliste. 6 Άσβυστίδι. Herodot. iv. 170, places the Asbystag inland of Cy- rene. The Scholiast explains άσβυστις " white," which, says Anna Fabri, is partly confirmed by Pind. Pyth. iv. 14, εν άργινόεντι μαστώ. 7 In Virg. ^En. iii. 119, we find " Taurum Neptuno, taurum tibi pulcher Apollo." With the next line compare iEn. iv. 200—203, Centum aras posuit, vigilemque sacraverat ignem, κ 2 132 CALLIMACHUS. 79—94. Ιο ! Ιο ! Carnean god, much supplicated : thine altars carry flowers indeed in spring as many and various as the seasons bring, when the Zephyr breathes dew ; and in winter the sweet crocus. And ever hast thou eternal fire, 1 nor ever do ashes consume yesterday's coal. Greatly, I wot, joyed Phoebus, when Enyo's belted heroes danced with brown Libyan women, 2 when the settled seasons of the Carnean festival arrived for them. But the Dorians were not yet able to approach the fountain of Cyre, 3 but were inhabiting Aziris thick-girt with woods. These the god himself beheld, and showed them to his bride, 4 as he stood on the point of Myrtusa, when the daughter of Hypsseus slew the lion, ravager of the oxen of Eurypylus. 5 No other choir saw Apollo more worthy of a god than that, nor to other city gave he so many advantages as to Cyrene, 6 being mindful of the ancient rape : no, nor do the Excubias divum aeternas pecudumque cruore Pingue solum, et varus florentia limina sertis. Spanheim adds Terent. Andr. iv. 14, Ex ara hinc surae verbenas. Pindar, Isthm. iv. 106, 107, στεφανώματα βωμών. 1 We find from this verse, as Spanheim shows, that at Cyrene, as at Delphi, there was eternal fire at the altar of Apollo. See Choeph. 1037, πυρός τε φέγγος άφθιτον κεκλημενον. 2 ζωστήρες Έννονς, a periphrasis for " belted men," warriors. In the festivals of Apollo and Diana, there is constant mention of the dances of young men and maidens. Cf. Horace, Carm. Saacul. 35, 36, 75,76.— τεθμιαι. Cf e Hymn, in Dian. 174; Cer. 19. 3 Cyre.] (Others read Κνρνής.) There is mention of this fountain, the name being omitted, in Pind. Pyth. iv. 524. The Dorians meant are the first colonists from Thera. In the next line "Αζιριν is the reading of Vulcanius. — See Wesseling at Herod, iv. 169. 4 νύμφ-β, i. e. Cyrene, whom Apollo carried off from Pelion to Libya. Cf. Pindar, Pyth. ix. 96 — 98. Myrtusa, a promontory of Libya Cyrenaica. Cf. Apollon. Rh. ii. 500—508, where the tale of Cyrene is given. 5 Cyrene was daughter of Hypsasus and Chlidanope, and was mother of Aristaeus, Pind. Pyth. ix. 26 ; Virg. Georg. iv. 317. Eury- pylus was a son of Neptune and Celaeno, afterwards connected with the Argonauts. See Diet. Gr. and R. B. ii. 113, a. For the origin of the word sinis, see Ovid, Met. vii. 440. 6 Τόσα — τόσσα. The second of these is for όσια. Cf. Pind. Nem. iv. 6 — 8, ούδε θερμον νδωρ τόσον — τόσσον ευλογία φόρμιγγι σννάορος. — Α. Fabri. Spanheim has a long note recounting the proofs that this is no vain boast. The colony of Cyrene could boast not only highly cultivated lands rising out of a waste, and clear sky and genial atmos- phere, famous steeds and skill in chariot-races, but also eminent 94—111. THE HYMN TO APOLLO. 133 Battiadae themselves honour other god more than Phoebus. We hear To, Io Paean ! for the Delphic people invented this refrain first of all in honour of thee, when thou didst dis- play the far-range of thy golden bow and arrows. As thou wentest down to Pytho there encountered thee a monstrous beast, 1 a terrible serpent. This monster thou killedst, hurl- ing one swift arrow after another : while the people shouted in acclamation, "Io! Io Paean! let fly thy shaft; thy mother bare thee a helper 2 from-the-first." And thus thou art celebrated even from that time. The envious-tale spake stealthily to Apollo's ears, I love not the minstrel 3 who does not sing as much as doth the sea. The envious speech Apollo both spurned with his foot, and answered thus : " Vast is the tide of the Assyrian river, but it draws with it the many defilements of earth, and much refuse with its flood. 4 Yet not from every river do the Melissa? 5 carry water for Ceres, but a small fount from a sacred spring, which rills pure and unpolluted, the choicest of its kind, 6 from this they men in philosophy and literature, as Carneades, Aristippus, and our poet himself. — At the next line Blomfield gives examples of Calli- machus's fancy for Ionic forms in νς, Η. in Del. 324 ; in Dian. 194, &c. &c q. v. 1 This monster Python is mentioned bj r Apollon. Rhod. ii. 705 — 708, ως ore irerpaiy νττο cetpacL ϋαρνησσοϊο Δελφίνην τόζοισι πελώ- ριοι; εξενάριζεν Κούρος εων ετε γυμνός. Claudian in praef. libr. prim, in Rufinum, i. 2, Phoebeo domitus Python cum decidit arcu, Mem- braque Cirrhaeo fudit anhela jugo, &c. Dodd. refers this passage to a corrupt tradition of what the Redeemer was to do : " The seed of the woman to bruise the serpent's head." 2 άοσσητήρα, from a and όσσά, vox, because Apollo " vocatus et non vocatus audit." Vide. 3 It is supposed that Callimachus here alludes to those who strove to detract from his praise with Ptolemy, who is meant by Apollo, and who was urged by these detractors to prefer Apollonius Rho- dius, and his vast poem, the Argonautics, a sea in itself,^and in its subject. Callimachus wrote his epic entitled " Hecale " under this pressure. 4 Blomf. observes that Horace not improbably had this passage of Callimachus in his mind when he described Lucilius " Cum flueret lutulentus," Sat. I. iv. 11. — i(f — έλκει. Tmesis for εφελκει. The Assyrian river, i. e. the Euphrates. Lucan. iii. 253, Cum Tigride magnus Euphrates. 5 The Melissae.] Priestesses of Ceres, so named from Melissa, daughter of Melisseus, king of Crete. Their office was " petere e vivis libandas fontibus undas," Ovid, Met. iii. 27. 6 άκρον άωτον. Cf. Theocr. ii. 2 ; xiii. 27 ; Horn. II. xiii. 599 ; and 134 CALLIMACHUS. 1 — 11. draw. Hail, King ! and may Momus go thither, where ruin dwells. HYMN TO ARTEMIS. We celebrate Artemis, for she is not light l to minstrels to forget, Artemis, to whom the bow and hare -shooting, and the wide choir 2 and disporting on the mountains are a care : com- mencing, how that when sitting, yet a blooming child, on the knees of her sire, she thus addressed her parent : " Grant me, kind father, to preserve eternal maidenhood, 3 and many- names, that so Phoebus may not vie with me. 4 And give me arrows and bow. Grant it, sire ! I ask not a quiver of thee, nor a large bow : the Cyclopes will forthwith forge me arrows, ana fashion me a flexible bow : but I ask both bring- ing-of-light, 5 and to be girt as far as the knee 6 with a tunic Butmann's Lexil. ad v. άωτον, which is always used for something best of its kind. Callimachus compares himself to the όλίγη λίβας. See also Propert. II. i. 39. — Momus, the god of blame and ridi- cule. Hesiod, Theog. 214. 1 ελαφρός. Blomf. prefers this to ελαφρόν, cf. (Ed. C. 1652; Eur. Androm. 311. The phrase εν ελαφρφ in the same sense occurs in Theoc xxii. ; Herod, i. 118 ; Eurip. Iph. in Aul. 969 ; Helen, 1227 ; Electr. 530. 2 άμφΐλαφης (used of persons, H. in Ap. 42) is here, according to Spanheim, used of a circular chorus, "in orbem chorea." — εν ονρεσιν εφίάασθαι.. (Horn. Od. xvii. 530; Callim. H. in Cer. 39.) Compare Horat. Od. III. xxii., Montium custos nemorumque virgo ; Ca- tull. Carm. Saecul. xxxiv. 9, Montium domina ut fores, Silvarum- que virentium. In the next line άρχμενοι should be read with Blomfield by Syncope for αρχόμενοι. This recalls Horn. II. v. 408, ονδε tl μίν παίδες ποτϊ γοννασι τταππάζονσιν. 3 This request is borrowed by Ovid, (Met. i. 486,) and put into Daphne's mouth, Damihi perpetua, genitor carissime, dixit, Virgini- tate frui : dedit hoc pater ante Dianae. For άττπα see Theocr. xv. 13, and the note there in the Translation published in this Series. 4 πολνωνομίην. This petition is prompted by jealousy of her brother Apollo, who had many names, cf. H. in Ap. 70. So had Bacchus, Jove, Themis, &c. See Spanheim's note. Catull. Saec. Carm. xxxiv. 21, 22, Sis quocunque tibi placet Sancta nomine. 5 ψαεσφορίην. (Cf. φαεσφόρος, 204.) She was called by the Romans Lucifera, and by the Greeks δαδονχος and φωσφόρος. 6 Huntresses were wont to be girt high, as far as the knee. Cf. Virg. Mn. i. 320. Theocr. xiv. 35, άνειρύσασα δε πεπλους'Έξω άπώ- χετο θάσσον. Ον. Met. χ. 536, Nuda genu, vestem ritu succincta 12—26. HYMN TO ARTEMIS. 135 of-coloured-border, that I may slay wild beasts. And give me sixty ocean-nymphs 1 to-form-my- chorus, all of-the- same-age, all yet unmanageable maidens. Give me likewise as attendants twenty Amnisian nymphs, 2 who may duly take care of my buskins, and, when I no longer am shooting lynxes and stags, may tend my fleet dogs. Give me all mountains, and assign to me any city, 3 whichsoever thou choosest. For 'twill be rare, when Artemis shall go down into a city. On mountains will I dwell ; then only will I mingle in the cities of men, when women harassed by sharp throes call on a helper, 4 women whom when I was first born the fates destined me to aid, because my mother, both when bringing me forth, and when bearing me in her womb, suffered no pains, 5 but without labours deposited me from her lap." Thus having Dianae. iEsch. Suppl. 457, εχω στρόφας, ζώνας τε σνλλαβάς πέπλων, i. e. the zones wherewith robes are gathered up. See more in Spanheim's note from which the foregoing is taken. — λεγνωτόν, with a bordered hem, from λεγνόω, to furnish with a hem or border. L. and S. 1 Ocean-nymphs,] a selection from the 3000, mentioned as the children of Ocean and Tethys by Hesiod, Theog. 364. In the next line Ruhnken's reading, οίετεας, aequales, has been followed by Blom- field, and translated here. — άμίτρονς, maidens who have not yet put on their woman's girdle. Spanheim. Cf. H. in Jov. 21. 2 Amnisian nymphs,] i. e. of Amnisus, a town of Crete, at the mouth of a river of the same name. Its nymphs were consecrated to Diana or Eileithya, (Horn. Od. xix. 188; Ap. Rhod. iii. 877,) who had a cave there. Pausanias (I. xviii. § 5) says that the Cretans about Cnossus held that Diana was born at Amnisus. — ενδρομίδας. Virg. iEn. i. 336, Virginibus Tyriis mos est gestare pharetram Purpureoque alte suras vincire cothurno. 3 ηντινα νεϊμον. Ernesti here shows that ηντινα is equivalent to ηντιναονν, "any." With reference to her mountain-life Catull. in Epithal. Pel. et Thet. ver. 300, says, Unigenamque simul cultri- cem montibus Idae. In iEsch. S. C. Theb. 149, &c, she is among the tutelar gods of Thebes ; at a later date she was the chief goddess of Ephesus. 4 Spanheim here quotes Horace, Carm. Saec. 13 — 15, Rita ma- turos aperire partus Lenis Ilithyia, tuere matres, Sive tu Lucina probas vocari, Seu genitalis. Horace a few lines after mentions the Parcae, (cf. 25,) whence it is inferred that he too connected the Parcas with Lucina on such occasions. 5 φέρουσα, sc. εν γαστρι, in utero gestans. In the 27th line, γενειάδος ήθελε — άψασθαι, is an instance of a custom old as Homer. See II. i. 500; viii. 371; x. 454. 136 CALLIMACHUS. 26—43. spoken, the maiden wished to touch the beard of her sire, and oft l out-stretched her hands to-no-purpose ; until at last she might touch it. Then her father assented with a smile, and said, as he fondled her, 2 " When goddesses bear me such offspring, little care should I have for the wrath of jealous Juno : Have, child, whatever you ask of-your-own-choice ; but other yet greater gifts will your sire bestow. Thrice ten cities will I present to you, not one fenced-town only ; thrice ten cities for you, which shall not learn to honour any other god, 3 but thee alone, and shall learn to be named the cities of Artemis. And I will give thee many cities to measure out in common with other gods, on the continent, and islands : in all shall be altars and sacred groves of Artemis, 4 and thou shalt be guardian over ways and harbours." Thus spake he, and with his head ratified his speech. Then went the maiden toward Leucus, a mountain of Crete, tressed with woods ; 5 and thence toward ocean : and many Nymphs chose she for herself, all nine-years-old, all yet unmarriageable damsels. 1 πολλάς for -πολλάκις, adj. for adv., which Μ arkland illustrates by quoting, among other passages, Virg. Eel. vi. 80, Et quibus ante Infelix sua tecta supervolitaverit alis : and Georg. i. 381, Corvorum increpuit densis exercitus alis; where quibus and densis are for quomodo and dense. — μέχρις 'ίνα, i. e. " usque eo dum." 2 καταρρεζων. Blomf. compares Horn. II. i. 361, χειρί δε μιν κατ'ε- ρεζεν, Herodot. vi. 61, and Theocr. xxiv. 6. — χωομενης άλεγοιμι — for this construction see Matt. Gr. Gr. § 348. 3 Frischlinus enumerates some of these, Perga, Pitane, Miletus, Ephesus, Pella, and Petra. — άεζειν, to honour, or worship. Compare Virg. Mn. ix. 407; Plaut. Mercator, 668, Cedo, qui hanc vicini nostri aram augeam. 4 βωμοί τε και άλσεα. Ovid, in Fast. ii. 263, 264, vi. 755, 756, speaks of the Lake Nemorensis, called from the grove hard by, and near to Rome, dedicated to Diana. See also Virg. JEn. vi. 13, Jam subeunt Trivia? lucos. This last quotation will serve also to illus- trate the words άγνιαϊς — εσση επίσκοπος, from the Latin epithet of Trivia, given her on the same account. 5 Αενκόν, a mountain in the west of Crete. — κεκομημενον νλη. Anna Fabri compares Horace, I. xxi. 5, Nemorum coma ; and Spanheim, Catull. iv. 11, Comata silva; — from which simile arose the applica- tion of the verb " Tondeo " to pruning and trimming branches, &c. Virg. Georg. iv. 137, Comam mollis jam turn tondebat acanthi. In ver. 43, Blomneld reads as at ver. 14, οίετεας. 44 56. HYMN TO ARTEMIS. 137 Right glad was the river Caeratus, 1 glad was Tethys, because she was sending her daughters as attendants on the daughter of Latona. And straightway she proceeded to visit the Cy- clopes : whom she found in the island Lipara, 2 (Lipara of- later-times, but then its name was Meligunis.) at the anvils of Vulcan standing around the red-hot-mass. 3 Now a great work was being urged forward. They were forging a horse-trough 4 for Neptune. But the Nymph3 feared, when they saw the terrible monsters, like unto the jutting-crags 5 of Ossa ; for all of them had beneath their brows an eye with-one-pupil, resembling a shield made- of- four-ox-hides, fearfully glancing 6 from under them; and when they heard the noise of the anvils sounding loudly, 7 and the great blast of the bellows, and the heavy groaning of 1 Caeratus.] This river washed the walls of Cnossus, which was it- self sometimes called by the name of the river. Diana was specially- worshipped there, as Spanheim shows, quoting Ovid. Fasti, iii. 81, Pallada Cecropida?, Minoia (i. e. the Cnossian, of which Minos was king) turba Dianam. Cf. Horn. Od. xix. 178, 179. 2 Lipara, one of the iEolides Insula?, of which and its tenants, the Cyclopes, see a noble description in Virg. iEneid. viii. 416 — 453. Horn. II. xviii. 369 — 381, fixes Vulcan's forges, &c. in Olympus. See also Apollon. Rhod. iv. 761, and Lucan, v. 609, about the iEolian islands. Vulcan is called Liparaean in Theocr. Idyll, ii. 134, Juvenal, Sat. xiii. 45. 3 Cf. Virg. iEn. viii. 453, Versantque tenaci forcipe massam. iEsch. Prom. V. 366, κορνφαϊς δ' επ άκραις ημενος μυδροκτνπεΧ "Β.φαιστος. 4 ποτίσ-ρην, a trough — for the same purpose the word νποληνίδας is used at ver. 167. 5 Compare with this Homer, Od. ix. 191, 192, άλλα ρίψ ύληεντι Ύψ??λών ορέων, οτε φαίνεται οίον απ άλλων, from which probably Cal- limachus borrowed his idea ; and Virg. iEn. ix. 674, Abietibus ju- venes patriis et montibus sequos. With ver. 53, compare Virg. iEn. iii. 638, Argolici clipei aut Phcebeas lampadis instar. 6 νπογλανσοντα. This word occurs in Mosch. Idyll, ii. 86, δσσ* δ' νπο-γλανσσεσκΈ. Cf. Apoll. Rhod. i. 1281, διαγλανσσονσι. 7 Compare Virg. iEn. iii. 439, Alii ventosis follibus auras Ac- cipiunt redduntque ; and with the next line, ανε yap Α'ίτνη, compare Virg. iEn. viii. 451, Gemit impositis incudibus iEtna, and 419, Antra iEtnsea tonant, validique incudibus ictus Auditi referunt gemitum, striduntque cavernis. Cf. Stat. iii. 130, quoted by Spanheim. In ver. 55, έπι μέγα (the reading of Stephens and Bentley) is equivalent to μεγάλως, and the stop is to be placed after μέγα. 138 CALLIMACHUS. 56—71. the Cychpes themselves. For .ZEtna was echoing, and Trin- acria, 1 settlement of the Sicani, was echoing, and Italy, her neighbour, whilst Cyrnus was uttering a loud sound in an- swer, when they lifted above their shoulders 2 their hammers, and toiled with great effort, 3 striking with-alternate-bursts either brass or iron gleaming from the forge. Wherefore the Ocean-nymphs had not the courage either to look them in the face, 4 or to hear their din, without anxiety. And no marvel ! for those monsters, even those daughters of the blessed gods, who are no longer very-little, never behold without shudder- ing. But when any one of the maidens acts disobediently towards her mother, that mother calls for the Cyclopes, Arges or Steropes, to her child. Then from the interior of the house comes Mercury, 5 besmeared with black ashes. Straight- way he scares 6 the child, and she sinks into her mother's 1 Cf. Ov. Fast. iv. 287, 288, Hinc mare Trinacrium, candens ubi tinguere ferrum Brontes et Steropes, iEmonidesque solent. Cyrnus, the modern Corsica, is mentioned as Φοίνισσα Κνρνός in Η. in Del. 19. 2 Virg. iEn. viii. 453, and Georg. iv. 171, llli inter sese magna vi brachia tollunt In numerum, versantque tenaci forcipe ferrum. But the whole passage may be compared with its Virgilian parallels. 3 Horace, Od. I. iv. 7, 8, speaks of " Graves Cyclopum officinas." Spanheim thinks that the origin of this and the former line is Horn. 11. xviii. 372, τον δ' εΰρ' ίδρώοντα, ελισσόμενον περί φνσας. 4 άντην ίδεειν. Cf. Horn. II. xvii. 167 ; Hesiod, Scut. 432. In the preceding line άκηδεες is used as " securus" and " quietus" in the Latin poets. Virg. JEn. iv. 379. With ου νεμεσις, cf. Horn. Ii. iii. 156. 5 Steropes and Arges are coupled with Brontes in Hesiod, Theog. 140, and Steropes, Brontes, and Pyrachmon are the three mentioned in iEn. viii. 425. In the next line, for Έρμείης Ruhnken suggests Έρξείης, '*' castigator." Spanheim suggests that the Hermes here spoken of is not the heavenly Mercury, but a son of Cyllenius, mentioned in Servius's note at Virg. iEn. iv. 577, as having fled ο Egypt after killing Argus ; and there introducing learning and numbers. For κεχρημενος, we must, without doubt, follow Blom- field in accepting Stephens's emendation, κεχριμενος, from χρίω. Cf. Herod, iv. 189 and 195. 6 μορμνσσεται. Cf. H. in Del. 297, and Theoc. Idyll, xv. 40 ; Aris- toph. Eq. 693; Ach. 582, &c. μορμώ was a word used to frighten children. With the passage in general Ruhnken compares 11. vi. 466—470, and Juvenal, iii. 175. 71 — 89. HYMN TO ARTEMIS. 139 bosom, placing her hands over her eyes. Thou, damsel, too, though at an earlier period, when as yet three-years-old, (when Latona came with thee in her arms, at the invitation of Vulcan, that he might present thee natal-gifts,) l as Brontes placed thee on his brawny knees, graspedst the shaggy hair from his huge chest, and didst tear it out perforce : so even to this time the middle of his chest is hairless, just as when mange having settled on the hairy scalp 2 of a man is wont to consume his hair. Therefore very boldly didst thou then address them thus : " Ye Cyclopes, come now, forge me likewise a Cydonian bow, and arrows, and a hollow quiver for my darts, for I too, like as Apollo, am a child of Latona. And if I with my bow shall have captured a wild beast, 3 or some huge wild-animal, that shall the Cyclopes eat," Thou saidst. They fulfilled thy mandate, and quickly, Ο goddess, didst thou arm thyself ; 4 and straight go again after the whelps, and come to Pan's Arcadian abode. 5 Now he was cutting-up the flesh of a Masnalian lynx, that his bitches with 1 όπτήρια, presents-upon-seeing-any-one, Eurip. Ion. 1127. Span- heim compares ^Esch. Eumenid. 7, γενεθλιον δόσιν, which the in- terpreters say is equivalent to όπτήρων. Cf. Donatus on Terent. Phorm. I. i. 12, quoted by Stanley on the passage of vEschylus just referred to. 2 κόρση, the hairy scalp, iEsch. Choeph. (280). άλώπηζ is what Pliny, N. H. xxviii. 11, calls " capillorum defluvium : " the same as αλωπεκία, used in Soph. Fragm. 379 ; and from this disease (Anglice mange) being most common to foxes, a name here applied to men also. In ver. 81, with Κυδώνιον compare Virg. Eel. x. 59, Ire, libet Partho torquere Cydonia cornu Spicula. 3 Hesychius interprets μονιον, το μή συν τοϊς άλλοις συναγελάζαμε- νον. δακός, a noxious animal, of dangerous bite or sting (from δα- κεϊν). Eurip. Hippol. 646. Valken. 4 This line is, as Spanheim observes, an example of " dictum factum," " no sooner said than done." Cf. Hymn, in Jov. 87, Έσπερίος κείνος γε τελεί τα κεν ήοϊ νοήσφ. 5 Άρκαδίκήν επί ΤΙανός. This seems to have been a cave. Span- heim illustrates the passage by Eurip. Ion, 301, 302, Ώ Πάν, τοϊσι σοις εν άντροις, and Theocr. i. 16. For Arcadia, as the specially favoured haunt of Pan, see Hor. Od. IV. xii. 11, 12, Cui pecus, et nigri Colles Arcadia? placent ; Virg. Eel. iv. 49 ; Mn. viii. 344 ; Propert. I. xviii. 20, Arcadio chorus amata deo ; and Theocr. Id. i. 123. — τοκάδες κύνες are determined by Spanheim to be "canes fcetae," in the sense of fceta in Georg. iii. 176; such as had very lately borne young ones. 140 CALLIMACHUS. 89—105. sucking whelps might eat food. Then the bearded god gave thee two hounds, pieballed, 1 and three with -hanging-ears, and one spotted ; which, I ween, dragging backwards very lions, when they have clutched their necks, are wont to draw them while still alive to their kennel : seven Spartan -hounds too he gave swifter than the winds, 2 which are most fleet in pursuing fawns as well as the hare not-shutting-its eyes, and in mark- ing the lair of the stag, and where are the haunts of the por- cupine, and in tracking the footstep of the gazelle. Departing thence, (and with thee sped thy hounds,) thou didst find at the jutting base 3 of the Parrhasian mount bound- ing does, a rich prize, which ever were wont to pasture on the banks of dark-pebbled Anaurus, 4 larger in size than bulls, and gold was gleaming from their antlers. On a sudden thou wast amazed, and saidst to thine heart, " This would be a first- fruit-of-the-chase worthy of Artemis." The whole number was five. And four thou didst capture, by swiftly-running, 1 ήμισυ πηγονς, canes semialbos seminigros. At Horn. II. ix. 124, &c, some explain it black, others white. Blomfield suggests the English given in the text. In line 92, αύ ερυοντες will be familiar to the reader of Homer from II. i. 459 ; xii. 261. 2 θάσσονας αύρσ.ων. Cf. Virg. JEn. v. 319, Emicat, et ventis ot fulminis ocyor alis. Spanh. quotes Claudian, R. P. in. 265, Mobi- lior Zephyro. The Cynosurides mentioned are Spartan hounds so called from Cynosura, one of the Spartan tribes (see Pausan. III. xvi. § 6) Λ For the fame of Spartan hounds, cf. Soph. Aj. 8 ; Virg. Georg. iii. 405, &c. 3 προμολής is here the reading of most editions ; hut one or two MSS. read προβολές, into which Blomf. thinks προμολ^ς should be changed in the many passages of Apollon. Rhod. where it occurs. Parrhasian mount. Cf. H. in Jov. 10, where a city is called by this name. In the next line compare with μέγα τι χρέος, Matth. Gr. Gr. § 430, p. 705; Aristoph. Acharn. 150; Eur. Phcen. (Valkn. p. 70). 4 Spanheim here compares Psalm xlii. 1, "Like as the hart de- sireth the water brooks." That this Anaurus was a river of Thessaly appears from H. in Del. 103 ; Lucan. vi. 379, Nee tenues ventos suspirat Anaurus. See also Hesiod's Shield, 477, and Eur. Here. Fur. 389, 390, τάν τε ΙΙηλιάδ' άκτάν Άνανρου παρά ΐίηγάς. With the next line Spanh. compares Ov. Met. viii. 282, Quanto majores herbida tauros Non habet Epirus. Spanheim in a long note shows, with regard to these beasts having horns, and their having just above been marked by the feminine adjective, that it is the com- mon practice of the Greek poets to use the feminine gender of groups, droves, herds of animals, and to speak of τάς 'ίππους, τάς όνους, τάς βοϋς. Ον. Met. χ. 112, Cornua fulgebant auro. 106—120. HYMN TO ARTEMIS. 141 without the chase of dogs, to bear thy swift car. The other one, having fled, by Juno's counsels, across the river Celadon, 1 that so it might become in after-time a labour to Hercules, the Cerynean hill received. Ο virgin Artemis, slayer of Tityus, 2 golden are thine arms and zone, and thou yokedst a chariot of-gold, and on the stags didst throw golden bits. But whither first began thy car drawn-by-horned-cattle 3 to lift thee ? O'er Thracian Haemus, whence comes the hurricane of Boreas, bringing to the cloak- less adverse frost. And where didst thou cut thy pine- torch ? From what flame didst thou kindle it ? On Mysian Olympus ; 4 but thou sheddest into it the breath of unex- tinguished flame, which, I wot, thy sire's lightnings let fall. And how oft madest thou trial of thy silver bow, Ο goddess ? First against an elm, 5 next at an oak didst thou discharge it ; 1 Celadon Λvas a river of Arcadia, mentioned by Horn. II. vii. 133; Strabo viii. c. viii. Pausan. viii. c. xxxviii. § 7, calls it Celadus, and says that it was one of five tributaries of the Alpheus. — εννεσίφσιν. Cf. Hes. Theog. 494•. Pausan. vii. c. xxv. § 3, mentions Cerynea, a mountain of Arcadia. Servius on Virg. JEn. vi. S03, Nee vero Alcides tantum telluris obivit, Fixerit aeripedem cervam licet, says that Hercules conquered the stag called from its abode " Cerynitis," i. e. of Cerynea. This does not appear to have been one of the twelve labours, unless it was the Μαί^αλί?;^ ελαφον of the Greek epigram, which stood fourth in the list of his labours. 2 Τιτνοκτόνε. Artemis and Apollo are fabled to have shot Tityus, son of Earth, for an assault on Latona. See Horat. Od. IV. vi. 2, 3 ; Pausan. iii. 18, § 9 ; Pind. Pyth. iv. 160. For his after fate see Virg. ϋη. vi. 595; Hor. Od. III. iv. 77. For κεμάέεσσι, from κεμάς, see II. x. 361. 3 κερόιες οχος. Horat. Carm. Seec. 35, calls Diana, " Bicornis re- gina siderum." — Thracian Haemus. The cold atmosphere of Thrace was proverbial. Cf. Virg. Eel. x. 36, Sithoniasque nives. Hor. I. x. 6, Gelidove in Hsemo. Ovid, Heroid. Phyllis to Demoph. 113. And Boreas was almost always designated as Thracian or Strymonian ; cf. H. in Del. 26. — άχλαίνοισι. Hesych. and Mseris, p. 408, point out that this was a winter garment. 4 Four peaks of Mount [da were called Olympus. A fifth was the Mysian Olympus, not forming a part of it. Strabo, x. c. iii. It is men- tioned in Herod, i. 36. Diana tasdifera, or δαΐοϋχος, was much wor- shipped in Mysia and Caria, and specially around Ida. See Span- heim at this passage. 5 Compare Virg. Georg. ii. 530, Velocis jaculi certamina ponit in ulmo. 142 CALLIMACHUS. 121—134. then thirdly at a wild-beast. The fourth time thou didst aim it no more at an oak, but at a city of unrighteous men, who both against themselves, and as touching strangers, were per- forming many sinful acts. Wretched are they, on whom thou shalt inflict 1 heavy wrath ! Their beasts murrain consumes, and hail their till- age : and old men mourn 2 over sons, whilst the wives either die stricken in child-bed, or bear children in exile ; nothing of them stands erect on a sound footing. 3 But for those, whom thou shalt have beheld smilingly and propitiously, for them their field brings forth the ear-of-corn, 4 well thrives the birth of cattle, well their wealth, neither come they to the tomb, save when they bear some weight-of-many years. 5 Nor doth division, which is wont to mar families even though well-established, wound their race; but around one hospit- 1 έμμάξεαι, fut. from εμμάσσομαι. Ernesti thinks that this word should be restored in Theocr. xvii. 36, for ραδινάς εσεμάζατο χείρας. For another compound of μάσσομαι see Theocr. Id. xv. 95. With the next verse compare Psalm lxxviii. 47 — 49. Virg. Georg. i. 447, Heu male turn mites defendet pampinus uvas : Tain multa in tectis crepitans salit horrida grando. With έργα cf. Virg. ^Eneid. ii. 306, Sternit agros, sternit sata laeta boumque labores. — Καταβόσκεται. So Geor. iii. 458, Artus depas- citur arida febris. 2 Literally, " shave their hair for." Evidences of this custom are found in iEsch. Choeph. 180 ; Ovid. Heroid. Canace to Macareus, 116, In tua non tonsas ferre sepulchra comas. Stat. Thebaid. vi. 193, 194. With the next line cf. Hesiod, Op. et D. 242; Hosea ix. 14; Job xxiv. 21. 3 Anna Fabri compares with this phrase Η or. Epist. II. i. 176, Recto stet fabula talo ; Pindar. Isthm. vii. 13 ; and with the next line Hor. Od. IV. iii. 1, Quern tu Melpomene semel Nascentem placido numine videris. 4 So Horace, Od. III. xxiii. 5, Nee pestilentem sentiet Africum Faecunda vitis, nee sterilem seges Rubiginem, aut dulces alumni Pomifero grave tempus aniio. These attributes, commonly given to Ceres, as Spanheim observes, are ascribed to Diana by Catullus also, in his Carmen Sasculare, xxxii. 16 — 20. 5 Blomf., following Hemsterhusius, translates this "Non ad exe- quias emit, nisi cum aliquem valde senem ferunt. Cf. Psalm xxi. 4, 135— 15G. HYMN TO ARTEMIS. 143 able- board brothers' wives and husbands' sisters l place their seats. Ο Lady, amongst these may he be, whosoever is a true friend to me, and may I myself be likewise, Ο Queen : may the song ever be my care, wherein shall be the nuptials of Latona, wherein mention of thee shall be frequent, and Apollo, and the whole of thy labours, thy dogs, thy bows, thy chariots, which lightly bear thee conspicuous as thou art, when thou drivest to the mansion of Jove. There they re- ceive, meeting thee in the vestibules, thine arms, Acace- sian Mercury, 2 Apollo the wild beast which thou mayest be bringing : before that, I mean, strong Hercules came, for now no longer hath Phoebus this duty. For such a hero the Tirynthian stands unwearied before the doors ex- pecting, if haply thou shouldest come bringing some rich dainty. And at him all the gods laugh incessantly, and espe- cially his »mother-in-law herself, 3 when from thy chariot he brings a very large bull, or a yet gasping wild boar by his hinder foot, 4 and instructs thee much with this shrewd speech : " Cast at noxious beasts, that mortals may address thee, like me, as helper. Leave goats and hares to feed on the mountains ; for what harm can goats and hares do ? Wild boars spoil the tillage, 5 wild boars the young trees ; and 1 εινάτερες γαλόω τε. These words are used by Horn. II. xxii. 473, and vi. 378 ; and the corresponding Latin terms are glores (from glos) and fratriae. 2 άκακήσως, either an epithet of Mercury from Acacesion, a town of Arcadia, or from άκακήτης, άκάκητα, (11. xvi. 185 ; Od. xxiv. 10,) which epithet is applied to him as the bearer of happiness. Cf. Hesiod, Theog. 614, above. 3 πενθερή, a wife's mother, as πενθερός is a wife's father, εκνρός and εκνρή are the same relations of the husband. In the next line we may note the elegant use of the pronoun ογε in the second clause, not the first, as in Horn. II. iii. 409 ; Horat. Od. I. ix. 15, 16 ; Virg. ^En. v. 457 ; Ovid. Fasti, ii. 271. For the word χλούνην see He- siod, Sc 168. 4 φερειν ποδός is a like construction with μάρ-φας ποδός νιν, Trach. Soph. 779, and the common ελκειν πβδός. — Spanheim compares with the use of πινΰσκει, in the next line, ^Esch. Pers. 830, πινύσκετ' ενΧόγοισι νονθετημασι. 5 Blomfield at this passage quotes Ov. Fast. i. 349, 350, 361, 362, Prima Ceres avidse gavisa est sanguine porcee, Ulta suas merita csede nocentis opes. Ϊ44 CALLTMACHUS. 157—171. wild -bulls are a great evil to men. Cast thine arrows at these also." So is he wont to speak, and quickly toils he over the huge beast. For, though changed into a god as to his limbs 'neath the Phrygian oak, 1 he has not ceased from his voracity ; still with him is present that paunch, 2 with which of old he encountered Theodamas ploughing. And for thee the Amnisian nymphs 3 rub down the stags loosed from under the yoke, and bring before them much fod- der, having mown from the mead of Juno the quick -growing trefoil, 4 which also Jove's steeds eat ; and they are wont to fill golden troughs 5 with water, that so the stags may have a pleasing draught. But thou comest thyself to thy sire's abode, and the gods all alike invite thee to a seat, but thou sittest beside Apollo. — Now when the nymphs shall encircle thee with a choir, nigh to the sources of ^Egyptian In opus, 6 Culpa sui nocuit: nocuit quoque culpa capellas ; Quid bos, quid placidae commeruistis oves ? But this passage of Ovid differs from Hercules 's view in Callima- chus, in condemning the goat. Compare Virg. Georg. ii. 374. See also Psalm lxxx. 13. 1 Ruhnken would read here Φρνγίης περ επ' όφρύσι — Stephanus Byz. (quoted by him) shows that Phrygia was a peak of Mount (Eta, where was the funeral pile of Hercules. By his casting himself thereon the hero's body was burnt, but his soul was sup- posed to have mounted to heaven with a deified body. Hence speaking of him and Ptolemy, as in the possession of heaven, Theocr. xvii. 24, has on σφ'εων Κρονίδας μελεων εξείλετο γήρας. Cf. Ovid. Met. iv. 538, Abstulit illis quod mortale fuit; vii. 262—270, eight noble lines respecting the apotheosis of Hercules. 2 The eating powers of Hercules are common matter for the Greek poets. Compare (out of many) Eurip. Alcest. 788 ; Aris- toph. Ran. 63, 559 — 562, which last is indicated by Ernesti. — Theodamas was a king of the Dryopes in Thrace, whom Hercules met ploughing. On his refusal to give the hero some victuals, he was slain by Hercules, who devoured one of the oxen, bones and all. Hence he was called βονφάγος. See Apollon. Rhod. i. 1213 — 1219, 1355.^ He was father of Hylas. 3 Άμνισιάδες. Cf. 15. 4 τρίττετηλον, trefoil, lucerne. It seems to be i. q. Medica in Virg. Georg. i. 215, which Servius describes as coming up five or six times in a year. 5 υποληνίδας. Cf. note at ver. 50 of this hymn. 6 The Inopus was a river of Delos, overflowing and decreasing annually with the Nile — hence called the Egyptian river. The De- lians believed the Nile and Inopus to have an underground com- munication. Cf. Call. Ii. in Del. 206. 172 — 185. HYMN TO ARTEMIS. 145 or Pitane, 1 (for thine, too, is Pitane,) or at Limnse, or where, Ο goddess, thou hast come from Scythia to dwell in Alse Araphenides, for thou hatest the solemn rites of Tauri, then may my heifers not be cleaving for hire, under other plough- man, a-day's-work of fallow-land. 2 For surely lame, and weary in their necks, they would come to their stall, e'en though they should be Tymphaean, 3 nine years old and strong- with-their-horns, such as are far best in cleaving a deep fur- row ; since never hath the Sun god passed-by that beauteous choir, but stays his chariot to gaze on it, and so the days are lengthened. 4 But which of isles, I pray, and what mountain pleaseth thee most ? What harbour, what kind of city ? And whom of Nymphs lovest thou specially ? what heroines hast thou 1 Spanheim shows that Pitane and Limnse were both Lacedae- monian demes, where Artemis was worshipped. In fact Pitane and Limnatae were the names of two of the four Spartan tribes. See Thirlw. H.G. vol. i. Append. I.; Pausan. III. xvi. § 6. Pausanias a little before, in the chapter just cited, speaks of the temple of Diana Orthia at Limnae, with a statue of the goddess brought from Taurica by Orestes and Iphigenia. In the 173rd line, Alse Ara- phenidae is mentioned, called Araphenidse to distinguish it from Alas Aeronides, another deme of Attica. It was on the east coast, the harbour of Brauron, whence persons would cross to Marmarium in Euboea, where were the marble quarries of Carystaeus. Cf. Eu- rip. Iph. in T. 1451 ; Smith's Diet, Gr. and R. Geogr. vol. i. art. Attica ; Pausan. loc. cit.— -Ί'εθμια, cf. H. in Apoll. 87. — Ύανρων. From this Tauri came the surname of Ύανροπόλα. Cf. Soph. Ajax, 172. The sacrifices at Tauri were of a bloody nature. 2 Blomfield compares Virg. Georg. i. 455, Non ilia quisquam me nocte per altum Ire, neque e terra jubeat convellere funem. τετράγνον. Cf. Horn. Od. xviii. 374; vii. 113. Spanh., at the 177th line, remarks that this passage shows the care of beasts of bur- den, which the ancient writers on agriculture teach. See Virg. Georg. i. 3, Quae cura bourn; and the 3rd Georgic generally. — κόπρον, Horn. II. xviii. 575, an ox-stall, — the part put for the whole. 3 Tymphaean.] Here Spanheim reads Στνμψαίδες, from Στύμφαι, a region of Epirus. But Graevius shows that Tymphas was a moun- tain, Tymphaea a city of the Theoprotians, from Stephan. de Urbi- bus, and Lycophron's Cassandra. 4 φάεα μηκννονται. Callimachus uses φάεα for "days " again, H. in Cer. 83 ; and iEsch. in Choeph. 62, εν φάει, ipso die. So the La- tins frequently use "Soles," and Catull. in Com. Berenices, Ixiv 90, Festis luminibus for diebus. L 146 CALLIMACHUS. 185 — 198. taken for companions ? Say, goddess, thou to ns, and I will sing to others. 1 Of isles Doliche, 2 of cities Perga pleaseth thee, Taygete of mountains, ay, and the harbours of Euripus. And far be- yond others lovedst thou a Gortynian nymph, a slayer-of- stags, Britomartis, 3 of-certain-aim : fired with the love of whom Minos of yore traversed the mountains of Crete. But the Nymph one while was hiding herself under the thick - foliaged oaks, at another time in the water-ineadows ; 4 whilst he for nine months was resorting to steeps and crags, and ceased not the pursuit, until when, now well-nigh caught, she leapt into the sea from topmost jutting-crag, and sprang into the nets of fishermen, which saved her ; whence in-after- time Cydonians call the Nymph, Dictynna, 5 and the moun- 1 Callimachus imitates Theocr. xxii. 116, Είπε θεά, σν yap οίσθα ίγω δ' έτερων υποφήτης Φθεγζομαι, and Apollon. Rhod. iv. 1381, Μονσάων ode μύθος' εγώ $' υπάκουος άείΰω ΐΐιερίδων. Ruhnken. Com- pare also Virg. iEn. vii. 645, Et meministis enim, divae, et memorare potestis. 3 Doliche.] This seems to have been Dulichium, or Icarus, one of the Echinades, according to Strabo, x. p. 458. It is now called " Maori," {δολίχη,) from its long narrow form. Smith's Diet. Gr. and R. Geog. i. 804, a. According to Strabo, xiv., it was a colony of the Milesians, and we are told in the 226th verse of this hymn that Diana was the tutelar goddess of the colony from Athens which founded Miletus. — Perga, the metropolis of Pamphilia. Cic. in Verr. Act II. i. c. 20, Pergae fanum antiquissimum et sanctissimum Dianas scimus esse. — Taygete, or Taygetus, a mountain of Laconia, famous for hounds, Virg. Georg. iii. 44. That Diana frequented this mountain specially, we find from Horn. Od. vi. 103, οϊη δ' "Αρτεμις εϊσι κατ' ονρεος ίοχεαιρα'Ή. κατά'Γηυγετον περιμήκετον. As to Diana's preference for the Euripus, we find from Eurip. I ph. in Aul. 1492, 1493, " Αρτεμιν Χαλκίδος άντίπορον, and Pausan. IX. xix, §5, that there was a temple and two statues of Diana at Aulis. 3 Britomartis,] (from βριτυς, sweet, and μάρτις, maiden,) is cele- brated in Eurip. Iph. Taur. 126 ; Virg. Ciris, 305 ; Pausan, II. xxx. § 3. She is called a daughter of Jupiter and Carne. See her story in Smith's Diet. Gr. and R. Biogr. i. 506. 4 είαμενήσι. II. iv. 483 ; Apollon. Rhod. iv. 316. Low pasture lands, sometimes flooded, sometimes green meadows. Butmann, Lex. p. 326, connects the word with ήϊών; Suid. and Hesych. with itarat, Ionic for ήνται. In 195 ΐ)\ατο πόντον is an instance of a verb, not of itself governing an accusative, yet joined witli that case on account of the active sense implied in it: cf. Matthia?, Gr. Gr. § 423, obs. p. 684; and also § 426, 2. 5 In Herodot. iii. 59, Samians are represented as having intro- duced to Crete the worship of Dictyne, or Dictynna, much before 198 211. HYMN TO ARTEMIS. 147 tain from which the Nymph leaped, Dictaean : and set-up altars to her, and still perform sacrifices. Now the chaplet on that day 1 is either pine or mastich-tree, but myrtle their hands touch not. For 'twas then that a myrtle-branch en- tangled itself in the maiden's robes, when she was flying : whence she was very wroth with the myrtle. Ο sovereign Upis, 2 of fair countenance, bearer-of-light, thee, too, the Cre- tans call by a surname from that Nymph. But, in truth, thou tookest-for-a-companion Cyrene, 3 to whom of old thou gavest of thine own accord two hunting-dogs, with which the damsel, daughter of Hypseus, gained the prize beside the tomb of Pelias. 4 And thou madest the auburn -haired wife of Cephalus, son-of-Deion, thy comrade-in-the chase : 5 yea, and they say thou lovedst fair Anticlea, 6 even as thine own eyes, the date of Herodotus. But Blakesley considers the words in He- rodotus to be a note, which has crept into the text. 1 That the heathen deities each had favourite trees, whence gar- lands were worn at their festivals, we see from Phaedr. iii. 17 ; Plin. Ν. H. xii. 2. Both these assign the myrtle, as do Virgil and the poets generally, to Venus, who was the very opposite to Diana ; hence the banishment of the myrtle from her festival. — άθικτοι is used as here actively with a genitive. iEsch. Eumen. 704, κερΙών άθικτον. The pine and mastich were the types of purity, (Ov. Fast, ii. 27,) and of the growth of earth's fruits respectively. Diana, as Luna, had an interest in this last, as we find from Catull. xxxii. 20 ; Virg. Georg. i. 276. 2 Upis.] This epithet of Diana is Ionice for ώπις, the Dor. form. L. and S. See note at Herod, iv. 35, Baehr at the word, who con- nects it with Ilithya. In Herod, loc. cit. it is an attendant of Diana who is mentioned, as also in Virg. JE,n. xi. 532. 3 Cyrene.] Cf. H. in Apoll. 92 — 94, where she is mentioned as daughter of Hypseus. — τοις ενι, with which ; as Eurip. Troad. 377, εν χεροϊν : 532, πενκξ, εν ούρεια — εν in these cases stands for cut with gen. 4 Iolchos was a town of Thessaly near the base of Mount Pelion, where was the tomb of Pelias, its king. Pindar, in Pyth. ix. 45—55, gives an account of Gyrene's victory over the lion here. 5 Procris was the wife of Cephalus son of Deion, king of Phocis. Cephalus was beloved by Aurora or Eos, whence arose all his mis- fortunes. See Smith's Diet, of Gr. and R. Biogr. vol. i. p. 667. See also Ov. Met. vii. 800—859. In Ov. vii. 746, we read " Monti- bus errabat studiis operata Dianse " of Procne. 6 One Anticlea was mother of Ulysses, and wife of Laertes : an- other, of Machaon, the father of Asclepius. See Pausan. IV. xxx. § 2, and Smith's Diet. Gr. and R. Biogr. at the name Anticlea. Span- heim compares with Ισον φαεεσσι φιλ?]σαι, Mosch. Id. iv. 9, τον μίν ι. 2 148 CALLIMACHUS. 212 226. Nymphs, who first bare thy swift bow, and quivers holding- arrows upon their shoulders ; but their right shoulders were free from burden, and their bosom was ever exposed to view. And furthermore, thou approvedst altogether Atalanta, 1 the strong-of-foot, the boar-slaying daughter of Iasius, the Ar- cadian, and taughtest her both hunting-with-dogs and skill in shooting. With her not the invited hunters of the Caly- donian boar find fault. For the tokens of victory entered Arcadia, and still it preserves the teeth of the beast. 2 Nor do I suspect that Hylseus, and senseless Rhaecus, 3 even though they hate her, will in Hades find fault with the archer: for their loins, with the blood of which the Maenalian ridge flowed, will not join-them-in-their-lie. August goddess, of-many-fanes, of-many-cities, all hail ! Chitone ! 4 colonist of Miletus. For Neleus took thee for his εγώ τίεσκον ίσον φαεεσσιν εμοίσιν. Catull. iii. 5, Quam plus ilia suis oculis amabat; and ibid. xiv. 1, Ni te plus oculis meis amarem. 1 Atalante] (the Arcadian as distinguished from the Boeotian : cf. Spanheim at this passage) was daughter of Iasius and Clymene. She was exposed by her father, suckled by a she-bear, slew the Centaurs, joined in the hunting of the Calydonian boar, and in the games in honour of Pelias. Milanion conquered her in the foot- race, by dropping golden apples, and so won her hand. See more at Theocr. iii. 440 ; Ov; Met. x. 565, &c, and elsewhere. Smith's Diet. Gr. and R. Biogr. i. 391. For Αρκασίδαο in next line some MSS.have Αρκαδίδαο, according to analogy. But, as Stephens says, at the word Αρκάς, δια το κακόφωνον, we have Αρκασίδης, ao., the feminine being Αρκασίς. 2 The names of Ataiante's fellow-hunters occur in Pausan. VIII. xlv. 3 ; and in xlvi. 1, the same writer says that the teeth of the boar were kept at Tegea, till carried thence by Augustus. 3 Hylseus and Rhaecus were Centaurs, who, endeavouring to force Atalanta, perished by her arrows. Milanion was wounded in his defence. Cf. Propert. I. i. 13, 14, Ille etiam Hylsei percussus vulnere rami Saucius Arcadiis rupibus ingemuit. See Apollodorus III. ix., quoted by Paley at this passage of Pro- pertius, and JEYmn, Var. Hist. xiii. 1. Ruhnken compares with this passage Horn. II. xvii. 398, whence it appears to have been bor- rowed. 4 Chitone.] Cf. H. in Jov. 77, Χιτώννς 'Αρτέμιδος. She derived this name either from the "chiton" or short tunic she wore, or from her having dedicated to her the clothes of new-born infants. See Schol. ad H. in Jov. 1. c In the next line, Μιλήτφ επίδημε. The English rendering here is in accordance with Ernesti's view, who observes that Rhea might in like manner be called ¥ώμy επιδημε. 227 — 239. HYMN TO ARTEMIS. 149 leader, when with his ships he put-out-to-sea from Athens. Goddess of Chesium and Imbrasus, 1 filling the first-seats : for thee too Agamemnon dedicated the rudder of his ship in thy temple, a charm against stress-of-weather, 2 when thou didst imprison the winds for him, when the Achaean ships were sailing to trouble the cities of the Trojans, in wrath for Rhamnusian Helen's sake. In truth it was to thee that Praetus founded two temples ; 3 one indeed of thee as girl- protectress, because thou broughtest together for him his daughters roam- ing over the Azenian mountains ; the other to thee as mild goddess at Lussi, because thou hadst removed their wild nature from his daughters. To thee also the Amazons eager- after war, of-old on the sea-shore of Ephesus 4 set up an image beneath a beech-tree's trunk ; and Hippo performed a Neleus, son of Codrus, led a colony from Athens to Miletus. Herod. ix.97; Pausan. VII. ii. § 1; Theocr. Id. xxiii. 5 ; ^Elian. V. H. viii. 5. In the chapter of Pausan. referred to, we find the worship of Diana to have been prevalent in Ionia : probably through hav- ing been introduced by Neleus. 1 Chesium, a promontory, Imbrasus, a river, of Samos. Schol. Spanheim gives two Samian inscriptions, one of which has Juno, the other Diana, represented on it ; showing that Callimachus does not err in placing Diana as tutelary goddess of these localities. 2 μείλων. We find the plur. used in II. ix. 147, and the sing, in Apoll. R. iii. 135, where the critics explain the word of those play- things, quibus infantes demulcentur. — κατεδησας άήτας. Ernesti com- pares Horn. Od. x. 20, άνεμων κατεδησε κελενθα, and Hor. Od. I. iii. 4, Obstrictis aliis praeter Iapygia. Spanheim quotes for άπλοίας Msch. Agam. 150. Two lines below, at the epithet ι ~Ραμνουσίδι, the Schol. says that Helen was the offspring of the union of Zeus with Nemesis at Rhamnus, a deme of Attica. From Attica she was cer- tainly carried off by Theseus and Pirithous. 3 Praetus, son of Abas, king of Argos, and brother of Acrisius, was first driven from his kingdom by his brother, and then by aid of Jobates, whose daughter Sthenobaea he married, restored to a share of it. His three daughters were driven mad by Dionysus, or Juno. (See Serv. at Virg. Eel. vi. 48, Praetide simpler ant falsis mugi- tibus agros.) — Azenian mountains. These were near Cleitor, a well of Arcadia, where Ον., Met. xv. 325, says Melampus purified and cured the daughters of Praetus. Pausanias (VIII. xviii. § 3) agrees with Callimachus here in stating that this took place at Lusi, or Lussi, in Arcadia. 4 This image of Diana set up by the Amazons is mentioned by Pausan. IV. xxxi. § 6, who mentions a temple also. One of the theories respecting the Amazons is, that they were prosetytes of Artemis, the Moon, whose worship was widely spread in Asia. See Amazones, Diet. Gr. and R. B. i. 138. Hippo, or Otrera, men 150 CALLIMACHUS. 239—256. sacred rite to thee ; and they, Ο sovereign Upis, danced an- armed-dance around, first an armed dance with shields, and next in a ring, when they had made a broad chorus, and shrill pipes sounded a sweet accompaniment, that they might all together beat the ground ; (for not as yet did they bore the bones of fawns, 1 a work of Minerva, hurtful to the stag,) yet the sound ran to Sardis, and to the Berecynthian range. They with their feet kept making a loud tramping sound, whilst their quivers rattled with the movement. Now around that image truly in -after-time a broad temple has been built : than which the dawn shall behold nought more divine, or more splendid : 2 easily would it surpass Py tho. Wherefore, I wot, also in his madness insolent Lygdamis threatened to de- spoil it, and brought against it an army of mare-milking Cim- merians, 3 like- to- the sea-sands in number; who, 'tis said, dwell near to the strait itself of the heifer, daughter of Ina- chus. Ah ! wretched amongst kings, 4 how vastly he erred : for he was not destined to return back again to Scythia, tioned in ver. 239, was their priestess. — πρνλιν. Η. in Jov. ver. 52. In ver. 243, cf. Horat. I. xxvii., Nunc pede libero Pulsanda tellus. 1 Ovid also, in Fast. vi. 697, 698, ascribes the invention of the pipe to Minerva : Prima terebrato per rara foramina buxo Ut daret effeci tibia longa sonos. So also Bion, iii. 7 ; Pind. Pyth. xii. 12 — 14. With the construction in ver. 245, compare H. in Ap. 8, oi δε vsoi μολπήν τε και ες χορόν εντννεσθε. 2 This is no exaggeration. The wealth of Croesus, and the Ionian colonies joined together, reared a splendid structure, which took well nigh 100 years to build, in honour of Ephesian Diana. It was burned by a fanatic, Herostratus, the night Alexander was born, but rebuilt with great magnificence, the ladies of Ephesus contributing their jewels. It had 127 marble columns each 60 feet high, and the temple was 425 feet in length. This building was 220 years before it was completed. See Smith, Diet. Gr. and R. Geog. i. 835, &c * Lygdamis, with the Cimmerians, in the reign of Ardis, king of Ly- dia, after being expelled by the Nomad Scythians from their land, in- vaded Asia, and took Sardis, but when pressing on to spoil Diana's temple at Ephesus, was defeated by the interposition of Diana. See Herod, i. 15, and Smith's Gr. and R. Biog. ii. 860. The Cimmerians originally occupied the region between the Don and Borysthenes, and were, like the Scythians, a Nomad race. — -φαμάθψ Ισον — a con- stant similitude in Holy Scripture. See Josh. xi. 4, &c. * δειλός βασιλέων. Blomfield compares Eurip. Heracl. 567, τά- λαινα παρθένων: JEsch. Suppl. 966, ΔΪ£ Π^λασγώ^: Herod, vii. 48; 256 — 268. HYMN TO ARTEMIS. 151 either himself, or any other of the many, whose waggons stood in the plain of Cayster, 1 for in defence of Ephesus ever thy bows and arrows are prepared. Ο Lady Munychia, watching-over-harbours, 2 hail, Pheraean goddess. Let none contemn Artemis : for neither to .ZEneus, 3 having lightly esteemed her altar, did noble contentions come home. Nor let any one dare to contend with her in stag- hunting or shooting ; for not even did the son of Atreus ex- ult in a slight requital. Nor let any dare to woo the virgin ; for neither Otus, nor Oarion 4 gained by the wooing a goodly union. Nor let any shun her yearly choir. Not even did Hippo without sorrow refuse to dance around the altar. Hail, mighty queen, and kindly receive my strain. THE HYMN TO DELOS. At what time or when, Ο my soul, wilt thou sing of the Holy Delos, 5 Apollo's nurse ? Verily all the Cyclades, which H. Cer. 118; Virg. iv. 576, Sequimur te, sancte Deorum. Lygdamis, according to Strabo, i. c. iii. p. 97, perished in Cilicia. 'Plain of Cayster.] Virg. Geor. i. 384, PrataCaystri ; Propert. IV. xxii. 15. (Paley.) The waggons mentioned are those wherein the Nomad tribes lived. Cf. Herod, i. 129; Hor. Od. III. xxiv. 10, Quo- rum plaustra vagas rite trahunt domos. 2 Munychia.] Pausan. I. i. 4, mentions the harbour Munychia, that it has a temple of Diana Munychia close to it. The Schol. calls Munychia a part of the Piraeus, because probably it was adjoining- it. — Pheraean. That Pherae, a town of Thessaly, was a worshipper of Diana appears from Pausan. II. xxiii. 5, where it is stated that the Argives, who, as well as the Athenians and Sicyonians, worship Di- ana of Pherae, declared that her statue was brought to them from Pherae. 3 iEneus, king of Calydon and father of Tydeus, neglected to sa- crifice to Diana ; who therefore sent the boar to ravage his lands. Cf. Horn. II. ix. 532. Agamemnon's offence was the shooting a stag at Aulis, in Diana's grove, and afterwards blaspheming against the goddess. It was as a penalty for this that the sacrifice of Iphigenia was required. Cf. Iph. Aul. 90 ; Ov. Met. xii. 31. 4 Otus, the brother of Ephialtes, one of the Aloidae, (Od. xi. 306,) was killed, according to Horn, and Virg., for conspiring against Jove; see ^En. vi. 582. Some, however, say that he suffered for the sin of Orion, who is mentioned by Horace, Od. III. iv. 71, 72, as — Integrae Tentator Orion Dians, Virginea domitus sagitta. 5 A subject of song, specially at the Theoria, or Delian festival, 152 CALLIMACHUS. 3 — 1β. lie in the sea the holiest of isles, are well-worthy-to-be-sung : but Delos must bear-off from the Muses the first honours, be- cause she washed and swathed Phoebus, 1 king of minstrelsy, and first celebrated him as a god. As the Muses hate the bard, who shall not have sung of Pimplea, so Phoebus, whosoever shall have been neglectful of Delos. Now unto Delos will I give-a-share 2 in song, that so Cynthian Apollo may love me, as caring for his dear nurse. Now she, breezy and barren, as lashed-by-the sea, 3 and overrun by divers 4 rather than by horses, is set in the deep : which rolling vastly around her, throws-off-upon her 5 the white spray of the Icarian wave ; wherefore also sea-sailing fishermen have made her their abode. Yet none grudge her 6 every five years ; which was a gathering of all the Ionic cities on the main-land and in the isles in honour of Apollo. See all parti- culars in Smith's Diet. G. and R. Geog. i. 758—760. Virg. Georg. iii. 6, Cui non dictus Hylas puer, et Latonia Delos ? Compare too Eurip. Hec. 460 — 465. The compliment paid to the Cyclades would be well-timed, as these islands would send many deputies to the festival, though Gyarus, a Roman penal colony, Seriphos, and My- conos were nowise distinguished isles. 1 λονσε τε και σπείρωσε. Compare Η. in Jov. 32, and Horn. H. in Ap;. 112. — Pimplea, in the next line, is alluded to by Hor. Od. I. xxvi. 9, Pimplea dulcis, and is said by him to " delight in sunny fountains." It was, according to the Schol., a mountain in Thrace, sacred to the Muses. 2 αποτάσσομαι. Ernesti quotes Theocr. xvii. 15, άποδάσσαο τιμής. Cynthus was a mountain of Delos overhanging the temple. 3 For the old reading άτροπος, which the Schol. explains of the fixedness of Delos, (cf. Thuc. ii. and Virg. Mn. iii. 47, Immotam- que coli dedit et contemn ere ventos,) Ruhnken suggested άσπορος. Blomf. reads άτροφος, "not feeding," i. e. barren. The 2nd Scholi- ast explains άτροπος as άγεώργητος, which comes to the same thing, 4 aiBviyg, divers. Cf. Virg. iEn. v. 128, Apricis statio gratissima mergis. Lucret. They were boders of a storm. See Virg. Georg. i. 361 — 363. Horses, as animals used for war, were, says Strabo, not allowed at Delos. 5 άπομάσσετα, a dative is to be understood. Cf. Theocr. xv. 95, κε- νεάν άπομάξης. Ruhnken's reading πολιήν for πολλήν has beeti adopted.— The Icarian sea. Cf. Ovid, Trist. i. 89, 90. 6 ov νεμεσητόν. II. ix. 523. Soph. Phil. 1193, (Dind.) Virg. jEn. iv. 349, 350, Quae tandem, Ausonia Teucros considere terra, Invidia est. In the following lines the isles are personified, and represented as attending a levee of Oceanus and Tethys, Delos taking the lead. Tethys is called Titanian by Ov. Fast. v. 81, Duxerat Oceanus quondam Titanida Tethyn. , IT — 31. THE HYMN TO DELOS. 153 being named among the first, when the isles are gathered to Ocean and Titanian Tethys, and ever she is first and leads the way. But close-in-her-track follows Phoenician Cyrnus, 1 not-to-be despised, and Eubcean Macris of the Ellopians, and lovely Sardo, and the isle to which Venus swam first from the waves : and she preserves it in requital for her landing. 2 With well-fenced towers they are strong-and-safe, but Delos with Apollo. What is a more firm rampart ? 3 Walls indeed and stones might fall under the violent-blast of Strymonian Boreas, but the god is ever undisturbed. Ο dear Delos, such is the helper who protects thee ! 4 Yet since exceeding-many hymns revolve around thee, in what song shall I inweave thee ? What will be grateful to thee to hear ? Shall it be, how at-the-first the mighty god striking mountains with three-barbed trident, which the Telchines 5 wrought for him, 1 Cyrnus was the ancient name of Corsica, which was called Corsis and Corsica by the later Greeks. It was generally esteemed third in magnitude of the great islands in the Mediterranean, and was, like Sardinia, originally inhabited by a Carthaginian colony, Carthage itself being a colony of Tyre. Cf. Smith's Diet. Gr. and R. Geog. art. " Corsica." — Μάκρις'Αβαντιάς Έλλοπιήων. Eubcea was called Macris from its great length. Strabo, x. c. i. p. 319, Tauchn. " Aban- tis," or " Abantias," from the Abantes, its earliest inhabitants, and Hellopia from a son of Ion, Hellops. Horn. II. ii. 536, quoted by Strabo, mentions the Abantes. — Σαρδώ, Sardinia, a Roman penal colony ; the fertility, climate, and natural advantages of which are described by Pausan. X. xvii. 6, 7. The isle to which Venus swam was Cythera, (Hesiod, Theog. 195 ; Herod, i. 105 ; Virg. JEn. i. 680,) whence she is so oft called Cytherea. Ovid in Ep. vii. (Dido to Mn. 60,) has Mater Amorum Nuda Cytheriacis edita fertur aquis. Span- heim inclines to the opinion that Cyprus is meant, an isle equally favoured by Venus. He quotes Lucan, viii. ver. 458, 459, &c. 2 άντ' επιβάθρων ; Compare Horn. Od. xv. 448, Και δε κεν αλλ* επίβαθρον εγών εθελονσά γε δοίην. Where the Schol. explains ίπι- βάθρον, μισθόν ο εστί ναΰλον, της επιβάσεως της νεώς. 3 τί δε στιβαρώτερον ερκος. Spanh. quotes < , ΥΙαρθενικαι θάλλοντα κόμαις νακινθον εχοισαι προσθε νεογράπτω θαλάμω χορόν εστάσαντο. 6 "Ι7τπω εττΐ κράνα, Hippocrene. Cf. Hesiod, Theog. 6, and the notes there. — καλά ρεοίσα. So in Latin, Transversa tuentibus hir- cis. Torva tuens, &c. — μεσαμβρινά — άσνχία. A. Fabri illustrates 186 CALLIMACHUS. 72—89. mountain. They both were bathing, and 'twas the hour of noon ; and much stillness was pervading that spot. But Tiresias still alone with his dogs, with his chin just now darkening, 1 was roaming up and down the holy spot : and thirsting unspeakably 2 he came to a stream of the fountain, wretched youth that he was, and without wishing it beheld what was not lawful for him to see. Then wroth though she was nevertheless Athena addressed him, " What deity, Ο son of Everus, hath led thee, that shalt never more bear hence thine eye-sight on an evil journey?" She spake, and night fell-upon the eyes of the youth. 3 Speechless he stood, for sorrows glued his knees, and helplessness withheld his voice. But the Nymph shrieked out, " What, awful goddess, hast thou done to my son ? Are ye goddesses 4 friends such as this ? Thou hast taken away the eyesight of my son. Ο accursed child, thou sawest the bosom and limbs of Athena ; but never again wilt thou behold the sun ; ah, wretched me ! this passage by Theocr. Id. i. 15, 16, ου θέμις ώ ποιμάν^ το μεσαμ- βρινόν ου θέμις άμμιν Ύνρίσδεν. Horat. Od. III. xxix. 21 — 24, Jam pastor umbras cum grege languido, &c. Virg. Georg. iv. 401. Grsevius adds 1 Kings xviii. 27, Elijah mocking the priests of Baal at noon-day, by the suggestion that their idol-god is sleeping. The verses 73, 74, άμφότεραι — όρος, are by most commentators judged spurious. 1 περκάζων. Strictly of fruit, as grapes and olives, beginning to ripen, from περκος, dark-coloured. 2 So Hercules intruded on the rites of the Bona Dea (whose worship was doubtless connected with that of Demeter). Propert. V. ix. 25, 26, (Paley,) Fceminege loca clausa deae, fontesque piandos, Impune et nullis sacra retecta viris. In 57, 58 of the same elegy the priestess addresses him thus, Magno Tiresias aspexit Pallada vates, Fortia dum posita Gorgon e membra lavat. 3 Night fell upon the eyes.] So ^Esch. S. c. Theb. 403, Νύ£ επ οφθαλμούς ττεσοι. Soph, QEd. Tyr. 1313, σκότον νέφος εμόν. Milton, Sonnet : Day brought back my night. In the next line Dodd illus- trates εστάθη δ' άφθογγος by Milton, P. L. xi. 263, Adam at the news Heart-struck with chilling gripe of sorrow stood, That all his senses bound. Horn. II. xxii. 452, στηθεσι πάλλεται ητορ ανά στόμα, νερθε δε -γούνα ΤΙήγννται. 4 Spanheim instances like complaints against severe deities in 90- 105. AN ELEGY ON THE BATH OF PALLAS. 187 Ο mountain, Ο Helicon no more to-be-approached by me. Surely thou hast gained a great triumph instead of a small: 1 Thou hast lost a few antelopes and roes, thou hast gotten the eyes of my boy." She spake : and having clasped her dear son round with both arms the mother, deeply weeping, set-up the fate of plaintive nightingales. 2 Then the goddess pitied her companion, and Athena addressed these words to her. " Ο noble woman, reverse again all things as many as you have spoken through anger : for not I indeed made thy son blind : 3 for 'tis not pleasant to Athena to steal the eyes of boys ; but thus the laws of Cronus decree, — That whoso shall have beheld any of the immortals, when the divinity himself shall not choose, this same should behold with a heavy penalty. 4 Ο noble lady, this act cannot be again recalled, since thus the threads of the fates approved, 5 when first you had given birth jEsch. Prom. V. passim ; Soph. Philoct. 446 — 452, &c. In ver. 87, τ'εκνον άλαστε, observe the construction ad synesim (the sense), like Centauro invehitur magna sc. navi, in Latin. Homer constantly has φίλε τ'εκνον. Cf. Matt. Gr. Gr. 434, 1, A. 1 Said in bitter irony. Spanheim rightly conceives the spirit of the passage when he illustrates it by Virg. JEn. iv. 93, 94, Egregiam vero laudem et spolia ampla refertis Tuque puerque tuus : magnum et memorabile nomen. δόρκας όλεσσας. One editor suggests that όλεσσας is the particip. masc. agreeing with Ελικών. 2 γωερών όίτον άηδονίδων. The common lament of the tragic poets. Cf. ^sch. Agam. 1143—1145 ; Suppl. 60-62 ; Soph. Ajax, 626—630; Trac. 963. So Horat. Od. IV. xii. 5, 6, Nidum ponit, Ityn flebiliter gemens, Infelix avis. 3 Ovid (as one of the commentators observes) alludes elegantly to these laws, Trist. ii, 103—108, Cur aliquid vidi? cur noxia lumina feei? Cur imprudenti cognita culpa mihi. Inscius Actaeon vidit sine veste Dianam : Prseda fuit canibus non minus ille suis. Scilicet in superis etiam fortuna luenda est ; Nee veniam laeso numine casus habet. 4 So Propert. V. ix. 25, 26, quoted at 77, above. Horn. II. xx. 131, χαλεποί δε θεοί φαίνεσθαι εναργείς, and Eurip. Ion, (quoted by Spanheim), 1551, 1552, φενγωμεν ώ τεκονσα μη τα δαιμόνων όρώμεν. 5 Μοιράν— λίνα. So Theocr. Id. i. 139 ; Horn. II. xx. 128 ; Virg. Mn. x. 814, Extremaque Lauso Parcse fila legunt ; Horace, Carm. Saecul. 25, 26. 188 CALLIMACHUS. 106—125. to him : now then endure, Ο son of Everus, the debt l which is owed to thee. How many burnt-offerings will the daughter of Cadmus burn hereafter, and how many Aristeeus, praying to behold their only son, the youthful Actason, blind, and no- thing more! 2 He, too, shall be companion-in-the-chase of mighty Artemis : yet not his running nor his far-dartings in common with her among the mountains shall save him then. When, though not wishing it, 3 he shall have beheld the grace- ful bath of the goddess : but then the very hounds shall ban- quet on their former lord. And his mother shall gather the bones of her son, 4 going through all the glades. She will say that thou hast been most fortunate and of-happy-days, since thou, Ο my companion, hast received thy son blind only from the mountains : wherefore do not wail at all : for this man many other privileges await at my hands for thy sake. 5 For I will make him a prophet to-be-sung-of by posterity, in a degree of-a-truth far exceeding the rest. And he shall un- derstand birds, 6 which is favourable and which fly in vain, and of what sort the flight is unfavourable. Many oracles shall 1 τελθος: cf. H. in Cer. 78. — The daughter of Cadmus, viz. Auto- noe, the mother of Actaeon by Aristseus. Her son was torn in pieces by his fifty hounds on Mount Citheron. See Ovid. Met. iii. 155, &c. ; Pausan. IX. ii. § 3. 2 The meaning is, how gladly would the parents of Actaeon re- deem their son's life by the loss of his sight ! How light is Tiresias's punishment compared with that of Actaeon ! 3 Of the three accounts of the cause of Action's fate Callimachus adopts the first, viz. that he saw Artemis bathing in the vale of Gargaphia, and that she changed him into a stag, which his dogs tore in pieces. So Ovid. 1. c. and Statius, Theb. ii. 203, Heu domi- num insani non agnovere Molossi. 4 λεζεϊται. Blomfield, (after most of the MSS. and editors,) quoting in illustration Tibull. I. iii. 5, 6, Abstineas, mors atra, precor, non hie mihi mater, Quae legat in maestos ossa perusta sinus. 5 τφδε yap άλλα — μενενντι γέρα. [τον δε in Aid. marg.] Ernesti defends τψ δε by reference to Theocr. Id. xvii. 118, τούτο και Ατρει- δαισί μένει.— Ovid. Met. iii. 337, Pro lumine adempto Scire futura dedit pcenamque levavit honore. We have a picture of Tiresias exercising his vocation as a prophet in the case of the infant Hercules, in Theocr. Id. xxiv. 71 — 94. 6 γνωσείται δ* όρνιθας. Cf. iEsch. Prom. V. 488, γαμψωνύχων δε πτήσιν οιωνών σκεθρώς Αιώρισα. S. c. Theb. 25, εν ώσι νώμων και φρε- σιν πνρος δίχα, χρηστηρίους όρνιθας. Agam. 276. Propert. IV. χ. 11, (Paley,)Tuque,0 care mihi felicibus edita pennis (quotedby Ernesti). 125—142. AN ELEGY ON THE BATH OF PALLAS. 189 he utter to the Boeotians, many to Cadmus, and in after time to the mighty descendants-of-Labdacus. 1 I will give him, too, a great staff,' 2 which shall guide his feet serviceably, and I will give him a far-distant end of his life. He alone, after death, shall go to and fro among the shades, being wise-and- prudent, held in honour by the great Pluto." 3 Thus having said, she bowed to confirm her words; and that is ratified, to which Pallas has bowed assent : since to Athena alone of his daughters has Jove granted this, to en- joy all her sire's attributes. 4 Ye attendants of the bath, no mother bare the goddess, but Jove's head ; and that is con- firmed to which Jove's head shall have assented : δ in like man- ner that to which his daughter shall have done so. Now as- suredly comes Athena. 6 But do ye, Ο maidens, as many as care for Argos, welcome the goddess, both with good omens, and with prayers, and with acclamations. Hail, goddess, and care for Inachian Argos. Hail also when thou art about to drive forth, and again drive thy steeds to the city, and guard- safely all the inheritance 7 of Danaus. 1 Instances of this occur in Soph. CEd. Tyr. 316 — 462 ; Antig. 988 — 1090, where the descendants of Labdacus indeed tremble at his soothsaying. 2 βάκτρον. Horn. Od. xi. 90, 91, 7 Η\θε δ' επί φνχι) Θηβαίου Ύειρεσίαο χρύσεον σκηπτρον έχων, εμε δ' έγνω και προσεειπεν. 3 Cf. Odyss. χ. 494, τφ και τεθνειώτι νόον πόρε Φερσεψόνεια Οΐψ πεπννσθαι' τοι δε σκια'ί αίσσονσι. — In the same rank and place Virgil puts Quique pii vates et Phcebo digna locuti. iEn. vi. 602. — Άγεσί- λα, from Άγεσίλας, an epithet of Pluto (from άγω, Χάος) because he drives all men to his realms. Spanheim. 4 So Horat. Od. I. xii. 19. 20, Proximos illi tamen occupavit Pal- las honores. Soph. (CEd. T. 159) gives her pre-eminence also. — ματήρ δ' ουτις, in next line. So iEsch. Eumen. 663 — 666, π'ελας Πάρεση μάρτυς παϊς 'Ολυμπίου Διός, Ούο' εν σκότοισι νηδύος τεθραμμ'ενη, Άλλ' οίον ερνος ο'ΰτις αν τ'εκοι θεός. 5 εμπεδον. Spanheim quotes here iEsch. Suppl. 90, 91 : πίπτει δ' ασφαλές οί>δ' επί νώτψ κορυψά Διός ει κρανθ -g πράγμα τελειον : \vhence, he observes, comes the epithet τέλειος, applied to Jove, as in χ -Esch. x\gam. 973. Blomfield fills up the lacuna ψεύδεα a θυγάτηρ. εμπεδον' ωσαύτως φ κεν οΊ ά θυγάτηρ. 6 ερχετ' Άθαναία νΰν άτρεκες. Cf. Theocr. Id. ii. 37, α θέος εν τριό- δοισι. 7 κλάρον, cf. Η, in Del. 281, κλήρους εστησαντο. In the same sense iEsch. Pers. 897, κατά κλήρον Ίαόνιον πολυανδρους. 190 CALLLMACHUS. 1— IS. EPIGRAMS. A stranger l from Atarneus inquired thus of Pittacus the Mitylensean, the son of Hyrrhadius. " Aged sire, 2 a double union invites me : the one bride in truth is my match both in wealth and birth ; but the other is my superior : which is best ? Come now, counsel me, 3 which am I to lead to Hymen ?" So said he : but the other, having lifted his staff, an old man's instrument, spake thus : " Lo, these will tell thee the whole word (for the boys I wot, engaged with tops swift under the influence of strokes, were spinning them in the broad cross-road). 4 Go," said he, " in the track of these." He then presented himself near : the boys were saying, " Spin the one that is suited to you." 5 Hearing these words, the stranger forbore to win the greater family, and took heed to the omen 6 of the boys. As he then led home to his house 7 1 The Scholiast compares with the moral of this epigram -- δρες οίους δεϊ εν πόλει τους σωθησομενονς. In the edition of Callim- 70 — 86. MAXIMS OF THEOGNIS. 221 you may wish to accomplish a serious matter : but go to a man-of-worth, and take advice, after you have made great efforts, and accomplished, Cyrnus, a long journey afoot. Not even to all friends communicate wholly l a matter : few, look you, of many have a trusty mind. Rely on but few men when you take in hand great deeds, lest ever, Cyrnus, you find incurable sorrow. A faithful man is worthy to-be-prized-equally with gold and silver, 2 Ο Cyrnus, in vexatious doubt. Few men, son of Polypas, will you find, as comrades, proving themselves faith- ful in difficult circumstances, who would have the courage, possessing a like-minded spirit, to share alike good fortunes and bad. 3 And of these you will not find, by seeking even among all men, such a number in all as one ship would not carry : 4 upon whose tongue as well as eyes a-sense-of-shame is set, nor does gain lead them to a base dealing. machus, Theognis, &c, (Thos. Bentley, Cambridge,) this line is rendered, Ita tanquam viri non servati, prorsus perditi. 1 όλως. Brunck reads όμως, pereeque, pariter, i. e. " to all friends alike." Shaksp. in Henry VIII. act ii. sc. 1, makes Buckingham say, " Where you are liberal of your loves and counsels Be sure you be not loose : for those you make friends And give your hearts to, when they once perceive The least rub in your fortunes, fall away Like water from ye." This fragment is No. lxx. in Frere's Theognis. 2 This and the next line are quoted by Plat. Leg. i. 630, A. (vi. 20, Ast.) Something to the same purpose is Hor. Od. I. xxxv. 21 —24; and with ver. 78, cf. Od. III. iii. 1, 2, Justum et tenacem propositi virum Non civium ardor prava jubentium, &c. Lines 77 to 86 form Frere's 66th Fragment. 3 The scarcity of comrades faithful in adversity is justified by Photinus in Lucan, viii. 485 — 487, Dat pcenas laudata fides, cum sustinet, inquit, Quos fortuna premit. Fatis accede, Deisque : Et cole felices, miseros fuge ; and again at 535, Nulla fides unquam miseros elegit amicos. 4 ους νανς μήμία. Welcker compares Cic. ad Div. xii. 25, Una navis est jam bonorum omnium, quam quidem nos damus operam, μίτβ^ιτι teneamus. Two lines below cf. Virg. i£n. iii. 56, 57, 222 MAXIMS OF THEOGNIS. 87—105. Do not caress me in words, and keep your mind and heart elsewhere, 1 if you love me and if there dwells in you a faith- ful mind. Either love me, cherishing a sincere mind, or dis- own and hate me, having raised a quarrel openly. 2 But he who, with one tongue, has yet his mind at variance, this man, Cyrnus, is a formidable comrade, better as a foe than when a friend. If a man shall praise you for so long as he sees you, 3 but, when removed elsewhere, launches forth an evil tongue, 4 such a comrade, look you, is not by any means a very good friend, who would say what is most acceptable with his tongue, but thinks differently. But be such an one my friend, who, knowing his comrade, even if he be troublesome in disposi- tion, 5 bears him as a brother. Do you, I pray, my friend, ponder these things in your mind, and at some time hereafter you will remember me. Let no man persuade thee, Cyrnus, to love a bad man. 6 For what benefit is that man, if he be a friend ? Neither would he rescue you from severe trouble and loss, nor when he has what is good, would he be willing to share this. 'Tis the vainest thanks to one that does good to them- Quid non mortalia pectora cogis, Aim sacra fames. 1 Compare Horn. II. ix. 311, εχθρός yap μοι κείνος όμως Άίδαο 7rv\yaiv ος έτερον μεν κενθφ ενι φρεσιν, άλλο δε είπ^. Psal. xxviii. 3, " Which speak peace to their neighbour, but mis- chief is in their hearts." Psal. lxii. 4, " They bless with their mouth, hut they curse inwardly." 2 άμφάδιην (άναφαίνω) ; the accusative of the adj. used adverbially (sc. δδόν). Cf. Horn. II. vii. 196 ; xiii. 356. In the next line δίχ έχει νόον is literally " has his mind at-two," δίχα being antithetical to μνς. For δ'εχα, cf. Horn. II. xviii. 510. — At ver. 92, Bekker reads δειλός for δεινός. 3 (Ver. 93 — 100=Frere's Fragm. xxxiii.) This Fragment is also well translated by Elton in his Specimens of the Classic Poets, vol. iii. p. 127. 4 νοσφισθεις δ* a\\y, κ. τ. λ. Compare Hor. Sat. I. iv. 81—85, Absentem qui rodit amicum, &c. With ver. 96, compare Horn. Od. xviii. 168 ; Eurip. Orest. 908, ήδνς τοΊς λόγοις, φρονών κακώς. 5 όργήν και βαρνν οντά. For όργήν in this sense, cf. Theogn. 958, 214, 1070. It is the accusative of limitation. Compare the use of the word in JEsch. Prom. V. 378; Soph. Ajax, 639. 6 (Ver. 101 — 113=Frere's Fragm. xxxii.) In ver. 102, Bekker adopts the reading δειλός. 105—119. MAXIMS OF THEOGNIS. 223 of-low-degree, 1 all one with sowing the wide- waters of the gray brine. 2 Since neither if you sow the waters-wide, would you reap a thick crop, nor benefiting the mean, would you be requited in turn with benefit. For the mean have an in- satiate mind : if you shall have erred in one thing, spilt is the love arising from all the ancient kindnesses? But the noble in the highest degree receive and enjoy benefits, and retain memory of good deeds, and gratitude in after time. 4 Never make the mean man friend and comrade, 5 but ever fly from him as a bad harbour. Many, look you, are com- panions in drinking and eating, 6 but fewer in a serious mat- ter. And nought is harder to discern than a friend of-base- alloy, 7 Ο Cyrnus, or of more value than caution. The loss 1 For the construction of ερδω with the accusative of the remoter object and εν or κακώς, see Matth. Gr. Gr. § 415, 1, A. 2 Elton paraphrases thus, " Go rather sow the hoary-foaming sea : Scant were thy harvest from the barren main, Nor kindness from the bad returns again." Horn. II. xxi. 59, has the phrase πόντος αλός πολιής, and Virg. JEn. x. 377, Ecce maris magna claudit nos objice pontus. 3 άπληστον γαρ εχονσι, κ. r. λ. In the same vein is Flaminius's exclamation in Shakspeare's Timon of Athens, iii. 1, " Thou disease of a friend, and not himself. Has friendship such a faint and milky heart, It turns in less than two nights ? This slave Unto his honour, has my lord's meat in him," &c. With εκκεχνται, in 110, cf. Georg. iv. 492, Ibi omnis efFusus labor. 4 Virg. Mn. iv. 539, Et bene apud memores veteris stat gratia facti. 5 (Ver. 113 — 128=Frere's Fragm. xxxiv.) For the inf. ποιείσθαι instead of the imperative, cf. Soph. El. 9, (Ed. T. 462 ; ^Esch. Prom. V. 711 ; Horn. II. v. 124; Matth. Gr. Gr. 546. 6 Timon (act III. vi.) says to such, " Live loath 'd and long Most smiling, smooth, detested parasites ; You fools of fortune, trencher-friends, time's flies." — Horace, Od. I. xxxv. 26, Diffugiunt cadis cum faece siccatis amici Ferre jugum pariter dolosi. 7 Clement of Alexandria, says Gaysford, compares Eurip. Med. 515, ώ Ζεν, τι δι) χρυσού μεν ος κιβδηλος y τεκμήρι* ςίνθρώποισιν ώπασας σαφή, ανδρών δ' οτψ χρή τον κακόν διειδεναι, ουδείς χαρακτήρ εμπεφνκε σώματι ; 224 MAXIMS OF THEOGNIS. 119 — 136. of alloyed gold or silver is to-be-borne, 1 and it is easy for a shrewd man to detect : but if the mind of a friend within his breast is untrue without-your-knowledge, and he has a treach- erous heart within him, this is the falsest thing that God hath made for man, this the most distressing of all to discern. For you cannot know man's mind nor woman's, 2 before you have proved it, like as of a beast-of-burden. Nor could you guess it, as if at any time you had gone to a ware exposed for sale, 3 for oftentimes appearances 4 deceive the judgment. Pray, son-of-Polypas, to be foremost neither in dignity nor wealth : 5 but only let there be luck to a man. Nought among men is better than a father and mother, to whom holy justice is a care. 6 No one, 7 Cyrnus, is himself the cause of loss and gain : but of both these the gods are givers. Nor doth any man toil, knowing within his heart as touch - 1 άνσχετος, i. q. άνάσχετος. Sylburg. Others read άσχετος. — ψι/^ρός εων — λεληθε : for this construction see Matth. Gr. Gr. § 552, B. Ruhnken reads ψι^ρός. The reading -φνδνός is held by Brunck to be equally admissible — by comparison of κυδρός κνδνός, άκιδρυς άκίδνός, μολνχρός μολνχνός, κ. τ. λ., which Hemsterhusius has brought forward as words of like signification and equally sound form. 2 ου yap αν είδείης. With this and the two lines above compare Plaut. Trinumm. 70—73, Sunt quos scis esse amicos : sunt quos suspicor : Sunt quorum ingenium atque animus non pote noecier. Ad amici partem an ad inimici pervenat. 3 The rendering of Sylburg here, " ad rem emptitiam seu pro- mercalem," seems more correct than Liddell and Scott's " having come to market." Cf. Acharn. (Aristoph.) 758; Equit. 480, quoted by L. and S. Welcker reads ωριον. 4 ίδεαι, outward appearances, unsubstantial, like Hylas's shadow, of which Propertius speaks, I. xx. 42, Et modo formosis incumbens nescius undis Errorem Uandis tardat imaginibus. 5 άρετήν, άφενοο, accusatives of limitation. 6 Cf, Horace, Od. IV. iv. 25—35, Sensere quid mens rite, quid indoles Nutrita faustis sub penetralibus Possent, quid Augusti paternus In pueros animus Nerones, &c. &c. Cf. also Eurip. Heracl. 297, 298. 7 Ver. 133 — 142=Frere's 58th Fragment, which he prefaces by observing how superior was the rule of conduct of some enlight- ened heathen to that which their religion authorized. 136 — 150. MAXIMS OF TI1EOGNIS. 225 ing the issue, whether 'tis well or ill. 1 For oftentimes think- ing that he will bring about evil, he is wont to bring about good, ay, and thinking to cause good, he causes ill. Neither to any man do as many things as he may wish arrive : for the bounds of stern impossibility hinder them. But we men entertain vain thoughts, knowing nothing. 2 The gods accom- plish all things after their own mind. None ever, son of Polypas, having deceived a guest or a suppliant among mortals, has escaped the eye of the im- mortals. 3 Choose also rather to live religiously with small means, 4 than to be rich, having gotten riches unjustly. In justice is all virtue collectively, yea, and every man, Cyrnus, if just, is good. Wealth indeed fortune gives even to a man wholly bad, 5 but excellence attends few men, Ο Cyrnus. 1 Cf. Soph. CEd. Tyr. 1186—1192; Hor. Od. I. xi. 1, 2; Juvenal, Sat. x. 2, 3, Pauci dignoscere possunt Vera bona atque illis mill turn diversa. 2 άνθρωποι, δε μάταια νομίζαμεν. Cf. Psalm xciv. 11, " The Lord knoweth the thoughts of man, that they are vanity;" and again, (xxxix. 6,) " Man walketh in a vain shadow ; " and lxii. 9. With the next line^cf. Horn. Od. viii. 571, τα δε κεν θεός ή τελεσειεν η κ άτελεστ εϊη, ως οϊ φίλον επλετο θυμψ. 3 Such persons would fall under the wrath of Ζευς ζ'ενιος and ίκε~ τήσιος. Cf. Horn. Od. xiv. 57, προς yap Διός είσιν άπαντες Κείνοι τε πτωχοί τε : ίχ. 270; and Virg. JEn. i. 131, Jupiter, hospitibus nam te dare jure loquuntur. To violate the laws of hospitality was a sin against gods and men. The stranger might he a god entertained unawares. Cf. Pausan. VII. xxv. § 1 ; and more in Smith's Diet. G. and R. Ant. p. 490. * βούλεο, sc. μάλλον. Brunck ; who alludes to the like omission of " magis " in Ammianus Marcellinus, where we find, lib. XIX. xi. 7, gratanter is used for gratantius. Cf. ibid. XVII. xii. 19, " op- tabile quam " for optabilius quam ; and xxviii. 1, § 18, Suspieatus parum quam oportuerat missum. With the sentiment, cf. Proverbs xv. 16 ; Psalm xxxvii. 16 ; Agam. ^Eschyl. 774, δ'ικα δε λάμπει μεν εν δνσκάπνοις δώμασιν. The 147th verse is quoted by Aristotle in his Nicom. Ethics, v. 1. 5 Horace, Od. III. xxiv. 42—44, Magnum pauperies opprobrium jubet Quid, vis et facere et pati Virtutisque viam deserit ardua. Q 226 ΜΑΧΙλ'8 OF THEOGNIS. 151 — 167. Insolence, 1 Ο Cyrnus, the god is wont to present as the first evil to the man, whom he is about to hold in no esteem. Ful- ness, look you, breeds insolence, 2 whensoever wealth attends a mean man, and one whose mind is not sound. Do not ever, having become enraged at a man, Ο Cyrnus, throw-in-his-teeth 3 heart-breaking poverty, or base want-of- means. For Jove, look you, inclines the scale now to one. and now to another, so that one while they should be rich, and at another time have nothing. 4 Never speak in public, Cyrnus, big words ; for no man knows what a night and day bring about for a man. 5 Many, I wot, enjoy a mean mind, but a noble fortune : to whom that which seems ill turns out good. There are, too, who toil with both good counsel and ill luck, but accom- plishment does not follow their works. 6 No man is either wealthy or poor, mean or noble, without the help of the gods. 7 One man has one ill. another another ; 1 (Ver. 151 — 158— Frere's Fragment xl.) Mr. Frere observes that Coriolanus is an example of the insolence here deprecated. — χώρην Θεμεναι. See below at ver. 820, τούτων τοι χώρη Kvpv' όΧίγη τε- XWsi. 2 The Schol. at Pindar, 01. xiii. 12, ascribes this verse to Homer. Clement of Alexandria says that Solon wrote τίκτει yap κόρος νβριν or' αν ποΧνς όλβος όπηται — which Theognis alters by substituting κακψ for ποΧνς. He compares Thucyd. III. xxxix. 5 ; where Arnold quotes Shaksp. Henry VI., " Beggars mounted run their horse to death." For close parallels, cf. ^Esch. Agam.382, 383 ; Pind. 01. xiii. 12, νβριν, Κόρου ματερα. Herod, viii. 77 ; the oracle of Bacis, ver. 4. 3 Cf. Hesiod, Op. etD. ΤλΊ,μηδ'ε ποτ* ουΧομενην πενίην θυμοφθόρον άνδρι ΎετΧαθ' όνειδίζειν. * We may illustrate this by Horn. Od. xix. 78 — 80, ήσαν yap νμώες μάλα μύριοι άλλα. τε ποΧΧά οίσίν, τ ευ ζώονσι και άφνε'ιοι καΧεον- ται. ΆΧΧά Ζευς άλάπαζε Κρονίων. Cf. Hor. Od. IV. ix.45; I. xxxiv. 14, 15, Hinc apicem rapax, Fortuna, &c, and III. xxix. 49 — 53. 5 Compare Hor. Od. IV. vii. 17, 18, Quis scit an adjiciant hodiernse crastina summae Tempora Di superi. Add to this Pruv. xxvii. 1, " Boast not thyself of to-morrow," &e. 6 iEn. xii. 913, Sic Turno, quacnnque viam viriute petivit Sue- cessum Dea dira negat. 7 νόσφιν δαίμονος. The gods are constantly called by Homer and Hesiod δωτήρες εάων, and the myth of Pandora's box shows the ascription of all mortals' ills to the same sources. Hesiod, Op. et D. 718, calls poverty μακάρων δόσιν αίεν Ιόντων, and see Eur. Alcest 1071. 167 183. MAXIMS OF THEOGNIS. 227 but in strict truth, no one of men whom the sun looks upon is blest. 1 But whom the gods honour, even he who finds fault, commends, though there is no regard for a man. 2 Pray to the gods, whose is great might ; nought happens to man without the gods, either good things or bad. 3 Poverty most of all things breaks down a noble man, 4 more even, Ο Cyrnus, than hoary age and hot-ague. And it in truth he ought to flee, and to cast it even into the deep, deep sea, 5 and down steep rocks. For every man subdued by poverty can neither say nor do anything, but his tongue is bound. One ought then, Cyrnus, to seek alike over earth and the broad back of the sea for a riddance from hard poverty. 6 To die, dear Cyrnus, is better for a poor man than to live worn down by hard poverty. 7 We seek for well-bred rams, asses, and horses, 8 Cyrnus, and 1 ολβως ονδεις ανθρώπων. Hor. Od. II. xvi. 27, Nihil est ab omni Parte beatum. Ov. Met. iii. 136, 137 ; Soph. Trach. 1—3. ■ This and the line before signify that even the envious praise the favourites of the gods, though for a man generally they care nought. a So Horace, Od. III. vi. 8, Dis te minorem quod geris, imperas : Hinc omne principium, hue refer exitum Di multa neglecti dederunt Hesperiae mala luctuosae. 4 (Ver. 173 — 182=Frere's Fragm. lxxxvi.) Mr. Frere refers this fragment to the period of Theognis' long and needy exile in Sicily. Horat. Ep. I. xviii. 24, speaks of * Paupertatis pudor etfuga* in the same line. 5 This passage is referred to by Ammianus Marcellinus, xxix. 1, § 21, p. 503, Augustus paupertatis attriti : cujus metu vel in mare nos ire praecipites suadet Theognis, poeta vetus et prudens. — μεγακή- τεα. According to Hemsterhusius in Timaeus of Lucian, μεγακήτης means only huge, from κήτος. Butm. Lexil. 381, derives it from χάω, χάσκω ; and observes that from the old form of these with the κ came κεαζω, to cleave, and κεάδας. For ήλιβάτων in next line see Butmann, Lex. p. 330. 6 δίζεσθαι., κ. τ. λ. Thus did Hesiod's father. See Works and Days, 637 — ουκ αφενός φενγων ονδε πλοντον τε καίολβον, Άλλα κακήν πενίην, την Ζευς δίδωσι. 7 Ον. Trist. I. xi. 23, 24, Quocunque aspexi, nihil est nisi mortis imago, Quam dubia timeo mente, timensque precor : said by Ovid of himself in his need and exile. 8 (Ver. 183— 196=Frere's Fragm. x.) Compare Horace, Od. IV. iv. 29—31, Q 2 228 MAXIMS OF THEOGNIS. 184—205. every one wishes that those from a noble breed should cover. 1 But a well-born man cares not to marry a mean woman, a mean man's daughter, if he give her much wealth. No woman refuses to be wife of a mean man if he be rich, but prefers that he be wealthy 2 instead of noble. 'Tis wealth they value ; noble man weds mean man's daughter, and mean man the daughter of the noble. Wealth is wont to mix the breed. Then marvel not, son of Polypas, that the race of citizens is obscured, 3 for noble is mixed with base. The man-of-rank weds the woman-without-fame, he him- self, look you, leads her home, though he knows that she is base-born, because he is induced by her riches ; for stern necessity urges him on, 4 which also makes a man's mind wretched. But to whatsoever man riches shall have come from Jove, 5 and by just means, and with clean hands, they remain ever stedfastly. Though if a man unjustly shall acquire beyond w hat-is -proper with covetous spirit, or by an oath, having taken beyond what is just, at the moment he seems to bear off some gain, but in the end again there is ill, for the mind of the gods is wont to be superior. 6 But these things deceive the mind of men ; for not at the very -time of the acts do the immortals take vengeance on errors. 7 But one man in his own person is wont to pay a Fortes creantur fortibus et bonis : Est in juvencis, est in equis patrum Virtus. 1 The reading here, commonly read βήσεσθαι, must be altered at any rate to βήσασθαι after βούλεται. It is rare in this tense in a middle sense. See a note of Brunck, who prefers to read κτήσασθαι, to get for himself a wife. Hermann, πλήθεσθαι. 2 άφνεόν, a dissyllable by synizesis. In the next line εγημε is the aor. in a present sense, cf. Matt. Gr. Gr. § 506. 3 μανρονσθαι. Cf. Hesiod, Op. et D. 325, ρεΤα δε μιν μανρουσι θεοί. 4 κρατερή — ανάγκη — the Sgeva necessitas of Horace. — εντνει. Cf. Pind. 01. iii. 51, Ιντν ανάγκα πατρόθεν. 5 (Ver. 197 — 208=Frere's Fragm. lvi.) και καθαρώς. Hor. Sat. I. iv. 68, At bene siquis Et puris manibus vivat. Hesiod, Op. et D. 337, άγνώς και καθαρώς. 6 Compare here, as in a former passage, the 37th Psalm, verses 7, 10, 35, 36. 7 Ν on in ipso actu ulcisci solent Dei peccata. Brunck. In the same spirit we have in Hor. Od. III. ii. 31, 32. 200—223. MAXIMS OF THEOGNIS. 229 bitter debt, another attaches ruin hereafter to his own chil- dren. 1 And another justice does not catch ; for unscrupulous death was beforehand sitting on his eyelids, 2 bringing fate. To an exile, believe me, none is a friend and faithful com- rade, 3 and this is more vexatious than banishment itself. Verily, to drink much wine is bad, 4 but if a man drink it prudently, 'tis not bad but good. Cyrnus, direct a various habit towards all your friends, 5 mingling with your own the temper which each has. Get thee the temper of the polypus, 6 with-tangled-twisting-arms, which on any rock to which he has attached himself appears such as it is to look upon. Now follow this way, now be- come different in complexion ; the wisdom of versatility is something of a rapid kind." Be not too indignant when citizens are in a state of disturbance, Ο Cyrnus ; but go on the middle path, as I do. Whoso, look you, thinks that his neighbour knows nothing, but that he himself alone possesses intricate counsels, he, I Raro antecedentem scelestum Deseruit pede poena claudo. Punishment comes certainly though but slowly. 1 Hor. Od. III. vi. 1, Delicta majorum immeritus lues. Cf. Hesiod, Op. et D. 28*. 2 See instances of this image of death in Catull. lxii. 188, Xon tamen ante mihi languescent lumina morte. Propert. III. iv. 17 (Paley); Hor. Od. I. xxiv. 5. 3 Ver. 209, 210=Frere's Fragment lxxxi. 4 οίνόν τοι π'ινειν. Cf. Horn. Od. xxi. 293, οίνος σε τρώει μελιηδής, οστε και άλλους βλάπτει, ος άν μιν χανδον ^\y ) μηδ' αΐσιμα π ivy. πο\νς γαρ οίνος ττόλλ' άμαρτάνειν ποιεί ; Alexis, quoted by Clarke ad Horn. Od. 1. c. And Panyasis, εις όκρασίαν, Fragm. ii. ο'ίνος μεν θνητοϊσι θεών πάρα δώρον άριστον, πινόμενος κατά μ'ετρον νπερ μετρον δε χερειον. 5 Ver. 213— 220=Frere's Fragm. xlii. 6 πονλνπον. This is the sea-polypus, Sepia Octopodia of Linnaeus, and Class. Museum, vol. iv. 387 (Art. the Zoology of Homel- and Hesiod). Homer mentions it in Od. v. 432, and Hesiod, Op. et D. 524, mentions it undei the term άνόστεος. See also Plin. H. X. ix. 29. 7 κραιπνόν τι is the reading of the Vaticanus Codex, εύτροπίηο. This was the talent of Ulysses. Cf. Horn. Od. i. 1. With 220, cf. 331, and Ov. Met. ii. 137, Medio tutissimus ibis. Hor. Od. II. x. 5. 230 MAXIMS OF THEOGNIS. 223 237. wot, is senseless, reft of sound mind : * for we all are ac- quainted equally with crafty counsels. But one chooses not to follow filthy lucre, whilst to another faithless wile-weav- iugs are more agreeable. 2 Now no limit of wealth has been made-clear to men, 3 for they who of us now have most substance, strive after twice as much. Who could satisfy all? Riches verily to mortals become folly. 4 And from it up-starts ruin, which when Jove shall send upon them worn-and-weary, one at one time and another at another possesses. Though he be citadel and tower to an empty-minded populace, 5 Cyrnus, the noble man gets little share of praise. Nor longer, I wot, becomes it us, as men in a state of safety, to destroy, as it were, the walls of a city about to be taken. 6 To thee indeed I have given wings, wherewith thou wilt 1 βεβλαμμενος, used here with a genitive, seems to me to be a parallel construction to that in Agamemn. iEsch. 119, βλαβεντα λοίσθιων δρόμων ; and Horn. Od. i. 195, Άλλα vv τον ye θεοί βλάπ- τονσι κελενθον. In Latin it is equivalent to " mente sana captus." 2 The imperfect adov is used for the present. Cf. Matt. Gr. Gr. § 505, 3, and Hesiod, Theog. 10. 3 Aristot. Pol. I. viii. p. 12, (Bekker, 13, § 1,) quotes this line as one of Solon. With 128, 129, cf. " Man never is, but ever to be blest." Horace, Od. II. ii. 13, speaks of avarice as resembling dropsy, " Crescit indulgens sibi hydrops," &c Cf. also Ecclesiastes v. 10, " He that loveth silver shall not be satisfied with silver," and iv. 8, u Yet there is no end of all his labour ; neither is his eye satisfied with riches." 4 χρήματα τοι. Cf. Horace, Sat. II. iii. 158, Quid avarus ? Stul- tus et insanus. And with the next two lines, see ibid. v. 122, 123, Filius, aut etiam hsec libertus ut ebibat haeres, Dis inimice senex, custodis, ne tibi desit ? and Psalm xxxix. 6, " Surely they are disquieted in vain : he heapeth up riches, and knoweth not who shall gather them." 5 ακρόπολις και πύργος. Parallels to this figurative image of a man of worth are to be found in CEdip. Tyr. 55 — 57 ; Thucyd. vii. 77 : and in Latin, Hor. Od. II. xvii. 4, Grande decus columenque rerum ; Ter. Phorm. II. i. 57, Columen famiiise, &c. 6 The emendation of Brunck is άλνείν, πόλεως ώσπερ, άλωσομενης, to be troubled, as if the state, &c. Perhaps the reading of the text may stand, if we remove the comma at λύειν. The passage seems to mean, " it ill beseems us to aid in pulling down the walls," (i. e. the bettermost men, called ακρόπολις και πύργος in 233,) seeing that the πόλις, the empty-minded populace, will be led captive sooner or later, and we must keep it up as long as we can. 837 — 250. MAXIMS OF THEOGXIS. 231 i\y l over boundless deep, and all earth, easily borne-aloft ; and thou wilt be present at all banquets and feasts, resting in the mouths of many ; 2 thee too with sweet-voiced pipes young men gracefully lovely shall sing well and tunefully ; and whensoe'er thou comest to the much-lamenting homes of Hades, beneath earth's murky vaults, never more, even though dead, shalt thou lose thy renown, nor, 3 I ween, escape notice, having ever imperishable fame among men, Ο Cyrnus, whilst thou tarriest in the land of Greece, 4 or up and down the isles, crossing over the fishy barren deep, and not seated on the backs of horses ; but the tasteful gifts of violet-wreathed 5 1 (Ver. 237 — 254=Frere's Fragm. li.) πτερά used of song. See Hor. Od. II. xx. 1,2, Non usitata nee tenui ferar Penna, biformis per liquidum eethera. Cf. Od. I. vi. 2; Tibull. I. iv. 65, Quem referent Musa?, vivet ; dum robora tellus, Dum ccelum Stellas, dum vehat amnis aquas. 2 πολλών κείμενος εν στόμασι. Cf. Ennius quoted by Cicero, Tusc. D. i. 15, Nemo me lacrimis decoret nee funera fletu Faxit, cur? volito vivu' per oravirum. Two lines below, καλά τε και λιγέα, adj. neut. plur. used adverbially, as in Latin, Torva tuens, transversa tuentes, sera comans Narcissus, Virg. Cf. Matt. Gr. Gr. § 446, 447. 3 So Hor Od. III. xxx. 6, 7, Non omnis moriar, multaque pars mei Vitabit Libitinam ; usque ego postera Crescam laude recens. So Harmodius and Aristogiton live in the Scolium of Callistratus, and Lord Denman's translation of it. φίλταθ' Άρμό^ι', οντί πω τεθνηκας, " Loved Harmodius, thou never shalt die ; The poets exultingly tell, That thine is the fulness of joy, Where Achilles and Diomed dwell." * 'Ελλάδα γήν. For this use of a gentile substantive for an adj. see Matt. Gr. Gr. § 429, 4 ; Herod, iv. 78, 'Ελλάδα γλώσσαν : Wordsw. Gr. Gr. § 121. — ανά νήσους. These were a great field of song. Byron refreshes their immortality in " The isles of Greece, the isles of Greece," &c. 5 ίοστεφάνων, violet-crowned. This epithet was a favourite with the Athenians. Cf. Aristoph. Acharn. 637 ; Eq. 1323 : in both used of Athens and Athenians. According to commentators on these pass- ages it is a Pindaric word. With the next line cf. Hor. Od. IV. viii. 27, Dignum laude virum Musa vetat mori, Ccelo Musa beat. 232 MAXIMS OF THEOGNIS. 250—264. Muses will convey thee, for with all, to whom, even among posterity, minstrelsy is a care, thou wilt be likewise, as long as there shall be earth and sun. I, however, meet with small reverence from thee, but with words thou deceivest me, as a little child. 1 That which is most just is most noble ; health most preferable ; but the gaining the object of one's love is the most pleasant thing. 2 I am as it were a well-bred racing mare, 3 but I carry a very mean man : and this to me is most vexatious. Often ere now have I been ready to burst the bridle and flee, hav- ing thrust from me my mean charioteer. Wine is not drunk by me, 4 since with a tender maiden, an- other man, far meaner than I, has the upper hand. Cold water to my sorrow her dear parents drink with her, so that she at the same time fetches water and bears me groaningly. Mr. Frere sees in the lines 249 — 252 an allusion to the two means of fame in Greece, Olympic victories in the chariot race, and bardic celebration ; whence the connexion of Muses and horses ! 1 The poet urges that Cyrnus requites his celebration by want of respect, and by deceiving him. Mr. Frere includes the next six lines in the same fragment, in which case we must suppose the ov τις ερφ of Theognis to be what he did not think he met with from Cyrnus, αίδ ως. 2 These lines are quoted by Aristot. Eth. Nicom. I. 8, where however the 2nd line is ήδιστον δε πεφυκ' , ου τις ερφ το τυχεΊν. 3 άεθλίη. Vinetus, according to Sylburg, derives this allegory of the racing mare from Horn. 11. xxiii. 295. Callimachus, H. in Cer. 110, and Oppian, Cyneg. iv. 107, call the race-horse άεθλοφόρον. και τον άεθλοφόρον και τον πολεμήϊον Ίππον. With the 260th line we may compare Theocr. xv. 54, ορθός άν'εστα δ πυρρός — διαχρησεΊται τον άγοντα. 4 Theognis in this and the five next lines complains of his rejection by the parents of the maiden he loves, who had been betrothed to a person of far lower rank, (262,) but whose affections he deems still fixed on him. " On Theognis going to see his love, he finds her sit- ting with her parents ; but refuses to drink wine, proposing water as his proper drink. She goes to fetch it, when Theognis takes the opportunity of embracing her." J. Donaldson, (Edinburgh,) from whose Lyra Graeca, p. 184, this account is derived, considers the verses 257 — 260, 'ίππος εγώ — ηνιόχον properly to come after ver. 266, and to express the subject of her tender speech, ψυχρόν sc. ύδωρ in ver. 263. Cf. Herod, ii. 37. J. Donaldson places a full stop after μοί, taking ψυχρόν μοι as the speech of Theognis : he reads too in ver. 261, επεϊπον for επει παρά. Gaysford states that CI. Wassenburg makes one elegy by combining ver. 257—260, 859—862, 579—584, 457 — 460, with this passage. 265—284. MAXIMS OF THEOGNIS. 233 Then having clasped the damsel round, I kissed her neck, and she spake tenderly with her lips. Known, look you, is poverty, even though it be strange, for it neither comes to the market nor the law-suits. For everywhere it has the lesser share, and everywhere 'tis mock- ed : l everywhere also, wheresoever it may be, it is equally hostile. Equally, in truth, to mortal men the gods have given the other things, 2 to wit, wretched old age and youth. But 'tis the worst of all the evils among men, and more unlucky than death and all diseases, after that you have reared children, and afforded them all things suitable, and laid up money for them, having experienced much trouble, if they hate their father, 3 and pray that he may perish, and abhor him as if he 11 ere a beggar coming to them. It is likely that a mean man would ill respect the rules of justice, since he stands-in-awe-of no divine-vengeance here- after. 4 For a worthless mortal may take up many impracti- cable things at the moment, and deem that he arranges all well. Relying on none of the citizens, advance one step, 5 trusting 1 ιπίμικτος. Bekker reads Ιπίμνκτος, scoffed at, from μνζω, be- cause, says Camerarius, the poor μνκτηρίζονται υπ' άλλων. 2 (Ver. 274 — 278=Frere's Fragm. cvii.) The lines, he says, show that Theognis had his return embittered by the undutiful be- haviour of his family, which had grown up, in his exile from Me- gara to Sicily. 3 τον πάτερ' εχθαίρονσι — the construction seems to require ει or org. An illustration of the whole of this fragment is our Shakspeares King Lear, e. g. among many other passages, Act I. sc. iv., " Ingratitude ! thou marble-hearted fiend, More hideous, when thou show'st thee in a child, Than the sea-monster ! " and again, " How sharper than a serpent's tooth it is To have a thankless child!" καταρωνται δ' άπολ'ζσθαι. The inf. here seems to stand instead of the accusative after καταοάομαι, which is the usual construction, Horn. II. ix. 454. 4 άζόμενον. An Homeric word only found in the pres. and im- perf. II. i. 21 ; Od. xvii. 401, &c. In 281, άπάλαμνα is i. q. αμήχανα : cf. 481, formed from άπάλαμος, like νώνυμνος from νώννμος, Liddell and Scott's Lexicon. 5 (Ver. 281 — 292=Frere's Fragm. lxv.) πιστός is used here actively, 234 MAXIMS OF THEOGNIS. 284—304. neither oath nor covenant, not even if a man, wishing to give pledges, chooses l to give Jove, the supreme king of im- mortals, as his surety. For verily in a city so malignantly- blaming as this, nothing pleases, and according as any one does, so they are called far the more senseless. 2 But now the ills of the well-born are good things to the mean of men, and be- come a law to the devious. For a sense-of-shame hath perished : impudence and insolence, having mastered justice, possess the whole earth. Neither does a lion always feast on flesh : but him, strong though he be, yet nevertheless perplexity seizes. 3 To a babbling man silence is the hardest burden, but an unlearned man, if he speak, is so to all in whose presence he may be. All hate him : yet the mixing up of such a man in a banquet is necessary. Nor does he wish to be a friend, when ill has chanced to a man, 4 even though he may have been born of one and the same womb. Be bitter and sweet, harsh and kind, 5 to hired servants and slaves and neighbours near- your-doors. It is not meet often-to-change 6 a good life, but to keep peace : and to alter the ill life, until you have brought it right. as in iEsch. Pers. 55. Cf. Jelf, Gr. Gr. § 256, obs. — πόδα τόνδε seems to be used in the same construction as digitum transversum in Plautus, Aulul. Li. 18, Si hercle tu ex isto loco digitum trans- versum aut latum unguem excesseris. In the next verse συνημοσύντ) is from σννίημι ; and is used by Horn. II. xxii. 261. 1 εθελει. Hermann prefers kOsXy. 2 ώς δε το σώσαι. In place of this evidently corrupt reading we adopt Hermann's emendation, ώς δε τις, ώς άίει πολλόν άνολβότερος, i. e. ut quisque placet, ita stolidior multo audit cseteris civibus. άίει is here used in the sense of "audit, is spoken of," "male audit," &c. For εκτραπεΧοισι Τ. Faber, Brunck, and others read εύτραπε- λοισι, "easily-turning." 3 Not even the lion can insure his meal; chance, or, as we Chris- tians know, God, gives or withholds it. Cf. Psalm civ. 21. For the word κωτίλφ in the next line, cf. Theog. 363, ευ κώτιλλε τον εχθρόν : Theocrit. Id. xv. 88 ; Hesiod, Op. 372. 4 ονδ' εθελει. Cf. Hor. Od. I. xxxv. 26, DifFugiunt cadis Cum foece siccatis amici. In the next line εκ μιας γαστερός is i. q. ομογάστριος. Horn. II. xxiv. 47. 5 In this line Camerarius for απηνής proposes επηνής, i. e. προση- νής, benignus ; in order that there may be a similar antithesis be- tween επηνής and άργαλεος as between πικρός and γλυκύς. 6 κιγκλίζειν. Metaphorically, " to change-often," properly, to wag the tail, as the bird κίγκλος, the wagtail, does. Liddell and Scott. 305—323. MAXIMS OF THEOGNIS. 23') The mean are not wholly mean from the womb, but through having cemented a friendship with mean men. 1 And they have learned worthless works, and slanderous words, and in- solence, supposing that all ivas true which those men said. Among companions-at-a-meal, 2 be a prudent man ; and deem that all escapes his notice, as if absent. Know how to endure jokes, and be brave out-of-doors, understanding what temper each has. Among the mad indeed I am exceeding mad ; 3 but among the just I am of all men most just. Many mean men are rich, look you ; and noble men are poor, yet with these we will not exchange their wealth for our excellence : 4 for the latter is ever secure, but riches now one and now another of men possesses. Cyrnus, a noble man hath a judgment always firm. 5 and is bold when set amidst blessings and amidst ills. But if the god shall present to a mean man substance and wealth, in-his- folly he is unable to contain his meanness. 6 Do not ever on a slight pretext ruin a man 7 that is a 1 Cf. 1 Cor. xv. 33. where St. Paul quotes from Menander or Eu- ripides, φθείρουσιν ήθη χρησθ' όμιλίαι κακαί, and Anthol. Lat. i. 13, Qui mali sunt, non fuere matris ab alvo mali, Sed malos faciunt malorum falsa contubernia. See also Hermione's speech, beginning at ver. 930, in the Androm. of Eurip. 2 (Ver. 309— 312=Frere's Frag, xxxviii.) In the 31st line μιν must be referred to πεπννμενος άνήρ, as if it were not in apposition to σν, in which case the construction and sense are clear. Welcker quotes a saying of Chilo, -γΧώττης κρατεϊν, και μάλιστα εν σνμποσίφ. In 311, Welcker reads εις δε φεροι, and "let him contribute," an allusion to the έρανοι of the Athenians and others. He seems to un- derstand the line above, i( and it is seemly that every one should forget himself, as if absent." 3 Welcker compares Scol. 19, συν μοι μαινομεμφ μαίνεο, σνν σώφρονι σωφρόνει. 4 διαμειψόμεθα in this construction is like the Latin "muto," Kor. II. xvi. 18, Quid terras alio calentes Sole mutamus? 5 (Ver. 319— 322=Frere's Fragm. liv. ?) Cf. at 319, 320, Hor. Od. II. iii. 1—4, iEquam memento rebus in arduis Servare mentem : non secus in bonis Ab insolenti temperatam, Laatitia. 6 άφραίνων, κ. τ. λ. The sentiment may be paralelled by Shaksp., " Beggars mounted ride their horse to death." 7 (Ver. 323— 328=Frere's Fragm. xliii.) The poet deprecates 236 MAXIMS OF THEOGNIS. 323 338. friend, trusting, Cyrnus, to a harsh slander. If a man in every instance should be wrath at the faults of his friends, never would men be in -concord or in-friendship one with the other. For faults follow-after mortal men, 1 Cyrnus : but the gods choose not to endure them. Even the slow man with-good-counsel hath caught the swift man in the pursuit, Cyrnus, with the aid of the straight- forward justice of the immortal gods. 2 Quietly, as I do, pursue the middle way with thy feet, 3 nor give to one party the property of the other, Ο Cyrnus. Never, Cyrnus, kindly-treat an exile on the ground of hope, 4 for not even, if he has returned home, does he become any more the same. Make-too-much haste in nothing, the mean is best of all: 5 and thus, Cyrnus, thou shalt have excellence, which too it is hard to get. May Jove grant me both requital of my friends, who love me, 6 and that I may be more powerful than my foes. And so resentment for a slight offence. In 324 we have the a in διαβολίη long "in arsi," as in Pind. Pyth. II. 140, διαβολιάν νποφάτιες. 1 εν άνθρώποισιν έπονται. The construction would be clearer if we read άμ' or επ' for εν here. Ruhnken suggests πίλονται — when no such alteration would be needed. The same commentator points to the next line as the source of a sentiment expressed in an epi- gram qifbted by Demosth. de Cor. p. 322, R., μηδέν άμαρτέϊν εστί θεών, και πάντα κατορθοϋν. 2 With the couplet compare Horn. Od. viii. 329, Κιχάνει τοι βρα- δύς ώκύν. Eccles. ix. 11, "I returned and saw under the sun that the race is not to the swift, nor the battle to the strong.*' 3 Frere's Fragm. xxxvi. — Welcker quotes Phocyl. ap. Aristotle, πολλά μ'εσοισιν άριστα' μέσος θέλω εν πόλει είναι, καλόν ησυχία, επισ- φαλές προπετεια ; Periander. 4 The exile spoken of is marked by the words επ' ελπίδι to be one of the faction which at the time was worsted — in the civil dis- sensions of Greek cities. These lived ever, as we see from the his- torians, in the hope that their party would again get the upper hand, and recall them. Welcker compares Agam. iEsch. 1668, οίδ' εγώ φεύγοντας άνδρας ελπίδας σιτονμενονς, and Eurip. Phoen. 396, αϊ δ' ελπίδες βόσκονσι φυγάδας, ώς λόγος. 5 So Hesiod, Op. et D. 694, μέτρα φυλάσσεσθαι, καιρός ο' επί πάσιν άριστος. Cleobulus said, μίτρον άριστον. 6 (Ver. 337 — 350=Frere's Fragm. lxxviii.) Donaldson, in Lyra Graeca, thinks that Theognis here expresses a very determined wish and prayer. In 338, μείζον δννησόμενον is paralleled by Aristoph. μείζον δύνασθαι ; and Demosth. μείζον ίσχνειν — Schcef. reads δννησο- 339 — 357. MAXIMS OF THEOGK1S. 237 should I have the character of being a god among men, if the fate of death should overtake me, when I had recompensed them. But, Ο Jove, accomplish me, thou Olympian god, a seasonable prayer, grant me to experience in return for ills some good also. But oh might I die, 1 unless I find some cessation from evil cares, and if thou givest but sorrows in return for sorrows. For thus is my lot ; and there does not appear to me a means of vengeance on the men who perforce have plundered and possess my property; but like a dog 2 I have crossed a mountain-torrent, having shaken off every- thing in the rain-swollen stream. Whose black blood may it be mine to drink : 3 and oh might the good Genius aid me, who would accomplish these things to my mind. Ο worthless poverty, why tarriest thou, failing to go 4 to an- other man ? and why, prithee, dost love me, not desiring it ? Nay, go, and visit another house, nor along with us be ever sharing this wretched life. Be of good courage, Cyrnus, in ills, for amid blessings too thou wast wont to rejoice, 5 when the lot fell to thee to have a share of these too. And even as thou hast received ill out μένω after doiy τίσιν. Jacobs reads fof'y, instead of δοίφ, in which case όυνηαόμεν will stand. In ver. 340 we have the heathen elevat- ing vengeance, not mercy, to the rank of the Deity's highest attri- butes. 1 " May I die, if I don't find for myself," &c. /. Donaldson, Lyra Grcec. He reads in the next line δοίην r\ (instead of δοίης with Turneb. and others,) " and if I don't give woes for woes." 2 The poet likens himself to a dog which has swum through a torrent, in that he had been stript of everything, and is as bereft or all his goods, as the dog, whose meat, &c, the flood has swept away." 3 With this wish compare Horn. II. xxii. 346. αϊ γαρ πως αυτόν με μένος και θυμός άνείη ώμ' άποταμνόμενον κρ'εα εδμεναι οία μ' εοργας. Cf. II. iv. 35 ; xix. 210. 4 With προλιπουσα thus used cf. Soph. El. 134, ουδ' εθελω προλι- πεϊν τόδε, μη ου στεναχεΊν, κ. τ. λ. Liddell and Scott. 5 Frere's Fragm. lxxi. (2). Cf. Hor. Od. Il.iii. 1 ; Sat. II. ii. 136. In the next line επεβαλλεν with ace. and infinitive mood is paral- leled by Herod, ii. 180, Τους Λελφονς δε επέβαλλε τεταρτημόριαν — παρασχεϊν (Lidd. and Scott), Cf. Herod, iv. 115, το επιβάλλον; sc. μέρος, with ver. 358, εκδΰνα πειρώ. Cf. Hor. Epist. I. ii. 22, Aspera multa Pertulit, adversis rerum immersabiUs undis. ! 1 238 MAXIMS OF THEOGNIS. 358—372. of blessings, even so also, praying to the gods, try to emerge again. Neither display it too much : l for when exhibit- ing any iil, Ο Cyrnus, you have but few carers for your ca- lamity. The heart of a man, look you, Ο Cyrnus, having suffered great loss, is weakened ; 2 but when he takes vengeance, after- wards it is increased. Beguile your enemy with good words : 3 but when he shall have come into your power, take vengeance on him, having admitted of no excuse. Restrain thy mind, 4 and let mildness ever attend thy tongue : the heart, look you, of mean men is more sharp than is meet. I cannot understand the mind of the citizens, 5 which they entertain : for neither if I do them good, nor ill, do I please them : and many blame me, alike the base-born and the well- born : but none of the unwise can imitate me. Do not, goading me perforce, 6 and against my will, drive me under the waggon's yoke, drawing me, Cyrnus, too much into friendship. 1 Welcker quotes a Fragm. of Pindar, (171,) d δε τις ανθρώποισι θεόσδοτος άτλάτα κακότας πρόστυχα ταύταν σκότει κρύπτειν εοικεν, and a saying of Periander, δυστυχών κρύπτε , Ίνα μή τους εχθρούς ευ$ρανϊ}ς. 2 Welcker here compares Hesiod, Op. et D. 93, and Odyss. xix. 360, αϊφα yap εν κακότητι βροτοί καταγηράσκουσι, (the line in Hesiod is probably spurious,) and Odyss. xx. 18, τ&τλαθι δή, κραδίη, και κύντερον ά\\ο ποτ' ετλης. 3 κώτιλλε. Cf. 295 and 488, and Soph. Antig. 756. With this sen- timent compare Hesiod, Op. et D. 711, δι ς τόσα τίννυσθαι, μεμνημε- νος, κ. τ. λ. This was the creed too of Archilochus, Solon, and most of the sages of Greece. Aristot. Pol. vii. 6, however speaks nobler language, and more akin to Christian forgiveness of injuries. 4 Hamlet, I. iii. (Speech of Polonius to Laertes,) " Give thy thoughts no tongue, nor any unproportioned thought his act." In Proverbs xx. 23, we find, " Whoso keepeth his mouth and his tongue keepeth his soul from troubles ; " and in xxxi. 26, " And in her tongue is the law of kindness." 5 (Ver. 367 — 370=Frere , s Fragm. xviii. latter part.) Theognis complains of the arbitrium popularis aura?, (Hor. Od. III. ii. 20,) but consoles himself that " Fools cannot imitate the man they blame." With 369, 370, cf. an adage quoted as of Diogenes, μωμησεταί τις οάδιον η μιμήσεται. 6 κεντών. Cf. Horn. II. xxiii. 337, άταρ τον δεζιόν 'ιππον κίνσαι νμοκλήσας. The metaphor is from the use of the goad to drive ani- mals : the moral, that it is better to lead than to drive. 373 393. MAXIMS OF THEOGNIS. 239 Kind Jove, I marvel at thee, for thou rulest over all, 1 having honour thyself and vast power. Well knowest thou the mind of men, and the spirit of each ; and thy might, Ο king, is highest of all. How is it then, Ο son of Saturn, that thy purpose has-the-heart to hold men that are sinners, and the just man, in the same portion, 2 both if thy mind shall have been turned towards moderation, 3 and if towards the inso- lence of men yielding to unjust deeds ? Neither is anything defined by the deity for mortals, nor the way in which walk- ing a man may please the immortals. But nevertheless they hold wealth harmless ; while they who keep their mind aloof from worthless deeds, still are-wont-to-find the mother of poverty, want-of-means, 4 though they love what is just ; want-of- means, which leads on the spirit of men to error, hurting their minds within their bosoms by strong necessity. So a man has-the-courage, though he wishes it not, to bear many disgraces, 5 yielding to want, which truly teaches many lessons, to wit, falsehoods, deceits, and mischievous strifes, to a man even against his will : 6 and they seem to him no evil, for it also breeds vexatious lack-of-means. But in poverty both the mean man, and he who is far better-born are 1 Ver. 323— 328=Frere's Fragm. lvii. 2 Compare with this complaint against the seeming lack of differ- ence made by the Divine Being between the righteous and unright- eous, Psalm lxxiii. 3 — 5, 11, 12, &c. 3 επι σωφροσύνην τρεφθι] νόος. For the construction here Welc- ker refers to Schaefer on Soph. Antig. 1107, μηδ' επ' άλλοισιν τρέπε. In ver. 382 the MSS. have όδόν ηντιν Ίων, in which case the con- struction will be that of the antecedent attracted to the case of the relative. Cf. Matt. Gr. Gr. § 474, a., and Virg. iEn. i. 578, Urbem, quern statuo, vestra est. Terence, Eunuch. IV. iii. 11, Eunuchum, quern dedisti nobis, quas turbas dedft. * μητερ' άμηχάνίην. This appears to have been a phrase of Al- casus also. " See iEsch. S. c. Theb. 224, πειθαρχία της εύπραζίας μήτηρ, where see Blomfield's note." Wehker. προάγει in the next line is the " prolectat " of Ovid, Fast. iv. 433, Praeda puellares animos prolectat inanis. a τολμοΊ, δ' ουκ εθελων, sc. τις, or a subject implied in χρημοσνν?^ εΊκων. Welcker compares for this case of a suppressed subject Horn. Od. xxiv. 107, &c. &c, ούδε κεν άλλως Κρινάμενος λεζαιτο κατά πτόλιν άνδρας άριστους, where however others read άλλος. Eurip. Ion, 1388. 6 άνδρα και ουκ εθελοντα, κ. τ. λ. For the double accusative after verbs of teaching, &c. see Matt. Gr. Gr. § 415, β. The same con- struction is very common in Latin. 240 MAXIMS OF THEOGNIS. 394 — 412. seen, 1 whensoever, I mean, want takes-hold-on-them. For the spirit of the former indulges in unjust thoughts, no, nor even is a right sentiment ever inherent in his breast : but the mind of the latter on-the-contrary follows neither bad nor good fortunes : it is right however that the bettermost man should have the courage to meet both the one and the other. 2 Respect your friends, 3 and flee oaths that-ruin-men : but avoid, and give-heed-to, the wrath of immortals. Make too much haste in nothing : in all the works of man the-fitting-season 4 is best : often a man, seeking gain, is hastening towards rank-and-honours, whom fortune readily draws astray into a great sin, and is wont to make him deem without difficulty that what is really evil, that is good : but that what is good-and-useful, that is bad. 5 Most dear though thou art, thou hast erred ; and I, look you, am nowise to blame, but thou thyself hast chanced on sentiments not good. No treasure wilt thou lay up for thy children better than a sense-of-shame, which also, Cyrnus, attends good men. Of no man, whom judgment and whom power attends, 6 Ο Cyrnus, seem thou to be a worse companion. 1 Something similar is the sentiment of Iolaus in Eurip. Heracl. 302, 303, το δυστυχές yap ηνγενει' αμύνεται της δυσγενείας μάλλον, 2 τά τε και τά, " tarn mala quam bona," Welcker, who illustrates the phrase from Pindar. I have not been able to find the passages to which he refers — though Matthise instances Nem. vii. 31, which will be a similar phrase. ? Welcker quotes here a saying of Solon, χρω τοις θεοΐς. φίλους εύσεβει. γονείς αίδου, and Sosiad. Sept. Sap. Diet. "Ορκω μή χρω. In ver. 400 Welcker with others read εντρ'επε* for Ιντρ'επεο. 4 (Ver. 401— 406=Frere's Fragm. lxiv.) CL Hesiod, Op. et D. 696, Μέτρα φυλάσσεσθαι' καιρός δ' επί πάσιν άριστος. And Diog. L. i. 41, quoted by Welcker : 'Rv Αακεδαιμόνιος Χειλών σόφος, ος τάδ' ελεξε. Μηδέν άγαν Καιρφ πάντα πρόσεστι καλά. In the next line άρετήν is i. q. opes, divitias. Jacobs reads άπατήν. 5 This is of the nature of judicial blindness, such as is denounced in Isaiah v. 20, " Woe unto them that call evil good and good evil ; that put darkness for light and light for darkness ; that put bitter for sweet and sweet for bitter." Ver. 407, 408=Frere's Fragm. xlix. 6 Gaysford reads δόκει — in which case, as Brunck observes, the couplet may be thus rendered in Latin, " Homine rullo, qui ve- 413—425. MAXIMS OF THEOGNIS. 241 But when I drink, I am not about to become so drunk, 1 nor does wine lead me on, so far as to speak a harsh word respect- ing you. None like me can I find, when I seek a trusty associate, 2 in whom there is no guile. But when I have come to the touch-stone I am rubbed beside baser metal, as gold beside lead, and a mind of superiority 3 is in me. Many things pass me by, even though I am conscious of them : but of necessity I am silent, 4 knowing our power. To many men well-fitting doors are not set on their tongue, 5 and many things are a care to them, which should be uncared for. For oft that which is bad is better, if stored-up within, and good, having come abroad, is better than what is bad. 6 Of all things indeed to men on-the earth, not to be born, 7 lit possitque bene facere, pejor amicus videaris. Welcker reads δοκεϊ, when we shall have to look to the antecedent of φ in the next line for the subject of the verb δοκεϊ. Welcker quotes Horn. Od. viii. 585, 586, επει ου μίν τι κασιγνητοιο χερείων γ'ιγνεται, ος κεν εταίρος Ιών πεπνυμ'ενα είδ%. 1 Θωρήξομαι: for this sense of θωρήσσω compare Theogn. 470, 508, 840, 880; Aristoph. Acharn. 1135. Liddell and Scott consider the sense metaphorical, " to arm oneself against the cares of life," and compare Horace, Epist. I. v. 17, In praelia trudit inermem. See also Arist. Vesp. 1193. In the next line εξάγει is in a future sense, " exagitabit," ίζάγεσθαι r?j 6py?j — ira abripi. Welcker. 2 (Ver. 415 — 420=Frere's Fragm.lxxx.) In ver. 417 we have allu- sions to the processes of the " assay " office, as Mr. Frere observes, comparing Fragment xxxiv. (117 — 120). — μοΧίβοος, black lead, was used as a test of gold. Cf. 1101. Welcker says it is here used for aurum adulterinum, as in Aristoph. Nub. 913. 3 υπερτερίης νόος, a circumlocution for νόος υπέρτερος, as in St. Luke xvi. 8, του μαμώνα της αδικίας, where see Dr. Burton's note thereupon. 4 αλλ' υπ ανάγκης Σιγώ. Welcker quotes Solon, νουν ηγεμόνα ποιου, ο δ' αν 'ίδγ,ς μη λέγε. ειδώς σίγα. 5 Cf. Psalm cxli. 38, " Set a watch over my mouth, Ο Lord. Keep the door of my lips." Shaksp. Hamlet, "Give every man thine ear, but few thy tongue." Welcker compares Soph. Philoct. 188, αθυρόστομος αχώ. Eurip. Orest. 903, ανήρ τις άθυρό^Χωσσος. Aris- toph. Ran. 838, Ίχοντ άχάλινον άκρατες άθύρωτον στόμα. In the next line Stobaeus has άΧάΧητα πεΧει for άμ'εΧητα μεΧει. 8 Welcker illustrates the construction of this verse by Pindar, 01. ix. 156, άνευ δε θεοί) σεσιγαμενον ου σκαιότερον χρημ' εκαστον. 7 (Ver. 425 — 428=Frere's Fragm. lxxxv.) For this sentiment see Soph. (Ed. C. 1225—1228; Horn. II. xvii. 446; Bacchyl. Fr. 3, θνα- R 242 MAXIMS OF THEOGNIS. 426—441. and not to see the rays of the piercing sun, is best : but that when born he should, as soon as possible, cross the gates of Hades, and lie low, having heaped together for himself much earth. 1 To beget and nurture a child is easier than to implant right feelings: 2 this at all events no one has yet contrived, in mak- ing the senseless sensible, and the mean noble ; but if a god had granted this, I wot, to the sons of ^Esculapius, 3 to cure meanness, and the infatuated minds of men, many and great wages would they earn. And if mind were capable-of-being created and implanted in man, 4 never would worthless son have been born of worthy father, but he would have been heedful of prudent discourses. 5 But by teaching you will never make the mean man noble. He is a fool, who has my mind indeed in safe-keeping, but pays no attention 6 to his own proper mind. No one, look you, is in all things blest, but the nobler man τοίσι μη φνναι φεριστον, Μηδ' άελ'ιον προσιδείν φέγγος' όλβιος δ } ουδείς βροτών -πάντα χρόνον. Eurip. Fragm. Belleroph. χχ. 2, κράτιστον είναι φημιμ ή φνναι βροτψ. Cicero ap. Lactant. iii. p. 304, Non nasci longe optimum, nee in hos scopulos incidere vitee : proximum autem, si natus sis, quamprimum ex incendio effugere. 1 επαμησάμενον, having heaped together for a tomb or barrow. Cf. Herod, viii. 24, where Valken. quotes this emendation, instead of which Sextus reads γαίαν εφεσσάμενον, which is approved by Hemsterhusius and Brunck. 2 (Ver. 429 — 438=Frere's Fragm. xi.) Mr. Frere points out that Theognis here concludes on the affirmative side as to the question " whether virtue and vice were innate," with Pindar and Euripides. 3 Άσκληπιάδαις, the sons of iEsculapius. If these, says the poet, could heal moral maladies as well as bodily, how great would be their reward ! For the powers of iEsculapius see Eurip. Alcest. 122—129. Plato in hisMeno, p. 95, E. (vol. ix. p. 264, Ast), quotes the 434th and four following lines. 4 ποιητόν, ενθετον. These words, as Welcker observes, are to be construed in a potential sense, as in instances which he quotes from Horn. 11. ii. 361, απόβλητος, 376, άπρηκτος : iEsch. Prom. V. 154, άλύ τοις δεσμοϊς : iEsch. Pers. 165, μεριμν' άφθαστος, infanda cura : Tacit, German. 20, Inexhausta pubertas. So we should construe here, " capable of being made and implanted. " 5 πειθόμενος, sed patri obsecuturus fuisset. — Plato in his Protago- ras, 324, D. (vol. i. p. 38, Ast), uses the same argument, viz. that if virtue could be taught, good fathers would have good sons. 6 This sense and construction of επιστρέφεται is illustrated by Welcker from Eurip. Ion, 352, καίτοι πόλλ' επεστράφη πεδον. 442—458. MAXIMS OF TIIEOGNIS. 243 has the heart l to endure what is evil, and still is not known- to-all. But the baser man neither in woe nor weal knows how to remain in possession of spirit : the gifts of the gods come variously to mortals ; yet it is right to have the courage to hold the gifts of the immortals, 2 such as they give. If you choose to drench me, undefiled water shall flow ever clear from the top of my head : and you shall find me in all deeds like-as refined gold, 2 ruddy to look-on, when rubbed by touch-stone; the colour of which from above the dark rust doth not touch, nor mould, but it has its brilliancy 4 always pure. Ο man, hadst thou obtained a share of judgment, even as thou hast of folly, and hadst thou been sensible as thou art senseless, to many of these citizens thou wonldst appear an- object-of-envy, just as now thou art nothing-worth. 5 A young woman, look you, is not an expedient thing for an old man: 6 for she, like a light boat, does not heed the 1 ( Ver. 441 — 446=Frere's Frag, liv.) τολμά in ver. 442 signifies sus- tinet, perfert, obdurat : seeMonk, Alcestis 285, for the various senses of τλάω and τολμάω — κούκ εττίδι/λος όμως, Μ keeps his inward sorrows unrevealed." Frere. The character indicated by the next two lines does not, (as Horace has it, Od. II. x. 13,) Sperat infestis, metuit se- cundis. Ονμόν in the 444th line reminds us of Horace's Animosus atque Fortis appare, in the close of the same ode. 2 αλλ' επιτολμάν, κ. τ. λ. Welck. compares Horn. II. xxiv. 49, τλη- τόν γαρ Μοΐραι θυμόν θεσαν ανθρώποισιν, where τλητόν is for τλημοια • and Archiloch., Fr. 48. 3 (Ver. 447 — 452=Frere's Fragm. xlvii.) As was observed at ver. 417, Theognis was peculiarly familiar with the assaying of gold. Hence it is a constant image with him : as here in ver. 449, 450. In ver. 447, άμύαντον, un defiled, i. e. by dross. 4 άνθος, brilliancy of colour; cf. Liddell and Scott, and the pa- rallels there given, and the use of the phrase άνθινα ρορεϊν. Cf. Welcker's preface, p. lxxxviii., and Florens Iacchus, Catull. Epi- thal. 252. 5 (Ver. 453 — 456=Frere ? s Fragm. lxviii.) Mr. Frere observes that it seems to have been addressed to some person formerly in- fluential, but reduced by the revolution and his own misconduct to insignificance. 6 Camerarius says that this and the three next lines have been copied by one Theophilus, a comic writer in Athenseus, xiii. p. 560. ού σνμφόρον vka 'στι πρεσβύττρ γυνή. "Ωσπερ yap άκατος ουδέ μικρόν πείθεται Ένι πηδαλίψ, το ττε"ιομ > άττορρήΕασα δε Έκ νυκτός έτερον λιμεν' εχουσ' εζευρ'εθη. In the 460th line, for the use of εκ in the phrase εκ νυκτών, cf. Matt. Gr. Gr. § 596, and Viger. Idiot, ix. 3, 4. r 2 244 MAXIMS OF THEOGNIS. 459 470. rudder, nor do anchors hold her : but, having burst her fasten- ings, oft in the nights she hath another harbour. Never set thy mind at least on things impracticable, 1 nor long for wealth, of which there is no accomplishment. Easily, look you, the gods have given wealth, neither any- thing mean, 2 nor noble : but there is glory attendant on a dif- ficult work. Practise yourself about virtue: and let what is just be dear to you, nor let gain, when it is base, get the upper hand of you. 3 Force no one of these against his will to remain with us, 4 nor bid any, if he wishes it not, go out of doors. Nor rouse in-his-sleep, Simonides, whomsoever of us, drunken with wine, soft sleep shall have seized. 5 Neither bid him that is watchful, sleep against his will, for every-thing-done-by- compulsion is vexatious. 6 And to him that chooses to drink let one stand near and pour-out-wine : not every night does it happen to us to live delicately. Now I, for I have due measure 7 of sweet wine, will go home, and be mindful of 1 Welcker quotes here a saying of Bias of Priene preserved by Diogenes Laertius, νόσος ψυχής το των αδυνάτων εράν, αλλότριων δε κακών αμνημόνευτοι' είναι. Chilo, μή επιθυμεϊν αδυνάτων. 2 Cf. Hesiod, Ο. et D. 287 — 289. And Archilochus, πάντα πόνος τεύχει θνητοϊς, μελέτη τε βροτείη. 3 μηδέ σε νικάτω κέρδος. Welcker compares Hesiod, Op. et D. 352, μή κακά κερδαίνειν' κακά κερδεα Ισ άτησιν. He illustrates νικάτω by Soph. Ajax 1334, μηδ' η βία σε μηδαμώς νικησάτω Ύοσόνδε μισείν. 4 (Ver. 467 — 496=Frere's Fragm. viii.) Welcker compares with 467 Horn. Od. xv. 68—71, and 74. See also Theoc. Idyll, xvi. 27, Μηδέ ζεινοδόκον κακόν εμμεναι' αλλά τραπεζοι Μειλίξαντ' άποπεμψαι, εττάν εθελωντι νεεσθαι. 5 Here Welcker quotes Apollonid. Anthol. Pal. p. 510, Ύπνώεις. ω 'ταΊρε, το δε σκνφος αυτό βοφ σε' "Έγρεο' μή τερπου μοιριδίη μελέτη. — For θωρηχθεντα, cf. above, at ver. 413. 6 Aristotle quotes this line in his Rhetoric, Book I. ch. xi. § 4, and shows that all constraint is contrary to nature, and therefore un- pleasant. In 473, before οίνοχοείτο understand ης, or ό οινοχόος. — άβρα παθέΐν. Liddell and Scott point to the same phrase in Solon, xii. 4, (Gaysford's Poet. Minor, p. 139, vol. iii.,) and Herodot. i. 71 ; iv. 104. 7 Having imbibed his full share of liquor, the poet says he will go home, as the wisest course for a man neither very sober nor quite drunk : lest he should quarrel with his fellow-guests. With ver. 477 Welcker compares the same passage as it stands in Athe- naeus, where, instead of δείξω we read ήκω. 476—497. MAXIMS OF THEOGNIS. 245 care-relaxing sleep ; and I will show that wine is most pleas- ant for a man to drink, for neither am I a whit sober, nor yet am I very drunk. Now whoso exceeds the due measure of drinking, that man 1 is no longer master of his tongue or mind : but he speaks scandalous words, 2 which, to the sober, seem disgraceful, and nothing is he ashamed to do, whenso- ever he may be drunk. Though he were sensible before, then he is a fool: do you, then, knowing these things, not drink wine in excess ; but either, before you are intoxicated, rise and go, 3 lest your stomach constrain you, like a worthless hireling for-the-day ; or be present, and do not drink : but you, though knowing these things, are ever babbling this fool- ish word, " pour-in : " therefore, look you, you are drunk. For one cup is taken " to friendship;" another is pledged: 4 this you offer as a libation to the gods : the fourth you hold in your hand. And you know not how to say nay ; 5 now, look you, that man will be invincible, who, though he drink many cups, shall say nothing silly. But do ye discourse well, tarry- ing beside the bowl, long keeping-off contentions one from the other ; speaking fairly and evenly alike to one and with all, and thus a banquet becomes not unpleasant. Wine belongs to the senseless man as well as the sensible. 1 Cf. here Horn. Od. xiv. 466, και τι 'έπος προεηκεν όπερ τ άρρητον άμεινον. 2 άπάλαμνα is here used in a different sense from that in ver. 281. It is the same as in Solon, Fragm. xiv. 12, ovd' lp^€tv εθ' όμως ίργ 1 άπάλαμνα θέλει, and Pind. 01. ii. 105, άπάλαμνοι φρένες ΤΙοίνας ετι- σαν. In 483, σώφρων τε και ήπιος is read by Athenseus. Welcker reads τότε νήπιος, which we have translated. 3 Welcker doubts the genuineness of this and the three next lines, as contrary to the advice given in ver. 627, 628, and to the law of cups which Cicero (Tusc. Disp. v. 40) quotes as prevail- ing in Greek banquets, " Aut bibat aut abeat," πίθι ή άπώι. At ver. 487 we have translated the reading of the Cod. Mutin. συ & έγχεε τούτο μάταιον, which Welcker pronounces the true read- ing, and which is illustrated by the Epigram of Meleager, 98, έγχει και πάλιν είπε' πάλιν, πάλιν 'Ή.λωδώρας. Theocr. ii. 152; xiv. 18; Callimach. Ep. xxxi. ; at which passages see the notes of the Trans- lations in Bonn's Classical Series. 4 ή μεν γαρ (sc. κυλιξ). Welcker compares Athena^us, vi. p. 254, a., πάι, την μεγάλην δός, επιχεας φιλίας κνάθονς, κ. τ. λ., and Plaut. Pers. V. i. 19. 5 άρνεϊσθαι δ' ουκ οίδας, sc. the pledgings of those, who challenged him to drink. On which see Welcker here and at ver. 487. 246 MAXIMS OF THEOGNIS. 497—513. When, however, it is drunk above measure, it is wont to render the mind light. 1 In fire, indeed, skilful men try gold and silver, 2 but wine is wont to show the mind of a man, even though he be ex- ceeding sensible ; ivine which when drinking he is wont to praise beyond measure, so as to disgrace one being even wise aforetime. My head, Onomacritus, is heavy-with-wine, 3 and wine does violence to me, but I am no longer master of my senses ; nay, the chamber whirls-round. Come, let me rise and try whe- ther perchance the wine hath my feet too, 4 and my mind with- in my breast. I fear lest, in my drunkenness, I should do anything foolish, and incur a great disgrace. Much wine drunk is bad: 5 but if a man drink it with- judgment, 'tis not bad but good. So thou hast come, Clearistus, after having accomplished a passage across the deep sea, 6 hither, wretched man, a beggar to a beggar. Under the ship's sides, truly, we will place 1 κονφον εθηκε νόον. Compare 629, ηβη και νεότης επικουφίζει νόον ανδρός. jEscliyl. Prom. V. 383, κουφονουν εύηθίαν. 2 (Ver. 499 — 502= Frere's Fragm. vi.) Welcker illustrates the passage by .ZEschyl. Fr. xiii., κάτοπτρον είδους χαλκός εστ\ οίνος δε νου • Fr. xvi. of Alcseus ; Theocr. xxix. 1, οίνος — λέγεται και άλήθεα • Hoy. Od. I. xviii. ; Erasmus, In vino Veritas. 3 (Ver. 503 — 508=Frere's Fragm. vii.) Mr. Frere observes that Onomacritus was a favourite of Hipparchus, the brother of Hippias, and joint ruler with him. Taking, he adds, the middle of the four- teen years of Hipparchus's reign as the date of these lines, Theog- nis would be 23 or 24, a likely age at which to have written them. The Quarterly Reviewer, No. 144, thinks otherwise. At ver. 505 Brunck quotes Juvenal, vi. 303, Totum vertigine tectum Ambulat. 4 πειρηθώ μή πως και πόδας, κ. τ. λ. Cf. Shaksp. Othello, act ii. sc. iii.,Cassio drunk, protesting that he can stand well enough and talk well enough. At 508, for θωρηχθείς compare 413, 470, &c. 5 Cf. Horn. Jl. vi. 261, άνδρι δε κεκμηώτι μένος μέγα οίνος άεζει : Hor. Od. I. vii. 17 — 19, for the due use : Horn. Od. xxi. 293, 294; and Alexis ap. Grotium, πολύς γαρ οίνος πόλλ' άμαρτάνειν ποιεί, for the undue use of wine. 6 (Ver. 511— 522= Frere's Fragm. lix.) Clearistus, ruined or dis- tressed at home, comes by sea to Megara ; probably on a trading voyage, but looking for hospitality from the poet, his hereditary ally. — άνύσσας, sc. οδόν. Passow refers to Trachin. Soph. 657, πριν τάνδε προς πόλιν άνύσειε. Add to these OEd. Col. 1562, where one reading is κατανύσαι: Ajax, 606; Antig. 805; Electr. 1451. Cf a similar use of καταλύειν, Thucyd. i. 136. 513—537. MAXIMS OF THEOGNIS. 247 benches, Clearistus, 1 such as we have, and as the gods give us : and we will supply the best of what we have : but should any one come, being a friend of thine, say to him, " Sit-at- meat, an' thou lovest me." I will neither set apart aught of my substance, nor, for the sake of entertaining thee, will we bring aught more from other quarters. Then should any inquire my means of subsistence, 2 thus tell him, that I live with diffi- culty as regards living well, but very weliybr one living with difficulty : so as not to fail even one guest of my father's, though I am not able to afford feasts to more men. Not to no purpose, Plutus, do mortals honour thee most, for of-a-truth thou bearest distress with ease. 3 For verily it is fitting for the bettermost to have wealth indeed, but pover- ty is proper for a mean man to bear. Alas me for youth and wretched old age, the latter coming on, and the former departing. I have betrayed neither any friend nor trusty comrade, nor is there aught servile in my spirit. Ever is my heart cheered, 4 whensoever I shall have heard the delightsome sound of vocal flutes. And I rejoice in drink- ing well, and in listing to a flute-player ; I delight, too, in carrying the gay lyre in my hands. Never is a slave's head erect, but always crooked, and has the neck askance. 5 For neither from the squill do roses or 1 Welcker thinks ύποτώ'εναι τά ζνγά is used figuratively here, of furnishing a banquet. At ver. 516, before κατάκεισο understand " die ei," or some such words. 2 Cf. Hor. Epist. I. viii. 3, Si quseret quid again, die multa et pulchra minantem Vivere nee recte nee suaviter. In the next line ως ευ μεν and ως χαλεπώς belong to the class of cases in which ως is used in limiting propositions, cf. Matt. Gr. Gr. § 628, 3, e. Before άπολείπειν understand εμέ, or τον εμόν βίον. Hesiod, Op. et D. 717, urges a man μήτε πολύξεινον, μητ άζεινον καλεεσθαι. 3 ή γαρ ρη'ίδίως, κ. τ. λ. Welcker quotes Eurip. Heracl. 303, το δυστυχές γαρ ήύγενεί' αμύνεται της δυσγενείας μάλλον. 4 (Ver. 531 — 538 = Frere's Fragm. lxxiv. 1st part.) Welcker quotes Horn. Od. ix. 5 — 11, q. v., and for the word ίαίνεται com- pares Pind. Pyth. i. 20, "Αρης — ίαίνει καρδίαν κώματι. At 533, ύπ αύλητηρος may be compared with the use of υπό in Herodot. i. 17, υπό συριγγών και πηκτίδων. Cf. Matt. Gr. Gr. § 592, B., and Hesiod, Sc. Here. 280. 5 Clarke quotes this and the preceding verse at Odyss. xvii. 323, 248 MAXIMS OF THEOGNIS. 537—552. hyacinths spring, no, nor ever from a bond-woman a free- spirited child. No man, dear Cyrnus, forges fetters for himself, 1 unless the gods beguile my judgment. I fear, Ο son of Polypas, lest insolence, even the insolence which destroyed the savage Centaurs, should ruin this state. 2 'Tis right that I, Ο Cyrnus, should adjudicate this cause by rule and square, 3 and deal fair play to both sides, namely, to oracular birds, and to burnt sacrifices, that so I may not in- cur the foul disgrace of error. Never do violence to any one through wickedness : for to the just man nought is better than good-conduct. 4 A voiceless messenger stirs up, Ο Cyrnus, war-of-many tears, 5 seen clearly as it is from a conspicuous mountain-peak. Nay, [then, place bridles on your swift-footed steeds, for methinks ήμισυ γάρ r s αρετής άποαίνυται ευρΰοπα Ζευς άν'ερος, ευτ* αν μιν κατά δούλιον ήμαρ ελησιν. With 537 we may compare St. Matthew vii. 18, " Do men gather grapes of thorns, or figs of thistles ;" and with the next line, Hor. Od. IV. iv. 31, Nee imhellem feroces Progenerant aquilae columbam. 1 Welcker compares Solon xv. 32, ευνομία δ' εΰκοσμα και άρτια πάντ άποφαίνει καϊ θαμά τοις άδίκοις άμφιτίθησι πεδας. For the patronymic ΤΙολυπαΙδη, see above, at ver. 25. 2 (Ver. 541, 542=Frere's Fragm. xiv.) See the story of the con- test between the Centaurs and Lapithse in Ovid, Met. xii. 210, &c. ; Virg. Georg. ii. 455 — 457 ; Hor. Od. I. xviii. 7 — 9 ; and Smith's Diet. Gr. and R. Biog. i. 666, &c. 3 παρά στάθμην και γνώμονα. Cf. 939. Lat. " ad amussim." In ver. 545, μάντεσιν οιωνοΊς τε is, according to Camerarius, a case of Hendiadys, " oracular birds," (as in Latin, Patens libamus et auro, Virg. Georg. ii. 192, and Mn. i. Ill, In brevia et Syrtes urget,) as opposed to αίθομενοις ίεροϊσιν, ignispiciis. 4 Welcker quotes Hesiod, Op. et D. 267, ol αύτφ κακά τεύχει άνήρ άλλψ κακά τευχών. Horn. Od. xxii. 373, where Clarke quotes this line from Theognis. 5 (Ver. 549 — 560=Frere's Fragm. lxxii). The march of a force from some neighbouring state, opposed to the politics of Cyrnus and Theognis, is indicated hy a fire-signal, and determines them to abandon their country without delay. With άγγελος άφθογγος com- pare iEsch. S. c. Theb. 81, αίθερία κόνις με πείθει ψανέΐσ' "Αναυδος, σαφής, ετυμος άγγελος. Suppl. 180, ορώ κόνιν, άναυδον άγγελον στρα- τού. For the beacon signal generally see Agam. 281 — 316. In 553 for διαπρήξουσι Vinetus reads διαπρήσσουσι. To μεσηγυ, sc. κατά } or it must be taken as the accusative of limitation. 552 — 571. MAXIMS OF THEOGNIS. 249 that they will encounter hostile men : nor long the way which they will traverse between us and the foe, unless the gods de- ceive my judgment. It behoves a man lying in severe griefs to take heart, 1 and to ask deliverance from them at the hands of the immortal gods. Consider : the danger, look you, stands on a razor's edge : 2 at one moment you shall have much : at another far fewer possessions: so that you neither become exceeding rich in possessions, no, nor thrust yourself into much want-of-means. Be it mine to have somewhat myself, 3 but to bestow the most of the riches of foes on my friends to enjoy. Now 'tis meet that one should be invited to a banquet, and sit beside a worthy man, versed in all wisdom; so as to un- derstand him 4 whensoever he shall utter aught-of-wisdom, that so you may be instructed, and go home to your house with this gain. Delighting myself in youth I sport-and-sing: 5 for, when I have lost my life, I shall lie long beneath the earth, like a voiceless stone ; and shall quit the delightful light of the sun, and, though I be a man-of-worth, yet shall see nothing any more. Opinion, indeed, is a great evil to men, 6 but experience a 1 Horn. Od. xx. 18, τετλαθι δή, κραδίη' καΐ κύντερον άλλο ποτ' ετλης. Hor. Od. Ι. νϋ. 30, 31. 2 επί ξνρού 'ίσταται ακμής, stands on a razor's edge, is so finely balanced that a hair would turn the scale. Cf. Horn. II. x. 173 ; Herodot. vi. 11 ; Theocr. xxii. 6 ; Soph. Antig. 996; Livy, in xxxix. 17, In discrimine nunc est humanum genus. Welcker points out that ver. 559, 560 have no reference to danger, but to moderate means, so that they ought not to be connected with the two preced- ing lines. 3 (Ver. 561 — 566=Frere's Fragm. lxxv.) At ver. 564, Welcker quotes Plutarch Sympos., Qu. I. i. 2, to show that even philoso- phers used to discuss " what was the excellence of a banqueter," "the proper use of wine, " and such-like questions. 4 τον σννιεϊν. Camerar. considers this the infin. for the imperat., as Soph. El. 9, &c. But it seems more consonant with the sense to understand it " intelligendi causa," sc. ώστε. 5 παίζω, "ad myrtum cano," opp. to λίθος άφθογγος. Pind. 01. i. 24, οία παίζομεν φίλαν "Ανδρες άμφί θάμα Ύράπεζαν. This passage is an evidence of lower views of a future state than pervade the writ- ings of most of the poets of Greece and Rome. c Cf. 665. Alcman, Fr. 59, ΙΙεϊρά tol μαθήσως άρχά. 250 MAXIMS OF THEOGNIS. 572—589. very excellent thing : many of the bettermost men have an opinion unproved-by-experience. Do good, and good shall be done by you : l but wherefore send you another messenger ? the tidings of a benefit is easy. My friends abandon me, yes, because I avoid my enemy, as pilot avoids the low-rocks 2 in-the-sea. 'Tis easier to make a mean man out of a bettermost man, 3 than a noble man of a base : teach me not : I am not of an age to learn. I hate a mean man : and I veil myself when I approach him, 4 having the volatile spirit of a little bird. I hate also a roaming woman, 5 and a wanton man, who desires to plough the furrow of another. But the things which have gone by, it is impossible should become undone : 6 the future, however, be that a care to our caution. Danger, I wot, is attendant on all works, neither knoweth any one, 7 when a matter begins, where he is likely to land. But the man who endeavours to be popular, without fore- thought, 8 is wont to fall into great and severe ruin. Him how- 1 ευ ερδων, ευ ττρασσε. Bene fac et bene tibi fiet. Welcker. The next line is the opposite of Shakspeare's saw, " And the first bearer of unwelcome news Hath but a losing office." 2 χοιράδας (th. χοίρος) hogs-backs ; ridges of low rock just rising above the sea. Cf. Eumen. -^Esch. 9, Δηλίαν τε χοιράδα, (and Eurip. Troad. 89, Δηλιοί τε χοιράδες,) where Blomf. thinks the whole of De- los is meant, as rising like a χοίρας from the sea. See also Virg. ^En. i. 110, Dorsum immane mari summo. 3 (Ver. 577, 578=Frere's Fragm. xlviii.) The poet, says Mr. Frere, is out of humour at being admonished. In the next line, with τηλίκος — μαθεΊν, cf. Horn. Od. xvii. 20, ov yap επί σταθμοϊσι μ'ενειν ετι τηλίκος είμι. 4 κάλυψα μένη. These are probably the supposed words of some goddess, e. g. Justice. — μικρής όρνιθος, κ. τ. λ. Cf. 1097 ήδη και πτερύ- λεσσιν επαίρομαι ώστε πετεινόν, and Psalm, xi. 1 ; cxxiv. 7. 5 περίδρομον, an epithet denoting a character exactly opposite to the Latin "Domiseda." With the next line Welcker compares ^Esch. S. c. Theb. 753, οστε μή ττρός ayvav σπείρας άρουραν. Soph. (Ed. Tyr. 1485, 1497 ; Antig. 569. 6 QLpya, used in passive sense, as in Soph. (Ed. Col. 1605, κουκ ην tr' apybv ούδεν, ων εφίετο. 7 Ver. 585 — 590, are with little variation to be found in the fragments of Solon. In the next line with σχησειν we must un- derstand τήν πορείαν, την δρμην. Cf. Horn. Od. iii. 182; Ar. Ran. 188; Thuc. ii. 25. 8 (Ver. 587—590.) Welcker understands this to mean, " He who 589—607. MAXIMS OF THEOGNIS. 251 ever who doeth well it is the deity that invests with every- thing, with lucky chances, and riddance from folly. It is right to endure what the gods give to men, and to bear easily the lot of both classes. Neither when distressed with ills be vexed at heart, nor be delighted on a sudden with good fortune, before you have seen the extreme end. 1 Good Sir, let us be companions one to another at a dis- tance. 2 There is satiety of everything save wealth. Long then let us be even friends ; but do thou associate with other men also, who better know thy mind. You have not escaped-my-notice as you walked along the road, on which even aforetime you used to drive, 3 stealing my friendship. Away with you, hateful to gods, and faithless to men, you who had in your bosom a chilly spotted snake. Such-like deeds, such insolence, ruined the Magnesians also, 4 as now possesses this sacred city. Fulness hath ere now destroyed far more men, 5 look you, than famine, to wit, as many as were desirous of having more than their share. At the beginning a lie gets small thanks, 6 but at last base aims at success (εν eocsiv: which Stobaeus reads for ενΐοκιμεΊν) by his own efforts, unexpec edly fails, and is stricken by ruin ; while he who is successful, and prospers in his efforts, owes that to the Deity, freeing him from the consequences of unaided human nature, folly, and ill-luck." 1 πριν τεΧός. Cf. Soph. Trach. 1, 2. With the two lines generally compare Horace Od. II. iii. 1 — £. 2 This and the three next lines are a gentle hint from Theognis to a friend that he wishes to drop his intimacy, which hint he softens by suggesting that variety is pleasing in the matter of friends, as in other things. In ver. 596, some read π\ήν πλοντον. Cf. Horn. II. xiii. 636, πάντων μεν κόρος εστί, και ύπνου και όι\ότ?]τος. 3 ήλάστρεις, imperf. from ελαστρεω, Ion. for ελαννω. Cf. Horn. II. xviii. 543 ; Herodot. ii. 138. In ver. 602, one reading is ψυχρφ, and another, that of Brunck, ποικίλψ ; but Welcker prefers with reason the general reading, comparing Theocr. xv. 58 (see Virg. Eel. iii. 93) with the epithet i /νχρον applied to a snake. 4 (Ver. 603, 604=Frere's Fragm. xv. in some portions.) The Mag- nesians were overthrown at the river Mseander by the Ephesians. Archil., Fr. 86, has τα Μαγνησίων κακά. 5 κόρος is generally associated with 'ύβρις. Cf. Theogn. 153 ; Pind. 01. xiii. 12 ; ^Esch. Agam. 767, &c, as emended by Donaldson, New Cratylus, § 335, p. 518, vka ck (pvii Κόρον. Such being the case, this fragment fitly follows the last two verses. β αρχ-ξ επι. AYelck. compares εφ' ήμερα, επι μηνί, toto die, mense. 252 MAXIMS OF THEOGNIS. 608 628. lucre, in truth, and ill arise, both of them : nor is there any- thing noble to any man, whom a lie attends, even though it be the first that has gone forth from his mouth. It is not hard to blame one's neighbour, no, nor to praise him : these things are a care to mean men. And mean men do not choose to be silent, prating mischief l rather, but the noble know how to preserve moderation in all things. No one of the present race of men doth the sun look down upon, being entirely good and moderate. Not to any great extent are all things accomplished to men's liking, for immortals 2 are far-superior to mortals. I am much tost-about in difficulties, being vexed at heart : for we have not outrun extreme poverty. Every one honours a rich man, but dishonours a poor : 3 and in all men there is the same mind. All-kinds-of-baseness exist among men, and all-kinds-of excellence, and devices for livelihood. 'Tis hard for a sensible man to speak much among the senseless, and so it is always to be silent : for this is impos- sible. In truth, 'tis disgraceful for a drunken man to be amongst sober men : 4 and disgraceful if a sober man remains among the drunken. In 610, Gaysford reads καν εξελθ-ρ, Brunck και from Stobseus. καν appears to afford the best sense, although Welcker seems to disap- prove Neander's translation, " etiamsi id primum sit ejus men- dacium," which we have followed. 1 κακά λεσχάζοντες. λεσχάζειν seems to answer our English word " to gossip," from λέσχη, a low inn, or lounge ; cf. Hesiod, Op. et D. 493 and 502, above. With the next line cf. Hesiod, Op. 694. 8 Welcker quotes Heraclitus, (in Stobseus, Serm. iii. p. 48,) άνθρώ- ττοις γίγνεσθαι όπόσα θελονσιν, ουκ άμεινον. 3 Compare with this couplet Horn. Od. xi. 359, and Ov. Art. Am. ii. 277, Dummodo sit dives, barbarus ipse placet, Aurea sunt vere nunc ssecula. Plurimus auro Venit honos. Auro conciliatur amor. And Hesiod, Op. 688, χρήματα γαρ ψυχή π'ελεται δειλοϊσι βροτοίσιν. 4 Welcker illustrates this passage by Lucian, Ep. xvi., εν πάσιν μεθύονσιν Ακίνδυνος ήθελε νήφειν τοΰνεκα και μεθνειν αυτός εδό^ε μόνος. The 628th ver. reminds us of the last line of one of the Epigr. in the Greek Anthology, μισώ — μύθων μνημόνας ύδροπότας. 629—644. MAXIMS OF THEOGNIS. 203 Man's-estate and youth lighten a man's mind, 1 and stir up the spirits of many to error. Whoso hath not a mind that is master of his inclinations, he, I wot, Cyrnus, lies ever in follies, and in great errors. Consult twice and thrice on whatever shall have come into your mind, 2 for a hasty man, look you, is hurried-to- ruin. Judgment and sense-of-shame attend men that are good, who now are really few among the many. Hope and hazard are alike among men : 3 for both these are severe deities. Often beyond both expectation and hope 4 it is given men to discover the works of men, but success is not wont to fol- low their counsels. A single individual, look you, troubles neither one-well- affected, nor his foe, 5 unless he meet with a serious matter. Many are friends and comrades over the bowl, 6 but fewer in a serious matter. 1 Cf. Horn. II. iii. 108, Αίει £' όπλοτερων ανδρών φρένες ήερεθονται, and II. xxiii. 589. Horace, Od. I. xxxv. 36, speaks specifically as to the fruits of youthful light-mindedness, Unde manus juvenilis Metu deorum continuit? Quibus Pepercit aris. At ver. 631 Welcker quotes a saying of Chilo, θνμον κράτει. 2 Horn. II. xxiv. 354, φράζεο, Ααρδανίδη, φραδεος νόον έργα τετνκται. 3 κίνδυνος here is i. q. " metus." Camerarius. — For this personi- fication and deification of feelings or passions, see Ov. Met. ii. 760, &c, of Envy; Spenser, Fairy Queen, I. iv. 18; and Paradise Lost, b. iv. 988, " His stature reached the sky, and on his crest Sate Horror plumed ;" xi. 490, " Despair tended the sick, busier from couch to couch :" and Virg. Mu. iv. 174, Fama volat, &c. 4 παρ' δόξαν, κ. τ. λ. So Pind. 01. xiii. 116, παρ' ορκον και παρ' ελπίδα. 5 Welcker here reads ου τοί κ' ειδείης ουτ ευνονν, ούτε τον εχθρον, and in the next line άντιτύχοις for άντιτΰχοι. The force of the couplet is somewhat of the nature of the Latin adage, Amicus cer- tus in re incerta cernitur. 6 Compare Hor. Od. I. xxxv. 26—28, Diffugiunt cadis Cum fsece siccatis amici, Ferre jugum pariter dolosi. Periander said φίλοις εύτυχοϋσι και άτνχοΰσιν 6 αυτός Ισθι. 254 MAXIMS OF THEOGNIS. 645—667. Few companions would you find faithful protectors, when you are placed in great perplexity of spirit. Now at length a sense-of-shame hath perished among man- kind, 1 but shamelessness roams over the earth. Thou luckless poverty, why, seated on my shoulders, 2 dost thou disgrace my body and mind ? Nay, thou teachest me against my will perforce many disgraceful arts, though I know from men good and noble lessons. May I be fortunate, and dear to the immortal gods, 3 Ο Cyrnus ; then am I eager for no other excellence. Along with thee, Cyrnus, when thou hast suffered misfor- tune, we are all distrest : but of-a-truth grief for another lasts but-for-a-day. In hard fortunes be not at all excessively disgusted at heart, neither rejoice in prosperity : for 'tis a noble man's course to bear all things. Nor is it right to swear this, " that this thing shall never be," 4 for the gods also, in whose hands is the issue, are wroth. Yet still one ought to do somewhat : 5 both good hath arisen from ill, and ill from good ; ay, and the poor man very quickly becomes rich, while he who has possessed very much on a sudden is wont to lose everything, in fact, in a single night. And sensible man errs, and glory oft attends a sense- less man : honour too even a mean man is wont to obtain. If I had wealth, Simonides, even such as I was acquainted 1 Welcker compares with this line Hesiod, Op. et D. 197 — 199. To which add Ov. Met. i. 150, Juv. vi. 19, of the flight of Astraea from the lawless earth. For the same use of επιστρέφεται, he refers to Anacreon, Fr. 29, επιστρέφεται δ' υψηλών κορυφάς ορ'εων. 2 Τ Α. Welcker illustrates the interjection here by Simonides, Fr. 101, At, αϊ, νουσε βαρεία, τι δή ψυχαϊσι μεγαίρεις. This and the next line remind us of the image introduced by Horace in Od. III. i. 40, Post equitem sedet atra cura. Or we may imagine poverty seated as it were on his shoulders, in the mean and sordid garb he wore perforce. 3 θεοϊς φίλος άθανάτοισι. So Horace, Od. I. xxxi. 13, Dis carus ipsis. At ver. 655, Welcker aptly quotes iEsch. Agam. 790 — 792, τφ δυσπραγοΰντι δ' επιστενάχειν. Πάς τις έτοιμος ε' δήγμα δε λύπης Ουδέν εφ' ήπαρ προσιχνεϊται, and Pind. Nem. i. 82 — 85. * Welcker quotes Linus, ελπεσθαι χρή πάντ , επει ουκ εστ' ουδέν άελπτον' ρριδια yap θεψ τελεσαι, και άνηνντον ούδεν, and Pind. 01. xiii. 116, 117. 5 Brunck reads χρή πρήξαι μεντοι τι' instead of και πρήξαι, κ. τ. λ. 66$ — SSI. MAXIMS OF TIIEOGXIS. 255 with, 1 I should not be vexed at associating with the noble. But now they (riches) pass-me-by, though I knew them. 2 and I am mute through poverty, though still knowing better than many. Wherefore we are borne-on now, having pulled down our white sails, 3 from the INIelian Sea, through murky gloom : but they do not choose to bale the ship, and the sea sur- mounts both the vessel's sides, whereby with great difficulty any one saves himself : yet the sailors are slumbering. 4 and have made the pilot, good though he was, cease from Ids work, the pilot who used to watch over it understandingly. By force they plunder property, order is upset, and no longer is there an equal distribution in common : but the porters bear-rule, and the mean are above the noble. I fear lest haply the waves should ingulf the ship. 5 Let thus much have been 1 Ver. 667 — 682=Frere's Fragm. lxiii., and is supposed by Mr. Frere to be an invitation from Simonides, who was rich, and siding with the dominant party, on his arrival at Megara, to Theognis, who was ruined, and whose friends were out of office. Theognis bitterly pleads that his present circumstances and political fortunes render him little fitted for the company of the literati (some of them κακοί, i. e. of the opposite party) he should meet. 2 J. Donaldson thinks γιγνώσκοντα is the nom. neut. plur., " those (creatures) that knew me," sarcastically, and he refers to Jelf's Gr. 382, 1. But the translation adopted in the text is, I think, safer, and more like Greek. 3 Welcker here quotes Archilochus and Alcaeus, and refers to Horat. Od. I. xiv. 5—8, Et malus celeri saucius x\frico Antennaeque gemant? ac sine funibus Vix durare carinae Possint imperiosius iEquor. Plato, in Repub.lib. vi. compares the state to a ship, Μ?/λίοι/ U πόν- του, i. e. the sea around the island of Melos, I suppose, viz. the Myr- toan. Cf. Horace, Od. I. i. 14, &c. — Forai/rXfTvin ver. 673, cf. Heracl. 169, εςάντλον εμβησει rroca. A οϊ c' εΰοουσι, and what follows, is, as Welcker points out, only a further picturing of the neglect of those in the state, who are said in ver. 673 άντλεΊνούκ εθελειν. Bekker reads oV ερεονσι, with a comma after σώζεται. J. Donaldson (Lyra Graeca, p. 184) places a full stop at σώζεται, and takes οία as expressive of astonishment. With ver. 676, cf. iEsch. S. c. Theb. 2, 3, όστις φυλάσσει πράγος εν πρύμνη πόλεως. Οιακα νωμών, βλεόαοα μη κοιμών νπνψ εσθλόν y ος, Gaisf. εσθλόν otic Bekk. Cf. Horn. 11. iii. 279. 5 Compare Virg. Mn. i. 116, 256 MAXIMS OF THEOGNIS. 681—696. wrapt in riddles darkly, 1 for the men-of-worth ; but a man, if he be wise, would be cognizant also of the evil. Many dunces have riches, but others seek what is noble, 2 though harassed by severe poverty : but inipossibility-of- working lies-beside both : the one class want-of-riches im- pedes, of-intellect the other. 3 'Tis impossible for mortals to strive against immortals, 4 or to deal out justice. To none is this permitted. It is not right to cherish 5 what should not be cherished, nor to do what it were better to leave unaccomplished. With satisfaction mayest thou duly perform thy voyage through the great sea, 6 and may Neptune bring thee home, a joy to thy friends. Many men, look you, being senseless, has fulness ruined, for 'tis hard to understand moderation, when good things are present. In truth, Ο my spirit, I cannot afford thee all things fit- ting. 7 Bear up : for not by any means thou alone art fond of what is beautiful. Ast illam ter fluctus ibidem, Torquet agens circum, et rapido vorat aequore vortex ; and Η or. Od. I. xiv., quoted above. 1 ταντα μου τ}νίχθίυ. Here for the due understanding of the pass- age we must erase the stop at ήνίχθω, so that the sense may be rather that the riddles, though dark to others, are made for the άγάθοι, the political friends of Theognis, to understand, κεκρνμμενα may be used as the neut. plur. adj. used adverbially. Cyrnus is the helmsman spoken of in the foregoing verses. 2 (Ver. 683— 686=Frere's Fragm. xciv. " The rarity of wealth and taste united is detrimental to the progress of the fine arts.") Welcker compares with ver. 683, Callimach. H. in Jov. 95, οντ αρετής άτερ όλβος επίσταται άνδρας άεζειν' Οντ αρετή άφενοιο. 3 Χ9Ά\ ι - ατα •> ί• q• χρημοσννη. νόος, i. q. άνοια. Cf. Heyne ad II. χ. 98, καμάτω άδδηκότες ήδε καΐ ΰπνψ, who observes that a thing itself is by the Tragic and Lyric poets often put for the defect of that thing. Welcker. 4 Welcker compares Horn. II. v. 407; vi. 129, 141 ; Hesiod, Op. 210. To which we may add iEsch. Prom. V. 49, άπαντ επράχθη πλην θεοϊσι κοιρανεϊν : Horn. Od. xii. 117; Eurip. Iph. Taur. 1479. 5 In ver. 689 Camerarius reads πημαίνειν and πημαντ'εον, i. e. to work mischief which should not be worked. 6 Cf. Theocr. vii. 52, εσσεται Άγεάνακτι καλός πλόος ες Μιτυλήναν, and with the next line Horace, Od. I. iii. 5 — 8. With the next couplet compare ver. 605, 606, above. 7 θνμε. For this address to his spirit, see the poet at ver. 1029, τόλμα, θύμε, κακοϊσιν, and at ver. 887, ~Άβώοις, φίλε θυμέ. 697 — 714. MAXIMS OF THEOGNIS. 257 When I am flourishing, 1 friends are many ; but should any calamity have chanced upon me, few retain a faithful spirit. For to the multitude of men there is this virtue only, namely, to be rich : but of the rest, I wot, there is no use. 2 Not even though you should have the sense of Rhadaman- thus himself, 3 and be more knowing than Sisyphus, son of ^Eolus ; (even he who by his cunning came-up-again from Hades, after having persuaded Proserpine by wily words, Proserpine, who gives oblivion to mortals, and misleads their mind : 4 and never hath any other devised this, I ween, whom- soever in truth the black mist of death has enshrouded, and he has come to the chilly place of the dead, and crossed the dark portals 5 which confine the souls of the dead, even though they refuse : yet, verily, even thence came back the hero Sisy- phus to the light of the sun through his own exceeding- shrewdness ;) nor if you could make falsehoods like to truths, 6 having the skilful tongue of the god-like Nestor, and were 1 Ver. 697 — 718=Frere's Fragm. ci. 2 Cf. Horace, Ep. I. i. 53, 54, Ο cives, cives ! quaerenda pecunia primum, Virtus post nummos. With the use of ην along with άρα for Ιστί, Welcker compares Plat. Pheed. 54, Heindorf. 3 This and the few next lines remind us of a similar digression in Tyrtaeus, El. iii. 3 — 10. — Rhadamanthus was a son of Zeus and Eu- ropa, and a brother of Minos, king of Crete, and became a judge in Hell after death : cf. Horn. Od. iv. 464, &c. Sisyphus was a son of ^Eolus (cf. Hor. Od. II. xiv. 20) and Enarete. Before death he bade his wife not to bury him ; and then in the lower world made this a plea to Proserpine for being allowed to return to the upper world. Thence he was brought back only by the force of Hermes. For his punishment below, see Hor. Epod." xvii. 68; Virg. Georg. iii. 39 ; Ovid. Met. iv. 459. 4 βλάπτονσα νόημα. Cf. Hesiod, Theog• 89, λαοΤς βλατττομενοις, and 222, νόον βεβλαμμενος εσθλον. Horn. Od. xxi. 294 ; Pind. Pyth. ix. 167, λόγοι/ βλάπτων. 5 Cf. Virg. Georg. iv. 467, Alta ostia Ditis, Et caligantem nigra formidine lucum Ingressus, Manesque adiit, regemque tremendum, Nesciaque humanis precibus mansuescere corda. 6 So Hesiod, Theog. 27 : Horn. Od. xix. 203, Ίσκε ψενδεα ττολλά λέγων, ετύμοισιν όμοια : Callimach. Η. in Jov. 65 ; Hor. Α. P. 238. -—For Nestor, see Horn. Od. iii. 244, 126 ; II. i. 273 ; ii. 336, &c— For s 258 MAXIMS OF THEOGNIS. 715—731. swifter of foot than the fleet Harpies, and the sons of Boreas, whose feet go swiftly. Nay, then, 'tis right that all should lay up this maxim, that wealth has the most power among all. Equally rich, look you, are he to whom there is much silver and gold, and plains of wheat-producing earth, horses and mules ; and he to whom that which is needful is ready, so that he may enjoy himself in pleasures of stomach, sides, and feet ; l and boys and women : for when the fitting season of these shall have arrived, and at-the-same-time their youthful prime is suitable, these are wealth to mortals : for no one goes to Hades with all his immense wealth. 2 Neither by paying ransom can he escape death, or heavy diseases, or wretched old age coming upon him. Ο Father Jove, would that it might please the gods, that their insolence should delight sinners ; 3 and that this might be agreeable to their mind, namely, that whoso ruthlessly the Harpies, mentioned in ver. 715, cf. Hesiod, Theog. 266; Virg. iEn. iii. 225, &c. 1 Welcker compares Horat. Epist. I. xii. 5, Si ventri bene, si lateri est, pedibusque tuis, nil Divitiae poterunt regales addere majus. Boissonade seems right in understanding πλευράϊς και πόσιν of sleep and slippers, indolent living, παίδες τ ηδε γυναίκες is, perhaps, in apposition to the subjects of πλοντουσιν in ver. 719, and then means " whether youths or maidens, lads or lasses." But more probably it is coupled to τά δεόντα, as the subject of πάρεσι; which view is con- firmed by the two lines following. 2 See Psalm xlix. 17, "For when he dieth he shall carry nothing away : his glory shall not descend after him." With the two next lines compare Horn. Od. xiii. 59, είσόκε γήρας "EXOy, και θάνατος % τά τ £π άνθρώποισι πελονται. Virg. Georg. iii. 66 t 67,\ Subeunt morbi tristisque senectus, Et labor, et dura rapit inclementia mortis. 3 (Ver. 729 — 750=Frere's Fragm. lv.) Theognis complains of posthumous hereditary retribution. Compare with 729, 730, Horn. II. xiii. 631—635; Od. xxiv. 350, 351; Hesiod, Op. et D. 270—273; iEsch. Agam. 1585, quoted by Welcker. The sense of the passage is clear, if we take its two leading features to be the poet's prayer, that sinners may rejoice in their folly and then afterward pay the penalty ; and his wish that the guiltless child may not suifer for the guilty parent. He sums up all this in 739, by ταϋτ' εΐη μακάρεσσι θεοϊς φίλα. In ver. 735 we read παίδας with Turn., Neand., and Welcker. 731—761. MAXIMS OF THEOGNIS. 259 works daring deeds in his heart, nowise standing-in-awe-of the gods, that he, / say, thereafter should atone for his evil deeds ; and that the father's infatuation should not in after- time be a woe to the children. But that children, who, being born of an unjust sire, know and do justice, reverencing thy wrath, Ο son of Cronus, and from the very first loving the right amongst the citizens, should not pay the penalty for any transgression of their sires. May these things be agreeable to the blessed gods : but now he that commits wicked deeds escapes, and another presently suffers the punishment. Then how, Ο king of immortals, is it just, that whoso is aloof from unrighteous deeds, holding no transgression, nor sinful oath, but being righteous, should suffer what is not just ? What other mortal, too, I pray, when he looks at this man, would afterwards stand-in-awe-of the gods, and entertaining what feeling ? When an unrighteous, infatuated man, 1 having avoid- ed the wrath neither of any man nor of the immortals in any- wise, doeth wrongs, and is glutted with wealth ; whereas the righteous are wasted, being worn out by severe poverty. Having learned this, dear comrade, get riches justly, keep- ing a prudent spirit, afar from blind-folly, and ever remem- bering these my words ; 2 then at the last you will commend me, giving heed to a wise speech. May Jove, dwelling in heaven, hold on high 3 his right hand ever over this city for its health and safety, as well as the other immortal blessed gods ; but may Apollo nerve my tongue and mind : and on the other hand let the holy melody sound with lyre, 4 and also flute ; but let us, having made full drink-offerings to the gods, drink and speak pleasantly one 1 Cf. Psalm lxxiii. 3, 11, 12, &c, " Behold, these are the ungodly that prosper in the world, they increase in riches.' ' 2 Cf. Hesiod, Op. et D. 300 (298), άλλα συ γ ημέτερης μεμνημενος αάν εφετμης. 3 (Ver. 755— 766=Frere , s Fragm. cv. Theognis, says Mr. Frere, here appears as a returned emigrant studiously patriotic and popu- lar at Megara.) With ver. 755, υπειρεχοι, cf. Horn. II. ix. 419, μάλα yap εθεν εϋρυοπα Ζευς χεϊρα εήν ΰπερ'εσχε, which occurs again at 686 in the same book. 4 φόρμιγγ'. For the elision of t in the dat. sing, see Linwood's Lexicon toiEschylus, p. 120, a.; Elmsley on Heraclid. 693; Lobeck on Soph. Ajax, 801. — άρεσσάμενοι : for this use of αρέσκω in its primary sense, " to make good," cf. Horn. II. iv. 362 ; Od. xxii. 55. [See Liddell and Scott.] s 2 260 MAXIMS OF THEOGN1S. 762—779. with the other, in no wise fearing the war of the Medes. So be it ! and, better still, be it ours, 1 enjoying a cheerful spirit, aloof from cares to pass our days cheerily, and delight our- selves, and to drive for away 2 ill fates, wretched age, and the end of death. 'Tis meet that the Muses' servant and messenger, 3 if he know aught special of wisdom, should not begrudge it : but should seek after some things, point out some, and invent others ; alone knowing for what purpose he should use them. Ο sovereign Phoebus, thou thyself fencedst the citadel 4 in favour to Alcathous, son of Pelops ; do thou then ward off from this city the insolent army of Medes, 5 that so thy peo- ple, in cheerfulness, as spring comes on, may send thee splen- did hecatombs, delighting themselves with lyre, and lovely festival, with choirs of paeans, and shoutings around thine altar. For of a truth I fear, when I look on the folly and people -destroying seditions 6 of the Greeks. Yet do thou, 1 ώδ' είναι και άμεινον. Mr. Frere compares with this sentiment the Scotch "May there never be worse among us," or the sailors' " Here's better luck still." 2 διάγειν. Before this verb and άμνναι understand ενχόμεθα. L. Bos. Ellips. p. 620, Schasf. 3 θεράποντα και άγγελον. Cf. Theocr. Idyll, xvi. 29; xvii. 115. Μονσάων νποφήται. Hor. Od. III. i. 3, Musarum sacerdos. — Two lines below μώσθαι is like the Latin use of " quserere " in Propert. I. vii. 6, Atque aliquid duram queerimus in dominam ; Plaut. Pseudol. 396, Queerit quod nusquam est gentium, repent tamen. (Welcker.) 4 The worship of Apollo was very ancient in Megara (Schol. ad Pind. Nem. v. 34; 01. xiii. 155). He had a temple in Megaris. Pausan. I. xliv. § 9, 10. The coins have the head of Apollo, the lyre, the ships, and dolphins. (Dodwell's Tour, ii. 180, quoted by Welcker.) — For Alcathous, son of Pelops, building the citadel of Megara to the tune of Apollo's lyre, cf. Pausan. I. xli. § 5 ; Pind. Isthm. viii. 148 — 150. He is mentioned too in Eurip. Heracl. 279; cf. Ov. Met. viii. 14, Regia turris erat vocalibus addita muris, &c. See Welcker at this passage, and Smith, Diet. Gr. and R. Geogr. ii. 313, B. 5 Herodot. lib. vi. 112, has τέως ην τοϊσι'ΈΧΧησι και τουνομα των Μήδων φόβος άκοϋσαι, where Baehr quotes this passage of Theognis. Brunck observes that the foregoing lines prove Theognis to be a Megarensian and not a Sicilian. Smith's Diet, of Gr. and R. B. iii. 1074, B. 6 Theognis appears to have lived till after the Persian Invasion in 490, b. c See Smith's Diet. ibid. His fears for the divided states of Greece are shown by history to have been just; though Athens and Sparta for the time laid aside thrfr rivalry. 779 — 795. MAXIMS OF THEOGNIS. 261 Phoebus, propitiously guard this our city. For I have gone aforetime both to the Sicilian land, and I have gone to Eu- boea's vine-clad plain, 1 and to Sparta, splendid city of reed- nursing Eurotas, and all did with alacrity en treat-me -kindly when I came. But no pleasure in them came over my spirit ; so much, I wot, is nought else dearer than our father-land. 2 Never may other fresher care present itself to me, in place of charming wisdom; 3 but may I ever, possessing this, de- light myself with lyre, with dance, and song ; and with these blessings may I have a noble mind. Harming by baneful deeds neither any stranger nor any of your townsmen, but, being just, delight your own mind: and of the unfeeling citizens some will speak ill of you, others better. The noble one man blames much : another praises : 4 but of 1 Έύβοίης άμπελόεν πεδίον. Smith, Diet. Gr. and R. G. i. 872, Α., says that at the present day a light red wine is made of the vines grown in the northern plains of the island. For δονακοτρόφον ap- plied to the Eurotas compare Eurip. Iph. in Aul. 179, aV Ευρώτα δονακοτρόφου. Helen. 208, γυμνάσια τε δονακόεντος Ευρώτα. Cf. ibid. 349 and 493, and Iph. in Taur. 400, δονακόχλοα. 2 Welcker compares Horn. Od. ix. 34, ώς ουδέν -γλυκών ής πατρίδος, ούδε τοκηων γίγνεται, εΐπερ και τις άπόπροθι πίονα οίκον ya'iy εν αλλοδαπή ναίει άπανευθε τοκηων. At which passage Clark adduces Cic de Off. i. § 17 ; Eurip. Phcen. 409 ; Ovid, ex Pont. I. iii. 35, Nescio qua natale solum dulcedine captos Ducit, et immemores non sinit esse sui. Quid melius Roma ? Virg. Eel. i. 3. 3 For the use of the comparative here followed by the superfluous αντί, cf. Matt. Gr. Gr. 450, obs. 1 ; Soph. Antig. 182 ; Trach. 577, άντι σου πλέον. 4 (Ver. 795— 798=Frere's Fragm. xx.) At 797, Welcker quotes Simonides, πάμπαν δ' άμωμος οντις, ούδ' άκηριο±. With reference to the noble being exposed to blame and detraction, cf. Shaksp. As you like it, Act ii. sc. 3, " Know you not, master, to some kind of men Their graces serve them but as enemies? No more do yours; your virtues, gentle master, Are sanctified and holy traitors to you/' In ver. 798 Gaysford gives as the " plena locutio " αλλ' ώς λώ'ίον εστίν εκείνφ, ου ολίγοις μέλει. Welcker reads ψ λώϊον, where ψ is ap- parently the relative used for the demonstrative. (799 — 802=Frere , s Fr. xix.) 262 MAXIMS OF THEOGNIS. 796 818. the mean there is no record : but of men unblamed is none upon the earth ; and 'tis best for him, of whom there is no care to the greater number. No one of men will either be, or hath been, born, who will go down to Hades pleasing to all. For not even he who reigns over mortals and immortals, Jove, son of Cronus, can please all mortals. It behoves, indeed, a man that goeth-to-consult-the oracle, Cyrnus, 1 to keep more straightly than compasses, line, or rule ; such a man, I mean, as he to whom the god at Pytho, having given answer to the priestess, shall have indicated a prophecy from his rich sanctuary; for neither though you add aught would you discover any remedy, nor if you have diminished aught, would you escape the punishment of offence, on the part of the gods. I have experienced a thing nowise inferior to an unseemly death, 2 but of all other things most vexatious, Ο Cyrnus. My friends have cast me off : so I, having drawn near to mine enemies, am about to see also what mind they have. An ox, stamping on my tongue with sturdy foot, 3 restrains me from chattering, though / am versed in it, Ο Cyrnus. But still it is impossible to escape from what is fated to suffer ; and what I am fated to suffer I nowise fear to endure. Into a vast unspeakable evil 4 are we come, wherein above all, Ο Cyrnus, the fate of death may seize us both together. 1 From this passage it is inferred that Cyrnus was old enough, and of sufficient standing in the city, to be sent to Delphi as a sa- cred envoy {Θεωρός) to bring back an oracle, which the poet exhorts him to preserve faithfully. Smith, Diet. Gr. and R. B. iii. 1076, a. In ver. 805 Πνθώνι is the dativus loci : cf. Matt. Gr. Gr. 406, b. ; Tra- chin. 571, Αωδώνι. — οντε τι yap προσθεϊς. Compare for this phrase Deuteron. iv. 2 ; xii. 32, " Thou shalt not add thereto, nor diminish from it." 2 (Ver. 809— 812=Frere's Fragm. lxxxii.) In ver. 811 Mr. Frere explains προ'ύδωκαν, "cast me off," " refused me pecuniary aid," and compares the like use of the word in ver. 529, Ούτε τίνα προνδωκα. 3 Compare ./Eschyl. Agam. 36, τά δ' άλλα σιγώ. βονς επί γλώσσρ μέγας Βεβηκεν. Donaldson, Ν. Cratyl. § 468, observes that the sense of " weight " or strength is implied in βονς in these two passages, as is shown by κρατερψ πόδι here. Hence he infers that βον is an intensive prefix in many compound words, as also Ιππο in the words ιππόκρημνος, &c. 4 Here we have adopted Brunck's reading άρρητον. Welcker's reading is πολυάρητον. Turneb. and others, άρρηκτον. 819 — 834. MAXIMS OF THEOGNIS. 263 But they who dishonour their parents, when growing old, for these, Cyrnus, there is no place of esteem. 1 Neither aid any tyrant in the hopes that 'tis matter of gain, 2 nor slay him, when you have entered into covenants sworn before the gods. How hath our. spirit had the heart to sing to the flute- player ? 3 but from the forum is seen the limit of the land, which maintains with her fruits men wearing at feasts and on auburn locks purple garlands. Nay, come now, Scythian, shave thy hair, and cease from revelling, and lament the fragrant country lost. By faith have I lost wealth, and by unbelief preserved it : 4 but the counsel of both is difficult. All this my property is with the crows and in ruin ; nor is any of the immortal bless- ed gods to blame in my judgment : but man's violence, and much gain, and wrong have thrust me out of many good things into poverty. 1 Welcker illustrates this passage by Hesiod, Op. et D. 187, 188, and 331 — 334, q. v. Horn. II. iv. 478, ουδέ τοκενσιν θρεπτρα φίλοις άπεδωκε, μινννθάδιος δε οϊ αιών "Έπ\ετ\ The words χωρή τελεθει are perhaps to be taken literally, there is no land or space for such. Welcker compares the 4th commandment, "That thy days may be long in the land." Virgil in iEn. vi. 608 finds a place for the violator of this law of nature and affection in the place of torment : Pulsatusque parens, &c. 2 (Ver. 821, 822=Frere's Fragm. xxiii.) Mr. Frere considers these lines to refer to the assassination of Hipparchus, and Welcker com- pares Pind. Pyth. xi. 79. But he reads κερδεσιν είκων, instead of κερδεος είναι. 3 (Ver. 823 — 828=Frere's Fragm. lxi.) The poet's piping in the market-place of Megara finds a sudden ending, as he sees from it the fruits of harvest being brought home from fields once his own, to other barns. So thinks Mr. Frere. Welcker connects the lines with the sudden sight of harvest-fields sadly narrowed by the in- cursions and encroachments of the enemy. In ver. 627 Έκυθα is addressed to the Scythian slave. Such were among the police at Athens; cf. Aristoph. Thesmoph. 1025 (Kuster). Welcker discovers some allusion to the shaving the head in token of having been con- quered. But cf. σκνθίζω, άποσκνθίζω, Liddell and Scott. 4 (Ver. 829 — 834=Frere's Fragm. lii.) εν κοράκεσσι, cf. the com- mon imprecation ες κόρακας. Aristoph. Vesp. 982, Pac 1221, 500, Liddell and Scott, where it is remarked that the allusion in all these cases is to dying and being unburied, cf. Horn. II. i. 4, not to the Latin idea of the gallows, Abi in malam crucem et pasce cor- vos. Cf. Hor. Ep. I. xvi. 48. 264 MAXIMS OF THEOGNIS. 835 — 858. There are two fates truly of drinking to wretched mortals, 1 limb -relaxing thirst, and baneful drunkenness. Now between these I shall abide, nor will you persuade me either not to drink at all, or to be excessively drunken. Wine, indeed, in other respects is agreeable to me, but in one 'tis disagreeable, to wit, when, having made me drunk, it leads me against a foe. But when one, being properly above, 2 shall have been lowered, then 'tis meet he should go home, having ceased from drinking. To upset a man well established is easy ; but to set right that which is ill settled, is difficult. Spurn the empty-spirited rabble, 3 strike them with sharp goad, and place around them a galling yoke. For no more will you find a populace so fond of despots, among all men, as many as the sun looks down upon. May Olympian Jove destroy the man who chooses to de- ceive his comrade, prating smoothly 4 to him. I knew indeed even before, but much better now, that the mean have no gra- titude. Oft hath this city through the baseness of its rulers, like a. ship wandering out of its course, driven past the land. But if any of my friends sees me in any trouble, turning his head away, he does not even choose to look on me : yet if any good comes to me from any quarter, such as often 5 hap- pen to a man, I find many greetings and friendships. 1 δίσσαι roi κήρες. Welcker compares Mimmerm. ii. 5, Κ??ρες δε παρεστήκασι μελαιναι, κ. τ. λ. ; and at ver. 839, 840, Anacreon, — Ου φίλος, ος κρατηρι παρά πλεψ οίνοποτάζων νείκεα και πόλεμον δακρνοεντα λέγει. See also Η or. Od. I. xxvii. 1 — 4. Welcker takes χαρίζεται in an ex- traordinary sense for " gratum facit, placet." 2 Understand τις, as at ver. 388, above. The allusion is, it would seem, to the debasing nature of drunkenness. At ver. 843, 844, cf. (with Welcker) Pind. Pyth. iv. 484—487. 3 (Ver. 845 — 848=Frere, lxvii.) These lines are an ironical ex- hortation to the ruler of the opposite faction to make the best use of his opportunity. Welcker compares with 845 Meleager Epigr. 49, Aat, επίβαινε κατ* αύχενος, άγριε δαιμόν. Propert. I. i. 4, Et caput impositis pressit Amor pedibus. 4 μαλθακά κωτίλλων. Cf. 295, 488 ; Soph. Antig. 756, μη κώτιλλε. Welcker. In ver. 852, Welcker reads ουνεκα for τουνεκα ; for the %δεα, i. q. φνειν, see Matt. Gr. Gr. § 198, 4. 5 For πολλακι in this line Welcker with much probability reads παυράκι, from πανρος, like όλιγάκις. 859—878. MAXIMS OF THEOGNIS. 265 My friends forsake me, and will not give me aught, 1 when men appear: but I of-my-own-accord go out at-eve, and come-in again at dawn, when the voice of wakening cocks is heard. 2 To many useless men the god gives good wealth, 3 which being nothing, is better neither to itself nor its friends. But the great glory of martial excellence 4 will never perish, for a warrior saves both country and city. Then may the broad brazen vault-of-heaven fall on me 5 from above, that terror of men of olden-time, if I shall not help them indeed who love me : but be to my foes a vexation and great source-of-loss. Wine, I in part commend thee, partly blame : neither can I wholly either ever hate or love thee. Good art thou, and bad. Nay, who would blame thee ? or who praise thee, if he has due measure of wisdom ? Drink wine, which to me from the top of Taygetus 6 vines have borne, which the old man, beloved by the gods, Theoti- mus, planted in the mountain glades, introducing cold water 1 This is by Camerarius called εταφικόν επίγραμμα, ως από -γυναι- κός. But its explanation is not clear, and guesses are wide of the mark. Line 859 occurs in part in ver. 575. — With έσπερίη δ 1 εζειμι cf. supra ver. 460, πολλάκις εκ νυκτών άλλον έχει λιμένα. 2 ημος άλεκτρυόνων. See the Hymn of St. Ambrose, ii. 5, Prseco diei jam sonat ; and Prudentius ad Gallicinium, 1, 2. Ales diei nuncius Lucem propinquam praecinit, &c. 3 Cf. Tyrtseus, El. xiii. 13 (infra ver. 997). Welcker quotes Bac- chylides, fr. 4, πλούτος δε και δειλοϊσιν ανθρώπων ομιλεί. (863 — 866 =Frere's Fr. c) * Cf. here Horn. Od. xxiv.195, 196. Eurip. Andromach. 773—776, οντοι Αείψανα των αγαθών Ανδρών άφιρεϊται χρόνος α δ' άρετά και θανοϋσι λάμπει. Hor. Od. IV. viii. 28, Dignum laude virum Musa vetat mori. Seneca, Here. iEtseus, 1982, Nunquam Stygias fertur ad undas Inclyta virtus. 3 εν — πεσοι. Tmesis for εμπεσοι. In the next line for παλαιγενεων, one MS. reads χαμαιγεν'εων. παλαιγενεων (cf. Lidd. and Scott) is used for forefathers in Horn. H. to Cer. 113. 6 (Ver. 875 — 880=Frere's Fragm. cii., where it is suggested that Theognis must have had ties of hospitality with some Spartan family, i. e. that of Theotimus, or Clearistus, mentioned elsewhere (cf. 511). Welcker places the two fragments, mentioning these names, toge- ther.) For Taygetus see Virg. Georg. ii. 487, and a full account under art. " Laconia," Smith, Diet. Gr. and R. Geogr. vol. ii. p. 108, a. b. 2ββ MAXIMS OF THEOGNIS. 878 — 892. from the grove-of-plane-trees. 1 Drinking of which, thou wilt dispel 2 harsh cares, and when thou hast well drunk, wilt be far the lighter. May peace and wealth possess the state, that I may revel 3 with others, for I love not baneful war. Neither do thou too much lend an ear, when the herald shouts loud and far : 4 for we are not fighting for our father-land. Yet 'tis disgraceful, when present and mounted on fleet-footed steeds, not to look upon tearful war. Alas me, for our cowardice ! Cerinthus is undone, 5 and the goodly vineyard of Lelantum is stript. The noble flee : the mean administer the state ; would Jove might destroy the Cypselizing race ! 6 Nought better than judgment hath a man in himself, I wot, or more vexatious, Cyrnus, than lack-of-judgment. 1 εκ ΤίΧατανιστουντος. Pausanias, (see Welcker,) III. xxiii. 1, men- tions the promontory of Platanistus, and in IV. xxxiv. 2, a foun- tain of the same name, in Laconia and Messenia. For such invit- ations as this, cf. Hor. Od. I. xx. 1. 2 θωρηχθεις is here used punningly, cf. Frere, p. 106, armed, for- tified with wine. Cf. for this passage Horace, Od. vii. ad fin., and Lucret. ii. 132, &c. 3 (Ver. 881— 886=Frere's Fragm. xcix., who considers it to refer to the battle of Elorus, previous to the siege of Syracuse by Gelon, b. c. 492, or to some petty warfare while Theognis was an exile at Thebes.) With κωμάζοιμι, in ver. 882, cf. 1061 and 934. Cf. also with the passage generally, Horn. θα. xxiv. 485, πλούτος δε και ειρήνη αλις έστω. 4 The tone of indifference and carelessness bespeaks an exile, only fighting for the land of his brief sojourn, and taking a part in the battles only upon a point of honour.^ Cf. Frere. 5 (Ver. 886 — 890=Frere's Fragm. lxxiii. where see Mr. Frere's pre- fatory remarks.) Cerinthus was a city of Eubcea. Cf. Valkenaer's note at Herodot. book v. 99^ (p. 427, 27,) where he mentions that Le- lantum was a very fertile plain, abounding in waters, an old source of contention between the Eretrians and Chalcidians. Cf. Callim. H. in Del. 289, and Spanheim's note there. — Valkenaer quotes this passage : Cf. Herodot. book v. 99, Thuc. i. 15, at the end, for the war between Chalcidians and Eretrians. 6 Κνφελλίζον. This word formed from Κύψελος, the founder of the Tyranny, in which his son Periander succeeded him at Corinth ; to which he rose by aid of the " demos ; " cf. Aristot. Polit. v. 8, 9. The participle is here used to speak of the race of tyrants generally, as we find the words Φιλιππίζον, Μηδίζον, elsewhere. Megara sided with the Cypselid dynasty. 893 — 917. MAXIMS OF THEOGNIS. 267 Cyrnus, be not in all respects wroth with mortal men, knowing that you have a mind, like as each man has, in your breast, and deeds also. To mortals, whether the just man, or the unjust, great loss may ensue. Of each man one act is worse, 1 another better : but no man is himself wise in all respects. Whoso watches expenditure, 2 hunting after riches, has the most distinguished excellence in the sight of men-of-under- standing. For if it were possible to ascertain the end of life, 3 to wit, how much time having accomplished, a man were fated to go to Hades, it would be reasonable that he, who awaited his destiny the longer time, should most spare the substance which he had. But now 'tis not so : a circumstance which really rouses great vexation in me, and I am heart-worn, and have my mind in doubt. So I stand in a cross-road, 4 and there are two roads in front for me : I consider on which of these I am to proceed first : either being at no expense I waste my life in wretchedness ; or, accomplishing but few works, I live pleas- antly. For I, too, have seen a man who was careful, and never would allow his stomach food fit for a free man, 5 rich though he was : yet ere he had finished he descended within Pluto's mansion, and the chance-comer from among men re- ceived his wealth ; so that he toiled in vain 6 and did not give as a man could wish. Another have I seen, who in- dulging his appetites squandered his wealth, and said, " I de- 1 Welcker illustrates this by Horn. II. iv. 320, xiii. 729 ; Od. viii. 167, &c. 2 (Ver. 899— 926=Frere's Fragm. xcviii.) The question of larger indulgence is decided in favour of continued economy. 3 Jacobs reads a yap εην κατιδεϊν βιοτον τέλος, -η οπόσον τις. 4 εν τριόδφ δ' εστηκα, an expression of hesitation, with which we may compare Pindar, Pyth. xi. 59, 60, κατ' άμενσίπορον τρίοδον εδι- νάθην, "tanquam in trivio circumactus sum." 5 Cf. Hor. Ep. I. xvi. 63, Qui melior servo, qui liberior sit avarus. Sat. 1. i. 95 — 97, Umidius quidam — ne se penuria victus Opprimeret, metuebat. 6 ώστ' ες άκαιρα πονεϊν. Hor. Sat. I. i. 90, Infelix operam perdas. ως κ' εθελοι τις. al. ψ al. οσσ\ But ώς yields the best sense. So that he bestowed not his wealth, according as a man would wish to leave his wealth after his death. Cf. here Hor. Epod. I. 31 — 33, Haud paravero Quod aut avarus ut Chremes terra premam : Discinctus aut perdam nepos. 268 MAXIMS OF THEOGNIS. 917 — 938. light my soul, and then retire:" 1 but he begs of all his friends, wheresoever he may have seen one. Thus, Damocles, 'tis best of all to regulate your expenditure according to your means, and to pay attention to this ; for neither will you then toil first, and give another a share in the fruit of your toil ; nor will you finish your servitude a beggar ; no, nor, should old age come, will all your wealth flee-away : for in such a class as this 'tis best to have riches : since if you are rich, you will have many friends; 2 but should you be poor, then few : and then no longer is the same man equally good. 'Tis best to spare : since not even does any one wail for the dead, unless he sees wealth left behind. Few among men doth worth and beauty attend : 3 happy he who hath obtained both of these : all honour him : the young alike, and his equals-in-age, and his elders give place to him. I cannot sing tunefully with my voice, 4 like a nightingale, for the last night I went to a revel. Nor do I set up the piper as an excuse ; but a comrade, no wise lacking sense, fails me. Close to the piper will I sing, standing here on the right, and praying to the immortal gods. 1 υπάγω. According to Brunck this word is equivalent to προάγω, (I go on my way through life). With ver. 919 cf. the phrase of Ho- race, Od. IV. ix. 48, Rectius occupat Nomen beati, qui deorum Mu- neribus sapienter uti, &c ; though Horace does not arrive at the same conclusion as Theognis, whose view is that a man should be care- ful, that he may have more at the last. In ver. 821, κάματον μετά- δοίης, cf. Soph. CEd. Col. ver. 1484, χάριν μετάσχοιμι. 2 The poet's principle here is, Nil satis est, inquit, quia tanti, quantum habeas sis, Hor. Sat. I. i. 62. With the maxim in ver. 927 Welcker compares Periander's saying, φείδόμενον χρεϊττον άποθα- νεϊν, η ζώντα ενδέΐσθαι. 3 These four lines are a sort of parody of Tyrta»us, El. iii. ad fin., probably put together by some rhapsodist; as we find in other parts of the verses ascribed to Theognis portions of Solon and Evenus mixed up in a sort of hotch-potch. See note in Klotz's Tyr- taeus, El. iii. 39, note. 4 (Ver. 933 — 938=Frere's Fragm.lxxxix.) According to Welcker, we have Theognis here pleading inability to sing, not owing to any fault of the piper who was to accompany him, but owing to regret at the absence of the friend of last night's revel, who is ironically said to be σοφίης ουκ επιδευόμενος. He compares ver. 261, 262. Ca- merarius distinguishes ver. 937, 938 as another convivial ditty. Welcker quotes from the Anthology ω κιθαρωϊ'ε, παραστάς ως κιθαρί- Ζεις. 937 — 959. MAXIMS OF THEOGNIS. 269 I will walk by rule on the straight path, swerving to neither side : for 'tis meet I should entertain all right views. I will distinguish my bright native-city, neither having brought myself under the power of the commonalty, 1 nor complying with unjust men. Though having overtaken with my feet, as a lion trusting in his strength, 2 a fawn from a stag, yet have I not drunk its blood : and though I have mounted lofty walls, I have not sacked the city ; though I have yoked my steeds, I have not set foot in my chariot. I have accomplished and yet not accomplished, succeeded and yet not succeeded, done yet not done, achieved yet not achieved. There are two evils to him that doth good to the mean man : he will both be stript 3 of his own many possessions, and get no thanks. If, after having experienced some great good from me, you are not thankful, may you come again a beggar to my house. While I was drinking alone of the dark-water spring, 4 methought the water was of a sweet and limpid nature ; but now hath it been polluted ; water is mixt with water : I will drink then of other fountain or river. Never praise before that you shall have clearly known as to a man, the temper, disposition, 5 bent, which he is of. Many, 1 επι — τρέψας, a case of Tmesis — we must understand εμαντόν, withCamerarius and the Schol., or with Miiller (Dor. ii. 72, quoted by Welcker) πάλιν. 2 Welcker classes this and the five following lines among the Epigrams of Theognis, and sees in them an enigma, of the same class as others which he quotes, e. g. γης (αίας) εθανε κατά δεσμόν or αγγείων άφάμαρτεν, where γης equals Ajax, εν φανερφ γενόμαν [sc. in Delo φανερή*]. We are to understand this epigram of unsuc- cessful love, and a lover who has hunted down his game yet fails to secure it. For πρήξας in reference to success in amours, he com- pares Theocr. Idyll, ii. 143, επράχθη τα μέγιστα. 3 χηρώσει, will be bereaved of. Brunck and Welcker read χηρενσει. 4 (Ver. 953 — 956=Frere's Fragm. v.) αντος, i. e. solus. Cf. Horn. Od. i. 53, έχει εετε κίονας αυτός. Aristoph. Acharn. 504, αϋτοι γαρ εσμεν. Frere interprets this of the determination of Theognis to abandon a mistress whose love for every one has made her too indiscriminate for his taste. He, too, will henceforth be a more general admirer. For νδει, in ver. 955, see Hesiod, Op. 61, γαΊαν νύει φνρειν, and a fragment of Callimach. 466. It is formed from νδος, an old nomi- native derived from νω. 5 ρνθμόν. Welcker quotes Archil. Frag. xiv. 7, γίγνωσκε c' οίος 270 MAXIMS OF THEOGNIS. 959 — 978. look you, having a base and wily nature, hide it, having put on themselves a spirit to-last-the-day, but of each of all these time discloses the character : for I too, I wot, have gone far wide of my judgment, and have been before-hand in praising you, ere I had thoroughly learned your character : but now at length, as a ship, I stand far apart. 1 But what excellence is it to drink and carry off the prize- of-wine? 2 oft verily even the worthless man surpasses the worthy. There is no one of mortals, who, when once earth shall cover him, 3 and he shall have descended to Erebus and the abode of Proserpine, delights therein, because he neither hears lyre nor piper, nor lifts to his lips the gifts of Bacchus. Seeing these things, I shall feel well at heart, so long as un- tremblingly I carry light limbs and head. 4 Be no man friend to me in tongue, but in deed too: 5 and let him be active both with hands and means. Neither let him delight my spirit with words over cups, but show by acts if he can do aught good. Let us then stake our dear spirits on festivals, while yet they can bear the delightsome works of enjoyment. For ρυθμός ανθρώπους έχει. With the next line we may compare Horn. Odyss. xxiii. 217, πολλοί yap κακά κίρδεα βουλεύουσι. 1 Cf. Soph. Ajax, 646, ίίπανθ' 6 μάκρος κ' αναρίθμητος χρόνος Φύει τ άδηλα, και φανεντα κρύπτεται. In ver. 964 Camerarius thinks that the simile of a ship, keeping clear of another ship for fear of a col- lision, is indicated. Welcker thinks the idea presented is of a ship outsailing another ; cf. Pind. 01. ix. 35, θάσσον ναός ύποπτερον. 2 Camerarius observes that the Greeks of Theognis's date de- lighted in contests of wine not less than the Teutones of his own day. For the account of the prize given on the day of the χόες at the Dionysia to the man who first drank off his χους, see Smith, Diet. G. and R. A. 227, a., 342, b. ; Aristoph. Acharn. 1086, 960, and Schol. ibid. Athen. x. p. 436—438. 3 Schsefer at this and the following refers to his note and that of Porson at Eurip. Med. p. 453 ; and shows that the construction is, ουδείς ανθρώπων (εστίν) ος επει ποτέ γαία καλύ-φη (αυτόν) — τέρπεται In ver. 970, Schaef. reads εσαειρόμενος, i. e. προσφερόμενος, a very rare sense of the word, as he observes. 4 Compare here Theocr. Id. xiv. 70, ποιεϊν τι δέΐ, ας γόνν χλώρόν, Hor. Ερ. xiii. 6 ; Aristoph. Acharn. 219. 5 (Ver. 973 — 976=Frere's Fragm. xxxi.) In the next line the use of αμφότερα is illustrated by Welcker from Horn. II. iv. 60, άμφότβ- ov, γ»νε$ τ£, καιο ϋνεκα σή παράκοιτις Κίκλημαι : Od. xiv. 505 ; Theocr. dyll. xxv. 69, άμφότερον, όδμφ re χροός δούπψ τε ποδοΤΐν. Ι 1)79 — 996. MAXIMS OF THEOGNIS. 271 quickly as thought passes brilliant youth, 1 neither is the speed of coursers fleeter, even those which impetuously bear a spear- brandishing warrior to the struggle of men, whilst they exult in the wheat-bearing plain. Drink when men drink : 2 but when thou shalt have been at-all disgusted in spirit, let no man know that thou art troubled. One while, look you, you will grieve at suffering, and at another, doing, you are able to rejoice, and at different times you are a different man. Would it was allowed, Academus, that thou shouldst chant a lovely hymn, 3 and that a slave in the fair flower of youth might be the prize proposed to thee and me contending on the score of skill — then shouldst thou know how much better are mules than asses. But when the sun 4 indeed just now cheers on his solid- hoofed steeds in aether, holding the middle of the day, then cease we from dinner, to go whither inclination leads every one, gratifying the appetite with all manner of good things ; and let a comely Lacedaemonian 5 maiden with slender hands quickly bring out water, and carry in the garlands. 1 αιψα γαρ, κ. τ. λ. Compare Horn. Od. vii. 36, των νέες ώκεΐαι, ώσει πτερόν, ήε νόημα, where Clarke quotes Claudian. Rapt. Proserp. ii. 200, Quantum non jaculum Parthi, non impetus Austri ; Non leve sollicitae mentis discurrit acumen. Cic. Tusc. Disp. i. § 19, Nihil est animo velocius, nulla est celeritas, quae possit cum animi celeritate contendere. &X ver. 981, compare Virg. Georg. ii. 145; Hinc bellator equus campo sese arduus infert. 2 Chilo (quoted by Welcker) said, πίνων μή πολλά λάλει, αμαρτή- σεις yap. Compare Plato, Leg. i. p. 637 (Ast, vol. vi. p. 38, DA In ver. 986, Epkema and Welcker read χαιρήσεις' εσεαι δ" άλλοτε άλλος άνήρ. 3 (Ver. 987— 990=Frere's Fragm. xci.) ειθ' eiy. Welcker, εϊθείης. See Frere's remarks on this passage ; in ver. 989, the Aldine edit, reads δηριόωσι, which Gaisford prefers to δηρισάντοιν. With the next line compare Virg. Eel. viii. 55, Certent et eyenis ululae. 4 (Ver. 991 — 996=Frere's Fragm. civ.) In ver. 993 for οπον Welcker reads όσον, from Athenaeus ; Brunck, όσον. Various conjectures have been hazarded to supply the place of ληγοιμεν, which, how- ever, as Welcker shows, may stand if we compare Xenophon's Symposium, where, on the removal of the banquet, a Syracusan en- ters with flute-player and dancer ; and Virg. Mn. i. 733, 734, Postquam prima quies, &c. But Welcker thinks that the lines are a parody of Bion's. 5 Αάκαινα κόρη. Welcker shows from Muller's Dorians, that the Dorians of Sicily employed a girl instead of a boy to be 272 MAXIMS OF THEOGNIS. 996 — 1012. But excellence, this is the noblest prize among men, 1 and the most fair for a wise man to bear off; and this is a common blessing to every city and people, he who with-broad-stride stands fast amid the first ranks. Now I will counsel men for their-common-good, 2 that every one enjoying the bright bloom of youth may also entertain sound thoughts in his heart, to enjoy the good, each of his own possessions : for twice to grow-young is not given by the gods, neither is there to mortal men an escape from death : 3 but baneful and destructive old age overpowers them, and touches the tops of their heads. How blest and fortunate and lucky he, 4 who hath descended to Hades' dark mansion, without having experienced troubles, before that he has made his enemies cower, and overcome them even perforce, and ascertained what spirit his friends have. Straightway perspiration without measure flows down my skin, 5 and I am fluttered when I look at the prime of my cup-bearer. So did the gods, Horn. II. iv. 12. For the beauty of the women of Sparta Welcker compares Horn. Od. xiii. 412, and an oracle relating to the insignificance of Megara, in the first lines of which we find, γαίης μεν πάσης το ΠεΧασγικον" Αργός άμεινον, ίπποι θεσσαλίκαι, Αακεδαιμόνιαι τε γυναίκες. These lines are to be found in the Schol. to Theocr. Idyll, xiv. 48 (vol. ii. p. 121, Kiessling). 1 This and the three following lines are from Tyrtaeus, El. iii. 15, q. v. 2 Compare with this passage Simoiiides, Fragm. c. (Gaisford, v. 3), Ουδέν εν άνθρώποισι μένει χρήμ' εμττεδον αίει, κ. τ. λ. — ήβης άνθος. Welcker illustrates this by Horn. II. xiii. 484, and Tyrt. i. 28, δψρ' άρα τις χ ήβης άνθος εχη. In ver. 1003 άνηβάν is " pubescere," as in Callimach. Η. in Jov. 56^ οξύ δ' άνήβησας, where see Ernesti's note. των αυτού κτεανών ευ πασχεμεν, is to be well-off-as-to, or to enjoy one's own — as we find γεύομαι and άποΧάυω used (Liddell and Sc). 3 Compare Alcest. Eurip. 75, 76, ιερός γαρ ούτος των κατά χθονος θεών "Οτου τοδ' εγχος κράτος άγνίση τρίχα } which words are spoken by " Death," and 419, πάσιν ή μι ν καταθανειν οφείλεται. Hor. Α. P. 63, Debemur morti nos nostraque. With the burden of this whole argument cf. Iiorat. Od. I. ix. 12—17 j II. xi. passim. 4 (Ver. 1007— 1010= Frere's Fragm. lxxxiii.; In ver. 1009 note the transitive use of πτήζαι, and compare Horn. II. xiv. 40, πτήζε δε θυμον ενι στηθεσσιν 'Αχαιών, ύπερβήναι, according to Welcker, is used absolutely. 5 This, with the five next verses, are the work of Mimmermus, 1012—1037. MAXIMS OF THEOGNIS. 273 equals-in-age, delightsome alike and beautiful ; for it ought to be of longer duration, but, like a dream, precious youth is a short-lived thing : and presently over-head hangs unhappy and unsightly old age. Never will I place my neck under the galling yoke of my enemies, not even though Tmolus 1 is above my head. To the meaner sort their minds are more empty through baseness : but the doings of the noble are always more direct. The practice of mischief, look you, among men is easy : but the method 2 of good, Cyrnus, is difficult. Take courage, mine heart, in troubles, e'en though you have suffered things unendurable: 3 the heart of the baser sort, look you, is ever too hasty. Neither do you, at any rate, aggravating your chagrin at works that-have-been-un- accomplished, 4 bear hate, nor be indignant : neither vex your friends. Nor delight your enemies : for the destined awards of the gods not easily could mortal man escape, either if he de- scended to the bottom of the dark lake, or when murky Tar- tarus holds him. To beguile a noble man, look you, is most difficult, as it hath long been decided, Cyrnus, in my judgment. I knew it indeed even before, but much better now ; that the mean have no gratitude. Senseless and fools are the men who drink not wine when the dog-star rises. 5 Come hither, with the aid of the piper (Fragm. v. in Gaisford's Poet. Min. vol. iii. p. 220,) though the first three verses are not found in Stobseus. At ver. 1014, cf. Psalm xc. 5. 1 (Ver. 1017 — 1020=Frere's Fragm. lxxi. p. 4.) Tmolus was a mountain of Lydia, cf. Virg. Georg. i. 56, ii. 98. Ύμωλος, says Steph. Byzant., (and others, as Strabo and Pliny, concur,) is from Ύίμολος by contraction ; and so Ovid. Met. vi. 15, xi. 86. 2 παλάμη. Cf. Theogn. 624, βίοτου παλάμαι. Herodot. viii. 19, ίχειν τινά παλάμην, where Schweighheuser in Lex. Herodot. inter- prets the word ansa, occasio, via, ratio efficiendi aliquid. 3 (Ver. 1023— 1030=Frere's Fragm. liii.) With ver. 1023, cf. Horn. Od. xx. 18, τετλαθι δη, κραδίη' και κνντερον άΧΧο ποτ' ετΧης. — The sense of the next line is, mean men may have bitter or hasty spirits ; but with the noble it should not be so. 4 άπρηκτοισι. According to Ruhnken on Apollon. Rh. i. 246, the sense of άπρηκτος here is fc " difficult." In that passage the French edition of Dubner, 1841, has πόνος δ' άπρηκτος ίουσιι>, labor vero difficilis euntibus. With θεών δ* ειμαρμόνα δώρα, κ. τ. λ., compare cEsch. Pers. 93—102. 5 άστρου και κννός seems an hendiadys. The dog-star was called τ 274 MAXIMS OF THEOGNIS. 1037—1052. let us laugh and drink beside one that weeps, whilst we de- light in his griefs. Let us sleep : and the watching over the city shall be the warder's care, the watch over our lovely rockless fatherland. Yes, by Jove, if any of these sleeps even wrapped-up, he will listen to our revelling eagerly. Now let us drink and enjoy ourselves, speaking fairly : and what shall be hereafter, that is the gods' concern. 1 To you now, as to a dear child, I myself will give sound advice ; and do you ponder these things in your heart and mind. 2 Never do any evil hastily, but deliberate in the deep of your heart, and with your better mind. For of them that contend, 'tis the heart and the mind that contend ; but coun- sel leads to a good and sound mind. But this account we will let-pass. 3 Do thou however pipe to me : and both of us will be mindful of the Muses. For Κνων or Σείριος, cf. Hesiod, Op. et D. 607. Hesiod, Op. et D. 587 — 592, recommends men α'ίθοπα πινεμεν olvov — επεί κεφαλήν και γούνατα Σείριος άζει. Homer mentions this star as κνν' Ώρίωνος in II. xxii. 29. Alcaeus, quoted by Welcker, has ττίνωμεν' το yap άστρον ττεριτελλεται. Cf. Horace, Od. I. xvii. 17—22, Hie in reducta valle, Caniculse Vitabis sestus Hie innocentis pocula Lesbii Duces sub umbra. παρά Kkaiovrc this, taken in connexion with the next six lines, seems to refer to the opposite party to that of Theognis, which has appar- ently met with reverses, exciting the joy and revelry of his friends. These, having well garrisoned the city, are feasting and revelling. 1 Compare here Horn. Od. xix. 502, αλλ' εχε aiyy μΰθον' επίτρεψον δε Οεοϊσιν. Hor. Od. I. ix. 9, Permitte Divis caetera, and Od. II. xi. 11, 12, Quid aeternis minorem Consiliis animum fatigas ? 2 Welcker here quotes Hesiod, Op. et D. 27 and 277, and Horn. Odyss. xviii. 128, τοννεκα tol ερεω' σύ δε σννθεο και μεν άκουσον, and with ver. 1047, II. ix. 496, "Αλλ' ΆχιΧεΰ, δάμασον θνμόν μεγαν' ονδε τι σε χρή νήλεες ήτορ εχειν στρεπτοι δε τε και θεοί αντοι. 3 (Ver. 1051 — 1054=Frere's Frag. xci. p. 2.) In ver. 1054 αμψι- περικτίονας, a word equivalent to άμφικτύονας, and used by Callinus, 2, ούδ' αίδεϊσθ' άμφιπερικτίονας, is figuratively used of minstrels near each other at a banquet. See Welcker ad loc. Compare with ver. 1053, Hor. Od. I. i. 29, Me doctarum hederae, &c. 1053 — 1072. MAXIMS OF THEOGNIS. 275 they have given these delightful gifts to-hold, to thee, and me, and in truth to the dwellers-all-around. Timagoras, 'tis hard for one-seeing-from-far, to understand the temper of many, 1 even though he be wise. For some have meanness disguised by riches ; and others rank by ruin- ous poverty. But in youth 'tis best to sleep beside an equal-in-age, satis- fying the desire of works of-love : 'tis better too to sing with a piper 2 accompanying you, when you go a revelling: than this nought, look you, else is more delightsome to men and women. What to me are riches and dignity ? Delight along with good cheer surpasses everything. Senseless and childish are the men, who mourn for the dead, 3 and not the flower of manhood, when it perishes. Prithee, delight thyself, dear heart: 4 soon will there be some other men, and I in death shall be black earth. Cyrnus, direct a various temper-of-mind towards all your friends, mingling such a character as each is of. One while follow this character ; at another be diverse in your nature : a better thing, look you, is wisdom than great excellence. 1 (Ver. 1055 — 1058=Frere's Fragm. xciii.) Welcker has observed that οργή in this passage indicates the mind and spirit, while κακοτής and αρετή refer to the rank and condition. The meaning seems to be that the rich mean man belies his natural disposition, and so does the poor noble man, the former by seeming liberality, the latter by forced closeness. 2 (Ver. 1061 — 1064=Frere's Fragm. iii.) ίπι in 1062 is i. q. Ιπεση, Cf. Matt. Gr. Gr. vol. i. p. 67, § 30 (1832). 3 Welcker illustrates this passage by Plato, Republ. i. p. 329, a-, (Ast, vol. iv. p. 8,) where Cephalus is represented appealing to So- crates whether most equals-in-age of their own did not lament the past pleasures of youth, love, drinking, and feasting. Theognis here thinks with Cephalus. _ 4 This and the next line form the beginning of Frere's Fragm. cii. Cf. ver. 1229, 1230, where nearly the same verses occur again. With the sentiment cf. Hor. Od. III. viii. 27, Dona praesentis rape lsetus horee, ac Lin que severa ; and IV. vii. 14—17, Nos ubi decidimus, Pulvis et umbra sumus. See also Anacreon, Ode vi. ad fin. With ver. 1069—1072, cf. 213—218 supra, where the same precept is inculcated. Before όργήν in ver. 1070 understand τοιήν. 276 MAXIMS OF THEOGNIS. 1073—1095. Of a thing unaccomplished 'tis most hard to know the end, 1 how the god will accomplish this. For gloom is spread over it, and previous to that which is about to be, the bounds of human helplessness are not to-be-understood. No one of mine enemies will I blame, if he be noble ; 2 no, nor will I commend a friend, if he be a mean man. Thus it behoves the well-born man, I wot, directing his thoughts to it, to keep them ever stedfast until the end to a friend. You needs must bear worthily many unpleasant things, 3 since you know not how to do that which is not pleas- ant to yourself. Castor and Pollux, ye who dwell in divine Lacedsemon 4 on the Eurotas, beautifully-flowing stream, if ever I should de- vise evil for a friend, may I myself find it : but should he de- vise aught against me, may he find twice as much. My mind is distressed respecting your friendship : 5 fori can neither love nor hate you : knowing as I do that 'tis hard to hate, after one has been a friend to a man ; and hard to love a man without his concurrence. Look therefore now to another ; to me at least there was no constraint to do this : namely, the kindnesses, for which aforetime you were grateful to me. Now even on wings am I uplifted, like a bird from a vast marsh, having escaped from a base man, and having dragged 1 Compare with this ver. 585, 586, supra, which are assigned by Welcker and Gaisford to Solon. Thales said, ασφαλές το γενόμενον, ασαφές το μέλλον. 2 (Ver. 1077, 1078=Frere's Fragm. lxxxiv.) Jacobs explains the next couplet as laying down that if a noble man does change his mind and purpose, it must not be so, as to affect his friends, to whom he must always be the same. 3 δήμον δ' άξια πολλά. Welcker suggests that we should here read Δημώναξ, σοι πολλά φερειν βαρύ, quoting many happy emenda- tions ; e. g. Ov. Amor. iii. 9, 23, where Grsevius restored Patarei'dis for " pater edidit." Brunck reads δεϊ μεν σ'άζια πολλά φερειν βαρε, Te quidem gravia multa condigne ferre necesse est, which we have adopted as the text from which to translate. * (Ver. 1083 — 1086=Frere's Fragm. ciii.) This address is made to the Dioscuri, because they are the patrons of friendship, owing to their own brotherly love. Welcker. 5 (Ver. 1087— 1092=Frere's Fragm. 1.) Cf. Anthol. Pal. p. 595, si μισεϊν πόνος εστί, φιλεϊν πόνος, εκ δύ' ολέθρων αιρονμαι χρηστής έλκος εχειν όδννης. Welch. In ver. 1092, των μοι πρόσθε χάριν τίθεσο, i. e. εφ' οϊς πρότερον χάριν οϊδας. Winterton translates " superiorum mihi gratiam repone." 1095—1115. MAXIMS OF THEOGNIS. 2?7 away my neck. 1 But you, when you have lost my friendship, will afterwards be sensible of my prudence, no matter- who it was that counselled you concerning me, and bade you go away and abandon my friendship. Insolence hath ruined both the Magnesians, and Colophon, and Smyrna: 2 Cyrnus, it will certainly ruin us likewise. But having been put to the test, and being rubbed beside lead, as being refined gold, you will be fair to all. Ah wretched me ! for now have I become a laughing-stock to foes, and to my friends a trouble, having suffered sadly. Ο Cyrnus, they who were noble aforetime, are now on the other hand mean : and those who were base before, are now noble: who can endure to look upon 3 these things, to tuit, the noble more dishonoured, and the baser sort obtaining honour ? whilst the well-born man espouses a wife from a mean man's house. So deceiving each other they exult one over the other, cherishing remembrance neither of good nor bad. Possessing riches, you have reproached me with poverty: 4 but something I have, and something more I shall make, after having paid my vows to the gods. Ο wealth, of all gods fairest and most delightsome, with thy aid, e'en though mean, I become a noble man. May I have youth's prime, and may Latona's son, 5 Phoebus 1 άπορρηζας βρόγχον, i. e. τον τράχηλον εξελκύσας. Camerarius. In the line before for λίμνης μεγάλης, Grsevius suggested εκ λινεης νεφέλης, out of a fine linen bird-net. With ver. 1097, 1098, cf. infra 1239, 1240. 2 νμμας όλεΤ. Welcker suggests ίψμ άπολέΐ. For the line before he quotes Cic. de Leg. Agrar. i. 7, Si superbia, nata inibi esse ex Campanorum fastidio videtur. In ver. 1102 some read χρυσός for καλός. For this allusion to assaying, see above at ver. 417. 3 άνεχοιτ' εσορών. Cf. Matt. Gr. G.r. § 550; Horn. II. v. 895. With ver. 1108, cf. Theogn. 183—196. Nearly the same \vords occur above at ver. 59, 60, except that there γνώμας is read instead of μνήμην, in ver. 1110. 4 (Ver. 1111, 1112=Frere's Fragm. xcii.) Palladas, 81, (quoted by Welcker,) ουκ εμε την πενίην δε καθνβρίσαι' ει δε και 6 Ζενς'Ίΐν επί γης πτωχός, καυτός επασχεν νβριν. (Ver. 1113, 1114=Frere's Fragm. xcvi.) 5 (Ver. 1115 — 1118=Frere's Fragm. i.) With ήβης μετρον εχοιμι, cf. Horn. II. xi. 225; ήβης ερίκνδεος 'ίκετο μετρον. Od. xi. 317, el ήβης μετρον 'ίκοντο. Hes. Op. et D. 132, 438. Cf. Liddell and Scott and Welcker. 278 MAXIMS OF THEOGNIS. 1116—1134. Apollo, love me, and Jove, sovereign of immortals ; that so I may live my life aloof from all ills, delighting my spirit with youth and riches. Remind me not of ills : I have suffered, look you, such treatment as- Ulysses ; l who went to the vast mansion of Hades, and came up again from it ; Ulysses, who, prudent as in truth he was, also slew with pitiless steel the suitors of Penelope, his wedded spouse : she who had long awaited him, while she remained abiding beside his dear son, until he set foot in the land, and trod the terror-causing inmost corners. 2 If I but drink, I care not tor spirit-wasting poverty, 3 nor hostile men, who speak ill of me. But I lament for delight- some youth, which is failing me : and I bewail troublesome old-age coming-upon-me. Cyrnus, for present friends we will stay the beginning of ill : 4 and let us seek remedies for the growing wound. Hope alone remains a kind goddess among mortals, 5 the rest have abandoned us, and gone to Olympus. Gone is Faith, a mighty goddess : gone from men Temper- ance : the Graces too, my friend, have quitted earth, and 1 (Ver. 1119 — 1124=Frere's Fragm. lxxvi.) For the visit of Ulys- ses to the shades, see Horn. Od. xi. passim. For κονριδίης άΧόχον, see Butmann's Lexil. p. 392 — 394; Hor. Od. III. x. 11, Penelopen difficilem procis. 2 Wassengbergh quoted by Welcker reads δφρ' Ιθάκης επεβη, δαιδαΧεου τε μνχον, μνχον to avoid the awkwardness of two different cases after ειτεβη. There seems no reason for altering δειμαΧεονς for δαιδάΧεον, as the μνχοι, says Welcker, are the recesses, or cor- ners, defended by many suitors, strong and brave. But perhaps δειμαιΧεων τε μυχών might be read. 3 (Ver. 1025 — 1028=Frere's Fragm. lxii.) For είπίομαι, Bekker and others read from Stobseus οντε γε μην. With the verses 1127 and 1128, cf. Hor. Od. IV. i., throughout. 4 (Ver. 1129, 1130==Frere's Fragm. lxxi. p. 1.) Welcker quotes a verse from Suidas, αρχήν ίάσθαι ποΧν Χώ'ίον ήε τεΧεντην. 5 (Ver. 1131 — l]46=Frere's Fragm. lxxix.) Welcker accounts for the transition from praise of the goddess Hope in ver. 1143, by explaining that hope, which, as says Tibull. II. vi. 21, Alit agri- colas, also supports exiles, and depressed parties in states (cf. 333, 334). The.ognis is led by mention of hope, to think of the day when he may regain from his foes his lost possessions. Soph. Ant. 897, Iw εΧπίσιν τρέφω ; 1246, εΧπίσιν δε βόσκομαι. For the departure of the deities from earth cf. Hesiod, Op. et D. 197—200. In 1133 ττίστις is the Cana Fides of Virgil, JEn. i. 292 ; cf. Hor. Od. I. xxiv. 6, Cui Pudor, et Justitia) soror Incorrupta Fides, nudaque Veritas. Pu- dor is perhaps the σωφροσύνη. 1135—1157. MAXIMS OF THEOGNIS. 279 just oaths are no more to be relied on among men, neither does any-one reverence the immortal gods. 1 But the race of holy men hath waned, nor are they any longer sensible of ordinances, no, nor holy lives. Yet so long as a man lives, and beholds the light of the sun, acting-piously as regards the gods, let him wait on Hope. And let him pray to the gods, burning also splendid thighs of victims, 2 and to Hope let him sacrifice first and last. And let him ever muse on the per- verted language of unjust men, who, nowise reverencing the immortal gods, are ever setting their thoughts on the pos- sessions of others, having attached shameful marks to evil deeds. Never let go your present friend, and seek out another, 3 complying with the words of meaner men. Be it mine to be rich, aloof from evil cares, and to live harmlessly, meeting-with no ill. I neither long nor pray to be rich: 4 but be it mine to live on my little store, and find no hurt. Wealth and wisdom are a matter most irresistible ever ; for neither could you over-fill the desire with wealth : 5 and in like manner the wisest man doth not shun wisdom, but longs after it : yet cannot satisfy his desire therewith. No treasure is it better to lay-up-for your children ; 6 yet 1 Cf. Hor. Od. T. xxxv. 35—37, Unde manus juventus Metu deorum continuit ? Quibus Pepercit aris ? And at ver. 1137 cf. Psalm xii. 1, "Help, Lord: for the godly man ceaseth : for the faithful fail from among the children of men." 2 και άγλαά μηρία καίωμ. Schsefer reads κατ' for και, from Iliad xv. 373, κατά πίονα μηρία καίων. With εΧττιδι πρώτ -g και πυμάτ?^ cf. Hesiod, Theog. 34 and 48, and Theognis, 2, 3. 3 Solon said, Φίλους μη ταχύ κτώ, ο'νς δ' άν κτησ -Q, μη τάχν απο- δοκίμαζε. — - Welcker. 4 Welcker quotes A.rchilochus, Ού μοι τα Τύγεω του πολυχρύσου μέλει. 5 Cf. Solon, Fragm. v. 71 ; Gaisford, Poet. Min. vol. iii., πλούτου δ' ούδεν τέρμα πεφασμ'ενον άνδράσι κείται. Welcker points out in these lines an instance of the thing compared being placed after that with which it is to he compared. Cf. Pind. 01. ix. 74. 6 (Ver. 1157 — 1164=Frere , s Fragm. liv.) The natural explana- tion of the verses 1157, 1158, would be to refer them to " liberality," though Welcker dissents from the notion of the noble (άγαθοΤς) being in a state described by αίτοϋσιν. But the reverses of political par- 280 MAXIMS OF THEOGNIS. 1158—1180. give it, Cyrnus, to noble men when they crave it. For no man is in all respects all-blessed : l but the noble man has re- solution to keep his misfortune, albeit not manifest to all, whilst the meaner person knows not how to keep his spirit even alike, in prosperity or in adversity. But on mortals fall various behests of the immortals ; to endure then the gifts of the immortals, such as they give men to have, it is meet. In prudent men, eyes, tongue, and ears, and man's intelli- gence are-by-nature in the midst of their breasts. 2 Company with the noble : but never follow the base, when- soever you are finishing a journey or your traffic. 3 Of the noble noble is the answer, noble the works : but of the baser sort the winds carry away the worthless words. From evil- company come ills : and well wilt thou too understand this, since thou hast erred against the mighty immortals. The gods, Ο Cyrnus, give judgment as the best boon to mortals : 4 judgment hath the issues of every man. Ο happy he that truly hath it in his mind. Verily it is far superior to dangerous insolence and wretched satiety. But satiety is an evil to mortals : than which two nought is more evil ; for all mischief, Cyrnus, is from these. Would that, Ο Cyrnus, thou mightest be clear from suffering and doing disgraceful deeds ; then wouldst thou have greatest experience in virtue. ties would reduce, as they did often, nobles to beggary. Welcker applies the whole to an unlawful love. 1 ουδείς tol παντ εστί, κ. τ. λ. This and the five following verses occur before in 441 — 446 ; with no variation except εχειν instead of έχων in the second verse. Perhaps in the present instance the construction τολμφ έχων may be resolved into a case similar to those quoted by Matthiae, Gr. Gr. § 552—554. 2 Grotius and Gaisford quote a reading στηθεων εύξννετος for tv συνετοΊς φύεται, 3 τέρματα r 1 εμπορίης. Welcker reads επ εμπορίην. — τερματ εμττορίης is by Liddell and Scott explained as a periphrasis, like Msch. Eum. 746, τερματ αγχόνης. With ver. 1170 cf. Propert. II, xxviii. 8, Quicquid jurarunt, ventus et unda rapit. Ver. 1171, 1172=Frere's Fragm. xxxvii. Compare Hor. Od. III. ii. 21 — 32. 4 Welcker illustrates this line by a fragment of Solon, viii^ γνωμοσννΐ]ς δ' αφάνες χαλεπώτατον εστί νοησαι Μετρον, ο δη πάντων πείρατα μοΰνον έχει. For κόρος in ver. 1177, cf. Theogn. 153, and the notes there, νβρις and κόρος are represented as near of kin by Pindar, Herodotus, and other Greek writers. 1181 — 1200. MAXIMS OF THEOGNIS. 281 Cyrnus, reverence and fear the gods ; * for this prevents man either from doing or saying unholy things. To lay-low a tyrant that grindeth-down-his-people, even as you will, 2 is no call for wrath on the part of the gods. Good sense and good speech, these things are-by-nature in but few men, 3 who are masters of both these. No one by paying ransom can escape death 4 or severe misfortune, unless fate impose an issue. Neither can mortal man, though he wish it, by gifts escape anxieties, to wit, when the god sends griefs. I desire not to lie in regal couch when dead; 5 but be mine some good thing whilst I am yet alive. Prickles, I ween, to a dead man are a like couch to embroidered carpets ; the wood is either hard or soft : it matters not Neither swear by the gods a perjured oath, for it is not en- durable to hide from the immortals a debt that is due. I hear, son of Polypas, the voice of the shrill-crying crane, 6 even her, who to mortals comes as harbinger of the season for ploughing ; and it smote my dark heart 7 that others possess 1 So Hesiod, Op. et D. 706, ευ δ' δπιν αθανάτων μακάρων πεφνλαγ- μενος είναι. See also Pythagor. Aurea Carmina, i. (Winterton's Poet. Min. Grsec). 2 With δημοφάγον cf. Horn. II. i. 231, δημοβόρος βασιλεύς. — κατά- κλΊναι. Camerarius doubts the use of this word in the sense of to " lay-low," and suggests κατακ -gvai. — ου ν'εμεσις. Cf. Horn. Od. i. 350. 3 Ver. 1185— 1186=Frere's Fragm. xxvi. * (Ver. 1187 — 1190=Frere's Fragm. xxvii.) Cf. for the sentiment expressed here Eurip. Alcest. 112 — 135 ; Hor. Od. II. xiv. 5 — 12. With ver. 1189, 1190, cf. St. Paul to the Romans, viii. 22, "The whole creation groaneth and travaileth in pain together until now." 5 Ver. 1191 — 1194=Frere's Fragm. xxiv., who connects these re- flections with the pageant at the burial of Hipparchus. — τεθνεώς, a dissyllable by synizesis, cf. Matt. Gr. Gr. § 198, 3, f. — ασπάλαθος, a shrub with such sharp prickles that it was used as an instrument of torture. See Plat, de Rep. 616, a. (L. and S.). The two last lines are different ways of expressing that the grave levels all distinctions. 6 (Ver. 1197— 1202=Frere , s < Fragm. lx-X Cf. Hesiod, Op. et D. 447—450, φράζεσθαι d' εντ' αν γεράνον φωνήν επακουσης, κ. τ. λ., and the notes on that passage. 7 κραδίην — μέλαιναν. Welcker quotes for this phrase Horn. II. i. 103, μενεος δε μέγα φρένες άμφιμελαιναι ΙΙίμπλαντο. Odyss. iv. 661 ; JEsch. Agam. 546, ώς πόλλ' άμανράς εκ φρενός μ' άναστ'ενειν. In ver. 1202 I have translated Welcker's reading άδειμνηστης instead 282 MAXIMS OF THEOGNIS. 1200 — 1216. my flourishing fields, neither do my mules drag the bent-yoke of the plough, on account of that ever- to-be -remembered voyage. I will not go, neither shall a tyrant be lamented by me, 1 nor go beneath the earth with wailing over his tomb. No, nor would he, if I were dead, either be grieved, or let fall warm tears adown his eyes. I neither forbid you, nor invite you, to revel : you will be troublesome, when present, and friendly, whensoever you are absent. 2 I am JEthon by family : but, forced from my fatherland, 3 I dwell in Thebes, a well-fortified city. Mock me not rudely, Argyris, nor abuse my dear parents : for upon you presses the day of servitude ; but for me, woman, there are many other ills indeed, for I am an exile from my country ; yet dis- tressing slavery hangs not over me, nor do men export us for sale, 4 and even for us indeed there is a fair city, situate in oblivion's plain. of the common reading, άλλης μνηστής. The poet had been despoiled of his possessions whilst absent on a voyage. 1 (Ver. 1203 — 1206=Frere's Fragm. xxv.) This passage, like ver. 1191 — 1194, may have reference to the pomp of the tyrant's obse- quies. Ver. 1205, 1206 remind us of Childe Harold's " Why should I for others groan, When none will sigh for me?" 3 άργαλέος γαρ εών. According to the suggestion of Camerarius, adopted by Welcker, we read here άργαλεος παρεών, and understand lay. 3 (Ver. 1209 — 1216=Frere's Fragm. lxxiv. part 3.) According to Frere this is part of the indignant reply of our poet to Argyris, a female slave, who was engaged in singing at a banquet, and ques- tioned the noble birth of Theognis. It is connected with ver. 531 — 538. This seems the most simple way of understanding the pass- age that has been suggested, and is perhaps one of Mr. Frere's happiest hits. Camerarius professes ignorance of what we are to understand by the word Αϊθων. Welcker says it has the force of an appellative. It may have been a name of the family of Theog- nis, which would prove his noble race at once to his contemporaries. In ver. 1211, for the word δενναζε compare Soph. Ant. 759; Ajax, 243. * περνάσι, an Homeric word, II. xxii. 45 ; xxiv. 752 ; xviii. 292. According to Crusius's Homeric Lexicon, it is a form of περάω, whence πόρνη is formed, which may point the bitterness of the word used in reply to Argyris. Αηθαϊον πεδίον, a figurative expression for the forgetfulness in which the exile says he will bury his sorrows. 1217 — 1234. MAXIMS OF THEOGNIS. 283 Never let us sit down and laugh beside them that mourn, 1 Ο Cyrnus, delighting ourselves in our own advantages. To deceive an enemy, indeed, and ill-affected man, is hard, Cyrnus : but for a friend to deceive a friend is easy. VERSES ASCRIBED BY VARIOUS WRITERS TO THEOGKCflS. Nought, Cyrnus, is more unjust than anger, which hurts its possessor, by meanly indulging passion. Nothing, Cyrnus, is more sweet than a good wife : 2 I am a witness, and be thou so to me of my truthfulness. Speech is wont to bring many false-steps to mortal men, when the judgment, Cyrnus, is disturbed. The cares of men have had allotted to them, 3 and possess, various wings, being divided for the sake of spirit and sub- sistence. Be young, dear heart : soon will there be some other men ; and I, having died, shall be dark earth. But growing old, he is distinguished among the citizens, 4 nor does any wish to hurt him, in point of respect or justice. On no one, Cyrnus, do the rays of the sun that-giveth- light-to-men look down, over whom blame doth not hang. 1 Cf. St. Paul to Rom. xii. 15, " Rejoice with them that do rejoice, and weep with them that weep." Chilo in Stobseus iii. Άτνχονντι μή επιγελα' κονή yap ή τύχη. Ver. 1219, 1220, Frere's Fragm. xliv. 2 (Ver. 1223, 1224=Frere's Frag, lxxvii.) Welcker illustrates the passage by Horn. Odyss. vi. 182—185; Hesiod, Op. et D. 703—705. Simonides, Fragm. ccxxiv., γυναικός ovdtv χρήμ' άνήρ ληίζεται εσθλής άμεινον, ovtk ρίγων κακής. 3 (Ver. 1227, 1228=Frere's Fragm. xcv.) For μειρόμεναι in ver. 1228, Welcker reads μνρόμεναι. The verses, 1230, 1231, seem to be- long to the same fragment as 875 — 880. * Ver. 1231, 1232 are a fragment of Tyrtaeus, which would more properly have gone with verses 929 — 932 above. In the next frag- ment for φαεσιμβρότου ήελίοιο, cf. Horn. Odyss. x. 138, 191, 284 MAXIMS OF THEOGNIS. 1234—1238. But I am not able to ascertain what mind the citizens enter- tain, for neither when I do good nor ill do I satisfy them. For heretofore hath a marine corpse invited me home, 1 though dead, yet speaking with living voice. 1 θαλάττιος — νεκρός. The allusion here is to the spiral shell called κόχλος, cochlea, which the Tritons were supposed to have used as trumpets. Cf. Virg. iEn. vi. 171 — 173; Cic. de Divinat. ii. c. 64, wheie a quotation from the Amphion of Pacuvius, which ends with " eviscerata, inanima, cum animali sono," sc. testudo, alludes to the same shell. REMAINS OF HESIOD, TRANSLATED FROM THE GREEK INTO ENGLISH VERSE, CHARLES ABRAHAM ELTON. Ίδμεν ψεύδεα πολλά λέγειν ετύμοισιυ ομοΊα, "Ιδμεν ό" ευτ* εθελωαεν αληθεα μυθησασθαι. — ΘΕΟΓ THE THEOGONY, OR GENERATION OF THE GODS. ARGUMENT, The Proem is a rhapsody in honour of the Muses. It opens with a descrip- tion of their solemn dances on Helicon, and of the hymns which they sing during their nightly visitation of Earth. The poet then relates their ap- pearance to himself, and his consequent inspiration ; describes their em- ployments in Heaven, their birth and dignity ; their influence on kings, minstrels, and bards ; and finishes with invoking their assistance, and proposing his subject. The Cosmogony, or Origin of Nature, then com- mences, and blends into the Theogony, or Generation of the Gods, which is continued through the whole poem, and concludes with the race of demigods, or those born from the loves of goddesses and mortals. The following legendary fables are interwoven episodically with the main sub- ject: I. The Conspiracy of Earth and Cronus, or Saturn, against Uranus or Heaven, II. The Concealment of the Infant Jupiter, III. The Im- piety and Punishment of Prometheus. IV. The Creation of Pandora, or Woman. V. The War of the Gods and Titans. VI. The Combat of Jupiter and Typhosus. Begin we from the Muses, Ο my song ! Whose mansion is the mountain vast and holy Of Helicon ; where aye with delicate feet Fast by Jove's altar and purpureal fount They tread the measur'd round : their tender limbs 5 Lav'd in Permessian waters, or the stream Of blest Olmius, or pure Hippocrene, On the high top of Helicon they wont To lead the mazy measure, breathing grace, Enkindling love, and glance their quivering feet. 1 Thence break they forth tumultuous, and enwrapt Wide with dim air, through silence of the night Shape their ethereal way, and send abroad A voice, in stilly darkness beautiful. Jove segis-arm'd they praise, in choral hymns 15 Of adoration ; and of Argos nam'd 288 HESIOD. Majestic Juno, gliding on her way With golden-sandal'd feet ; and her whose eyes Glitter with azure light, Minerva born From Jove ; Apollo, sire of prophecy, 20 And Dian, joyous in the sounding shaft; Earth-shaker Neptune, earth-enclasping god ; And Themis, name adorable in heaven ; And Venus, lovely with her tremulous lids ; And Hebe, who with golden fillet binds 25 Her brow ; and fair Dione, and the Morn, And the great Sun, and the resplendent Moon ; Latona, and Iapetus, and him Of mazy counsel, Saturn ; and the Earth, And the vast Ocean, and the sable Night ; 30 And all the holy race of deities Existing ever. They to Hesiod erst Have taught their stately song ; the whilst his flocks He fed beneath all-sacred Helicon. Thus first those goddesses their heavenly speech 35 Address'd, th' Olympian Muses born from Jove : " Night- watching shepherds ! beings of reproach ! Ye grosser natures, hear ! we know to speak Full many a fiction false, yet seeming -true, Or utter at our will the things of truth." 40 So said they — daughters of the mighty Jove All-eloquent — and gave unto my hand Wondrous ! a verdant rod ; a laurel-branch Of bloom unwithering ; and a voice imbreath'd Divine ; that I might utter forth in song 45 The future and the past: and bade me sing The blessed race existing evermore, And first and last resound the Muses' praise. But why this wandering tale, as it were told In oaken shade, or shelter of the rock ? 50 Come, from the Muses let the song proceed, Who the great spirit of their father Jove Delight in heaven ; and with symphonious voice Of soft agreement, in their hymns proclaim The present, and the future, and the past. 65 Flows inexhaustible from every tongue THE THEOGONY. 289 That sweetest voice : the Thunderer's palaces Laugh in their melody, while from the lips Of those fair goddesses the honey'd sounds Are scatter'd far and wide. Olympus rings 60 From every snow-topt summit, and resound The mansions of celestials. They a voice Immortal uttering, first in song proclaim The race of venerable Gods, who rose From the beginning, whom the spacious Heaven 65 And Earth produc'd ; and all the deities From them successive sprung, dispensing good. Next also Jove, the sire of gods and men, They praise ; or when they lift the solemn song, Or when surcease : how excellent he is 70 Above all gods, and in his might supreme. Now to the race of Men, and hardy broocl Of Giants, flows the strain ; and thus in heaven Th' Olympian Muses charm the mind of Jove. Them erst Mnemosyne, whose empire sways 75 Eleuther's fertile soil, conceiv'd in shades Pierian, with their sire Saturnius there Blending embrace of love : they to all ills Oblivion yield, to every troubled thought Res* : thrice three nights did all-consulting Jove 80 Melt in her arms, apart from eyes profane Of all immortals, to the sacred couch Ascending : but when now roll'd round the year, And moons had wan'd and seasons due revolv'd And days were number'd, she the virgins nine 8*5 Gave at a birth ; in unison of soul Attemper d soft, whose care is only song ; In whose free bosom dwells th' unsorrowing mind. They saw the light of heaven no distant space From where Olympus his extremest top 90 Rears in eternal snow. There on the mount They dwell in mansions beautified, and shine In the smooth pomp of dance : and them beside The sister Graces hold abode ; and Love Himself is nigh, participant in feast. 95 So through their parted lips a lovely voice The Muses breathe ; they sing the laws that bind 290 HESIOD. The universal heaven ; the manners pure Of deathless gods, and lovely is their voice. Anon they toward th' Olympian summits bend 100 Their steps, exulting in the charm of voice, And songs of immortality : remote The dusky earth remurmurs musical The echo of their hymnings ; and beneath Their many-rustling feet a pleasant sound 105 Ariseth, as tumultuous pass they on To greet their awful sire. He reigns in heaven, The glowing bolt and lightning in his grasp, Since by ascendant strength cast down from high Saturn his father fell : hence Jove to all 110 Disposes all things ; to th' eternal gods Ordering their honours. Thus the Olympian maids Are wont to sing, the daughters nine of Jove : Clio, Thalia, and Melpomene, Urania, Erato, Terpsichore, 1 1 ο Polymnia and Euterpe, and the last Calliope : — she, proudly eminent O'er every Muse, with kings majestical Associate walks. Whom of the monarch race, The foster-sons of Jove, the Muses will 120 To honour ; on whose infant head, when first Usher'd to light, they placid look from high With smiling aspect ; on his tongue they shed A gentle dew, and words as honey sweet Drop from his lips. On him the people's eyes 125 Wait awful, who in righteousness discerns The ways of judgment; who in wisdom speaks Infallible, and straight the contest calms When mightiest. Lo ! in this are monarchs wise ; That from the seat of justice to the wrong'd 130 They turn the tide of things, retrieving ills». With mild accost of soothing eloquence. Him, when he walks the city- ways, all hail With gentlest awe, and as he were a god Propitiate: him th' assembled council view 135 Conspicuous in the midst Lo ! such to man THE THEOGONY. 291 The Muse's gift all-sacred. From the Muse And Phoebus, archer-god, arise on earth Minstrels and men of song ; but kings arise From Jove himself. Unutterably blest 140 He whom the Muses love. A melting voice Flows ever from his lip : and is there one Whose aching heart some sudden anguish wrings ? But lo ! the bard, the Muse's minister, Awakes the strain: he sings the mighty deeds 145 Of men of yore : the praise of blessed gods In heaven : and straight, though stricken to the soul, He shall forget, nor aught of all his griefs Remember : so the blessing of the Muse Hath instantaneous turn'd his woes away. 150 Daughters of Jove, all-hail ! but Ο inspire The lovely song ! the sacred race proclaim Of ever-living gods ; who sprang from Earth, From the starr'd Heaven, and from the gloomy Night, And whom the salt Deep nourish'd into life. 1 55 Declare how first the gods and earth became ; The rivers, and th' immeasurable sea High-raging in its foam : the glittering stars, The wide-impending heaven ; and who from these Of deities arose, dispensing good : 160 Say how their treasures, how their honours each Allotted shar'd : how first they held abode On many-cav'd Olympus : — this declare, Ye Muses ! dwellers of the heavenly mount From the beginning ; say, who first arose ? 165 First Chaos was : next ample-bosom'd Earth, The seat eternal and immoveable Of deathless gods, who still th' Olympian heights Snow-topt inhabit. Third, in hollow depth Of the vast ground, expanded wide above 170 The gloomy Tartarus. Love then arose, Most beauteous of immortals : he at once Of every god and every mortal man Unnerves the limbs ; dissolves the wiser breast By reason steel'd, and quells the very soul. 175 From Chaos, Erebus and sable Night .... From Night arose the Sunshine and the Day ; υ 2 292 HESIOD. Whom she with dark embrace of Erebus Commingling bore. Her first-born Earth produc'd Of like immensity, the starry Heaven : 180 That he might sheltering compass her around On every side, and be for evermore To the blest gods a mansion unremov'd. Next the high hills arose, the pleasant haunts Of goddess-nymphs, who dwell among the glens 185 Of mountains. With no aid of tender love Gave she to birth the sterile Sea, high swoirn In raging foam ; and, Heaven -embraced, anon She teem'd with Ocean, rolling in deep whirls His vast abyss of waters. Crceus then, 190 Caeus, Hyperion, and Iapetus, Themis, and Thea rose ; Mnemosyne, And Rhea ; Phoebe diadem'd with gold, And love-inspiring Tethys : and of these, Youngest in birth, the wily Saturn came, 195 The sternest of her sons ; and he abhorr'd The sire that gave him life. Then brought she forth The Cyclops haughty of spirit : Steropes, Brontes, and Arges of impetuous soul ; Who gave to Jove his thunder, and who forg'd 200 The lightning flame. Resembling gods they were, Save that a single ball of sight was fix'd In their mid-forehead : hence the Cyclops' name : For that one circular eye was broad infix'd In the mid-forehead : — strength was theirs, and force, 205 And craft of curious toil. Then other sons Were born of Earth and Heaven : three mighty sons And valiant ; dreadful but to name ; a race Aspiring ; Cottus, G-yges, Briareus. A hundred arms from forth their shoulders burst, 210 Mocking approach ; and fifty heads upsprang O'er limbs of sinewy mould : their giant forms Tower'd huge, in bold immeasurable strength. Of all the children sprung from Earth and Heaven, THE TLIEOGONY. 293 The fiercest these : but all their sire abhorr'd 215 From the beginning : all his race he seiz'd As each was born, and hid in cave profound, Nor e'er releas'd to day ; and in his work Malign exulted Heaven. Then inly groan'd The vast Earth, grief-opprest, and straight devis'd 220 HI stratagem of fraud : and thus intent, When now she had produced a whiter kind Of temper'd iron, cunning-wrought she forg'd A sickle huge, and to her children spake : Daring she spake, yet at her heart aggriev'd : — 225 " My sons ! alas, ye children of a sire Most impious, now obey a mother's voice ; So shall we well avenge the fell despite Of him, your father, who the first devis'd Deeds of injustice." While she said, on all 230 Fear seiz'd ; nor utterance found they, till with soul Embolden'd, wily Saturn huge address'd His awful mother. " Mother, be the deed My own : thus pledg'd, I will most sure achieve This feat ; nor heed I him, our sire, of name 235 Detested ; for that he the first devis'd Deeds of injustice." Thus he said : and Earth Was gladden'd at her heart. She planted him In ambush dark and secret : to his grasp The rough-tooth'd sickle gave, and tutor'd him 240 In every wile. Vast Heaven came down from high, And with him brought the gloominess of night On all beneath : with ardour of embrace Hovering o'er Earth, in his immensity He lay diffus'd around. The wily son 245 From secret ambush then his weaker hand Put forth : his right the sickle grasp'd, with teeth Horrent, and huge, and long : and from his sire He swift the source of generative life Cut sheer : then cast behind him far away 250 The bloody ruin. But not so in vain 294 HESIOD. Escap'd it from his hold : the gory drops Earth, as they gush'd, receiv'd. When years roll'd round Thence teem'd she with the fierce Eumenides, And giants huge in stature, all in mail 255 Radiant, and wielding long-protended spears : And Nymphs, wide worshipp'd o'er the boundless earth By Dryad name. So severing with keen steel The sacred spoils, he from the continent Amidst the many surges of the sea 260 HuiTd them. Full long they drifted o'er the deeps; Till now swift-circling a white foam arose From that immortal substance, and a nymph Was nourish'd in the midst. The wafting waves First bore her to Cythera the divine : 265 To wave-encircled Cyprus came she then, And forth emerg'd, a goddess, in the charms Of awful beauty. Where her delicate feet Had prest the sands, green herbage flowering sprang. Her Aphrodite gods and mortals name, 270 The foam-born goddess : and her name is known As Cytherea with the blooming wreath, For that she touch'd Cythera' s flowery coast ; And Cypris, for that on the Cyprian shore She rose, amid the multitude of waves. 275 Love track'd her steps, and beautiful Desire Pursued ; while soon as born she bent her way Toward heaven's assembled gods ; her honours these From the beginning ; whether gods or men Her presence bless, to her the portion fell 280 Of virgin whisperings, and alluring smiles, And smooth deceits, and gentle ecstasy, And dalliance, and the blandishments of love. Now the great Heaven, rebuking in his wrath The sons whom he had form'd, the Titan name 285 Stamp'd on his offspring, who vindictive wrought A heinous act audacious : after-time Should bring the vengeance ; they should rue the deed. Abhorred Fate, and dark Necessity, And Death, were born from Night ; by none embrac'd 290 These gloomy Night brought self-conceiving forth : THE THEOGONY. 295 And Sleep ; and all the hovering host of Dreams. Again she teem'd with Momus ; Care full-fraught With many griefs : and next th' Hesperian maids, Whose charge o'ersees the fruits of bloomy gold 295 Beyond the sounding ocean, the fair trees Of golden fruitage. Then the Destinies Arose; and Fates in vengeance pitiless ; Clotho, and Lachesis, and Atropos, Who at the birth of men dispense the lot 300 Of good and evil. They of men and gods The crimes pursue ; nor ever pause from wrath Tremendous, till destructive on the head Of him that sins the retribution fall. Then teem'd pernicious Night with Nemesis, 305 The scourge of mortal men ; again she bore Fraud, and lascivious Love ; slow-wasting Age, And still-persisting Strife. From hateful Strife Came sore affliction, and oblivion drear ; Famine, and weeping sorrows; combats, wars, 310 And slaughters, and all homicides ; and brawls, And bickerings, and deluding lies : with them Came lawlessness and galling injury, Inseparable mates ; and the dread oath — A mighty bane to him of earth-born men 315 Who wilful swears, and perjur'd is forsworn. The Sea with Earth embracing, Nereus rose, Eldest of all his race ; pure from deceit And true ; with filial veneration nam'd Ancient of years : for mild and blameless he ; 320 Remembering still the right ; still merciful As just in counsels. Then rose Thaumas huge, Phorcys the strong, and Ceto fair of cheek, And last Eurybia, of an iron soul. From Nereus and the fair-hair'd Doris, nymph 325 Of ocean's perfect stream, the lovely race Of goddess Nereids rose to light, whose haunt Is midst the waters of the sterile main. Eucrate, Proto, Thetis, Amphitrite, Love -breathing Thalia, Sao, and Eudora, 330 And Spio, skimming with light feet the wave ; 296 HESIOD. Galene, Glauce, and Cymothoe ; Agave, and the graceful Melita ; Rose-arm'd Eunice, and Eulimene ; Pasithea, Doto, E'rato, Pherusa, 335 Nessea, Cranto, and Dynamene ; Protomedia, Doris, and Actaea ; And Panope, and Galataea fair ; Hippothoe winning soft ; Hipponoe The roseate- arm'd ; Cymodoce who calms 340 The stormy billows of the darken'd main, And blasts of mighty winds ; her aids the Nymph Cymatolege, while along the deep With beauteous ankles Amphitrite glides : Cymo, Eione, Liagore, 345 And, grac'd with blooming sea-wreath, Halimed : Pontoporia, and Polynome ; Evagore, and blythe Glauconome ; Laomedia, and Evarne sweet Of nature, as unblemish'd in her charms ; 350 Lysianassa and Autonome, And Psamathe of all-engaging form ; Menippe the divine ; and Pronoe, And Neso, and Eupompe, and Themistho ; And last Nemertes, with prophetic soul 355 Blest of her sire immortal. These are they From blameless Nereus born, the fifty nymphs In labours vers'd of blameless ministry. Electra, nymph of the deep-flowing main, Embrac'd with Thaumas : rapid Iris thence 360 Rose, and Aello, and Ocypetes, The sister harpies, fair with streaming locks : On fleetest wings upborne, they chase aloft The hovering birds and wandering winds, and soar Into the heaven. From Ceto fair of cheek, 365 And Phorcys, came the Graise : (gray they were E'en from the natal hour, and hence their name Is known among the deities on high And man's earth-wandering race.) Pephredo clad In flowing vesture, and her sister nymph, 370 The safFron-rob'd Eny'o. Then were born THE THEOGOXY. 297 The Gorgons ; who beyond the sounding main Inhabit, on th' extremest verge of earth, Where night enwraps the pole, and where the maids Hesperian warble forth their thrilling strains. 375 Stheno, Euryale, Medusa last, Deep-suffering ; for that mortal is her date : The two immortal, and in bloom unchang'd. Yet her alone the blue-hair'd god of waves Enfolded, on the tender meadow-grass 380 And bedded flowers of spring : and when from her Perseus the head dissever'd, then upsprang Chrysaor huge, and Pegasus the steed, So nam'd, near ocean's fountains born ; but he, Chrysaor, in his hands a falchion held 385 Of beamy gold : rapt on the winged horse He left beneath him Earth, mother of flocks, And soar'd to heaven's immortals : and there dwells In palaces of Jove, and to the god Deep-counsell'd, bears the bolt and arrowy flame. 390 Chrysaor with Calliroe blending love, Nymph of sonorous ocean, sprang to birth Three-headed Geryon : him did Hercules Slay spoiling, 'midst his oxen pliant-hoof'd, On Erythia girdled by the wave : 395 What time those oxen ample-brow'd he drove To sacred Tyrinth, the broad ocean-way Once past ; and Orthus, the grim herd-dog, stretch'd Lifeless ; and in their murky den beyond The billows of the long-resounding deep, 400 The keeper of those herds, Eurytion, slain. Another monster Ceto bore anon In the deep-hollow'd cavern of. a rock, Stupendous, nor in shape resembling aught Of human nor of heavenly ; the divine 405 Echidna, the untameable of soul : Above, a nymph with beauty-blooming cheeks And eyes of jetty lustre ; but below, A speckled serpent horrible and huge, Bloody-devouring, monstrous, hid in caves 410 Of sacred earth. There in the uttermost depth Her cavern is, within a vaulted rock ; 298 HESIOD. Alike from mortals and immortals deep Remote : the gods have there her place assign'd In mansions known to fame. So pent beneath 415 The rocks of Arima, Echidna dwelt Hideous ; a nymph immortal, and in youth Unchang'd for evermore. But legends tell That with the jet-eyed nymph the whirlwind fierce, His terrible embrace, Typhaon, join'd : 420 She, fill'd with love, a progeny conceived Of strain undaunted. Geryon's dog of herds, Orthus, the first arose : the second birth, Unutterable, was the dog of hell, Voracious, brazen -voiced, and bold and strong, 425 The fifty-headed Cerberus : and third Upsprang the Hydra, pest of Lerna's lake ; Whom Juno, white-arm'd goddess, fostering train'd With deep resentment fill'd, insatiable, 'Gainst Hercules ; but he, the son of Jove, 430 Named of Amphytrion, in the dragon's gore Bath'd his unpitying steel, by warlike aid Of Iolaus, and the counsels high Of Pallas the Despoiler. Last came forth Chimsera, breathing deluges of flame 425 Unconquerable ; a monster grim and huge, And swift and strong, and crested with three heads — A lion's tawny semblance one ; and one As of a goat ; a mighty snake's the third. In front the lion threaten'd ; and behind 440 The serpent ; and the goat was in the midst, Exhaling fierce the strength of burning flame : On the wing'd horse her brave Bellerophon Slew. She, compell'd by Orthus, gave to birth Depopulating Sphynx, of Cadmus' race 445 The fell destruction ; and the lion bore Nam'd of Nemgea : him to fierceness rear'd Jove's glorious consort ; and his lair assign'd Among Nemsea's hills, the pest of men. There lurking in his haunts he long insnar'd 450 The roving tribes of man, and held stern sway THE THEOGONY. 299 O'er cavern'd Tretum, o'er the mountain heights Of Apesantus, and Nemsea's wilds ; Till strong Alcides quell'd his gasping strength. Again, embrac'd by Phorcys, brought she forth 4oo Her youngest-born, the dreadful snake, that couch'd In the dark earth's abyss, a wide domain, Holds o'er the golden apples wakeful guard. To Ocean Tethys brought the rivers forth In whirlpool waters roll'd : Eridanus 460 Deep-eddied, and Alpheus, and the Nile ; Fair-flowing Ister, Strymon, and Meander, Phasis and Rhesus ; Achelous bright "With silver-circled tides ; Heptaporus, And Nessus ; Haliacmon and Rhodius ; 465 Granicus, Ladon, Simois the divine, Peneus, Hermus, and Sangarius vast ; .ZEsepus, and the smooth Caician stream ; Ardescus, and Parthenius, and Evenus ; And last divine Scamander. Bore she then 470 A sacred race of Nymphs. O'er spacious earth They with the rivers and the king of day Claim the shorn locks of youth. This portion hold From Jove, Admete, Pitho, and Ianthe, Electra, Doris, Prymno, Cly'mene ; 475 Urania, heavenly fair ; Calliroe ; Rhodia, Hippo, and Pasithoe ; Plexaure, Clytie, and Melobosis ; Idya, Thoe, Xeuxo, Galaxaure ; And amiable Dione, and Circeis 480 Of nature soft, and Polydora fair ; Ploto the nymph of bright-dilated eye ; Perseis, Ianira, and Acaste ; Xanthe, the sweet Tetroea, saffron-rob'd Telestho ; Metis and Eurynome ; 485 And Crisie, and Menestho, and Europa ; Asia, Calypso, love-enkindling nymph ; And A'mphiro, and Tyche, and Eudora : Ocyroe, and Styx : but she the rest Transcends in excellence. To Ocean these 490 Were born, and Tethys, Nymphs of elder birth ; 300 HESIOD. But more untold remain. Three thousand nymphs Of oceanic line, in beauty tread With ample step, and far and wide dispers'd Haunt the green earth and azure depth of lakes, 495 A blooming race of glorious goddesses. As many rivers also, yet untold, , Rushing with hollow-dashing sound, were born To awful Tethys : but their every name Is not for mortal man to memorate, 500 Arduous ; yet known to all the dwellers round. Now Thia, yielding to Hyperion's love, Bore the great Sun, and the resplendent Moon ; And Morn, that wide effuses rosy light To all earth- wandering men, and deathless gods 505 Whose mansion is yon ample firmament. Eurybia, noble midst the goddess race, With Crius blending love, produc'd the god Pallas, Astraeus huge, and Perses, him Transcending all in many-scienc'd lore. 510 The Morn to huge Astraeus bore the Winds Of spirit untam'd ; East, West, and South, and North Swift-rushing on his way, the goddess bore Embracing with a god. Last, Lucifer, The dawn-appearing star; and all the host 515 That crown with glittering light the vault of heaven. Styx, ocean -nymph, with Pallas blending love Bore Victory, whose feet are beautiful In palaces ; aspiring Zeal, and Strength, And Force ; illustrious children : nor apart 520 From Jove their mansion is : for never throne Is set in heaven, for never passes forth The Godhead on his way, but they are seen Behind his glory. Where the Thunderer sits, There stablish they their seat : so wisely wrought 525 The ocean-nymph, incorruptible Styx : What time the Lightning-sender call'd from heav'n, And summon'd to th' Olympian mountain vast All Deities immortal ; thus he spake : " Hear, all ye gods ! Whoe'er in aid of Jove 530 Shall give the Titans battle, he shall need No heavenly gift ; and all of honour held THE THEOGONY. 301 Erst midst immortals, be his portion still : And he that murmur'd under Saturn's reign, Ungifted and unhonour'd, shall arise, 535 As justice claims, to honours and rewards." Lo ! then, incorruptible Styx the first, Sway'd by the careful counsels of her sire, Stood on Olympus ; and her sons beside ; There grac'd with honour, and with goodly gifts. 540 Her Jove ordain'd the great tremendous oath Of deities ; her sons for evermore Indwellers in the heavens. Alike to all, E'en as he pledg'd that sacred word, the god Perform'd : so reigns he, strong in power and might. 545 Now Phoebe sought the love-delighting couch Of Caeus ; and embracing with a god Conceiv'd the goddess ; and to her is born Latona, rob'd with azure ; ever mild ; To mortals placid and immortal gods ; 550 Mild from her birth, and gladsome o'er the rest In heaven. Anon she fam'd Asteria bore, Whom Perses, to his ample palace erst Leading, proclaim'd his bride. She fruitful teem'd With Hecate, whom the Saturnian king 555 O'er all hath honour'd, and with glorious gifts Endow'd : allotting her divided sway O'er earth, and o'er the main untillable. Nor less her honour in the starry skies Chief rev'renc'd by immortals ; and whoe'er 560 Of earth-born men with custom'd sacrifice Propitiates Heaven, he then the name invokes Of Hecate ; abundant honour straight Shall follow on his path, if to that prayer Gracious the goddess leans, and opulence 565 Attend his footsteps ; for the power is hers. O'er all the gods who born from earth and heaven Receiv'd their share of glory, she supreme Allotted empire holds : nor aught from her Of all those honours midst the elder gods 570 Titanic held, hath Jove in violence Revok'd, nor snatch'd away : but as it stood 302 HESIOD. In the beginning, so her portion'd power Endures. She, sole-begotten, higher meed Of glory hath obtain'd ; far ampler sway 575 O'er heaven, and earth, and main : for her doth Jove Delight to honour. Lo ! to whom she wills Her presence is vouchsaf'd, and instant aid Magnific : whom she views with gracious eyes, He mid the forum o'er the people shines 580 Conspicuous. When the mailed men arise To deadly battle, comes the goddess prompt To whom she wills ; bids rapid victory Await them, and extends the wreath of fame. She sits upon the sacred judgment-seat 585 Of venerable monarchs. She is found Propitious, when in solemn games the youth Contending strive : there is the goddess nigh With succour : he whose hardiment and strength Victorious prove, with ease the graceful palm 590 Achieving, joyous o'er his parents' age Sheds a bright gleam of glory. She is known To them propitious, who the fiery steed Rein in the course ; and them who labouring cleave Through the blue watery vast th' untractable way. 595 They call upon the name of Hecate With vows ; and his, loud-sounding god of waves, Earth-shaker Neptune : easily at will The glorious goddess yields the woodland prey Abundant ; easily, while scarce they start 600 On the mock'd vision, snatches them in flight. She too with Hermes is propitious found To herd and fold ; and bids increase the droves Innumerable of goats and fleecy flocks, And swells their numbers, or their numbers thins. 605 The sole-begotten of her mother's love, She thus is honour' d \vith all goodly gifts Amongst immortals. Her did Jove appoint The nursing-mother bland of infant youth ; Of all who thenceforth to the morn's broad light 610 Should raise the tender lid — this from the first Her soothing office, and her honours these. THE THEOGONY. 303 Embrac'd by Saturn, Rhea gave to light A glorious race. She Vesta, Ceres, bore, And Juno golden-sandal'd ; and of heart 61o Ruthless, the mighty Pluto, him who dwells In subterraneous palaces profound ; Earth-shaker Neptune ; and consulting Jove, The sire of gods and men, whose thunder-peal Rocks the wide earth in elemental war. 620 But them, as issuing from the sacred womb They touch'd the mother's knees, did Saturn huge Devour, revolving in his troubled thought Lest other of celestials midst the gods Usurp the kingly sway : for to his ear 62 ο The tidings came, from Earth and Heaven star-crown'd, That it was doom'd by Fate, strong though he were, To his own son he should bow down his strength : — Jove's wisdom this fulfill'd. No blind design He therefore cherish'd, and in crooked craft 630 Devour'd his children. But when now was nigh The birth of Jove, the sire of gods and men, Rhea both Heaven and Earth, her parents lov'd, Besought, that they might counsel and advise How secretly the babe may spring to light ; 635 And how the father's furies 'gainst his race, In subtlety devour'd, may meet revenge. They to their daughter listen'd, and complied ; Proclaiming what the Destinies had doom'd Of kingly Saturn and his dauntless son : 640 And her they sent to Lyctus, to the clime Of fruitful Crete. And when her hour was come, The birth of Jove her youngest-born, then Earth Took to herself the mighty babe, to rear With nurturing softness in the spacious isle 6 15 Of Crete. So came she then, transporting him Swift through the darksome night, to Lyctus first ; And thence, upbearing in her arms, conceal'd Beneath the sacred ground, in sunless cave, Where shagg'd with densest woods th' Egean mount 650 Impends. But to th' imperial son of Heaven, 304 HESIOD. Whilom the king of gods, a stone she gave In wrapt in infant swathes ; and this with grasp Eager he snatch'd, and in his ravening breast Convey'd away : unhappy ! nor once thought 655 That for the stone his child behind remain'd Invincible, secure ; who soon, with hands Of strength o'ereoming him, should cast him forth From glory, and himself th' immortals rule. Swift throve the monarch-infant, and his limbs 660 Teem'd with heroic vigour : and with lapse Of years, by Earth's all-subtle prudence foil'd, Huge Saturn, vers'd in mazy wiles, releas'd His offspring, by the might and arts of Jove Vanquish'd. He first the stone, the last devour'd, 665 Disgorg'd : — this Jove in Pythos all- divine On earth's broad surface fix'd, in the deep cleft Of high Parnassus, to succeeding times A monument, and miracle to man. The brethren of his father too he loos'd 670 From their oppressive bonds ; the sons of Heaven, Whom Heaven, their sire, had in his phrensy bound. They the good deed in grateful memory bore ; And gave the thunder, and the burning bolt, And lightning, which vast Earth had heretofore 675 Hid in her central caves : in these confides The God, and reigns o'er deities and men. With Cly'mene, the beauteous -ankled nymph Of ocean, shar'd Iapetus the bed Of bridal love. She bore to him a son 680 Dauntless of heart, strong Atlas ; the renown'd Menoetius ; and Prometheus vers'd in arts Of various cunning : Epimetheus last, Of erring soul, who from the first drew down Sore evil on th' inventive race of man ; 605 For he the first from Jove unwary took The clay-form'd maid. Flagitious in offence, Menoetius, by the smouldering lightning struck Of wide-beholding Jove, to Erebus Fell headlong, through immeasurable pride 690 Of impious guilt. But Atlas the broad heaven By strong necessity upholds : his hands THE THEOGONT. 305 And head he rears erect, against the clime Where aye th' Hesperian Maids clear-warbling sing. On earth's far verge — the heavenly Counsellor 695 This lot assign'd him : and Prometheus vers'd In various wiles he bound with fettering chains Indissoluble, chains of galling weight, Midway a column. Down he sent from high The broad-wing'd Eagle : she his liver gorg'd 700 Immortal ; for it sprang with life, and grew In the night-season, and the waste repair' d Of what by day the bird of spreading wing Devour'd. But fair Alcmena's valiant son The torturer slew, and from Prometheus drove 705 The cruel plague, and freed him from his pangs. Nor yet high-reigning Jove withstood ; that thence To Hercules of Thebes might glory arise Far ampler, o'er the many-nurturing earth. Him honouring, from his former wrath did Jove 710 Now rest ; the wrath which heretofore he felt, For that Prometheus 'gainst the wisdom strove Of Jupiter th' omnipotent. When erst The gods with mortals at Mecona held Contention, a huge ox with ready thought 715 Dividing then, he set before the god His wisdom to beguile : for here the flesh And entrails in the hide depositing With unctuous fat, the belly of the ox He covering close o'erlaid ; and there the bones 720 With cunning skill adjusting he dispos'd, And in white fat envelop'd. Then the sire Of gods and men : " Son of Iapetus ! O'er all of kingly race in arts renown'd, Ο friend ! how partial are thy portion'd shares ! " 725 Thus of imperishable counsel spake The god, and in his accent was reproach. Him answer'd then Prometheus, deeply vers'd In crooked subtlety, with laugh supprest, Nor of his arts forgetful : " Glorious Jove ! 730 Mightiest of ever-living gods ! of these 306 HESIOD. Choose to thyself, e'en as thy thought persuades." Musing deceit he spake ; nor did not Jove, Of counsel incorruptible, the fraud Know and perceive; and in his inmost thought 735 Much evil he foredoom'd to mortal man Which time should bring to pass. With both his hands He the white fat uprais'd from earth, and wrath Possess'd him : yea, his very soul was wroth, When laid with cunning artifice he saw 740 The whitening bones. Thenceforth the tribes of earth The whitening bones consume, when climbs the smoke Wreath'd from their fragrant altars. Then again Cloud-gatherer Jove with indignation spake : " Son of Iapetus ! o'er all deep vers'd 745 In counsels, dost thou then remember yet Thy arts delusive?" So to wrath incens'd Spake he of wisdom incorruptible : And still the fraud remembering, from that hour The strength of unexhausted fire denied 750 To all the dwellers upon earth. But him Benevolent Prometheus did beguile : The far-seen splendour in a hollow reed He stole, of inexhaustible flame. But then Resentment stung the Thunderer's inmost soul ; 755 And his heart chaf d in anger, when he saw The fire far-gleaming in the midst of men. Straight for the flame bestow'd devis'd he ill To man. And now the crippled artist-god, Illustrious, moulded from the yielding clay 760 A bashful virgin's image, as advis'd Saturnian Jove. Then Pallas azure-eyed Bound with the zone her bosom, and with robe Of silvery whiteness deck'd her folded limbs ; With her own hands a variegated veil 765 Plac'd on her head, all-marvellous to sight ; Twin'd with her tresses a delicious wreath Of mingled verdure and fresh- blooming flowers ; And clasp'd her brows with diadem of gold : — This Vulcan with his glorious hands had fram'd 770 Elaborate, pleasing to the sire of gods. THE THEOGONY. 307 Full many works of curious craft, to sight Wondrous, he grav'd thereon ; full many beasts Of earth, and fishes of the rolling main ; Of these innumerable he there had wrought — 775 And elegance of art there shone profuse, And admirable — e'en as though they mov'd In very life, and utter'd animal sounds. But now when this fair mischief, seeming -good, His hand had perfected, he led her forth 780 Exulting in her grac'd attire, the gift Of Pallas, in the midst of gods and men. On men and gods in that same moment seiz'd The ravishment of wonder, when they saw The deep deceit, th' inextricable snare. 785 For lo ! from her descend the tender sex Of Woman — a pernicious kind : on earth They dwell, destructive to the race of men : With Luxury they, not life-consuming Want, Fitly consorted. And as drones within 790 The close-roof'd hive, cooperative in works Slothful and base, are nurtur'd by the bees, — These all the day till sinks the ruddy sun Haste on the wing, £ their murm'ring labours ply, r And still cement the white and waxen comb ; 79o Those lurk within the sheltering hive close-roof d, And gather in their greedy maw the spoils Of others' labour, — such are womankind ; They whom the Thunderer sent, a bane to man, 111 helpmates of intolerable toils. 800 More evil yet he gave, in semblance veil'd Of good : for whoso, from the nuptial tie Averse, and vexing cares of woman-state, Wills not to wed, but destitute of her The cherisher of age, consum'd by years 805 Declines alone ; he though perchance he live With plenty blest, yet in the death-hour leaves His wealth dispersed to strangers from his blood. Or he whose lot is marriage, and whose bride Of modest fame, congenial to his heart, 8 1 Shall find that evil clashing with the good Contends perpetual. But the man who gains χ 2 308 HESIOD. Her of injurious kind, lives bearing deep A wound within ; in heart and soul a grief Endless, and irremediable despair. 815 Therefore it is not given thee to deceive The god, nor yet elude th' omniscient mind. For not Prometheus, void of blame to man, Could 'scape the burden of oppressive wrath ; And vain his various wisdom ; vain to free 820 From pangs, or burst th' inextricable chain. When first their sire 'gainst Cottus, Briareus, And G-yges, felt his moody anger chafe Within him, — sore amaz'd with that their strength Immeasurable, their aspect fierce, and bulk 825 Gigantic, — with a chain of iron force He bound them down, and fix'd their dwelling-place Beneath the spacious ground : beneath the ground They dwelt, in pain and durance : in th' abyss There sitting, where earth's utmost bound'ries end. 830 Full long opprest with mighty grief of heart They brooded o'er their woes : but them did Jove Saturnian, and those other deathless gods Whom fair-hair'd Rhea bore to Saturn's love, By counsel wise of Earth, lead forth again 835 To light. For she successive all things told : How with the giant brethren they should win The glory bright of conquest. Long they fought With toil soul -harrowing ; they the deities Titanic and Saturnian ; each to each 840 Oppos'd, in valour of promiscuous war. From Othrys' lofty summit warr'd the host Of glorious Titans ; * from Olympus they The band of gift-dispensing deities Whom fair-hair'd Rhea bore to Saturn's love. 845 So wag'd they war soul-harrowing : each with each Ten years and more the furious battle join'd Unintermitted : nor to either host Was issue of stern strife, nor end : alike Did either stretch the limit of the war. 850 But now when Jove had set before his powers All things befitting ; the repast of gods, THE THEOGONY. 309 The nectar and ambrosia, in each breast Kindled th' heroic spirit : and now all The nectar and ambrosia sweet had shar'd, 855 When spake the father of the gods and men : " Hear, ye illustrious race of Earth and Heaven, What now the soul within me prompts. Full long Day after day in battle have we stood Oppos'd, Titanic and Saturnian gods, 860 For conquest and for empire : still do ye, In deadly combat with the Titans join'd, Strength mighty and unconquerable hands Display : remembering our benignant love And tender mercies which ye prov'd, again 865 From restless agony of bondage ris'n, So will'd our counsel, and from gloom to day." He spake ; when answer'd Cottus the renown'd : " Ο Jove august ! not darkly hast thou said : Nor know we not how excellent thou art 870 In wisdom ; from a curse most horrible Rescuing immortals : Ο imperial son Of Saturn ! by thy counsels have we ris'n Again, from bitter bondage and the depth Of darkness, all unhoping of relief : 875 Then with persisting spirit and device Of prudent warfare, shall we still assert Thy empire midst the rage of arms, and still In hardy conflict brave the Titan foe." He ceas'd. The gift-dispensing gods around 880 Heard, and in praise assented : nor till then So burn'd each breast with ardour to destroy. All on that day rous'd infinite the war, Female and male : the Titan deities, The gods from Saturn sprung, and those whom Jove 885 From subterraneous gloom releas'd to light : Terrible, strong, of force enormous ; burst A hundred arms from all their shoulders huge ; From all their shoulders fifty heads upsprang O'er limbs of sinewy mould. They then array 'd 890 Against the Titans in fell combat stood, And in their nervous grasp wielded aloft Precipitous rocks. On th' other side alert 310 HESIOD. The Titan phalanx clos'd : then hands of strength Join'd prowess, and display'd the works of war. 895 Tremendous then th' immeasurable sea Roar'd ; earth resounded : the wide heaven throughout Groan'd shattering : from its base Olympus vast Reel'd to the violence of gods : the shock Of deep concussion rock'd the dark abyss 900 Remote of Tartarus : the shrilling din Of hollow tramplings, and strong battle-strokes, And measureless uproar of wild pursuit. So they reciprocal their weapons hurl'd Groan-scattering ; and the shout of either host 905 Burst in exhorting ardour to the stars Of heaven ; with mighty war-cries either host Encountering clos'd. Nor longer then did Jove Curb his full power ; but instant in his soul There grew dilated strength, and it was fill'd 910 With his omnipotence. At once he loos'd His whole of might, and put forth all the god. The vaulted sky, the mount Olympian, flash'd With his continual presence ; for he pass'd Incessant forth, and scatter'd fires on fires. 915 Hurl'd from his hardy grasp the lightnings flew Reiterated swift ; the whirling flash Cast sacred splendour, and the thunderbolt Fell : roar'd around the nurture -yielding earth In conflagration, far on every side 920 Th' immensity of forests crackling blaz'd : Yea, the broad earth burn'd red, the streams that mix With ocean, and the deserts of the sea. Round and around the Titan brood of Earth RolPd the hot vapour on its fiery surge ; 925 The liquid heat air's pure expanse divine SuiFus'd : the radiance keen of quivering flame That shot from writhen lightnings, each dim orb, Strong though they were, intolerable smote, And scorch'd their blasted vision. Through the void 980 Of Erebus, the preternatural glare Spread, mingling fire with darkness. But to see With human eye, and hear with ear of man, THE THEOGONY. 311 Had been, as if midway the spacious heaven, Hurtling with earth, shock'd — e'en as nether earth 935 Crash'd from the centre, and the wreck of heaven Fell ruining from high. So vast the din, When, gods encountering gods, the clang of arms Commingled, and the tumult roar'd from heaven. Shrill rush'd the hollow winds, and rous'd throughout 940 A shaking, and a gathering dark of dust, The crush of thunders and the glare of flames, The fiery darts of Jove : full in the midst Of either host they swept the roaring sound Of tempest, and the shouting : mingled rose 945 The din of dreadful battle. There stern strength Put forth the proof of prowess, till the fight Declin'd : but first in opposite array Full long they stood, and bore the brunt of war. Amid the foremost towering in the van 950 The war-unsated Gyges, Briareus, And Cottus, bitterest conflict wag'd : for they Successive thrice a hundred rocks in air Hurl'd from their sinewy grasp : with missile storm The Titan host o'ershadowing, them they drove 955 All-haughty as they were, with hands of strength O'ercoming them, beneath th' expanse of earth, And bound with galling chains ; so far beneath This earth, as earth is distant from the sky : So deep the space to darksome Tartarus. 960 A brazen anvil rushing from the sky Through thrice three days would toss in airy whirl, Nor touch this earth till the tenth sun arose : Or down earth's chasm precipitate revolve, Nor till the tenth sun rose attain the verge 965 Of Tartarus. A fence of massive brass Is forg'd around : around the pass is roll'd A night of triple darkness ; and above Impend the roots of earth and barren sea. There the Titanic gods in murkiest gloom 970 Lie hidden, such the cloud-assembler's will ; There in a place of darkness, where vast earth Has end : from thence no egress open lies : Neptune's huge hand with brazen gates the mouth 312 HESIOD. Has clos'd ; a wall environs every side. 975 There Gyges, Cottus, high-soul'd Briareus Dwell vigilant, the faithful sentinels Of asgis-bearer Jove. Successive there The dusky earth, and darksome Tartarus, The sterile ocean, and the star-bright heaven, 980 Arise and end, their source and boundary. A drear and ghastly wilderness, abhorr'd E'en by the gods ; a vast vacuity : Might none the space of one slow-circling year Touch the firm soil, that portal enter' d once, 985 But him the whirl of vexing hurricanes Toss to and fro. E'en by immortals loath'd This prodigy of horror. There of Night Obscure the dismal dwellings rise, with mists Of darkness overspread. Full in the front 990 Atlas upholding heaven his forehead rears And indefatigable hands. There Night And Day near passing, mutual greeting still Exchange, alternate as they glide athwart The brazen threshold vast. This enters, that 995 Forth issues ; nor the two can one abode At once constrain. This passes forth, and roams The round of earth ; that in the mansion waits, Till the due season of her travel come. Lo ! from the one the far-discerning light 1000 Beams upon earthly dwellers ; but a cloud Of pitchy blackness veils the other round, Pernicious Night, aye-leading in her hand Sleep, Death's half-brother ; sons of gloomy Night, There hold they habitation, Death and Sleep, 1005 Dread deities ; nor them the shining Sun E'er with his beam contemplates, when he climbs The cope of heaven, nor when from heaven descends. Of these the one glides o'er the gentle space Of earth and broad expanse of ocean waves, 1010 Placid to man : the other has a heart Of iron ; hi his breast a brazen soul Is bosom'd, ruthless : whom of men he grasps Stern he retains, e'en to immortal gods A foe. THE THEOGONY. 313 The hollow-sounding palaces 1015 Of subterraneous gods there in the front Ascend, of mighty Pluto and his queen Awful Persephone. A grisly dog, Implacable, holds watch before the gates ; Of guile malicious. Them who enter there, 1020 With tail and bended ears he fawning soothes ; But suffers not that they with backward step Repass : whoe'er would issue from the gates Of Pluto strong and stern Persephone, For them with marking eye he lurks ; on them 1025 Springs from his couch, and pitiless devours. There, odious to immortals, dreadful Styx Inhabits, refluent Ocean's eldest-born : She from the gods apart for ever dwells In mansions known to fame, with arching roofs 1030 O'erhung, of loftiest rock, and all around The silver columns lean upon the skies. Swift-footed Iris, nymph of Thaumas born, Takes with no frequent embassy her way O'er the broad main's expanse, when haply strife 1035 Be risen, and midst the gods dissension sown. And if there be among th' Olympian race Who falsehood utters, Jove sends Iris down, To bear from far, in ewer of gold, the wave Renown'd ; that from the summit of a rock 1040 Steep, lofty, cold distils. Beneath wide Earth Abundant from the sacred parent-flood, Through shades of blackest night, the Stygian branch Of Ocean flows : a tenth of all the streams To the dread oath allotted. In nine streams 1045 Round and around earth and the ocean broad With silver whirlpools mazy-roll'd, at length It falls into the main : one stream alone Glides from the rock, a mighty bane to gods. Who of immortals that inhabit still 1050 Olympus topt with snow, libation pours And is forsworn, he one whole year entire Lies reft of breath, nor yet approaches once The nectar'd and ambrosial sweet repast : But still reclines on the spread festive couch 1055 314 HESIOD. Mute, breathless ; and a mortal lethargy O'erwhelms him : but, his malady absolv'd With the great round of the revolving year, More ills on ills afflictive seize : nine years From ever-living deities remote 1060 His lot is cast: in council nor in feast Once joins he, till nine years entire are full : The tenth again he mingles with the blest In synod, who th' Olympian mansions hold. So great an oath the deities of heaven 1065 Decreed the waters incorruptible, Ancient, of Styx : who sweeps with wandering waves A rugged region ; where of dusky Earth, And darksome Tartarus, and Ocean waste, And the starr'd Heaven, the source and boundary 1070 Successive rise and end : a dreary wild And ghastly, e'en by deities abhorr'd. There gates resplendent rise ; the threshold brass ; Immoveable, on deep foundations fix'd, Self-fram'd : before it the Titanic gods 1075 Abide, without th' assembly of the blest, Beyond the gulf of darkness : there beneath The ocean-roots, th' auxiliaries renown'd Of Jove loud-thundering, Gyges, Cottus, dwell : But the deep-sounding shaker of the shores, 1080 Hailing him son, to Briareus consign'd, Brave as he was, his daughter for a bride, Cymopolia. Now when Jove from heaven Had cast the Titans forth, huge Earth embrac'd By Tartarus, through love's all-golden queen, 1085 Her youngest-born Typhosus bore ; whose hands Of strength are fitted to stupendous deeds, And indefatigable are the feet Of the strong god ; and from his shoulders rise A hundred snaky heads of dragon growth, 1090 Horrible, quivering with their blackening tongues. In each amazing head from eyes that roll'd Within their sockets fire shone sparkling ; fire Blaz'd from each head, the whilst he roll'd his glance Glaring around him. In those fearful heads 1095 THE THEOGONY. 315 Were voices of all sound, miraculous : Now utter'd they distinguishable tones Meet for the ear of gods ; now of a bull The cry, loud-bellowing and untameable In strength ; and now the mighty roaring sound 1100 As of a dauntless lion ; now the yell Of whelps most strange to hear ; and breath'd he now Shrill hissings, that the lofty mountains rang. Then had a dread event that fatal day Inevitable fallen, and he had rul'd 1105 O'er mortals and immortals ; but the sire Of gods and men the peril instant knew, Intuitive, and vehement and strong He thunder'd : instantaneous all around Earth reel'd with horrible crash ; the firmament 1110 Roar'd of high heaven ; the ocean-streams and seas And uttermost caverns. While the king in wrath Uprose, beneath his everlasting feet Trembled Olympus ; groan'd the stedfast earth. From either side a burning radiance caught 1115 The darkly rolling ocean, from the flash Of lightnings, and the monster's darted flame, Hot thunderbolts, and blasts of fiery winds. Glow'd earth, air, sea ; the billows heav'd on high Foam'd round the shores, and dash'd on every side 1120 Beneath the rush of gods. Concussion wild And unappeasable uprose : aghast The gloomy monarch of th' infernal dead Trembled ; the sub-tartarean Titans heard E'en where they stood, and Saturn in the midst; 1125 They heard appall'd the unextinguish'd rage Of tumult, and the din of dreadful war. Now when the god, the fulness of his might Gathering at once, had grasp'd his radiant arms, The glowing thunderbolt and bickering flame, 1130 He from the summit of th' Olympian mount Leap'd at a bound, and smote him : hiss'd at once The horrible monster's heads enormous, scorch'd In one conflagrant blaze. When thus the god Had quell'd him, thunder-smitten, mangled, prone, 1135 He fell ; beneath his weight earth groaning shook. 316 BESIOD. Flame from the lightning-stricken prodigy Flash'd, midst the mountain-hollows, rugged, dark, Where he fell smitten. Broad earth glow'd intense From that unbounded vapour, and dissolv'd : — 1 140 As fusile tin by art of youths above The wide-brimm'd vase up-bubbling foams with heat ; Or iron, hardest of the mine, subdued By burning flame, amid the mountain dells Melts in the sacred caves beneath the hands 1145 Of Yulcan, — so earth melted in the glare Of blazing fire. He down wide Hell's abyss His victim hurl'd in bitterness of soul. Lo ! from Typhosus is the strength of the winds 1150 Moist-blowing ; save the south, north, east, and west ; These born from gods, a blessing great to man : Those, unavailing gusts, o'er the waste sea Breathe barren ; with sore peril fraught to man, In whirlpool rage fall black upon the deep : Now here, now there, they rush with stormy gale, 1155 Scatter the rolling barks, and whelm in death The mariner ; an evil succourless To men who midst the ocean-ways their blast Encounter. They again o'er all th' expanse Of flowery earth the pleasant works of man 1 160 Despoil, and fill the blacken'd air with cloud Of eddying dust and hollow rustlings drear. But when the blest of heaven had now fulfill'd Their toils, for meed of glory 'gainst the gods Titanic, striving in their strength, they now, 1165 Counsell'd by Earth, exhort Olympian Jove, Of wide-beholding eyes, to regal sway And empire o'er immortals : — he to them Due honours portion'd with an equal hand. First as a bride the monarch of the gods 1170 Led Metis : her o'er deities and men Vers'd in all knowledge. But when now at length She would have given to birth the blue -eyed maid Minerva, he with treacheries of smooth speech Her thought beguiling, her within himself 1175 Deposited : so Earth and Heaven star-crown'd Had counsell'd ; him they both advising warn'd, THE THEOGONY. - 317 Lest, in the place of Jove, another seize The kingly honour o'er immortal gods. For so the Fates had destin'd, that from her 1 1 80 An offspring should be born, of wisest strain. First the Tritonian virgin azure-eyed ; Of equal might and prudence with her sire : And then a son, king over gods and men, Had she brought forth, invincible of soul, 1185 But Jove before that hour within himself Deposited the goddess ; evermore So warning him of evil and of good. Next led he Themis beauteous-bright, who bore Order, and Justice, and the blooming Peace, 1190 The Hours by name, who shed a grace o'er all The works of man. Eurynome, the nymph Of ocean, grac'd with all-engaging form, Three daughters bore to Jove : the Graces fair Of cheek, Aglaia, Thalia winning-soft, 1195 Euphrosyne ; their eyelids as they gaze Drop love, unnerving ; and beneath the shade Of their arch'd brows they steal the sidelong glance Of sweetness. To the couch anon he came Of many-nurturing Ceres : Proserpine 1200 She bore, the snowy-arm'd ; her gloomy Dis Snatch'd from her mother, and all-prudent Jove Consign'd the prize. Next lov'd he fair of locks Mnemosyne ; from her the Muses nine Are born ; their brows with golden fillets wreath'd ; 1 205 Whom feasts delight, and rapture sweet of song. In mingled transport with Egean Jove Latona shaft-rejoicing Dian bore, And Phoebus, loveliest of the race of heaven. He last the blooming Juno clasp'd as bride : 1210 She Hebe, Mars, Lucina bore ; in love Consenting, with the king of gods and men He from his head disclos'd himself to birth The blue-eyed maid Tritonian Pallas ; fierce, Rousing the war-field's tumult ; unsubdued; 1215 318 HESIOD. Leader of armies ; awful : whom delight The shout of battle and the shock of war. Without th' embrace of love did Juno bear Illustrious Vulcan, o'er celestials grac'd 1219 With arts ; and strove, and struggled with her spouse Emulous. From the loud-resounding god, Shaker of earth, and Amphitrite, sprang Sea-potent Triton huge : beneath the main Fast by his mother and his monarch sire He dwells in golden edifice, a god 1225 Of awful might. Now Venus gave to Mars, Breaker of shields, a dreadful offspring : Fear, And Consternation ; they in rout confound Of horrid war the phalanx dense of men, With city-spoiler Mars. Harmonia last 1230 She bore, whom generous Cadmus clasp'd as bride. Daughter of Atlas Maia bore to Jove The glorious Hermes, herald of the gods, The sacred couch ascending. Semele, Daughter of Cadmus, melting in embrace 1 235 With Jove, gave jocund Bacchus to the light ; A mortal, an immortal ; now alike Immortal deities. Alcmena bore Strong Hercules, dissolving in embrace With the cloud-gatherer Jove. The crippled god 1240 In arts illustrious, Vulcan, as his bride The gay Aglaia led, the youngest Grace. Bacchus of golden hair, his blooming spouse, Daughter of Minos, Ariadne, clasp'd, With yellow tresses ; her Saturnian Jove 1245 Immortal made, and fearless of decay. Fair-limb'd Alcmena's valiant son, achiev'd His agonizing labours, Hebe led A bashful bride, the daughter of great Jove, And Juno golden -sandal'd, on the top 1250 Snow-crested of Olympus. Blest who thus, THE THEOGONY. 319 A mighty task accomplish'd, midst the gods Uninjur'd dwells, and free from withering age For evermore. Perseis, ocean nymph Illustrious, to th' unwearied Sun produc'd 1255 Circe and king iEetes. By the will Of heaven, JEetes vaunting for his sire, The world-enlightening Sun, Idya led Cheek -blooming, nymph of ocean's perfect stream : And through all-golden Venus she to love 1260 Subdued, Medea beauteous-ankled bore. And now farewell, ye heavenly habitants ! Ye islands, and ye continents of earth ! And thou, Ο main ! of briny wave profound ! Ο sweet of speech, Olympian Muses ! born 1265 From asgis-bearer Jove, sing now the tribe Of goddesses, whoe'er, by mortals clasp'd In love, have borne a race resembling gods. . . . Ceres, divinest goddess, in soft joy Blends with Iasius brave, in the rich tract 1270 Of Crete, whose fallow'd glebe thrice-till'd abounds ; And Plutus bore, all-bountiful, who roams Earth, and th' expanded surface of the sea ; And him that meets him on his way, whose hands He grasps, him gifts he with abundant gold, 1275 And large felicity. Harmonia, born Of golden Venus, gave to Cadmus' love Ino and Semele, and fair of cheek Agave, and Autonoe, the bride Of Aristaeus with the clustering locks, 1280 And Polydorus, born in towery Thebes. Aurora to Tythonus Memnon bore, The brazen-helm'd, the .^Ethiopian king, And king Hemathion ; and to Cephalus Bore she a son illustrious, Phaeton, 1285 Gallantly brave, a mortal like to gods. Whom while a youth, e'en in the tender flower Of glorious prime, a boy, and vers'd alone In what a boy may know, love's amorous queen Snatch'd with swift rape away, and in her fane 1290 320 HESIOD. Sacred, appointed as her nightly priest, And genius of her sanctuary, divine. Jason iEsonides, by heaven's high will, Bore from JEetes, foster-son of Jove, His daughter ; those afflictive toils achiev'd, 1295 Which Pelias mighty monarch, bold in wrong, Unrighteous, violent of deed, impos'd : And much-enduring reach'd th' Iolchian coast, Wafting in winged bark the jet-eyed maid His blooming spouse. She yielding thus in love 1300 To Jason, shepherd of his people, bore Medeus, whom the son of Philyra, Sage Chiron, midst the mountain -solitudes Train'd up to man : thus were high Jove's designs FuMll'd. Now Psamathe, the goddess fam'd 1305 Who sprang from ancient Nereus of the sea, Bore Phocus ; through the golden queen of love By iEacus embrac'd. To Peleus' arms Resign'd, the silver-footed Thetis bore Achilles lion-hearted, cleaving fierce 1310 The ranks of men. Wreath'd Cytherea bore .ZEneas .; blending in ecstatic love With brave Anchises, on the verdant top Of Ida, wood-embosom'd, many-val'd. Now Circe, from the Sun Hyperion-born 1315 Descended, with the much-enduring man Ulysses blending love, Latin us brave, Blameless, and Agrius bore : who left remote Their native seats in Circe's hallow'd isles, And o'er the Tyrrhene tribes illustrious reign'd. 1320 Calypso noble midst the goddess race Clasp'd wise Ulysses : and from rapturous love Nausithous and Nausinous gave to day. Lo, these were they, who yielding to embrace Of mortal men, themselves immortal, gave 1 325 A race resembling gods. Ο now the tribe Of gentle women sing ! Olympian maids ! Ye Muses, born from aegis-bearer Jove ! THE SHIELD OF HERCULES. A FRAGMENT. ARGUMENT. I. The arrival of Alcraena at Thebes as the companion of her husband's exile. The expedition of Amphitryon against the Teloboans. The artifice of Jupiter, who anticipates his return, and steals the embraces of Alcmena. The birth of Hercules. II. The meeting of Hercules with Cygnus. The description of his armour, and particularly of The Shield, diversified with sculptured imagery. III. The Combat. Or as Alcmena, from Electryon born, The guardian of his people, her lov'd home And natal soil abandoning, to Thebes Came with Amphitryon, with the brave in war. She all the gentle race of womankind ο In height surpass'd and beauty : nor with her Might one in prudence vie, of all w*ho sprang From mortal fair-ones, blending in embrace With mortal men : both from her tressed head, And from the darkening lashes of her eyes, 10 She breath'd enamouring fragrance, like the breath Of love's all-charming goddess : fair she was, But not the less her consort with heart-love Rever'd she ; so had never woman lov'd. Yet he her noble sire by violent strength i 5 Had slain, amid those herds the cause of strife, Madden'd to sudden rage : his native soil He left, and thence to the Cadmean state, Shield-bearing tribe, came supplicant : and there Dwelt with his modest spouse, yet from the joys 20 Of love estranged : for might he not the couch 322 HESIOD. Ascend of her the beautiful of feet, Till for the slaughter of her brethren brave His arm had wreak'd revenge, and burn'd with fire The guilty cities of those warlike men, 25 Taphians and Teloboans. This the task Assign'd ; the gods on high that solemn vow Had witness'd : — of their anger visitant - In fear he stood, and speeded in all haste T' achieve the mighty feat impos'd by Heaven. 30 Him the Boeotians, gorers of the steed, Who, coveting the war-shout and the shock Of battle, o'er the buckler breathe aloft Their open valour ; him the Locrian race, Close-combating ; and of undaunted soul 35 The Phocians follow'd : towering in the van Amphitryon gallant shone, and in his host Gloried. But other counsel secret wove Within his breast the sire of gods and men— That both to gods and to th' inventive race 40 Of man, a great deliverer might arise Sprung from his loins, of plague-repelling fame. Deep-framing in his inmost soul deceit, He through the nightly darkness took his way From high Olympus, glowing with the love 45 Of her, the fair-one of the graceful zone. Swift to the Typhaonian mount he pass'd : To lofty Phycium thence approach'd ; — sublime There sitting, the wise counsellor of heaven Revolv'd a work divine. That self-same night, 50 Of her who stately treads with ample pace He sought the couch ; and melting in her arms Took there his fill of love. That self-same night The host- arousing chief, the mighty deed Perform'd, in glory to his home return'd ; 55 Nor to the vassals and the shepherd hinds His footstep bent, before he climb'd the couch Of his Alcmena : such inflaming love Seiz'd in the deep recesses of his heart The chief of thousands. And as he that scarce 60 Escapes, and yet escapes, from grievous plague Or the hard-fettering chain, flees free away THE SHIELD OF HERCULES. 323 Joyful, — so struggling through that arduous toil With pain accompli^h'd, wishful, eager, trac'd The prince his homeward way. The livelong night 65 He with the modest partner of his bed Embracing lay, and revell'd in delight The bounteous bliss of love's all-charming queen. Thus by a god and by the first of men Alike subdued to love, Alcmena gave 70 Twin-brethren birth, within the seven-fold gates Of Thebes : yet brethren though they were, unlike Their natures ; this of weaker strain, but that Far more of man, valorous, and stern, and strong. Him, Hercules, conceiv'd she from th' embrace To Of the cloud-darkener : to th' Alcaean chief, Shaker of spears, gave Iphiclus : a race Distinct ; nor wonder : this of mortal man, That of imperial Jove ; the same that slew The lofty-minded Cygnus, born from Mars. 80 For in the grove of the far-darting god He found him ; and insatiable of war His father Mars beside. Both bright in arms, Bright as the sheen of burning flame, they stood On their high chariot ; and the horses fleet 85 Trampled the ground with rending hoofs : around In parted circle smok'd the cloudy dust, Up-dash'd beneath the trampling hoofs, and cars Of complicated frame. The well-fram'd cars Rattled aloud ; loud clash'd the wheels ; while rapt 90 In their full speed the horses flew. Rejoic'd The noble Cygnus ; for the hope was his, Jove's warlike offspring and his charioteer To slay, and strip them of their gorgeous mail. But to his vows the Prophet-god of day 95 Turn'd a deaf ear ; for he himself set on Th' assault of Hercules. Now all the grove, And Phoebus' altar, flash'd with glimmering arms Of that tremendous god ; himself blaz'd light, And darted radiance from his eyeballs glar'd 100 As it were flame. But who pi mortal moul^ Had e'er endur'd in daring opposite To rush before him, save but Hercules, 324 HESIOD. And Iolaus, an illustrious name ? For mighty force was theirs, and hands of strength 105 Outstretch' d in valour unapproachable ; — He therefore thus bespake his charioteer : " Ο hero Iolaus ! dearest far To me, of all the race of mortal men ; I deem it sure that 'gainst the blest of heaven 110 Amphitryon sinn'd, when to the fair-wall'd Thebes He came, forsaking Tirynth's well-built walls, Electryon midst the strife of wide-brow'd herds Slain by his hand : to Creon suppliant came, And her of flowing robe, Henioche ; 1 15 Who straight embrac'd, and all of needful aid Lent hospitable, as to suppliant due : And more for this, e'en from the heart they gave All honour and observance. So he liv'd Exulting in his beauteous- ankled spouse 120 Alcmena : when roll'd round the rapid year, We, far unlike in stature and in soul, Were born, thy sire and I : him Jove bereav'd Of wisdom ; who from his parental home Went forth, and to the fell Eurystheus bore 125 His homage. Wretch ! for he most sure bewail'd In after-time that grievous fault, the which Irrevocable is. On me has Fate Laid heavy labours. But, Ο friend ! Ο now Quick snatch the crimson reins of these my steeds 1 30 Rapid of hoof; the manly courage rouse Within thee : now with strong unerring grasp Guide the swift chariot's whirl, and wind the steeds Rapid of hoof: fear nought the dismal yell Of mortal-slayer Mars, whilst to and fro 1 35 He ranges fierce Apollo's hallow'd grove With phrensying shout : for, be he as he may War-mighty, he of war shall take his fill." Then answer'd Iolaus : " Ο rever'd ! Doubtless the father of the gods and men 1 40 Thy head delights to honour ; and the god Who keeps the wall of Thebes, and guards her towers, Bull-visag'd Neptune : so be sure they give Unto thy hand this mortal strong- and hu^e. THE SHIELD OF HERCULES. 326 That from the conflict thou mayst bear away 145 High glory. But now haste — in warlike mail Dress now thy limbs, that, rapidly as thought Mingling the shock of cars, we may be join'd In battle. He th' undaunted son of Jove Shall strike not with his terrors, nor yet me 150 Iphiclides : but swiftly, as I deem, Shall he to flight betake him, from the race Of brave Alcaeus ; who now pressing nigh Gain on their foes, and languish for the shout Of closing combat ; to their eager ear 155 More grateful than the banquet's revelry." He said ; and Hercules sinil'd stern his joy Elate of thought : for he had spoken words Most welcome. Then with winged accents thus : " Jove-foster'd hero ! it is e'en at hand, 160 The battle's rough encounter ; thou, as erst, In martial prudence firm, aright, aleft, With 'vantage of the fray, unerring guide Arion huge, the sable-maned, and me Aid in the doubtful contest as thou mayst." 165 Thus having said, his legs he sheath'd in greaves Of mountain-brass, resplendent-white ; the gift Glorious of Vulcan: o'er his breast he drew The corselet, variegated, beautiful, Of shining gold; this Jove-born Pallas gave. 170 When first he rush'd to meet the mingling groans Of battle, then the mighty man athwart His shoulder slung the sword whose edge repels Th' approach of mortal harms : and clasp'd around His bosom, and reclining o'er his back, 175 He cast the hollow quiver ; lurk'd therein Full many arrows ; shuddering horror they Inflicted, and the agony of death Sudden, that chokes the suffocative voice : The points were barb'd with death, and bitter steep'd 180 In human tears : burnish'd the lengthening shafts ; And they were feather'd from the tawny plume Of eagles. Now he grasp'd the solid spear Sharpen'd with brass ; and on his brows of strength Plac'd the forg'd helm, high-wrought in adamant, 185 826 HESIOD. That cas'd the temples round, and fenc'd the head Divine. His hands then rais'd The Shield, of disk Diversified ; might none with missile aim Pierce, or th' impenetrable substance rive Shattering. A wondrous frame; since all throughout 190 Bright with enamel, and with ivory, And mingled metal ; and with ruddy gold Refulgent, and with azure plates inlaid. The scaly terror of a dragon coil'd Full in the central field ; unspeakable ; 195 With eyes oblique retorted, that aslant Shot gleaming flame ; his hollow jaw was fill'd Dispersedly with jagged fangs of white, Grim, unapproachable. And next above The dragon's forehead fell, stern Strife in air 200 Hung hovering, and array'd the war of men : Haggard ; whose aspect from all mortals reft All mind and soul, whoe'er in brunt of arms Should match their strength, and face the son of Jove, Below this earth their spirits to th' abyss 205 Descend ; and through the flesh that wastes away Beneath the parching sun, their whitening bones Start forth, and moulder in the sable dust. Pursuit was there, and fiercely rallying Flight, Tumult and Terror : burning Carnage glow'd ; 210 Wild Discord madden'd there, and frantic Rout Rang'd to and fro. A deathful Destiny There grasp'd a living man, that bled afresh From recent wound ; another yet unharm'd Dragg'd furious ; and a third already dead 215 Trail'd by the feet amid the throng of war : — And o'er her shoulders was a garment thrown, Dabbled with human blood ; and in her look Was horror ; and a deep funereal cry Broke from her lips. There, indescribable, 220 Twelve serpent heads rose dreadful ; and with fear Froze all who drew on earth the breath of life, Whoe'er should match their strength in brunt of arms, THE SHIELD OF HERCULES. 327 And face the son of Jove : and oft as he Mov'd to the battle, from their clashing fangs 225 A sound was heard. Such miracles display'd The buckler's field, with living blazonry Resplendent: and those fearful snakes were streak'd O'er their coerulean backs with streaks of jet ; And their jaws blacken'd with a jetty dye. 230 Wild from the forest, herds of boars were there, And lions, mutual glaring ; and in wrath Leap'd on each other ; and by troops they drove Their onset : nor yet these nor those recoil'd, Nor quak'd in fear : of both the backs uprose 235 Bristling with anger : for a lion huge Lay stretch'd amidst them, and two boars beside Lifeless ; the sable blood down-dropping ooz'd Into the ground. So these with bowed backs Lay dead beneath the terrible lions : they, 240 For this the more incens'd, both savage boars And tawny lions, chafing sprang to war. There, too, the battle of the Lapithae Was wrought ; the spear-arm' d warriors : Ca3neus king, Hopleus, Phalerus, and Pirithous, 245 And Dryas and Exadius ; Prolochus, Mopsus of Titaressa, Ampyx' son, A branch of Mars, and Theseus like a god : Son of .ZEgeus : — silver were their limbs, Their armour golden : and to them oppos'd 250 The Centaur band stood thronging : Asbolus, Prophet of birds, Petrseus huge of height, Arctus, and Urius, and of raven locks Mimas : the two Peucidge, Dryalus, And Perimedes ; all of silver frame, 255 And grasping golden pine-trees in their hands. At once they onset made ; in very life They rush'd, and hand to hand tumultuous clos'd With pines and clashing spears. There fleet of hoof The steeds were standing of stern-visag'd Mars 260 In gold : and he himself, tearer of spoils, Life-waster, purpled all with dropping blood, As one who slew the living and despoil'd, 328 HESIOD. Loud-shouting to the warrior -infantry There vaulted on his chariot : him beside 265 Stood Fear and Consternation ; high their hearts Panted, all eager for the war of men. There too Minerva rose, leader of hosts, Resembling Pallas when she would array The marshall'd battle. In her grasp her spear, 270 And on her brows a golden helm ; athwart Her shoulders thrown her aegis ; went she forth In this array to meet the dismal shout Of war. And there a tuneful choir appear'd Of heaven's immortals : in the midst, the son 275 Of Jove and of Latona sweetly rang Upon his golden harp ; th' Olympian mount, Dwelling of gods, thrill'd back the broken sound. And there were seen th' assembly of the gods Listening : encircled with beatitude : 280 And in sweet contest with Apollo there The virgins of Pieria rais'd the strain Preluding ; and they seem'd as th jgh they sang With clear sonorous voice. And there appear'd A sheltering haven from the rage untam'd 285 Of ocean. It was wrought of tin, refin'd, And rounded by the chisel ; and it seem'd Like to the dashing wave : and in the midst Full many dolphins chas'd the fry, and show'd As though they swam the waters, to and fro 290 Darting tumultuous. Two of silver scale, Panting above the wave, the fishes mute Gorg'd, that beneath them shook their quivering fins In brass : but on the crag a fisher sat Observant ; in his grasp he held a net, 295 Like one that poising rises to the throw. There was the knight of fair-hair'd Danae born, Perseus : nor yet the buckler with his feet Touch'd, nor yet distant hover'd : strange to think ; For nowhere on the surface of the shield 300 He rested : so the crippled artist-god Illustrious, fram'd him with his hands in gold. THE SHIELD OF HERCULES. 329 Bound to his feet were sandals wing'd : a sword Of brass, with hilt of sable ebony, Hung round him by the shoulders from a thong. 3Θ5 Swift e'en as thought he flew. The visage grim Of monstrous Gorgon all his back o'erspread ; And wrought in silver, wondrous to the sight, A veil was drawn around it, whence in gold Hung glittering fringes : and the dreadful helm 310 Of Pluto clasp'd the temples of the prince, Shedding a night of darkness. Thus outstretcht In air, he seem'd like one to trembling flight Betaken. Close behind, the Gorgons twain, Of nameless terror, unapproachable, 315 Came rushing : eagerly they stretch'd their arms To seize him : from the pallid adamant Audibly as they rush'd, the clattering shield Clank'd with a sharp shrill sound : two grisly snakes Hung from their girdles, and with forking tongues 320 Lick'd their inflected jaws : and violent gnash'd Their fangs, fell-glaring : each grim Gorgon head Shook horror. Next above them warrior men Wag'd battle, grasping weapons in their hands. Some from their city and their sires repell'd 325 Destruction ; others hasten'd to destroy : And many press'd the plain, but more still held The combat. On the strong-constructed towers Stood women, shrieking shrill, and rent their cheeks In very life, by Vulcan's glorious craft. 330 The elders hoar with age assembled stood Without the gates, and to the blessed gods Their hands uplifted, for their fighting sons Fear-stricken. These again the combat held. Behind them stood the Fates, of aspect black, 335 Grim, slaughter-breathing, fell, insatiable, With teeth white-gnashing ; and fierce conflict held For those who fell. Each eager-thirsting sought To quaff the sable blood. Whom first they snatch'd Prostrate, or staggering with the fresh-made wound, 340 On him they struck their talons huge : the soul Fled down th' abyss, the horror-freezing gulf 330 HESIOD. Of Tartarus. They, glutted to the heart With human gore, behind them cast the corse ; And back with hurrying rage they turn'd to seek 345 The throng of battle. And hard by there stood Clotho and Lachesis ; and Atropos, Somewhat in years inferior ; nor was she A mighty goddess, yet those other Fates Exceeding, and of birth the elder far. 350 And all around one man in cruel strife Were join'd ; and on each other turn'd in wrath Their glowing eyes ; and mingling desperate hands And talons, mutual strove. And near to them Stood Misery, wan, ghastly, worn with woe ; 355 Arid and swoln of knees, with hunger's pains Faint-falling : from her lean hands long the nails Outgrew ; an ichor from her nostrils flow'd ; Blood from her cheeks distill'd to earth ; with teeth All wide disclos'd in grinning agony 360 She stood : a cloud of dust her shoulders spread, And her eyes ran with tears. But next arose A well-tower'd city, by seven golden gates Enclos'd, that fitted to their lintels hung. There men in dances and in festive joys 365 Held revelry. Some on the smooth- wheel'd car A virgin bride conducted : then burst forth Aloud the marriage-song ; and far and wide Long splendours flash'd from many a quivering torch Borne in the hands of slaves. Gay-blooming girls 370 Preceded, and the dancers follow'd blithe : These, with shrill pipe indenting the soft lip, Breath'd melody, while broken echoes thrill'd Around them ; to the lyre with flying touch Those led the love-enkindling dance. A group 375 Of youths was elsewhere imag'd, to the flute f Disporting : some in dances and in song, In laughter others. To the minstrel's flute So pass'd they on ; and the whole city seem'd As fill'd with pomps, with dances, and with feasts. 380 THE SHIELD OF HERCULESc 831 Others again, without the city-walls, Vaulted on steeds, and madden'd for the goal. Others as husbandmen appear'd, and broke With coulter the rich glebe, and gather'd up Their tunics neatly girded. Next arose 3So A field thick-set with depth of corn ; where some With sickle reap'd the stalks, their speary heads Bent, as with pods weigh' d down of swelling grain, The fruits of Ceres. Others into bands Gather'd, and threw upon the thrashing-floor 390 The sheaves. And some again hard by were seen Holding the vine-sickle, who clusters cut From the ripe vines, which from the vintagers Others in frails receiv'd, or bore away In baskets thus up-pil'd the cluster'd grapes, 395 Or black, or pearly white, cut from deep ranks Of spreading vines, whose tendrils curling twin'd In silver, heavy-foliag'd : near them rose The ranks of vines, by Vulcan's curious craft Figur'd in gold. The vines leaf-shaking curl'd 400 Round silver props. They therefore on their way Pass'd jocund, to one minstrel's flageolet, Burden'd with grapes that blacken'd in the sun. Some also trod the wine-press, and some quaff'd The foaming must. But in another part 405 Were men who wrestled, or in gymnic fight Wielded the casstus. Elsewhere men of chase Were taking the fleet hares ; two keen-tooth'd dogs Bounded beside : these ardent in pursuit, Those with like ardour doubling on their flight. 410 Next them were knights, who painful effort made To win the prize of contest and hard toil. High o'er the well-compacted chariots hung The charioteers ; the rapid horses loos'd At their full stretch, and shook the floating reins. 415 Rebounding from the ground with many a shock 332 HESIOD. Flew clattering the firm cars, and creak'd aloud The naves of the round wheels. They therefore toilM Endless ; nor conquest yet at any time Achiev'd they, but a doubtful strife maintain'd. 420 In the mid-course the prize, a tripod huge, Was plac'd in open sight, insculpt of gold : — These glorious works had Yulcan artful wrought. Rounding the uttermost verge the ocean flow'd As in full swell of waters : and the shield 425 All- variegated with whole circle bound. Swans of high-hovering wing there clamour'd shrill, Who also skimm'd the breasted surge with plume Innumerous : near them fishes midst the waves Frolic'd in wanton leaps. Marvellous the sight 430 E'en to the Thunderer's eyes, by whose dread will Had Yulcan fram'd the vast and solid shi^d. This fitting to his grasp, the valiant son Of Jove with ease now shook, and vaulting rose Into the steed-rapt chariot; with light ,ound, 435 Swift as the flash of his Egean sire Up-springing : and his hardy charioteer Stood o'er the steeds from high, and guided strong The crooked car. Now near to them approach'd Pallas, the blue-eyed goddess, and address'd 440 These winged words in animating voice : " Offspring of Lyngeus wide renown'd, all-hail ! Now verily the ruler of the blest, E'en Jove, doth give you strength to spoil of life Cygnus your foe, and strip his gorgeous arms. 445 But I will breathe a word within thy ear Of counsel, most mighty midst the strong ! Now soon as e'er from Cygnus thou hast reft The sweets of life, there leave him ; on that spot, Him and his armour : but th' approach of Mars, 450 Slayer of mortals, watch with wary eye ; And where thy glance discerns a part expos'd, Defenceless of the well-wrought buckler, strike ! With thy sharp point there wound him, and recede : For know, thou art not fated to despoil 455 The steeds and glorious armour of a god." THE SHIELD OF HERCULES. 333 Thus having said, the goddess all divine, Aye-holding in her everlasting hands Conquest and glory, rose into the car Impetuous : to the war-steeds shouted fierce 460 The noble Iolaus : from the shout They starting rapt the flying car, and hid With dusty cloud the plain : for she herself, The goddess azure-eyed, sent into them Wild courage, clanging on her brandish'd shield : 465 Earth groan'd around. That moment with like pace E'en as a flame or tempest came they on, Cygnus the tamer of the steed, and Mars Unsated with the roar of war. And now The coursers midway met, and face to face 470 Neigh'd shrill : the broken echoes rang around. Then him the first strong Hercules bespake : " soft of nature ! why dost thou obstruct The rapid steeds of men, who toils have prov'd And hardships ? Outward turn thy burnish'd car ; 475 Pass outward from the track, and yield the way : For I to Trachys ride, of obstacle Impatient ; to the royal Ceyx : he O'er Trachys rules in venerable power, As needs not thee be told, who hast to wife 480 His blue-eyed daughter Themisthonoe : — Soft-one ! for not from thee shall Mars himself Inhibit death, if truly hand to hand We wage the battle : and e'en this I say, That elsewhere heretofore himself has prov'd 485 My mighty spear ; when, on the sandy beach Of Pylos, ardour irrepressible Of combat seiz'd him, and to me oppos'd He stood : but thrice when stricken by my lance Earth propp'd his fall, and thrice his targe was cleft : 490 The fourth time urging on my utmost force His ample shield I shattering riv'd, his thigh Transpierc'd, and headlong in the dust he fell Beneath my rushing spear : — so there the weight Fell on him of reproach midst those of heaven, 495 His gory trophies leaving to these hands." 334 HESIOD. So said he. But in no wise to obey Enter'd the thought of Cygnus the spear-skill'd ; Nor rein'd he back the chariot-whirling steeds. Then truly from their close-compacted cars 500 Instant as thought they leap'd to earth — the son Of kingly Mars, the son of mighty Jove. Aside, though not remote, the charioteers The coursers drove of flowing manes. But then Beneath the trampling sound of rushing feet 505 The broad earth sounded hollow : and as rocks From some high mountain-top precipitate Leap with a bound, and o'er each other whirl' d Shock in the dizzying fall ; and many an oak Of lofty branch, pine-tree, and poplar deep 510 Of root, are crash'd beneath them, as their course Rapidly rolls, until they reach the plain — So met these foes encountering, and so burst Their mighty clamour. Echoing loud throughout The city of the Myrmidons gave back 515 Their lifted voices ; and Iolchos fam'd, And Arne, and Anthea herbage-crown'd, And Helice : thus with amazing shout They join'd in battle. All-consulting Jove Then greatly thunder'd : from the clouds of heaven 520 He cast forth dews of blood, and signal thus Of onset gave to his high-daring son. As in the mountain thickets the wild boar, Grim to behold and arm'd with jutting fangs, Now with his hunters meditates in wrath 525 The conflict, whetting his white tusk oblique ; Foam drops around his champing jaws ; his eyes Show like to glimmering fires, and o'er his neck And horrent back he raises up erect The starting bristles ; — from the chariot, whirl'd 530 By steeds of war, such leap'd the son of Jove. 'Twas in that season when, on some green bough High-perch'd, the dusky-wing'd cicada first Shrill chants to man a summer note ; his drink, His balmy food the vegetative dew : 535 The livelong day from early dawn he pours His voice, what time the sun's exhaustive heat THE SHIELD OF HEECULES. 335 Fierce dries the frame : — 'Twas in the season when The bristly ears of millet spring with grain Which they in summer sow ; when the crude grape 540 Faint reddens on the vine, which Bacchus gave, The joy or anguish of the race of men ; — E'en in that season join'd the war. and vast The battle's tumult rose into the heaven. As two grim lions for a roebuck slain 545 Wroth in contention rush, and them betwixt The sound of roaring and of clashing teeth Ariseth ; or as vultures, curv'd of beak, Crooked of talon, on a steepy rock Contest, loud-screaming, if perchance below ο 50 Some mountain -past ur'd goat or forest-stag Sleek press the plain, whom far the hunter-youth Pierc'd with fleet arrow from the bowstring shrill Dismiss'd, but elsewhere wander'd of the spot Unknowing ; they with keenest heed the prize 555 Mark, and in swooping rage each other tear With bitterest conflict ; — so vociferous rush'd The warriors on each other. Truly then Cygnus, the son of Jove unmatch'd in strength Aiming to slay, against the buckler struck 560 His brazen lance — but through the metal plate Broke not : the present of a god preserv'd. On th' other side he of Amphitryon nam'd Strong Hercules, between the helm and shield Drove his long spear, and underneath the chin 565 Through the bare neck smote violent and swift. The murderous ashen beam at once the nerves Twain of the neck cleft sheer ; for all the man Dropp'd, and his force went from him : down he fell Headlong. As falls a thunder-blasted oak, 570 Or perpendicular rock, riven by the flash Of Jove, in smouldering smoke is hurl'd from high, So fell he ; and his brass-emblazon'd mail Clatter 'd around him. Him the son of Jove, Stout-hearted, there abandon'd where he lay: 575 But wary watch'd the mortal-slayer god 336 HESIOD. Approach, and view'd him o'er with terrible eyes Stern-lowering. As a lion who has falPn Perchance on some stray beast, with griping claws Intent strips down the lacerated hide ; 580 Drains instantaneous the sweet life, and gluts E'en to the fill his gloomy heart with blood ; Green-eyed he glares in fierceness ; with his tail Lashes his shoulders and his swelling sides, And with his feet tears up the ground ; not one 585 Might dare to look upon him, nor advance Nigh, with design of conflict ; — such in truth The war-insatiate Hercules to Mars Stood in array, and gather'd in his soul Prompt courage. But the other near approach'd, 590 Anguish'd at heart ; and both encountering rush'd With cries of battle. As when from high ridge Of some hill-top abrupt, tumbles a crag Precipitous, and sheer a giddy space Bounds in a whirl and rolls impetuous down ; 595 Shrill rings the vehement crash, till some steep cliff Obstructs ; to this the mass is borne along, This wedges it immoveable ;=— e'en so Destroyer Mars, bender of chariots, rush'd Yelling vociferous with a shout : e'en so 600 As utterance prompt met Hercules the shock, And firm sustain'd. But Jove-born Pallas came With darkening shield uplifted, and to Mars Stood interpos'd ; and, scowling with her eyes Tremendous, thus address'd her winged words : 605 " Mars ! hold thy furious valour ; stay those hands In prowess inaccessible ; for know, It is not lawful for thee to divest Slain Hercules of these his glorious arms, Bold- hearted son of Jove : but come ; rest thou 610 From battle, nor oppose thyself to me." She said ; nor yet persuaded aught the soul Of Mars, the mighty of heart. With a great shout, He, brandishing his weapon like a flame, Sprang rapid upon Hercules, in haste 615 THE SHIELD OF HERCULES. 337 To slay : and, for his slaughtered son incens'd, With violent effort hurl'd his brazen spear 'Gainst the capacious targe. The blue-eyed maid Stoop'd from the chariot, and the javelin's force Turn'd wide. Sore torment seiz'd the breast of Mars ; 620 He bar'd his keen-edg'd falchion, and at once Rush'd on the dauntless Hercules : but he, The war-insatiate, as the god approach'd, Beneath the well-wrought shield the thigh expos'd Wounded with all his strength, and thrusting riv'd 625 The shield's large disk, and cleft it with his lance, And in the middle-way threw him to earth Prostrate. But Fear and Consternation swift Urg'd near his well-wheel'd chariot : from the face Of broad-track'd earth they rais'd him on the car 630 Variously-fram'd ; thence lash'd with scourge the steeds And bounding up the vast Olympus flew. Alcmena's mighty son and his compeer, Fam'd Iolaus, now that they had stripp'd From Cygnus' shoulders in triumphant spoil 635 The armour elegant, forthwith return'd Upon their way direct, and instant reach'd The towers of Trachys with their fleet-hoof d steeds : And azure-eyed Minerva sought the vast Olympus, and the mansions of her sire, 640 But Ceyx o'er the corse of Cygnus rais'd A tomb. Innumerable people grac'd His obsequies : both they who dwelt hard by The city of th' illustrious king ; and they Of Anthe, of Iolchos wide-renown'd, 645 Of Arne, of the Myrmidonian towers, And Helice. So gather'd there around A numerous people ; honouring duteous thus Ceyx, beloved of the blessed gods. But the huge mount and monumental stone G50 Anaurus, foaming high with wintry rains, Swept from the sight away. Latous this Commanded, for that Cygnus ambush'd spoil'd In violence the Delphic hecatombs. THE WORKS AND DAYS. ARGUMENT. The Exordium is a rhapsody in praise of Jupiter. The poem comprehends the general economy of Industry and Morals. In the first division of the subject the state of the world past and present is described, for the pur- pose of exemplifying the condition of human nature ; which entails on man the necessity of exertion to procure the goods of life ; and leaves him no alternative but honest industry or unjust violence ; of which the good and evil consequences are respectively illustrated. Two Strifes are said to have been sent into the world, the one promoting Dissension, the other Emulation. Perses is exhorted to abjure the former and embrace the latter ; and an apposite allusion is made to the circumstance of his litigiously disputing the patrimonial estate, of which through the corrup- tion of the judges he obtained the larger proportion. The judges are re- buked, and cheap contentment is apostrophized as the true secret of hap- piness. Such is stated to have been the original sense of mankind before the necessity of labour existed. The origin of labour is deduced from the resentment of Jupiter against Prometheus ; which resentment led to the creation of Pandora, or Woman ; who is described with her attributes, and is represented as bringing into the world a casket of evils. The de- generacy of man is then traced through successive ages. The three first ages are respectively distinguished as golden, silver, and brazen. The fourth has no metallic distinction, but is described as the heroic age, and as embracing the aera of the Trojan war. The fifth is styled the iron age, and, according to the poet, is that in which he lives. The general corrup- tion of mankind in this age is detailed, and Modesty and Justice are represented as taking their flight to heaven. A pointed allusion to the corrupt administration of the laws in his own particular instance is intro- duced in a fable typical of oppression. Justice is described as invisibly following those who violate her decrees with avenging power, and as lamenting in their streets the wickedness of a corrupted people. The temporal blessings of an upright nation are contrasted with the temporal evils which a wicked nation draws down from an angry Providence. Holy Demons are represented as walking the earth, and keeping watch over the actions of men. Justice is again introduced as carrying her com- plaints to the feet of Jupiter, and as obtaining that the crimes of rulers be visited on their people. A pathetic appeal is then made to these rulers, in their judicial capacity, to forsake injustice. After some further exhorta- tions to virtue and industry, and a number of unconnected precepts, the poet enters on the Georgical part of his subject ; which contains the prognostics of the seasons of agricultural labour, and rules appertaining to wood-felling, carpentry, ploughing, sowing, reaping, thrashing, vine- dressing, and the vintage. This division of the subject includes a descrip- tion of Winter and of a repast in Summer. The poet then treats of navigation ; and concludes with some desultory precepts of religion, WORKS AND DAYS. 339 morality, and superstition : and lastly, with a specification of .Days ; which are divided into holy, auspicious and inauspicious, mixed, and in- termediary, or such as are entitled to no remarkable observance. WOKKS. Come from Pieria, Muses ! that inspire The song of praise ; the theme your heavenly Sire ; By his dread hest alike are mortals found Obscure, illus rious, fameless, and renown'd : With equal ease the Ruler of the sky 5 The humble lifts, and casts the proud from high : With ease eclipses glory's dazzling ray, With ease on abject darkness pours the day: And bows the strong in might of their renown Wither'd to dust, and rears the bowed down : 10 E'en he, the god whose mansions are above, High-thundering from the clouds, imperial Jove : Now bend thine eyes from heaven, incline thy ear The ways of judgment guide ; behold and hear ! While fain to Perses would my voice essay 15 The lore of truth, and breathe th' instructive lay. Two Strifes on earth of soul divided rove ; This will the wise condemn, and that approve. Deadly the one diffuses evil far, Enkindling discord and arousing war : 20 Men love not this ; yet heaven-enforc'd maintain The Strife abhorr'd, but still abhorr'd in vain. The other sprang of elder birth to light From the dark bosom of parental Night : The god who dwells in ether, thron'd on high, 25 Sent down this elder offspring from the sky ; And plac'd on nether earth amid mankind This better Strife, which fires the slothful mind. The needy idler sees the wealth of toil, Hastes to the plough, and plants himself the soil : 30 Orders his household ; and with zealous eyes Views him who speeds to wealth, and toils to rise : ζ 2 340 HESIOD. Beneficent this better envy burns ; Thus emulous his wheel the potter turns ; The smith his anvil beats ; the beggar-throng 35 Industrious ply ; the bards contest in song. Ο Perses ! thou within thy secret breast Repose the maxims by my care imprest ; Nor ever let that evil-joying strife Have power to wean thee from the toils of life : 40 The whilst thy prying eyes the forum draws, Thine ears the process, and the din of laws : Small care be his of wrangling and debate For whose ungather'd food the garners wait : Who wants within the summer's plenty stor'd, 45 Earth's kindly fruits, and Ceres' yearly hoard : With these replenish'd, at the brawling bar For others' wealth go instigate the war : But this thou mayst no more : let Justice guide, Best boon of heaven, and future strife decide. 50 Not so we shar'd the patrimonial land, When greedy pillage fill'd thy grasping hand : The bribe-devouring judges sooth'd by thee The sentence will'd, and stamp'd the false decree ; Ο fools and blind ! to whose misguided soul 55 Unknown how far the half exceeds the whole ; Unknown the good that healthful mallows yield, And asphodel, the dainties of the field. The food of man in deep concealment lies, The angry gods have veil'd it from our eyes : 60 Else had one day bestow'd sufficient cheer, And though inactive fed thee through the year. Then might thy hand have laid the rudder by, In blackening smoke for ever hung on high ; Then had the labours of the ox been o'er, 65 And the toil-patient mule had toil'd no more. But Jove our food conceal'd : Prometheus' art With fraud illusive had incens'd his heart : Sore ills to man devis'd the heavenly Sire, And hid the shining element of fire. 70 Prometheus then, benevolent of soul, In hollow reed the spark recovering stole : WORKS AND DATS. 341 And thus the god beguil'd, whose awful gaze Serene rejoices in the lightning's blaze. " Ο son of Japhet ! " with indignant heart 75 Spake the cloud-gatherer, " Ο unmatch'd in art ! Exultest thou in this the flame retriev'd, And dost thou triumph in the god deceiv'd ? But thou with the posterity of man Shalt rue the fraud whence mightier ills began : 80 This fire shall draw perdition on the race, And all enamour'd shall their bane embrace." The Sire who rules the earth and sways the pole Had said, and laughter fill'd his secret soul : He bade the crippled god his hest obey, 85 And mould with tempering water plastic clay ; With human nerve and human voice invest The limbs elastic and the breathing breast ; Fair as the blooming goddesses above, A virgin's likeness with the looks of love. 90 He bade Minerva teach the skill that sheds A thousand colours in the gliding threads : He call'd the magic of love's golden queen To breathe around a witchery of mien ; And eager passion's never-sated flame, 95 And cares of dress that prey upon the frame ; Bade Hermes last endue with craft refin'd Of treacherous manners, and a shameless mind. He gives command, th' inferior powers obey: The crippled artist moulds the temper'd clay : 100 By Jove's design arose the bashful maid ; The cestus Pallas clasp'd, the robe array'd : Ador'd Persuasion and the Graces young Her taper'd limbs with golden jewels hung : Round her fair brow the lovely-tressed Hours 105 A garland twin'd of spring's purpureal flowers : The whole attire Minerva's graceful art Dispos'd, adjusted, form'd to every part : And last the winged herald of the skies, Slayer of Argus, gave delusive lies ; 110 Insidious manners, honey'd speech instill'd, And warbling accents, as the Thund'rer wilTd ; 342 HESIOD. Then by the feather'd messenger of heaven The name Pandora to the maid was given ; For all the gods conferr'd a gifted grace 115 To crown this mischief of the mortal race. The Sire commands the winged herald bear The finish'd nymph, th' inextricable snare : To Epimetheus was the present brought, Prometheus' warning vanish'd from his thought — 120 That he disclaim each offering from the skies, And straight restore, lest ill to man arise. But he receiv'd ; and conscious knew too late Th' insidious gift, and felt the curse of fate. Whilom on earth the sons of men abode 125 From evil free and labour's galling load ; Free from diseases that with racking rage Precipitate the pale decline of age. Now swift the days of manhood haste away, And misery's pressure turns the temples gray. 1 30 The woman's hands an ample casket bear ; — She lifts the lid, — she scatters ills in air. Hope sole remain'd within, nor took her flight, Beneath the casket's verge conceal'd from sight. Th' unbroken cell with closing lid the maid 135 Seal'd, and the cloud-assembler's voice obey'd. Issued the rest in quick dispersion hurl'd, And woes innumerous roam'd the breathing world : With ills the land is rife, with ills the sea ; Diseases haunt our frail humanity: 140 Self- wandering through the noon, the night they glide, Voiceless — a voice the power all-wise denied. Know then this awful truth ; It is not given T' elude the wisdom of omniscient Heaven. Now listen other lore of skilful art 145 And pleasing power, and grave it on thy heart. When gods alike and mortals rose to birth, A golden race th' immortals form'd on earth Of many-languag'd men : they liv'd of old, When Saturn reign'd in heaven — an age of gold. 150 Like gods they liv'd, with calm untroubled mind, Free from the toil and anguish of our kind. WORKS AND DAYS. 343 Nor sad decrepit age approaching nigh Their limbs mishap'd with swoln deformity. Strangers to ill, they Nature's banquets prov'd, 155 Rich in earth's fruits, and of the blest belov'd : They sank to death, as opiate slumber stole Soft o'er the sense, and whelm'd the willing soul. Theirs was each good : the grain-exuberant soil Pour'd the full harvest, uncompell'd by toil : 1 60 The virtuous many dwelt in common blest, And all unenvying shar'd what all in peace possess'd. When on this race the verdant earth had lain, By Jove's high will they rose a Genii train : Earth-wandering daemons they their charge began, 165 The ministers of good and guards of man : Veil'd with a mantle of aerial night, O'er earth's wide space they wing their hovering flight ; Dispense the fertile treasures of the ground, And bend their all-observant glance around ; 170 To mark the deed unjust, the just approve, Their kingly office, delegate from Jove. Then form'd the gods a second race of man, Degenerate far, and silver years began : Unlike the mortals of a golden kind, 175 Unlike in frame of limbs and mould of mind. Yet still a hundred years beheld the boy Beneath the mother's roof, her infant joy ; All tender and unform'd : but when the flower Of manhood came it wither'd in an hour. 180 Their frantic follies wrought them pain and woe ; Nor mutual outrage could their hands forego. Nor fear'd they Heaven ; nor e'er in custom'd rite Bade the dread altars flame with hallow'd light : Them angry Jove ingulf 'd, who dar'd refuse 185 The gods their glory and their sacred dues : Yet nam'd the second-blest in earth they lie, And second honours grace their memory. The Sire of earth and heaven created then A race, the third of many-languag'd men : 190 Unlike the silver they ; of brazen mould, Strong with the ashen spear, and fiercely bold : 344 HESIOD. Their thoughts were bent on violence alone, The deeds of battle, and the dying groan : Bloody their feasts, by wheaten food unblest; 195 Of adamant was each unyielding breast. Huge, nerv'd with strength, each hardy giant stands, And mocks approach with unresisted hands : Their mansions, implements, and armour shine In brass, — dark iron slept within the mine. 200 They by each others' hands inglorious fell, In horrid darkness plung'd, the house of hell : Fierce though they were, their mortal course was run, Death gloomy seiz'd, and snatch'd them from the sun. Them when th' abyss had cover'd from the skies, 205 Lo ! the fourth age on nurturing earth arise ; Jove form'd the race a better, juster line, A race of heroes and of stamp divine : Lights of the age that rose before our own, As demi-gods o'er earth's wide regions known. 210 Yet these dread battle hurried to their end : Some where the sev'nfold gates of Thebes ascend ; The Cadmian realm ; where they with fatal might Strove for the flocks of CEdipus in fight : Some war in navies led to Troy's far shore, 215 O'er the great space of sea their course they bore, For sake of Helen with the beauteous hair, And death for Helen's sake o'erwhelm'd them there. Them on earth's utmost verge the god assign'd A life, a seat, distinct from human-kind ; 220 Beside the deepening whirlpools of the main, In those blest isles where Saturn holds his reign, Apart from heaven's immortals ; calm they share A rest unsullied by the clouds of care. And yearly thrice with sweet luxuriance crown'd 225 Springs the ripe harvest from the teeming ground. Oh would that Nature had denied me birth Midst this fifth race, this iron age of earth ; That long before within the grave I lay, Or long hereafter could behold the day ! 230 Corrupt the race, with toils and griefs opprest, Nor day nor night can yield a pause of rest : WORKS AND DATS. 345 Still do the gods a weight of care bestow, Though still some good is mingled with the woe. Jove on this race of many-languag'd man 235 Speeds the swift ruin which but slow began ; For scarcely spring they to the light of day, Ere age untimely strews their temples gray. Nor sire with son, with brethren brethren blend, Nor host with guest, nor friend, as erst, with friend : 240 Reckless of heaven's revenge the sons behold The hoary parents wax too swiftly old ; And impious point the keen dishonouring tongue, With hard reproofs and bitter mockeries hung : Nor grateful in declining age repay 245 The nurturing fondness of their better day. Now man's right hand is law : for spoil they wait, And lay their mutual cities desolate : Unhonour'd he by whom his oath is fear'd ; Nor are the good belov'd, the just rever'd: 250 With favour grac'd the evil-doer stands, Nor curbs with shame nor equity his hands ; With crooked slanders wounds the virtuous man, And stamps with perjury what hate began. Lo ! ill-rejoicing Envy, wing'd with lies, 255 Scattering calumnious rumours as she flies, The steps of miserable men pursue, With haggard aspect, blasting to the view. Till those fair forms in snowy raiment bright From the broad earth have wing'd their heavenward flight, Call'd to th' eternal synod of the skies, 261 The virgins Modesty and Justice rise : And leave forsaken man to mourn below The weight of evil, and the cureless woe. Now unto kings I frame the fabling song, 265 However wisdom unto kings belong. A stooping hawk with crooked talon smote The nightingale of variegated note, And snatch'd among the clouds. Beneath the stroke This piteous shriek'd and that imperious spoke : 270 " Wretch ! vain are cries ; a stronger holds thee now ; Where'er I shape my course a captive thou, 346 HESIOD. Maugre thy song, must company my way ; I rend my banquet or I loose my prey : Senseless is he that dares with power contend, 275 Defeat, rebuke, despair shall be his end." So spake the bird whose wide -spread pinions bear His course impetuous through the yielding air. But thou, Ο Perses ! heed, the moral strain ; To justice cleave, from injury refrain. 280 For heavy on the poor does injury press, And e'en the wealthy bend to the distress, And feel the weight of wrong ; be this thy trust ; The better path conducts thee to be just : Still in the end shall justice wrong subdue ; 285 This fools confess from sore experience true. With crooked judgments, lo ! the oath's dread god Avenging runs, and tracks them where they trod : Rough are the ways of justice as the sea, When man perverted wills the false decree ; 290 When to and fro the bribe-devourer draws, As vile corruption sways, the wrested laws. For them who trembling justice force to fly, For them whose breath decrees iniquity ; Invisible their steps the virgin treads, 295 And mustering evils gather o'er their heads : She with a veiling cloud her form arrays, And walks in awful grief the city-ways : Her cry ascends ; her tear upbraiding falls ; O'er their stain'd manners, their devoted walls. 300 But they who never from the right have stray'd, Who as the citizen the stranger aid, They and their cities flourish ; genial Peace Dwells in their borders, and their youth increase : Nor Jove, whose radiant eyes behold afar, 305 Hangs forth in heaven the signs of grievous war. Nor scathe nor famine on the righteous prey ; Earth foodful teems, and banquets crown the day : Rich wave their mountain oaks ; the topmost tree The rustling acorn fills, its trunk the murmuring bee. 310 Burden'd with fleece their panting flocks : the race Of woman soft reflects the father's face : WORKS AND DAYS. 347 Still flourish they, nor tempt with ships the main : The fruits of earth are pour'd from every plain. But o'er the wicked race, to whom belong 315 The thought of evil and the deed of wrong, Saturnian Jove, of wide-beholding eyes, Bids the dark signs of retribution rise : And oft the crimes of one destructive fall, The crimes of one are visited on all. 320 The god sends down his angry plagues from high, Famine and pestilence ; in heaps they die. He smites with barrenness the marriage bed, And generations moulder with the dead. Again in vengeance of his wrath he falls 325 On their great hosts, and breaks their tottering walls ; Arrests their navies on the watery plain, And whelms their strength with mountains of the main. Revolve, Ο kings ! within your inmost thought The retribution by his vengeance wrought : 330 Invisible the gods are ever nigh, Pass through the midst, and bend th' all-seeing eye : Who on each other prey, who wrest the right, Aweless of heaven's revenge, are open to their sight. For thrice ten thousand holy daemons rove 335 The nurturing earth, the delegates of Jove : Hovering they glide to earth's extremest bound, A cloud aerial veils their forms around ; Guardians of man, their glance alike surveys The upright judgments and th' unrighteous ways. 340 A virgin pure is Justice : from the king Of heaven her birth ; a venerable thing And glorious to the deities on high, Whose mansion is yon everlasting sky. Driven by despiteful wrong, she takes her seat 345 In lowly grief at Jove's eternal feet : There of the soul unjust her plaints ascend, So rue the nations when their kings offend , When, uttering wiles and brooding thoughts of ill, They bend the laws and wrest them to their will. 350 Beware, Ο monarchs ! ye that gifts devour, Make straight your judgments now in timely hour ; 348 HESIOD. That crooked equity no more be seen, Eras'd, forgotten, as it ne'er had been ! He wounds himself that aims another's wound, 355 His evil counsels on himself redound. Jove at his awful pleasure looks from high With all-discerning and all-knowing eye, Nor hidden from its ken what injur'd right Within the city-walls eludes the light. 360 Or oh ! if evil wait the righteous deed, If thus the wicked gain the righteous meed, Then may not I nor yet my son remain In this our generation just in vain ! But sure my hope, not this doth Heaven approve, 365 Not this the work of thunder-darting Jove. Grave deep, Ο Perses ! what my words declare ; To j ustice cleave, from violence forbear. This law the wisdom of the god assign'd To human race and to the bestial kind : 370 To birds of air, and fishes of the wave, And beasts of earth, devouring instinct gave ; In them no justice lives : he bade be known This better sense to reasoning man alone. Who from the seat of judgment shall impart 3* 5 The truths of knowledge utter'd from his heart, On him the god of all-discerning eye Pours down the treasures of felicity. Who sins against the right, his wilful tongue With perjuries of lying witness hung, 380 Lo ! he is hurt beyond the hope of cure ; Dark is his race, nor shall his name endure. Who fears his oath shall leave a name to shine With brightening lustre through his latest line. Insensate Perses ! let the truths I tell, 385 That spring from knowledge, in thy bosom dwell Lo ! wickednesses rife in troops appear ; Smooth is the track of vice, the mansion near : But virtue dwells on high ; the gods before Have plac'd the dew that drops from every pore ; 390 And at the first to that sublime abode, Long, steep th' ascent, and rough the rugged road : WORKS AND DATS. 349 But when thy slow steps the rude summit gain, Easy the path and level is the plain. Far best is he whom conscious wisdom guides, 395 Who first and last the right and fit decides : He too is good that to the wiser friend His docile reason can submissive bend : But worthless he that reason's voice defies, Nor wise himself, nor duteous to the wise. 400 But thou, Perses ! what my words impart Let memory bind for ever on thy heart : Ο son of Dios ! — labour evermore, That hunger turn abhorrent from thy door ; That Ceres blest, with spiky garland crpwn'd, 405 Greet thee with love, and bid thy barns abound. Still on the sluggard hungry want attends, The scorn of man, the hate of heaven impends ; While he averse from labour drags his days, Yet greedy on the gains of others preys ; 410 E'en as the stingless drones devouring seize With glutted sloth the harvest of the bees. Love every seemly toil, that so the store Of foodful seasons heap thy garner's floor. From labour men returns of wealth behold, 415 Flocks in their fields, and in their coffers gold : From labour shalt thou with the love be blest Of men and gods ; the slothful they detest. Not toil but sloth shall ignominious be : Toil, and the slothful man shall envy thee ; 420 Shall view thy growing wealth with alter'd sense, For glory, virtue, walk with opulence. Thou like a god, since labour still is found The better part, shalt live belov'd, reoown'd : If, as I counsel, thou thy witless mind, 425 Though weak and empty as the veering wind, From others' coveted possessions turn'd, To thrift compel, and food by labour earn'd. Shame, which our aid or injury we find, Shame to the needy clings of every kind ; 430 Shame to low indigence declining tends, Bold zeal to wealth's proud pinnacle ascends. 350 HESIOD. But shun extorted riches : — oh far best The heaven-sent wealth without reproach possest: Whoe'er shall mines of hoarded gold command 435 By fraudful tongue or by rapacious hand — As oft betides, when lucre lights the flame, And shamelessness expels the better shame — Him shall the god cast down in darkness hurl'd, His name, his offspring, wasted from the world ; 440 From his fond grasp shall fleet the guilty ore, Awhile shall dazzle, and be seen no more. Alike the man of crime is he confest Who spurns the suppliant, and who wrongs the guest ; Who impious climbs a brother's marriage bed, 445 By ardour wild of stol'n embraces led ; Who dares by crafty wickedness abuse His trust, and robs the orphans of their dues ; Who on the threshold of afflictive age His hoary parent stings with taunting rage ; — 450 On him shall Jove in anger look from high, And deep requite the dark iniquity. But wholly thou from these refrain thy mind, Weak as it is, and wavering as the wind. With thy best means perform the ritual part, 455 Outwardly pure, and spotless at the heart ; And on thy altar let unblemish'd thighs In fragrant savour to th' immortals rise. Or thou in other sort mayst well dispense Wine-offerings and the smoke of frankincense ; 460 Ere on the nightly couch thy limbs be laid, Or when the stars from sacred sunrise fade. So shall thy piety accepted move Their heavenly natures to propitious love : Ne'er shall thy heritage divided be, 465 But others part their heritage to thee. Let friends oft bidden to thy feast repair ; Let not a foe the social moment share : Chief to thy open board the neighbour call ; When, unforeseen, domestic troubles fall, 470 The neighbour runs ungirded ; kinsmen wait, And, lingering for their raiment, hasten late. WORKS AND DAYS. 351 As the good neighbour is our prop and stay, So is the bad a pitfall in our way : Thus blest or curst, we this or that obtain, 475 The first a blessing, and the last a bane. How should thine ox by chance untimely die ? The evil neighbour looks and passes by. If aught thou borrowest, well the measure weigh ; The same good measure to thy friend repay : 480 Or more, if more thou canst, unask'd concede ; So shall he prompt supply thy future need. Dishonest gains avoid : dishonest gain Equivalent to loss will prove thy bane. Who loves thee, love ; him woo that friendly woos : Give to the giver ; but to him refuse 486 That giveth not : their gifts the generous earn, But none bestows where never is return. Munificence is blest ; by heaven accurst Extortion, of death-dealing plagues the worst. 490 Who bounteous gives, though large his bounty flow, Shall feel his heart with inward rapture glow : Th' extortioner of bold unblushing sin, Though small the plunder, feels a thorn within. If with a little thou a little blend 495 Continual, mighty shall the heap ascend. Who bids his gather'd substance gradual grow, Shall see not livid hunger's face of woe. No bosom-pang attends the home-laid store, But rife with loss the food without thy door : 500 'Tis good to take from hoards and pain to need What is far from thee : — Give the precept heed. When broach'd or at the lees, no care be thine To save the cask ; but spare the middle-wine. To him, the friend that serves thee, glad dispense 505 With bounteous hand the hire of recompense. In every compact be a witness near, Though with thy brother ; for it shall appear As done in mirth : mistrust alike we find And fond credulity destroy mankind. 510 Let no fair woman rob'd in loose array, That speaks the wanton, tempt thy feet astray : 352 HESIOD. Who soft demands if thy abode be near, And blandly lisps, and murmurs in thine ear : Thy slippery trust the charmer shall beguile, For, lo ! the thief is ambush'd in her smile. One only son his father's house may tend, And e'en with one domestic wealth ascend : But when thou diest in hoary years declin'd, Then mayst thou leave a second son behind ; For many sons from heaven shall wealth obtain, The care is greater, greater is the gain. Do thus : If riches be thy soul's desire, By toils on toils to this thy hope aspire. 515 520 II. When Atlas-born the Ple'iad stars arise 525 Before the sun above the dawning skies, 'Tis time to reap ; and when they sink below The morn-illumin'd west, 'tis time to sow. Know too, they set immerg'd into the sun \Vhile forty days entire their circle run ; 530 And with the lapse of the revolving year, When sharpen'd is the sickle, re-appear. Law of the fields, and known to every swain Who turns the labour'd soil beside the main ; Or who, remote from billowy ocean's gales, 535 Tills the rich glebe of inland-winding vales. Plough naked, swain ! and naked sow the soil, And naked reap ; if kindly to thy toil Thou hope to gather all that Ceres yields, And view thy crops in season crown thy fields : 540 Lest thou to strangers' gates penurious rove, And every needy effort fruitless prove ; E'en as to me thou cam'st : but hope no more The willing bounty, nor the borrow'd store. Insensate Perses ! be the labours thine 545 Which the good gods to earthly man assign ; Lest with thy spouse, thy babes, thou vagrant ply, And anguish'd crave those alms which all deny. Twice may thy plaints benignant favour gain, And haply thrice may not be pour'd in vain : 550 WORKS AND DAYS. 353 If still persisting plead thy wearying prayer, Thy words are nought, thy eloquence is air. Did exhortation move, thy thought should be From debt releasement, days from hunger free. A dwelling first ; a ploughing steer be thine ; 555 A purchas'd girl, unwedded, tend thy kine : Within let all fit implements abound, Lest, with refus'd entreaty wandering round Still press thy wants, the season glide away, And thou with scanted labour mourn the day. 560 Thy task defer not till the morn arise, Or the third sun th' unfinish'd work surprise ; The idler never shall his garners fill, Not he that still defers and lingers still : Lo ! diligence can prosper every toil ; 565 With loss the loiterer strives, and execrates the soil. When the strong sun abates his keener flame That bath'd in sultry dew the languid frame ; When rushes in fresh rains autumnal Jove, And man's unburden'd limbs now lightlier move ; 570 For now the star of day with transient light Eolls o'er our heads, and rests in longer night : When from the worm the forest boles are sound, Trees bud no more, but earthward cast around Their withering foliage, — then remember well 575 The timely labour, and thy timber fell. A mortar hew, and its dimensions be Three feet exact, the pestle cubits three, And cleave of seven just feet thy waggon's axle-tree ; Commodious length : if eight thy axe divide, 580 Th' exceeding foot a mallet yields beside. Shape many blocks of curved form to round Thy wheel, and let three spans its orbit bound ; Whereon slow-rolling thy suspended wain Ten spans in breadth may traverse firm the plain. 585 If hill or field supply an ilex-bough, Of bending figure like the downward plough, Bear it away ; this durable remains While thy strong steers in ridges cleave the plains ; If with firm nails thy artist join the whole, 590 Affix the share-beam and adapt the pole. 2 Λ ,1 354 HESIOD. Two ploughs provide on household works intent, This art-compacted, that of native bent : A prudent forethought ; one may crashing fail, The other instant yok'd shall prompt avail : 595 Of elm or bay the draught-pole firm endures, The plough-tail holm, the share-beam oak secures. Two males procure ; two strong unbroken steers : Be nine the just proportion of their years : Nor shall they headstrong-struggling spurn the soil, 600 And snap the plough and mar th' unfinish'd toil. In forty's prime thy ploughman ; one with bread Of four-squar'd loaf in double portions fed : He steadily shall cut the furrow true, Nor towards his fellows glance a rambling view, 605 Still on his task intent : a stripling throws Heedless the seed, and in one furrow strows The lavish handful twice ; while wistful stray His longing thoughts to comrades far away. Mark yearly when among the clouds on high 610 Thou hear'st the shrill crane's migratory cry, Of ploughing-time the sign and wintry rains : Care gnaws his heart who destitute remains Of the fit yoke ; for then the season falls To feed thy horned steers within their stalls. 615 Though easy were the prayer, " Indulgent friend ! Assist my need ; a wain and oxen lend : " Yet easy might the prompt excuse deny, " My wain and oxen must myself supply." Rich in his own conceit, he then too late 620 May think to rear the waggon's timber'd weight ;. — Fool ! nor yet knows the complicated frame A hundred season'd blocks may fitly claim : These let thy timely care provide before, And pile beneath thy roof the ready store. 625 Improve the season : to the plough apply, Both thou and thine ; and toil in wet and dry : Haste to the field with break of glimmering morn, That so thy grounds may wave with thickening corn. In spring upturn the glebe ; and break again 630 With summer tilth the iterated plain, WORKS AND DAYS. 355 It shall not mock thy hopes : be last thy toil, When rais'd in ridges light, to sow the fallow'd soil : The fallow'd soil bids execration fly, And brightens with content the infant's eye. 635 Jove subterrene, chaste Ceres claim thy tow, When, grasping first the handle of the plough, O'er thy broad oxen's backs thy quickening hand With gentle stroke lets fall the goading wand ; Whilst yok'd and harness'd by the fastening thong, 640 They slowly drag the draught-pole's length along So shall the sacred gifts of earth appear, And ripe luxuriance clothe the plenteous ear. A boy should tread thy steps ; with rake o'erlay The buried seed, and scare the birds away : 645 (Good is the apt economy of things, While evil management its mischief brings.) Thus, if ethereal Jove thy cares befriend, And crown thy tillage with a prosperous end, Shall the rich ear in fulness of its grain 650 Nod on the stalk and bend it to the plain. So shalt thou sweep the spider's films away That round thy hollow bins lie hid from day ; I ween, rejoicing in the foodful stores At length obtain'd, and laid within thy doors. 655 For plenteousness shall glad thee through the year, Till the white blossoms of the spring appear : Nor thou on others' wealth a gazer be, But others owe their borrow'd wealth to thee. If, ill-advis'd, thou turn the genial plains 660 His wintry tropic when the sun attains, Thou then mayst reap, and idle sit between ; Mocking thy gripe the meagre stalks are seen : Whilst little joyful gather'st thou in bands The corn whose chaffy dust bestrews thy hands : 665 In one scant basket shall thy harvest lie, And few shall pass thee then with honouring eye* Now thus, now otherwise is Jove's design, To man inscrutable the ways divine : But if thou late upturn the furrow'd field, 670 One happy chance a remedy may yield. 2 a 2 356 HESIOD. O'er the wide earth when men the cuckoo hear From spreading oak-leaves first delight their ear Three days and nights let heaven in ceaseless rains Deep as thy ox's hoof o'erflow the plains ; 675 So shall an equal crop thy time repair With his who earlier launch'd the shining share. Lay to thy heart the counsels thus reveal'd, That not a sign be e'er from thee conceal'd: What showery seasons ask be thine to know, 680 And what the infant spring that blossoms into snow. Pass by the brazier's forge where saunterers meet, Nor loiter in the throng'd piazza's heat : When in the wintry season rigid cold Invades the limbs, and binds them in its hold ; 685 Lo ! then th' industrious man with thriving store Improves his household management the more ; And this do thou : lest intricate distress Of winter seize and needy cares oppress ; Lest, famine-smitten, thou at length be seen 690 To gripe thy tumid foot with hand from hunger lean. Pampering his empty hopes, yet needing food, On ill designs behold the idler brood : Still in the saunterer's place he sits reclin'd, An evil hope is lurking in his mind, 695 While scant his means of life : thou wiser haste, Ere the mid-summer's favouring moment waste : Thy household timely warn, " The summer day Endures not ever ; toil while yet ye may." Beware the January month ; beware 700 Those hurtful days, that keenly piercing air Which flays the steers ; while frosts their horrors cast, Congeal the ground and sharpen every blast. From Thracia's courser-teeming region sweeps The northern wind, and breathing on the deeps 705 Heaves wide the troubled surge ; earth echoing roars From the deep forests and the sea-beat shores. He from the mountain-top with shattering stroke Rends the broad pine, and many a branching oak Hurls 'thwart the glen : while sudden from on high, 710 With headlong fury rushing down the sky, WORKS AND DAYS. 357 The whirlwind stoops to earth, then deepening round Swells the loud storm, and all the boundless woods resound. The beasts their cowering tails with trembling fold, And shrink and shudder at the gusty cold. 71 ο Thick is the hairy coat, the shaggy skin, But that all-chilling breath shall pierce within. Not his rough hide can then the ox avail, The long-hair'd goat defenceless feels the gale ; Yet vain the north-wind's rushing strength to wound 720 The flock, with sheltering fleeces fenc'd around. The aged man inclines his bowed form, But safe the tender virgin from the storm. She strange to lovely Venus' mystic joys Beneath the mother's roof her hours employs. 725 Around her nightly flows the tepid wave, And shining oils in liquid fragrance lave Her yielding limbs ; thus pillow'd to repose In her soft chamber, while the tempest blows. Now gnaws the boneless polypus his feet, 730 Starv'd midst bleak rocks, his desolate retreat : For now no more the sun's reflected ray Through waves transparent guides him to his prey. O'er tawny Afric rolls his bright career, And slowly gilds the Grecian hemisphere. 735 And now the horned and unhorned kind, Whose lair is in the wood, sore-famish'd grind Their sounding jaws, and frozen and quaking fly Where oaks the mountain dells imbranch on high ; They seek to couch in thickets of the glen, 740 Or lurk deep-shelter'd in the rocky den. Like aged men who propp'd on crutches tread Tottering, with broken strength and stooping head, So move the beasts of earth ; and creeping low Shun the white flakes, and dread the drifting snow. 745 I warn thee, now around thy body cast A thick defence and covering from the blast : Let the soft cloak its woolly warmth bestow, The under-tunic to thy ankle flow : On a scant warp a woof abundant weave ; 750 Thus warmly woven the mantling cloak receive : 358 HESIOD. 755 ) Nor shall thy limbs beneath its ample fold With bristling hairs start shivering to the cold. Shoes of a slaughter'd ox's lasting hide, Soft-lin'd with socks of wool, thy feet provide : And kid-skins 'gainst the rigid season sew With sinew of the bull, and sheltering throw Athwart thy shoulders when the rains impend ; And let a well- wrought cap thy head defend, And screen thine ears, when drenching showers descend. ) Bleak is the morn, when blows the north from high ; 76 1 Oft when the dawnlight paints the starry sky, A misty cloud suspended hovers o'er The spacious earth with fertilizing store, Drain'd from the living streams : aloft in air The whirling winds the buoyant vapour bear, Resolv'd at eve in rain or gusty cold As by the north the troubled rack is roll'd. Preventing this, the labour of the day Accomplished, homeward bend thy hastening way ; Lest the dark cloud with whelming rush deprest Drench thy cold limbs, and soak thy dripping vest. This winter-month with prudent caution fear ; Severe to flocks, nor less to men severe : Feed thy keen husbandman with larger bread, With half their provender thy steers be fed ; Them rest assists : the night's protracted length Recruits their vigour and supplies their strength. This rule observe, while still the various earth Gives every fruit and kindly seedling birth : Still to the toil proportionate the cheer, The day to night, and equalize the year. When from the wintry tropic of the sun Full sixty days their finish'd round have run, Lo ! then the sacred deep Arcturus leave First whole-apparent on the verge of eve : Through the gray dawn the swallow lifts her wing, Morn -plaining bird, the harbinger of spring. Anticipate the time ; the care be thine An earlier day to prune the shooting vine. When the house-bearing snail is slowly found To shun the Pleiad heats that scorch the ground, 765 770 775 80 785 790 WORKS AXD DAYS. 359 Φ And climb the plant's tall stem, insist no more To dress the vine, but give the vineyard o'er. Whet the keen sickle, hasten every swain, 795 From shady bowers, from morning sleep refrain : Now in the fervour of the harvest-day, When the strong sun dissolves the frame away, Now haste afield ; now bind the sheafy corn, And earn thy food by rising with the morn. 800 Lo ! the third portion of thy labour's cares The early morn anticipating shares : In early morn the labour swiftly wastes ; In early morn the speeded journey hastes : The time when many a traveller tracks the plain, 805 And the yok'd oxen bend them to the wain. When the green artichoke ascending flowers ; When in the sultry season's toilsome hours, Perch'd on a branch beneath his veiling wings, With shrill sweet note Cicada frequent sings; 810 Then the plump goat a savoury food bestows, The poignant wine in mellowest flavour flows ; Wanton the blood then bounds in woman's veins, But weak of man the heat- enfeebled reins ; Full on his brain descends the solar flame, 815 Unnerves the languid knees, and all the frame Exhaustive dries away ; — then be thine The grotto's arching gloom, the Byblian wine. Let kneaded milk-cakes, and the milk that flows Defrauded from the kid, thy feast compose : 820 Let heifers young their tender flesh afford Fed on the forest-browse, and kidlings crown the board. With dainty food so saturate thy soul, And drink the wine dark-mantling in the bowl: While in the coolness of the shade reclin'd, 825 Thy face is turn'd to catch the breathing wind, And feel the freshening brook that sparkling glides With living waters and transparent tides. To fill the goblet from the wave be thine Three parts ; the fourth may flow with brimming wine. When first Orion's beamy strength is born, 831 Let then thy labourers thrash the sacred corn. 360 HESIOD. Smooth be the level floor, on breezy ground, Where winnowing gales may sweep in eddies round ; Hoard in thy ample bins the meted grain ; 835 And now, as I advise, thy hireling swain From forth thy house dismiss, when all the store Of kindly food is laid within thy door ; And to thy service let a female come, But childless, for a child were burdensome. 840 A sharp-tooth'd dog maintain, nor thrifty spare To feed his fierceness high with pampering care ; Lest the day-slumbering thief thy nightly door Wakeful besiege, and spoil thy plunder'd store. For ox and mule the yearly fodder lay, 845 And pile th' abundant straw, the plenteous hay : This care despatched, refresh the wearied swain With rest, and loose thy oxen from the wain. When Sirius and Orion the mid-sky Ascend, and on Arcturus looks from high 850 The rosy-finger'd morn, the vintage calls ; Then bear the gather'd grapes within thy walls. Ten days and nights expos'd the clusters lay, Bask'd in the radiance of each mellowing day : Let five their circling round successive run, 855 Whilst lie thy grapes o'ershaded from the sun ; The sixth express the harvest of the vine, And teach thy vats to foam with joy-inspiring wine. But when beneath the skies on morning's brink The Pleiads, Hyads, and Orion sink ; 860 Know then the ploughing and the seed-time near : — Thus well-dispos'd shall glide thy rustic year. But if thy breast with nautical desire The perilous deep's uncertain gains inspire ; When chas'd by strong Orion down the heaven 865 Sink the seven stars in gloomy ocean driven ; Then varying winds in gustful eddies rave ; Let not a vessel tempt the blackening wave : But, as I counsel, with contented toil The land essay and exercise the soil. 870 Hale from the wave thy bark on solid ground, And stedfast prop with steadying stones around, WORKS AND DAYS. 361 Firm 'gainst the strength of winds that rushing bear The showery tempest through the sounding air : Draw from its keel the peg, lest rotting rain 875 Suck'd in the hollow of the hold remain. Beneath thy roof secure the tackling lay, And furl thy vessel's wings that skimm'd the watery way. The well-fram'd rudder in the smoke suspend, And calm and navigable seas attend, 880 Then launch the rapid bark ; fit cargo load ; And freighted rich repass the liquid road. Ο witless Perses ! thus for honest gain, Thus did our mutual father plough the main. Erst from ^Eolian Cuma's distant shore, 885 Hither in sable ship his course he bore : Through the wide seas his venturous way he took, No rich revenues, prosperous ease forsook : His wandering course from poverty began, The visitation sent from heaven to man. 890 In Ascra's wretched hamlet, at the feet Of Helicon, he fix'd his humble seat : — Ungenial clime ; in wintry cold severe, And summer heat, and joyless through the year. Each labour, Perses ! let the seasons guide ; 895 But o'er thy navigation chief preside : Decline a slender bark ; intrust thy freight To the strong vessel of a larger rate : The larger cargo doubles every gain ; Let but the winds their adverse blasts restrain. 900 If thy rash thought on merchandise be plac'd, Lest debts insnare or woeful hunger waste, Learn now the courses of the roaring sea, Though ships and voyages are strange to me. Ne'er o'er the sea's broad way my course I bore, 905 Save once from Aulis to th' Euboean shore : From Aulis, where the mighty Argive host, The winds awaiting, linger'd on the coast ; From sacred Greece assembled to destroy The guilty walls of beauty-blooming Troy. 910 I pass'd to Calchis, where around the grave Of king Amphidamas, in battle brave, 362 HESIOD. His valiant sons had solemn games decreed, And heralds loud announc'd full many a meed; — There let me boast, that victor in the lay I bore a tripod ear'd, my prize, away : This to the maids of Helicon I vow'd, Where first their tuneful inspiration flow'd. Thus far in ships does my experience rise, Yet bold I speak the wisdom of the skies ; Th' inspiring Muses to my lips have given The lore of song, and strains that breathe of heaven. When from the summer tropic fifty days Have roll'd, when summer's time of toil decays ; Then is the season fair to spread the sail ; Nor then thy ship shall founder in the gale, And seas o'er whelm the crew ; unless the power Who shakes the shores have will'd their mortal hour ; Or heaven's eternal king require their breath, Whose hands the issues hold of life and death, Of evil and of good. But now the seas Are dangerless, and clear the calmy breeze. Then trust the winds, and let thy vessel sweep With all her freight the level of the deep. But rapidly retrace thy homeward way, Nor wait the vintage-time with rash delay ; Nor autumn rains, that speak the winter nigh ; Nor the south blast, that fearful tosses high The troubled surge ; while ether pours amain Th' autumnal deluge down, and heaves the billowy plain There are who launch in spring : when first the crow Imprinting with light steps the sands below ; As many thinly scatter'd leaves are seen To clothe the fig-tree's top with tender green ; The vernal voyage practicable seems, And pervious are the boundless ocean-streams : — I praise it not ; for thou with anxious mind Must hasty snatch th' occasion of the wind : The drear event may baffle all thy care: — Yet thus, e'en thus, will human folly dare. Of wretched mortals, lo ! the soul is gain ; But death is dreadful midst the whelming main. 915 920 925 930 935 939 945 950 WORKS AND DAYS. 363 4 These counsels lay to heart : and, warn Μ by me, Trust not thy whole precarious wealth to sea, Tost in the hollow keel: a portion send ; 955 Thy larger substance let the shore defend. Fearful the losses of the ocean fall, When on a fragile plank embark'd thy all : So bends beneath its weight th' o'erburden'd wain, And the crush'd axle spoils the scatter'd grain. 960 The golden mean of conduct should confine Our every aim — be moderation thine. When full matureness crowns thy manhood's pride, Lead to thy mansion the consenting bride : Thrice ten thy sum of years, the nuptial prime ; 965 Nor fall far short, nor far exceed the time. Four years the ripening virgin should consume, And wed the fifth of her expanded bloom. A virgin choose, that morals chaste imprest By thy wise love may stamp her yielding breast : 970 Some known and neighbouring damsel be thy prize, And wary bend around thy cautious eyes ; Lest by a choice imprudent thou be found The merry mock of all the dwellers round. No better lot has providence assign'd 975 Than a fair woman with a virtuous mind : Nor can a worse befall, than when thy fate Allots a worthless, feast-contriving mate ; She with no torch of mere material flame Shall burn to tinder thy care-wasted frame ; 980 Shall send a fire thy vigorous bones within, And age unripe in bloom of years begin. Be still observant, lest thine actions move Th' avenging notice of the blest above. Let none in friendship with a brother vie: 985 Or should mischance divide the tender tie, Be not the first to point the vengeful sting, Nor speak for falsehood's sake the treacherous thing. If he the first by word or deed offend, Doubly thy just resentment may descend. 990 If with conciliating love possest He come atoning, clasp him to thy breast. 364 HESIOD. Wretched the man whom faith deceiv'd shall send In sad incertitude from friend to friend. Ne'er let thy features with thy thoughts imprest 995 Convict the secrets of thy silent breast. Each name of opposite opprobrium shun ; The host of many, and the host of none. Ne'er to the wicked a companion be ; Nor let the good be e'er revil'd by thee. 1000 Ne'er suffer that thy tongue's reproof deny The prayer of soul-devouring poverty : It is a thing by sacred wisdom given, The givers are th' immortal gods of heaven. Lo ! the best treasure is a frugal tongue ; 1005 The lips of moderate speech with grace are hung : The evil-speaker shall perpetual fear Return of evil ringing in his ear. When many guests combine in common fare, Be not morose, nor grudge a liberal share : 1010 When all contributing the feast unite, Great is the pleasure and the cost is light. When the libation of the morn demands The sable wine, forbear with unwash'd hands To lift the cup : with ear averted Jove 1015 Shall spurn thy prayer, and every god above. When from the funeral feast thy steps return, Let not thy breast with amorous transport burn : From the glad feast of gods the soft embrace Court unreprov'd, and stamp the infant race. 1020 Whene'er thy feet the river-ford essay, Whose flowing current winds its limpid way, Thy hands amid the pleasant waters lave ; And lowly gazing on the beauteous wave Appease the river-god : if thou perverse 1025 Pass with unsprinkled hands, a heavy curse Shall rest upon thee from th' observant skies, And after-woes retributive arise. Ne'er when the feast of gods respect demands Apply the shining iron to thy hands ; 1030 Nor at the splendid board in sordid guise Pare from the fresh the dry excrescencies. WORKS AND DAYS. 365 Ne'er let thy hand above the chalice rest The ewer of wine : the unsuspecting guest May from thy fault his own disaster drink, 1035 For evil omens lurk around the brink. Ne'er in the midst th' unfinished house forego, Lest there perch'd lonely croak the clamorous crow. Ne'er in unconsecrated vessels feed Nor lave ; a mischief shall the slight succeed. 1040 Set not an infant, o'er whose head have roll'd Twelve days, or twelve revolving moons grown old, On seats immoveable : this ill prevent, Or, lo ! his manhood shall be impotent. Ne'er in the female baths thy limbs immerse : 1045 In its own time the guilt shall bring the curse. Ne'er let the mystic rites of altars move Deriding scorn ; but dread indignant Jove. Do thus : — and still with diligence of mind The evil rumour shun of humankind. 1050 Easy the burden at the first to bear, And light when lifted as impassive air ; But scarce can human strength the load convey, Or shake th' intolerable weight away. Swift Rumour hastes, nor ever wholly dies, 1055 Through peopled realms on tongues unnumber'd flies ; Not earth's far shores her kindling flight confine, A goddess, and immortal as divine. DATS. A decent heed thy slaves enjoin to pay, And well observe each Jove-appointed day. 1060 The thirtieth of the moon inspect with care Each monthly task, and every ration share To every slave : and choose the hour that draws Th' assembled people to the pleaded cause. 366 HESIOD. (Lo ! these the days appointed from above, 1065 By the deep counsels of all-sapient Jove.) Of each new moon the rolling year around, The first, the fourth, the seventh are prosperous found : Phoebus, the seventh, from mild Latona born, The golden-sworded god, beheld the morn. 1070 The eighth, nor less the ninth, with favouring skies Speeds of th' increasing month each rustic enterprise : And on th' eleventh let thy flocks be shorn, And on the twelfth be reap'd thy laughing corn : Both days are good ; yet is the twelfth confest 1075 More fortunate, with fairer omen blest. On this the air-suspended spider treads, In the full noon his fine and self-spun threads ; And the wise emmet, tracking dark the plain, Heaps provident the store of gather'd grain. 1080 On this let careful woman's nimble hand Throw first the shuttle, and the web expand. On the thirteenth forbear to sow the grain, But then the plant shall not be set in vain. The sixteenth profitless to plants is deem'd, 1085 Auspicious to the birth of men esteem'd ; But to the virgin shall un prosperous prove, Then born to light, or join'd in wedded love. So to the birth of girls with adverse ray The sixth appears, an unpropitious day: 1090 But then the swain his wattled fold may weave ; Emasculation then the ram receive, And wanton kid ; and fortunate the morn To every birth, whene'er a man is born. This day keen railleries loves, deluding lies, 1095 And love-tales bland, and whisper'd secrecies. The eighth the goat and bellowing steer by rule Emasculate ; the twelfth the patient mule : The twenty-ninth indulge in noon-day love, Profound in wisdom shall thy offspring prove. 1100 The tenth propitious lends its natal ray To men ; to gentle maids, the fourteenth day. Tame the mild sheep on this auspicious morn, And ox of flexile hoof and wreathed horn, WORKS AND DAYS. 367 And labour-patient mule ; and now command 1105 Thy sharp-tooth'd dog, with smoothly flattering hand. The fourth and twenty-fourth no grief should prey Within thy breast, for holy either day. Fourth of the moon lead home thy blooming bride, And be the fittest auguries descried. 1110 Beware the fifth, with horror fraught and woe : 'Tis said the Furies walk their round below, Avenging the dread oath ; whose awful birth From Discord rose, to scourge the perjur'd earth. On the smooth thrashing-floor the seventeenth morn Observant throw the sheaves of sacred corn ; 1116 For chamber-furniture the timber hew, And blocks for ships with shaping axe subdue. The fourth upon the stocks thy vessel lay, Soon with light keel to skim the watery way. 1 120 The nineteenth mark among the better days, When past the fervour of the noontide blaze. Harmless the ninth : 'tis good to plant the earth, And fortunate each male and female birth. The twenty-ninth to broach the cask is best ; 1125 The prudent secret is to few confest. Then yoke thy steers ; thy mules in harness bind, And coursers, hoof'd with fleetness of the wind : Let the swift ship with numerous banks of oars Be launch'd this day along the sandy shores. 1130 Yet few this day entirely faithful deem ; Draw on the fourth thy wine's well-flavour'd stream ; Holy the fourteenth day beyond the rest ; The twenty-fourth o'er all at morning best ; Few know the secret truth : and worst the day 1135 When past the fervour of the noontide ray. These are the days of which the careful heed Each human enterprise will favouring speed : Others there are, which intermediate fall, Mark'd with no auspice, and unomen'd all: 1140 And these will some and those will others praise, But few are vers'd in mysteries of days. Now as a stepmother the day we find Severe, and now as is a mother kind. 368 HESIOD. Oh fortunate the man ! oh blest is he, Who, skill'd in these, fulfils his ministry : — He to whose note the auguries are given, No rite transgress'd, and void of blame to heaven. 1145 WORKS OF CALLIMACHUS, TRANSLATED INTO ENGLISH TERSE. THE HYMNS AND EPIGRAMS FROM THE GREEK; WITH THE COMA BERENICES FROM THE LATIN OF CATULLUS. BY H. W. TYTLER, M. D. Inter Callimachi sat erit placuisse libellos, Et cecinisse modis. pure poeta, tuis.— PacFERT^ 2 Β HYMNS. HYMN TO JUPITEE. Whilst we to Jove, immortal and divine, Perform the rites, and pour the ruddy wine, Whom shall the Muse with sacred rapture sing But Jove th' almighty and eternal king, Who from high heaven with bursting thunder luuTd 5 The sons of earth, and awes th' ethereal world ? But say, thou first and greatest power above ! Shall I Dictasan or Lycasan Jove Attempt to sing ? . . . Who knows thy mighty line ? And who can tell, except by power divine, 10 If Ida's hills thy sacred birth may claim, Or far Arcadia boast an equal fame ? The Cretans, prone to falsehood, vaunt in vain, And impious built thy tomb on Dicte's plain ; For Jove, th' immortal king, shall never die, 15 But reign o'er men and gods above the sky. In high Parrhasia Ehea bore the god, Where gloomy forests on the mountans nod ; And hence such awful horror guards the grove, Made holy by the glorious birth of Jove, 20 That now no teeming female dares presume To bear her young amid the hallow'd gloom : Nor beast nor insect shall approach the shade, Nor matron chaste invoke Lucina's aid Within the dark recess, still known to fame, 25 And Rhea's ancient bed th' Arcadians name. Soon as her womb discharg'd the mighty load, She sought a spring to bathe the new-born god, 2 β 2 372 CALLHIACHUS. But in Parrhasia yet no stream appears, Though fam'd for numerous rills in after-years ; 30 And when the Power ungirt her spacious breast, The dusty fields display'd a barren waste. Nor yet broad Ladon flow'd, the plains to lave, Nor Erymanthus pour'd his limpid wave ; Wide-branching oaks Iasus' channel shade, 35 And chariots roll on Mela's sandy bed : Unnumber'd savage beasts securely throng, Where now deep Carion swiftly glides along ; A thirsty swain amid the wilds might go, Where crystal Cratis and Metope flow, 40 Nor find a spring ; but still, with wonder, hear Th' imprison'd water murmuring on his ear. The venerable goddess, thus distress'd, With awful voice the pregnant earth address'd ; Slight are thy pangs, Ο friendly Power, she said, 45 Bring forth like me to give thy suppliant aid. She raised her mighty arm as thus she spoke, And with her sceptre struck the solid rock ; Wide at the blow the yawning mountain rent, The floods impetuous issued from the vent, 50 And pour'd along the ground in swelling streams, Where soon she bath'd Jove's beauteous infant-limbs» Thy body cleans'd, and wrapt in purple bands, She gave the precious pledge to Neda's hands, And much enjoin'd her, with a mother's care, 55 To seek the Cretan cave and hide thee there. For she was first-born of the beauteous maids That nurs'd the Thunderer in the gloomy shades, Save Styx and Philyre ; from whence she gain'd More high rewards than virgin e'er obtain'd : 60 For Neda's name the grateful goddess gave To this most ancient stream, whose rolling wave With force impetuous pours along the plain, And near the walls of Leprium meets the main ; The sons of Areas hear the waters roar, 65 And drink the sacred flood, and crowd the shore. Thee, mighty Jove, the nymph to Thenae bore, And thence to Gnossus on the Cretan shore, HYMN TO JUPITER. 373 But first at Thenas cur'd thy recent wound ; Cydonians hence Omphale nam'd the ground. 70 The nymphs of Dicte with encircling arms Embrae'd thee blooming in immortal charms ; The fair Adraste next thy care began, And laid thy godhead in a golden van. On Ida's hills the goat Amalthea bred, 75 There gave thee suck ; and mountain -honey fed, From bees that o'er the cliffs appear in swarms, Prepare their waxen domes with hoarse alarms, Collect the sweets of every fragrant flower, And on thy lips distil th' ambrosial shower. 80 The fierce Curetes circle o'er the ground In warlike dance, and beat their shields around, That Saturn., for thy cries, might hear alone The clang of armour on his distant throne. Away thy infant years thus quickly flew, 85 Thy power appearing as thy stature grew. And soon thou glow'st with every youthful grace, And soon soft down o'erspreads thy beauteous face ; Jove, yet a child, the prize of wisdom bears From both his brothers in maturer years : 90 And both agreed that th' empire of high heaven, Though theirs by birthright, should to Jove be given. Yet ancient poets idle fictions tell That lots were cast for heaven, for earth, and hell, Our ears thus flattering with amusive tales ; 95 Wit pleases oftener than fair truth prevails. None trust blind chance their fortune to decide, Unless for equal prizes lots are tried ; And who prefers the dark infernal bowers To heaven's gay courts and bright ethereal towers ? 100 Chance plac'd not Jove in these divine abodes ; Thy power, thy wisdom, made thee king of gods ! Then first thy bird excell'd th' aerial kind, Thy mandates waited and reveaFd thy mind ; Now through the skies, at thy command he springs, 105 And bears celestial augury on his wings. All-gracious Power ! protect the friends I love, And send them favouring omens from above. 374 CALLIMACHUS. Lo ! rob'd in purple, yonder shining bands Of chosen youths whom Jove himself commands ; 110 Not those who tempt the seas in search of gain, Or join fierce combat on the dusty plain, Invent the dance or raise the tuneful song ; These meaner cares t' inferior gods belong ; But those to whom imperial power is given, 115 Jove's favour'd sons, the delegates of heaven, Whom seamen, soldiers, merchants, bards obey, And wide-extended empires own their sway. The rough artificer owns Vulcan's power, And hardy soldiers warlike Mars adore ; 120 The man who swift pursues the savage brood, Invokes Diana, huntress of the wood ; And he, who strikes the lyre's resounding strings With skilful hand, from bright Apollo springs, But kings from Jove ; except the royal line 125 No rank on earth approaches to divine : Their sacred power descends from mighty Jove, And he protects them from high heaven above. Besides from him the power of judges springs, And governors, the substitutes of kings ; 1 30 He guards the city, o'er the state presides, Rewards the governor whom virtue guides ; But dire disgrace and ruin keeps in store For partial judges that abuse their power. Though, mighty Jove ! thy scepter'd sons obtain 135 Abundant wealth, and means of glory gain, Yet all receive not, by thy great decree, An equal share of splendid pomp from thee; For warlike Philadelphus reigns alone, And power supreme supports his sacred throne ; 1 40 Glad evening still beholds the vast designs Complete, to which his morning thought inclines, Beholds complete in one revolving sun, What others, in long ages, but begun. For Jove, in wrath, makes other kings to mourn 145 Their counsels blasted, and their hopes forlorn. Hail ! mighty king ; hail ! great Saturnian Jove, Who sends life, health, and safety from above ; HYMN TO APOLLO. 375 Thy glorious acts transcending human tongue, Nor were, nor shall by mortal bard be sung ! 150 O, from thy bright abodes let blessings flow ; Grant wealth, grant virtue to mankind below : For we with wealth are not completely blest, And virtue fails when wealth is unpossess'd ; • Then grant us both ; for these united prove 155 The choicest blessing man receives from Jove. HYMN TO APOLLO. What force, what sudden impulse, thus can make The laurel -branch, and all the temple shake ! Depart, ye souls profane ; hence, hence ! Ο fly Far from this holy place ! Apollo 's nigh ; He knocks with gentle foot ; the Delian palm 5 Submissive bends, and breathes a sweeter balm : Soft swans, high hovering, catch th' auspicious sign, Wave their white wings, and pour their notes divine. Ye bolts, fly back ; ye brazen doors, expand, Leap from your hinges, Phoebus is at hand. 10 Begin, young men, begin the sacred song, Wake all your lyres, and to the dances throng, Remembering still, the Power is seen by none Except the just and innocent alone ; Prepare your minds, and wash the spots away, 15 That hinder men to view th' all-piercing ray, Lest ye provoke his favouring beams to bend On happier climes, and happier skies ascend : And lo ! the Power, just opening on the sight, Diffuses bliss, and shines with heavenly light. 20 Nor should the youthful choir with silent feet, Or harps unstrung, approaching Phoebus meet, If soon they wish to mount the nuptial bed, To deck with sweet perfumes the hoary head, On old foundations lofty walls to build, 25 Or raise new cities in some distant field. 376 CALLIMACHUS. Ye listening crowds, in awful silence hear Apollo's praises, and the song revere ; Even raging seas subside, when poets sing The bow, the harp of the Lycorean king : 30 Nor Thetis, wretched mother, dares deplore Her lov'd, her lost Achilles, now no more ! But thrill'd with awe, she checks her grief and pain, When Io Paean sounds along the main. The weeping rock, once Niobe, suspends 35 Its tears a while, and mute attention lends ; No more she seems a monument of woe, Nor female sighs through Phrygian marble flow. Sound Io ! Io ! such the dreadful end Of impious mortals, that with gods contend ; 40 Who dares high heaven's immortal powers engage, Against our king a rebel war would wage, And who rebels against our sovereign's sway Would brave the bright far-shooting god of day. But rich rewards await the grateful choir 45 That still to Phoebus tune the living lyre ; From him all honour springs, and high above He sits in power, at the right hand of Jove. Beyond the day, beyond the night prolong The sacred theme, to charm the god of song. 50 Let all resound his praise ; behold how bright Apollo shines in robes of golden light ; Gold are his quiver, harp, and Lyctian bow, And his fair feet with golden sandals glow. All-bright in gold appears the Power divine, 55 And boundless wealth adorns his Delphic shrine. Immortal youth and heavenly beauty crown His cheeks, unshaded by the softest down, But his fair tresses drop ambrosial dews, Distil soft oils, and healing balm diffuse : 60 And on what favour'd city these shall fall, Life, health, and safety guard the sacred wall. To great Apollo various arts belong, The skill of archers and the powers of song ; By him the sure events of lots are given, 65 By him the prophet speaks the will of heaven, HYMN TO APOLLO. 377 And wise physicians, taught by him, delay The stroke of fate, and turn disease away. But we to Nomius, heavenly shepherd, cry, Since he, for young Admetus, left the sky ; 70 When burning with desire, he deign'd to feed A mortars coursers on Amphrysus' mead. His herds increas'd, and overspread the ground, Kids leapt, and sportive lambkins frisk'd around, Where'er Apollo bent his favouring eyes, 75 The flocks with milk abounded, grew in size, And pregnant ewes, that brought one lamb before, Now dropt a double offspring on the shore. Ere towns are built, or new foundations laid, We still invoke the great Apollo's aid, 80 And oracles explore ; for with delight He views new cities rising on the sight ; And Phoebus' self the deep foundations lays. The god, but four years old, in former days, First rais'd a structure on th' Ortygian ground 85 Close by the lake that ever circles round ; When young Diana, skill'd in hunting, laid Unnumber'd goats, on Cynthus' mountain, dead : The careful goddess brought their heads away, And gave them to the glorious god of day ; 90 He broke the horns, and rais'd with artful toil A wondrous altar from the sylvan spoil, Plac'd rows on rows, in order still dispos'd, Which he with circling walls of horn enclos'd ; And from this model, just in every part, 95 Apollo taught mankind the builder's art. Besides Apollo show'd my native place To Battus, and the fam'd Therasan race, A crow propitious sent, that flew before, And led the wanderers to the Libyan shore. 100 Apollo, marking from unclouded skies, Beheld Cyrene's lofty towers arise, And faithful swore, that Egypt's king should gain The new-built city and the fertile plain. To tuneful Phoebus, sacred god of song, 105 In various nations, various names belong ; 378 CALLIMACHUS. Some Boedroinius, Clarius some implore, But nam'd Carneus on my native shore. Thee, great Carneiis ! Sparta first possess'd, Next Thera's isle was with thy presence bless'd ; 110 You cross'd the swelling main from Thera's bowers, And then resided in Cyrene's towers. The sixth from QEdipus convey'd the god From Lacedsemon o'er the watery road To Thera's isle ; but brought from Thera's strand 115 By blameless Battus to Asbystis' land. He rais'd a temple to record thy praise, Appointed annual feasts, on solemn days, In fair Cyrene ; sacred hymns resound, And slaughter'd bulls lie bleeding on the ground. 120 Io ! Carnean Phoebus ! all must pay Their vows to thee, and on thine altars lay Green herbs and painted flowers, when genial spring Diffuses sweetness from Favonius' wing ; But when stern winter his dark power displays 125 With yellow crocus feed the rising blaze : So flames unceasing deck thy hallow'd shrine, And breathe sweet odours to thy power divine. With transport Phoebus views the warlike dance, When fierce Bellona's sons in arms advance, 130 And, with brown Libyan virgins, tread the ground, When annual the Carnean feast comes round, Nor yet Alcides' sons had Cyrne seen, Her crystal fountain and extended green, But through Azilis' woods the wanderers stray'd, 135 And hid their heads within the dusky shade, When Phoebus standing on the horned hill Beheld the forest and the murmuring rill, And show'd the warriors to his lovely bride, Cyrene fair attending at his side, 140 Who kill'd the lion on Myrtusa's rocks, That tore the good Eurypylus's flocks. Apollo saw not from the realms above A city more deserving of his love ; No rising town, no mighty state obtain'd 145 Such gifts from Phoebus as Cyrene gain'd, HYMN TO APOLLO. 379 In dear remembrance of the ravish'd dame, That crown'd his love, and gave the city's name. Nor were her sons ungrateful, but bestow'd Superior honours on their guardian god. 150 Now Io ! Io Paean ! rings around As first from Delphi rose the sacred sound, When Phoebus swift descending deign'd to show His heavenly skill to draw the golden bow. For when no mortal weapons could repel 155 Enormous Python horrible and fell, From his bright bow incessant arrows flew, And, as he rose, the hissing serpent slew. Whilst Io ! Io Pagan ! numbers cry, Haste launch thy darts, for surely from the sky 160 Thou cam'st the great preserver of mankind, As thy fair mother at thy birth design'd. An equal foe, pale Envy, late drew near, And thus suggested in Apollo's ear ; I hate the bard who pours not forth his song 165 In swelling numbers, loud, sublime, and strong ; No lofty lay should in low murmurs glide, But wild as waves, and sounding as the tide. Fierce with his foot indignant Phoebus spurn'd Th' invidious monster, and in wrath return'd. 170 Wide rolls Euphrates' wave, but soil'd with mud, And dust and slime pollute the swelling flood : For Ceres still the fair Melissae bring The purest water from the smallest spring, That softly murmuring creeps along the plain, 175 And falls with gentle cadence to the main. Propitious Phoebus ! thus thy power extend, And soon shall Envy to the shades descend. HYMN TO DIANA. Though great Apollo claim the poet's lyre, Yet cold neglect may tempt Diana's ire. (Jcme, virgin-goddess, and inspire my song. To you the chace, the sylvan dance belong, 380 CALLIMACHUS. And mountain -sports ; since first with accents mild, 5 Whilst on his knee the Thunderer held his child, Ο grant me, father, thus the goddess said, To reign a virgin, an unspotted maid. To me let temples rise and altars smoke, And men by many names my aid invoke ; 10 Proud Phoebus else might with thy daughter vie, And look on Dian with disdainful eye. To bend the bow and aim the dart be mine, I ask no thunder nor thy bolts divine ; At your desire the Cyclops will bestow 15 My pointed shafts and string my little bow. Let silver light my virgin steps attend, When to the chace with flying feet I bend, Above the knee be my white garments roll'd In plaited folds, and fring'd around with gold, 20 Let Ocean give me sixty little maids To join the dance amid surrounding shades ; Let twenty more from fair Amnisius come, All nine years old, and yet in infant-bloom, To bear my buskins, and my dogs to feed, 1 25 When fawns in safety frisk along the mead, Nor yet the spotted lynx is doom'd to bleed. Be mine the mountains and each rural bower, And give one city for thy daughter's dower ; On mountain-tops shall my bright arrows shine, 30 And with the mortal race I'll only join, When matrons torn by agonizing throes Invoke Lucina to relieve their woes ; For at my birth the attendant Fates assign'd This task to me, in mercy to mankind, 35 Since fair Latona gave me to thy love, And felt no pangs when blest by favouring Jove. She spoke, and stretch'd her hands with infant-art, To stroke his beard, and gain her father's heart ; But oft she rais'd her little arms in vain, 40 At length with smiles he thus reliev'd her pain. Fair daughter, lov'd beyond th' immortal race, If such as you spring from a stol'n embrace, Let furious Juno burn with jealous ire, Be mine the care to grant your full desire, 45 1. S HYMN TO DIANA. 381 And greater gifts beside : from this blest hour Shall thirty towns invoke Diana's power, Full thirty towns, (for such high Jove's decree, ) Ungirt by walls, shall pay their vows to thee : O'er public ways Diana shall preside, 50 And every port where ships in safety ride. Nor shall these towns alone your power obey, But you with other gods divide the sway Of distant isles amid the watery main, And cities on the continental plain, 55 Where mighty nations shall adore your name, And groves and altars your protection claim. The Thunderer spoke, and gave th' almighty η >d, That seals his will, and binds th' immortal god. Meantime the joyful goddess wings her flight 60 To Creta's isle with snowy mountains bright ; Thence from Dictynna's hills and bending wood She seeks the caverns of the rolling flood, And at her call th' attendant virgins come, All nine years old, and yet in infant bloom. 65 With joy Caeratus views the smiling choir, And hoary Tethys feels reviving fire, When her bright offspring o'er th' enamel'd green Trip with light footsteps and surround their queen. But thence to Melegunis' isle in haste 70 (Now Lipara) the sylvan goddess pass'd, Her nymphs attending, and with wondering eyes Saw the brown Cyclops of enormous size, Deep in their darksome dwelling under ground, On Vulcan's mighty anvil turning round 75 A mass of metal hissing from the flame : The sea-god urges, and for him they frame A wondrous vase, the liquor to contain That fills his coursers on the stormy main. With horror chill'd, the timorous virgins eye 80 Stupendous giants rear their heads on high, Like cloud-capt Ossa rising o'er the field ; One eye, that blaz'd like some refulgent shield, From each stern forehead glar'd pernicious fire. Aghast they gaze, when now the monsters dire 85 382 CALLIMACHUS. With stubborn strokes shake the resounding shore, And the huge bellows through the caverns roar. But when from fiercer flames the metal glows, And the fix'd anvil rings with heavier blows, When ponderous hammers break the tortur'd mass, 90 Alternate thundering on the burning brass, The nymphs no more endure the dreadful sight, Their ears grow deaf, their dim eyes lose the light ; A deeper groan through labouring ^tna runs, Appals the hearts of old Sicania's sons, 95 Redoubles from Hesperia's coast around, And distant Cyrnus thunders back the sound. No wonder that Diana's tender maids Should sink with terror in these gloomy shades ; For when the daughters of th' immortal gods 100 With infant-clamours fill the blest abodes, Arges or Steropes the mother calls . (Two Cyclops grim) from their infernal halls To seize the froward child ; no Cyclops come, But, loudly threatening, from some inner room 105 Obsequious Hermes swift before her stands, With blacken'd face, and with extended hands ; The frighted infant, thus compos'd to rest, Forgets its cries, and sinks upon her breast. But fair Diana, scarce three summers old, 110 Could with her mother these dread realms behold, When Vulcan, won by her enchanting mien, With welcome gifts receiv'd the sylvan queen : Stern Bronte's knee the little goddess prest, And pluck'd the bristles from his brawny breast, 115 As if dire Alopecia's power had torn The hairs that shall no more his chest adorn. Now undismay'd, as then, the goddess cried, Ye mighty Cyclops, set your tasks aside, And for Jove's daughter forge immortal arms, 120 To fright the savage race with wild alarms; Sharp arrows to pursue the flying foe, A sounding quiver, and a dreadful bow, Such as Cydonians use ; for know that I Descend, like Phoebus, from the realms on high, 125 HYMN TO DIANA. 383 And, when some tusky boar resigns his life, Beneath my darts amid the sylvan strife, Th' unwieldy victim shall reward your toil, And hungry Cyclops gorge the grateful spoil. She spoke ; the tawny workmen swift obey'd, 1 30 And in one instant arm'd th' immortal maid. But now the goddess sought, nor sought in vain, Pan, the protector of th' Arcadian plain ; She found the god dividing 'mongst his hounds The flesh of lynxes from Mgenalea's grounds. 135 Six beauteous dogs, when first she came in view, Swift from the pack the bearded shepherd drew. One silver spangles round his body bears, Two streak'd with white, and three with spotted ears, All fierce in blood ; the weaker prey they slew, 1 40 And living lions to their kennel drew. Seven more he gave of Sparta's hardy race, Fleet as the winds, and active in the chace Of fauns, that climb the mountain's lofty steep, And hares, that never shut their eyes in sleep; 145 Skill'd through the porcupine's dark haunts to go, And trace the footsteps of the bounding roe. The nymph accepting leads her hounds with speed To verdant hills above the Arcadian mead, And on the mountain's airy summit finds 150 (Sight wondrous to behold) five beauteous hinds, That on Anaurus' flowery margin fed (Where mossy pebbles fill'd his ample bed) In size like bulls, and on their heads divine High horns of beaming gold resplendent shine. 155 Soon as the vision open'd on her eyes, These, these, she said, shall be Diana's prize, Then, o'er the rocks, pursued the mountain- winds, Outstripp'd the dogs, and seiz'd the flying hinds ; One unobserv'd escap'd, but four remain 160 To draw her chariot through th' ethereal plain. The fifth, by Juno's wiles, took swift her way Through Celadon's dark flood ; the glorious prey To Cerynaeus' distant mountains run ; A. future prize for great Alcmena's son. 165 384 CALLIMACHUS. Hail, fair Parthenia, beauteous queen of night, Wlio hurl'd fierce Tityus from the realms of light ; I see the nymph in golden arms appear, Mount the swift car, and join th' immortal deer : A golden zone around her waist she binds, 170 And reins of gold confine the bounding hinds. But whether first, Ο sacred virgin, say, Did your bright chariot whirl its airy way ? To Haemus' hills, whence Boreas fiercely blows On wretched mortals frost and winter snows. 175 But whence the pine, and whence the kindling flame ? •The pine from Mysia's lofty mountain came ; Jove's thunder roar'd ; red lightning stream'd on high To light the torch that blazes through the sky. Say next, how oft the silver bow you drew, 180 And where, bright queen, your vengeful arrows flew. An elm receiv'd the first, an oak the next ; The third a mountain savage deep transfix'd ; More swift the fourth, like rattling thunder springs, And hurls destruction from its dreadful wings 185 On realms accurst, where justice ne'er was shown To sons of foreign states, or of their own, Deep sunk in crimes ! — How miserable they 'Gainst whom thy vengeance wings its distant way ! Disease devours the flocks, dire hail and rain 190 Destroy the harvest, and lay waste the plain. The hoary sire, for guilty deeds undone, Shaves his grey locks, and mourns his dying son. In agonizing pangs, her babe unborn, The matron dies, or from her country torn 195 To some inhospitable clime must fly, And see th' abortive birth untimely die. Thrice happy nations, where with look benign Your aspect bends ; beneath your smiles divine The fields are with increasing harvests crown'd, 200 The flocks grow fast, and plenty reigns around, Nor sire, nor infant- son, black death shall crave, Till ripe with age they drop into the grave ; Nor fell suspicion, nor relentless care, Nor peace -destroying discord enter there, 205 HYMX TO DIANA. 385 But friends and brothers, wives and sisters, join The feast in concord and in love divine. Ο ! grant your bard, and the distinguish'd few, His chosen friends, these happy climes to view : So shall Apollo's love, Diana's praise, 210 And fair Latona's nuptials grace my lays ; And when my soul inspiring transport feels, Your arms, your labours, and the fervid wheels Of your swift car, that flames along the sky To yonder courts of thundering Jove on high. 21 ο Your coming Acacesian Hermes waits, And great Apollo stands before the gates, To lift from off the car the sylvan prey, While Hermes joyful bears your arms away. Nor Phoebus e'er his helping hand denies ; 220 But when Alcides scal'd the lofty skies, This task to him was by the gods decreed, So from his ancient labours scarcely freed, Before th' eternal doors the hero stands, Expects the prey, and waits your dread commands. 225 In laughing crowds the joyous gods appear, But chief th' imperious step-dame's voice you hear Loud o'er the rest, to see Tirynthius pull Th' unwieldy weight of some enormous bull. That with his hinder foot impatient spurns 230 The labouring god, as from the car he turns. The brawny hero, though with toil opprest, Approach'd the nymph, and quaintly thus addrest : Strike sure the savage beast, and man to thee Will give the name before bestow'd on me, 235 The great Deliverer ; let the timid hare And bearded goat to native hills repair, And there securely range. What ills proceed From hares or goats that on the mountains feed ? Wild boars and trampling bulls oft render vain 240 The peasant's toil, and waste the ripening grain ; Aim there your darts, and let the monsters feel The mortal wound, and the sharp-pointed steel. He spoke, renew'd his toil, and heav'd away With secret gladness the reluctant prey. 245 2 c 386 CALLIMACHUS Beneath the Phrygian oak his bones were burn'd, And his immortal part to heaven return'd, Yet still tormented with fierce hunger's rage, As when Theiodamas he durst engage. Amnisian virgins from the car unbind 250 The sacred deer, and dress each panting hind ; Ambrosial herbage by their hands is given From meadows sacred to the queen of heaven, Where Jove's immortal coursers feed. They bring Refreshing water from a heavenly spring 255 In golden cisterns of ethereal mould, The draught more grateful from a vase of gold. But you, fair nymph, call'd by the powers above, Ascend the mansions of imperial Jove ; The gods rose graceful, when the virgin queen, 260 With beauteous aspect and with look serene, By Phoebus' side assum'd her silver throne, Next him in power, and next in glory shone. But when, with sportive limbs, the nymphs are seen To dance in mazy circles round their queen, 265 Near the cool fountains whence In op us rose, Broad as the Nile, and like the Nile o'erflows ; Or when to Pitane or Limnae's meads, Or Alae's flowery field, the goddess leads The choir, from Taurus black with human blood, 270 And turns disgustful from the Scythian brood. That day my heifers to the stall retire, Nor turn the green sward for another's hire ; Though nine years old, and in Tymphsea born, Their limbs though sturdy, and though strong of horn 275 To drag the plough, and cleave the mellow soil,— Yet would their necks, o'erlabour'd, bend with toil, When Sol himself leans downward from the sky, Beholds the virgins with enraptur'd eye, Detains his chariot, whence new glories pour, 280 Prolongs the day, and stops the flying hour. What city, mountain, or what sacred isle, What harbour, boasts your most auspicious smile ? And of th' attendant nymphs, that sportful rove Along the hills, who most enjoys your love, 285 ' HYMN TO DIANA. 387 Ο goddess tell : If you inspire their praise, Admiring nations will attend my lays. Your favour Perga, green Doliche boasts, Taygettus' mountains, and Euripus' coasts ; And Britomartis, from Gertynas' grove, 290 Of all the nymphs enjoys distinguish'd love : Fair Britomartis (skill'd to wing the dart, And pierce with certain wound the distant hart) Imperial Minos chas'd with wild desire O'er Cretan hills, and made the nymph retire 295 To some far distant oak's extended shade, Or sheltering grove, or marsh's watery bed. Nine months the king pursued, with furious haste, O'er rocks abrupt, and precipices vast, Nor once gave back, but when the blooming maid 300 Was just within his power, and none gave aid, His grasp eluding, from the impending steep Headlong she plung'd amid the swelling deep^ But friendly fishers on the main display'd Their nets wide-stretching to receive the maid, 305 And thus preserv'd her from a watery death, Worn out with toil, and panting still for breath. And in succeeding times Cydonians hence Dictynna call'd the nymph ; the mountain, whence She leapt into the sea, bear Dicte's name, 310 Where annual rites record the virgin's fame. On that blest day, fair nymph, is wove for thee A garland from the pine or mastich tree ; The myrtle-branch untouch'd, that durst assail The flying maid, and rent her snowy veil, 315 And hence the man must bear the virgin's frown^ Who shall her altars with fresh myrtles crown. The name Dictynna, too, the Cretans gave (From her who fearless plung'd beneath the wave) To you, fair Upis, from whose sacred brows 320 Resplendent glory with mild lustre flows ; But in your breast the nymph Cyrene shares An equal place, and equal favour bears, To whom in days of old your hands convey d Two beauteous hounds, with which the warlike maid 325 2 c 2 388 CALLIMACHUS. Acquired renown before th' Iolcian tomb. All-bright with locks of gold see Procris come, Majestic matron, Cephalus's spouse, Whom, though no virgin, you, great goddess, choose Companion of the chace, but o'er the rest 330 Mild Anticlea your regard possest : Fair as the light, and dearer than your eyes, She claims protection by superior ties. These first bore quivers, these you taught to wing The sounding arrow from the trembling string, 335 With their right shoulders and white bosoms bare, They lead the chace, and join the sylvan war. Your praises, too, swift Atalanta charm, Iasius' daughter, whose resistless arm O'erthrew the boar ; you show'd the nymph with art 340 T' incite the hounds, and aim th' unerring dart. But Calydonian hunters now no more Dispute the prize, since the fair virgin bore The glorious trophy to th' Arcadian plain, Where his white teeth record the monster slain. 345 Nor now shall Rhcecus, nor Hylseus young, With lust inflam'd, or with fell envy stung, Lay hands unhallow'd on the beauteous maid, Or once approach her in th' Elysian shade ; Since their torn entrails on Maenalia tell 350 How by her arm th' incestuous monsters fell. Hail ! bright Chitone, hail ! auspicious queen, With robes of gold, and with majestic mien ! In many temples, many climes adore Your name, fair guardian of Miletus' shore. 355 The name Imbrasia, Chesias too is given To you high thron'd among the powers of heaven, Since happy Nelus and th' Athenian host By your protection reach'd the fertile coast. Great Agamemnon's hand a rudder bore, 360 To grace yoar temple on Boeotia's shore, And gain your love, while adverse winds detain The impatient Grecians from the roaring main ; Wild with delay on rugged rocks they mourn Rhamnusian Helen, from her country torn. 365 HYMN TO DIANA. 389 When sudden frenzy seiz'd the madd'ning brains Of Prastus' daughters on th' Achaian plains ; While o'er th' inhospitable hills they roam, You sought the maids, and safe conducted home : Of this two sacred fanes preserve the fame, 370 One to Coresia from the virgin's name ; To Hemeresia one in Loussa's shades, Mild Hemeresia cur'd the furious maids. Fierce Amazonian dames to battle bred, Along th' Ephesian plains by Hippo led, 375 With pious hands a golden statue bore Of you, bright Upis, to the sacred shore, Plac'd where a beech-tree's ample shade invites The warlike band to join the holy rites. Around the tree they clash their maiden shields, 3S0 With sounding strokes that echo through the fields ; Swift o'er the shores in wider circles spring, Join hand in hand to form a mazy ring, And beat, with measur'd steps, the trembling ground Responsive to the shrill pipe's piercing sound ; 385 The bones of deer yet uninspir'd and mute, From which Minerva form'd a softer flute. Discordant notes to lofty Sardis fly, And Berecynthus' distant hills reply ; Hoarse-rattling quivers o'er their shoulders rung, 390 While from the ground with bounding feet they sprung. And after-ages saw, with glad surprise, A wondrous fabric round the statue rise, More rich, more beautiful, than Phcebus boasts, With all his glory, on the Delphic coasts : 395 Nor yet Aurora's morning beams have shone On such a temple, or so fair a throne. But soon fierce Lygdamis descending down, With impious threats to burn th' Ephesian town, In numbers like the sand an host prepares 400 Of strong Cimmerians, fed with milk of mares : The bands unblest their sudden march began From frozen plains, where lowing Io ran. Ah ! wretched monarch, fated now no more To lead your legions to the northern shore ; £05 390 CALLIMACHUS. Who drove their chariots o'er Cayester's mead Shall ne'er in Scythian climes their coursers feed : For bright Diana guards the sacred towers, And on th' approaching foe destruction pours. Hail ! great Munychia; for th' Athenian bay 410 And Pherae's fertile shores confess your sway ; Hail ! bright Pheraaa ; and let none presume T' offend Diana, lest th' avenging doom Fall heavy on their heads, which Oeneus mourn'd, When, unsuccessful, from the field he turn'd 415 For vows unpaid. Like her let none pretend To dart the javelin or the bow to bend ; For when Atrides durst her grove profane, No vulgar death remov'd the fatal stain. Let none, with eyes of love, the nymph behold, 420 Lest, like fond Otus and Orion bold, They sink beneath her darts ; let none decline The solemn dance, or slight the power divine : E'en favour'd Hippo feels her vengeful ire. If from th' unfinish'd rites she dares retire. 425 Hail ! virgin queen, accept my humble praise ; And smile propitious on your poet's lays. HYMN TO DELOS. On when, my soul, wilt thou resound the praise Of Delos, nurse to Phoebus' infant-days, Or of the Cyclades ? Most sacred these Of isles that rise amid surrounding seas ; And fame and hymns divine to them belong : 5 But Delos chief demands the Muse's song. For there the god who leads the vocal train Was swath'd around ; and on the Delian plain His infant-limbs were wash'd : the sacred lay Triumphant rose to hail the god of day. 10 As who forgets, Pimplea the divine, Is soon forsaken by the tuneful Nine .; HYMN TO DELOS. 391 Thus on the bard, neglecting Cynthus' shores, Avenging Phoebus all his fury pours : To Delos then let votive lays belong, 15 And Cynthian Phoebus will approve my song. Though beat by billows, and though vex'd with storms, The sacred isle its deep foundations forms Unshook by winds, uninjur'd by the deep. High o'er the waves appears the Cynthian steep ; 20 And from the flood the sea-mew bends his course O'er cliffs impervious to the swiftest horse : Around the rocks th' Icarian surges roar, Collect new foam, and whiten all the shore Beneath the lonely caves, and breezy plain, 25 Where fishers dwelt of old above the main. No wonder Delos, first in rank, is plac'd Amid the sister isles on ocean's breast ; For when the sea-gods o'er the liquid plains Seek these dark cells, where hoary Tethys reigns, 30 Majestic Delos leads beneath the deeps The watery train ; close following Cyrnus keeps Her steady course ; Euboea floats along, And fair Sardinia glides amid the throng. Last, o'er the main, see flowery Cyprus move, 35 That from the waves receiv'd the queen of love ; And in return the nymph, with favouring smile, Blest the bright shores, and guards the sacred isle. Though towers in these and lofty bulwarks stand, Apollo still defends the Delian land, 40 A stronger fortress, and a surer trust : Strymonian Boreas levels with the dust The work of human hands ; but Delos' god Stands unremov'd, and guards his lov'd abode. Hail ! favour'd isle, where walls nor towers arise, 45 A stronger power defends you from the skies. Ο sacred Cynthus, much in song renown'd, What theme delights ? what shall the Muse resound To thee most pleasing ? Wilt thou bend thine ear The mighty sea-god's glorious acts to hear ? 50 With those dread weapons, which the Telchins form, He shook the mountains, like a bursting storm, m 392 CALLIMACHUS. In times of old ; from their foundations hurl'd Rocks, hills, and vales amid the watery world : In rush the seas, and from the land divide 55 The numerous isles now rising from the tide, And fix'd for ever in the boundless main. But Delos' isle along the liquid plain Still floated uncontroll'd ; her sacred name Asteria then ; to her immortal fame, 60 She shot from heaven like a descending star, Amid the roaring deeps and watery war, To shun th' embrace of Jove. Asteria fair She still was call'd ; till, bright with golden hair, Distress'd Latona sought the shady shore, 65 Hence Delos nam'd, Asteria now no more. Oft sailors, wandering o'er the briny main From Lycian Xanthus or Troezene's plain, Stood for the Ephyrian coast, and there descried Asteria floating on Saronia's tide : 70 But when returning to their native shore, Wide o'er the main the rolling isle no more Appear'd in view ; but held its rapid course, Driven by th' impetuous flood's resistless force, Where black Euripus' gulfs tempestuous roar, 75 And dash the whiteuing waves on Chalcis' shore, Then, mounting o'er the surging billows, bounds From Sunium's rocks to Chios' flowery grounds, Or softly seeks Parthenia's fruitful soil, Not Samos yet ; and from the virgin isle 80 The Mycalesian nymphs rejoicing pour, And hail thee to the hospitable shore Of kind Ancseus. But thy sacred earth Supplied a place for great Apollo's birth, Hence thy new name the grateful sailors gave, 85 And Delos call'd along the trackless wave ; An undistinguish'd course no more you keep, But fix'd and rooted in the ^Egean deep. Nor didst thou dread imperial Juno's ire, That burst impetuous, like the force of fire, 90 On every goddess, from whose secret love A rising offspring crown'd th' embrace of Jove I HYMN TO DELOS. 393 I But chief pursued Latona ; well she knew That from Latona's bed would rise to view The brightest power in heaven, and dearer far 95 To thundering Jove than the stern god of war. Amid the skies th' observing goddess sat, And brooded dire revenge, and furious hate Unutterable ; watch'd the painful hour Of labour, and detain'd the struggling power: 100 Then sent two faithful messengers on earth To guard the shores and wait th' approaching birth. Bright in immortal arms stern Mars appears On Haemus' hills ; o'er their proud summits rears His towering head, and from the mountain's height 105 Wide o'er the continent directs his sight : Th' immortal steeds meanwhile stood far behind In seven recesses of the northern wind. Next Iris fierce descends on Mima's brows, And o'er the scatter'd isles observing throws 110 Her careful eyes ; with inauspicious threats Denounces vengeance on the pitying states, Where bright Latona turns distress'd with grief ; She bars access, and still denies relief. Before the dreadful voice Arcadia fled, 1 15 And high Parthenius bow'd his rocky head (Fair Auge's sacred hill) ; Phenaeus bends His aged steps, and close behind attends ; And all the climes of Pelops' isle that lie Along the northern isthmus swiftly fly, 120 Save Argos and ^Egiale : but there All entrance is denied by Juno's care, To whom the realms of Inachus belong. Aonia frighted holds her course along The self-same path ; and Dirce swift succeeds, 125 And Strophie, watering green Boeotia's meads, Upon whose hands their sire Ismenus hung, As black with mossy stones he roll'd along. And sore disabled by the lightning's blast, Slow moves Asopus, with inactive haste ; 130 But native Dryads, pale with sacred awe, Swift from the dance their trembling feet withdraw, 394 CALLIMACHUS. And shriek and sigh, when oaks coeval bend Their green heads, and from Helicon descend. Ye favouring Powers, immortal Muses, say, 135 Do nymphs with oaks exist, with oaks decay ? The nymphs rejoice, when oaks, refreshed with dew, Put forth their leaves, and spread their arms anew ; The nymphs lament, when winter, black with storms, Sweeps off the leaves, and the green boughs deforms. Apollo heard, and from his mother's womb Furious denounc'd th' unalterable doom On Thebse's guilty realms, unhappy state ! Why thus provoke thy swift- approaching fate ? Why tempt the god unwilling, to declare 145 The woes ungrateful Thebes is doom'd to bear ? For though no priestess on the tripod feels Inspiring power, nor thence our will reveals ; Nor yet, by darts divine, has Python bled, Slow moving on from Plistus' oozy bed, 150 Hideous and huge he rears his shaggy chest, Black with infernal hairs, (tremendous pest !) Ascends Parnassus' hill, and dreadful throws Nine sable volumes round his hoary brows. Yet hear thy doom ; more awful the decree 155 Than e'er the laurel shall pronounce by me : Fly hence ; but fate pursues : my burning darts Shall soon be quench'd in blood of Theban hearts. Since thou retain'st the guilty race that sprung From that vile woman with blasphemous tongue ; 160 Apollo's hallow'd birth shall never crown Cithseron's hill, nor Thebse's impious town. The god is good, and only will bestow Distinguish'd blessings on good men below. So spake the power unseen : Latona mourn'd, 165 And to th' Achaian states again return'd. But these against her tender suit combine, Nor grant admission to the Power divine ; Not ev'n high Helice, whose blooming charms Won mighty Neptune to her tender arms ; 170 Nor humble Bura, rising near the flood, Where great Dexamenus his oxen stood HYMN TO DELOS. 395 In lofty stalls. Latona turns with sighs To bleak Thessalia's realms and colder skies. But there Larissa flies th' approaching god, 175 Anaurus' waves, and all the rocks that nod On Pelion's brows ; nor Peneus dares abide, But rolls through Tempe's vale a swifter tide. And thou, fierce Juno, still with rage possest, Pemain'st unmov'd ; no pity touch'd thy breast, 180 When thus the goddess mourn'd with plaintive sighs, With outstretch'd arms, and with heart-rending cries. Ye daughters of Thessalian floods, entreat Your aged sire, low bending at his feet, To stop the mighty wave; Ο grasp with care 185 His hoary beard, and urge him to prepare His water to receive th' immortal son Of thundering Jove. Ah ! why should Peneus run More swift than wintry winds ? Thy flight ie vain ; Nor canst thou here a glorious prize obtain, 190 As in th' equestrian strife. Ο father, say, Have thy swift streams thus ever roll'd away ? Or does Latona's pangs increase thy speed To fly from her distress ? In time of need, Alas ! he hears me not. Where shall I turn ? 195 And where, unhappy ! shall thy son be born ? My strength decays ; to Pelion I '11 repair, The bridal bed of Philyre the fair. Stay, Pelion, stay. A goddess asks no more Than to the lioness you gave before ; 200 Oft on thy cliffs she bears her savage young . With dreadful yells, and with fierce anguish stung. Sad Peneus wept, and answer'd thus with sighs : A mightier god, Necessity, denies Thy prayer, Ο Power distress'd, else soon should I 205 Relieve thy woes, with thy request comply, And grant the boon to other births I gave, That oft were wash'd in my refreshing wave. The queen of heaven on Peneus bends her eyes, And utters furious threats amid the skies ; 210 Lo ! from yon hill a champion fierce and dread Frowns stern destruction on my wretched head ; 396 CALLIMACHUS. And could with ease my sable deeps o'erturn, Subvert my streams, and dry my fruitful urn. All strife is vain ; say, will it please thy soul, 215 That Peneus perish, and no longer roll His swelling streams ? Th' avenging hour may come ; But in thy cause I'll brave the dreadful doom; Though my shrunk waves for ever cease to flow, And I be nam'd the meanest flood below ; 220 Behold, approach, Ilythia's aid invoke. He stopt his rapid current as he spoke. But Mars perceiv'd ; from their foundations tore Panggeus' hills, and in his arms upbore The rocky mountain, an enormous load ! 225 To choke the fountains, and o'erwhelm the flood. His voice like thunder sounds ; the spear and shield Together struck, more dreadful murmurs yield : When trembling Ossa heard, strange horrors fill Cranonia's field, high Pindus' distant hill, 230 And shook Thessalia to her farthest bound. As ^Etna's inmost caverns under-ground Roar horrible with floods of rolling fire, And to the centre shake ; when, fierce with ire, Briareus turns beneath the mountain's height, 235 And from his shoulders heaves th' incumbent weight ; Forge, tripods, tongs, the caldron's mighty round, And all the works of Vulcan, strike the ground With mingled clash : such and more hoarse alarms Sprung from th' immortal powers' discordant arms. 240 But Peneus, unappall'd, retires no more, Collects his rolling waters as before, And stands unmov'd ; till thus Latona spoke : Retire in peace, nor yon fierce gods provoke : Thou shalt not suffer, though my lot be hard ; 245 Nor thy compassion want its due reward. Then o'er the main to distant isles she goes, Struck with new pangs, inextricable woes, But still without success ; nor aid is found Among the Echinades, for ports renown'd ; 250 Nor dares Corcyra's hospitable coast Receive the power, along the billows tost. HYMN TO DELOS. 397 For Iris dreadful stands in open sight, And pours her threats from Mima's lofty height : Before her wrath the crowding islands fled, 255 And sought the nearest river's friendly bed. Latona turns to Merops' ancient seat, The Coan isle, Chalciope's retreat ; But Phoebus stops her course, and thus relates, With awful voice, th' irrevocable fates. 260 Ο goddess, I nor envy nor disdain These flowery shores, and yonder fertile plain, But here thou bear'st me not ; Apollo sees A future god appear by Fate's decrees, The mightiest prince of Soter's royal race, 265 To rule this favour'd isle, his native place. To him the willing world shall tribute bring ; Green isles and inland states obey the king, And bow before him in succeeding times ; His power extending from yon eastern climes, 270 To distant shores, where Sol descending leads Beneath the western waves his wearied steeds. From Macedonia comes the man divine, And in the son the father's virtues shine. The glorious prince shall be my future care, 275 And I the great companion of his war, When o'er the Celtic shores, with wild alarms, Gigantic nations clash barbarian arms. The last of Titan's sons, a furious throng ! From th' utmost West shall swiftly pour along, 280 And, rushing dreadful, Grecian plains o'erflow, Thick as the driving rain or falling snow ; Or numerous as yon silver lamps of night, That fill their urns with Jove's ethereal light. From Locrian forts and undefended towns, 285 From Delphic mountains, and Crissaean downs. From all the midland cities far around, Deep groans shall issue ; when along the ground Wide-wasting flames devour the ripening grain, And all the labours of th' adjoining swain. 290 Nor these shall hear alone the fierce alarms Of hostile armies, sheath'd in shining arms 398 CALLIMACHUS. Around my temple ; but with terror view Th' impetuous Gauls their impious course pursue, With bloody falchions, belts, and bucklers stain 295 My holy tripods, and my cave profane, For which fierce war shall rage, at my command, And wreak my vengeance on th' unhallow'd band. Of conquer'd armour, half shall deck my shrine, And half, the prize of valour, shall be thine, 300 Illustrious prince ! when midst attacks and fire, On Nilus' banks the vanquish'd hosts expire. Thus fate foretells the glory thou shalt gain, Philadelphus ! in thy wondrous reign, For which, immortal King, thou still shalt pay 305 Unceasing honours to the god of day ; And future ages to the stars shall raise Apollo's name, and Philadelphus' praise, Both yet unborn ; thy power, Ο mother, join, Fulfil the Fates, and aid my great design. 310 An isle there is yet unconfin'd and free, With feet unfix'd amid the rolling sea, To mariners well known ; it wanders wide, Now here, now there, before the driving tide, And yields, and shakes, like pliant Asphodel, 315 As east or western winds the floods impel : There shall thy labours end. The sacred earth Will grant relief, and aid my glorious birth. As Phoebus spoke, th' obedient isles gave way, Forsook the shores, and floated o'er the sea, 320 Returning to their seats. Not long before Th' Asterian isle had left Euboea's shore, And, at the voice divine, came slowly down, To view the Cyclades of great renown, Encumber'd oft by dank sea-weeds, that sprung 325 From rough Gersestus, and around her hung. Full in the midst she stood ; beheld with grief Latona's dreadful pangs, and no relief. At her command a fiery torrent roar'd Around the shores, the crackling weeds devour'd, 330 Prepar'd the sacred isle, and clear'd the skies ; While thus imperial Juno she defies. HYMN TO DELOS. 390 Discharge thy vengeance on Asteria's head ; Thy frowns I reck not, nor thy threatenings dread ; Come, goddess, come ; my favouring shores ascend : 335 She heard, obey'd, and there her wanderings end. By deep Inopus (whose dark fountains boil Still most impetuous, when th' o'erflowing Nile From ^Ethiopia's rocks descends amain, And spreads a sudden deluge o'er the plain) 340 Soft she reclin'd, the crowded zone unbound, And dropt her fainting limbs along the ground. Against a shading palm her shoulders rest ; But racking pangs distend her labouring breast ; Her bodybath'd in sweat, with deepening groans, 345 And painful sobbings, thus she pour'd her moans. Why, why, my son, dost thou with anguish fill My tortur'd heart with pangs increasing still ? For thee, for thee I sought the watery plain ; For thee this isle receiv'd me from the main : 350 Hast thou no pity for heart-rending throes ? Ο spring to light, and ease thy mother's woes ! " But Iris mounts, all trembling to reveal The fatal news she could no more conceal ; To wrathful Juno told the tale with tears, 355 With broken accents and uneasy fears. Majestic Juno, spouse of thundering Jove, Great Queen of heaven, and mightiest power above ; Thy faithful Iris, all the gods are thine, Nor dread the wrath of other hands divine ; 360 But one presumptuous isle resists thy power, And aids Latona in the dangerous hour. From her approach the rest abhorrent turn'd, Nor durst receive her when thy fury burn'd. But vile Asteria, whom the surges sweep 365 Around the shores, invited from the deep Thy hated foe. Her crimes I thus make known ; But still, blest goddess, be thy favour shown T' obedient powers, that from these fields of air Walk o'er the world, and thy dread mandates bear. 370 She said, and hasty sunk beneath the throne, That bright with radiant gold resplendent shone : 400 CALLIMACHUS. As at Diana's feet a favourite hound In silence listens to the distant sound Of passing game ; and though soft slumbers creep 375 O'er his keen senses, only seems to sleep, Impatient waits the whispers of her voice, Erects his ears, and starts at every noise, So sat Thaumantia, fill'd with deep regret, Nor left her place beneath the sacred seat ; 380 And ev'n when sleep, on downy pinions, came To shed soft dews o'er all her wearied frame, On Juno's throne her beauteous head reclin'd, And scarcely slumbering wak'd with every wind ; Nor loos'd the winged sandals, nor unbrac'd 1 385 The circling zone that bound her tender waist ; V Lest some unthought of message, given in haste, J Might claim her speed. But other cares engage Th' imperial Queen, and thus she vents her rage. Ye secret paramours, that bring disgrace 390 On faithless Jove ! bear your detested race For ever thus, on barren rocks reclin'd, More wretched than the worst of humankind ; Or like th' unwieldy whale in watery caves ; Or spawn your brood amid the whelming waves. 395 But this contents ; nor let Asteria dread My sudden wrath on her offending head ; For these unfertile shores can only show Poor entertainment to my hated foe, Her pangs to soften, and her grief t' assuage. 400 Asteria's virtue has disarm'd my rage ; She sought the seas to shun th' embrace of Jove, Pefus'd my bed, and hence enjoys my love. Scarce had she spoke when Phoebus' tuneful swans, From rich Pactolus, and Mseonia's plains, 405 Seven times, on snowy pinions, circle round The Delian shores, and skim along the ground : The vocal birds, the favourites of the Nine, In strains melodious hail the birth divine. Oft as they carol on resounding wings, 410 To soothe Latona's pangs, as many strings Apollo fitted to the warbling lyre, In after-times ; but ere the sacred choir HYMN TO DELOS. 401 Of circling swans another concert sung In melting notes, the power immortal sprung 415 To glorious birth. The Delian nymphs around Rise from the flood, in strains divine resound Ilythia's praise ; triumphant songs aspire, And the rejoicing aether seems on fire. Jove sooth'd his angry queen ; she dropt her scorn, 420 And felt the gen'ral joy when Sol was born. Then, happy Delos ! thy foundations chang'd To golden columns, in bright order rang'd ; On that blest day thy circling lake became Of liquid gold, and seem'd a moving flame : 425 On golden branches golden olives roll'd, And deep Inopus flow'd in waves of gold. Then lifting from the shining soil you prest, With arms encircling, to your snowy breast The new-born god, and thus with pleasure spoke : 430 On thee, proud earth, unnumber'd altars smoke ; On thee fair cities, mighty states are seen ; Thy shores are fertile, and thy fields are green : Thy thronging islands countless numbers yield, Whilst I lie waste with all my plains untill'd. 435 But since Apollo deigns to take my name, The power will bless, and grant me greater fame Than all the world receives from gods beside : More than from Neptune the Cenchraean tide ; More than Cyllene's hill, or Creta's plains, 440 From Hermes one, and one from Jove obtains. By Phoebus lov'd, my station here 1 11 keep, And float no more amid the stormy deep. So saying, she display'd her sacred breast, Which, with his lips, the smiling infant prest, 445 And suck'd ambrosial juice ; from whence the name Of isle most holy consecrates thy fame, Ο glorious nurse ! and hence thou ne'er shalt feel The force of stern Belona's vengeful steel ; Nor here shall Pluto spread his dark domain, 450 Nor Mars impetuous thunder o'er thy plain. But tithes and first-fruits each revolving year, From distant climes shall on thy shores appear, 2 D 402 CALLIMACHUS. And every state beneath the morning ray, The star of evening, or meridian day, 455 Shall join the mystic dance ; ev'n those renown'd For length of days shall tread the hallow'd ground From Hyperborean shores ; by whom are borne The first ripe ears and sheaves of yellow corn. And the Pelasgi, from Dodona's shores, 460 Shall first receive the consecrated stores ; The race, that nightly rest along the ground, Attentive to the caldron's mystic sound ; Consign'd by them the grateful offerings fill The Melian city and the sacred hill : 465 From whence they pass to fair Lilantia's land, And from Euboea reach thy neighbouring strand. But Upis bright, and Hecaerge kind, And Loxo, daughters of the northern wind, With pious hands the first ripe off 'rings bore 1 470 To Delos' isle, from th' Arimaspian shore > Fair youths attending, that return'd no more, ) But here were bless'd ; and hence each hallow'd name Shall ever flourish in immortal fame. For when the Delian nymphs, a beauteous throng ! 475 With amorous throbbings hear the nuptial song ; The joyful bridegroom hails the blissful morn, Whilst from his face the virgin down is shorn ; The blushing bride, with equal speed, prepares, And from her head divides the votive hairs ; 480 The first is sacred to the youths divine, The beauteous locks adorn the virgin's shrine. From thee, fair Delos, sweet perfumes ascend ; Still, at thy feet, encircling islands bend ; To solemn songs their verdant heads advance, 485 And seem to move, as in the mazy dance ; When evening Hesper darts his rays around Thy flowery shores, and brightens at the sound. By chosen youths the lofty lays are sung That flow'd from Lycian Olen's tuneful tongue, 490 An ancient seer ; fair virgins dance around, And shake, with choral feet, the solid ground. Bright Venus, listening to the hymns divine, The nymphs with garlands deck her ancient shrine, HYMN TO DELOS. 403 By Theseus rais'd ; when with the sons of Greece 495 From Cretan plains he gain'd the shores in peace ; Return'd in triumph o'er the briny main, From fell Pasiphaes monstrous offspring slain ; For Venus guided through the maze beneath, The winding labyrinth, and the den of death. .500 Hence, beauteous queen, he led the choir around Thy sacred altars, to the solemn sound Of melting lyres ; and here the Athenians sent, In grateful memory of this fam'd event, The shrouds and tackling to the god of day, 505 That still remain, nor shall with time decay. And since, Asteria, thy bright shores are crown'd With smoking altars, and with hymns resound, What mariners, when swift-wing'd vessels keep Their course by thee, along th' iEgean deep, 510 But here shall stop, and furl their swelling sails, Though bent on speed, and borne by driving gales ? Nor shall return, till, circling o'er the ground, They shape the maze, and the struck altar sound With mystic blows, nor till, at thy command, 515 With arms averted, as the rites demand, They bite the sacred olive. Thus the god, Ο nymph of Delos, in thy bright abode, Was entertain'd ; and thus Apollo spent His infant years in mirth and sweet content. 520 Hail, fair Asteria ! girt with isles around, Like Vesta station'd, and for peace renown'd ; Hail, Phoebus ! guardian of thy sacred shore ; And hail the goddess whom Latona bore ! THE FIFTH HYMN. ON THE BATHING OE PALLAS. Come forth, come forth, ye virgins, and prepare The bath for Pallas with assiduous care : The goddess comes ; from yon ethereal meads I hear the snorting of her fiery steeds. 2 d 2 404 CALLIMACHUS. Come forth, come forth, ye brown Pelasgian maids ; For bright Minerva never seeks the shades, Nor bathes her limbs in the refreshing flood, Till from her steeds she wash the dust and blood : Not though th' immortal arms, as once before, Were stain'd with slaughter'd giants' reeking gore. 10 Nor till, unloosing from the car, she lave The coursers' panting side in ocean's wave, And cleanse their mouths that gather'd foam distains, When, bounding swift, they shake the flowing reins. Come forth, ye nymphs ; no precious ointments bring, 15 (I hear the wheels around her axles ring,) Nor oils, in alabaster smooth, prepare ; Nor oils nor unguents are Minerva's care ; She needs no glass ; her eyes are ever bright, Nor when the Phrygian youth on Ida's height, 20 Misjudg'd the strife, did mighty Pallas gaze On polish'd brass, or Simois' watery maze ; Nor Jove's imperial queen : but Yenus fair Fond seiz'd the charm, and oft replac'd her hair. Whilst Pallas drove around, and urg'd her steeds, 25 Like Leda's offspring on Eurotas' meads ; Then o'er her limbs she pour'd ambrosial oil, The produce of her garden's fertile soil. Behold, ye nymphs, the blushing morn arise More bright than roses' or pomegranates' dyes ; 30 Bring forth the sacred oil that Castor us'd, And o'er Alcides manly strength diffus'd : Bring forth the comb, that shines with yellow gold, To smooth her hairs, and curl each beauteous fold. Come forth., Minerva ; lo ! thy virgins wait ; 35 Acestor's offspring stand before the gate, And bear Tydicles' shield with holy hands, As once the good Eumedes gave commands, Thy favour'd priest ; for when bad men combin'd Against his life, he fled, nor left behind 40 Thy sacred image, which, with pious toil, He plac'd on lofty Creon's rocky soil ; On Creon's pointed cliffs, renown'd in fame, And call'd Palladian from thy sacred name. THE BATHING OF PALLAS. 405 Come forth, Minerva ; from whose golden helm 45 Red lightning glances on the unhallow'd realm : Come forth, Minerva; pleas'd with war's alarms, The bounding courser, and the clang of arms. This day, ye maids, the cleansing water bring, Not from the river, but the crystal spring. 50 This day, ye maids, at Physadea fill The brazen urn, or Amymone's rill : For Inachus from yon green mountain pours His waters, bright with gold, and gay with flowers, To fill the bath. Pelasgian ! fly from harms, 55 Nor, unpermitted, view Minerva's charms ; Lest, from your blind-struck eyes, she snatch away The towers of Argos, and the golden day. Come forth, Minerva ; while to nymphs I sing A tale renown'd, and strike the vocal string. 60 Attend, ye maids. — A nymph of Thebse's town, Tiresias' mother, from Minerva won Distinguished love. The sacred pair were join'd In friendship sweet, the union of the mind. And, when the power to Thespis urg'd her steeds, 65 To Haliartus, o'er Boeotia's meads, Or Coronea, by Cur alius' flood, Where, near a breathing grove, her altar stood ; Still in the car the nymph attending rode. Nor dance, nor social converse pleas'd the god, 70 Unless her dear Chariclo led the way : But she, with many tears, must shortly pay For Pallas' love, and woes attend behind. For when the pair their shining veils unbind To bathe their limbs in Hippocrene's rills 75 (That softly flow from Heliconian hills) At mid-day, when no breath was heard around, Nor from the mountain came the stillest sound ; At mid-day bathing, when the sun was bright, And silence reign'd, as at the noon of night ; 80 The first soft down just rising on his face, Tiresias then with hounds approach'd the place, To quench his thirst in the refreshing streams, And undesign'd beheld their naked limbs : 406 CALLIMACHUS. All ! luckless youth ; for thus Minerva spoke, 85 Though soft'ning pity smooth'd her angry look. Euerus' son ! what unpropitious god Has led thy steps to this retir'd abode ? Some daemon urg'd thee, this unhappy day ; Doom'd hence no more to bear thy sight away. 90 She said : thick darkness instant veil'd his eyes ; Amaz'd he stood, and speechless with surprise : Black horror chill' d his limbs : his mother mourn'd With rage and grief, and furious thus return'd : What hast thou done ? Is this Minerva's love ? 95 And this the kindness of the gods above ? My son's bright eyes thou hast for ever clos'd, Because he saw thy beauteous limbs expos'd. Since he no more beholds ethereal day, No more my feet on yonder mountain stray ; 100 Since he no more this happy scene shall view, Ye pendant rocks, ye falling rills, adieu ! Ah ! wretched mother ; more unhappy son ! Revengeful goddess ! What could he have done ? Thy worthless goats and hinds were once his prize ; 105 For which, unpitying power, you seiz'd his eyes ! She said : with circling arms embrac'd her son, And pour'd her sorrows, helpless and undone, As for her young sad Philomel complains, In mournful notes, and melancholy strains. 1 10 At her distress Minerva's eyes o'erflow, And thus she sooth'd her lov'd companion's woe. Recall these hasty words, Ο nymph divine ; Thy son is blind, but not by my design. The powers of heaven delight not to destroy, 1 15 Nor snatch the light from, every beauteous boy : Charge not, my friend, this dire mischance on me ; For every man, by Saturn's stern decree, That, unpermitted, views the powers divine, Still makes atonement with an ample fine. 1 20 Before his birth, bright nymph, the Parcae spun This fatal thread for thy much-favour'd son. Mourn not, Tiresias, though thy lot be hard, But for the deed receive a great reward. THE BATHING OF PALLAS. 407 What hecatombs would fair Cadmeis burn? 125 Nor more would wretched Aristseus mourn In after-times, when young Actaeon dies ; Could he return with only loss of eyes. For though Diana's favourite in the chace, And skill'd, with her, to hunt a savage race, 130 Yet when the youth, unwilling, tempts her wrath, And undesign'd beholds her in her bath, Nor chace nor sports avail : she gives the word, And his fierce dogs devour their former lord. Through lonesome woods the mother then shall rove, 135 Collecting his white bones from every grove, And call thee blest, and not like her undone, That from the hills receives thy sightless son. Then weep no more, Ο most belov'd of friends ; A gift more glorious on that son attends, 140 For great Minerva, from this happy hour, His breast irradiates with prophetic power, Illumes his mind, and grants him greater praise, Than e'er shall crown the seers of future days. For he shall mark the wandering birds that fly 145 To right, to left, along th' ethereal sky, Shall read their motions, as they swiftly spring, Observe the flight of each unprosperous wing, And utter sacred truths, in after-times, To Cadmus, Thebes, and fam'd Boeotia's climes. 150 A mystic staff shall guide his steps, and he Long life and honour'd age obtains from me. And when he dies, from him alone shall flow Prophetic truths in dismal realms below ; While, still-inspir'd, he walks among the dead, 155 And Pluto's self reveres the mighty shade. She spoke, and bow'd her beauteous head, that still Confirms her vows ; for by Jove's awful will, Of all his daughters, goddesses in heaven, This honour only was to Pallas given; 160 That she, with him, might equal glory gain. No mother bore her with a mother's pain, But her great father's head ; and hence the god Still gives, like him, th' irrevocable nod. 408 CALLIMACHUS. But now Minerva comes, nor comes unseen ; 165 Prepare, ye virgins, to receive your queen With acclamations, in this blissful hour, With vows and songs receive th' approaching power. Hail ! guardian goddess, still let Argos claim Thy kind protection, and adore thy name. 170 Whether, bright queen, thou lead's t thy fiery steeds From Argos towers along the verdant meads, Or back to yonder walls thy chariot runs, Still, still defend old Danaus' mighty sons. HYMN TO CERES. The basket swift-descending from the skies, Thus, thus, ye matrons, let your voices rise : " Hail ! Ceres, hail ! by thee, from fertile ground Swift springs the corn, and plenty flows around." Ye crowds, yet uninstructed, stand aloof, 5 Nor view the pageant from the lofty roof, But on the ground below ; nor matrons fair, Nor youth, nor virgins, with dishevell'd hair, Dares here approach : nor let the moisture flow From fasting mouths to stain the mystic show. 10 But radiant Hesper from the starry skies Beholds the sacred basket as it flies : Bright Hesper only could persuade the power To quench her thirst, in that unhappy hour, When full of grief she roam'd from place to place, 15 Her ravish'd daughter's latent steps to trace. How could thy tender feet, Ο goddess, bear The painful journey to the western sphere ? How couldst thou tread black iEthiop's burning climes, Or that fair soil, in these distressful times, 20 Where, on the tree, the golden apple beams, Nor eat, nor drink, nor bathe in cooling streams ? Thrice Achelous' flood her steps divide, And every stream that rolls a ceaseless tide. HYMN TO CERES. 409 Three times she press'd the centre of that isle, 25 Where Enna's flowery fields with beauty smile. Three times, by dark Challichorus, she sat, And call'd the yawning gulf to mourn her fate : There, faint with hunger, laid her wearied limbs, Nor eat, nor drank, nor bath'd in cooling streams. 30 But cease, my Muse, in these unhallow'd strains, To sing of Ceres' woes, and Ceres' pains ; Far nobler to resound her sacred laws, That bless'd mankind, and gain'd their loud applause. Far nobler to declare how first she bound 35 The sacred sheaves, and cut the corn around, How first the grain beneath the steer she laid, And taught Triptolemus the rural trade. Far nobler theme (that all his crime may shun) To paint the woes of Triopas' proud son ; 40 How meagre famine o'er his visage spread, When her fierce vengeance on his vitals fed. Not yet to Cnidia the Pelasgi came, But rais'd at Dotium to bright Ceres' name A sacred wood, whose branches interwove 45 So thick, an arrow scarce could pierce the grove. Here pines and elms luxuriant summits rear ; Here shone bright apples, there the verdant pear : A crystal fountain pour'd his streams around, And fed the trees, and water'd all the ground. 50 With wonder Ceres saw the rising wood, The spreading branches, and the silver flood, Which, more than green Triopium, gain'd her love, Than fair Eleusis, or bright Enna's grove. But when, incens'd, his better genius fled 55 From Erysichton, rash designs invade His impious breast : he rush'd along the plain W T ith twenty strong attendants in his train, Of more than mortal size, and such their power, As could with ease o'erturn the strongest tower. 60 With saws and axes arm'd they madly stood, And forc'd a passage through the sacred flood. A mighty poplar rais'd his head on high Far o'er the rest, and seem'd to touch the sky 410 CALLIMACIIUS. (The nymphs at mid-day sported in the shade). 65 Here first they struck : on earth the tree was laid, And told the rest her fate in doleful moans ; Indignant Ceres heard the poplar's groans, And thus with anger spoke : What impious hand Has cut my trees, and my bright grove profan'd ? 70 She said, and instant, like Nicippa, rose, Her well-known priestess, whom the city chose ; Her holy hands the crowns and poppy bore ; And from her shoulder hung the key before. She came where Erysichton's rage began, • 75 And mildly thus address' d the wretched man. My son, whoe'er thou art that wounds the trees, My son, desist, nor break high heaven's decrees : By thy dear parent's love, recall thy train, Retire, my son, nor let me plead in vain : 80 Lest Ceres' wrath come bursting from above, In vengeance for her violated grove. She said: but scornful Erysichton burn'd With fiercer rage, and fiercer frowns return'd, Than the gaunt lioness (whose eyes they say 85 Flash keener flames than all the beasts of prey) Casts on some hunter, when, with anguish torn, On Tmarus' hills her savage young are born. Hence, hence, he cried, lest thy weak body feel The fatal force of my resistless steel : 90 Above my dome the lofty trees shall shine, Where my companions the full And sport and revel o'er the sparkli He said. Fell Nemesis the speech records, And vengeful Ceres heard th' insulting words ; 95 Her anger burn'd : her power she straight assum'd, And all the goddess in full beauty bloom'd : While to the skies her sacred head arose, She trod the ground, and rush'd amidst her foes. The giant- woodmen, struck with deadly fear, 100 That instant saw, that instant disappear, And left their axes in the groaning trees : But unconcern'd their headlong flight she sees ; For these t' obey their lord the fences broke, To whom with dreadful voice the goddess spoke. 105 > sieei: shall shine, 1 banquet join, > mrkling wine, j 1 HYMN TO CERES. 411 Hence, hence, thou dog, and hasten to thy home ; There shape the trees, and roof the lofty dome : There shalt thou soon unceasing banquets join, And glut thy soul with feasts and sparkling wine. Her fatal words inflam'd his impious breast; 110 He rag'd with hunger like a mountain-beast : Voracious famine his shrunk entrails tore, Devouring still, and still desiring more. Unhappy wretch ! full twenty slaves of thine Must serve the feast, and twelve prepare the wine; 115 Bright Ceres' vengeance and stern Bacchus' rage Consum'd the man who durst their power engage : For these combine against insulting foes, And fill their hearts with anguish and with woes. His pious parents still excuses found 1 20 To keep their son from banquets given around. And when th' Ormenides his presence call To Pallas' games, by sacred Iton's wall, Th' impatient mother still their suit denied. The last revolving day she swift replied, 125 To Cranon's town he went, and there receives An annual tribute of a hundred beaves. Polyxo comes, the son and sire invites, To grace her young Actorion's nuptial rites : But soon the mournful mother thus replies, 130 With tears of sorrow streaming from her eyes : The royal Triopas will join thy feast ; But Erysichton lies with wounds opprest ; Nine days are past, since, with relentless tooth, A boar on Pindus gor'd the unhappy youth. 135 What fond excuses mark'd her tender care ! Did one the banquet or the feast prepare ? My son is gone from home, the mother cries : Was he invited to the nuptial ties ? A discus struck him, from his steed he fell, 140 Or numbers his white flocks in Othrys' dale. Meanwhile the wretch, confin'd within the rooms, In never-ending feasts his time consumes, Which his insatiate maw devour'd as fast, As down his throat the nourishment he cast; 145 I 412 CALLIMACHUS. But unrecruited still with strength or blood, As if in ocean's gulfs had sunk the food. As snows from Mima's hills dissolving run, Or waxen puppets melt before the sun, So fast his flesh consum'd, his vigour gone, 150 And nervous fibres only cloth'd the bone. His mother mourn'd ; his sisters groans resum'd; His nurse and twenty handmaids wept around : The frantic father rent his hoary hairs, And vainly thus to Neptune pour'd his prayers: 155 Ο power divine, believ'd my sire in vain ; Since thou reliev'st not thy descendant's pain : If I from beauteous Canace may claim My sacred birth, or Neptune's greater name ; Behold a dire disease my son destroy: 160 Oh ! look with pity on the wretched boy. Far happier fate, had Phoebus' vengeful dart Struck, with resistless force, his youthful heart ; For then my hands had funeral honours paid, And sacred rights to his departed shade. 165 But haggard famine with pale aspect now Stares in his eyes, and sits upon his brow. Avert, Ο gracious power, the dire disease, Or feed my wretched son in yonder seas. No more my hospitable feasts prevail, 170 My folds are empty, and my cattle fail. My menial train will scarce the food provide; The mules no more my rushing chariot guide. A steer his mother fed within the stall, At Vesta's sacred altar doom'd to fall, 175 This he devour'd, and next my warlike horse, So oft victorious in the dusty course. Ev'n puss escap'd not, when his fury rose, Herself so dreadful to domestic foes. Long as his father's house supplied the feast 180 Th' attendants only knew the dreadful waste. But when pale famine fill'd th' imperial dome, Th' insatiate glutton was expell'd from home, And, though from kings descended, rueful sat In public streets, and begg'd at every gate: 185 HYMN TO CERES. 413 Still at the feast his suppliant hands were spread, And still the wretch on sordid refuse fed. Immortal Ceres ! for thine impious foe Ne'er let my breast with sacred friendship glow. Beneath my roof the wretch shall never prove 190 A neighbour's kindness, or a neighbour's love. Ye maids and matrons, thus with sacred song, Salute the pageant as it comes along. " Hail ! Ceres, hail ! by thee from fertile ground Swift springs the corn, and plenty flows around." 195 As four white coursers to thy hallow'd shrine The sacred basket bear ; so, power divine, Let Spring and Summer, rob'd in white, appear ; Let fruits in Autumn crown the golden year, That we may still the sprightly juice consume, 200 To soothe our cares in Winter's cheerless gloom. As we, with feet unshod, with hair unbound, In long procession tread the hallow'd ground ; May thus our lives in safety still be led, Ο shower thy blessings on each favour'd head ! 205 As matrons bear the baskets fill'd with gold, Let boundless wealth in e\ery house be told. Far as the Prytaneum the power invites The women uninstructed in the rites ; Then dames of sixty years (a sacred throng) 210 Shall to the temple lead the pomp along. Let those who for Lucina's aid extend Imploring arms, and those in pain attend Far as their strength permits ; to them shall come Abundant bliss, as if they reach'd the dome. 215 Hail, sacred power ! preserve this happy town In peace and safety, concord and renown : Let rich increase o'erspread the yellow plain ; Feed flocks and herds, and fill the ripening grain : Let wreaths of olive still our brows adorn, 220 And those who plough'd the field shall reap the corn. Propitious, hear my prayer, Ο Queen supreme, And bless thy poet with immortal fame. THE LOCKS OF BERENICE. 1 TRANSLATED FROM THE LATIN OF CATULLUS. The sage who view'd the shining heavens on high, Explor'd the glories of th' expanded sky ; Whence rise the radiant orbs, where still they bend Their wandering course, and where at length descend, Why dim eclipse obscures the blazing sun, 5 Why stars at certain times to darkness run, How Trivia nightly stole from realms above To taste on Latinos' rocks the sweets of love, Immortal Conon, blest with skill divine, Amid the sacred skies behold me shine, 10 Ev'n me, the beauteous hair, that lately shed Refulgent beams from Berenice's head ; The lock.she fondly vow'd with lifted arms, Imploring all the powers to save from harms Her dearer lord, when from his bride he flew, 15 To wreak stern vengeance on th' Assyrian crew ; While yet the monarch bore the pleasing scars Of softer triumphs and nocturnal wars. Ο sacred queen, do virgins still despise The joys of Venus, and the nuptial ties, 20 When oft in bridal-rooms their sighs and tears Disturb the parent's heart with anxious fears ? The tears descend from friendly powers above ; The sighs, ye gods ! are only sighs of love. With tears like these fair Berenice mourn 'd, 25 When, for her virgin-spoils, the monarch burn'd ; With sighs like these she gave him all her charms, And bless'd the raptur'd bridegroom in her arms. - 1 This poem is but the translation of a translation ; the original Greek of Callimachus being long lost, and the Latin version, of which Vossius says, vix elegantius carmen Romano sermone scrip- turn, being the work of the Roman poet Catullus. THE LOCKS OF BERENICE, 415 But on the widow'd bed you wept alone, And mourn'd the brother in the husband gone. 30 What sorrow then my pensive queen opprest, What pangs of absence tore her tender breast ! When, lost in woe, no trace remain'd behind Of all her virgin-mirth, and strength of mind. Hadst thou forgot the deed thy worth achiev'd, 35 For which thy brows th' imperial crown receiv'd ; The wondrous deed, that plac'd thee far beyond Thy fair compeers, and made a monarch fond ? But when for wars he left your tender arms, What words you spoke, with what endearing charms, 40 Still breath'd your soft complaints in mournful sighs, And wip'd, with lifted hands, your streaming eyes. Didst thou, fair nymph, lament by power divine, Or for an absent lover only pine ? Then to the gods you vow'd with pious care 45 A sacred offering, your immortal hair, With blood of slaughter'd bulls, would heaven restore Your lord in triumph to his native shore ; Should he, returning soon with high renown, Add vanquished Asia to th' Egyptian crown : 50 And I, fair lock, from orbs of radiance, now Diffuse new light to pay thy former vow. But hear, Queen, the sacred oath I swear, 1 By thy bright head, and yet remaining hair, > I join'd unwilling this ethereal sphere ; j 55 And well I know what woes the perj ur'd feel : But none can conquer unresisted steel. Steel hew'd the mightiest mountain to the ground That Sol beholds in his diurnal round, Through Athos' rocky sides a passage tore, 60 When first the Medes arriv'd at Phthia's shore : Then winds and waves drove their swift ships along, And through the new-made gulf impelTd the throng, If these withstood not steel's all- conquering blow, What could thy hairs against so dire a foe ? 65 Ο mighty Jove ! may still thy wrath divine Pour fierce destruction on their impious Γ Who due: with hands accurst the hollow ] [oe r pine 1 line, > r mine ; ) 416 CALLIMACHUS. Who first from earth could shining ore produce, First temper'd steel, and taught its various use. 70 As thy bright locks bewail'd their sister gone, Arsinoe's horseman, Memnon's only son, On fluttering wings descended from on high, To bear the beauteous hairs above the sky ; Then upward bent his flight, and softly plac'd 75 Thy radiant lock in chaste Arsinoe's breast, Whom we Zephyritis and Venus name ; And on Canopus' shores her altars flame : Where late the winged messenger came down At her desire, lest Ariadne's crown 80 Should still unrivall'd glitter in the skies ; And that thy precious hairs, a richer prize, The spoils devoted to the powers divine, Might from the fields of light as brightly shine. Yet bath'd in tears I wing'd my rapid flight, 85 Swift from her shrine, to this ethereal height, And, plac'd amidst the fair celestial signs, Thy lock for ever with new glory shines, Just by the Virgin in the starry sphere, The savage Lion, and the Northern Bear ; 90 Full to the west, with sparkling beams, I lead, And bright Bootes in my course precede, Who scarcely moves along the ethereal plain, And late and slowly sinks beneath the main. Though feet of gods surround my throne by night, 95 And in the seas I sleep with morning light, Yet, Rhamnusian maid, propitious hear The words of sacred truth unaw'd by fear, The words of truth I wish not to conceal, But still the dictates of my breast reveal, 100 Though these resplendent orbs in wrath should rise, And hurl me headlong from the flaming skies. Though placed on high, sad absence I deplore, Condemn'd to join my lovely queen no more, On whose fair head, while yet in virgin -bloom, 105 I drank unmeasur'd sweets and rich perfume. But now, ye maids, and every beauteous dame, For whom on nuptial nights the torches flame, THE LOCKS OF BERENICE. 417 Though fondly wedded to some lovely boy, Your virgin-choice, and partner of your joy, 110 Forbear to taste the pleasures of a bride, Nor from the bosoms draw the veil aside, Till oils in alabaster ye prepare, And chastely pour on Berenice's hair : But I th' impure adulteress still confound, 115 And dash th' ungrateful offering to the ground. From her no rich libation I demand, And scorn the gift of each unhallow'd hand. But if the virtuous fair invoke my power, Unbounded bliss shall crown the nuptial hour; 120 To her shall concord from high heaven descend, And constant love her soft retreats attend. And when, bright Queen, on solemn feasts your eyes Shall hail Arsinoe radiant in the skies ; When she demands, bright opening on your view, 12o The sacred rights to heavenly Venus due ; If thy lov'd lock appear resplendent there, Let me with her an equal offering share. But why should these surrounding stars detain Thy golden hairs in this ethereal plain ? 130 Oh could I join thy beauteous head once more, The sacred head on which I grew before, Though I should ever lose my light divine, And moist Arcturus next the Virgin shine. 2e EPIGRAMS. EPIGEAM I. A youth in haste to Mitylene came, And anxious, thus reveal'd his amorous flame To Pittacus the wise : Ο sacred Sire, For two fair nymphs I burn with equal fire, One lovely maid in rank and wealth like me, < But one superior, and of high degree. Since both return my love, and each invites To celebrate with her the nuptial rites, Perplex'd with doubts, for sage advice I come : Whom shall I wed? 'Tis you must fix my doom. 10 So spake th' impatient youth ; th' attentive sage Rais'd the support of his declining age, An ancient staff ; and pointing to the ground Where sportive striplings lash'd their tops around With eager strokes ; Let yonder boys, he cried, 1 5 Solve the dispute, and your long doubts decide. The youth drew nigh, and listen'd with surprise, Whilst from the laughing crowd these words arise, Let equal tops with equal tops contend. The boys prevail'd, and soon the contest end. 20 The youth departing shunn'd the wealthy dame, And chose th' inferior maid to quench his flame. Go thou, my friend, obey the sage, and lead An equal beauty to thy nuptial bed. II. I hear, Ο friend, the fatal news Of Heraclitus' death. A sudden tear my cheek bedews, And sighs suppress my breath. EPIGRAMS. 419 For I must often call to mind, How from the crowd we run ; And how, to jesting still inclin'd, We sported in the sun. Alas ! he's gone, and part we must, And repartee *s no more ; But, though my friend be sunk in dust, His muse shall ever soar. The dart of death shall never fly To stop her waving wings ; Like Philomel she mounts on high, And still, like her, she sings. III. I, Timon, hated human race ; Ye passengers, begone, Curse as ye will, but leave the place, And let me rest alone. IV. Say, Timon, sunk in night, abhorr'st thou now The light above, or gloomy shades below ? " I hate the shades, since fill'd with human-kind In greater numbers than I left behind." A sacred shell, Zephyritis divine, Fair Selenasa offers at thy shrine, And thus thy Nautilus is doubly bless'd, Since given by her, and still by thee possess'd. Of late small tackling from my body grew ; 5 Thin sails I spread, when winds propitious blew, But when the seas were calm, to gain the shores I stretch'd my little feet, like labouring oars, And, from my busy limbs and painted pride, Was call'd a Polyp as I stemnrd the tide; 10 Till driven by winds, on Coan rocks I shone, And now recline before Arsinoe's throne. 2 ε 2 420 CALLIMACHUS. Depriv'd of life, no more in seas I rest, Or draw young Halcyons from the watery nest ; But be this boon to Clinias' daughter given, 15 A virtuous maid and favourite of high heaven ; The precious boon let Selenaea gain, When she from Smyrna ploughs the foaming main. VI. A Samian gave me birth, the sacred bard Whose hospitable feast great Homer shar'd ; For beauteous Iole my sorrows flow, And royal Eurytus oppress'd with woe : But mightier names my lasting fame shall crown, And Homer give Creophilus renown. VII. A pious youth approaching where His stepdame's body lay, Officious crown'd her statue there With flow'rets fresh and gay ; Nor thought his father's wife, when dead, Her malice could retain : The statue thunder'd on his head And fix'd him to the plain. Ye foster-sons, avoid his doom, Nor hang a flow'ry wreath Around an envious stepdame's tomb, Lest ye too sink in death. VIII. No wreaths of ivy Theaetetus crown, Who chose the certain path to high renown ; Unskilful judges his great worth despise, And undeserving bards obtain the prize : Yet envy not, my friend, their short-liv'd fame ; Admiring Greece shall still resound thy name. IX. The fewest words are still exprest By him who gain'd at Bacchus' feast, EPIGRAMS. 421 He says in simple phrase, " I 've won." But Phoebus' more unlucky son, Whose prize is gone, whose hopes are crost, Should any ask how he had lost, On fickle fortune throws the blame, And tells in long harangues his claim : No judges hence the prize assign ; Oh may the shortest phrase be mine. X. Beneath this tomb, in sacred sleep, The virtuous Saon lies ; Ye passengers, forbear to weep, A good man never dies. XI. Say, dost thou seek Timarchus now, To talk with him in shades below Of truths before unknown to thee, As, Where th' immortal mind must be ? Go, search the fam'd Elysian plain For ancient Ptolemasus' train, You 11 find him there (his body 's dust) Amid th' assemblies of the just. XII. Here Theris lies in endless rest ; A little spot contains the guest, Once victor in th' equestrian strife, And now has reach'd the goal of life. His body short, his tomb not long, And short, like them, shall be my song. XIII. When you, my friend, to Cyzicus repair, Good Hippacus and Didyme the fair Are found with ease, amid th' extended town, Since both descend from sires of great renown : Then sadly tell their son's untimely doom, For youthful Critias lies beneath this tomb. 422 CALLIMACHUS. XIV. Stranger. Where 's Charidas buried ? I speak without fear. Monument. The son of Arimnas lies mouldering here. Stranger. Ο tell me, good Charidas, what 's in thy tomb ? Charidas. Inquisitive mortal, there's nothing but gloom. Str. Say, wilt thou return ? — Char. Wicked trifler, begone. Sir. What's Pluto? — Char. A fable, and we are undone. If there 's pleasure in death, and sure I speak true, PellsDus' fat ox will be happy as you. XV. Who knows if any power will give Another day for him to live ? Lo ! Charmus, late our dearest friend, To-day shall to the grave descend ; And tears, alas ! bring no relief To soothe his mournful father's grief. XVI. By all the gods, I ne'er had known Who this Timonoe was, Had not her father's name been shown In monumental brass. Methymne too, the city's name, Engraven on her tomb With old Timotheus, gives to fame Her much-lamented doom. Though time will some relief impart To soothe a father's woe, Deep sorrow rends her husband's heart, His tears for ever flow. XVII. The Samian virgins us'd often to play With Crethis the witty, the pleasant, and gay, But now, when they seek her, she cannot be found ; Their sportive companion sleeps here under ground, Discharging the debt which to nature we owe ; For all must descend to the regions below. EPIGRAMS. 423 XVIII. Had never vessel cross'd the main, Our present grief had been in vain ; But we for Sopolis must weep, Now plung'd beneath the whelming deep : The surges toss his breathless frame ; An empty tomb preserves his name. XIX. Not on the land could Lycus die, Nor in his native Naxos lie, But on the main by tempests tost, His life and ship together lost, When first he left ^Egina's shore, And o'er him now the surges roar : An empty marble only keeps His name from the devouring deeps. Obey my words and shun the seas, Ye mariners, in times like these, When to the main the Goat declines, Nor in the sky with Phoebus shines. XX. Nicoteles lies buried here, Philippus o'er him drops a tear, And mourns his twelfth and only boy, The father's hope, his pride and joy. XXI. This morning we beheld with streaming eyes The flames from Melanippus' body rise ; At eve fair Basile resign'd her breath, Disdaining to survive a brother's death ; With frantic hands she gave the deadly blow That sent her soul to gloomy shades below. Two mighty ills the wretched sire must mourn, And weep around a son and daughter's urn ; Old Aristippus sunk in grief appears, And old Cyrene melts in briny tears. 424 CALLIMACHUS. XXII. Whoe'er with hallow'd feet approaches near, Behold, Callimachus lies buried here. I drew my breath from fam'd Cyrene's shore, And the same name my son and father bore. My warlike sire in arms much glory won, But brighter trophies grac'd his favour'd son ; Lov'd by the tuneful nine he sweetly sung, And stopt the venom of th' invidious tongue : For whom the muse beholds with favouring eyes In early youth, she'll ne'er again despise. XXIII. O'er Cretan hills a virgin chanc'd to stray, And bore the swain Astacides away, To Dicte's wood his instant flight compels, Where under rustling oaks a priest he dwells : Ye shepherds, cease to sing in Daphne's praise ; To fam'd Astacides your voices raise. XXIV. Cleombrotus, high on a rock, Above Ambracia stood, Bade Sol adieu, and, as he spoke, Plung'd headlong in the flood. From no mischance the leap he took, But sought the realms beneath, Because he read in Plato's book, That souls live after death. XXY. Small is my size, and I must grace Eetion's porch, a little place ; A hero's likeness I appear, And round my sword a serpent bear. But since Eetion views with hate The prancing steed that caus'd my fate, Resolv'd that we no more should meet, He plac'd me here upon my feet. EPIGRAMS. 425 XXVI. Fond Callignotus sigh'd and swore, 'Tis Violante I adore, The brightest beauty on the plain, And she alone my heart shall gain. He swore ; but lovers' vows, they say, To heaven could never make their way, Nor penetrate the bless'd abode, Nor reach the ears of any god. While for another maid he burns, Forsaken Violante mourns Her blasted hopes, her honour gone ; As Megra's race were once undone. XXVII. Short was my life, and Micylus my name ; I gain'd with little wealth a poet's fame, And wisely pass'd without offence my time, Friend to the good, unconscious of a crime. If e'er I prais'd the bad, revenge it now, Thou mother earth, and all ye powers below ; Lie not, Ο goddess, lightly on my breast, Nor let th' infernal furies grant me rest. XXVIII. This book is sure exactly wrote In Hesiod's manner, style, and thought, Of Grecian poets not the least, And here his powers are all exprest. I fear, my friend, you say too much ; His verse is soft, his genius such That Soli's son will find it hard To emulate so sweet a bard. Farewell Aratus' empty themes, His idle thoughts, and heavy dreams• XXIX. I hate the bard who strolls along, And sells in streets his borrow'd song ; 426 CALLIMACHUS. I seldom walk the public way, Where here and there the vulgar stray ; Inconstant friends I never court, Nor to the common spring resort ; I still despise the rabble's rage, Nor with the noisy crowd engage. 'Tis fine, 'tis fine, a reader cries : Indignant Echo thus replies, Though ne'er so good, perhaps divine, Another bard wrote every line. XXX. Pour the wine, and drink it up, But mix no water in the cup ; The sacred cup we fill with joy To thee, Diodes, beauteous boy : Ο more than beauteous, youth divine, Should all refuse to drink the wine, Should all refuse thy charms to see, Then would the boy be left with me. XXXI. Cleonjcus, unhappy man, Say whence thy sorrows first began ? For, by yon blazing orb of light, I ne'er beheld so sad a sight. Where hast thou been ? thy flesh is gone, And nothing left but skin and bone. My daemon sure, and hapless fate, Reduc'd thee to this wretched state ; Eusithea stole thy heart, like mine ; When first you saw the nymph divine, You gaz'd on her with wishful eyes, And hence, I fear, your woes arise. XXXII. The huntsman o'er the hills pursues The timid hare, and keenly views The tracks of hinds amid the snow, Nor heeds the wint'ry winds that blow. EPIGRAMS. 427 But should a stranger mildly say, Accept the game I kill'd to-day , — The proffer'd gift he quickly scorns, And to th' uncertain chace returns : Such is my love ; I never prize An easy fair, but her who flies. XXXIII. That I am poor is known to me, My good Menippus, as to thee ; Then, by our love, insist no more On what I knew too well before : Such truths offend a stranger's ear, But to a friend are most severe. XXXIY. Plac'd here by Phileratis' hando, This image of Diana stands ; Accept the gift, attend her prayer, And still, Ο goddess, guard the fair. XXXV. Club, A stranger cut me from a tree A beechen club, a gift to thee, Who stopt the roaring lion's breath, And laid the foaming boar in death. Here. Declare his country, and his name. Club. Archinus he ; from Crete he came. Here. And, for the pious giver's sake, The proffer'd gift I freely take. XXXVI. Approach this tomb with silent feet, The dead Battiades to greet ; Alive, renown'd for sacred song, And mirth to charm the festive throng. XXXVII. Twice Erasixen fill'd his cup, And twice he drank the liquor up ; 428 CALLIMACHUS. He drank his wine, but much too deep, And clos'd his eyes in endless sleep. XXXVIII. Men (etas, tir'd with war's alarms, Gave to the gods his shining arms, And said, this quiver and this bow On thee, Serapis, I bestow ; This empty quiver ; for my darts Are all infix'd in hostile hearts. XXXIX. Silena, changeful as the sea, Bright Yenus, dedicates to thee Her image, and the zone that bound Her swelling breast with beauty crown'd. XL. Acrisius of Pelasgian race To Ceres rais'd this holy place, Where Timodemus pays his vow To her, and Proserpine below : Triumphant from his naval toil, He gives the tenth of every spoil. XLI. Whoe'er shall to this tomb draw nigh, Behold, in death, a priestess lie : I sacred Ceres first implor'd, The great Cabiri next ador'd, Grew old on Dindymene's plains, And now my dust alone remains. Alive, I seldom fail'd to lead The sprightly dance along the mead ; I bore two sons, I ran my race, And died with joy, in their embrace. Go, friend ; prepare for life's decline ; And may thy death be blest as mine. EPIGRAMS. 429 XLII. I breathe in sighs ; for half my soul By love or death was lately stole : Perhaps the fool, too surely gone, Is now possess'd by love alone, And to some beauteous boy draws nigh, From whom I warn'd him oft to fly. Retire, my soul, lest thou shouldst prove The pangs of unsuccessful love ; For well I know thou 'It soon return In anguish, and dismiss'd with scorn. XLIIL If sober, and inclin'd to sport, To you, my fair one, I resort ; The still-forbidden bliss to prove, Accuse me then, and blame my love. But if to rashness I incline, Accuse me not, but blame the wine : When love and wine at once inspire, What mortal can control his fire ? Of late I came, I know not how, Embrac'd my fair, and kiss'd her too ; It might be wrong ; I feel no shame, And, for the bliss, will bear the blame. XLIV. Behold our host by love depriv'd of rest, A secret wound deep-rankling in his breast ; He breathes in sighs, oppress'd by power divine, And thrice the thirsty earth has drank the wine. Lo ! from his neck the rosy garlands fade, And on the ground the withering leaves are spread : He burns, he burns ; as I too surely know, That oft have felt a lover's pains and woe. XLV. By mighty Pan and Bacchus' greater name, Beneath these embers lurks a spreading flame. 430 CALLIMACHUS. Embrace me not ; though streams in silence fall, They sap the basis of the best built wall : Embrace me not ; lest this invading fire Should be but love, and fiercer flames inspire. XLYI. When Archestrata's charms I first survey'd, By heaven, said he, this is no beauteous maid ; Nor seem'd she fair, when view'd with careless eye : But vengeful Nemesis stood listening by, Cut short my speech, and swift within my heart Infix'd, like fire from Jove, her fatal dart. I burn, I burn ; shall I the power appease, Or strive with blandishments the fair to please ? Could I, my fair, thy blooming charms enjoy, The dart of Nemesis would prove a joy. XLVIL July the twentieth lately past, This flying fair must yield at last, I fondly said ; but ere the sun Had half his course in August run, She came all bright in blooming charms, And rush'd spontaneous to my arms, By Hermes led : Ο guardian power, Thy sacred name I still adore, And since that long-expected day No more lament the short delay. XLVIII. Thus Giant Polyphemus sweetly sung, While o'er the cliffs his goats untended hung : The muse to hopeless love is ever kind ; The power of wisdom heals a wounded mind, And meagre famine brings this only good, It calms the pulse, and cools the glowing blood. Mischievous boy, my thoughts no more shall rove ; I '11 clip with these the fluttering wings of love, Despise thy power, swift hasten home, and there With wisdom and the muse dispel my care. EPIGRAMS. 431 XLIX. Loud shouts from th' Acamantian choir proclaim, At Bacchus' feast, the joyful victor's name ; For him they weave the Dithyrambic crown, A wreath of roses adds to his renown, And, more to recompense his toil, they shed The sacred unguents o'er the poet's head, Who now victorious gives this lasting sign, This golden tripod to the power divine. Antigenes instructs the crowds beneath ; But wise Aristo's ever tuneful breath Could sweeter sounds in Doric reeds inspire : Hipponichus was leader of the choir, Above the rest he shone superior far, The Graces bore him in their airy car, Obey'd the Muses, and the bard renown'd The Muses with unfading violets crown'd. L. Escap'd the horrors of a watery grave, To Samothracian gods Eudemus gave His little skiff ; and said, Ye mighty powers, Accept my gift ; the votive gift is yours. LI. As youthful Sinus gave me to the Nine, He said, Ye Muses, grant me light divine ; And these accepting, like brave Glaucus, soon For the small gift return'd a greater boon. But, with dishevell'd locks, I stand and stare Against the doubtful Samian letter there. To me the boys address their ardent prayers, And cry, Ο Bacchus, sacred be thy hairs ; But I no more attend these idle themes, Than if they told me last night's empty dreams. LII. Stranger, wouldst thou my story know ? Behold, I stand a comic show ; 432 CALLIMACHUS. And Pamphilus within tliis place Must Ag'ranax's victory grace : Although I seem not very fine, Nor is the workmanship divine ; For half like shrivell'd figs appears, And half to soot resemblance bears. LIII. Thus Micus chose to reimburse Old Phrygian iEschra, once his nurse : Alive the dame on dainties fed ; He plac'd an image o'er her dead ; That late posterity may know What kindness we to nurses owe. LIY. Four are the Graces now ; and all may see Another added to the former three, Yet wet with unguents, and but lately born ; Fair Berenice, blooming as the morn, So bright with charms, and such her beauteous face, That, robb'd of her, the Graces lose their grace. LY. Theocritus looks black, 'tis true ; But then his face is comely too : If he hate me, your love is such, You hate him just four times as much ; But if he love, you love him then Beyond the love of mortal men. And such, I swear, Ο mighty Jove, By sacred Ganymede above, The friendship once to him you bore, And such the love ; I speak no more. LYI. Lucina, grant thy aid again, Nor let Lycsenis call in vain ; To thee, propitious power, I bow, And for a daughter thank thee now : EPIGRAMS. 433 But if, bright Queen, a boy were mine, A greater gift should grace thy shrine. LVIL What for Demodice was ow'd, On iEsculapius is bestow'd ; Aceson ow'd it for her charms, Since first he revell'd in her arms. And, says the picture, should he choose No more t' approach his lovely spouse, The fair would still his praise deserve, Nor from the rules of virtue swerve. LVIII. An ever-living lamp I shine To Canopista, power divine ; With twenty matches I appear, And Crita's daughter plac'd me here, To pay what for her son she ow'd, What, for Appelles, late she vow'd : And when my light you first espy, You'd swear the stars had left the sky. LIX. Ev^enetus declar'd that he, For battles won, devoted me, A brazen cock, within this place To Tyndaris' immortal race. But Phaedrus' son I love and fear, And, as my guardian god, revere. LX. Fair JEschylis, from Thale sprung, In Isis' fane an offering hung ; And thus the vow her mother made, Irene's vow, is fully paid. LXI. Whoe'er thou art in tempests lost, And driv'n ashore by surges tost, 434 CALL1MACHUS. Leontichus laments thy doom, And lays thy body in this tomb ; But mourns his own unhappy state, Expos'd, like thee, to certain fate ; Expos'd to plough the water j plain, Or, like a sea-mew, skim the main. FRAGMENTS OF THEOGNIS, TRANSLATED OR PARAPHRASED, CHRONOLOGICALLY ARRANGED, "WITH A ΥΙΕΛΤ TO ILLUSTRATE THE PERSONAL HISTORY OF THE POET. BY J. H. FRERE. 2 τ 2 NOTICE. The following pages are taken from a work by the Right Hon. John Hookham Frere, entitled Theognis Restitutus, printed at Malta, 1842. NUMERICAL REFERENCES TO ENABLE THE READER OF THE GREEK TEXT OF THEOGNIS, OR OF THE PROSE TRANSLATION, TO FIND THE PARALLEL LINES IN MR. FRERE'S POETIC VERSION. GREEK TEXT. frere's versn. PROSE TRA.XS. GREEK TEXT. frere's tersx. PROSE TRASS (Gaisford.) (No. of Frag m.) [Pages.) {Gaisford.) [No. of Fragm.\ (Pages.) 19-28 IX. 218 407-8 XLIX. 240 39-52 XIII. 219 415-18 LXXX. 241 53-68 XII. 220 419-20 XXII. 241 73-6 LXX. 221 425-8 LXXXV. 241 77-86 LXVI. 221 429-38 XI. 242 87-92 ΧΕΛΙ. 222 446-52 XLVII. 243 93-100 XXXIII. 222 453-6 LXVIII. 243 100-12 XXXII. 222 461-2 (?) XXXV. 244 113-28 XXXIV. 223 467-96 ' VIII. 245 131-2 LI. 224 499-502 VI. 246 133-42 LVIII. 224 503-8 VII. 246 151-8 XL. 226 511-22 LIX. 246 173-82 LXXXVI. 227 523-6 CI. 247 183-96 X. 227 531-4 II. 247 197-208 LVI. 228 531-4 LXXIV. 247 209-10 LXXXI. 229 535-8 LXXIV. 247 213-18 XLII. 229 539-40 XLV. 248 219-20 XXIX. 229 541-2 XIV. 248 221-6 XXI. 229 549-56 LXXII. 248 232-6 LXXI, 230 557-60 LXXII. 249 233-8 XLIII. 230 561-6 LXXV. 249 234-54 LI. 230 577-8 XLVIII. 250 255-8 LI. 232 603-4 XVI. 251 257-60 LI. 232 619-20 LXXXVII. 252 271-8 CVII. 233 623-4 LXXXYIII. 252 283-92 LXV. 233 635-40 LXXI. 253 309-12 XXXVIII. 235 639-40 XXVIII. 253 331-2 XXXVI. 236 649-52 XC. 254 337-50 LXXVIII. 236 667-82 LXIII. 254 355-8 LXXI. 237 683-6 XCIV. 256 367-70 XVIII. 238 695-6 XCVII. 256 373-98 LVII. 239 697-718 CI- 257 401-6 LXI» 24Q 729-50 LV. 258 436* NUMERICAL REFERENCES. GREEK TEXT. FRERE'S VERSN. PROSE TRANS. GREEK TEST. FRERE'S VERSN. PROSE TRANS. (Gaisford.) (No. of Fragm.) (Pages.) (Gaisford.) (No. of Fragm.) (Pages.) 755-66 CV. 259 1051-4 XCI. 274 767-70 CVIII. 260 1U55-8 XOIII. 275 771-86 CVI. 260 1060-4 III. 275 787-90 CVI. 261 1067-8 CII. 275 791-4 CVI. 261 1077-8 LXXXIV. 276 795-8 1 XX. 261 1079-82 XXX. 277 799-802 XIX. 262 1083-6 on. 276 809-12 LXXXII. 262 1087-98 L. 276 813-18 LX1X. 262 1099-1102 XV. 277 821-2 XXIII. 263 1111-12 XCII. 277 823-8 LXI. 263 1113-14 XCVI. 277 829-34 LII. 263 1115-18 I. . 277 845-48 LXVII. 264 1119-24 LXXVI. 278 863-6 c. 265 1125-8 LXII. 282 867-70 LXXI. 265 1129-30 LXXI. 278 875-80 CII. 265 1131-46 LXXIX. 278 881-6 XCIX. 266 1153-6 IV. 279 887-90 LXXIII. 266 1157-64 LIV. 279 893-8 XLI. 267 1171-2 XXXVII. 280 899-926 XCVIII. 267 1181-4 XXIII. 281 933-8 LXXXIX. 268 1185-6 XXVI. 281 939-42 XVII. 269 1187-90 XXVII. 281 953-6 V. 269 1191-4 XXV. 281 973-6 XXXI. 270 1197-1202 LX. 281 987-90 XCI. 271 1203-6 XXIV. 282 991-6 CIV. 271 1209-16 LXXIV. 282 1007-10 LXXXIII. 272 1219-20 XLIV. 283 1017-20 LXXI. 273 1221-2 XXXIX. 283 1023-30 LIII. 273 1223-4 LXXVII. 283 1035-6 CIV. 273 1227-8 xcv. 273 THEOGNIS. The verses of Theognis which in a regular arrangement of his Fragments appear entitled to stand as the first of the series, are those which represent him as a prosperous young heir just enter- ing into life, and looking forward to the enjoyment of pleasure and happiness. His vows are addressed to Jupiter as the sovereign deity, and to his own immediate patron, Apollo, the founder and protector of Megara. — We shall see, that at a later period (in an- ticipation of the Persian invasion) his vows are addressed sepa- rately to the same two deities. J-. Gaisford. Guided and aided by their holy will, \ 1115-18 Jove and Apollo, may they guard me still, I My course of youth in safety to fulfil : j Free from all evil, happy with my wealth, In joyous easy years of peace and health. His amusements and accomplishments at this time, his fond- ness for the pipe, which he delighted to accompany, and the lyre, are expressed in another fragment. II. My heart exults the lively call obeying, 531-4 When the shrill merry pipes are sweetly playing : With these to chaunt aloud, or to recite, To carol and carouse is my delight : Or in a stedfast tone, bolder and higher, To temper with a touch the manly lyre. Other verses, evidently composed in his early years, terminate in professing his fondness for this kind of music. III. To revel with the pipe, to chaunt and sing, 1060-4 This likewise is a most delightful thing — 438 THEOGNIS. Give me but ease and pleasure ! What eare I For reputation or for property ? The eagerness of Theognis in the pursuit of knowledge is strongly marked in a passage which (in whatever period it may have been produced) serves to indicate a feeling, which is always strongest in early youth. IV. Learning and wealth the wise and wealthy find \ 1153-6 Inadequate to satisfy the mind ; \ A craving eagerness remains behind ; ) Something is left for which we cannot rest ; \ And the last something always seems the best, > Something unknown, or something unpossest. ) Theognis, after a successful intrigue, determines to extend the range of his gallantries. V. My thirst was sated at a secret source, 953-6 I found it clear and limpid ; but its course Is alter'd now ; polluted and impure ! I leave it ; and where other springs allure Shall wander forth ; or freely quaff my fill From the loose current of the flowing rill. We may now proceed to the congenial and equally edifying subject of wine. Even here Theognis exhibits traces of a peculiar mind, in a tendency to general remark and fixed method. VI. To prove our gold or silver coarse or fine, 499-502 Fire is the test ; for man the proof is wine : Wine can unravel secrets, and detect \ And bring to shame the proudest intellect, > Hurried and overborne with its effect. j The following lines are curious, as affording a chronological ap- proximation. Onomacritus, to whom they are addressed, (but whose name could not easily be brought into an English verse,) THEOGNIS. 439 was a favourite of Hipparchus, but afterwards banished by him for a sacrilegious forgery. Being at the time the Curator of a collec- tion of oracles in the possession of the sons of Pisistratus, he had been detected in a wilful interpolation. — If we take the middle of the fourteen years of Hipparchus' reign as the probable date of these lines, they would have been composed by Theognis at the age of twenty-three or twenty-four, which, considering the nature of the subject, seems probable enough. VII. My brain grows dizzy, whirl'd and overthrown 503-8 With wine ; my senses are no more my own ; The ceiling and the walls are wheeling round. But, let me try! — perhaps my limbs are sound: Let me retire, with my remaining sense, For fear of idle language and offence. The next fragment is addressed to Simonides ; invited to Athens by Hipparchus, and attached to his service by liberal presents. Onomacritus and he were probably joint visitors at Megara, or Theognis might have joined their society at Athens. The lines seem to have been written about the same time, and during the same paroxysm of experimental conviviality, as the preceding. Theognis, who in his own opinion is not more drunk than a man ought to be, remonstrates with Simonides, who, being president of the meeting and further advanced in liquor, had become overbear- ing and absurd. Theognis, as in the former fragment, takes his leave, being apprehensive of exceeding the precise bounds of in- ebriety which he had prescribed to himself. ΥΙΠ. Never oblige your company to stay ! 467-96 Never detain a man ; nor send away, Nor rouse from his repose, the weary guest, That sinks upon the couch with wine opprest ! These formal rules enforc'd, against the will, Are found offensive — let the bearer fill Just as we please — freely to drink away ; Such merry meetings come not every day. For me ; — since for to-night my stint is finish'd, Before my common sense is more diminish'd ; I shall retire (the rule, I think, is right) Not absolutely drunk, nor sober quite. 440 THEOGNIS. For he that drinks beyond the proper point Puts his own sense and judgment out of joint. Talking outrageous, idle, empty stuff (The mere effect of wine more than enough) ; Telling a thousand things, that on the morrow He recollects with sober shame and sorrow : At other times, and in his proper nature, An easy, quiet, amiable creature. Now you, Simonides, mind what I say ! 1 You chatter in your cups and prate away, V Like a poor slave, drunk on a holiday. j You never can resolve to leave your liquor, The faster it comes round, you drink the quicker — There 's some excuse — " The slave has fill'd the cup, A challenge — or a pledge " — you drink it up ! " 'Tis a libation " — and you're eo devout, You can't refuse it ! — Manly brains and stout Might stand the trial, drinking hard and fast, And keep their sense and judgment to the last. Farewell ! be merry ! may your hours be spent Without a quarrel or an argument, In inoffensive, easy merriment ; Like a good concert, keeping time and measure, Such entertainments give the truest pleasure. ι We now proceed to his moral and political verses, which (as mankind are usually more ashamed of wisdom than of folly, or from prudential reasons more cautious in concealing it) seem to have been suppressed for a time, and to have been communicated to his most intimate friend under an injunction of secrecy. IX. . Kurnus, these lines of mine, let them remain 19-28 Conceal'd and secret — verse of such a strain Betrays its author — all the world would know it ! " This is Theognis, the Megarian poet, So celebrated and renown'd in Greece ! " Yet some there are, forsooth, I cannot please ; Nor ever could contrive, with all my skill, To gain the common liking and goodwill Of these my fellow-citizens. — No wonder ! Not even he, the god that wields the thunder, THEOGNIS. 441 (The sovereign all-wise, almighty Jove,) Can please them with his government above : Some call for rainy weather, some for dry, 1 A discontented and discordant cry v Fills all the earth, and reaches to the sky. ) In a passage preserved to us by Stobseus, Xenophon, after quoting from the preceding fragment the fourth line of the trans- lation, proceeds to connect it with the fragment which follows ; explaining it in his own manner. " These are the verses of Theog- nis of Megara." — "The subject which the poet seems to me to have had in view appears to have been simply a treatise on the good and bad qualities of mankind. He treats of man in the same manner as a writer would do of any other animal (of horses, for instance) ; his exordium seems to me a perfectly proper one ; for he begins with the subject of breed ; considering that neither men nor any other animals are likely to prove good for anything, un- less they are produced from a good stock. He illustrates his principle by a reference to those animals in which breed is strictly attended to; these lines, therefore, are not merely an invective against the mercenary spirit of his countrymen, (as the generality of readers imagine,) they seem to me to be directed against the negligence and ignorance of mankind in the management and economy of their own species." Such was the judgment of Xeno- phon upon this passage ; different, as it should seem, from that of his countrymen and contemporaries. But we must recollect that the maintenance of a physical and personal superiority was considered as a point of paramount im- portance by all the aristocracies of Doric race. The Spartans, the most perfect type of such an aristocracy, reared no infants who appeared likely to prove defective in form ; and condemned their king Archidamus to a fine, for having married a diminutive wife. Xenophon himself speaks of it elsewhere as a well-known fact, that the Spartans were eminently superior in strength and comeli- ness of person. — As a result of this principle, we can account for what w T ould otherwise appear a very singular circumstance, — that the most eminent of the Olympic champions upon record, Diago- ras and Milo, were both of the most distinguished families in their native Doric states, Ehodes and Crotona. — Xenophon, therefore, who considered Theognis as belonging to a Doric aristocracy, and who was himself a Dorian in his habits and partialities, interprets him more in a physical than in a moral sense, and considers mis- alliances as a cause rather than a consequence of the debasement of the higher orders. 442 THEOGNIS. χ. With kine and horses, Kurnus ! we proceed 183-96 By reasonable rules, and choose a breed For profit and increase, at any price ; Of a sound stock, without defect or vice. But, in the daily matches that we make, The price is everything ; for money's sake Men marry ; women are in marriage given : The churl or ruffian that in wealth has thriven May match his offspring with the proudest race : Thus everything is mix'd, noble and base ! If then in outward manner, form, and mind, You find us a degraded, motley kind, Wonder no more, my friend ! the cause is plain, And to lament the consequence is vain. From birth we proceed to education. Here we find Theognis taking the same side with Pindar and Euripides in a question which seems to have been long agitated in the heathen world, — Whether Virtue and Vice were innate f concluding, like them, for the affirmative. This fragment is separated from the preceding. Yet, according to the opinions of those times, there w T as a con- nexion between them, and the process of thought is continuous. The existence of the evil had been stated, and the poet proceeds to argue that it is not capable of being remedied by human con- trivance. — After which, in two succeeding fragments, we shall see him following the cause into its consequences, as exemplified in the degradation of the higher orders, and the comparative eleva- tion of their former inferiors. XL To rear a child is easy, but to teach 429-38 Morals and manners is beyond our reach ; To make the foolish wise, the wicked good, That science never yet was understood. The sons of Esculapius, if their art Could remedy a perverse and wicked heart, Might earn enormous wages ! But, in fact, The mind is not compounded and compact Of precept and example ; human art In human nature has no share or part. THEOGNIS. 443 Hatred of vice, the fear of shame and sin, Are things of native growth, not grafted in : Else wise and worthy parents might correct In children's hearts each error and defect : Whereas we see them disappointed still, No scheme nor artifice of human skill Can rectify the passions or the will. We now come to those fragments which must have occasioned the injunctions of secrecy in fragm. IX., and which mark the pe- culiarity of the author's mind. He distinctly prognosticates an approaching revolution, origin- ating in the misrule of the party to which he himself naturally belonged ; and of which his friend Kurnus was, if not the actual, the anticipated chief ; for we shall see him driven from his coun- try at an early age, after having been for some time at the head of the state. — He warns him of the rising intelligence and spirit of the lower orders ; the feebleness, selfishness, and falsehood of the high- er ; and the discontent which their mode of government was ex- citing. XII. Our commonwealth preserves its former frame, 53-68 Our common people are no more the same : They that in skins and hides were rudely dress'd, Nor dreamt of law, nor sought to be redress'd By rules of right, but in the days of old Flock'd to the town, like cattle to the fold, Are now the brave and wise ; and we, the rest, (Their betters nominally, once the best,) Degenerate, debas'd, timid, and mean ! Who can endure to witness such a scene ? Their easy courtesies, the ready smile, Prompt to deride, to flatter, and beguile ! Their utter disregard of right or wrong, Of truth or honour ! — Out of such a throng (For any difficulties, any need, For any bold design or manly deed) Never imagine you can choose a just ■ Or steady friend, or faithful in his trust. But change your habits ! let them go their way ! Be condescending, affable, and gay ! 444 THEOGNIS. Adopt with every man the style and tone Most courteous and congenial with his own ; But in your secret counsels keep aloof From feeble paltry souls ; that, at the proof Of danger or distress, are sure to fail ; For whose salvation nothing can avail. XIII. Our state is pregnant ; shortly to produce 39-52 A rude avenger of prolong'd abuse. The commons hitherto seem sober-minded, But their superiors are corrupt and blinded. The rule of noble spirits, brave and high, Never endanger'd peace and harmony. The supercilious, arrogant pretence Of feeble minds ; weakness and insolence ; Justice and truth and law wrested aside By crafty shifts of avarice and pride ; These are our ruin, Kurnus ! — never dream (Tranquil and undisturb'd as it may seem) Of future peace or safety to the state ; Bloodshed and strife will follow soon or late. Never imagine that a ruin'd land Will trust her destiny to your command, To be remodell'd by a single hand. If expanded into its full dimensions, this passage would stand thus : " The governments by an aristocracy of caste, such as ours, have never been overthrown while they have been directed by men of generous character, and resolute, magnanimous spirits ; the danger does not arise till they are succeeded by a poor-spirited, self- ish generation, exercising the same arbitrary authority with mean and mercenary views." The following examples and warnings are adduced from tradi- tional fable and later history. XIV. My friend, I fear it ! pride, which overthrew \ 541-2 The mighty Centaurs and their hardy crew, > Our pride will ruin us, your friends, and you. ) THEOGNIS. 445 XV. 3 desti Of the Magnesians — Such was Smyrna's fate ; Pride and oppressive rule destroy'd the state ^ 1099-1102 A Smyrna the rich, and Colophon the great ! Γ And ours, my friend, will follow, soon or late. ) Of the history of those governments we know nothing; they were known to Theognis, probably by the poems of authors like himself; one of whom (in a fragment accidentally preserved) speaks of his " fellow-citizens of Colophon as overbearing and oppressive from the time of their first settlement." But the example of the Magnesians (whatever it may have been) seems to have presented to Theognis the most apposite parallel to the state of Megara ; ac- cordingly, as an anxious and earnest adviser, regardless of repeti- tion, he recurs to the conduct and fate of the Magnesian government, with a preface, too, almost in the same words as in fragm. XIII. XVI. Kurnus, our state is pregnant to produce 603-4 The avenger of oppression and abuse ; The birth (believe me) will not tarry long : For the same course of outrage and of wrong Which ruin'd the Magnesian state of old, That very same we witness and behold. In this state of things, the line of conduct which the poet pre- scribed to himself is explained in the following lines. XVII. I walk by rule and measure, and incline 1 939-42 To neither side, but take an even line ; Fix'd in a single purpose and design, With learning's happy gifts to celebrate, To civilize and dignify the state : Not leaguing with the discontented crew, Nor with the proud and arbitrary few. By an unavoidable consequence of his neutrality, he was (as it appears) blamed and abused on all sides, consoling himself, in the mean time, with the consciousness of his intellectual superiority. XVIII. That happy man, my friend, was never seen 367-70 Nor born into the world, whom saucy spleen ine 1 446 THEOGNIS. Forbore to scandalize ! I know not, I, What they would have ; but whether I comply To join with others in pursuit of ill, Or keep myself aloof, — they blame me still. Such is my fortune ; never understood, But censur'd by the wicked or the good. My consolation still remains the same ; Fools cannot imitate the man they blame. The following fragment is almost entirely a repetition from frag- ments IX. and XVIII. XIX. That happy man, my friend ! that has through life 799-802 Pass'd unobnoxious to reproach or strife .... .... Never existed yet ; nor ever will ! A task there is, which Jove could not fulfil, Infinite power and wisdom both combin'd Would not avail to satisfy mankind. The sensibility to public opinion appears again strongly marked in the following fragment. XX. The generous and the brave, in common fame, 795-8 From time to time encounter praise or blame ; The vulgar pass unheeded ; none escape Scandal or insult in some form or shape. Most fortunate are those, alive or dead, Of whom the least is thought, the least is said. The apparent contradiction which is to be found in this passage exists also in the original. That his understanding was under- valued by the practical, busy persons of the time, may be inferred from the following lines. XXI. The worldly minded and the worldly wise, 221-6 In ignorance and arrogance despise All talents and attainments but their own : Wisdom is theirs, they think, and theirs alone. But no ! the lessons of deceit and wrong, In point of fact, are neither hard nor long ; THEOGNIS. 447 And many know them ; — but a better will Prohibits some from practising their skill Some have a taste for good, and some for ill ) 11: [ ill.) Of himself, in the mean time, as a practical politician, he speaks in substance rather disqualifyingly. XXII. Many true counsels in this breast of mine 419-20 Lie buried ; many a just and fair design : But inefficient, indolent, and weak, I know my nature, and forbear to speak. The period of comparative happiness and tranquillity was now drawing to a close, and the poet, whose mind had hitherto been only occasionally saddened by the prospect of approaching evils, was doomed to witness a revolution, to be stript of his property, and some time after forced to abandon his native city, in company with his friend, and to commence a long course of exile and poverty. The elements of a revolution, already in existence, were called into activity by the example of Athens, where the murder of Hip- parchus had been followed, at the end of three years, by the ex- pulsion of Hippias, upon which, after the ancient form of Athenian government had been again established for a short time, the weaker faction of the nobility, joining with the people, effected an abolition of the aristocracy of caste : the very same which was in existence in Megara ; but whose existence was threatened (as has been seen in the preceding fragments) by its own misrule, and by the growing discontent of a more intelligent commonalty. A re- volution, therefore, at Megara was unavoidable ; and we shall see that it took place accordingly. As a preface to the fragments which belong to this turbulent period, the following lines, referring to the assassination of Hip- parchus, and the splendour of his funeral, may properly find their place. The question of obedience or resistance to a sovereign de facto, as it was viewed in Greece, by a man of speculative and original mind, upwards of two thousand three hundred years ago, may be considered as a matter of curiosity. xxm. Court not a tyrant's favour, nor combine 821-2 To further his iniquitous design ; ! 44S THEOGNIS. But, if your faith is pledg'd, though late and loth, If covenants have pass'd between you both, Never assassinate him ! keep your oath ! ) 1181-4 But should he still misuse his lawless power, To trample on the people, and devour, Depose or overturn him ; any how ! Your oath permits it, and the gods allow. The two following fragments are also found separate ; but though relating to the same subject of a royal funeral, and appearing to be extracts from the same poem, they have not the same mark of continuity as the two preceding, and are therefore put separately. XXIY. I shall not join the funeral train, to go 1203-6 An idle follower in the pomp of woe : For why — no duty binds me ; nor would he, Their arbitrary chiefs have mourn'd for me. XXV. I envy not these sumptuous obsequies, 1191-4 The stately car, the purple canopies ; Much better pleas'd am I, remaining here, With cheaper equipage and better cheer. A couch of thorns, or an embroider'd bed, Are matters of indifference to the dead. Two fragments are found (singularly enough) in immediate, juxta-position with each other, and with one of the preceding. The first of the two appears to be descriptive of the character of Hipparchus ; and the second to have been suggested by the sudden catastrophe which befell him. XXVI. Easy discourse with steady sense combin'd, 1185-6 Are rare endowments in a single mind. XXVII. No costly sacrifice nor offerings given 1187-90 Can change the purpose of the powers of heaven ; Whatever fate ordains, danger or hurt, Or death predestin'd, nothing can avert. THEOGNIS. 449 In the following fragment, the phrase ό ύς is evidently used in the same sense as its corresponding term, " The single person" which was so frequently employed in England during the ten years from 1650 to 1660 to signify an individual exercising the functions of royalty. XXVIII. The sovereign single person — what cares he) 639-40 For love or hate, for friend or enemy ? — His single purpose is utility. ι The exact order of time and events in the short and confused period between the commencement of the changes which took place at Megara and the emigration or escape of Theognis and his friend, cannot be satisfactorily deduced from the fragments which exist. It appears, however, that Theognis was at a very early period deprived of the greater part of his property ; since two events are mentioned subsequent to his ruin and anterior to his flight from Megara. The first is the arrival of his friend Clearistus, and of his old friend and instructor Simonides ; moreover, two seasons of the year are mentioned, — ploughing and harvest. That the loss of his property was in some way or other the work of the opposite fac- tion is clear, from the circumstance of his looking to the triumph of his own friends as the means of recovering it, and avenging himself upon those wiio had despoiled him of it, as he says, " with violence and outrage;" but by what process, or under what pretence, this spoliation was effected, it is by no means easy to conjecture. Kurnus in the mean time had held the first authority in the state ; for his deposition from the highest office will be found dis- tinctly alluded to in the verses occasioned by the visit of Simoni- des above mentioned. The same verses show that the state of things had become, in consequence, more desperate ; and it ap- pears from another passage that, under these circumstances. Theognis himself had become the advocate of bold and violent measures, which, up to that time, he had deprecated. Finally, the flight of the two friends from Megara was deter- mined by the approach of an auxiliary force, despatched (probably from Corinth) as a reinforcement to their opponents. These events must have succeeded to each other within a short period of time ; for when the Athenians invaded Eubcea, Theognis was already an exile. Having now brought together the few fragments which illustrate the political condition of the community to which he belonged, and the situation and sentiments of the poet himself, during the period anterior to the commencement of civil commotion, — it mav 2 G 450 THEOGNIS. be convenient to place under a single point of view other passages referrible to the same time, and illustrative of the character of the friend to whom these and other poems were addressed ; and to whose person and fortunes (in spite of some occasional intervals of aversion and oifence) he appears to have been most sincerely attached. XXIX. if popular distrust and hate prevail, 219-20 If saucy mutineers insult and rail, Fret not your eager spirit, — take a line Just, sober, and discreet, the same as mine. The natural and undisguised arrogance of Kurnus is noted in the following lines, in which the sense of the original has been adhered to, though the expression has been unavoidably amplified. XXX. My friend, the feeling you can not correct 1079-82 Will work at last a ruinous effect, To disappoint your hopes. You cannot learn To bear unpleasant things with unconcern ; Nor work without repugnance or disgust In tasks that ought to be perform'd, and must. In the choice of his associates and adherents, the conduct of Kurnus seems to have been in contradiction with the advice of his friend. We have seen in fragm. XII. that he warns him against placing any reliance on a particular class of persons, whom he there describes. Admonitions to the same effect are repeated in other instances. The kind of qualities which Theognis required in a friend may serve to give a notion of the violent character of the times, and of the critical condition of the party to which be belonged. XXXI. I care not for a friend that at my board \ 973-6 Talks pleasantly ; the friend that will afford Faithful assistance with his purse and sword In need or danger; let that friend be mine ! \ Fit for a bold and resolute design, > Not for a conversation over wine. ) : ϊ THEOGNIS. 451 The two following fragments are nearly to the same effect. XXXII. Let no persuasive art tempt you to place 100-12 Your confidence in crafty minds and base ; — How can it answer ? "Will their help avail When danger presses, and your foes assail ? The blessing w r hich the gods in bounty send, Will they consent to share it with a friend ? No ! — To bestrew the waves with seatter'd grain, ) To cultivate the surface of the main, > Is not a task more absolutely vain J Than cultivating such allies as these, — Fickle and unproductive as the seas. Such are all baser minds, never at rest, With new demands importunately press'd, A new pretension or a new request ; Till, foil'd with a refusal of the last, They disavow their obligations past. But brave and gallant hearts are cheaply gain'd, Faithful adherents, easily retain'd ; Men that will never disavow the debt Of gratitude, or cancel or forget. XXXIII. The civil person (he that, to your face 93-100 Professing friendship, in another place Talks in an alter'd tone) is not the man For a determin'd hearty partisan. Give me the comrade eager to defend, And, in his absence, vindicate a friend ; Whose strong attachment will abide the brunt Of bitter altercation, and confront Calumnious outrage with a fierce reproof: 1 Like brethren bred beneath a father's roof, >■ Friends such as these may serve for your behoof J — None others — Mark my words ! and let them be 1 Fix'd as a token in your memory, ς For after-times, to make you think of me. ) 2 g 2 ! 452 THEOGNIS. That nothing may be omitted, a fourth fragment on the same subject is subjoined. XXXIV. Never engage with a poltroon or craven, 113-2S Avoid him, Kurnus, as a treacherous haven. Those friends and hearty comrades, as you think, (Ready to join you when you feast and drink,) Those easy friends, from difficulty shrink. For a shrewd intellect, the best employ Is to detect a soul of base alloy ; No task is harder, nor imports so much : Silver or gold, you prove it by the touch ; You separate the pure, discard the dross, And disregard the labour and the loss ; But a friend's heart, — base and adulterate, A friendly surface with a core of hate, — Of all the frauds with which the Fates have curst Our simple easy nature, is the worst : Beyond the rest, ruinous in effect, — And of all others hardest to detect. For men's and women's hearts you cannot try Beforehand, like the cattle that you buy. Nor human wit nor reason, when you treat ~i For such a purchase, can escape deceit ; > Fancy betrays us, and assists the cheat. ) If these fragments were considered separately, we might imagine that Theognis was exciting his friend to some violent measure : this was not the case ; he is only warning him (as we have already seen in the last lines of fragm. XII.) against placing a false confi- dence in inefficient associates, and encumbering himself with the sort of burdensome and unprofitable dependency described in fragm. XXXII. The Athenian Alcibiades had been considered the hope and future support of the nobility to which he naturally belonged ; till an impatience of the superiority of older men, whose talents and services had placed them at the head of that party, led him to connect himself with the popular faction. — Kurnus, either not meeting with the same obstacles to ascendency in his own party, or from whatever other reason, seems to have adhered to the cause of the aristocracy of Megara with perfect tenacity; upholding, and partaking in, their worst abuses ; — as may be inferred from the remonstrances of his friend. THEOGNIS. 453 XXXV. Waste not your efforts, struggle not, my friend, 461-2(?) Idle and old abuses to defend ; Take heed ! the very measures that you press May bring repentance with their own success. We have seen in fragm. XIII. that iniquitous and partial de- cisions formed one of the main grievances which endangered the public tranquillity ; and the following fragment expresses, though less distinctly than in the original, that Kurnus himself was a principal in iniquities of this kind. XXXVI. Kurnus, proceed like me ! Walk not awry ! 331-2 Nor trample on the bounds of property ! The commission of some other offence, (an offence against the gods,) probably something in the nature of sacrilege or perjury, is obscurely, as if unwillingly, intimated, and attributed to the bad associates with whom he was engaged. XXXVII. "Bad company breeds mischief;" Kurnus, you 1171-2 Can prove that ancient proverb to be true In your own instance : you yourself were driven To an unrighteous act ; offending Heaven ! Of the prudential and practical defects in Kurnus's character we have seen an instance in fragm. XXX. ; the following is pro- bably of a much earlier date ; it seems to be the sort of advice suited to a young man just entering the world, but marks a degree of rashness and irritability in the character to which such admoni- tions were addressed. XXXVIII. At entertainments show yourself discreet : 309-12 Remember, that amongst the guests you meet The absent have their friends ; and may be told Of rash or idle language which you hold. Learn to endure a jest — you may display Your courage elsewhere, in a better way. 454 THEOGNIS. The last line of the original is left untranslated ; it has no con- nexion with the preceding, and seems to mark another chasm, which it would not be easy to supply. The above have the ap- pearance of being part of a series of maxims ; but a propensity to anger and intemperate language seems to be indicated in another fragment, apparently of later date than the former, though they are both probably earlier than any of the admonitory ones. XXXIX. Rash angry words, and spoken out of season, 122 1 -2 When passion has usurp'd the throne of reason, Have ruin'd many. — Passion is unjust, And, for an idle transitory gust Of gratified revenge, dooms us to pay With long repentance at a later day. A sort of Coriolanus-like insolence and contempt of the com- monalty is marked in the following. XL. The gods send Insolence to lead astray \ 151-58 The man whom Fortune and the Fates betray ; > Predestin'd to precipitate decay. J Wealth nurses Insolence, and wealth, we find, \ When coupled with a poor and paltry mind, > Is evermore with insolence combin'd. J Never in anger with the meaner sort Be mov'd to a contemptuous harsh retort, Deriding their distresses ; nor despise In hasty speech their wants and miseries. Jove holds the balance, and the gods dispense For all mankind riches and indigence. Among the defects of Kurnus's character, one, not uncommonly incident to men of genius, but peculiarly unfortunate in a public man, seems to have been a morbid fastidiousness, producing a sort of premature misanthropy ; such, at least, is the inference de- ducible from the following lines. Observe, too, that the last lines of fragm. X. refer to Kurnus's contemptuous estimate of his con- temporaries. XLI. Learn, Kurnus, learn to bear an easy mind ; \ 893-8 Accommodate your humour to mankind And human nature ; — take it as you find ! THEOGNIS. 455 A mixture of ingredients, good or bad, Such are we all, the best that can be had : The best are found defective ; and the rest, For common use, are equal to the best. Suppose it had been otherwise decreed — How could the business of the world proceed ? Fairly examin'd, truly understood, No man is wholly bad nor wholly good, Nor uniformly wise. In every case, \ Habit and accident, and time and place, | Affect us. 'Tis the nature of the race. ) Theognis's admonitions and suggestions, in counteraction of this defect, are not very magnanimous ; they resemble the concluding lines of fragm. XII. XLIL Join with the world; adopt with every man 213-18 His party views, his temper, and his plan ; Strive to avoid offence, study to please, Like the sagacious inmate of the seas, That an accommodating colour brings, Conforming to the rock to which he clings ; With every change of place changing his hue ; The model for a statesman such as you. The quarrels between Kurnus and his friend must be necessarily classed together ; though probably they range from the time of their first entrance into the world to the date of their expatriation. That these quarrels took place in more instances than one seems evident from the different position in which Theognis is placed. In one he intimates that he has been deceived, and his confidence abused ; in another he deprecates unrelenting resentment for a slight offence ; in another he speaks as a person unjustly calumniated ; another I should be inclined to assign to the time when Kurnus was at the head of affairs, and when Theognis's fortunes were ruined ; the others were probably anterior. XLIII. Let not a base calumnious pretence, 323-8 Exaggerating a minute offence, Move you to wrong a friend ; if, every time, Faults in a friend were treated as a crime, 456 THEOGNIS. Here upon earth no friendship could have place. But we, the creatures of a faulty race Amongst ourselves, offend and are forgiven : Vengeance is the prerogative of Heaven. The following must have arisen out of some other ground of difference ; though indirectly expressed, it is evidently intended to bear a personal application. XLIV. A rival or antagonist is hard To be deceiv'd ; they stand upon their guard : But an old friend, Kurnus, is unprepar'd. 1219-20 In the following, a feeling of coldness and distrust is marked on the part of the poet ; he is rejecting some proposal made to him by his friend, as tending to engage and compromise him. XLV. That smith, dear Kurnus, shows but little wit, 539-40 Who forges fetters his own feet to fit. Excuse me, Kurnus ! I can not comply \ Thus to be yok'd in harness — never try > To bind me strictly, with too close a tie. ) With respect to the next fragment there can be no doubt ; it is sufficiently decided, and angry enough. XL VI. No more with empty phrase and speeches fine 87-92 Seek to delude me, let your heart be mine : Your friendship or your enmity declare In a decided form, open and fair: An enemy disguis'd, a friend in show, — I like him better, Kurnus, as a foe. The next expresses a consciousness of innocence, and a defi- ance of unjust calumny. It is observable, that we find here the same singular association of ideas (water and gold) as in the first lines of Pindar. XLVII. Yes ! Drench me with invective ! not a stain 446-52 From all that angry deluge will remain ! THEOGNIS. 457 Fair harmless water, dripping from my skin, Will mark no foulness or defect within. As the pure standard gold of ruddy hue, Prov'd by the touchstone, unalloy'd and true ; Unstain'd by rust, untarnish'd to the sight ; Such will you find me ; — solid, pure, and bright. This imgge of the trial of gold seems from some reason or other to have been peculiarly familiar to the poet's mind. It occurs in fragm. VI. and XXXIV., and will be found again in verses com- posed during his exile, fragm. LXXVIII. See the extraordinary work of Mr. Whiter on the association of ideas, considered as an instrument of criticism, and his application of it to the peculiar turns of transition observable in Shakspeare. The two next relate apparently to minor differences ; in the first, the poet is out of humour at being in his turn advised and ad- monished. XLVIIL Change for the worse is sooner understood, ο 77-8 And sooner practised, than from bad to good. Do not advise and school me ! good, my friend ! I 'm past the time to learn — I cannot mend. The next treats of that useless and interminable question, " Whose fault it was ? " XLIX. You blame me for an error not my own, 407-8 Dear friend ! the fault was yours, and yours alone. The two following look more like a decided rupture than any of the foregoing ; they seem both to belong to the same time, and the tone is similar. L. My mind is in a strange distracted state ; 1087-98 Love you I cannot ! — and 1 cannot hate ! 'Tis hard to change habitual goodwill, Hard to renounce our better thoughts for ill, To love without return is harder still. But mark my resolution and protest ! Those services, for which you once profess'd •ι 458 THEOGNIS. A sense of obligation due to me, On my part were gratuitous and free ; No task had I, no duty to fulfil ; No motive, but a kind and friendly will. — Now, like a liberated bird, I fly, That, having snapt the noose, ranges on high, Proud of his flight, and viewing in disdain \ The broken fetter and the baffled swain, And his old haunt, the lowly marshy plain ! J For you ! the secret interested end Of him, your new pretended party friend, Whose instigation mov'd you to forego Your friendship, time will shortly show ; Time will unravel all the close design, And mark his merits, as compar'd with mine. The second of these fragments has been injudiciously subdivided by Mr. Brunck ; but, whether perfect or not, it is evidently one and indivisible, the argument throughout being continuous. The argument of the second fragment, if coarsely stated, would stand thus, " I have conferred upon you a celebrity similar to that which would have resulted to you from a victory at the Olympic Games. Moreover, the celebrity which I have thus gratuitously conferred upon you, is much more lasting, more brilliant, and more extensive ; but instead of any suitable return for such a service, you are so destitute of those first blessings, common sense and common justice, that you treat me with neglect ; and when, like everybody else, L have an object which I am anxious to obtain, you disregard my application to you. I am like one of those horses at the Olympic Games, which has acquired a celebrity for his master ; but, being ill treated, longs to escape." LI. You soar aloft, and over land and wave 23 ±-54 Are borne triumphant on the wings I gave (The swift and mighty wings, Music and Yerse). Your name in easy numbers smooth and terse Is wafted o'er the world ; and heard among The banquetings and feasts, chaunted and sung, Heard and admir'd: the modulated air Of flutes and voices of the young and fair Recite it, and to future times shall tell ; When, clos'd within the dark sepulchral cell, THEOGNIS. 459 Your form shall moulder, and your empty ghost Wander along the dreary Stygian coast. Yet shall your memory flourish fresh and young, Recorded and reviv'd on every tongue, In continents and islands, every place That owns the language of the Grecian race. No purchas'd prowess of a racing steed, But the triumphant muse, with airy speed, Shall bear it wide and far, o'er land and main, A glorious and unperishable strain ; A mighty prize, gratuitously won, Fix'd as the earth, immortal as the sun. But for all this no kindness in return ! No token of attention or concern ! Baffled and scorn'd, you treat me like a child, From day to day, with empty words beguifd. Remember ! common justice, common sense, 255-8 Are the best blessings which the gods dispense : And each man has his object ; all aspire To something which they covet and desire. Like a fair courser, conqueror in the race, 257-60 Bound to a charioteer sordid and base, I feel it with disdain ; and many a day Have long'd to break the. curb and burst away. We now come to the period of the poet's misfortunes, which may have been connected with a sea-voyage ; but which, we are told by him, were to be ascribed to the malice of his enemies, exerted per- haps, as the following fragments may imply, by undue partiality in the law courts, and the crying grievance of judicial iniquity. If from any other source we could obtain a knowledge of Theog- nis's life and history, we might be able to account for some singu- larities : one of which (his familiarity with the language of the Assay Office) has been already pointed out, in the note to frag- ment XL VI I. ; but there is another, not a little remarkable, namely, his strong objections and remonstrance against the rule of Provi- dence, by which the sins of the father were visited upon his de- scendants ! — Can we suppose that he is remonstrating with respect to his own case ? that, as we have seen in fragm. XII., that judicial iniquity was the most crying grievance of the state, so (as was the case in Rome, after the death of Sylla) it might have been among the first remedied, and in a similar manner, namely, by transfer- ring the judicature to another order of citizens : a measure which 460 THEOGNIS. might give rise to a course of equal partiality in an opposite direc- tion. Such a supposition would afford the best explanation of the state of alarm and confusion, short of actual violence, which filled ^the period antecedent to the poet's emigration. Can we suppose, that while things were in this state, an old family law-suit (arising out of commercial matters, and unjustly decided in favour of his father or ancestor) had been revived under this new tribunal ; and that the sentence so ruinous to his fortune was at the same time so arbitrary and excessive, as to excite the resentment and eagerness for revenge, which he expresses elsewhere ? The following lines (fragment LI I.) might seem to relate to some confidential deposit ; which perhaps, in expectation of an un- favourable judicial decision, he would have set apart as a contin- gent resource ; but which was either treacherously detained or sur- rendered to his adversary. Since writing the above, the following lines, which had not been noticed before, have appeared to bear a meaning referrible to the suppositions above stated. Whereon the father's and the mother's sidel 131-2 Justice is found, no treasure you can hide, Is a resource more certain to abide. [del They certainly have the appearance of a general maxim,' assumed for the sake of a particular application, and are such as might well have been written by a person who conceived himself suffering under a retribution for the injustice of his predecessors ; and whose mind was occupied at the same time with the notion of providing some concealed resource, as a security against misfortune. The association of ideas is so singular, that some such supposition seems necessary to account for it. The result of his precaution appears as follows. LII. Bad faith hath ruin'd me ; distrust alone 829-34 Has sav'd a remnant ; all the rest is gone To ruin and the dogs ! — The powers divine, I murmur not against them, nor repine : — Mere human violence, rapine, and stealth, Have brought me down to poverty, from wealth. The following is a soliloquy, in which he is endeavouring to bring his mind into a more composed state. THEOGNIS. 461 Lin. 1023-30 Learn patience, Ο my soul ! though rack'd and torn With deep distress — bear it ! — it must be borne ! Your unavailing hopes and vain regret, Forget them, or endeavour to forget : Those "womanish repinings, unrepress'd, (Which gratify your foes,) serve to molest Your sympathizing friends — learn to endure ! And bear calamities you cannot cure ! Nor hope to change the laws of destiny By mortal efforts ! — Yainly would you fly To the remotest margin of the sky, Where ocean meets the firmament ; in vain Would you descend beneath, and dive amain Down to the dreary subterraneous reign. ! in ^ ain > The following lines, in a more composed and manly strain, seem to belong to the same period. LIY. Entire and perfect happiness is never 1157-64 Youchsaf d to man ; but nobler minds endeavour To keep their inward sorrows unreveal'd. With meaner spirits nothing is conceal'd : Weak, and unable to conform to fortune, With rude rejoicing or complaint importune, They vent their exultation or distress. Whate'er betides us, grief or happiness, The brave and wise will bear with steady mind, Th' allotment unforeseen and undefin'd Of good or evil, which the gods bestow, Promiscuously dealt to man below. What has been said a little while ago, of Theognis's remon- strances against the rules of Providence, requires to be illustrated ; and the illustration may not improperly be placed here, as it is by no means improbable that the verses might have been composed about this time. LY. Ο mighty Jove ! I wish the powers of heaven 729-50 Would change their method ! that a rule were given 462 THEOGNIS. Henceforward, for the wicked and profane, To check their high presumption, and restrain Their insolences and their cruelties ; Who mock your ordinances, and despise Justice and right : — henceforth should every man, In his own instance, justify the plan Of Providence ; and suffer for his crime During his life ; or at the very time, With punishment inflicted on the spot : For now, so long retarded or forgot, The retribution ultimately falls Wide of the mark — the vilest criminals Escape uninjur'd ; and the sad decree Affects their innocent posterity, (As oftentimes it happens,) worthy men 1 Blameless and inoffensive — here again > The case is hard ! where a good citizen, j A person of an honourable mind, Religiously devout, faithful and kind, Is doom'd to pay the lamentable score Of guilt accumulated long before — Some wicked ancestor's unholy deed. — I wish that it were otherwise decreed ! For now we witness wealth and power enjoy'd By wicked doers ; and the good destroy 7 d Quite undeservedly ; doom'd to atone, In other times, for actions not their own. The same notion of a posthumous hereditary retribution over- taking the descendants of wicked men, appears in another frag- ment, but without that tone of querulous expostulation which marks the preceding and other fragments. LYI. Lawful and honest gain, the gift of Heaven, 197-208 Is lasting ; and abides where it is given. But where a man, by perjury or by wrong, Rises in riches ; though secure and strong In common estimation, (though he deem Himself a happy man, and so may seem,) Yet the just sentence on his wicked gains Already stands recorded, and remains THEOGNIS. 463 For execution. — Hence we judge amiss ; And the true cause of our mistake is this : The punishment ordain'd by Heaven's decree Attaches to the sin, but (as we see In many cases) leaves the sinner free. — — Death follows, and is faster in his ra 1 e, While vengeance travels slowly ; speedy fate Arrests the offender at a shorter date. The same tone of querulousness which was before noticed, and the same singular style of respectful but confident and familiar expostulation with the Deity, which the reader will have observed in a preceding fragment, is marked in another, which is placed here ; though, in the order of time, it should seem to be contempo- rary with fragm. LXXYIII. and LXXIX. LYII. Blessed, almighty Jove ! with deep amaze, 373-98 I view the world ; — and marvel at thy ways ! All our devices, every subtle plan, Each secret act, and all the thoughts of man, Your boundless intellect can comprehend ! — On your award our destinies depend. How can you reconcile it to your sense Of right and wrong, thus loosely to dispense Your bounties on the wicked and the good ? How can your laws be known or understood ? When we behold a man faithful and just, Humbly devout, true to his word and trust, Dejected and oppress'd ; — whilst the profane, ] And wicked, and unjust, in glory reign ; > Proudly triumphant, flush'd with power and gain ; ) What inference can human reason draw ? How can we guess the secret of thy law, Or choose the path approv'd by power divine ? — We take, alas, perforce, the crooked line, And act unwillingly the baser part, Though loving truth and justice at our heart; For very need, reluctantly compelPd To falsify the principles we held ; With, party factions basely to comply ; To flatter, and dissemble, and to lie ! 4G4 THEOGNIS. Yet he — the truly brave — tried by the test Of sharp misfortune, is approv'd the best : While the soul-searching power of indigence Confounds the weak, and banishes pretence. Fixt in an honourable purpose still, The brave preserve the same unconquer'd will, Indifferent to fortune, good or ill. LVIII. Kurnus, believe it ! fortune good or ill No mortal effort, intellect, or skill Determine it, but Heaven's superior will : We struggle onward, ignorant and blind, For a result unknown and undesign'd, Avoiding seeming ills, misunderstood, Embracing evil as a seeming good ; In our own plans, unable to detect Their final unavoidable effect. Tormented with unsatisfied desire, The fortunate to further aims aspire, Beyond the bounds of mortal happiness ; Restless and wretched in their own success ! We strive like children, and th' almighty plan Controls the froward, weak children of man ! ! 133-42 We may now return from his metaphysical and moral specula- tions, to a view of the poet's personal situation ; described in a few lines of welcome to a friend, connected with him by those relations of hospitality, which were most carefully maintained by the first families of Greece, as a resource against utter destitution in reverses of fortune. — Clearistus, being ruined or distressed at home, comes by sea to Megara ; probably on a trading voyage ; but reckoning at the same time on the hospitality of the poet as his hereditary ally. LIX. In a frail bark across the seas you come, Poor Clearistus, to my poorer home ! Yet shall your needy vessel be supplied With what the gods in clemency provide : And if a friend be with you, bring him here, With a fair welcome to my simple cheer. 511-22 THEOGNIS. 465 I am not yet a niggard, nor by stealth Dissemble the poor remnant of my wealth : Still shall you find a hospitable board, And share in common what my means afford. Then, should inquirers ask my present state, You may reply, — my ruin has been great : Yet, with my means reduc'd, a ruin'd man, I live contented on an humbler plan ; Unable now to welcome every guest; 1 But greeting gladly and freely, though distress'd, /• Hereditary friends, of all the best. ) A natural incident brings back to his mind the recollection of his misfortunes ; this fragment concludes with the obscure line before-mentioned, relative to a sea-voyage. \ LX. The yearly summons of the creaking crane, ") 1197-1202 That warns the ploughman to his task again, Strikes to my heart a melancholy strain. When all is lost, and my paternal lands Are till'd for other lords, with other hands : Since that disastrous wretched voyage brought Riches and lands and everything to nought. The following is an incident relative to another season of the year. Theognis's passion for singing to the music of the pipe has been already noticed (fragm. II.) ; the scene of this fragment is in •the market-place of Megara, and the lines represent the poet's sudden exclamation, at a sight which puts an end to the amuse- ment in which he was indulging. The text is apparently muti- lated, and (to the translator at least) hardly intelligible ; he has endeavoured, however, to restore the original picture from the traces which are still distinguishable. LXI. How could I bear it ? In the public place 823-8 To chaunt and revel ! when before my face, Seen in the distance, I discern the train Of harvest-triumph ; and the loaded wain And happy labourers with garlands crown'd, Returning from the hereditary ground, 2 η * 466 THEOGNIS. No more my own ! My faithful Scythian slave ! Break off this strain of idle mirth ; and shave Your flowing locks ; and breathe another tone Of sorrow for my fair possessions gone ! Independent of the unbecoming contrast between the levity of his amusements and the serious nature of his misfortunes, the re- flection could not but occur to the mind of the poet, that he was now arrived at a time of life when the privileges and pretensions of early youth could no longer be pleaded in justification of similar frolics. LXIL Elate with wine, my losses I despise, 1 125-8 And rude attacks of railing enemies. But youth departing, and remember'd years Of early mirth and joy, move me to tears; While, in the dreary future, I behold The dark approach of age, cheerless and cold. These lines may be reckoned as among the very last which were written at Megara, before his expatriation. His feelings upon Simonides' arrival might be supposed to have been aggravated by the comparative change which had taken place in their circum- stances ; for at that time, to which we are now arrived, Theognis was ruined, and Simonides (whose attachment to the main chance was proverbial) was probably by this time a rich man ; for he ap- pears to be giving an entertainment to which Theognis was invited. It is not unlikely that this visit of Simonides (to Athens pro- bably in the first place, but, as in former instances, extended to Megara) may be the same which is mentioned as having left a singular mark of meanness upon his character, when, revisiting Athens, after the expulsion of Hippias, he engaged to compose a panegyrical poem in honour of the assassins of his old friend and benefactor Hipparchus. Arriving at Megara, the same man would undoubtedly pay his court to the faction then in power in that city ; but he could not omit sending an invitation to Theognis. And what sort of invitation would such a man, under such circum- stances, have contrived to send ? something, it may be supposed, to this effect — " The company and conversation to be wholly literary? §c. fyc, " persons of distinguished talents, all anxious for an oppor- tunity? 8fC tyc, " a person so eminent for his genius and acquire- ments" Now the lines of Theognis are (as we shall see) an answer, distinctly replying to and declining an invitation of this description. " The sense of his own misfortunes and the dis- THEOGNIS. 467 tracted state of public affairs had rendered him unfit for company, and incapable of joining in any literary conversation." The answer to Simonides , "very obliging invitation" is as follows. LXIII. Simonides ! If with my learning's store 667-82 I still retain'd my riches as before, I should not shrink from joining as a guest In converse with the wisest and the best. But now, with idle shame opprest and weak, I sit dejected, and forbear to speak : Feeble, forgetful, melancholy, slow, 1 My former pride of learning I forego, > My former knowledge I no longer know. ) Such is our state ! in a tempestuous sea, With all the crew raging in mutiny ! No duty follow'd, none to reef a sail, To work the vessel, or to pump or bale ; All is abandon'd, and without a check The mighty sea comes sweeping o'er the deck. Our steersman, hitherto so bold and steady, Active and able, is deposed already. No discipline, no sense of order felt ; The daily messes are unduly dealt. The goods are plunder d, those that ought to keep Strict watch are idly skulking or asleep ; All that is left of order or command, Committed wholly to the basest hand. In such a case, my friend ! I needs must think, It were no marvel though the vessel sink. This riddle to my worthy friends I tell, But a shrewd knave will understand it well. This long simile of a ship is not original in Theognis ; it was to be found in an ode of Alcseus, an older poet, from whom Horace has copied it. The last fragment has already anticipated the greater part of what can be learned from the few remaining fragments relative to the revolution; — the deposition of Kurnus ; — the low character of his successor ; — and the general confusion and disorder of the com- munity. 2 η 2 468 THEOGNIS. No lines can be found of which it can be decidedly said, that they relate to Kurnus's appointment to the highest authority of the state. The following may have related to some earlier and inferior object of ambition. LXIY. Schemes unadvisable and out of reason 401-6 Are best adjourn'd — wait for a proper season ! Time and a fair conjuncture govern all. Hasty ambition hurries to a fall ; A fall predestin'd and ordain'd by heaven : By a judicial blindness madly driven, Mistaking and confounding good and evil, Men lose their senses, as they leave their level. If the conjecture was right, which assigned the two fragments L. and LI. to the period of Kurnus's elevation, they would account sufficiently for the non-kppearance of any admonitory or political lines directly referring to it. If again, (as is probable,) a recon- ciliation took place after his deposition, the next lines may have been intended to obviate the influence of rash or treacherous ad- visers upon a proud spirit recently mortified by the loss of power. LXY. Stir not a step ! risk nothing ! but believe 283-92 That vows and oaths are snares, meant to deceive ! Jove is no warrant for a promise given, Not Jove himself, nor all the gods in heaven. Nothing is safe ; no character secure, No conduct, the most innocent and pure : All are corrupt, the commons and the great, Alike incapable to save the state. The ruin of the noblest and the best Serves for an idle ballad or a jest. Shame is abolish'd, and, in high command, Rage, Impudence, and Rapine rule the land. It should seem that Kurnus was now disposed to follow the advice which his friend had before given him, respecting the choice of followers and adherents ; see fragm. XXXII., XXXIII., XXXIV. Theognis thinks such a party could not be formed of assured fidelity, and in sufficient force for the purposes which were in contemplation. THEOGNIS. 469 LXVI. A trusty partisan, faithful and bold, 77-86 Is worth his weight in silver or in gold, For times of trouble. — But the race is rare ; Steady determin'd men, ready to share Good or ill fortune ! — Such, if such there are, Could you survey the world, and search it round, And bring together all that could be found ; The largest company you could enroll, A single vessel could embark the whole ! — So few there are ! the noble manly minds Faithful and firm, the men that honour binds ; Impregnable to danger and to pain And low seduction in the shape of gain. The next fragment serves to mark more distinctly that Kurnus was no longer in office ; it is an ironical exhortation to his successor, the chief of the opposite party ; who, it should seem, was ruling away with a vengeance ! LXVIL Lash your obedient rabble ! lash and load 845-48 The burden on their backs ! Spurn them and goad ! They Ί1 bear it all ; by patience and by birth, The most submissive, humble slaves on earth ! Another fragment seems to have been addressed to some person possessed at one time of influence, which he had misemployed ; and whom the progress of the revolution had reduced to insignificance. LXVIII. Friend ! if your sense and judgment had been wholly 453-6 Or nearly equal to your pride and folly, You might have seen yourself approv'd and priz'd, As much precisely as you 're now despis'd. But the time was come when it was no longer safe to speak so openly, — the time, probably, of the visit of Simonides. See the con- cluding note subjoined to the verses addressed to him, fragm. LXIII. 470 THEOGNIS. LXIX. Scarce can I venture plainly to declare bi3-18 Our present state, or what the dangers are. — — Let the worst happen ! I shall bear, I trust, Whatever fate determines — bear we must ! Inextricable difficulties rise, And death and danger are before our eyes. We now find Theognis no longer averse to the desperate mea- sures suited to a desperate situation — but still, as before, distrustful of the firmness and fidelity of the majority of the persons upon whom his friend relied. LXX. From many a friend you must withhold your plans, 73-6 No man is safe with many partisans, No secret ! — -With a party, sure but small, Of bold adherents, trusty men withal, You may succeed : else ruin must ensue, Inevitable, for your friends and you. This advice seems to have been followed : for we now come to a passage of singular interest — the speech of Theognis at a secret meeting of Kurnus's party friends. The exordium and the con- clusion of this speech are found in separate fragments; but the character of each is clearly marked. The exordium addresses Kurnus in the presence of his assembled partisans, on the necessity of efficacious remedies for the maladies of the state. It is evi- dently the prelude to a speech addressed to a council of con- spirators ; and the conclusion is marked by a conspirator's oath, (a very curious and remarkable one,) by which he binds himself to the assistance of his comrades, and to the execution of utter vengeance upon his enemies. Some other fragments which are found separate, and which are not likely to have been composed at any other time by a man who had hitherto been averse to all violent and hazardous measures, are arranged in the only order which can be assigned to them. LXXI. Kurnus ! since here we meet friends and allies, 1129-30 We must consult in common to devise A speedy remedy with brief debate, To meet the new disorders of the state. THEOGXIS. 47 J More practice is requir'd, and deeper skill, To cure a patient than to make him ill. The wise, in easy times, will gladly rest ; When things are at t"he worst, a change is bestr jc jg> . je. ^fc. jti - -«■ "71* *7t• W •TV* *?F ^fT" Kurnus ! in power and honour, heretofore, 355-8 Your former fortunes you discreetly bore. Fortune has alter'd ! bear it calmly still ! Endeavouring, with a firm and steady will, With other changes, our affairs to mend, With a bold effort, and with heaven to friend. •JS* "7τ *r? 3r? $f τ? If Kurnus (our support) has been displac'd, 232-6 Our main defence dismantled and defac'd ; Must we, like cowards, of all hope forsaken, Lament and howl as if the town were taken ? Though now reduc'd, no more a numerous host, 635-40 Courage and sense and honour are our boast. Danger and hope are over-ruling powers Of equal influence ; and both are ours. W T here counsel and deliberation fail, Action and strenuous effort may prevail. TR* vP •Λ• Τ7ξ* *H? •?? My spirit they shall never bend nor check, 1017-20 Though mountain-heaps were loaded on my neck : Let feeble, coward souls crouch with affright, The brave are ever firm ; firm and upright. Then let the brazen fiery vault of heaven 867-70 Crush me with instant ruin, rent and riven, (The fear and horror of a former age, ) If from the friends and comrades that engage In common enterprise I shrink, or spare Myself or any soul ! If I forbear Full vengeance and requital on my foes ! All our antagonists ! all that oppose ! WTiether this conspiracy succeeded to the extent of obtaining a temporary superiority within the town, or whether it was baffled by their opponents, or abandoned in despair by the party who projected it, we have no means of forming any conjecture : in any 472 THEOGNIS. one of these cases, the incident which appears next in order might equally have taken place. The march of an armed force from some neighbouring state (whose politics were opposed to those of the party of Kurnus and Theognis) is indicated by a fire signal, and determines them to abandon their country and escape without delay. LXXIL A speechless messenger, the beacon's light, 549-56 Announces danger from the mountain's height ! Bridle your horses, and prepare to fly ; The final crisis of our fate is nigh. A momentary pause, a narrow space, Detains them ; but the foes approach apace ! — We must abide what fortune has decreed, And hope that heaven will help us at our need. Make your resolve ! at home your means are great ; 557-60 Abroad you will retain a poor estate. Unostentatious, indigent, and scant, Yet live secure, at least from utter want. Whoever examines the political character of Corinth at this time, and remarks the evident bias of that government in favour of the democratic party at Athens, will feel no hesitation in con- cluding that they must have been equally disposed to protect a party of similar principles in their own immediate neighbourhood ; and that the armed force above mentioned must have been de- spatched from Corinth. This conclusion will be confirmed by the next fragment. Of the other two powerful neighbouring states, Thebes was of opposite politics, hostile in the extreme to the Athenian revolution, and (as we shall see afterwards) became a place of refuge for the Megarian exiles : Athens, an Ionian state, would not at that period have presumed to interpose in the inter- nal disputes of a Doric city; and least of all at that particular crisis, when, with the whole weight of the Doric confederacy op- posed to her, under the ascendency of Sparta, and directed by the ability and inveteracy of Cleomenes, she was reduced to the then unheard-of expedient of soliciting assistance from the king of Persia. Placed in such a precarious situation, it would have been an act of madness on the part of the Athenians to have risked an offensive proceeding, which could have added nothing to their military security ; which would have disgusted Corinth ; and which at any rate would have prevented the success of those intrigues, by which the Corinthians (themselves nominally and formally members THEOGNIS. 473 of the confederacy) succeeded in disbanding the combined army, at a time when it was already advanced into the plain of Eleusis, and on the eve of a battle, likely to have been the most bloodily decided of any that ever occurred in the internal wars of Greece. Availing themselves of the dissolution of the main army, the Athenians lost no time in advancing against the Thebans and Chalcidians, who, in the meanwhile, had been making inroads upon the points bordering upon their own territory ; encountering them severally in rapid succession, they overthrew the Thebans, and immediately (the historian says on the same day) passing over into Euboea, attacked and defeated the Chalcidians, seizing upon the territory and expelling the proprietors. It should seem that Theognis, in escaping from Megara, had taken up his residence in Eubcea, where the politics of the leading party were congenial to his own. Upon this occasion, then, he was a witness of the calamity which overwhelmed his friends and hos- pitable partisans. — The following lines are descriptive of what occurred. LXXIII. Alas, for our disgrace ! Cerinthus lost ! 887-90 The fair Lelantian plain ! a plundering host Invade it — all the brave banish'd or fled ! Within the town, lewd ruffians in their stead Rule it at random. — Such is our disgrace ! May Jove confound the Cypselizing race ! The term of the " Cypselizing race " could not possibly apply to any other people than the Corinthians ; but it may be a question, upon what grounds, and with what particular intention, the term is applied to them in this instance ? Cypselus was entirely out of date; and his son Periander, who succeeded him as tyrant of Corinth, had died after a long reign, in the last year of the 48th Olympiad (see Fasti Hellenici). But Cypselus was the first un- derminer and destroyer of the Dorian aristocracy; having sup- planted the oligarchy of the Bacchiadse, he had continued banish- ing and destroying without intermission during the whole of his life ; and his son (after the usual interval of milder government in a new reign) had resumed his father's policy, and pushed it to a more severe extreme. Cypselus was a tyrant and a usurper, but the system of which he was the personification was persevered in after his death. The principle upon which his usurpation had been founded (a hatred of the hereditary oligarchies) still continued to influence the policy of Corinth, and manifested itself in their support of the democratic revolution of Athens and Megara. This was the point which 474 THEOGNIS. Theognis (doubly a sufferer from the effects of this policy) meant to mark ; and if this view of the subject is admissible, his intention in characterizing the Corinthians as a Cypselizing race may be capable of explanation. Expelled from Eubcea, Theognis seems to have retired to Thebes, a state whose politics were congenial to his own ; fellow-sufferers also, like his friends in Eubcea, from the unexpected vigour of the Athenians, who up to that time, when they became animated (as Herodotus observes) by the new excitement of liberty, had never been accounted very formidable antagonists ; while the Thebans, considering themselves, as they were, a superior race of men, dis- tinguished by a peculiar system of tactics and singular personal prowess in the field, upon which the success of their tactical sys- tem depended, were wholly unable to digest the disgrace of a de- feat. It should seem, both from local situation and the temper and spirit of the people, that Thebes must have been the scene of those projects and hopes which Theognis and his friends at one time entertained, of recovering possession of their native city, either by force or stratagem, and executing a severe vengeance upon their opponents. It so happened, that in the house of a Theban nobleman a fa- vourite facetious female slave, Argyris by name, was admitted to enliven the party. The music of the pipes was introduced after dinner ; this was a temptation which Theognis could not resist, and which overset all the σεμνοτης (grave good breeding) befitting his condition as an exiled noble. He offered to accompany the music, and performed so well as to excite general admiration and applause ; and probably, at the same time, to lower himself to a certain degree in the estimation of the company ; which Argyris perceiving joined in the general expression of admiration, — " It was very extraordinary — very extraordinary indeed — the gentleman must have had a great deal of practice — he must have practised very young — perhaps his mother might have been a flute-player," to which we may suppose the poet to have answered, " No ! that his acquirements were not so limited ; that, like all other persons of tolerable education in Megara, he had also learned to accom- pany himself upon the lyre ;" thereupon, the lyre being handed to him, he sung to it some extempore verses ; acknowledging that passion for accompanying the music of the pipe, which had sub- jected him to so severe an insinuation; replying to it at the same time by an assertion of the nobility of his birth, and a severe re- taliation upon the condition and origin of the person who had of- fended him. These lines, originally produced extempore, formed a short poem, of which the lines already given in illustration of his early pursuits (and which are here repeated, in what appears to be their proper place) would have been the conclusion, at least as far as regarded the affront received, and the person who had offered it. THEOGNIS. 475 LXXIY. My heart exults, the lively call obeying, 531-4 When the shrill merry pipes are sweetly playing ; With these to chaunt aloud or to recite, To carol and carouse, is my delight : Or in a stedfast tone, bolder and higher, To temper with a touch the manly lyre. -V* *&? 41» *i£» «tf» ■η* *4ς* "?r «?r •7Ρ The slavish visage never is erect; 535-8 But looks oblique and language indirect Betray their origin — no lovely rose, Or hyacinth, from the rude bramble grows ; Nor from a slavish and degraded breed Can gentle words or courteous acts proceed. Jfc JL•, il£ Jf. J{. Φ "Jp ^» •7Γ •7Γ• From noble iEthon my descent I trace, 1209-16 Thebes grants me refuge and a resting-place ; Forbear then, Argyris, with empty mirth, Yourself a slave, to scandalize my birth: Woman ! I tell thee, wandering and forlorn, In exile and distress, much have I borne, Sorrows and wrongs and evils manifold; But to be purchas'd as a slave and sold Has never been my fate, and never will : And I retain a town and country still, Along the banks of the Lethsean river, In a fair land, where I shall live for ever. For a firm friend, a steady partisan, A faithful and an honourable man, Disdaining every sordid act, and mean, No slave am I, nor slavish have I been. At no great distance from two of the preceding, a fragment is found, separated into two in Brunck's edition ; but which, though two or more intermediate lines may possibly be wanting, appear connected by the particle tie and by the infinitive form of the verb, which runs through both. These fines belong clearly to the same period as the preceding, when he was hospitably entertained at Thebes, and while he still cherished hopes of a triumphant return to Megara. Now, if we figure to ourselves the preceding scene, and do not suppose Theognis to be utterly destitute of civility and 476 THEOGNIS. common sense, we may fairly take it for granted that the extem- pore effusion, in which he retaliated the offence given by the slave, would not have terminated without some marked expression of respect and deference to the master of the house ; who was wholly guiltless of the offence which had been given him. In the trans- lation which follows, the fragment last mentioned is understood and interpreted in this sense. LXXV. To seize my lost possessions and bestow 561-6 Among my friends the spoils of many a foe, Such is my trust and hope ; meanwhile I rest Content and cheerful an admitted guest, Conversing with a wise and worthy mind, Profound in learning, and in taste refln'd. Watching his words and thoughts to bear away Improvement and instruction, day by day. The hopes and projects of an exile, briefly alluded to in the pre- ceding fragment, are more distinctly marked in a passage alluding to the story of Ulysses ; he anticipates like him a safe return from hell (in his own case, the hell of banishment) and a similar tri- umphant reestablishment in his native country ; with an equally full revenge upon his antagonists, and a joyful meeting with his Penelope and his Telemachus, his wife and son ; whom it should seem that he had left behind. The same allusion to his state of banishment as a kind of hell will be found in another passage, (composed long after, under the influence of very different views and expectations,) where the example which he takes as a parallel to his own is that of Sisyphus. LXXVI. Talk not of evils past ! Ulysses bore 11 19-24 Severer hardships than my own, and more ; Doom'd to descend to Pluto's dreary reign, — Yet he return'd, and view'd his home again, And wreak'd his vengeance on the plundering crew, The factious haughty suitors, whom he slew : Whilst all the while, with steady faith unfeign'd, The prudent, chaste Penelope remain'd, With her fair son ; waiting a future hour, For his arrival and return to power. THEOGNIS. 477 The above allusion to the good conduct of his wife is confirmed by lines addressed to Kurnus ; who, it should seem, was equally fortunate. LXXVII. Kurnus, of all good things in human life, 1223-24 Nothing can equal goodness in a wife. In our own case we prove the proverb true ; You vouch for me, my friend, and I for you. A mixture of hope and despondency accompanied by a vehement passion for revenge are marked in the following lines. It must be observed, however, that in the concluding lines a proverb con- tracted from a simile is expanded into the simile from which it originated, no equivalent proverb being found in the English lan- guage. The word χαράδρα in the original may perhaps have been in- tended to convey a local meaning : it signified a gully, the bed of a wintry torrent — a ravine of this kind called the Charadra was one of the boundaries of the Megarian territory. Theognis, therefore, may have meant to allude to the direction in which he had passed the frontier. LXXYIII. May Jove assist me to discharge the debt 337-50 Of kindness to my friends, and grant me yet A further boon — revenge upon my foes ! With these accompli sh'd, I could gladly close My term of life — a fair requital made : My friends rewarded, and my wrongs repaid, Gratitude and revenge, before I die, Might make me deem'd almost a deity ! Yet hear, Ο mighty Jove, and grant my prayer, Relieve me from affliction and despair ! Ο take my life, or grant me some redress, Some foretaste of returning happiness ! Such is my state — I cannot yet descry A chance of vengeance on mine enemy, The rude despoilers of my property. Whilst I, like to a scar'd and hunted hound, That scarce escaping, trembling and half drown'd, Crosses a gully swell' d with wintry rain, Have crept ashore, in feebleness and pain. : i 478 THEOGNIS. Yet my full wish — to drink their very blood- Some power divine, that watches for my good, May yet accomplish. — Soon may he fulfil My righteous hope, my just and hearty will. The pleasures of hope (the proverbial consolation of a banished man) are the subject of the next fragment. LXXIX. For human nature Hope remains alone Of all the deities — the rest are flown. Faith is departed ; Truth and Honour dead ; And all the Graces too, my friend, are fled. The scanty specimens of living worth, Dwindled to nothing, and extinct on earth. Yet, whilst I live and view the light of heaven, (Since Hope remains, and never has been driven From the distracted world,) the single scope Of my devotion is to worship Hope : When hecatombs are slain, and altars burn, With all the deities ador'd in turn, Let Hope be present ; and with Hope, my friend, Let every sacrifice commence and end. Yes ! insolence, injustice, every crime, Rapine and wrong, may prosper for a time ; Yet shall they travel on to swift decay That tread the crooked path and hollow way. 1131-46 The fourth line is characteristic ; the victim of a popular revolu- tion lamenting that democracy had destroyed the Graces ; like the Commandeur in that admirable Proverbe of Monsr. Le Clercq's — Les Soupers. It should seem that the hopes entertained by the poet and the emigrant party to which he belonged, were never realized ; and that (as was naturally to be expected) a spirit of impatience and discontent must have begun to be prevalent amongst them. The following lines seem to belong to this period, and to be descriptive of the altered temper of his associates in misfortune. LXXX. I search among my friends — none can I find, No sterling, unadulterated mind; 415-18 THEOGNIS. 479 None that abides the crucible like mine ; Rising above the standard — superfine ! In these lines the sense which is assigned to the word νπερτερίη, " above the standard," is assumed from the context : the lexicons do not give it, nor is it to be expected that lexicographers should find in ancient authors the technical terms of the assay oifice ; but we have seen already that it was an object familiar to the mind of the poet. Theognis, it should seem, must have been among the poorest of the party, — having escaped from Megara πάντ άποσεισάμενος, " stript of eveiything," a circumstance necessarily omitted in the translation of fragm. LXXVIIL, as it would have appeared some- what absurd if combined with the simile of the dog. The follow- ing lines seem to have been occasioned by the illiberality of some of his companions who were less destitute than himself. LXXXI. An exile has no friends ! no partisan 209-10 Is firm or faithful to the banish'd man ; A disappointment and a punishment, Harder to bear, and worse than banishment ! The reader is here requested to turn back to the fragment marked LVIL, beginning " Blessed Almighty Jove ;" (which from the singularity of its tone had been placed in juxtaposition with others of a like character ;) he will probably be of opinion that in chronological order it ought to stand here, as it marks a time when the notion of abandoning his party, and endeavouring to con- ciliate the victorious faction, (though not admitted or approved,) has distinctly presented itself to his mind. The next fragment marks his resolution upon this subject as -al- ready taken. In consequence of the neglect of his associates, he declares his intention of negotiating for himself, and endeavouring to conciliate the faction by which he had been expelled. LXXXIL The last and worst of ills, save death alone ! 809-12 The worst of human miseries is my own ! — Those friends of mine have cast me off, and I ") Must seek perforce a last resource, to try r To treat and tamper with the enemy. ) 480 THEOGNIS. The English reader is desired to interpret the words " cast me off" as an expression, indirectly implying a refusal of pecuniary assistance; the word in the original (προνδώκαν) is used in this sense in another passage of the poet, (not here translated,) in which a poor courtesan is describing her own condition, ver. 859. The same tone of complete despondency, the same complaint of abandonment on the part of his friends, and the consequent neces- sity of endeavouring to conciliate his enemies, are apparent in the following fragment. LXXXIII. Happy the man, with worldly wealth and ease, 1007-10 Who, dying in good time, departs in peace. Nor yet reduc'd to wander as a stranger In exile and distress and daily danger ; To fawn upon his foes, to risk the trial Of a friend's faith, and suffer a denial ! A short fragment is to be found, of little merit in itself; but which (as it evidently marks a particular turn in the views and feelings of the poet) cannot, according to the strict rules of criti- cism, be overlooked, in any attempt to ascertain and arrange the incidents of his life. The original of this singular and perplexing passage, if expanded into the dimension which is necessary to ren- der its intention and meaning discernible to an English reader, might stand thus : LXXXIV. No mean or coward heart will I commend 1077-78 In an old comrade or a party friend : Nor with ungenerous, hasty zeal decry A noble-minded gallant enemy. The original couplet (for it is a couplet in the original) appears, like others of the detached couplets, which are found in our pre- sent copies, to have been the exordium of a separate poem ; a poem of which, as of many others, only the initial lines have been pre- served. In this poem (as is apparent from the supposed intro- ductory lines) the poet's intention must have been to pass in re- view the characters of his own partisans, and also those of his adversaries, with professed impartiality, but with a candid bias in favour of his opponents. It was clearly not written before his banishment from Megara, nor when, many years after, he had gained permission to return THEOGNIS. 481 thither ; but it appears to be the preface to an oration made by our poet to the dominant party at Megara. It is clear from fragms. LXXXIII. and LXXXIV. that Theog- nis must have been in negotiation, or at least attempting to nego- tiate, with the party in possession of the city, — the party by whom he had been expelled. With a view, then, to conciliate his adver- saries, and to prepare the way for his own recall, what method would be most likely to be employed by a man who was in the habit of employing poetry upon all occasions ; who replies in verse to the impertinence of a female slave ; and whom we have seen composing in metre the speech which he delivered at a party meet- ing, assembled at a critical time, and deliberating upon the adop- tion of the most dangerous measures ? There should seem to be little difficulty in supposing that the habitual and natural language of the poet must have been employed upon this occasion ; that verse would have been the vehicle of his first overtures ; and that a poem of affected candour, in which, as he says himself, his friends (the bad ones at least) were not to be praised, and his enemies (the good ones at least) were not to be blamed, must have been the first overture to the treaty which he was endeavouring to open with the victorious party. The failure of this negotiation will in the mean while serve to account for the tone of utter dejection and despondency which is marked in the next fragment. LXXXV. Not to be born — never to see the sun — 425-28 No worldly blessing is a greater one ! And the next best is speedily to die, And lapt beneath a load of earth to lie ! We are now approaching to a very different period of the poet's existence — his long residence in Sicily. That island and the coun- try of Magna Greecia, as it was called, (the maritime portion of the continental territory of Naples.) stood at that time in the same re- lation to the older states of Greece as the coasts of Asia Minor had done at an early period : nearly the same as that of the States of America with respect to the present European world. The western colonies of the little world of Greece were the common re- fuge of unemployed talent. Abounding in wealth to a degree that was become proverbial, and profuse in their encouragement of all the arts by which their customary forms of life could be polished or adorned, they afforded an asylum and the means of employ- ment and maintenance to talents and ingenuity of every kind. Among the many persons who sought refuge in this new world, there could have been hardly any one who was determined to such 482 THEOGNIS. a measure, by circumstances of more complete destitution than those in which Theognis must have found himself. This resolu- tion is announced in the following lines; the last, as it should seem, in which the name of Kurnus occurs. In the original, there is a point of character and feeling, which is imperfectly represented in the translation. — In taking leave of his friend, he repeats his name several times. LXXXYI. For noble minds, the worst of miseries, Worse than old age or wearisome disease, Is poverty — from poverty to flee, From some tall precipice prone to the sea It were a fair escape to leap below ! In poverty, dear Kurnus ! we forego Freedom in w r ord and deed — body and mind, Action and thought, are fetter'd and confin'd. Let me then fly, dear Kurnus, once again ! Wide as the limits of the land and main, From these entanglements ; with these in view, Death is the lighter evil of the two. 173-82 We now come to the period of his long residence in Sicily, where the following lines were composed under the pressure of dis- tress and difficulty ; probably soon after his arrival, and while the impressions of a sea-voyage were uppermost in his mind. LXXXVIL Wearied and sick at heart, in seas of trouble, I work against the wind, and strive to double The dark disastrous cape of poverty. 619-20 The following lines seem to have been composed about the same time and under the same circumstances; it is curious that the habit of generalization should follow him, even when reflecting upon his own situation ; his mind expands itself naturally into a comprehensive observation. LXXXVIII. All kinds of shabby shifts are understood, All kinds of arts are practis'd, bad and good All kinds of ways to gain a livelihood. •! 623-24 THEOGNIS. 483 His personal talents and acquirements seem at this time to have been his sole resource ; amongst them, the proficiency which he had attained to as a vocal performer, accompanying the music of the pipe. In this character we find him assisting at a musical festival, and apologizing for his voice, which is likely, he says, to be affected by " having accompanied a party of revellers and serenaders the night before ; moreover the other performer, who ought to have borne a part w T ith him, has failed in his engagement. But he has no ob- jection to the piper whom they have provided, and will proceed with his engagement." LXXXIX. I cannot warble like a nightingale ; 933-8 This voice of mine, I fear, is like to fail, With rambling on a revel late at night. I shall not make a poor excuse, to slight Your piper's art and practice ; but the friend That ought to bear his part here, and attend, In fact is absent. I must do my best ; And put my talent fairly to the test. So, praying to the gods for help and grace, Close to the piper's side I take my place. In the original there is an ambiguity which could not be repre- sented in English ; (δεξιός) in one sense implies his skill as a mu- sician ; in the other it describes his position at the side of the piper. Exhibitions such as this must have been felt as mortifying by a man of birth, and one who had been originally a person of rank and consequence in his native city ; accordingly, we find feelings such as might be expected from him expressed in the following frag- ment, written probably about the same time. xc. Ο poverty ! how sorely do you press, 649-52 Debasing soul and body with distress : To such degrading offices you bind 1 A manly form, an elevated mind, > Once elegantly fashion'd and refin'd. ) It is but too natural to suppose, that the attempts of a poor gen- tleman to obtain a living by the exercise of talents, w T hich had 2 ι 2 484 THEOGNIS. formerly served for his amusement, would be exposed to the cen- sure of professional performers ; one of them, it should seem, (Aca- demus by name,) had spoken of him as not being a thorough-bred musician, but a kind of mule between an artist and amateur. To this taunt he replies in the first of the two following fragments : the second, though separated in the present text, seems to belong to it, as an easy conciliatory conclusion to the previous reprimand. XCI. I wish that a fair trial were prepar'd, \ 987-90 Friend Academus ! with the prize declar'd, A comely slave, the conqueror's reward ; For a full proof, betwixt myself and you, Which is the better minstrel of the two. Then would I show you that a mule surpasses In his performance all the breed of asses. «jfr , ^g, ^g» ΟΛ- Ji. Λ&, T^ VF W ^^ T? flP Enough of such discourse ; now let us try 1051-4 To join our best endeavours, you and I, With voice and music ; since the Muse has bless'd Us both with her endowments ; and possess'd With the fair science of harmonious sound The neighbouring people, and the cities round. The last lines mark his position as a foreign artist ; he is com- plimenting the natives. We now find that he was beginning to get together a little money; and the next fragment will show that he was become very careful of it. XCIL You boast of wealth, and scornfully deplore \ 1111-12 My poverty — something I have in store ; ( And with God's blessing I shall make it more. ) Being now under the necessity of vindicating himself from a charge of meanness and parsimony, his defence is made in the same spirit of generalization which has been already noticed as a peculiar feature of his mind. XCIIL Though gifted with a shrewd and subtle ken, 1055-8 Timagoras ! the secret hearts of men THEOGNIS. 485 (You '11 find it) are a point hard to be guess'd ; For poor and shabby souls in riches dress'd, Make a fair show ; while indigence and care Give to the noble mind a meaner air. Theognis might have been enabled to maintain himself at first, and possibly to make a little money, in the way above described ; and perhaps by teaching music and poetry ; but his most import- ant occupation, (like that of his instructor Simonides.) and that from which the chief source of his gains would have arisen, was the direction of the choral entertainments, which were exhibited in competition by the different tribes, at the expense of the wealth- iest citizens of each, who were called choregi. Theognis on one occasion seems to have met with one of these who was insensible to the advantages of some proposed improvement ; and he is led to the conclusion expressed in the following verses — that the rarity of the union of wealth and good taste in the same individual is highly unfavourable to the progress of the fine arts ! XCIY. Dunces are often rich, while indigence 683-6 Thwarts the designs of elegance and sense. Nor wealth alone, nor judgment can avail ; In either case art and improvement fail. Finding himself become an active person, the reflection seems to have occurred to him that he had formerly been equally active in pursuits of a very different kind. This reflection, according to his usual habit, is generalized in the following fines. xcv. The passions and the wants of nature breed 1 1227-8 Winged desires, that with an airy speed > Hurry abroad, for pleasure or for need ; j On various errands, various as their hue, A fluttering, eager, ever busy crew. As his circumstances improved his spirits seem to have risen, and he rejoices in the success of his exertions, though conscious of their derogatory character. XCVI. Plutus ! of all the gods the first and best, 1Π3-14 My wrongs with your assistance are redrest ; 486 THEOGNIS. Now, reinstated in respectability, In spite of all my baseness and humility. Though now relieved from poverty, he was unable, or did not deem it advisable, to indulge his wishes and fancies, as he had been in the habit of doing formerly. This change seemed to re- quire an apology, which he addressed to them, as follows. XCVIL My old companions, Fancy and Desire ! To treat you both, as each of you require, My means are insufficient — never mind ! Ours is the common case of human-kind. 695-6 At length he finds himself in a situation in which he is led to consider the question of greater indulgence and a larger expendi- ture. This question, after viewing it on both sides, he seems dis- posed to determine in favour of continued economy. The perplexity of which Theognis complains is one which in our times would be easily solved by sinking a portion of capital or the whole of it in a life-annuity : but he was fearful of infringing upon his capital, apprehending that he might live more than long enough to consume the whole. XCVIII. Current expenditure — to bring it all 1 Within the compass of our capital, V Is a wise plan, but difficult withal. ) Could we beforehand ascertain the date Of our existence, we might fix a rate For our expense, and make it more or less ; But as it is, we must proceed by guess. The road divides 1 which path am I to choose ? Perplex'd with opposite diverging views. Say, shall I struggle on, to save and spare, Or lead an easy life and banish care ? Some have I seen, with competence of wealth, Indifferent to friendship, pleasure, health, Struggling and saving ; till the final call, Death sends his summons, and confiscates all ! Allotting to the thankless, heedless heir The produce of his economic care ! 899-926 THEOGNIS. 487 Yet others have I seen reckless of pelf; " I take my pastime, and I please myself," — Such was the jolly phrase ; the same gallant Have I beheld an utter mendicant ; In sad dependence, at his latter end, Watching and importuning every friend. Our wiser course then, Damocles, I deem, Is that which steers aloof from each extreme : Not to consume my life with care and pain, Economizing for another's gain ; And, least of all, to risk the future fears Of indigence in my declining years. With this reflection, therefore, I incline 927-8 To lean a little to the saving line : For something should be left when life is fled To purchase decent duty to the dead ; Those easy tears, the customary debt Of kindly recollection and regret. Besides, the saving of superfluous cost Is a sure profit, never wholly lost ; Not altogether lost, though left behind, Bequeathed in kindness to a friendly mind. And for the present, can a lot be found \ 929-32 Fairer and happier than a name renown'd, And easy competence, with honour crown'd ; ) The just approval of the good and wise, Public applauses, friendly courtesies ; Where all combine a single name to grace With honour and preeminence of place, Coevals, elders, and the rising race ! This last passage is separated from the preceding in Brunck's edition. It is possible that some intermediate lines may have been lost, but the train of thought seems to be continuous : he feels that the estimation which he has acquired in society is such as to supersede any temptation to increase it, by living at an increased expense. It is difficult to assign a place to the following fragment ; that it was written in exile is evident. It is placed here rather for the sake of marking the time of the battle of Elorus, than in any confidence that it actually related to it. — The tone of carelessness and indifference in which he speaks 488 THEOGNIS. of going to battle, as upon a mere point of honour, forbids us to assign this fragment to the time of the action between the Chal- cidians and Athenians, in which he must have felt a strong in- terest. XCIX. Peace is my wish, may peace and plenty crown 881-6 This happy land, the people and the town ! May peace remain ! and may we never miss Good cheer and merry meetings such as this ! Whether at home or here, all wars I hate, All battle I detest and execrate. Then never hurry forward ! for we fight Not for ourselves nor for our country's right. But with the bawling herald, loud and clear, Shouting a noisy summons in my ear. And with my own good horse, for very shame, We must engage and join the bloody game. The battle of Elorus, in which the Syracusans were totally de- feated, was followed by the siege of Syracuse ; which appears to have been long protracted, since it afforded time for a singular combination — that of the Corinthians and Corcyreans, habitually enemies, but each of them interested in behalf of the Syracusans as a kindred race. The joint assistance and interposition of these two states effected the deliverance of the Syracusans, under a com- promise, by which they surrendered to Gelo the sovereignty of Camarina. Suidas says that during the siege Theognis wrote a poem to " those who had escaped," meaning, probably, those who, having escaped from the battle, were afterwards the defenders of the besieged town. 0. The gods have granted mighty stores of pelf 863-6 To many a sluggard, useless to himself And his own partisans : but high renown Awaits the warrior who defends the town. The events above-mentioned seem to have led to Theognis' re- turn from his long exile. The state of Corinth was democratic. The Corinthians had promoted the revolution at Megara and fa- voured that of Athens ; they were " the Cypselizing race " whom Theognis had execrated as the authors of his misfortunes and dis- appointments. The Corinthian deputies and commanders, how- THEOGNIS. 489 ever, on their arrival at Syracuse, must have found their old aristo- cratic victim transformed by circumstances into a very passable democrat, engaged in the defence of the city against a besieging force, commanded by the patron of the exiled aristocracy. Theog- nis having no doubt introduced himself to the acquaintance of the Corinthian commander, (an influential person in a state which possessed a great ascendency over Megara,) conscious moreover of a literary reputation which would do honour to his country, and sufficiently provided with certificates of civism, seems to have thought that nothing more was wanting to procure his erasure from the "List of Emigrants:" his Corinthian friend, however, whose political sagacity seems to have suggested the story of Sisyphus and Proserpine, was unable to extricate him from the " Hell of Banishment " upon the simple consideration of his late political conduct. Drachmas, it should seem, he had accumu- lated, and a certain sacrifice of drachmas was necessary to the suc- cess of the negotiation. Under these circumstances the following characteristic lines were produced. The story of Sisyphus and Proserpine appears, at first sight, not only foreign to the main subject and purpose, (an expression of devout gratitude to the god of wealth,) but is moreover unaccount- ably tedious; this very . tediousness, however, is an artifice of the poet, by which he directs the attention of the reader to a meaning which he could not venture more distinctly to express. CL Ο Plutus ! justly to your gifts and you 523-6 Mankind attribute praise and honour due. With your assistance we securely face Defeat and disappointment and disgrace. Thus to reward the virtuous, and to slight Wicked and dirty knaves, is surely right ! For with the world at large no merit tells, 697-718 But Plutus and his bounty, — nothing else ! No ! not the sense of Rhadamanthus old, Nor all the shrewd devices manifold, Which Sisyphus, the keen Corinthian, knew ; That wily chief, that, if old tales are true, Made a most strange escape, so poets tell, By dint of rhetoric, he return'd from hell ! For she, (that kind oblivion can dispense, But takes away the judgment and the sense,) The goddess Proserpine, by strong persuasion, Consented to connive at his evasion : 490 THEOGNIS. A thing unheard of and unknown before ; That, having pass'd the dark infernal door, And visited those dreary realms below, From that disastrous prison-house of woe. A man by policy should work his way, Emerging into light and upper day ! Sisyphus gain'd a point which none beside (Of all that ever liv'd or ever died) Could have achiev'd — yet Sisyphus would fail, Nor would Ulysses with his arts prevail, Nor aged Nestor with his eloquence — No merit would avail you — no pretence ; Though you possessed the vigour and the speed Of the swift Harpies, or the winged breed Of Boreas, in the proud Olympic game \ A conqueror ; your native place and name > Recorded and announc'd with loud acclaim ; ) Still would you find the common saying hold, \ " Fame is a jest ; favour is bought and sold ; > No power on earth is like the power of gold." ) Whether the preceding lines were composed at Syracuse, or afterwards in Greece, (Lacedsemon,) where, it should seem, he waited the result of his negotiation, cannot be determined. — They are placed here as forming a natural sequel to the fragments re- ferable to Syracuse, and as an introduction to those which from their internal marks must be assigned to Lacedsemon. The first of these bear a strong indication of having been composed at the time when the poet had passed the meridian of life. The " black fear of death which saddens all" is strongly marked in the first lines. GIL Enjoy your time, my soul! another race 1067-8 Will shortly fill the world, and take your place ; With their own hopes and fears, sorrow and mirth : I shall be dust the while, and crumbled earth. But think not of it ! Drink the racy wine 875-80 Of rich Taygetus, press'd from the vine Which Theotimus, in the sunny glen, (Old Theotimus, lov'd by gods and men,') Planted, and water'd from a plenteous source, Teaching the wayward stream a better course : THE0GN1S. 491 Drink it, and cheer your heart, and banish care ; A load of wine will lighten our despair. I should be inclined to think that Theognis must have been connected by the ties of hospitality with some Spartan or Lace- nian families ; that of Theotimus, for instance, here mentioned, or that Clearistus (before mentioned as so connected with him) may have been a Laconian. The following lines appear also to have been written in Lacedse- mon, and evidently relate to some matter of important trust — pro- bably to the friendly and confidential agency through which he was enabled to purchase a remission of his exile. cm. Ye twins of Jove ! an undivided twain, } 1083-6 That on Eurotas' shore and happy In endless harmony preside and Punish our guilt ! If ever by design 1 I wrong my friend, let all the loss be mine ; r But if the fault is his, double the fine ! ) d twain, 1 >py plain V reign ! ) The next lines, though referrible to Lacedsemon,may have been composed there at an earlier period of the poet's life. Though in both instances the conclusion points to hard drinking, they seem much too juvenile for the author of fragm. CII. The four con- cluding verses have been subjoined as a natural sequel. In the original they are separated, and stand as a distinct fragment in Brunck's edition. CIY. Now that in mid-career, checking his course, 991-6 The bright sun pauses in his pride and force, — Let us prepare to dine, and eat and drink The best of everything that heart can think ; And let the shapely Spartan damsel fair ^ Bring, with a rounded arm and graceful air, > Water to wash, and garlands for our hair. j In spite of all the systems and the rules 1030-6 Invented and observ'd by sickly fools — Let us be brave, and resolutely drink, Not minding if the dog-star rise or sink. The two first lines of the original are hardly intelligible. It seems probable that two lines may have been lost between the first and the second. 492 THEOGNIS. The next fragments bring us back to Megara, and represent Theognis as a returned emigrant, studiously and anxiously patri- otic and popular, giving an indirect pledge in the first fragment, and a more decided one in the second, of his resolution to abstain from party politics, and to confine himself to the cultivation of poetry and of the sister arts with which it was immediately con- nected — music and the management of the chorus. The last lines of the first fragment serve to confirm Mr. Clinton's suggestion, that he was born in the 59th Olympiad ; in which, ac- cording to some accounts, he is said to have flourished; — but, as he Justly observes, these computations would suppose Theognis to have been near eighty in 490 — the time of the battle of Marathon. The concluding lines certainly give a decided negative to such a suppo- sition. The character of mature age (as has been already ob- served) is marked in a preceding fragment (the last but two). The same association of ideas is also observable in this, which must have been written a very short time after : in both of them the pleasures of conviviality are connected with the fear of death (the evil with its remedy) ; but in extreme age such remedies are not resorted to ; moreover, old age itself is here spoken of as a distant evil. cv. May Jove, the almighty, with his own right hand 755-66 Guard and uphold this happy town and land, With all the glorious blessed gods above ! And may the bright Apollo guide and move My voice and fancy, cunningly to carp In songs accordant to the pipe and harp ! When, after solemn rites of sacrifice, At feasts and banquets, freely we devise Of mirth and pastime ; banishing afar All fears of Persia and her threaten'd war ; With joyous airy songs of merry verse, Quaffing and chaunting, " May we ne'er be worse," But better ; if a better thing can be, Than thus to live at ease, cheerful and free ; While far remote, no fears our thoughts engage, Of death approaching, or disastrous age. The next fragment is of the same time, as appears not only from the tone and character, but from the same mention of an appre- hended invasion from Persia. — It may be considered as a kind of sequel to the preceding ; the invocation to the inferior protecting deity of the town naturally following the preceding address to the THEOGNIS. 493 supreme ruler of the world. This fragment is of considerable im- portance, as Mr. Brunck, by comparing the lines in which Alca- thous is mentioned with an inscription discovered at Megara, has shown that Theognis must have been a native of Megara in Greece, and not, as Plato (undoubtedly from a mere supercilious affectation of ignorance) has asserted, a Sicilian. Moreover, it appears that Sicily is mentioned as one of the foreign countries visited by him during his long absence from his native land. CVI. You, great Apollo, with its walls and towers 771-86 Fenc'd and adorn'd of old this town of ours ! Such favour in thy sight Alcathous won, Of Pelops old the fair and manly son. Now, therefore, in thy clemency divine, Protect these very walls, our own and thine ! Guide and assist us, turn asidvi the boast Of the destroying haughty Persian host ! So shall thy people each returning spring Slay failed hecatombs, and gladly bring Fair gifts, with chaunted hymns and lively song, Dances and feasts, and happy shouts among : Before thy altar, glorifying thee, In peace and health and wealth, cheerful and free. Yet much I fear the faction and the strife, Throughout our Grecian cities, raging rife ; And their wild councils. But do thou defend This town of ours, our founder and our friend ! Wide have I wander'd, far beyond the sea, Even to the distant shores of Sicily, To broad Eubcea's plentiful domain, With the rich vineyards in its planted plain ; And to the sunny wave and winding edge Of fair Eurotas, with its reedy sedge ; Where Sparta stands in simple majesty, Among her manly rulers, there was I ! Greeted and welcom'd (there and everywhere) With courteous entertainment, kind and fair ; Yet still my weary spirit would repine, Longing again to view this land of mine. Henceforward no design nor interest 787-90 Shall ever move me, but the first and best, 494 THEOGNIS. With learning's happy gift to celebrate, To adorn and dignify my native state. The song, the dance, music and verse agreeing, "Will occupy my life, and fill my being : Pursuits of elegance and learned skill 791-4 (With good repute and kindness and good will, Among the wiser sort) will pass my time Without an enemy, without a crime ; Harmless and just with every rank of men, Both the free native and the denizen. The following lines show that his return was embittered by the undutiful behaviour of his family, who had grown up in his absence. CVII. The gods in just allotment have assign'd 271-8 Youth and old age, the portion of mankind, Alike for all ; impartially we share Youth's early pleasures ; equally we bear The latter ills of life, sickness and care. One single evil, more severe and rude Than age or sickness or decrepitude, Is dealt unequally, for him that rears A thankless ofTspring ; in his latter years, Ungratefully requited for his pains, A parsimonious life and thrifty gains, With toil and care acquir'd for their behoof ; And no return ! but insolent reproof; Such as might scare a beggar from the gate, A wretch unknown, poor and importunate ! — To be revil'd, avoided, hated, curst ; This is the last of evils, and the worst ! Theognis had left his wife, and at least one son, behind him, when he quitted Megara ; some verses written in the early part of his banishment, serve to show that she was behaving well in his absence. There are no further notices to be found respecting her — but a family of children, growing up under the tuition and pro- tection of the ruling party, w r ould probably become connected with them, and would be liable to be extremely disgusted and annoyed at the return of so near a connexion, who, abjuring rank and pre- tensions of every kind, had subsisted for many years as a mere ^ Ι ^ V ■fp L$\ ■:% -$ *\. <$> % γ ./- ν* ^ \> f ' \^r '■*> ,0o. «ill ■Hi ■Bl Η ι WW wwB ■I 11 ISA MlfflBww lllgwBMMwwwMMwa wmmrn