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 THE WORKS 
 
 HESIOD, CALLIMACHUS. 
 
 AND 
 
 THEOGNIS. 
 
THE WORKS 
 
 HESIOD, CALLIMACHUS, 
 
 THEOGNIS. 
 
 LITERALLY TRANSLATED INTO ENGLISH PROSE, 
 WITH COPIOUS NOTES, 
 
 BY 
 
 THE EEY. J. BANKS, M.A., 
 
 HEAD MASTER OF LUDLOW SCHOOL. 
 
 TO WHICH ARE APPENDED THE METRICAL TRANSLATIONS 
 OF ELTON, TYTLER, AND FRERE. 
 
 LONDON: 
 HENRY G. BOHN, YORK STREET, COVENT GARDEN. 
 
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 JOUN CIKI.DS AND SON, BUNGAY. 
 
BIOGKAPHICAL 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 11th 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 Cumse in iEolia, 
 so that he, as well as the Masonian 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 Cumae, 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 Bceotia, 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. Vll 
 
 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 
 Cumae, and these may have descended to his son, as was not 
 υ η frequent 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 "metasch," or "resident alien," defined by 
 Aristotle, Politics III. v. 9, (Congreve,) as b των τιμών μη 
 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 επώαίω 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 καϊ 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 Maeon, 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. praef.) 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 JEneon 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 OP IIESIOD. 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, it 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. 53 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 "Εργα και 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, o<ppa θεόϊσιν Άνδράσι τ άλψησ- 
 rrjaiv άρής αλκήρα 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 (και 
 ημίραι) 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 the 
 
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, &c.,) 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 αίδως, 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 the Poetae 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 Hyranic cast, stand next to 
 those of Hesiod in the following translation. Callimachus 
 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,(XVII. 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 Aulus 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 ; V. 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, 
 
 Yivet et Ascrseus, dum mustis uva tumebit. 
 
 Dum cadet incurva 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 1 7th, and the 21st Epigrams, 
 as especially beautiful. Very elegant and faithful translations 
 of these appear in the Greek Anthology, published by Mr. 
 Bohn. 
 
 Among the lost poems of Callimachus, which are often re- 
 ferred to by later writers, the most famous seem to have been 
 his Atria, an epic poem, (which Propertius calls "nonni flati 
 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 
 has considerable merit; but, all points considered, Tytler 
 seemed most deserving of reproduction. 
 
 / 
 
BIOGRAPHICAL NOTICE OF THEOGKIS. 
 
 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 Hyblsean 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 
 war 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 παλιντοκία, (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 own friends and companions (262, 349, 512, 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, " πολ- 
 λυν εμοϋ 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 ϊίολνπαίΰης being now ge- 
 nerally allowed to be a patronymic (cf. Miiller, Hist. Gr. Lit. 
 ex. § 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 θεωρός, 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 Eubcea, 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 σνμπό- 
 τικα 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 παιδικά, 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. c. 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 εχονσιν : the notion of protection is implied, as in πολιούχος. So 
 in Latin, Catullus, Epith. Pel. et Thet. 8, Retinent in summis ur- 
 bibus arces. — ζάΒεον, 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 οράσθαι πορφυροΰν. 
 
 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. 
 
 s Permessus.] This river and the Olmius flow from Helicon, and 
 empty themselves together into Lake Copais in Boeotia, 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 Μ SS. vary between 
 ΊΙερμησσοϊο and Ύερμησσοω, to which last reading Goettling inclines, 
 deriving the word from Ύέρμων, 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. 
 
 • 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 l 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 (heir 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 Hesyehius 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, " tobe icoiit." Cf. Hes. Works 
 and Days, 240 — 244. ίττιρρωσαντο, from ρώω, ρώομαι. Π. i. 529. 
 
 2 ήέρι 7ro\\y. Cf. Butm. Lexil. p. 39, who traces the significations 
 of σήρ, 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. 8G4 ; Od. viii. 562. 
 
 3 Ιννύχιαι, 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 davlight, to the more depraved ages of the world. Cf. Catull. 
 Pel. et Thet. 384, 
 
 Prassentes namque ante domos invisere castas 
 Saepius et sese mortali ostendere caetu 
 Ccelicolae, nondum spreta pietate, solebant. 
 δσααν. 1. A voice noised abroad, one knows not how. 2 A voice; 
 not from δσσομαι, but akin to δφ. Butm. Lexil. p. 445. Heyne, 
 arguing that όσσα 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. 
 
 * Hesiod ranks Hebe among Deas 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 καϊ 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 εττιμελονμενοι. 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, φενδοίμην, άίοντος α κεν πεπίθοιεν ακουήν. 
 
 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. 
 
 '- 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, Mecaenas. 
 
 7 Sed quo mihi ha?c circa quercum, aut circa petram. (F. S. Lehrs.) 
 Goettlini: refers the words to the prophetic oaks of Dodona (at -κρο- 
 σήγοροι δρΰες. JEsch. Prom. V. 832. Cf. Sophocl. Trach. 1158); and 
 the Dephian rock {Αελφίς πέτρα. Soph. (Ed. T. 464. Cf. Odyss. xix. 
 
 b2 
 
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 ckaunting 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. hi. 8 ; 
 Ov. Heroid. v. 13) prefers to render it somehow thus, " Why prate I 
 thus around oak and rock? " " 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, τ'ετΚαθι δή κραδίη. 
 Theogn. 997, τόλμα θνμε κακοϊσι. Terent. Andr. I.iii., Enimvero, 
 Dave, nil loci est segnitiae. Adelph. V. iv. 23, Age, age, experia- 
 mur. Such expressions of encouragement to self are common in 
 all languages. 
 
 2 γέλα δε τε. Cf. Horn, H. in Cer- 13, 14, and Theognis, ίγέλασσε 
 δε γαϊα πελώρη, Γήθησεντε βαθνς πόντος αλός πολιής. Lucret. i. 8, 
 Tibi rident aequora ponti. 
 
 3 Χειριο'εσσ-ς, lily-coloured, (λείριον,) delicate. The word properly 
 applied to objects which may be seen, is transferred to matters of 
 sound and hearing. So in II. iii. 152, όψ λειρωεσση. 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 ίάων. An Homeric phrase. Horn. 11. xxiv. 528; Od. 
 viii. 325, 335. εαων, gen. plur. neut., as if from τά ίά, good things, 
 th. ιός. Butm. Lexil. p. 253, note, tic 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. 11. 
 i. 604, Μουσάων θ' ai αϊίδον αμει€όμεναι όπι καλφ. 
 
 6 ανθρώπων, heroes. 
 
 1 Eleutherae, a city built by Eleuther, son of Apollo and Aethusa, 
 
55—73. THE THEOGONT. 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 Bceotia, 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 ίνιαντός, 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, μεμελω, μεμλω, μεμβλω, hence παρμεμβλωκε. 
 
 4 χοροί, spots for dancing. Od. viii. 260, 264 ; xii. 4. 
 
 5 οίκι, εχονσιν : 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 τοτ'ε : i. e. at their birth. The gods were supposed to be adult 
 at birth. Mercury, Horn. Hymn ad ill. 17, 
 
 Ήώος γεγονώς μ'εσφ -ηματι εγκιθαρίζεν 
 Έσπεριος βοϋν κλεφεν εκηβόλον 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 : l 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 δρεννται 
 γαθενσαι, τώς δ' οΰτι ττοτφ δαλήσατο 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. re couples κατεπανσε to 
 αγορεύων for αγορεύει. 
 
 5 Cf. Virg. /En. i. 148 — 153, Ac veluti populo in magno, &c. 
 
 6 Van Lennep gives the best interpretation of this and the follow- 
 ing line, " 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 δυσφρονέων 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 Ccelus and Terra, and also those born of 
 Nox and Pontus (105—107) ; then how Cronus and the Titans, Terra, 
 Pontus, Rivers, and Coslus first existed (108 — 110); then the pro- 
 geny of the eldea* 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 άπείριτος. Od. χ. 195. i. q. άπειρ'εσιος. ο'ίϋματι 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 άπό and ενός, annual income. Cf. Annona, Doederlein, 
 from άφύω, άφνσσω. 
 
 β 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 
 Mgie. So Scholiast and Pausanias say. 
 
 7 Tartarus and Eros. Pausan. (Bceot. 27, § 2, p. 204, Tauch.) 
 quotes this passage of Hesiod. Έρος, ace. tpov, 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, Caeus 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 λνσιμελης, 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 Evos under the name of Venus: 
 Qua? mare navigerum, qua? terras frugiferentes 
 Concelebrat, per quam quoniam genus omne animantum 
 Concipitur visitque exortum lumina solis. 
 
 2 "Ερεβος was υπό χθονος. 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. 
 JEn. 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, βαθυδίνης. Theog. 265. Op. et D. 171- 
 Therefore he was son of Ccelus and Terra ; but Pontus, Πέλαγος 
 (mare salsum), only of Terra. 
 
 4 Casus, sire of Latona. Theog. 404. His worship seems pecu- 
 liar to the iEgean. The word is derived from κοεω, 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 Ccelus and Te»ra. 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 
 
 mosyne, 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, 3 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. Μάτερ ' Αλιού. 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 /Eschyl. 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, 
 (cf. 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." όμβριμόθυμον, the 
 right reading, not όβριμόθνμον ; from μόριμος, μόρσιμος. Metath. 
 δμριμος, Ζμβριμος; hence μορμώ, μόρμορος. Cf. Butm. Lexil. p. 189, 
 in voc. βλίττειν. 
 
 e δνομ' ήσαν. With δνομ' εστί, and dative of the thing or person, 
 and δνομ' 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 Tuliii," or Tullio. Odyss. 
 vii. 54. Herod, ii. 17. But Κύκλωπες δνομ' 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 yv. 
 
 1 ούκ ονομαστοί : quos vix nominare audeas. — άφατοι. These were 
 the Centimani. — Κόττος (κοώ, tumeo). — Βριάρενς (βαρίω, βρίω, gravo). 
 — Γνγης, or Γνης (γύω, late explico). Γύης, cf. 714, and Butm. Lexil. 
 p. 2, not. 2, (Fishlake,) who says, "On the orthography of Τνης, 
 left uncertain by Bentley, Hor. Od. II. xvii. 14, I am loth to speak 
 decisively. Probably it is contracted from γυϊον." Τνης, the more 
 proper and original form, is more agreeable to analogy. Τύγης, 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. JE.u. vi. 287, called by others, after Homer, -£,geon. 
 
 2 They were the fiercest,] viz. the Centimani and Cyclopes, γαρ 
 refers to the description of them just before. 
 
 3 πάντας αποκρνπτασκε, κ. τ. λ., is for ττάντας άποκρΰπτασκε γαίηζ 
 iv κενθμώνι, και ίς φάος ονκ άνίεσκε: ita in recondito Terra simi 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 κεδνην, dear. II. ix. 586. Od. x. 225. Butm. Lexil. p. 119, note 
 6, voc. άνήνοθε. 
 
170—190. THE THEOGONT. 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 (Melias,) 
 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 
 
 , * Of detested name.] δυσωννμον, hateful to hear named. II. vi. 
 255; xii. 116, μοίρα δυσώννμος. Odyss. xix. 571, Ηώς. The δ in 
 όνομα is lengthened in δνσώνυμος, just as ε is in νηκερδής, " ratione 
 rythmica." See Goettling. 
 
 2 καρχαρόδοντα, with jagged teeth, like a saw ; akin to χαράσσω, 
 Cf. II. χ. 360. 
 
 3 ώρίξατο (understand των Ουρανού μηδεων) χεφί σκαπ] — όρεγεσθαι 
 τινι τινός, is, " to reach with something, or some part of the body 
 towards something." Compare Horn. 11. iv. 307, εγχει όρεζάσθω, sc. 
 αντοϋ. II. xxiii. 99, ώρεζατο χερσι φ'ιλησιν. 
 
 4 Behind.] So Pyrrha and Deucalion were hidden to do. 
 
 Ossaque post tergum magnae jactate parentis. 
 
 Qv. "Met. i. 383. Cf. ibid. 393. 
 
 5 περιπλομενων, " volventibus annis;" περιτελλόμενος ενιαντος is 
 i( annus vertens," περιπλόμενος εν: annus i?iversus. Goettling. 
 
 6 ερινϋς, from Ιριννΰειν, furere. 'ότι τφ θνμφ χρήσθαι καλονσιν εριν- 
 ννειν οϊ Αρκάδες. Pausan. viii. 25, § 4. The same writer, i. 28, § 6, quotes 
 this passage to identify the σεμναι θ'εαι of Athens with the Erynnyes. 
 
 7 Μελίας, ashnymphs, as Αρΰαδες were oaknymphs ; from μελ'ια, 
 an ash. Cf. Callim. H. in Jov. 47, ΑικταΊαι Μελίαι. Η. in Del. 80, 
 αυτόχθων Μελίη. They were nine in number, Helice, Cynosura, 
 Arethusa, Ida, Cromne, Britho, Calaeno, 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. 
 » 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, 
 
 Adventumque tuum, tibi suaves daedala flores 
 Summittit tellus : tibi rident aequora ponti 
 Placatumque nitet diffuso 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 φιλομμηδεα. 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, ten do, 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 THEOGONT. 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 Μ ώμος, 'ίν 6 φθόρος, ένθα νεοιτο. 
 
 5 From the use of the present tense μελουσι 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. Muetzellius had suggested 
 a reading χρνσεα καλά μεμηλε, τά θ' Ηρακλεης ίτρύγησεν. 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 α'ιτε βροτοϊσι — κακόντε refer to ΜοΤραι • α'ιτ 
 ανδρών — άμάρτ -g to Κήρας. The names seem here to belong to Κηρίς, 
 whereas all antiquity refers them to MoTpai. For the office of the 
 Κήρες, see Eurip. Electa 1252 (Dind.), JEsch. S. c. Theb. 1055, 
 where they are called ερινύες. More on this subject may be 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 Patree, vii. 20. 
 
 8 ^ιλότ^ς 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 Hom. Odyss. xi. 611. 
 
 2 For the deities here mentioned compare Virg. JLn. 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. 
 Iph. in Aul. 948. Tibull. IV. i. 58, Vexit et /Lolios placidum per 
 Nerea ventos. Ovid. Met. i. 187, Qua totum Nereus circumtonat 
 orbem. Amores II. xi. 39. The word Ίΐήρίνς is the same as Ne- 
 fluus, i. e. fundus, from νή and ρέω, Hermann. 
 
 4 αυτάο καΧ'εϋνσι -γέροντα. But they call him old, not because he is 
 eldest, kc, 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 Harpyias, 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 Κητω, the wife of Phorcys, (270,) is supposed to refer to the 
 "monstra natantia " of the great deep, from κάω, χάω, hisco : or to 
 bidden rocks, from κεϊσθαι. Virg. fcn. 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, παΊοες σοφών. Blomf. /Esch. Pers. 402, πα~ι£ες Έ\\ηι•ων. The 
 Nereids whose names follow, (2+0 — 26+,) 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 node tenent. 
 
244 — 267. 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 Actoea, 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. Μώ. ix. 102, 
 NereiaDoto,) Liagore, Evagore, Polynome,(mnltos 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. 
 Mn. i. 144•,) Cymo and Cymodoce, (Virg. iEn. v. 826,) and Cyma- 
 tolege, from κύμα. The derivations of several others are self-evi- 
 dent : e. g. Nesasa, 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 ; Mn. 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, \αμ- 
 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 dicitnr 
 esse natus. So called from ΐρώ ίίρω, because the messenger of the 
 gods. Mn. iv. 695. For Thaumas see Diet. Gr. and R. Biogr. vol. 
 iii. p. 1021. 
 
 3 The Harpies, in Virg. iEn. iii. 241, are three, Celseno 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 Grasae, 2 gray from their birth, whom in truth im- 
 mortal gods as well as men walking on the ground call Graeae ; 
 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 Ποδάργη, 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. 
 
 1 μεταχρόνιαι, " celeres ad instar temporis," like μετην'εμιοι. Goett- 
 ling. But the Scholiast says the ancients called ουρανός, χρόνος, and 
 the old poets, from Hesiod downwards, recognise μιταχρόνιος in the 
 sense of μετέωρος. See Liddell and Scott in voc. 
 
 2 Graeae. Gorgones. Hermann (Opusc ii. p. 179) says," Tpalai sunt 
 undae quae littori allisae spumas agunt nunc veniendo, nunc rece- 
 dendo." " Τόρ-γονες magna? et terribiles aquae." In iEschylus Prom. 
 V. 819, they are called Φόρκιδες, from their sire, and κυκνόμορφοι, from 
 their hair, jEsch. mentions three, and Apollodorus mentions one 
 named Δεινώ. 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. 
 
 * Εσπερίδες λιγΰφωνοι. Cf. ver. 518. Euripides, Here. Fur. 394 
 (Dind.), calls them υμνωδούς κοράς. εσχατιή προς νυκτός. Cf. Herod. 
 vii. 115, προς 'Ηλίου δυσμίων. 
 
 6 Stheno, th. σθένος. — Euryale, from the open sea, in which was 
 the island of the Gorgons. — Medusa, from μεδων, 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 THEOGONY. ]7 
 
 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' ΐίρματ' ίλθων 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.) 
 ώμηστην, used here as a substantive. For other instances see Lo- 
 beck's Ajax, ver. 208, της άμερίας. 
 
 5 ερυτ, imperfect, remarkable for the v, as in the Op. et D. 818, 
 ε'ιρΰμεναι. See here Butmann, Lexil. p. 337, (Fishlake, 1836,) and p. 
 310. Arima. Cf. II. ii. 783, είν Άρίμοις, οθι φασϊ Ύυφωέος ψμεναι ευνάς. 
 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-devourer Cerberus, dog of hell, 
 with brazen voice 4 and with fifty heads, a bold and strong 
 beast. Thirdly, again she gave birth to the Lernasan 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 Avarlike 
 Iolaus, 7 and by the counsels of Pallas the despoiler, slaughter- 
 ed with ruthless sword. But she (Echidna) bare Chimsera, 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 Geryqn, for whose 
 service she bore this dog. 
 
 4 χαλκεόφωνον, trumpet-voiced, an epithet of Stentor, Horn. II. v. 
 785. Κέρβερος, according to Goettling, is akin to βάρβαρος in its ety- 
 mology, and has reference to the voice of the monster. Pindar, 
 followed by Horat. II. 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 Nemaea, the lion, which Juno alike reared against Hercules. 
 
 6 άπλητον (ττελάω, not πίμπλημι) " tanta ira, ut vix ad eum acce- 
 dereliceat." fiiy Ή.ρακληεί ν . 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. 125, 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, (Jl. vi. 179; Sophocl. GEd. T. 177; CEd. Col. 127,) de- 
 rived from άμαχος, redupl. μαίμαχος, as from πάλη we have παι-πάλη. 
 
 9 Πήγασος — και 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 Cadmasans ; and the 
 Nemasan lion, whom I wot Juno, Jove's glorious consort, 
 reared, and settled in the corn-lands of Nemaea, a woe to man- 
 kind. There abiding truly used he to devour the tribes of 
 men, whilst he held sway over Tretus 2 of Nemasa, 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 Ocean us 
 bare eddying rivers, 4 Nile and Alpheus, and deep-eddying 
 Eridanus, Strymon, and Masander and Ister of-fair-stream, 
 Phasis, Rhesus, and Achelous with silvery-tide, Nessus, and 
 Rhodius, Haliacmon and Heptaporus, Granicus, .ZEsepus, and 
 divine Simois, Peneus, Hermus, and pleasant-flowing Caicus ; 
 
 1 ή δ' άρα, that is, Echidna, as it would seem ; though the Schol. 
 calls Spinx, the daughter of Chimaera and Typhaon. The later 
 word, Σφίγξ, ίγγος, was originally φιΕ, φΊκος, whence Φίκων δρος near 
 Thebes. Cf. Scut. Here. 33. The word is probably derived from 
 φίγγι», σφίγγω, to strangle. Cf. Ovid, Met. iii. 48. Van Lennep. 
 
 2 Tretus was a mountain between Mycenae and Nemea, near 
 Cleonas. Nemea was about fifteen stadia from Tretus, and Mount 
 Apesas above Nemea. Cf. Pausanias ii. c xv. § 2 — 4. ελεφαίρετο, 
 (ίλττω, ΙΧ-κώρη, Liddell and Scott,) is derived by V. Lennep from 
 ελω, ίλεω, ελε¥ω, ελεφω, εΧεφάω, ελεφαίρω. 
 
 3 This Dragon is called Ladon by Apollon. Rhod. iv. 1397. 
 
 4 Hesiod seems to have singled out of the three thousand rivers a 
 few of the more famous, whether in Greece or elsewhere. Thus we 
 find Alpheus, chief river of Elis, Achelous and Evenus of iEtolia, 
 Peneus of Thessaly, Ladon of Arcadia, Haliacmon of Macedonia, 
 Strymon and Nessus of Thrace. Of Asia Minor, whence Hesiod's 
 father had come, there are enumerated, Masander, Hermus, and 
 Caicus ; and from the Troad and its Mountain Ida, famous already, 
 the Rhesus, Rhodius, Heptaporus, Granicus, Simois, Scamander, 
 iEsepus. Other rivers flowing into the Euxine, and famous through 
 the Argonautic Expedition, are mentioned here : the Sangarius of 
 Phrygia, the Parthenius of Paphlagonia, Phasis of Colchis, Aldescus 
 and lster of Scythia. Two more distant rivers are enumerated, the 
 Nile, (mentioned in Horn. Odyss. iv. 477 ; xiv. 257, under the name 
 of iEgyptus,) and the Eridanus, i. q. Padus, of Italy, which Hesiod 
 knew, cf. 1011. There is no order in the list, which is made as 
 best suits the versification. Cf. Van Lennep, from whom the above 
 is abridged. 
 
 c 2 
 
20 HESIOD. 344—369. 
 
 and vast Sangarius, Ladon, Parthenius, Evenus, and Ardescus 
 and divine Scamander. And she bare a sacred race of 
 daughters, who with King Apollo and the rivers all earth 
 over bring up men to manhood, 1 and have this prerogative 
 from Jupiter, namely, Pitho, Admete, Ianthe, Electra, Doris 
 and Pry m no, and goddess-like Urania, Hippo, and Clymene, 
 Rhodia, and Callirhoe, Zeuxo and Clytia,.Idya and Pasithoe, 
 Plexaure, Galaxaure, lovely Dione, Melobosis, and Thoe, and 
 fair Polydora, and Circeis in nature amiable, and bright- 
 eyed Pluto, Perseis, Ianira, Acaste, and Xanthe, and winsome 
 Petrasa, Menesto, and Europa, Metis, Eurynome, and saffron- 
 robed Telesto, Crenaeis, Asia as well as desire-kindling Ca- 
 lypso, Eudora, Tyche, Amphiro, and Ocyroe, and Styx, who 
 truly is eldest of them all. 2 
 
 Now these were born eldest daughters of Oceanus and 
 Tethys ; there are, however, many others also : 3 for thrice a 
 thousand are the tapering-ankled Ocean-nymphs, who truly 
 spreading far and near, bright children of the gods, haunt 
 everywhere alike earth and the depths of the lake. 4 And 
 again, as many other rivers 5 flowing with a ringing noise, sons 
 of Ocean, whom august Tethys bare: of all of whom "'twere 
 
 1 κονρίζονσι, juvenescere vel vigere faciunt. V. Lennep. 
 
 2 The Oceanides, though in some respects similar in nature to 
 Melias and Dryads, differed herein, that they haunted not merely 
 the woods and glades, but roamed everywhere, now over earth, now 
 over water. Hence they are associated with the Naiads and Dry- 
 ads. Callim. H. in Dian. 12 ; Virgil, Georg. iv. 344, 382. As to their 
 names, Goettling would refer Europa, Asia, Doris, Rhodia, Perseis, 
 Ianira, (from Ίάν, as πρεσβυς, πρέσβειρα,) to the continents, isles, 
 and countries which the names suggest to us : Van Lennep rather 
 to certain qualities peculiar to the several Oceanids : Rhodia from 
 the rose, Ianthe from lov, a violet, &c. Calypso, Goettling ex- 
 plains " fertilizing," because covering the land with mud. Hermann, 
 " occultans or latens." For the rest, see Goettling, loc. 
 
 3 For instance, Ephyre, Clio, Beroe, mentioned in Virg. Georg. 
 iv. 341 ; iEthra in Ovid's Fast. v. 171 ; Hunc stirps Oceani maturis 
 nixibus /Ethra Edidit. 
 
 4 β'ενθεα λίμνης, i. e. Ώκεανοΰ. So Horn. Od. iii. 1, Ήελιος δ' άνό- 
 ρονσε λίπων περικαλλ'εα λίμνην. II. xiii. 21, βενθεσι λίμνης. Nitsch 
 explains it generally as the waters of Oceanus standing near the 
 shore : Od. p. 131. — πάντφ όμως, i. e. so that there are Oceanids 
 everywhere. 
 
 5 Apollodorus mentions Inachus and Asopus amongst these. 
 
369—385. THE THEOGONT. 21 
 
 difficult for mortal man to tell the names, but each individual 
 knows them, of as many as dwell around them. And Thia, 1 
 overcome in the embrace of Hyperion, brought forth the great 
 Sun, and bright Moon, and Morn, that shines for all that- 
 dwell-on-the-earth, and for immortal gods, who occupy broad 
 heaven. Eurybia 2 too, a goddess among goddesses, bare to 
 Crius, after union in love, huge Astraeus, and Pallas, and 
 Perses, who was transcendent in all sciences. And to Astraeus 
 Morn brought forth the strong-spirited winds, Argestes, 3 Ze- 
 phyr, swift-speeding Boreas, and Notus, ivhen she, a goddess, 
 had mingled in love with a god. And after them the goddess 
 of morning produced the star Lucifer, and the brilliant stars 
 wherewith the heaven is crowned. 4 
 
 And Styx, daughter of Ocean, after union with Pallas, bare 
 within the house Zelus and beauteous-ankled 5 Victory; and 
 
 1 Here begins the enumeration of the progeny of the remaining 
 Titans : in the first place, Hyperion and Thia. V: will be remarked 
 that here Hesiod makes Ήέλιος a son of Hyperion ; whereas in Ho- 
 mer (II. viii. 408; Odyss. i. 8, xii. 133, &c.) Hyperion is the epithet 
 of Ήέλιος : and elsewhere the names are used of the same god. 
 The Sun was doubtless worshipped by the Greeks as Hyperion : 
 and Hesiod seems to have first distinguished the two as father and 
 son, when constructing his Theogony. Pindar calls Thia the origin 
 of light and brightness, Isthm. v. 1. Catullus, lxiv. 44, mentions 
 Sol as the son of Thia : 
 
 Ille quoque eversus mons est, quern maximum in oris 
 Progenies Thiae clara supervehitur. 
 
 2 Eurybia is fitly in the Theogony connected with Crius, a god 
 of supreme power in the earliest times of Greece. (Cf. 134.) As- 
 traeus, as the name imports, and as we find by ver. 381-2, is the 
 father of Hesperus and the stars (Astra), as well as of the winds 
 which rise in the morning. Pallas seems to be derived from πάλλω, 
 vibro, (according to V. Lennep,) and to be connected with Nep- 
 tune (ίννοσιγαΊος). Perses, the father of Hecate, cf. 409, seems de- 
 rived from πίρω, or πείρω, and to indicate the far-darting god 
 ("Εκατος). 
 
 3 — Argestes.] V. Lennep considers this an epithet of Zephyr, 
 the sky-clearer : " quod discussis nubibus ccelum reddit candidum." 
 Eurus is not mentioned here, as those enumerated belong to the 
 steady winds called ενθεες, in contradistinction to those called μαψ- 
 ανραι, cf. 872. 
 
 4 τα τ Ουρανός εστεφάνωται, is equivalent to καθ' α οΰψανός εστε- 
 φάνωται. Compare II. xviii. 485. 
 
 5 Elton renders this, " whose feet are beautiful in palaces," po- 
 etically but incorrectly. The construction is true εν μεγάροισι. 
 Comnare above, 240. V. Lennep. 
 
22 HESIOD. 385 — 407. 
 
 she gave birth to Strength and Force, illustrious children, 
 whose mansion is not apart from Jove, nor is there any seat, 
 or any way, where the god does not go before them ; but ever 
 sit they beside deep-thundering Jupiter. For thus counselled 
 Styx, imperishable Ocean-nymph, what time the Olympian 
 Lightener summoned all the immortal gods to broad Olympus, 
 and said that whoso of the gods would fight with him against 
 the Titans, none of them would he rob of his rewards, 1 but 
 each should have the honour, to wit, that which he had afore- 
 time among the immortal gods. And he said that him, who 
 was unhonoured or ungifted by Cronus, he would stablish in 
 honour, and rewards, according to justice. Then first I wot 
 came imperishable Styx to Olympus along with her children 
 through the counsels of her sire. And Jove honoured her, 
 and gave her exceeding gifts. 
 
 For her he ordained to be the great Oath-witness 2 of the 
 gods, and her children to be dwellers- with-her 3 all their days. 
 And even in such wise as he promised, he performed to them 
 all for ever : for he hath power and reigns mightily. 
 
 And next Phoebe came to the much-beloved couch of Cceus: 4 
 then in truth having conceived, a goddess by love of a god, 
 she bare dark-robed Latona, 5 ever mild, gentle to mortals and 
 
 1 άπορραίειν is used in Od. i. 404, xvi. 428, with an accusative of 
 person, and of the thing in the sense of " privare aliquem aliqua 
 re." The simple verb ραίω signifies "to break," whence ραιστήρ, 
 a hammer; hence άπορραίω, revello aliquem ab aliqua re. Van 
 Lennep. 
 
 2 ορκον signifies here the thing which restrains, bears witness, and 
 in cases of perjury punishes. Cf. Horn. II. ii. 755 ; Hesiod, Theog. 
 784. It is personified as the Oath-witness, avenger of perjury. 
 See Butmann, Lexil. p. 434 (Fishlake). Compare here Pindar, 01. 
 vii. 119, 120 (Huntingford). 
 
 3 μεταναάτης, " cohabitator," not " wanderer," as the sense 
 shows. 
 
 4 Tile progeny of Cceus by Phoebe, Latona and Asteria, follows. 
 Phoebe and Asteria are unmentioned in Homer. Latona and He- 
 cate appear only in the Hymns to Apollo, 62; Cer. 24. According 
 to Hesiod, Phoebe is the grandmother, not sister, of Phoebus. Cceus, 
 Latona, and Asteria seem to have been long worshipped in the 
 isles of the iEgean. Callim. H. in Ap. 62, in Del. 150 ; Ov. Met. 
 vi. 366 (where Latona is called filia Ccei) ; Pausan. iv. 33, § 6. The 
 Latin poets always use Phoebe as the same with Luna. 
 
 5 Leto, or Latona, seems to have been the same as Night; under 
 which supposition the epithets κυανόπεπλον, ήπιον, μείλιχον, are per- 
 tinent. Compare the name of Night, εύφρόνη. V. Lennep. 
 
407 — 429. THE THEOGONY. 23 
 
 immortal gods, mild from the beginning, most kindly within 
 Olympus. And she bare renowned Asteria, whom erst Perses 
 led to an ample palace to be called his bride. 1 And she, be- 
 coming pregnant, brought forth Hecate, 2 whom Jove, the son 
 of Cronus, honoured beyond all : and provided for her splendid 
 gifts, to ivit, to hold a share of earth and of barren sea. But 
 she has obtained honour also from starry Heaven, and has been 
 honoured chiefly by immortal gods. For even now T when any- 
 where some one of men upon-the-earth duly propitiates them 
 by doing worthy sacrifice, he calls on Hecate : and abundant 
 honour very speedily attends him, whose vows the goddess 
 shall receive, that is to say, graciously, yea, and to him she 
 presents wealth, for she has the power. For as many as were 
 born of Earth and Heaven, and received a share of honour, of 
 all these she has the lot, neither did the son of Cronus force 
 any portion from her, nor did he take away as many honours 
 as she had obtained by lot, among the elder gods, the Titans, 
 but she hath them, as at the first the distribution was from the 
 beginning. Nor, because she is sole-begotten, 3 has the god- 
 dess obtained less of honour, and her prerogative on earth, and 
 in heaven, and sea, but even still much more, seeing that Jove 
 honours her. And to whom she wills, 4 she is greatly present, 
 
 1 κέκλησθαι (ώστε) ut vocaretur conjux : i. e. ut ejus conjux esset. 
 For κεκλησθαι so used, see Horn. II. iii. 138; iv. 61 ; Od. vii. 313. 
 
 2 Heyne and other commentators consider the Hymn to Hecate 
 (411 — 452) to be the work of a later writer, perhaps Onomacritus, 
 first, because she is twice called μοννογενής, (426, 448,) a word from 
 Orphic poems and mysteries ; secondly, because Hesiod is not wont 
 to be so prolix in paying honour to any particular deity ; thirdly, be- 
 cause such words and phrases as παραγίγνεσθαι and ο'ί γλαυκήν εργά- 
 ζονται are not Hesiodean. Goettling sees the hand of two different 
 poets in the passage. Van Lennep dissents from these, and argues 
 for the antiquity of the passage, from the contrast between the at- 
 tributes of Hecate here, and those ascribed to her by later writers. 
 
 3 Sole-begotten.] She does not receive less but more honour, 
 because she has no brothers to protect her. Compare Works and 
 Days, 376 — 380. Pallas, Proserpine, and Mercury are all in Hesiod 
 called " sole-begotten." 
 
 4 Van Lennep suggests that because Hecate, or Luna, was deemed 
 favourable to many pursuits and arts of men, and the night the best 
 time for following these, she is here made the goddess of those who 
 labour and follow various pursuits and the arts generally, though in 
 the day-time. There is no mention here of " magic arts," of which 
 in later poets she is special patroness. 
 
24 HE.SIOD. 429—451. 
 
 and benefits him, and he is distinguished, whom she may will, 
 in the forum among the people ; and when men arm for mor- 
 tal-destroying war, then the goddess draws nigh to whom she 
 will, kindly to proffer victory and to extend renown to them : 
 and in judgment she sits beside august kings : and propitiously 1 
 again, when men contend in the games, there the goddess 
 stands near these also, and helps them. 
 
 And when he has conquered by strength and might, a man 
 carries with ease a noble prize, 2 and rejoicingly presents glory 
 to his parents. Propitious is she also to be present with 
 horsemen, whom she will ; and to them who ply the rough 
 silvery main ; 3 and they pray to Hecate and the loud-sound- 
 ing Earth-shaker. Easily too the glorious goddess presents 
 an ample spoil, and easily is she wont to withdraw it when 
 it is shown, that is, if she is so disposed in her mind. And 
 (propitious along with Mercury to increase the flock 4 in the 
 folds) the herds of cattle, and the droves, and broad herds of 
 goats, and flocks of fleecy sheep, if she choose in her heart, 
 she makes great from small, and is wont to make less from 
 being many. Thus, in truth, though being sole-begotten from 
 her mother, she has been honoured with rewards amidst all 
 the immortals. And the son of Cronus made her the nursing- 
 mother-of-children, 5 who after her have beheld with their eyes 
 
 1 εσθΧή, Goettling says, is not Hesiodean. But comp. Op. et Dies, 
 812. So Virg. Eclog. v. 1, Cur non, Mopse boni quoniam consedi- 
 mus ambo. 
 
 2 ρεϊα φέρει, φέρΐΐ must either be taken for φέρεται, as elsewhere, 
 " carries off," or mean " facile fert," " easily carries, heavy though 
 it be, the tripod," (άεθλον,) which he has gained as victor, joy mak- 
 ing his burden light. 
 
 3 -γΧανκήν. This word (here used simply) is only once in Horn, 
 used, (II. xvi. 34•,) and then as an epithet. δνσπ'εμφεΧον, II. xvi. 
 748, of the sea into which a diver leaps. Hesiod, Op. et D. 618 — 
 (derived from πέμπω, or perhaps π'εμφιί, "a bubble," L. and S.) 
 ■γΧανκήν εργάζεσθαι, as γήν εργάζεσθαι (Op. et D. 623). So Virg. 
 JEn. ii. 780, Maris aequor arandum. 
 
 4 Luna, or Hecate, gave increase to the flocks : the same office is 
 ascribed to Mercury in Horn. H. in Merc. 567. Χηίοα, elsewhere a 
 spoil of cattle, II. i. 154, is here the " increase of the flock " simply. 
 So Χηίζεσθαι, in Op. et D., is simply " to gain or get." Cf. O. et D. 
 702. βουκοΧίας, so used Horn. H. in Merc. 489 ; Apollon. Rhod. i. 627- 
 
 5 Construe κονροτρόφον εκείνων, o'i μετ εκείνην \cov~o φάος ϋοϊις. 
 Confirming the former privileges of Hecate, Jove added to her this 
 office of κονροτρόφος for the future. 
 
451 — 474. THE THEOGONY. 25 
 
 the light of far-seeing Morn. Thus is she from the beginning 
 nursing-mother, and such are her honours. 
 
 ^liea too, embraced by Cronus, bare renowned children, 
 Vesta, Demeter, and Her£ 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 θυγατήρ μεγάλοιο Κρόνοιο — the eldest-born, 11. 
 iv. 60. This honour is given to Jove in II. xv. 182, 204, but in He- 
 siod he is made youngest. 
 
 2 πελεμίζεται, (Tl. xvi. 612,) from πάλλω. L. and S. 
 
 3 κατεπινε, properly used of drinking, is here applied to swallow- 
 ing generally, όστις έκαστος — 'ίκοιτο, " ut quisque nasceretur." 
 
 * iEschylus, in his Prometheus, 793, introduces Prometheus fore- 
 telling a like fate to Jove. 
 
 5 πατρός Ιρινννς 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 Ιρινννς, " 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 ^Egean 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, Dictaeo cceli regem pavere sub 
 antro. According to the Scholiast, Αίγεϊυν δρος is connected with 
 the fable of the goat, (α'ίζ, αίγός,) said to have suckled Jove. 
 Goettling pronounces it Mount Ida, called Αίγεϊον from the goat 
 Amaltbea. 
 
 2 φέρουσα. Goettling considers this to be equivalent to εν γαστρί 
 φέρουσα, but gives no example of the word used in such sense. 
 
 3 ήλιβάτω. Cf. 675, and Butmann's Lexilogus, p. 329, who de- 
 rives it from άλιτεΐν and βαίνω for αΚιτόβατος, 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 μέγ' άνακτι, adv. for adject, with substantive. So μάψ ανραι, 872, 
 and ο 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. JEn. 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. 
 
 Iapetus, 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 Mena3tius, 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 
 nave been connected with the stone, said to have been thrown up 
 by Cronus, and honoured at festivals by the Delphians. 
 
 2 Cf. 157. άεσιφροσννγσίν, Odyss. xv. 470, from άίσίφρων, properly 
 όασίφοων 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 Iapetus ; 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 (μενίΐ 
 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 
 
 Menaetius 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. Μώ. 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 λιγυφώνων, 
 cf. supra, 275. 
 
 2 μέσον δια κίον Hermann explains to mean " ita ut mediae co- 
 lumnae 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 Ίαπετιονίδης, a double patronymic. Ίάπετος, 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. 
 .* ταύτα is to be taken with τιμά. 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 with 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 JEschylus, Prom. V. 207, seq., and 
 the boast he there makes of his teaching mortals in religious matters. 
 
 2 εζαπαφίσκων, fallere studens. V. Lennep. Guyetus preferred 
 to read ϊζαπαφήσων. 
 
 3 τφ μιν—τφ Se, hie — illic. 
 
 * yaarpi βού%, 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 ονδ' ηγνοίησί, compare ver. 157 ; Op. et D. 637 ; Horn. II. 
 x. 113 ; Od. xxii. 473 ; OZdipus Tyrannus, Sophoc. 514 ; CEd. 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 A lexan dr. 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 πυρός ΤΙηγην κΚοπαίαν, η διδάσκαλος 
 τέχνης Πάσης βρότοις πέφηνε και μέγας πόρος. 
 
 3 γαίης yap σνμπλασσε : supply εκ before -γαίης in sense, comparing 
 Op. et D. ver. 70, where the preposition is expressed. 
 
 * 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. 11. 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 
 τενζεν 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 θηλυτεράων. There had been θεαϊ θηλύτεραι 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 άνδρ'ι. φερειν, and 153, 
 τίκτει τοι κόρος υβριν. 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 ζυνήονας, from ζΰνειμι, ζυνέων, Ion. ξυνηων, Dor. ζυνάων. Pin- 
 dar, Pyth. iii. 84, ίλκεων ξννάονες, 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 with 
 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 χητει -γηροκόμοιο. Grsev., Caret quae senectutem foveat. But 
 χήτει is the dat. of χήτος, and is explained ivdtiq.. γηροκόμοω refers 
 not to a wife, but a son born of her. χήτει seems to depend on 
 όλοόν as the dative of the cause. Cf. II. vi. 463 ; xix. 324• ; Od. 
 xvi. 35. 
 
 2 άντιφερίζει (ώστε) εμμεναι. " Malum perpetuo certat cum bono, 
 ut sit una." Ill strives with good, for existence. 
 
 3 άλίαστον, incessant, from α a ad λιάζω, (Butm. Lexil. p. 406, 407,) 
 which Butmann shows to be akin to κλίνω, as κν'εφας is to νέφος, and 
 χλιαρός to λιαρός. 
 
 4 κλίψαι, παρελθεϊν. ? Cf. II. i. 132 ; xiv. 217 ; Od. xiii. 291. The 
 use of the epithet άκάκητα, (Ep. for άκακήτης,) in connexion with 
 Prometheus, on account of his philanthropy, (as also in Horn. U. 
 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. J 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- 
 ρευς and Βριάοεως 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 ενιαντοϋς. i. e. Ηλείους ή δέκα ενιαντούς. 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 τέτατο πτόλεμός τι. 
 
 5 Goettling suggests, for παρέσχεθεν, παρέσχεθον, referring it to 
 the gods mentioned in 640 and 626. 
 
 6 A very long space.] i. e. δέκα πλείους ενιαντονς, 636. As also 
 ηματα πάντα stands here for συνεχέως in that passage. 
 
 D 
 
34 HESIOD. 6-16—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 did βουλάς was necessary to show by whose loving-kind- 
 ness the Centimani were released from their bondage beneath the 
 earth. V. Lennep. 
 
 2 άρής. — κρνεροϊο. 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.] άμίγαρτον, unenvied, not an object of envy ; from 
 a 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 Titano- 
 machia. 
 
 4 Έρέβεσφιν. Some read here the Ion. genitive Έρεβενσφι. But 
 Butmann prefers Έρίβεσφι. 
 
 5 κατ'εσταθεν. Stetere Titanibus oppositi. Eurip. Here. Fur. 
 1168, ες πολεμον ΰμ~ιν 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 ήλιβάτους. Huge. Cf. Hesiod, Theog. 786 ; Sc. 422 ; Horn. 
 Od. ix. 243 ; x. 88. See Butmann, Lexil. pp. 331 — 333. 
 
 2 pnry νπ αθανάτων. Ab impetu deorum. So άνεμων ριπαΐ, 
 violence of the winds. ενοσις δε βαρεία — ποδών τ αίτνεΐα, 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. JEn. 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 \κω. εύ ποτέοντο, flew in such wise as not to miss 
 their mark, είλυψόωντες is the same as είλυφάζω. Scut. 275. 
 
 d 2 
 
36 HES10D. f,91 — 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 ταρφ'εες, (ταρφνς,τρεφω, to thicken,) frequentes. II. xi. 387; Od. 
 xxii. 246. 
 
 2 The divine atmosphere.] i. e. the clouds and darkness of the 
 storm. Cf. II. v. 864 ; xvii. 644, where αήρ 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. Grasvius, 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 : 
 iia της πόλεως της αλλότριας, και του χάους 
 των μηρίων την κνίσσαν οιαφορήσετε. 
 And an old interpreter on St. Luke, xvi. 26, explains χάσμα μέγα, 
 (which divided Dives from Lazarus,) Chaos magnum, είσατο & 
 άντα — ως οτε. Compare Od. v. 281, for a like construction; and 
 for the imperf. πίλνατο, after ώς οτε, see Odyss. xxi. 406, ώς οτ 
 άνήρ—ετάνυσσε. Cf. Matt. Gr. Gr. § 508, b. 
 
 * ψάχοντο — ο'ί θεοί, " that is to say :" as contradistinguished from 
 οϊ d' άρ ενι 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 l 
 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, ivhere 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' άΐδεω, όσον 
 ουρανός ϊστ άπο 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. Mn. vi. 577, 
 
 Turn Tartarus ipse 
 Bis patet in praeceps tantum, 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, ^n. vi. 549—554 ; Milton, Par. Lost, ii. 6«β ; 
 both of whom also speak of this wall as threefold. 
 
 4 So Virg. 3Ln. vi. 581, 
 
 Hie genus antiquum Terra?, Titania proles, 
 Fulmine dejecti fundo volvuntur in imo. 
 
 5 Either we must read here Πέλωρ' εις έσχατα γαίης, or take έσχατα 
 as referred to Ύιτήνες, and in apposition to it, as in Persae 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 ψ'εροι 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, χερσι πύλας εχετ', where the Schol. explains the middle 
 voice, κατέχει και 0έρει. He observes that there is but one instance 
 (II. xi. 272) of αι 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 προσ'εε ιπον, (749,) " compellare solent." 
 
 * For this passing salutation, cf. Horn. Od. x. 82, οθι ποιμένα ποι- 
 μην ηπΰει εισελάων, δδε τ' εζελάων υπακούει. 
 
 5 μίμνει την αυτής ώρην δδοϋ, εστ άν 'ίκηται is equivalent to μίμνει 
 εστ άν η ώρα ικηται, κ. τ. λ. 
 
 6 So Horn. II. xiv. 231 ; Virg. iEn. 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 ήχήεντες, 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 ά-φορρόου, (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 οδού. Goettling. Compare 11. iii. 206, 
 and Butmann, Lex. p. 14, on that passage. 
 
 β 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. i£n. vi. 323, 324. 
 
40 HESIOD. 786—815. 
 
 down from a steep and lofty rock ; but in abundance beneath 
 the room) 1 • 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 τετελεσμ'ενον εις 
 ενιαυτόν means the year of eight ordinary years. 
 
 4 είρεας. Goettling. ε'ιραις. Lekrs. If the former reading is pre- 
 ferred, the accusative will be governed by έπΐ in επιμίσ-γεται. ε'ιρ'εα, 
 not εΐρα, 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 jEgeon (see II. i. 403). See also Smith's Diet. 
 
815—839. THE THEOGONT. 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 
 ineffable. 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 sound 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. Mn. x. 565 ; Hor. Od. III. iv. 69 ; Ov. Fast. iii. 805, &c. 
 
 1 Typhoeus.] Cf. 307. We find Msch. Prom. V. 353, &c, cor- 
 responding in his account of Typhoeus witkHesiod, ver. 824 — 826, 
 Ικατογκάρηνον -προς βίαν χεφονμενον Ύυφιονα θοϋρον, and in 371, τοίον 
 δε Ύνψώς εξαναζεσει χόλον θερμοϊς άπλάτου βέλεσι 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 
 " fiery eyes." V. Lennep. 
 
 2 λελειχμότες. Either the masc. participle is here used with κε- 
 φαλαί, (as in Horn. II. viii. 455, where we have πληγέντε κεραυνφ, 
 said of Minerva and Juno, and in Hesiod, Op. et D. 199, προλιπόντ 
 ανθρώπους Αιδώς καί Ήψεσις,) or we must take it as a case of the 
 σχήμα προς το σημαινόμενον, of which see Matt. Gr. Gr. § 434, obs. 
 p. 715. For the word λελειχμότες, see Butm. Lexil. p. 546, note. 
 
 3 ώστε θεοΧσι σννάμεν. Understand έζεΐναι, 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 & νπ. Robinson here compares Milton, Par. Lost, vi. 
 S32— 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 (κανμα) 
 πρηστηρων τ άνεμων τ explaining more clearly κανμα πυρός άπό τοΊο 
 ■πεΧώρον, and κεραννοΐι φλεγέθοντος the foregoing βροντής τε στεροπής 
 τε. Goettling refers αμφοτέρων to Olympus and Terra, 842, 843. 
 
 3 Compare Horn. II. xiv. 274, μάρτυροι ώσ ο'ί ενερθε θεοί, Κρόνον 
 άμφίς εόντες. 279, τονς 'Υποταρταρίους, ο'ί Ύιτήνες καλεονται. 
 
 * V. Le'nnep traces a kindred between κάρα, κόρση, κόρυς, κορυφή, 
 κόρθνς, κορθύω, (II. ix. 7,) and κορθύνω. 
 
 5 επρεσε for εττρήσε. Cf. Butm. Lexil. p. 484, and Grammar. 
 
 6 γοϊο άνακτος. άναζ, signifying primarily a king or prince, is 
 here taken for what is special of its kind. Clericm. 
 
 " κασσίτερος, plumbum candidum. \ 7 an 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 1 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 tiirj 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, (iveica, sc.,) the contest being 
 whether the Cronidas or the Titans should have these honours. 
 
 3 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 
 her 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 Parcae, 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 i%y. The conjunctive is used, because the fact remains in the 
 poet's day. Goettling. 
 
 3 Both good and bad.] Clericus compares Genesis iii. 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 tpya of which 
 another poem of Hesiod treats, in their seasons. Respecting the 
 Horae 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 ώρεύουσι, 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, 
 Junctasque nymphis gratiae decentes ; and Tbeoc. 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 asgis-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 Vulcan, and put out all her 
 strength, and strove with her husband ; Vulcan, distinguished 
 in arts from amongst all the heaven-born. 
 
 But from Amphi trite and the loud-roaring Earth-shaker 
 sprang great and widely-powerful Triton, 6 who occupies the 
 
 1 ΐδωκε. Concessit ut raperet. Clericus. 
 
 2 Mnemosyne, mother of the Muses. Cf. 54. The first mention 
 of the fillets, which were the earliest 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 
 Mn. 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 ευρνβίης. There seems to be some connexion 
 between his name and the " buccina," or concha, which the Latin 
 poets give him. Ov. Met. i. 333 ; Mn. x. 209. 
 
46 HESIOD. 931—954. 
 
 depth of the sea, and inhabits golden houses 1 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 
 iEgae. 
 
 2 So Terror and Fear are occupied with Mars and Minerva in 
 II. iv. 440, and in Hesiod, Scut. Here we find thern 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. Lennep. 
 
 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. 
 
 6 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 CEetes. And (Eetes, 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 «gis-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' ήπεφοί 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 πασιν, but πάσαν may be re- 
 tained, and referred to carelessness of expression. An anacolu- 
 thon follows in τψ δε τυχόντι — τον ί' 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 OZetes, 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 Semeie, their 
 
48 HESIOD. 975—993. 
 
 of golden Aphrodite, bare Ino, Semele, and fair-cheeked 
 Agave, and Autonoe, whom Aristaeus 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 CEetes, Jove-descended king, Jason, 5 son of iEson, by the 
 
 sister. Agave was the mother of Pentheus. See Theocr. xxvi. ; 
 Eurip. Bacchse ; 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 όιλότη-ι 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 affecting two 
 syllables of the same word. Compare Op. et D. 442, 607 ; Theog. 
 2 8, 2 83. In the Tragics we have cvolv and πόλϊώς contracted into 
 δνοιν and πόλεως, θεός — θεός. 
 
 3 Aurora and Tithonus.] Cf. Horn. II. xi. 1 ; Od. v. 1 ; Virg. 
 Georg. i. 447 ; Mn. iv. 585 ; ix. 460. 
 
 * This Phaethon is other than he, of whom we read as the son of 
 Sol and Clymene, Ov. Met. it., 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. Or. Her. Ep. iv. 93, and Pausan. I. iii. 1, quoted by Goett- 
 ling, where Ήμερα is said to have carried off Cephalus, not Au- 
 rora. ~ϋνχων (991) is the reading of some editions, others have 
 μνχιον. Ααίμονα έϊον, 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— 101 C. THE THEOGONY. 49 
 
 counsels of ever-living gods, carried off from QEetes, 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 JEson 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 1 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 .ZEneas 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. 11. 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 Circaea 
 tangat maenia. 
 
 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 ikpal νήσοι on ac- 
 count of the dwellings and pastures of the gods there, (especially 
 
 ε 
 
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 home 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, ο'ίη h]v Σβμελη — ή ο'ίη ~Νιόβη, 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 Ήοϊαι, book iv. 
 
 — η ο'ίη. Instances of like comparison are, Odyss. vi. 102; 
 Mn. i. 502, Qualis in Eurotae jugis, &c. 
 
 2 . Ηλίκ-ρύωνος. The syllables κτρυ 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 — 401' : 
 
 Dixit et avertens rosea cervice refulsit, 
 Ambrosiaeque comae divinum vertice odorem 
 Spiravere. 
 
 £ 2 
 
52 HESIOD. 10—33. 
 
 gentler women l revered : (hough 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 
 Alcseus 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 Bkai and γυναίκες, and therefore of the 
 fruitful or tenderer sex, as Passow observes. Cf. Arnold's Homeric 
 Lex. of Crusius. 
 
 2 ϊκ'ετενσε. Supply Ιλθών from λιπών before in ver. 12. 
 
 3 πριν here takes the opt. without άν, 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 μ'ενεα,) 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 OF 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 & 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, Φίξ. 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 early 
 visit to them, that care might he taken of the spoil which he had 
 taken. Goettling. 
 
 2 άσπαστόν, adverbially used. Cf. Odyss. v. 398. 
 
 3 παννΰχιος, used adverbially, as in II. ii. 2, 24 ; Odyss. ii. 434 ; 
 Horace, JE^pod. xvi. 51, Nee vespertinus circumgemit ursus ovile. 
 
 4 ye μϊν seems to be equivalent to γε μην, and to have the force of 
 " nevertheless," and is peculiar to Epic poetry. 
 
 5 κεκριμενην, i. q. διακεκριμενην. 
 
 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 Άρης, Αρητος. In the next line but one we find Άρην, for 
 the commoner Άρη, 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 Pagassean 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 πλεκτοίσιν is understood by Goettling in the sense of "built," 
 not of " wicker." He compares Callimach. H. in Ap. 61, 6T έπλεκε 
 βωμον Απόλλων. 
 
 2 Goettling explains that Cycnus had built at Pagasse 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 Pagasae. 
 
 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 Ύίρυνθος, (another form of Ίίρυνς, or Τι'ρυς,) as 
 Κόρινθος, "Ολυνθος, ΐΐροβάλινθος. 
 
 7 According to Sophocl. Antig. 1194, Eurydiee, 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 Hwas right they should 
 to suppliants ; and they honoured him the more from the heart. 
 So he lived exulting with the beauteous-ankled daughter of 
 Electryon, 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 ηλιτημίνον, from άλίτεω, 
 with the accent of a present participle. Cf. Od. iv. 807 ; II. xxiv. 157. 
 
 4 ό.'είων— εχειν. The infin. for imperative. Cf. Soph. El. 9 ; iEsch. 
 Prom. V. 711 ; and see Matt. Gr. Gr. § 546. 
 
 5 άαται is for άται, from αω, a resolution of α before r, for the 
 double a is not original, as Butmann shows in Lexil. p. 2, and p. 
 142, note, in voc. άντιάν. 
 
 6 . ήθεΐος, 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 θείος, " uncle," 
 or θείος, " divine." 
 
 7 Ίαύρεος, 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 Alcasus, 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 Boeotia, where Neptune was worshipped. 
 Tzetzes says that the name was given because bulls were there 
 offered to him. 
 
 1 dvo τταΐδας Αλκείδαο. παΊς is here taken in a wider sense. Her- 
 cules was the son, Iolaus the grandson, of Amphitryon, the son of 
 Alcseus. 
 
 2 σφι is found elsewhere as a dative singular. Cf. Horn. H. in 
 Pan. xix. 19 ; JEsch. Pers. 759, &c. ; Matt. Gr. Gr. § 147, 6 ; and 
 Lobeck's Ajax, 801, p. 350. 
 
 3 γ7]θήσας is made to agree with Ηρακλής, implied in βίη 'Rpa- 
 κληείΐ], 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. § 5^6, 
 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 comae. 
 
 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 
 GoettlinK, who quotes Macrob. Saturn, iii. 15, called auratum, ora- 
 tum. Pompeius Festus derives the word from ΰρος, 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. 57 
 
 of Vulcan : next donned he 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 
 death 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 4 
 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 δάκρυσι μνρον, lacrimis, madebant. Robinson and Lehrs. "They 
 melted " (kindred?) to tears. Liddell and Scott. 
 
 2 φλεγνας, a vulture or eagle, so named, εκ του φλέγειν, from its 
 flame colour. 
 
 3 άδαμας 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 
 κΰανος, 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 ελαΰνειν also is constantly used 
 by a metaphor. 
 
 6 τών — 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 άζαλ'εοιο. This is properly a genitive of time. Cf. Matt. 
 Gr. Gr. § 377, 2, and there is no need to understand virb or όντος. 
 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 όμίλεον for Wvvtov. 
 
 3 τα δε δαίετο, κ.τ.λ. δαίετο, " ardebant fulgore metalli." Hcinr. 
 θαύματα for θαυμαστά, as άγατός for αγαστός, άδάματος for αδάμασ- 
 τος. Goettling. 
 
 * εττεώαντο ϊδεϊν. Compare with this construction Theog. 700, 
 and Matt. Gr. Gr. § 535, a. 
 
 5 χλοννων, from χΚοννης, or χλούνος, an Epic word found also in 
 Horn. II. ix. 509. Eustath. Apoll. and Hesych. derived it from 
 χλόη and εύνή, " 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 χελονί'ης, a χελών, an 
 apt epithet for a boar. 
 
 6 άπονράμενοι. 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 I 
 around Caeneus 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 ILaivka τ άμψι 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 Ύιταρησιον 
 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 LapitVue. 
 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 11. 
 B. vol. i. 666. 
 
 4 σνναΐγδην. Butmann, Lex. 161, reads σνναικτην, which he con- 
 siders an adverb of the same class as άκήν, μακράν, άντιβίην. See 
 art. Άπριάτην, 1. c. 
 
 5 ίναρφόρος. Syncope for ίναρήφορρς. 
 
 6 πρυλεές. 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 Trito-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 " praesules 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 τρνφάλαα 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. 
 iEn. vii. 785 in support of the derivation from τρις and φάλος. 
 
 3 Heinsius conjectured άγνυτ, " 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 άναφνσιόωντες by Ov. Met. iii. 686, Jactant 
 Corpora, et acceptum patulis mare naribus efflant. 
 
 e ελλοπας. Cf. Soph. Ajax, 1297, for the kindred word ελλός — 
 either "mute," (cf. Hor. Od. IV. iii. 19,) Mutis piscibus, or from 
 ?λω ϊλαννω, 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 yvvaiKtlov 
 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 inclines 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 "Ολνμπον από χθονός ώστε νόημα, 
 είσι Διός 7τρός δώμα. 
 
 3 δεινοϊο 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, d yap 
 επιθήσει πάντα εμη κ'φισις. 
 
 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 l 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 h 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 όξν βόων, Heinrich explains as if όξΰ βόων were one 
 word, and χάλκεον were a neut. adj. taken adverbially. Goettling 
 suggests that it is tantamount to εν χάλκφ όξν βόων. But see 445, 
 δεινά δ' νπόδρα ιδονσ — 
 
 3 Comp. Horn. Od. xxiv. 390, επει κατά γήρας εμαρφεν. Goettling. 
 
 4 Κήρες. These differ from the Parcae (ver. 258, seq.). The 
 Parcae 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. Fragin. xviii. 
 20. So Goettling at this passage. 
 
 5 βάλλ'. Guietus here suggests that " 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. ind. 3 pers. sing, from κάτεψι. See Goettling, how- 
 ever, who retains, with all the MSS., κατεϊεν. 
 
259 — 279. THE SHIELD OF HERCULES. 63 
 
 Atropos 1 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 Parcae distinct from the Κήρες. 
 See above at 249. ή μεν ϋφήσσων. According to Hermann, Atro- 
 pos is represented less in stature, because eldest, and so nearest to 
 death. Goettling considers ύφήσσων to mean " debilior," and ovn 
 μεγάλη, " forma minor." 
 
 2 πασαι. κήρες, i. e. for the verses 258 — 260 are parenthetical. 
 
 3 Άχλύς is not, as Quietus explains, ή επί θανατω σκότωσις, but, as 
 Liddell and Scott observe, a personification of Trouble. This is 
 confirmed by the epithets following. 
 
 4 γουνοπαχής. 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 σεσαρυΧα. Grinning so that none might approach her. 
 Goettling. Hermann reads άπληστον, " incessantly." 
 
 6 κατενηνοθεν, said of something " lying upon " and covering, as 
 επενήνοθε, II. ii. 219; x. 134. ενήνοθε, from ενεθω. ενθω, akin to 
 εθω. Butm. Lexil. p. 110, 133. 
 
 7 The nuptial procession in the following order : maidens with 
 torches f 276 ) ; the car with the bride (273) ; two choruses, the for- 
 mer with pipes, the latter with lyres (277). Goettling. 
 
 8 ίζ 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, εστρατεύετο δε υπό συριγγών 
 και πηκτ'ιδων, and more examples, as Matt. Gr. Gr. § 592, β. 
 
 2 επιστολαδην. εσταλάτο. The Scholiast explains the former 
 word άνεσταλμένως, succincta tunica. The form εστάλατο for ήσαν 
 εσταλμενοι, suggests the proper reading in Herodot. vii. 89, where 
 MSS. have εσταλάδατο, doubtless a corruption of εστάλατο or εστολί- 
 δατο. See Baehr's Herodot. vol. iii. ad loc. 
 
 3 Αήμήτερος 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 άγννμι, 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 εττιτνον αΚω -g. Others, as Gaisford, επιπλον. 
 For the operation in question, see Virg. Georg. i. 178, 179, 
 
 Area cum primis ingenti sequanda 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 άγνοϋ ΤΙιτθεως 
 παιδεύματα. 
 
 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. 
 11 1 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 ίλκηδόν, in wrestling. Horn. II. xxiii. 715, has, in the same 
 sense, εΧκόμενα στερεώς. 
 
 3 Goettling understands Χππηες of charioteers, with Heinrich. 
 
 4 This seems to mean a Hippodrome — contest used for place-of- 
 contest. In next line, with κλντά έργα, 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 εκλον'εοντο. 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. 
 
 F 
 
66 HESIOD. 318—341. 
 
 counsels Yulcan made the vast and sturdy shield, and framed 1 
 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, Iolaus, 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 for 
 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, Iolaus, Jove-descended, terribly 
 
 1 άρσάμενος. 1 aor. mid. from ήρσάμην. In Op. et D. 429, we 
 have προσαρήρεται, 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 Iolaus derived his descent from Lynceus through Iphicles, 
 Amphitryon, Alcseus, 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. CEd. Col. 1104. Heinrich compares Virg. iEn. ix. 525, Vos, Ο 
 Calliope, precor. 
 
 4 This is addressed to Hercules. 
 
 5 Xnrkiv, and οντάμεν, (335,) are instances of infin. for imperat. 
 Cf. Matt. Gr. Gr. § 546. 
 
 6 The car of Hercules. Goettling shows, by reference to Π. 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 
 beariag hurriedly along the swift chariot, raising-a-dust l 
 through the plain; for the gleaming-eyed goddess Minerva 
 had inspired them with spirit, by having brandished the regis; 
 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 off 
 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 
 Iliad. 
 
 2 Somewhat similar is Virgil's Emicat et ventis et fulminis ocior 
 igne. iEn. v. 319. 
 
 3 όξίϊα χρψισαν. Guietus reads b%ka τ εχρψισαν, to avoid the 
 difficulty of a neuter adj. in the ace. plural ending in εΐα from νς. 
 Goettling quotes Arat. Dios. 336, θήλεια μήλα, and suggests that 
 οζεΐ, in .11. xi. 272, is not feminine but neuter for οζεϊα, and used 
 adverbially. 
 
 4 ttK£ παρεξ 'άναι. Goettling compares Horn. Od. ii. 5, βή δ' Ίμεν. 
 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 ονταμενου. 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, wa3-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 
 son. 
 
 1 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 ει ελΐ7τε. 
 
 2 εμπλην, from εμπελάζω, used in Horn. II. ii. 526, with a genitive. 
 
 3 Are crashed.] ρήγνυνται seems to be for ρηγνΰωνται, as the 
 other verbs are in the subjunctive. 
 
 4 Goettling quotes Miiller, JEgin., to show that Hellas Phthiotis 
 is meant by " 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 Boeotia, 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, Tracbys. 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 ο' άντως εκ ξνλόχοιο φρίξας εν \ο- 
 φιήν, πνρ δ' όφθαλμοϊσι δεδορκώς. Cf. also Virg. iEn. 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 cicada?. II. iii. 151, where good orators are 
 called τεττίγεσσιν ίοικότες, &c. For the JEolic ήχετα, see Matt. Gr. 
 Gr. § 68, 8, and the translation of Theocritus, (Bohn's series,) p. 
 47, note 9. In the next line, Goettling compares Anacreon's Ode 
 to the Cicala, θ'ερεος γλυκύς προφήτης. — δενδρ'εων επ' άκρων όλίγην 
 δρόσον πεπωκώς Βασιλεύς 'όπως άείδεις — 
 
 4 θήλυς ίερση, for θήλεια. See Horn. Od. v. 467 ; Theocr. xx. 4, 
 (notes to translation,) αδ'εα χαίταν ; and Matt. Gr. Gr. § 119, b. 4. 
 
 5 ϊδος 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 sweet life, while with 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 ερντο, 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 
 κοτύλην, προς δ' άμφω ρήζε τενοντε. 
 
 3 Horace, in his Odes, II. χ. 9, Ssepius ventis agitatur ingens Pinus 
 — feriuntque summos culmina monies; III. iii. 6, Nee fulminantis 
 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, θυμον is, as 
 Grasvius observes, i. q. ■φυχην. 
 
 5 γλαυκιόων. II. xx. 172. From these two passages the signifi- 
 cation of -γΧαυκώπις, in reference to Pallas, is clearly made out to 
 be " glancing-eyed." Goettling. Homer's words are, ovpy δε πλευράς 
 τε και ισχία άμφοτέρωθεν μαστίεται — -γλαυκιόων δ' ίθνς 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 sen quodam incitamento verberantur. Com- 
 pare also Virg. iEn. xii. 4—9 ; Lucan, i. 205 — 210, Mox ubi se saevae 
 stimulavit verbere caudas. 
 
431 — 462. THE SHIELD OP 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 ; 1 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 asgis-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 
 wrought 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, φχι, and translates ' 
 "ubi (τφ) 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. 11. v. 838, 
 839, μέγα δ' ϊβραχε 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. ^n. xii. 468—480, of 
 luturna. 
 
 3 κακτάμιναι. i. q. κατακτάμεναι. Guyetus. 
 
72 HESIOD. 462 — 480. 
 
 ground in the midst. Then Terror and Fear l 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. 
 Mn. i. 148, Ac veluti populo in magno cum saepe 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- 
 μερίοω ρ'εεθρα 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 DATS. 
 
 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 l 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 
 
 f>art of an ancient hymn to Jove, attached to this poem, whicji 
 acked a beginning, on the principle of " A Jove principium." — 
 Μοΰσαι ΙΙιερίφεν, i. e. Pierian Muses. So Homer, Ζεϋ πάτερ, "Ιδηθεν 
 μεδεων. Virg. Eel. vi. 13, Pergite Pierides. Cf. Theog. 53, &c 
 
 2 σφίτερον, 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. 
 
 3 βριάει — μινύθα. Both are here used transitively, whereas βριά- 
 οντα here, and μινύθονσι 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 : 
 His 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 i" 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 Lennep and Goettling. 
 
 1 There seems no simpler way of understanding this passage than 
 by placing a stop after τύνη, and none before it ; and referring it, 
 with Proclus, Tzetzes, and most who have followed them, to Jove. 
 The contrast between τύνη 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, τύνη is used hortatorily 
 by Hesiod, Theog. 36, and in Horn. II. v. 4S5 ; 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, οίο άρα —ω ην. 
 Od. ix. 475 ; QZdip. Tyran. 1697. Goettling, however, treats άρα 
 here as an initiatory particle, "ergo, ut incipiamus." 
 
 3 δια δ 1 άνδιχα θνμόν εχονσι, i. e. δάχουσι δε άνδιχα τον θνμόν. Cf. 
 Horn. II. xx. 32, δίχα θνμυν 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 ος, i. q. ούτος. See Matt. Gr. Gr. § 2S9, obs. 7, and Wordsw. 
 Gr. Gr. § 147- Goettling quotes Horn. Odyss. xvii. 172 ; i. 2S6. 
 
22—37. THE WORKS AND DATS. 75 
 
 plant, and well to order his house ; for neighbour rivals neigh- 
 hour, 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 cur 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 Graevius illustrates άγορής επακουον ιόντα by Aristoph.Nub.447, 
 δικών περιτρίμματα. 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 άκτην. 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 ο' ούκέτι 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 αυθι, 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 βασιλήας, (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 πλ'εον 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, σιτεϊσθαι 
 μαλάχης πτόρθου. Cf. also Horat. Od. I. xxxi. 15, Me pascunt olivae 
 Me chicorea, levesque malvae. Homer, Od. iv. 565, places the dead 
 heroes in a mead of asphodel, (τ^περ ρηίστη βιοτή πέλει άνθρώποισι,) 
 because the dead and the gods are supposed by him to live most 
 sparingly and lightly. Clericus. Compare Plin. Η. N. xxi. 17, § 68. 
 
 3 Hesiod here resumes the thread dropped at ver. 31, 32, and yap 
 in ver. 43 implies εΐ μή έκρυψαν. Goettling compares here Virg. 
 Georg. i. 121, Pater ipse colendi Haud facilem esse viam voJuit. 
 
 4 Cf. Aristoph. Aves, 711, και πηδάλιον τότε νανκλήρψ φράζει κρεμά- 
 σαντι καθεΰδειν ; and Virg. Georg. i. 175, Et suspensa focis explorat 
 robora fumus. 
 
 5 έργα βοών. Cf. Virg. Georg. i. 118, Boumque labores, and Odyss. 
 x. 48. 
 
 6 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 
 corda. 
 
52—73. THE WORKS AND DATS. 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. 
 
 2 εκ τ εγελασσε. Clericus quotes Virg. JEn. 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 ύδωρ, used also by Theognis, 955, 'ύδωρ 
 δ' άναμίσγεται νδει, from which (see Liddell and Scott) Callimachus, 
 Fragm. 466, formed a nom. νδος. 
 
 4 χάριν ό.μφιχέαι. Compare Virg. iEn. i. 190, 191, Lumenque ju- 
 ventae Purpureum et laetos oculis affiarat honores. 
 
 5 ττόθον άργαλέον. Cf. Catull. lxvi. 18, Non est Dea nescia nostri, 
 Quae dulcem curia miscet amaritiem. — γυιοκόρους (from κείριιν, in 
 the sense of wasting) : Compare Virg. Georg. iii. 458, Atque artus 
 depascitur arida febris. 
 
 β κύνεόν τε νόον. Cf. Homer's epithet, κννώπης. — επίκΧοπον 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 Hours 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 a3gis-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 
 Epimetheus 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, τύφλας 
 ελπίδας,) but still a boon to men. Cf. Theognis, 1131, 1132, 
 
 Έλπις εν άνθρώποισι μόνη θεός εσθλή ενεστι, 
 "Αλλαι δ' Ονλνμπόν δ' εκπρολιπόντες 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 volucresfurtumque Promethei. 
 
 3 φοιτώσι. Proclus refutes the objection of elder critics against 
 this personification of diseases, showing that Homer has introduced 
 "Ερις and Δείμος 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 
 όμόθεν tZ. Eurip. Iph. Aul. 503. See also Pindar, Nem. vi. 1, εν 
 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 aetas agitur pejoraque saecula 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 μηλοισι, Graevius 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 ^ 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. 'ΚεροφοΊτος 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 Cronidae. 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. 
 
 * ετρίφετ άτάλλων. The latter word seems to be here used in a 
 neuter sense, as in II. xiii. 27 ; Soph. Aj. 559. The kindred σ.τί- 
 τάλλων is used actively at Theog. 480. 
 
 5 ήβήσειε. The optative used of a matter frequently repeated, as 
 often. Cf. Matt. Gr. Gr. § 521. 
 
 6 tpfoiv, " facere." So Virg. Eel. iii. 77, Cum faciam vitula. So 
 also Georg. i. 339, Laetis 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 
 
 νποχθόνωι. 
 
 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. 
 
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 wheat-en 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, εζ οτον φοβεϊ, and shows that εκ μεΚιάν ctivbv is 
 to be taken passively. For the other punctuation at μελιάν, Van 
 Lennep adduces Virg. iEn. viii. 315, Gensque virum truncis et duro 
 robore nata ; Statius, Theb. 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. 
 
 * Not bread only, but flesh also. Ovid, Met. i. 1?5, 126, says of 
 this race, 
 
 Tertia post illas successit aenea proles 
 Sasvior 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 lonians 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 
 OEdipus, 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 
 flocks and herds, whence kings got the title of ποιμένες λαών. 
 CEdipus amassed such wealth ; and what is here meant is, that Etro- 
 cles and Polynices contended for it, and so sprang war between 
 Thebes and Argos. 
 
 2 άγαγών, sc. πόλεμος. 
 
 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 Ήάσον ώκεανΊες kvpai περιπν'εουσι, 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. Regillas, 9, 
 iv μακάρων νησοισιν 'ίνα Κρόνος εμβασίλεύει. Callistratus, in his cele- 
 brated Scolium, (515, Anthol. Polyglott,) places Harmodius there 
 with Diomed and Achilles. 
 
 4 Van Lennep quotes Pomponius Mela, III. x. 12, Fortunatae 
 insulie abundant sua sponte genitis•; et subinde aliis super aliis ad- 
 nascentibus nihil sollicitos alunt. 
 
 5 Goettling compares Horn. 11. iii. 40, aW 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. 
 
 6 σώήρεον, 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. 
 Clericus observes with truth, that every age looks upon itself as 
 having come to the extreme point of wickedness, forgetting the 
 past ages. 
 
 1 All these futures, παύσονται, δώσουσι, μεμίζεται, 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 ore: 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. 
 δμοϊος, in the next line, is agreed by the best commentators to be 
 equivalent to όμονοητικός, and not to refer to countenance. 
 
 2 ούδε θέων b-Kiv ειδότες. Cf. Tibull. I. viii. 72, Nescius ultorem post 
 caput esse Deum ; and compare Horn. II. xvi. 388, θεών όπιν ουκ 
 άλέγοντες. 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 phi-ase iv χάρων νόμψ. To this may be added iEsch. Choeph. 
 418 (Blomf.) ; Herodot. ix. 48. 
 
 4 νβριν σνερα. Either 'νβριν is here a subst. used as in Lucian, 
 Conviv. § 12, άνδρα βοήν άτεχνώς δντα, 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 
 δήλον ίκτεφυκός tl: 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.] ιτον is clearly used in a 
 future sense. According to Hesiod's view, (273,) they had not yet 
 gone, προλιπόντε for προλιπουσα. 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 ; JEsch. Prom. 857. 
 
 3 δαιμυνίη, 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. — άντιφερίζειν, i. e- by crying 
 and wailing, which were useless. Van Lennep. 
 
 5 δειλφ, εσθλός The former of these is equivalent to ασθενέστερος, 
 genere et opibus inferior ; the latter to ό ry τΰχη και τή δνμαμει 
 προεχνω. 
 
 6 i. e. when he 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. — ετέρηψι 
 (ΰδφ, sc.) contrario modo. Dat. sing. See Matt. Gr. Gr. § 87. 
 
 1 παθών δε τε, κ. τ. λ. Cf. Horn. II. xvii. 32. This passage is 
 quoted by the Scholiast on iEsch. Agam. 177, top πάθει μάθος θεντα 
 κυρίως εχειρ. 
 
 2 "Ορκος. The avenger of perjury. Cf. Theog. 231 ; Sophocl. 
 CEd. C. 1767, χω πάντ άϊων 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 ή'ερα 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 ίθεΐαν ενειμαν — sc. δ'ικην. 
 
 5 Ver. 225 — 247. Van Lennep compares Callimach. H. in Dian. 
 120—135. 
 
 6 τεκμαίρεται, destinat immittendum. 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. Ov. Met. i. 112, Flavaque 
 de viridi sudabunt ilice mella. Cf. Georg. ii. 452. 
 
 8 Compare Horat. Od. IV. v. 23, Laudantur simili prole puerperse. 
 
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 d' 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 connexae ad limina pendent. 
 Mn. v. 457, Nunc dextra, ingeminans ictus, nunc ille sinistra. To 
 which add Horace, Od. I. ix. 15, 16 ; Epod. ix. 29. 
 
 3 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 τρισμύριοι, i. e. very many. Definite for indefinite. Cf. Horat. 
 Od. III. v. 79, Amatorem trecentae Pirithoum cohibent catense ; 
 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. 
 
88 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 1 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. (Ed. C. 1382, Αίκη ξννεδρος 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 επαΰρωνται βασιλήος, where 
 Keyne quotes πολλάκι και σύμπασα πόλις κακοϋ 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 σνν θεώ~ 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 
 i. q. τελέσειν, the futm-e. 
 
 6 Here Vollbehr, in his Prolegomena, p. 56, note 144, quotes 
 Archilochus, Fragm. 73, p. 190, Schneider: 
 
 "Ώ Ζεϋ, πάτερ Ζεϋ, σον μεν ονρανον κράτος 
 
 συ δ' εργ' επ' ανθρώπων όρφς 
 λίωργά και θεμιστά, σοι δε θηρίων 
 
 νβρις τε και δίκη μέλει. 
 
277—295. THE WORKS AND DATS. 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, 
 ψεύσεται is the Epic form for φενσηται. 
 
 2 This verse is found word for word in the oracle given to Glau- 
 cus, a Spartan, recorded by Herodot. vi. 86, where "Ορκου παΊς 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 οΰτε τι δειΧον οντ αγαθόν χαλεττφ δ' εργματι κνδος 'lit ι. 
 
 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 διατρύφεν έκπεσε χειρός, 
 where you might almost fancy, as Eustathius observes, you heard 
 the iron shivered. Cf. Horn. Od. ix. 71, and Virg. JEn. 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 iagenii ; — the last two words answering to άχρή'ίος, 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. 295—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 δΐον γένος only signifies here " a probo 
 patre genitus," as δϊος Έύμάΐος in the Odyssey. But Proclus shows 
 that Hesiod's genealogy was traced up to Orpheus and Calliope. 
 
 2 κηφήνεσσι κοθοΰροις. Compare Virg. Geor. iv. 167, Ignavum fu- 
 cos pecus a prsesepibus arcet ; 244, Immunisque sedens aliena ad 
 pabula fucus. Van Lennep adds Phaedr. III. xlii. 2. In Theog. 
 594, Hesiod compares women to drones. 
 
 3 ψίλ' έστω, the neut. plur. for neut. sing. For a similar construc- 
 tion, Van Lennep refers to Horn. Odyss. xvii. 15, ή γαρ εμοί φίλ' 
 άληθεα μυθήσασθαι. 
 
 4 πλούτω 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 δόξα, δνναμις, or ευτυχία. 
 
 5 δαίμονι δ' οίος. Here Van Lennep follows the Scholiast, in in- 
 terpreting δαίμονι as equivalent to τύχη — " 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. 
 
 c αιδώς ητ\ Compare with this verse, II. xxiv. 44, 45 ; Odyss. 
 

 319—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 1 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 εθίλω' πάντως ύστερον ήλθε δίκη. 
 πλοϋτον δ' ον μεν δώσι θεοί, παραγίνεται άνδρί 
 
 εμπεδος εκ νεάτον πνθμενος εις κορυφήν. 
 
 3 κρυπταδίης εΰνής. 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. xx• 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 IIT. xxiii. 1, Ccelo supinas 
 si tuleris manus. — άγνώς και καθαρώς, i. e. pura mente puroque cor- 
 pore. Goettling ;— who notes here three modes of propitiating the 
 
92 HESIOD. 338—357. 
 
 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 dwelleth 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 1 Am. Quod prandium, obsecro 
 te ? Tr. Nempe rem divinam facitis hie. 
 
 2 χοήμ άλλο, Res inexpectata. εγκώμιον, i. e. in Hesiod's κώμη, 
 namely, Ascra. Goettling. 
 
 3 Compare with this line, Alcmann. Fr. 33, μέγα γείτονι γείτων, sc. 
 αγαθόν, and Xenoph. Memorab. II. ii. 12. 
 
 4 It appears from Heraclides Ponticus, quoted by Van Lennep 
 and Goettling, that the Cumeeans, 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, βονς 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. 
 
 6 άρπαξ is here for αρπαγή, as in ver. 191, νβριν for νβριστήν. 
 
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 εθελων. Understand So>y, and take καν, with Goettling, as used 
 for και αν, not for και lav. Hermann would read, ore και μεγά δώ%, 
 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 ψίλον, 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. ^Esch. 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 το κατακείμενον as the subject of βελτε- 
 pov εΐ να ι.— βλαβερό ν 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., "Namut visum est majoribus nos- 
 tris, sera parsimonia in fundo est. Non 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 Phaedrus, III. x. 13, " Periculosum est credere et non 
 credere." 
 
94 HESIOD. 372—390. 
 
 men. Nor let a woman with sweeping train l 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 ίλκεσίπεπλος. — For κωτίλλονσα, see 
 Theocr. χ v. 97. 
 
 2 φιλήττρσι. Goettling considers this an euphemism. " Lovers of 
 other men's goods." Scaliger makes it i. q. πιλητής, pilator, a " pi- 
 lare." Others consider it i. q. ψηλητης, which Tzetzes would read. 
 
 3 Hesiod's drift in this and the three next lines appears to be, An 
 only son is best, for then there are no lawsuits, and the property 
 increases ; but suppose there be two sons to inherit, 'tis best the 
 father should die old, that so he may himself settle the disposition 
 of his inheritance, and avoid litigation. But even should there be 
 many sons, if they do not strive with each other, Jove may grant 
 each a sufficiency, since the joint care of their substance will bring 
 gain worth dividing. This seems Vollbehr's explanation. 
 
 4 Here begins the second part of the poem, which treats of agri- 
 culture, and gives the poem its name in part, viz. ϊργα. It follows 
 naturally after the injunction to work, for agriculture was the Boe- 
 otian's proper work and means of subsistence. — The Pleiads were 
 the daughters (seven in number) of Atlas and Pleione. They were 
 transformed into a cluster of stars at the back of Taurus, whose 
 rising was from April 22 to May 10, and commonly brought in fine 
 weather ; and their setting in November. Compare Theocr. Idyll, 
 xiii. 25 ; Virgil, Georg. iv. 231, 232, Taygete simul os terris ostendit 
 honestum Pleias; and especially here Georg. i. 221 — 223, 
 
 Ante tibi CEoae Atlantides abscondantur, 
 Gnosiaque ardentis decedat Stella coronae, 
 Debita quam sulcis committas semina. 
 See also art. Pleias, Diet. G. and R. Biog. iii. 412. 
 
 5 Forty days.] Strictly forty-four, between the 4th of April and 
 18th of May, the Heliacal setting and the rising of the Pleiads. — 
 πίριπλομένου tviavrov, anno so convertente. Van Lennep. 
 
390—409. THE WORKS AND DAYS. 95 
 
 from the swelling sea: 1 sow stript, plough stript, and reap 
 stript, if thou shouldst wish to gather the works of Ceres, all 
 in their seasons, that so each may grow for thee in due time, 
 lest in anywise, being in need meanwhile, thou shouldst go 
 begging to other people's houses, and accomplish nothing. 3 
 As e'en now thou hast come to me ; but I will not add more 
 to thee, nor measure out 4 aught in addition : work, senseless 
 Perses, the works which the gods have destined for mortals, 
 lest ever, with children and wife grieving thine heart, thou 
 shouldst seek thy subsistence among neighbours, and they 
 should neglect thee. For twice indeed or thrice perhaps 
 thou wilt obtain, but if thou trouble them further, thou shalt 
 avail nought, but wilt speak many words in vain : and use- 
 less will be thy range of words. 5 I recommend thee then to 
 study both payment of debts, and avoidance of hunger. First 
 of all get a house, and a woman, and a ploughing ox ; a wo- 
 man purchased, not wedded, 6 who may also tend your cattle, 
 and all fitting implements in your house, lest you should ask 
 of another, and he refuse, and you be in want of it, so the 
 season should pass by, and your labour's fruit be lessened. 
 
 1 Both these descriptions of locality apply to portions of Bceotia, 
 the poet's country. 
 
 2 -γνμνόν σπείρειν. Cf. Virg. Georg. i. 299, Nudus ara : sere nu- 
 dus ; and Aristoph. Lysistr. 1173. 
 
 3 The consequence of slackness in the husbandman, in sowing, 
 ploughing, and reaping, may be a bad crop, or no crop ; in which 
 case he must be a beggar till next harvest. Tyrtaeus is quoted here 
 by Vollbehr, Fragm. 7, 
 
 πτωχενειν πάντων εστ άνιηρότατον, 
 πλαζόμενον σνν μητρι φίλγ, και πατρι γεροντι 
 παϊσι τε σνν μικροΊς Kovpidiy τ' αλόχφ. 
 
 4 επιμετρήσω. Van Lennep points out that μετρεΧν is properly 
 said of meting out corn or grain ; μετρεΊσθαι, of receiving what is 
 so meted out. Cf 349. διατεκμαίρεσθαι is used in the next line in 
 the same sense as τεκμαίρεσθαι in lines 229, 239. 
 
 5 επεων νόμος. Cf. Horn. II. XX. 249, επεων δε πολνς νόμος 'ένθα και 
 ένθα, where Heyne translates επ. νομ. " verborum campus," and 
 quotes as parallel, Horace's " Carmina divides ;" νόμος being from 
 νέμω. 
 
 6 κτητην ου γαμετην. These adjectives seem to define γυναίκα 
 more exactly. Aristotle, in CEcon. i. 2, referring to this passage, 
 evidently considers -γυναίκα as wife, and hence some think that the 
 second line is spurious. But it seems in place here, and. to indicate 
 Hesiod's anxiety that his brother should understand his meaning. 
 
96 HESIOD. 410—426. 
 
 Nor put off till to-morrow or the-day-after ; for not, if he 
 works-sluggishly or puts off, doth a man fill his garner : but 
 diligence increaseth the fruit of toil. 1 A dilatory man ever 
 wrestles with losses. 2 
 
 When now the violence of the keen sun abates his sweat- 
 causing heat, as all-powerful Jove rains in-the-autumnal-sea- 
 son, and the body of man moves itself far more lightly, 3 for at 
 this season in truth the star Sirius 4 comes in the day-time for a 
 short space above the heads of men born-to-death, but has 
 more share of the night ; then is the timber least worm- 
 eaten, 5 if felled with the axe, and sheds its leaves on the 
 ground, and ceases from budding ; then truly, bearing it in 
 mind, fell a timely work. 6 Hew a mortar 7 three feet in 
 diameter, and a pestle three cubits, and an axle-tree seven feet 
 long, for, look you, it is very serviceable thus ; but if you 
 should cleave it eight feet, you might also cut from it a mal- 
 let. 8 And hew a wheel three spans long for the plough-car- 
 
 1 Cf. Pindar, Isthm. vi. 97 — 99, Αάμπων δε, μελεταν'Εργοις όπαξών, 
 Ησιόδου Μαλα τιμά τοϋτ έπος. 
 
 2 Clericus compares here Persius, Sat. v. 66 — 69. 
 
 3 Moves itself far more lightly.] " Movetur levius." Grcev. 
 Goettling. Lanzius. This seems the best interpretation. Vollbehr 
 takes it to mean the change of complexion. 
 
 4 Σείριος αστήρ. The Scholiasts take this to refer to the Sun, not 
 the Dog-star. So Grsevius : and to this view Van Lennep against 
 Goettling inclines, arguing that if Pindar and Alcaeus apply the 
 term άστρον to the Sun, Hesiod may have done the same with 
 αστήρ. 
 
 5 τήμος άδηκτοτάτη. This seems to be what Virgil means, where, 
 in Georg. i. 256, he says, Aut tempestivam silvis evertere pinum, 
 which is explained by Servius as having reference to its being most 
 free from worms. 
 
 6 ωριά έργα are the timbers which are hewn, just as elsewhere 
 έργα are the fruits of husbandry, μεμνημενος is used as it were 
 adverbially. 
 
 7 ολμον, (from ελω, άλεω, see Butm. Lex. 451 ; or ολω, volvo, ac- 
 cording to V. Lennep.) 'όλμος, the mortar, was to be three feet ; 
 νττερον, pistillum, the pestle, three cubits long. Both were of straight 
 trunks or branches of a tree, the thicker and shorter to be hollowed. 
 See Diet. Gr. and R. Antiq. Smith, 622, a. Cf. Virg. Georg. i. 179, 
 and Servius' note. 
 
 8 If a foot more is added to the wood cut for an axle-tree, it may 
 be made into a mallet. V. Lennep thinks that the handle of the 
 mallet is noj; taken into account ; and that the waggons must have 
 been very broad. 
 
426 — 440. THE WORKS AND DATS. 97 
 
 riage of-ten-palms'-length. 1 Many curved blocks of seasoned 
 wood are at hand ; but bring your plough-tail home, when 
 you shall have found it, after searcfy on mountain or in field, 2 
 of ilex-oak : for this is stoutest for steers to plough ; when- 
 soever a servant of Minerva, 3 having fastened it to the share- 
 beam, has attached it with nails, and fitted it to the pole. 
 But make two ploughs, 4 toiling at them at home, one with 
 plough-tail of one-piece with the share-beam, the other com- 
 pacted, for 'tis much better thus, if, look you, you should 
 have broken one, you might place the other upon the oxen : 
 and poles are soundest 5 of bay or elm: but provide yourself 
 a share-beam of oak, a plough-tail of ilex-oak, and a pair of 
 males, steers nine-years-old, (for the vigour of such is not 
 weak,) having the just mean of age, 6 which are best for 
 working. Such at least would not strive in the furrow and 
 break the plough, and leave there their labour unfinished. 
 
 1 α-φιν is, in Boeotic dialect, used for άψϊδα. For an account of 
 the άμαξα, (plaustrum,) see Smith, Diet. Gr. and R. Ant. p. 764, 765. 
 In the next line, καλά (from καίω) is dry, combustible, seasoned 
 wood, ttn is i. q. επεστι. -γνης is the " Buris " of Virgil (Georg. 
 i. 169, 170). Hesiod says nothing of the pains taken, according to 
 Virgil, to force a tree to the shape required for this plough-tail. 
 
 2 κατ άρονραν seems to indicate the plain or valley, in contradis- 
 tinction from the mountain, 
 
 3 A servant of Minerva, i. e. a smith or carpenter. Clericus com- 
 pares Virg. JEn. ii. 15, Divina Palladis arte. Horn. II. xv. 411, 412, 
 
 Τίκτονος εν πα\άμησι ΰαημονος, ος ρά τε πάσης 
 ευ εΐδ-φ σοφίης, νποθημοσύνησιν Άθήνης. 
 
 Minerva, according to Pausanias, I. xxiv. 3, and IX. xxvi. 5, was 
 worshipped by the Athenians and Boeotians alone as Αθήνα 'Εργάνη. 
 See Goettling. 
 
 4 Hesiod bids the farmer have two ploughs, that if one broke, he 
 might use the other. One was called avroyvov, because its plough- 
 tail, (γΰης,) and share-beam, (ελνμα, dentale,) and pole, (ρΰμος, 
 Ίστοβοεϋς, temo,) were of one piece of timber. The other was πηκ- 
 τόν, " compacted," the three parts in it being of different kinds of 
 timber, and fastened by nails. See art. " Aratrum," Diet. Gr. and 
 R. Ant. 69- — προσαρήρεται, is the perf. pass, conjunctive jtvith a mid- 
 dle sense. See Matt. Gr. Gr. § 493. Compare with all this passage, 
 Virg. Georg. i. 169—175. 
 
 5 άκιώτατοι (from κίς, vermis) may be compared with άδηκτοτάτη 
 in the 420th line. 
 
 6 νβηζ μ'ετρον εχοντε. Because, as appears in ver. 439, they were 
 too old for wanton mischief, and yet, as we see, (in 437,) they were 
 in full vigour. 
 
98 HESIOD. 441—456. 
 
 And along with these let a lusty ploughman of forty years 
 follow, having made a meal on a loaf four-squared, divided 
 into eight morsels, 1 who, minding his business, will cut the 
 furrow straight, 2 no longer peering round among his fellows, 
 but having his heart in his work; than such an one none 
 other, being younger, is better to disperse the seed, 3 and to 
 avoid after-sowing. For a younger man gapes like one dis- 
 traught after his fellows. 
 
 Mark, too, when from on high out of the clouds you shall 
 have heard the voice of the crane 4 uttering its yearly cry, 
 which both brings the signal for ploughing, and points the 
 season of rainy winter, but gnaws the heart of the man that 
 hath no oxen : then truly feed the crumpled-horned oxen re- 
 maining within their stalls : for it is easy to say the word, 
 " Lend me a yoke of oxen, and a wain ;" but easy is it to re- 
 fuse, saying, There is work for my oxen. 5 Then thinks the 
 man, rich in his own conceit, 6 to build a wain, fool as he is, 
 
 1 τετράτρυφον, όκτάβλωμον. The loaves, according to commenta- 
 tors on Hesiod, we re mad e with four marks or incisions, {τρυφή,) 
 four square in fact. Q Drawing a line right along the whole 
 the baker divided it into eight portions, called βλωμοί, from βλόω, 
 protubero. | | | | J Robinson aptly remarks, that hence may be 
 
 explained the line of Horace, Epist. I. xvii. 49, Et mihi dividuo 
 findetur munere quadra. 
 
 2 ίθεϊαν ανλακ ελαύνοι. Van Lennep quotes here the word όρθο- 
 τομεϊν, used by St. Paul to Timothy, II. ii. 15. See also Proverbs 
 iii. 6, πάσαις όδοϊς σου γνώριζε αυτήν, 'ίνα ορθοτομφ τάς οδούς σου. 
 
 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 Τίτοιηθεϊς υπ' ερωτι κατεδρα- 
 μεν ονρεα Κρήτης. Plato in the Phasdon uses the phrase επτοήσθαι 
 περί τάς επιθυμίας. 
 
 * The voice of the crane.] Cf. Aristoph. Aves, 710, σπείρειν μεν, 
 'όταν γερανός κρώζουσ' ες τήν Αιβΰην μεταχωρ%. — 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 ana 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. πάρεση. They would be wanted to haul ma- 
 nure, &c, into the fields. 
 
 6 Rich in his own conceit.] " Riche par imagination." Guyetiis. 
 
456 469. THE WORKS AND DATS. 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; Aristoph. Nub. 1144, και δικάσασθαί φασί 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. — οίκήϊα θεσθαι is i. q. οίκήϊα 
 εαυτφ ποιέϊν. Guyetus. 
 
 2 Εάρι πολέϊν. Hesiod here states that the soil must be turned up 
 (invertere solum. Virg. Georg. i. 64) in spring, and tilled afresh in 
 summer (novare, novates, 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 πολέϊν, 
 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. (DincL), 
 1555, και τάλλα μεν δη, ραδίως εΐσω νεώς εθεμεθα κουφίζοντα ; and 
 Soph. Phil. 735. 
 
 3 εύκηλήτείρα — 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. 
 
 4 Pluto, the Ζευς χθόνιος, and Ceres were connected deities, s"nce 
 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 νώτον'ίκηαι, i. q. νώτον εφίκηαι, by the figure Tmesis. — op τηζ, 
 is properly a young tree or shoot: hence anything made theieof, 
 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 quae currus a tergo torqueat imos. 
 
 β ενδρυον ελκ'όντων μεσάβψ — ενδρυον, the oak-peg fastening the 
 η 2 
 
 - LOf 
 
100 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, ϊστοβοενς, by a leathern strap, μέσαβον, 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, ίλέσθαι παρεόντος. In the next line Goettling 
 points out that πολών is the same as λενκόν, Callimach. Cer. 123 ; 
 Theoct. Id. xviii. 27. The epithet occurs again in line 492. 
 
 * 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, δεσμευων κεκονιμενος. 
 
 άντία will then be joined with χήρος, and περί 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 θώκον, 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. λ'εσχαι were common lodging-houses for the poor and 
 starving, founded in many cities of Greece at the public cost. 
 Pausan. x. 25. Goettling reads έπ' αλέα, taking επί for moreover, 
 as in Soph. CEd. T. 179, εν δ' άλοχοι πολιοί δ' '(-πι μητέρες, &c. αλέα, 
 in that case, will be from άλής, confertus. The ordinary reading 
 is επαλεα, warm, from αλέα, 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. — ποιέισθε 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 βονς and δερω, to flay, may be compared with the phrase of 
 Latin poets. Hor. Od. III. i. 29, Non verberatce grandire vineae. 
 Virg. Mn. ix. 669, Verberat imber humum. Cf. Lucretius, v. 955, &c. 
 V. Lennep. 
 
 2 ος τε διά θρηκης. Cf. Horn. II. ix. 5, Βορεης και Ζέφυρος, τώ τε 
 θρηκηθεν άητον, and Callimach. Η. in Del. 62 — 65. Virg. iEn. xii. 
 365, 
 
 Ac velut Edoni Boreae cum spiritus alto 
 Insonat ^Egaeo. 
 
 3 μ'εμνκε seems to be from μύκω, an old form of μυκάω, 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 νήριτος. This word, which is found in Apollon. Rhod. iii. 1288 ; 
 iv. 58, is derived from άρίω, άρίθω, the root of άριθ/*ός — νή άρίτος, 
 νήριτος. Guyetus. 
 
 5 επηεταναι — totum in annum durantes, V. Lennep ; who com- 
 pares Op. et D. 607 ; Horn. Od. viii. 233. 
 
 6 τροχαλόν is used of one who bends and contracts his body be- 
 
519—535. THE WORKS AND DATS. 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 loell-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 ΐνΰοθι οίκον 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, 
 φερεοικος : 605, ήμερόκοιτος : 742, π'εντοζον) through hunger gnaws 
 its own claws. This notion is controverted by Aristotle Ή. A. viii. 
 2, and Plin. Η. N. ix. 29. 
 
 4 νόμον, i. e. τόπον της νομής, a place of pasture ; Schol. κυανίων 
 ανδρών, the ^Ethiopians, τά άνω της Κφΰης, 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 βροτψ. 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 one* 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 wist 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. iEsch. Agam. 80, τρίποδας μεν όδοίς 
 στείχει, — and Arg. to Sophocl. (Ed. T., where the riddle is given. 
 With the next line Clericus 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 
 ποδηρης, and shows the meaning of the epithet applied to the Ioni- 
 ans, ελκεχιτώνες. 
 
 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.— Ίφι κταμενοω, 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 less thick and stout. 
 
 4 Βορέαο 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, 'Avcpoc μά < 
 καρος κατ' άρονραν. 
 
 6 Van Lennep quotes at this passage Lucret. vi. 476 — £80, 
 
 Prasterea fiuviis ex omnibus et simul ipsa 
 
 Surgere de terra nebulas aestumque videmus, 
 
 Quae velut halitus hinc ita sursum expressa feruntur, 
 
554 — 569. THE WORKS AND DATS. 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 l 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 ccelum caligine et altas 
 Sufficiunt nubes paulatim conveniundo. 
 
 1 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 προ and βαίνω, front feet or steps (βασεΊς) before hind 
 ones. 
 
 3 άρμαλιής : cf. Theocr. Id. xvi. 35, Άρμαλιάν 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 Ααμπρον παμφαίνφσι λελουμενος 
 Ώκεανοϊο. — άκροκν'εφαως in ver. 567 is the same as νυκτός άμολγψ in 
 Homer. 
 
 6 ΰρθρογόη ΤΙανδιονις, 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. Eel. 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 : J for 'tis better thus. 
 
 When, moreover, the snail climbs up the plants from-off 
 the ground, shunning the Pleiads, then 'tis 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 morn, 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 φερέοικος corresponds with the phrase 
 " 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, 
 
 9 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 άχεϊ εκ πέταλων άδέα τετηξ — άνθεϊ δε σκόλνμος. 
 This σκόλνμος 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 τέττιξ 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-off-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 face 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 Lacsenis 
 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 Athenasus, i. p. 31, A. 
 
 1 μάζα άμολγαίη. Proclus explains this word ακμαία — το γαρ άμολ- 
 ybv επί τον 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 άμελζτρς. 
 
 3 ακραίος. 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 Atheneeus i. p. 29, D., asks άρ' οισει τρία ; will it bear 
 three parts water? Cf. Equit. Aristoph. 1195; Alcaeus, 33, 34. 
 Van Lennep. 
 
 5 σθένος Ώρίωνος, a paraphrasis like Υς Ύηλεμάχοιο — βίη ΈΙρακληείη. 
 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 εντροχάλφ εν 
 άλωρ, 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 ήμερόκοιτος, cf. Horat. Epist. I. viii. 32, Ut jugulent 
 homines surgunt de nocte latrones. Plautus, in Trinumm. IV. ii. 
 20, 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, συρετος, συρφετός); Latin, " Quisquiliae ;" 
 " Du fourage," French. In the next line observe that ίττηετανόν 
 is pronounced as if quadrasyllabic, (ηε 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. 841, 
 D., την ωραν την του τρυγάν Αρκτοΰρψ ζύνδρομον. 
 
 3 Αεΐξαι δ' τ)ε\ίφ. Cf. Virg. Georg. ii. 261, Aquiloni ostendere 
 glebas. For this drying process compare Horn. Od. vii. 123, 124, 
 της έτερον μεν, θειλόπεδον λευρψ ενι χώρφ τ'ερσεται ήελίψ. Cf. Plin. 
 Η. Ν. χίν. 8. 
 
 4 For the Pleiads and their setting, see ver. 314. The Hyades or 
 Suculae (from νς, sus) set a little later, as did also Orion. Virg. JEn. 
 iii. 516, Arcturum, pluviasque Hyadas, geminosque Triones Ar- 
 matumque auro circumspicit Oriona. 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 πλειων 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 δυσπεμφελου. 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. 
 
 ' Goettling observes that the Greeks generally represented the 
 stars 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 (Άρκτον), the Pigeons (Πληϊάδας), 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, δύσιν 
 δ' νπο ΙΙλειάδος αυτήν ΤΙοντοπορών airy ΤΙλειάδι συγκατίδνς. Cf. 
 
622—640. THE WORKS AND DATS. 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 JEolia, 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 
 
 Calliraach. Ep. xix. (Ernesti,) and Propert. I. viii. 10, Et sit iners 
 tardis navita Vergiliis. 
 
 1 These stones are the ευναϊ of Homer ; and the έρματα νηός, II. i. 
 486; ii. 154. Some commentators argue from πνκάσαι, i. e. cover, 
 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. Mn. iii. 520, 
 Velorum pandimus alas. Some, however, consider πτερά to be the 
 oars. Cf. Virg. Mn. 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 rohora 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, η θ 'Ελικώνος έχει πόδα 
 πιδακόεντα. 
 
 5 Velleius Paterc. (i. 7) says of Hesiod, " Sed patriam, quia mul- 
 tatus ab ea erat, contumeliosissimfe contestatus est." And Ovid. E. 
 ex Pont. IV. xiv. 31, 32: 
 
110 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 : l 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 Eubcea 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'εφ ov. 
 
 1 Virg. Georg. ii. 412, Laudato ingentia rura Exiguum colito. 
 
 2 Vollbehr reads here, Ei ft άν επ' εμποριήν τρ'εψας — and in the 
 next βονληαι χρ'εα. If the reading of Goettling is retained, βονληαι 
 must be read as a dissyllable. 
 
 3 Goettling here quotes the oracle to Croesus in Herodotus i. 47, 
 olda δ' εγώ -ψάμμον 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 hiemem (ibi) mansissent," as Cassar 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 Euboean 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. II. 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 the 
 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 days which 
 Pliny (ii. 47) calls prodomi before the rising of the dog-star. 
 
 4 ενκριν'εες. Eusta^hius compares with this, II. xiv. 19, πρίν τίνα 
 κεκριμενον καταβημεναι εκ Διός ουρον, 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 be might be, considering how short his voyage was. 
 In the next verse with Noro«o τε δεινάς άητας, cf. Odyss. xii. 325 ; 
 Soph. Antig. 334, χειμερίφ Τ$ότφ. Virg. iEn. vi. 355, 
 
 Tres Notus hybernas ventosa per aequora 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 
 navigatio.' " 
 
 3 άρπακτός. We have followed the common reading and the in- 
 terpretation of Moschopulus, άρπακτός. βίαιος, ου του χαιροΰ ΐιοόν- 
 τος, άλλα των ανθρώπων αρπαζόντων αϋτον. In this sense, V. Len- 
 nep observes, Silius ltal. i. 569 uses rapio, Tempore Martis Uten- 
 dum est rapto. 
 
 4 Compare Pindar, Isthm. ii. 17, χρήματα, χρηματ άνήρ. Horat. 
 Sat. i. 153, 
 
 Ο cives, cives, queerenda pecunia primum, 
 Virtus post nummos. 
 
 AVith the next line compare Horn. Od. v. 312. 
 
 4 μίτρα is explained here rightly by Graevius " justum modum." 
 Guyetua and others render it " tempus opportunum," but that is 
 χαιρς. 
 
 6 Plat. d3 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 so, 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, δυσμεν'εσιν μεν χάρμα, κατηφείην 
 δε σοι αυτψ. In the next line cf. with Χρίζεται, Theogon. 444, ληϊδ' 
 άέβειν, where see note 4 on the word. The commentators quote 
 Simonides, 
 
 γυναικός ονδεν χρημ' άνήρ ληιζεται 
 εσθλής άμεινον, οϋδε ρίγιον κακής. 
 
 3 Cf. Eurip. Orest. 621, έως νφήψε δώμ' άνηφαίστφ πνρϊ, at which 
 passage Musgrave quotes Hesiod. — ώμφ γήραϊ : cf. Horn. Od. xv. 
 357. Robinson notes that " cruda senectus " had the very opposite 
 meaning among the Latins. Cf. Virg. Mn. vi. 304, Sed cruda deo 
 yiridisque senectus. In the next line the word δπιν, retribution, 
 is derived, according to Guyetus, from έπί, or εττω. 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 γ'ελως 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 μ?) 
 τι, κ. τ. Χ. Melancthon explains these words, "Ita cum arnico in 
 
 ι 
 
114 HESIOD. 714—743. 
 
 thy countenance at all convict. Neither be called the host of 
 man} r , nor the host of none, nor comrade of the evil, nor re- 
 viler of the good. Nor ever have-the-eruelty 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 aninio, neque in vultu supersint ulla simul- 
 tatis indicia. 
 
 1 Commentators compare Theognis, 155, μήποτέ τοι πενίην θνμοφ- 
 θόρον άνδρι χολωθεϊς, ~Μηδ' άχρησμοσννην ονλομένην πρόφερε. — μακά- 
 ρων οόσιν. Cf. Eurip. Alcest. 1071, καρτερεϊν θεοϋ 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. εϊ, εράνου. For δνσπέμφελος 
 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 άπό πεντόζοιο : cf. 375, φιλήτησι, 571, φερεοικος, 526, σνόστεος, 
 for like euphemisms. πένΓοζος— 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 : l 
 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 μη όνυχίζον. 
 
 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 inauspicatae garrulitatis, a quibusdam tamen lauda- 
 to. Plin. N. H. x. 12. Cf. Virg. Eel. i. 15. In the next line άνεπιρ- 
 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 έπ άκινητοισι used thus adverbi- 
 ally, Theocritus, Idyll, i. 51, επι ζηροϊσι. — ου γαρ άμεινον, a form of 
 dissuading ; cf. Herodot. i. 157, and Matt. Gr. Gr. § 457, p. 757- 
 
 4 μωμενειν άίδηλα. 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 άϊδηλα 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 mortals : and 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. Mn. 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 εΰτ' άν, 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 ένη 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- 
 γ'ετας, (JEs'ch. S. e. 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. 2S6) Nona fugse melior, contraria furtis. 
 
74 — 790. THE WORKS AND DAYS. 1 1 7 
 
 truth are good, the one for Shearing sheep, the other for reap- 
 ing laughing corn: but the twelfth is far better than the 
 eleventh, for on it, look you, the high-hovering spider l 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, κύκνοι d ερσιπόται — 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. — Ιδρις, 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' η 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 ψιλεει. Goettling, following Proclus, considers the subject of 
 φίλέει to be " the boy born on that day." But Van Lennep considers 
 ψιλίει to refer to the "day itself." In 789 we have the word όαρισ- 
 μονς, recalling the 27th Idyll of Theocritus, called όαριστνς. 
 
 6 είκάδι δ' εν μεγάλιρ. According to Goettling είκάς π\έψ 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 HESTOD. 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? 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 67Γΐ χείρα τιθείς, a case of τμησις. " palpans et atlrectans eorum 
 terga." πεφΰλαζο cs 6νμφ, &c. Goettling tries to resolve the awk- 
 wardness of construction by supposing άλγεα θυμοβορείν, to be i. q. 
 μή εν αύτ?] άλγεά σε θνμοβοροϊ. But Van Lennep's suggestion that 
 in τετραδ' not " a " but " ι " 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. Prochts. 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 τινννμ'ενας is shown by Butmann, Lexil. p. 43-5 ; to 
 be fitly superseded by "Ορκοι/ 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. 
 
 * 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, επί οείελα is used adverbially. 
 
813 828. THE WORKS AND DAYS. 119 
 
 gether bad. Now few, again, know that the twenty-ninth ! 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-between 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 τρισεινάΰα 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 ΊΙαϋροι δ' αύτε. Goettling understands κικλήσκονσι. But it would 
 follow more appropriately on ϊσασι., 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 μετάδουττοι. = αϊ μεταζν των ρηθεισων πίπτονσάι. V. Lennep 
 shows from Horn. II. iv. 455, that δοϋπος 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 novercie. 
 
THE HTMXS OF CALLIMACHUS. 
 
 THE HYMX 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 Dictasan, or Lycaean : 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 Hjnnn is with propriety in honour of Jove. Virg. Eel. 
 iii. 60, Ab Jove prmeipium. 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 άνακτα, Soph. CEd. T. 
 905-6, and iEsch. Suppl. 574, Ζενς αιώνος κρ'εων άπανστον. 
 
 2 Πί/λόγονοί, i. e. -γηγενείς. (The other reading is ϋηλαγόνων, from 
 Π/ίλαγώΐ', Pelagonum.) They are the same as the γ?ιγενεϊς men- 
 tioned in the Bath of Pallas, ver. 8. Blomfield for ελατήρα reads 
 όλετηρα, from a comparison of copyists of Callimachus, Xonnus, 
 and Antipater Sidonius, instituted by Ruhnken. For ΐικασττόλον 
 cf. Horn. II. i. 238. In the 5th verse Callimachus imitates Horn. 
 II. ix. 230, εν δοι$ ci σαωσεμεν ή άποΥεσθαι. 
 
 3 Dictsean, Lycasan, 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 Lyceeus. For 
 the Cretan Ida see Virg. ^En. 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, Ανκαίου 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 — iS4. 
 
Γ — 21. THE HYMN TO JUPITER. 121 
 
 ;hou, Jove, others affirm in Arcadia : which of the twain, 
 •ather, have uttered-falsehood. The Cretans are ever liars : l 
 όγ a tomb to thee, Ο king, the Cretans have constructed. 
 But thou art not dead. For thou existest ever. Thee Rhea 
 3are on the Parrhasian 2 height where the mountain is most 
 screened with bushes. Thence is the spot sacred, neither 
 loth any-thing-that-moveth-on-the-earth, when in need of 
 [lithyia, nor any woman, draw nigh to it ; but the Apidanes 3 
 ?all it the olden child-bed of Rhea. There when thy mother 
 had laid thee down from her divine lap, straightway she be- 
 *an 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-S, 
 
 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 Ώ^νγιον. olden, from Ogyges, a very early king of Attica. Cf. 
 Callim. H. in Del. 160; .Esch. 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 χντλώσαιτο. 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 καλίεσθαι is 
 used like κεκλήσθαι 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 now 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 Είλείθυια. — See 
 Translation. 
 
 1 σαρωνίδας (a σαίρω). — In the next line ώκχησεν is retained by 
 Blomfield as the Doric form from οχεω. 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. N. H. iv. 6. — άνήρ for τις, which would be more classic. 
 
 3 Crathis, Metope.] Both rivers of Arcadia : a commentator (fol- 
 lowing Strabo) derives the former from κεράννυμι, 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 άντανΰσασα, νφόθι. Blomfield reads ΰψόσε, comparing Horn. II. 
 xxii. 34, ΰφόσ' άνασχόμενος, and shows that νφόσε is " in altum : " 
 νφόθε, " de alto: " νφόθι, " 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, λοΰσέ τε και σπείρωσε. In the next 
 line Ernesti's emendation, Κευθμών' ες Κρηταϊον, is preferable to 
 the other readings. Blomf. compares Eur. Helen. 24, Ίδαϊον εις 
 κενθμύνα. 
 
 6 πρεσβυτάτφ, maxime venerandas. Ernesti. Compare iEsch. 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 προψερεστάτη άπασ'εων, (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 Φιλυριδης, 
 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, l 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 Thenoe, carrying thee, father Jove, towards 
 Cnossus, (Thenae 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 Dictasan 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 ΐϊηρήϊ. This use of the name of the god for the element of 
 which he is the god, is easy of illustration. Eur. Androm. 161, Δώμα 
 Ntjp^oc. 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 τον 
 ένθεν ea de causa, H. in Del. 314. — Theme, Cnossus, Omphalus, 
 Cyclones. The three former were towns, the latter a people of 
 Crete. 
 
 5 The Meliae (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 oi ποίησε φίλη τροφός Άδρήστεια. 
 
 β Χίκνψ ενι 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 Αικνίτης, (Hesych.) is represented as carried 
 in a " vannus " or " λίκνος " by two clancing Bacchants. So Jove 
 here, and Mercury, see Horn. H. in Merc. 254. Warriors' children 
 were placed in a shield. Cf. Theocr. Idyll, xxiv., χαλκείαν κατ'εθηκεν 
 ες άσπίΐα. 
 
 7 αίγος' 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 CALL1MACHUS. 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 diiFer 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 
 
 nabas 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, Ούλα 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 aetate apiscitur sapientia." — γνωτοι, brothers. 
 Cf. Apollon. Rhod. i. 53. In what follows Callimachus agrees with 
 Hesiod respecting Jove being j'oungest-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 εχονσι is by Tmesis for δάχουσι 
 πλείστον. 
 
 4 Cf. Horn. Od. xix. 203, ΐσκεν ψε νΰία πολλάλέγειν ετύμοισιν υμοΊα, 
 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 αίετός ΰρνις. 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 πετεηνων. 
 
 1 όλίζοσιν. όλίζων 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 " continuo " by this use of 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 επακτηρας, hunters. Horn. Od. xix. 445; II. xvii. 135, uses επά- 
 γοντες in the same sense. In Apollon. Rh. i. 625, it is used of 
 " fishermen."— Χιτώνης : see H. in Dian. 225. — λύρης εΰ είδότας 
 οϊμονς: cf. Theocr. Id. χλ γ ϊ. 69; Pind. 01. ix. 72, επ'εων όΐμον λιγϋν. 
 
 4 Theocr. xvii. 74, Διΐ Κρονίωνι μίλοντι Αίδοϊ οι βασιλήες. Hor. Od. 
 III. i. 4, 5, 
 
 Regum timendorum in proprios greges, 
 
 Reges in ipsos imperium est Jo vis. 
 Cf. also Proverbs vii. 15 ; Rom. xiii. 11 ; 1 Pet. ii. 13; quoted by 
 Dodd. Add to these iEsch. Agam. 43, διθρόνου Αιόθεν και δισκήπτρου, 
 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 Numidaa 
 deos. With εττόψιος cf. Philoct. Sophoc. 1040, θεοί τ επόψιοι : Apoll. 
 Rhod. ii. 1123, Άντόμεθα προς Ζηνυς 'Έττοψίον :- and with the active 
 use of the word contrast Horn. II. iii. 42, Ιπόψιον άλλων, " aliis 
 spectaculo." At ver. 83, compare Hesiod, Theog. 85, 86. 
 
126 CALLIMACHUS. 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 ήμετερω μεδεονη. See Η. in Αρ. 35, Ώνθώνι κε τεκμήραιο. Pto- 
 lemy is alluded to. — περί προ yap ευρύ βέβηκεν. Metath. for προβ'ε- 
 βηκε γαρ περί ευρύ. Horn. II. xi. 180, περί -προ γαρ εγχεϊ θΰεν. 
 
 2 Compare with this the character of Ptolemy by Theocritus, Idyll, 
 xvii. 13—15 ; and see Horn. Od. ii. 272. For Έσπέριος, the adj. for 
 adv., cf. Soph. Ajax, 217, νύκτερος for ννκτί, and Horat. Epod. xvi. 
 51, Vespertinus. Ernesti compares with this passage Thuc. i. 70, 
 Μόνοι εχονσι τε και ομοίως ίλπίζονσι, 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 eom- 
 plentur." Hor. Carm. III. xviii. 5, Sitener pleno cadit haedusanno. 
 
 3 ενεκλασας. So Jupiter's projects are thwarted by Juno, II. viii. 
 408, αίει γαρ μοι εωθεν ενικλάν, οττι νοήσω. 
 
 4 The reading here adopted is άείσαι, which Blomfield suggests. 
 
 5 ούκ επίσταται is i. q. ού δύναται, 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. 
 
 8 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 iEn. 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-your- 
 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 moveri 
 Moiis 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 Excussae laurus. 
 
 1 See you not?] ούχ οράας ; is referred, as Ernesti shows, to κύκνος 
 atihi as well as to επενευσεν, as in Horace, Od. I. xiv. 4, Nonne 
 vides is as much referred to the remoter word " gemant," 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. 219, where they are introduced 
 as singing at the birth of Apollo and Diana. 
 
 2 avroi, " ipsi, " or " sponte sua," cf. Virg. Eel. iv. 21 ; Georg. iv. 
 10, &rc. 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 μολπην τε και ες χορόν. 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 taciturna gradu. 
 
 Tibull. I. x. 34, Tacito clam venit ilia pede. With εχειν in line 13, 
 understand χρή. — επιδήμησαντος. Apollo passed his six winter 
 months in Lycia, and his six summer at Delos. See Virg. iEn. iv. 
 143, 144, 
 
 Qualis ubi hibernam Lyciam Xanthique fiuenta 
 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 Paean, 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 πολιήν. 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 arrjpere possunt. 
 
 2 ενφημεϊτ' άίοντες. 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'ίλινον αϊλινον είπε. ' 
 
 5 With this whole passage compare Propert. IV. x. 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 12. 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 Ov. Amor. i. 8, 59, 
 
 Ipse Deus vatum, palla spectabilis aurea 
 Tractat inauratas consona fila lyrae. 
 See also Propert. III. xxiii. 16, Pythius in longa carmina veste 
 sonat.— επιπορπίς. Cf. Theocr. Idyll, xv. 79 ; Virg. iEn. iv. 138, 139, 
 Cui pharetra ex auro, crines nodantur in aurum, 
 Aurea purpuream subneetit fibula vestem. 
 His Lyctian bow. Statius, Thebais, vi. 927, Lyctia tela. 
 
 2 ΊΙνθώνι κε τεκμ -gpaio. 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, πρατον ϊουλον άπο κροτάφων καταβάλλων. 
 See also Horn. Odyss. xi. 319; Virg. iEn. 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. 
 
 5 οΐστευτήν — cf. Η. in Jov. 70 ; Virg. Mn. xii. 392, 
 
 Acri quondam cui captus am ore, 
 Ipse suas artes, sua munera lsetus Apollo 
 Augurium citharamque dabat, celeresque sagittas. 
 
 6 θρίαι : a\ μαντικοί ψήφοι. Suidas. With what follows compare 
 Eurip. Alce'st. 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 * 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 Phcebus 
 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. Phcebus, 
 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 δεύοιντο βρεφεων εττι μηκάΐες, joining in 
 sense επί with δεύοιντο, an instance of "tmesis," which he supports 
 by H. in Jov. 44; Virg. &n. x. 399, &c. Blomfield alters to in 
 μηκάδες : μηκάς, bleating, is an Homeric epithet for αΐξ. With 
 έφθαλμόν επήγαγεν compare Hor. Od. IV 7 . 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 Φοίβψ d' ιστάμενοι. He in- 
 stances the disasters attending a colony not so founded, from He- 
 rodot. v. 42. διεμετρησαντο. Cf. Virg. iEn. v. 755, 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. — καρήατα συνεχές αιγών. 
 Martial. Lib. Spectac. Epist. i. 3, 4, 
 
 Nee Triviae templo molles laudentur honores, 
 Dissimuletque Deum comibus arafrequens. 
 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, on 
 
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 (Edipus 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 δ'εζιος οίκιστήρι, which Blomfield adopts. It 
 is more simple to apply the epithet οίκιστήρ to Battus than the crow. 
 βασιλεϋσι, 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. 
 
 8 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, Mn. 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. Cf. Eurip. 
 Alcest. 449 — 451, Σπάρτο: κυκλάς άνίκα Καρνείου περινίσσεται ώρα, 
 κ. τ. λ. 
 
 5 έκτον γένος. So Virg. iEn. iv. 12, Credo equidem, nee vana 
 fides, genus esse Deortim. This was Theras, son of Autesion, who 
 traced his lineage up to (Edipus through Tisamenus, Thersander, 
 Polynices; see Herodot. iv. 147. Thera was before called Calliste. 
 
 6 Άσβυστίδι. Herodot. iv. 170, places the Asbystae inland of Cy- 
 rene. The Scholiast explains άσβύστις " 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, -tarn-urn 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 Hypsaeus 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 
 
 Excmbias divum asternas pecudumque cruore 
 Pingue solum, et varus florentia limina sertis. 
 
 Spanheim adds Terent. Andr. iv. 14, Ex ara hinc sume 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. Ssecul. 35, 36, 
 75,76.— τ'εθμιαι. Cf Hymn, in Dian. 174 y 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 νΰμφ -g, 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. 
 
 β Τόσα — τόσσα. The second of these is for οσσα. 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 
 
 Battiadse themselves honour other god more than Phoebus. 
 We hear Ιο, 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 Melissae 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 υς, Η. in Del. 324 ; in Dian. 194, 
 &c. &c q. v. 
 
 1 This monster Python is mentioned by Apollon. Rhod. ii. 705-- 
 708, ώς οτε πετραίφ υπό δειράδι ΤΙαρνησσόΐο Δελφίνην τόξοισι πελώ- 
 ριον εζενάριξεν Κοϋρος εων ετε γυμνός. Claudian in prasf. libr. prim, 
 in Rufinum, i. 2, Phcebeo domitus Python cum decidit arcu, Mem- 
 braque Cirrhseo 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 άοσσητηρα, from ά and όσσά, vox, because Apollo " vocatus et 
 non vocatus audit." Vulc. 
 
 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 
 fiueret lutulentus," Sat. I. iv. 11. — εφ' — έλκει. Tmesis for ί0έλκ«. 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. υ— 11. 
 
 draw. Hail, King ! and may Momus go thither, where ruin 
 dwells. 
 
 HYMN TO ARTEMIS. 
 
 We celebrate Artemis, for she is not light 1 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 : u 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, and 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. Calliraachus 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 άμφιλαφής (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 π μίν παίδες ποτϊ γουνασι παππάζουσιν. 
 
 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 άππα see Theocr. xv. 
 13, and the note there in the Translation published in this Series. 
 
 4 πολυωνομίην. 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 φαεσφορίην. (Cf. φαεσφόρος, 204.) She was called by the Romans 
 Lucifera, and by the Greeks δαδοϋχος 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 πέπλους 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 unmarriageable 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 
 
 Dianse. JEsch. 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, οΐετεας, 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 altk suras vincire cothurno. 
 
 3 ηντινα νέΐμον. Ernesti here shows that ηντινα is equivalent to 
 ήντιναοΰν, "any." With reference to her mountain-life Catull. in 
 Epithal. Pel. et Thet. ver. 300, says, Unigenamque simul cultri- 
 cem montibus Idee. 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. 
 
 * 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 
 Parcae with Lucina on such occasions. 
 
 5 φέρουσα, sc. εν -γαστρι, in utero gestans. In the 27th line, 
 γενειάδος ήθελε — άφασθαι, 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 Markland illustrates by 
 quoting, among other passages, Virg. Eel. vi. 80, 
 
 Et quibm 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, Ρ ell a, and Petra. — άεζειν, to honour, or worship. Compare 
 Virg. 2E,n. 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. Mn. vi. 13, Jam 
 subeunt Trivia? lucos. This last quotation will serve also to illus- 
 trate the words άγνιάϊς — εσσ -g επίσκοπος, from the Latin epithet of 
 Trivia, given her on the same account. 
 
 5 Αενκόν, a mountain in the west of Crete. — κεκομημ'ενον v\y. 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, Blomfield reads as at ver. 14, οίετ'εας. 
 
 
44 — 56. HYMN TO ARTEMIS. 137 
 
 Right glad was the river Cseratus, 1 glad was Tethys, because 
 she was sending her daughters as attendants on the daughter 
 of La,tona. 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 
 Nymphs 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 s 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 Cecropidae, Minoia Ci. 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. J£n. viii. 453, Versantque tenaci forcipe massam. 
 ./Esch. Prom. V. 366, κορνφαΐς δ' επ άκραις ημενος μνδροκτνπεϊ 
 
 "ϋφαιστος. 
 
 4 ποτίστρην, 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 νλήεντι 
 Υψηλών ορέων, ore φαίνεται οίον απ άλλων, from which probably Cal- 
 limachus borrowed his idea ; and Virg. iEn. ix. 674, Abietibus ju- 
 yenes patriis et montibus aequos. With ver. 53, compare Virg. iEn. 
 iii. 638, Argolici clipei aut Phcebeae lampadis instar. 
 
 « ΰπογλαύσοντα. This word occurs in Mosch. Idyll, ii. 86, οσσι 
 δ" ύπογλαύσσεσκε. Cf. Apoll. Rhod. i. 1281, διαγλαύσσονσι. 
 
 'Compare Virg. iEn. iii. 439, Alii ventosis follibus auras A c- 
 cipiunt redduntque ; and with the next line, ανε γαρ Αΐτνη, compare 
 Virg. iEn. viii. 451, Gemit impositis incudibus iEtna, and 419, 
 
 Antra iEtnaea tonant, validique incudibus ictus 
 Auditi referunt gemitum, striduntque cavernis. 
 
 Cf. Stat. iii. 130, quoted by Spanheim. In ver. 55, επί μ'εγα (the 
 reading of Stephens and Bentley) is equivalent to μεγάλως, and the 
 stop is to be placed after μέγα. 
 
138 CALLLMACHUS. 56—71. 
 
 the Cyclopes themselves. For JEtna 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. Mn. 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. 
 II. xviii. 372, τον δ' ευρ' ΐδρώοντα, ελισσόμενον περί φύσας. 
 
 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 JEn. 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. Mn. 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, κεχριμίνος, from χρίω. 
 Cf. Herod, iv. 189 and 195. 
 
 6 μορμΰσσεται. Cf. H. in Del. 297, and Theoc. Idyll, xv. 40 ; Aris- 
 toph. Eq. 693; Ach. 582, &c. μορμω 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,) ] 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 iEsch. Eumenid. 7, γενεθλιον ΰόσιν, which the in- 
 terpreters say is equivalent to όπτήριον. Cf. Donatus on Terent. 
 Phorm. I. i. 12, quoted by Stanlej' on the passage of -<Eschylus just 
 referred to. 
 
 2 κόρση, the hairy scalp, iEsch. Choeph. (280). άλώπηζ is what 
 Pliny, N. H. xxviii. 11, calls " capillorum defhivium : " 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 Κνδώνων compare Virg. Eel. x. 59, Ire, libet 
 Partho torquere Cydonia cornu Spicula. 
 
 3 Hesychius interprets μονών, το μή σνν το7ς άλλο<ς συναγελάζαμε- 
 νον. δακός, a noxious animal, of dangerous bite or sting (from δα- 
 κεϊν). Eurip. Hippol. 646. Valken. 
 
 * This line is, as Spanheim observes, an example of " dictum 
 factum," "no sooner said than done." Cf. Hymn, in Jov. 87, 
 'Έσπερίος κεΊνος γε τελεϊ τα κεν ήοϊ νοηστρ. 
 
 5 Άρκαδικήν Ιπί ΤΙανός. This seems to have been a cave. Span- 
 heim illustrates the passage by Eurip. Ion, 301, 302, Ώ Πάν, τοϊσι 
 σοϊς 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 Arcadias placent ; Virg. Eel. iv. 49; Mn. viii. 344; 
 Propert. I. xviii. 20, Arcadio chorus amata deo ; and Theocr. Id. i. 
 123. — τοκάδες κννες are determined by Spanheim to be " canes 
 fcetae," in the sense of foeta 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 spvovreg will be familiar 
 to the reader of Homer from II. i. 459 ; xii. 261. 
 
 2 θάσσονας ανρά.ων. Cf. Virg. Mu. v. 319, Emicat, et ventis et 
 fulminis ocyor alis. Spanh. quotes Claudian, R. P. iii. 265, Mobi- 
 lior Zephyro. The Cynosurides mentioned are Spartan hounds so 
 called from Cynosura, one of the Spartan tribes (see Pausan. III. 
 xvi. § 6). For the fame of Spartan hounds, cf. Soph. Aj. 8; Virg. 
 Georg. iii. 405, &c 
 
 3 προμο\$ς is here the reading of most editions ; but 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 π 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 ΐΐηλιάδ' άκτάν Άναυρου παρά ύηγάς. 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 Hasmus, 
 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 was 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. — εννεσίγσιν. 
 Cf. Hes. Theog. 494. Pausan. vii. c. xxv. § 3, mentions Cerynea, a 
 mountain of Arcadia. Servius on Virg. iEn. vi. 803, 
 
 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 Μαιναλίην ελαφον of the 
 Greek epigram, which stood fourth in the list of his labours. 
 
 2 Ύιτυοκτόνε. 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. 
 -<En. vi. 595; Hor. Od. III. iv. 77. For κεμάδεσσι, from κεμάς, see 
 II. x. 361. 
 
 3 κεραίες οχος. Horat. Carm. Saec. 35, calls Diana, " Bicornis re- 
 gina siderum." — Thracian Hasmus. 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 Maeris, p. 408, point 
 out that this was a whiter garment. 
 
 4 Four peaks of Mount Ida 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 taedifera, or δαδοΰχος, 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 ψμάξεαι, fut. from εμμάσσομαι. Ernesti thinks that this word 
 should be restored in Theocr. xvii. 36, for ραδινάς εσεμάξατο 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 : 
 Tarn multa in tectis crepitans salit horrida grando. 
 
 With έργα cf. Virg. JSneid. 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 Hor. Epist. II. i. 176, 
 Recto stet fabula talo ; Pindar. Isthm. vii. 13 ; and with the next 
 line Hor. Od. IV. iii. 1, 
 
 Quem 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 anno. 
 
 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 eunt, nisi cum aliquem valde senem ferunt. Cf. Psalm xxi. 4. 
 
 
135—156. HYMN TO ARTEMIS. 143 
 
 able-board brothers' wives and husbands' sisters l place their 
 seats. 
 
 Ο Lady, amongst these may he be, whosoever 13 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 είνάτερες 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 άκακήσιος, either an epithet of Mercury from Acacesion, a town 
 of Arcadia, or from άκακήτης, άκάκητα, (II. 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 ίκνρή 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. 
 ALn. v. 457 ; Ovid. Fasti, ii. 271• For the word χλούνην see He- 
 siod, Sc. 168. 
 
 4 φερειν ποδός is a like construction with μάρψας ποδός νιν, Trach. 
 Soph. 779, and the common ελκειν ποδός. — Spanheim compares 
 with the use of πινΰσκει, in the next line, iEsch. Pers. 830, πινύσκετ 
 ενλόγοισι νουθετημασι. 
 
 5 Blomfield at this passage quotes Ov. Fast. i. 349, 350, 361, 362, 
 
 Prima Ceres avidse gavisa est sanguine porcse, 
 Ulta suas merita csede nocentis opes. 
 
144 CALLT3IACHUS. 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 Inopus, 6 
 
 Culpa sui nocuit : nocuit quoque culpa capellas ; 
 
 Quid bos, quid placidse cornmeruistis 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 Rulmken would read here Φρυγίας περ ίπ' όφρύσι — Stephanus 
 Byz. (quoted by him) shows that Phrygia was a peak of Mount 
 CEta, 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 σφεων Κρονίδας μελ'εων εζείλετο γήρας. Cf. 
 Ovid. Met. iv. 538, Abstulit illis'quod mortale fait; 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. r He was father of Hylas. 
 
 3 Άμνισιάδες. Cf. 15. 
 
 * τρι,-ετηλον, 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 νποληνίδας. 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. H. in Del. 206. 
 
 
172—185. HYMN TO ARTEMIS. 145 
 
 or Pitane, 1 (for thine, too, is Pitane,) or at Limnas, or where, 
 Ο goddess, thou hast come from Scythia to dwell in Alae 
 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 ihat Pitane and Limnae 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, Alae Ara- 
 phenidae is mentioned, called Araphenidae to distinguish it from 
 Alae 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. — Ύεθμια, cf. rl. in Apoll. 87. — Ύαύρων. From 
 this Tauri came the surname of Ύαυροπόλα. 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. 
 
 τίτράγνον. 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 Στνμφαΐδες, from Στύμψαι, 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 μηκύνονται. Callimachus uses φάεα for "days " again, H. 
 in Cer. 83 ; and iEsch. in Choeph. 62, iv (pan, ipso die. So the La- 
 tins frequently use "Soles," and Catull. in Com. Berenices, Ixiv 
 90, Festis luminibus for diebus. 
 
146 CALLIMACHUS. 185 — 198. 
 
 taken for companions ? Say, goddess, thou to us, 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-meadows; 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, συ yap οίσθα 
 εγώ δ' έτερων υποφήτης Φθεγξομαι, and Apollon. Rhod. iv. 1381, 
 Μονσάων οδε μϋθος' εγώ δ' υπάκουος άείδω ΤΙιερίδων. Ruhnken. Com- 
 pare also Virg. Mn. vii. 645, Et meministis enim, divae, et memorare 
 potestis. 
 
 2 Doliche.] This seems to have been Dulichium, or Icarus, one 
 of the Echinades, according to Strabo, x. p. 458. It is now called 
 " Macri," (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 
 Dianae 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, οΐη δ' "Αρτεμις 
 εϊσι κατ' ονρεος ίοχεαιρα "Ή. κατά Ύηυγετον περιμηκετον. As to Diana's 
 preference for the Euripus, we find from Eurip. I ph. in Aul. 1492, 
 1493, Άρτεμιν Χαλκίδος άντίπορον, and Pausan. IX. xix. § 5, that 
 there was a temple and two statues of Diana at Aulis. 
 
 3 BritomartisJ (from βριτύς, 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 είαμενησι. II. iv. 483; Apollon. Rhod. iv. 316. Low pasture 
 lands, sometimes flooded, sometimes green meadows. Butmann, 
 J. ex. p. 326, connects the word with ηίών; Suid. and Hesych. with 
 ε'αται, Ionic for ήνται. In 195 ήλατο πόντον is an instance of a 
 verb, not of itself governing an accusative, yet joined with that case 
 on account of the active sense implied in it: cf. Matthiae, 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 l 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 Phiedr. 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, κερδών 
 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. Mn. xi. 532. 
 
 3 Cyrene.] Cf. H. in Apoll. 92 — 94, where she is mentioned 
 as daughter of Hypseus. — τοϊς ενι, with which ; as Eurip. Troad. 
 377, hv χεροϊν : 532, πενκα εν ούρεια — tv in these cases stands for δια 
 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 φα'εεσσι φιλησαι, Mosch. Id. iv. 9, τον μεν 
 
 l 2 
 
148 CALLIilACHUS. 212 226. 
 
 NympL•, 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 
 
 ίγώ τίεσκον Ισον φα'εεσσιν 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 Αρκασίΐαο in next line some 
 MSS. have Αρκαδίδαο, according to analogy. But, as Stephens says, 
 at the word Αρκάς, £ιά το κακόφωνον, we have Αρκασίο?]ς, ao., the 
 feminine being Αρκασίς. 
 
 2 The names of Atalante'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 Hylaeus 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 Hylasi percussus vulnere rami 
 
 Saucius Arcadiis rupibus ingemuit. 
 See Apollodorus III. ix., quoted by Paley at this passage of Pro- 
 pertius, and iElian, Var. Hist. xiii. 1. Ruhnken compares with this 
 passage Horn. II. xvii. 39S, whence it appears to have been bor- 
 rowed. 
 
 4 Chitone.] Cf. H. in Jov. 77, Χιτώνας '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, Μιλητψ εττιίημε. The 
 English rendering here is in accordance with Ernestis view, who 
 observes that Rhea might in like manner be called Υώμ -g ίπιδημε. 
 
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 Achasan 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, 
 tne other Diana, represented on it ; showing that Callimachus does 
 not err in placing Diana as tutelary goddess of these localities. 
 
 2 μίίλιον. 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, άν'ψων κατ'εδησε κ'ελενθα, and Hor. Od. I. iii. 
 4, Obstrictis aliis praeter Iapygia. Spanheim quotes for άπλοίας 
 ^Esch. Agam. 150. Two lines below, at the epithet 'Ραμνονσίδι, 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, Praetidesimplerant 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 proselytes 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 CALL1MACHUS. 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 maaness 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, οι δε νέοι 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. 
 
 3 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. — ψαμάθω Ισον — a con- 
 stant similitude in Holy Scripture. See Josh. xi. 4, &c. 
 
 * δειλός βασιλέων. Blomfield compares Eurip. Heracl. 567, τά- 
 λαινα παρθένων: J£sch. Suppl. 966, Ale Πελασγών: 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, Pherasan 
 goddess. Let none contemn Artemis : for neither to iEneus, 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. 
 
 1 Plain of Cayster.] Virg. Geor. i. 384, Prata Caystri ; 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. 
 
 1 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 Pherse, 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 Pherse, declared that her statue was brought to them from 
 Pherae. 
 
 •J JSneus, 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 ; Ο v. Met. xii. 31. 
 
 4 Otus, the brother of Ephialtes, one of the Aloida?, (Od. xi. 306,) 
 was killed, according to Horn, and Virg., for conspiring against 
 Jove ; see Mr\. 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 Dianae, 
 Virginea domitus sagitta. 
 
 5 A subject of song, specially at the Theoria, or Delian festival, 
 
152 CALLIMACHUS. 3 — 16. 
 
 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 Phcebus, 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 λοΰσε τε καί σπείρωσε. Compare Η. in .Τον. 32, and Horn. Η. in Αρ. 
 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, άποΜσσαο 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. Time. ii. and Virg. JEn. iii. 47, Immotam- 
 que coli dedit et contemnere 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 αίθυί%ς, 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 άπομάζης. Ruhnken's reading πολιήν for πολλήν has been 
 adopted.— The Icarian sea. Cf. Ovid, Trist. i. 89, 90. 
 
 6 ου νεμεσητόν. II. ix. 523. Soph. Phil. 1193, (Dind.) Virg. iEn. 
 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. 
 
17 — 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-fence^ 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 Άβαντιας Έλλοπιήων. Euboea 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. ^n. 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' ίπιβάθρων ; Compare Horn. Od. xv. 448, Και δε κεν αλλ' 
 επίβαθρον εγών εθελονσά γε δοίην. Where the Schol. explains ίπι- 
 βάθρον, μισθον ο εστί vavkov, της επιβάσεως της νεώς. 
 
 3 τί δε στιβαρώτερον ερκος. Spanh. quotes -<Esch. S. c. Theb. 426 — 
 430, to show the divine Nemesis on such as threatened god-pro- 
 tected cities, and illustrates the passage by Canticles viii. 10 ; 
 Zechariah ii. 5, " I, saith the Lord, will be unto her a wall of fire 
 round about." 
 
 4 άμφιβέβηκεν. Cf. Horn. II. i. 37; ^sch. S. c. Theb. 175. 
 
 5 The Telchines.] Strabo, xiv. c. ii. p. 197, says that Rhodes was 
 first called Ophiussa and Stadia, and afterwards " Telchis," from the 
 Telchines, whom he calls wizards, and of whom he says that they 
 came through Cyprus from Crete and forged the sickle for Cronus. 
 The derivation is θέλγω. (L. and S. Lexic.) Ov. Met. vii. 365, has 
 Phcebeamque Rhodon et Ialysias Telchinas. 
 
154 CALL1MACHUS. 32 — 49. 
 
 made the isles in-the-seas ? and from below from the lowest 
 depths removed them all as with a lever, and rolled them 
 into the sea ? and firmly fixed from their foundations some 
 indeed in the deep, that so they might forget the main-land : 
 whilst constraint did not press thee, but thou floatedst free 1 
 in the seas, and thine olden name was Asterie, 2 because that, 
 fleeing from an union with Jove, from heaven like a star thou 
 leapedst into a deep trench. So long as indeed golden La- 
 tona had not, yet frequented thee, so long thou wast still 
 Asterie, and wert not as yet called Delos. Oft-times sailors 
 coming from Trcezen, 3 the city of Xanthus, to Ephyra within 
 the Saronic gulf, beheld thee ; and on going back from Ephyra, 
 they indeed saw thee again no more : for thou hadst sped to 
 the rapid strait of narrow Euripus, 4 flowing with a-booming 
 sound. And on the same day spurning the flood of the sea 
 of Chalcis thou hadst swum even to Sunium, a headland of 
 the Athenians, or Chios, or the bosom 5 of the isle Parthenia 
 moistened by the wave, (for it was not yet Samos,) where the 
 
 1 Spanheim adduces Eurip. Ion, 822, εν θεοϋ δόμοισιν άφετος, &c, 
 to show that άφετος may here mean "dedicated" as well as free, 
 like sacred beasts freed from work. — πελάγεσσιν επέπλεες. Cf.Virg. 
 Μη. iii. 75, 76. Asteriais mentioned as another name with Ortygia 
 for Delos by Plin. iv. 22, (Nat. Hist.) Homer in the Odyssey calls it 
 Asteris. Od. iv. 846. 
 
 2 αστέρι "ιση. So Theocr. xiii. 51, ως οκα πυρρός άπ' ούρανώ ηριπεν 
 άστηρ, ' Αβρός εν πόντφ. Spanh. compares Aratus, Diosem. 196; 
 Virg. Georg. i. 194, 
 
 Ssepe etiam stellas vento impendente videbis 
 
 Praecipites coelo labi. 
 In the next line επεμίσγετο is i. q. " commorata erat," or some such 
 notion. Spanh. compares Horn. Od. vi. 205, and 241. 
 
 3 In the full mention of the kings of Troezen, Pausan. II. xxx. 6 — 
 8, there is no mention of Xanthus: whence Ruhnken has proposed 
 an emendation for άπό Εάνθοιο άλίξαντοιο, which Blomf. and others 
 have adopted ; from ξαίνω, to wear : worn by the sea. The word 
 occurs in one of the epigrams of the Gr. Anthology. Ephyra is 
 well known as the elder name of Corinth. Cf. Horn. II. vi. 152. — 
 Saronic gulf. According to Pausan. II. xxx. 7, this name was derived 
 from Saron, a king of Troezen. It is mentioned Eurip. Hippol. 1200, 
 who speaks of this very Troezen as προς πόντον ήδη χειμένη Σαρίονικόν. 
 
 4 πόρος, says Spanh., is here used for the Lat. fluxus, fluenta, 
 freta. Cf. ^Esch. Prom. V. 531. Pers. 453, είναλίων πόρων, and 
 JEsch. in Agam. 300. has Ευρίπου ροαί in same sense. Chalcis, a 
 city of Euboea opposite to Aulis. 
 
 5 μαστόν. This word is similarly used in Pind. Pyth. iv. 14; Xen. 
 Anab. IV. ii. 6, and elsewhere in the Anabasis. Thus ούθαρ is used 
 
 
49—64. THE HYMN TO DELOS. 155 
 
 nymphs of Mycale, neighbours of Ancaeus, 1 entertained-thee- 
 hospitably. 
 
 But when to Apollo thou affordedst a natal soil, the sea- 
 roaming mariners gave thee this name in requital, because that 
 no longer didst thou float obscure upon the deep, but hadst 
 set the roots of thy feet in the waves of the iEgean Sea. 2 
 
 Nor didst thou dread Juno in her wrath, who indeed was 
 wont to be terribly angry at all women-in-childbed, who 
 brought forth sons to Jove : 3 and with Latona specially, be- 
 cause she alone was about to bear a son to Zeus more dear 
 than Mars. Wherefore also, I wot, she both kept watch 
 within the heaven, being greatly wroth and beyond-the-power 
 of-words ; and was hindering Latona distressed by her throes, 4 
 for two watchers had been set in watch over her, keeping- 
 jealous-eyes upon the earth. One, namely impetuous Mars, 
 sitting on a lofty peak of Thracian Haemus, 5 was watching in 
 
 by Horn. II. ix. 142, ουθαρ ; and Ubere glebse, a similar phrase, by 
 Virg. JEn. i. 535. Strabo and Pliny state that Parthenia was the 
 ancient name of Samos. Cf. μυελόν, Theocr. xviii. 18, and Milton's 
 Comus, " the navel of the wood." 
 
 1 Αγκαίου Μυκαλησσίδες. Ancaeus was an old king of Samos. Samos, 
 as Spanh. observes, is described by Thucyd. lib. viii. as at a very 
 little distance from the mainland, facing Mycale. Pausan. VII. iv. 
 1, speaks of it as ή υπέρ Μυκάλης. 
 
 2 Cf. above at ver. 35, and cf. Virg. Mn. iii. 77, Immotamque coli 
 dedit et contemnere ventos. We are told in ver. 53 that the isle 
 was no more άδηλος, but Αήλος. Somewhat similar is the change 
 of the Pontus, "Αξεινος to Εύξεινος. 
 
 3 ίπεβριμάτο, the reading of Tan. Faber, seems generally adopted 
 by later editors. Blomf. suggests ενεβριμάτο. Cf. St. John xi_ 33, 
 ενεβριμησατο τφ πνεΰματι. — In reference to Juno's jealousy here, 
 see H. in Dian. 30, ζηλημονος'Ήρης. 
 
 4 Αητώ τεφομενην. Cf: below at ver. 202. This was Juno's usual 
 course with reference to her rivals. See Pausan. IX. xi. 2, and 
 Ovid, Met. ix. 290—312, in both of which Alcmena's sufferings are 
 ascribed to Juno. 
 
 5 Spanheim explains that not only Asia Minor, but the parts of 
 Greece mentioned in the next ten lines, are indicated by the words 
 π'εδον ήπείροιο, which Mars, the son of Juno, surveys in his watch on 
 Latona. Haemus was the modern Balkan, and is described by He- 
 rod, iv. 49. See Smith's Diet. G. and R. Geogr. i. p. 1024.— βορέαο 
 παρά σπεος. In the Η. to Dian. 114, we have seen the north wind 
 traced to its rising in Thracian Hsemus. Cf. Hesiod, O. et D. 506 — 
 508, &c. The cave of the winds is a favourite topic with poets. Cf. 
 Virg. iEn. i. 52—63. 
 
156 CALLIMACHTJS. 64 — 76. 
 
 arms the surface of the main-land, whilst his horses meanwhile 
 were being stalled in the seven-recessed cave of Boreas : but the 
 other, the daughter of Thaumas, sat as spy of the broad isles, 1 
 having hastily sped to Mimas. Then they sate threatening 
 the cities, as many as Latona strove-to-reach, and kept prevent- 
 ing them from receiving her. Arcady was shrinking, Parthenius, 
 holy mountain of Auge, was shrinking, 2 and shrinking back 
 was the olden Phenaeus. Shrank too all Peloponnese, as much 
 as is bordering on the Isthmus, save iEgialus and Argos, 3 for 
 she had not trodden those paths, since Juno had had Inachus 
 allotted to her. And in one and the same course Aonia was 
 shrinking : whilst Dirce andStrophie 4 were following, holding 
 
 1 The daughter of Thaumas,] i. e. Iris. Cf. Hesiod, Theog. 266 ; 
 Horn. II. xvii. 547• The former makes Iris daughter of Thaumas 
 and Electra, and sister of the Harpies. — Mimas, a mountain of Ionia, 
 opposite Chios. See Pausan. VII. iv. § 1. Strabo, Geogr. xiv. c. i., 
 says that it lies between Erythrae and the cliffs of the sea. Horn. 
 
 , Od. iii. 172, calls it ήνεμόεντα Μίμαντα. From her watch-tower 
 hereupon Iris keeps guard, lest the isles should harbour Latona. 
 Ovid, Met. ii. 222, mentions Mimas two lines after Ha?mus. 
 
 2 Parthenius, a mountain of Arcadia (Virg. Eel. x. 57). Auge was 
 daughter of Aleus and Neajra, and was a priestess of Minerva. Her 
 son by Hercules, Telephus, was suckled by a stag. See Pausan. VIII. 
 iv. § 6, &c, and Spanheim's note here. — Phenaeus was an ancient 
 city of Arcadia near to Stymphalus and Caryas, Pausan. VIII. xiv. 
 1 — 8; and the old city was destroyed by a flood. Homer calls it 
 Pheneus, II. ii. 605, and so does Catullus, lxvi. 109, Quale ferunt 
 Graii Pheneum prope Cyllenaeum. 
 
 3 Αιγιαλού. The district meant is that between Elis and Sicyon, 
 afterwards called Achaia. Pausan. VII. i. § 1. — Inachus, a river of 
 Argolis. According to Pausan. VIII. vi. § 2, it is a boundary be- 
 tween Argolis and Mantinea, whence iEschylus and others call it 
 'ΧογεΊος ποταμός. As to Juno's connexion with Argos, see Horat. 
 Od. I. vii. 9, 10, 
 
 Plurimus in Junonis honorem 
 Aptum dicat equis Argos. 
 
 Virg. JEn. i. 24, caris-Argis. — Aonia, according to Pausan. IX. v. 1, 
 was the district of the Aones and Hyantes, who occupied what was 
 afterwards Boeotian Thebes, but at first Ogygian. Cadmus allowed 
 them to remain, after he and his Phoenicians had conquered Boeotia. 
 Phoeniss. Eurip. 644, πείία πνροφόρ 'Χάνων. 
 
 4 Dirce, Strophie, and Ismenus. Two fountains and a river nigh 
 to Thebes. For Dirce see Phoeniss. Eurip. 730, where it seems to 
 mean a river, and Soph. Antig. 105, Αφκαϊα όίεθρα. — Thebes is call- 
 ed in Eurip. Suppl. 1214, Ίσμηνοϋ πολίς. Cf. ^sch. S. c. Theb. 378, 
 
76 — 92. THE HYMN TO DELOS. 157 
 
 the hand of dark-pebbled father Ismenus. Far behind fol- 
 lowed Asopus tardy-of-limb, for he had been stricken by light- 
 ning. (But the nymph, Native Melia, 1 dizzy-with-fear ceased 
 from the choir, and paled her cheek, in anxiety-for the coeval 
 oak, when she saw the foliage of Helicon shaken-violently. 
 Tell me, my goddesses, Muses, is it very truth that oaks were 
 born at the same time as Nymphs. Glad are the Nymphs, 
 when rain nourishes the oaks ; and when the oaks no more 
 have leaves, then in turn the Nymphs bewail.) But with 
 them indeed, though yet in-the-womb, Apollo was fiercely 
 wroth, and spake in his threats against Thebes a word not un- 
 fulfilled : " Thebe, wherefore, wretched as thou art, dost thou 
 inquire thy present fate ? 2 Do not yet, do not force me to 
 prophesy against-my-will. Not yet is the tripod's seat at 
 Pytho a care to me, nor yet hath died the huge serpent, 3 but 
 still that monster with dreadful jaws creeping down from 
 
 δ' Ισμηνον ούκ ia" περάν δ Μάντις. — In 78, Asopus, a river of Bceotia 
 flowing eastward through the southern side of the country into the 
 Euripus. See Pausan. V. xiv. § 3. Ovid, in his Am ores, III. vi. 33, says, 
 Quid referam Asopon ? Quem cepit Martia Thebe. He was the 
 father of ^Egina, and stricken with lightning while he pursued Jove, 
 the ravisher of^Egina. Cf. Stat. Theb. vii. 316—327- 
 
 1 Melia.] Pausan. IX. x. § 5, speaks of a fountain of this name 
 above the Ismenus, and says that the nymph Melia had two sons 
 by Apollo : cf. ibid. c. xxvi. 1. The word αυτόχθων is used to distin- 
 guish her from those Melia? mentioned by Hesiod, Theog. 187, and 
 Callim. H. in Jov. 47. Callimachus goes into digression as to the 
 popular superstition that the Hamadryads were coeval with the 
 oaks: cf. Apollon. Rhod. ii. 481. 
 
 2 τον αντίκα πότμον. This power of vaticination in the womb is 
 exercised by Apollo again at ver. 162. For the construction of the 
 adv. for adj. see Matth. Gr. Gr. § 272, a. ; Soph. CEd. T. 1. ; Herod, 
 viii. 8, r) άνω πάλις.— Thebe. Cf. Apoll. Rh. i. 736; Hes. Scut. 105, 
 &c, where θηβη is used instead of θήβαι : so Μνκήνη and Μνκήναι, 
 Άθηνη, 'Αθήναι.— Πυθώνι, in the 90th line, is the dat. loci. Cf. Matth. 
 Gr. Gr. § 406, b. 
 
 3 Apollo is here made to say that the tripod and oracle are not 
 yet his, (for Themis held them first, after Gaia, cf. JEsch. Eumen. 
 2—5, then Phoebe, and then Phoebus. Cf. also Lucan. v. 81 ; Ov. 
 Met. i. 321,) and that he has not yet killed the serpent Python. 
 For allusions to this serpent see Ov. Met. i. 439, 460, Stravimus 
 innumeris domitum Pythona sagittis. Lucan. vi. 407, 
 
 Hinc maxima serpens 
 Descendit Python, Cyrrhaeaque fiuxit in antra. 
 
158 CALLIMACHUS. 92 — 105. 
 
 Plistus enwreaths snowy Parnassus with nine coils. 1 Yet 
 nevertheless I will say something more clear, than if it were 
 from the laurel: fly far: yet will I overtake thee quickly, to 
 bathe my bow and arrows in blood ; for thou hast had allotted 
 to thee the children of a blasphemous woman. 2 Not thou at 
 least, nor Cithseron, shall be own nurse to me. Being pure, 
 may I also be dear to the pure-and-holy. 3 So spake he, and 
 Latona, turning back again, retired. 
 
 But when the Achaian cities rejected her on her coming, 
 Helice, 4 friend of Neptune, and Bura, the ox-stall of Dexame- 
 nus, son of ^Eneus, then began she to turn her steps back to 
 Thessaly. But Anaurus fled, and great Larissa, and the 
 heights of Chiron. 5 Peneus too shunned her, as he rolled 
 
 The Pleistus was a river flowing through the valley of Delphi. 
 Homer says that the temple was called Pytho, and the god Pythian, 
 from the huge serpent rotting, πύθειν. Horn. H. in Apoll. 372. 
 
 1 εννέα κνκλοις. κύκλοι are " orbes," Virg. Georg. iii. 424, Tardos- 
 que trahit sinus ultimus orbes. — τορώτερον ή άπο δάφνης. The laurel 
 οί Phoebus is spoken of in connexion with the temple and oracle, 
 in Callim. H. to Apoll. 1 ; Virg. Mn. iii. 90—92. 
 
 3 A blasphemous woman.] Niobe, daughter of Tantalus, respect- 
 ing whom, see Ov. Met. vi. 146 — 312. Her language is alluded to 
 by Ovid, Met. vi. 213, Exhibuit linguam scelerata paternam. See 
 also Smith's Diet. Gr. and R. Geogr. ii. 1204. 
 
 3 So Theocr. xxvi. 30, Αυτός δ' εναγεοιμι, και εναγέεσσιν ίίδοιμι. 
 Ovid, Met. viii. 724, Cura pii Dis sunt, et qui coluere, coluntur. 
 
 4 Helice, a city of Achaia, mentioned by Horn. II. viii. 203 ; 
 Pausan. VII. i. § 2, &c. It was one of the twelve Achaean cities of 
 Achaia, and had a temple of Poseidon, or Neptune, thence called 
 Heliconius. Along with Bura, another of the Achaean cities, to 
 the S. E. of it, it was destroyed by an earthquake, b. c. 373. Cf. 
 (respecting Bura) Pausan. VII. xxv. § 5 — 7 ; Ov. Met. xv. 293, 
 
 Si quasras Helicen et Burin Achaiadas urbes, 
 
 Invenies sub aquis. 
 Plin. Η. N. ii. 92. Dexamenus is named by Pausan. VII. xix. as 
 king of Olenus, another of the cities of Achaia. He was one of the 
 Centaurs. 
 
 5 Anaurus, a river of Magnesia in Thessaly, Apoll. Rhod. i. 8. — 
 Larissa. Stephanus of Byzantium, under this word in his work De 
 Urbibus, &c. p. 418, (ed. 1725,) mentions eight cities of this name, 
 one distinguished as being on the river Peneus. It was said to have 
 been founded by Acrisius. Cf. Pausan. II. xxiii. ad fin. — The 
 heights of Chiron, i. e. Pelion, the mountain of Thessaly (celebrated 
 as the scene of the giants' rebellion, and assault on heaven, cf. Horn. 
 Od. xi. 315 ; Virg. Georg. i. 281). Here Chiron dwelt, according 
 to the Scholiast. Peneus flowing through Tempe is celebrated by 
 
106—125. THE HYMN TO DELOS. 159 
 
 through Tempe. Ο Juno, in thee then a ruthless heart lay 
 even at that time. Neither wast thou moved or hadst pity, 
 when stretching out both arms in-vain she spake thus : " Ye 
 Nymphs of Thessaly, children of the River, 1 bid your sire 
 soothe his vast flood ; cling to his beard, and supplicate, that 
 I may bear children of Jove in the waters. Pthiotian Peneus, 
 wherefore now viest thou with the winds ? Ο father, thou 
 bestridest not surely a horse running-for-a-prize. 2 Are thy 
 feet ever, I pray, thus swift ? Or in my case are they alone 
 fleet ? and hast thou caused thyself to fly to day only, on a 
 sudden ? But he hears not ! Ο burden mine, whither do I 
 bear you ? for my wretched tendons flag. Ο Pelion, bride- 
 chamber of Philyra, 3 nay, do thou stay ! stay, for even wild 
 lionesses often in thy mountains have cast-forth-with-labour 
 the savage fruit of their throes." But even Peneus, I-wot, 
 answered her, as he poured forth tears. " Ο Laton a, Neces- 
 sity is a mighty goddess, 4 for I do not, Ο Lady, reject thy 
 pangs : I know that other women also in child-bed have been 
 cleansed by me. But Juno has threatened me immoderately. 5 
 
 Greek and Latin poets without end. See Theocr. Id. i. 67, ή κατά 
 ΤΙηνειω καλά Ύ'εμπεα. Ον. Met. i. 569, 
 
 Vocant Tempe, per quae Peneus ab imo 
 EfFusus Pindo spumosis volvitur undis. 
 
 1 ποταμού -γένος. So Virg. Mn. viii. 71, Genus amnibus unde 
 est. fOvid speaks of Peneus having sway over the rivers and 
 Nymphs. Ov. Mef. i. 576, Undis jura dabat, Nymphisque colen- 
 tibus undas. — περιπλεζασθε γενείψ. See Η. in. Dian. 26, and Horn. II. 
 x. 454. Spanheim adduces Sophocl. Trach. 14, εκ δε δασκίου -γενειάδος 
 Kpovvoi διερραινοντο κρηναίου ποτού, said of Achelous in illustration 
 of the ancient representation of rivers having beards. 
 
 2 άεθλιον. Cf. H. in Cer. 110, και τον άεΟλοφόρον, και τον πολεμήϊον 
 'ΐππον. The next line, as Spanh. thinks, refers to the course of 
 Peneus, ordinarily tranquil and slow, through Tempe, being in this 
 case swift and violent. 
 
 3 ΤΧυμφήϊον, i. q. νυμφεων, which is the same as Νυμφών in the New 
 Testament. Spanh. — Ov. Met. vii. 332, Pelion umbrosum, Philyreia 
 tecta. Philyra was a daughter of Ocean, and mother of Chiron by 
 Saturn. 
 
 * Άναγκαίη— θεός. See on the power of " Necessity," Eurip. 
 Alcest. 962—980. She is there connected with Ζενς ; and still more 
 so in Eurip. Troad 886, (which Spanh. quotes,) Ζευς, εΐτ άνά>κη 
 φύσεος, είτε νους βροτώνώ. — άναίνομαι is equivalent to " refuse to be 
 the scene of." 
 
 5 δαψϊλϊς ήπείλησεν is the reading of the MSS. ; defended by Er- 
 nesti. Ruhnken's conjecture, Αασπλής ήπείλησεν, (cf. Virg. Mn. i. 
 
160 CALL1MACHUS. 125—144. 
 
 Behold from far what a watcher keeps a look-out from the 
 topmost part of the mountain, who would with-ease tear me 
 out from the lowest depths. What plan shall I adopt ? Is it 
 any pleasure to you that Peneus should perish ? Let it come ! 
 For thy sake I will endure the day of fate, 1 even though I 
 should be destined to be ruined for ever, having the ebbing 
 channel of my stream dried-up, and be called alone most con- 
 temptible among rivers. Lo, here I am ! what more need I 
 say ! do but invoke Ilythyia." 2 He spake, and forced-back 
 his vast flood. But Mars having lifted the uprooted peaks of 
 Panggeum 3 was about to hurl them into his tide, and to bury 
 his floods beneath them. Then from on high he rattled, and 
 struck his shield with the point of his spear. So it clanged 
 with a warlike sound. Trembled the mountains of Ossa, the 
 Cranonian plain, 4 and the stormy edges of Pindus : the 
 whole of Thessaly danced with fear, for .such a sound wrung 
 from his shield. And as when all the recesses of Mount 
 JEtna smoking with fire are convulsed as the giant beneath- 
 the-earth, Briareus, moves himself to the other shoulder, 5 and 
 
 662, atrox Juno ; Horn. Od. xv. 234, δασπλήτις Έριννύς : Theocr. 
 Id. ii. 14, &c,) is approved by Blomfield. 
 
 1 We have here adopted the punctuation of Hemsterhusius, ?r«j 
 πεπρωμ'ενον ήμαρ Ύλήσομαι έίνεκα σίϊο. Sortem fato destinatam mihi 
 subibo tua gratia et perpetiar. In 130, άμπωτιν is the channel of a 
 river left dry by the ebbing tide, (Blomf.) Spanh. compares the use 
 of the word in Pausanias, VI. xix. § 3, άμπωτη* παρεχομενον : said 
 of the river Tartessus. 
 
 2 Είλήθυιαν. A. Fabri observes that this passage makes Ilithyia dif- 
 ferent from Juno and Diana. Hesiod, in Theogon. 922, calls her 
 the daughter (as does Horn. II. xi. 270, 271) of T Hpa, or Juno. 
 
 3 Pangaeum, a mountain on the confines of Thrace and Mace- 
 donia : it is mentioned for its gold and silver mines by Herodot. vii. 
 112. — προθελυμνα (from θέλνμνα, i. q. θεμεθλα, foundations). Cf. 
 Horn. II. x. 15, &c. 
 
 4 Cranon, or Crannon, (see Steph. Byzant. in voc,) a town S. W. 
 of Larissa in Thessaly. It was the residence of the Scopadse, (cf. 
 Theocr. xvi. 36,) a branch of the Aleuadas. Cf. Horn. II. xiii. 301. 
 where the Ephyri are supposed to be the Crannonii. Catull. lxiv. 35, 
 quoted by Spanh. &c. — Ossa was a mountain of Thessaly, south of 
 Tempe. Pindus, a mountain and river in W. of Thessaly. 
 
 5 Compare Virg. ^En. iii. 581, 582, 
 
 Et quoties fessum mutet latus, intremere omnem 
 Murmure Trinacriam. 
 
 Briareus is the same as iEgeon, concerning whom see Hesiod, Theog. 
 
144—160. THE HYMN TO DELOS. 161 
 
 the furnaces bellow under Vulcan's fire-tongs, and the works 
 at the same time ; and terribly resound the fire-wrought 
 ewers, and tripods, falling one upon the other : even such 
 then was the rattling of the circular shield. 
 
 Yet Peneus did not give way again, but was abiding firm 
 even as at the first, and stayed his swift currents, until the 
 daughter of Casus ] cried, " Save thyself, and farewell ! save 
 thyself ! do not thou for my sake suffer ill, in requital for this 
 compassion : nay, thou shalt have a return of thy kindness." 
 She spake, and after she had laboured much before, approach- 
 ed the isles of-the-sea ; but they did not receive her, when 
 she came towards them, no, not the Echinades having a port 
 convenient 2 for ships, nor Corcyra which is most hospitable 3 
 of all the rest ; for Iris from lofty Mimas being wroth with 
 them all, kept driving them far, far away : while they, whom- 
 soever Latona chanced to reach, by reason of her clamour were 
 fieeing-in-alarm, all together, up and down the waves. 4 
 
 Then came she to ancient Cos, 5 the island of Merops, the 
 
 149, 617, &c. ; Horn. II. i. 403. With the next line, cf. Virg. Mn. viii. 
 420, 421, 
 
 Striduntque cavernis, 
 Stricturae Chalybum, et fornacibus ignis anhelat. 
 
 1 Κοιηΐς. Daughter of Caeus. Latona, according to Hesiod, Theog. 
 134, 404, was daughter of Casus and Phcebe. His worship was pecu- 
 liai to the Mgean. Latona is called by Apollon. Rhod. ii. 712, 
 Κοωγ'ενεια. 
 
 2 ου λιπαρόν. Ruhnken adduces reasons for doubting the usual 
 translation, "convenient for ships," as being contrary to fact, this 
 view being first started by Arnaldus. Blomfield observes, that by 
 removing the stop, and joining ου λιπαρόν, i. e. inconvenient, the 
 difficulty is removed. But some, at least, of the Echinades, lie off 
 the coast of Acarnania, as Petala, which Leake identifies with Duli- 
 chium : cf. Smith's Diet. Gr. and R. Geogr. i. 804. 
 
 3 Corcyra : the ancient Phaeacians are called φιλόζεινοι in Horn. 
 Od. vi. 121 ; and this is the character which the Phaeacians have from 
 Homer throughout that book. Herodot., (iii. 49—53,) however, 
 narrates a violation of hospitality in the murder by the Corcyreans 
 of Lycophron, son of Periander of Corinth. See more about Cor- 
 cyra, Smith's Diet. Gr. and R. Geogr. i. 670. 
 
 4 Bentley translates " lllae vero, ad quamcunque accederet La- 
 tona, simul omnes fugiebant per fluctum, ob comminationem 
 Iridis." πεφοβημέναι' tig φνγήν τετραμμενοι. Hesyeh. 
 
 5 Cos, which is opposite Cnidus and Triopium, in the Myrtoan 
 sea, was called Meropis, (Tlmcyd. viii. 41,) probably from one 
 of its kings, Merops, son of Eumelus. He is mentioned by Eurip 
 
162 CALLIMACHUS. 161—175. 
 
 sacred retreat of the heroine Chalciope. Bat this word of her 
 son checked her : " Nay, mother, do not thou bring me forth 
 here ; neither, in truth, do I blame, nor bear ill-will to, the 
 island ; for it is both fruitful, and abounding in pasture, if any 
 other isle is. 1 But to it from the Fates some other god is due, 
 of the high race of Saviours : 2 beneath whose diadem shall come 
 both continents not unwilling to be ruled by a Macedonian, 
 and the isles which are set in the sea, even as far as the East, 
 and the quarter whence his swift steeds bear the Sun. And 
 he shall be wise in the manners and habits of his sire. 3 At 
 some future time, too, at last shall come to us a common 
 struggle, whensoever, having raised up the barbarian sword 
 and Celtic warfare against the Greeks, the giants of-a-later- 
 brood 4 shall rush-on from the farthest West, like unto snows, 
 
 Helen. 382. See Stephanus Byzant. p. 408. Chalciope was a daugh- 
 ter of Eurypylus, king of Cos, and mother of Thessalus. Horn. 
 II. ii. 679. 
 
 1 The north and east of the island of Cos are very fertile. Straho, 
 
 xiv. c i. d vv τις άλλη. Compare with this phrase Eurip. Androm. 
 
 6, νυν δ' £t ης άλλη, δνστνχεστάτη γυνή, &c. 
 
 2 Ptolemy Philadelphus, son of Ptolemy Soter, son of Lagus, is 
 here made the subject of a like compliment to that paid him by 
 Theocr. Id. xvii., where his birth in the island of Cos, whither his 
 mother Berenice had accompanied her husband during the naval 
 campaign of b. c. 309, against Demetrius, is given at length. For 
 Ptolemy Philadelphus's patronage of literature, see Preface to 
 Translation of Theocritus (Bohn). Lagus, the father of Ptolemy 
 Soter, was an obscure Macedonian, but his mother Arsinoe was a 
 mistress of Philip of Macedon. — Theocr. Id. xvii. 83, 84, says that 
 Ptolemy rules over 33,339 cities, the island Cyclades, all sea and 
 land and rushing rivers. 
 
 3 ό ί' άσ*ται. Cf. Theocr. Id. xvii. 121, 122; Virg. Eel. iv. 17, 
 Pacatumque reget patriis virtutibus orbem. 
 
 4 The allusion here is to the struggle against an immense host of 
 Celts, who had invaded Macedon and Thrace, and the north of 
 Greece, when Ptolemy Ceraunus, brother and rival of Philadelphus, 
 was slain by the invaders. A second invasion penetrated as far as 
 Delphi, b. c. 279, attracted by the fame of the treasures, when the 
 god vindicated his sanctuary, as he did when it was attacked by 
 the Persians. Brennus and his Gauls were routed with great loss. 
 Cf. Justin, xxiv. 6 ; Pausan. X. xxiii. ; Smith's Hist, of Greece, p. 
 567. — όψιγόνοι Ύιτήνες. Caesar describes, at a later date, in B. G. i. 
 36, (cf. Florus, iii. 10,) the terror of the Roman soldiery when they 
 were first about to encounter the Suevi under Ariovistus : and what 
 these Germans were in stature, form, and cruelty then, the Gauls 
 were doubtless two centuries before. 
 
175 — 194. THE HYMN TO DELOS. 163 
 
 or equal-in-nuraber to stars, when they pasture thickest in the 
 air. 1 Then fortresses and villages of Locrians, the Delphic 
 heights, and plains of Crissa and valleys of the continent, would 
 mourn all-around : and behold the rich fruits of the neighbour- 
 ing soil, as it burns ; and no longer only by hearsay, but at 
 length with clear gaze would they behold around the temple 
 the phalanxes of foes : and at length, close to my tripods, 
 swords and impious belts, 2 and hostile shields, which shall 
 cause to the Gauls, a senseless crowd, an evil retreat : part of 
 which shall be my prize, but part on the Nile, having seen 
 their wearers expiring amidst fire, shall-be-laid-up 3 to be the 
 rewards of a king who-hath-toiled-much; which oracles, Ο 
 Ptolemy, I make clear to thee ! Greatly beyond doubt wilt 
 thou approve the seer, that is yet in the womb, hereafter all 
 thy days : 4 but do thou, mother, understand thus. Conspicuous 
 in the water is one slight island roaming amidst the open- 
 seas, and its feet are never in one place, but it floats on the 
 water's ebb and flow, like an asphodel-stalk, 5 whither south 
 
 1 βουκολεονται. Ernesti illustrates this word by the use of pascor 
 in Latin. Virg. Eel. i. 60, Ante leves ergo pascentur in aethere 
 eyeni. But A. Fabri, from Mn. i. 608, Polus dum sidera pascet, 
 and Lucretius, i. 231, shows that the word is to be taken in its ordi- 
 nary signification. Δελφίδες άκραι: cf. Soph. (Ed. Tyr. 463, Δελφις 
 -πέτρα. Crissa was a little S. W. of Delphi, on a point of Mount 
 Parnassus, and the Locri (Ozolse) were on the west of it. The 
 Gauls, properly so called, the Galatae of the Greeks, the Galli of 
 the Romans, the Gaels of modern history, formed the van of the 
 great Celtic migration westward. Merwale's History of Rome. 
 
 2 ζωστήρας. This word, in Callimach. H. in Apoll. 85, signifies 
 "belted men," but ordinarily " belts," &c. So ασπίς for άσπιδή- 
 φορος — arma for armati, &c. In 185, the allusion is to the slaughter 
 and capture of numberless Gauls, when the elements fought for 
 Delphi and Apollo, and to the shields hung up as trophies in con- 
 sequence. 
 
 3 κείσονται. " Repositse jacebunt." Ernesti. It would appear 
 from Justin. XXIV. viii., and Pausan. X. xxiv. ad fin. states, that of 
 so vast a host not one remained to tell the tale. But Callimachus 
 is entitled to a hearing, as being a contemporary of Philadelphus. 
 
 4 This seeming prediction is very apposite, as Spanheim shows, 
 when applied to Philadelphus, the patron of poets and literature : 
 cf. Theocr. Idyll, xvii. 115. 
 
 5 άνθίρικος is the same as άνθ'εριζ, (Horn. II. xx. 227 ; Theocr. Id. 
 i. 52, αύτάρ oy άνθερίκεσσι κολάν πλέκει άκριδοθήραν,) the stalk of the 
 asphodel. At the next line Anna Fabri quotes a Latin Epigram 
 about Delos ; which see : and compare also Virg. iEn. iii. 73 — 77. 
 
 Μ 2 
 
164 CALLIMACHUS. 193—214. 
 
 wind, or east, or the sea may bear it. Thither bear me. For 
 to that isle you will come, willing to receive you." 
 
 The other isles of the sea, as he spake thus much, began 
 to flee away, but thou, song-loving Asteria, descendedst from 
 Euboea, to visit the round Cyclades, not by any means long 
 before : for still behind thee clung the sea-weed of Gersestus, 1 
 and thou stayedst in the midst of them ; and, pitying Latona, 
 didst burn all the sea-weed, since thou wert exceeding-vexed 
 at heart 2 to see the wretched mother weighed down by her 
 pangs : " Juno, do with me what thou wilt : for I regard not 
 thy threats ; cross, cross over to me, Ο Latona ! " ' Thou 
 spakest : and she ineffably ceased from her vexatious wan- 
 dering, 3 and sat beside the stream of Inopus, which the earth 
 then sends forth at its greatest depth, when Nile descends 
 from ^Ethiopian steep with swollen flood ; 4 then loosed she 
 her girdle, and leaned back with her shoulders against the 
 trunk of a palm-tree, 5 worn as she was by grievous distress, 
 and damp sweats were flowing over her skin. Then spake 
 she, in her weakness, " Why, child, do you bear down your 
 mother ? this, dear one, is thine island floating on the sea. 
 Be born, my child, be born, 6 and gently come forth from the 
 womb." 
 
 1 Gersestus was the southern promontory of Euboea : — for Άστερίη 
 in 197, cf. ver. 37. She is called φιλόμολπε because of the festivals 
 held there, to which reference was made at the beginning of this 
 hymn. For περιηγεας in 198, cf. H. in Αγ. 59,—περιηγεος εγγύθι 
 λίμνης. 
 
 2 Κήρι. Bentley and others adopted this reading instead of πνρι. 
 Pausanias says that Lucina came from the Hyperborean regions to 
 Delos to deliver Latona, and that hence she was solemnly wor- 
 shipped by the Delians first, and after by other nations. See 
 Pausan. I. c. xxxi. § 1, 2. In 203, with the construction of a double 
 accusative with ρέξον, see Matth. Gr. Gr. § 415, obs. B. 
 
 3 Blomf. reads (instead of τ) δ' άρρητον) η δ' αν Αητώ. 
 
 * Inopus has been mentioned in Η. to Dian. 171, where it is 
 called Egyptian, probably because it swelled and ebbed at the 
 same time as the Nile, whence the underground communication 
 supposed to exist between them. In 209 λύσατο ζώνην is taken in 
 its 2nd sense, "de primo partu," in which, as Spanh. observes, it is 
 used in Ily thyia's epithet, λνσίζωνος : cf. Theocr. xvii. 60. 
 
 5 For the palm-tree of Delos, as connected with Latona's partu- 
 rition, see H. in Ap. 4 ; Eurip. Hecub. 458, &c. ; Ion, 920, quoted 
 by Spanheim ; Horn. Od. vi. 162 ; Theognis, ver. 5, 6. In ver. 212 
 άλνσθμαίνονσα, which is also read άλνσθαίνονσα, is derived from 
 αλύω, by Hesychius. 
 
 6 Compare Berenice's invocation to her new-born son Philadel- 
 
215—234. THE HYMN TO DELOS. 165 
 
 But thou, hard-hearted wife of Jove, wast not likely, I 
 ween, long to be without hearing of this : such a messenger 
 was she that ran to thee, and said, while yet she panted, and 
 her speech was mingled with fear : " Ο honoured Juno, far 
 foremost of goddesses, thine am I, all things are thine : and 
 thou sittest own queen of Olympus, 1 and we fear none other 
 female rule ; — thou, sovereign, shalt know the causer of thy 
 wrath. Latona, know you, looseth her girdle in an island, all 
 the rest utterly rejected and would not receive her, but Asterie 
 hath by name invited her as she approached ; Asterie, base 
 refuse of the deep. 2 Thou, even thou, knowest her. But, dear 
 mistress, for thou hast power, help, 3 awful goddess, thy serv- 
 ants, who tread the - earth's surface at thy bidding. " So 
 spake she, and then sate beneath the golden throne, like a 
 hound of Artemis, which, what time it shall cease from the 
 swift chase, sits, hunting dog as she is, beside her steps, and 
 her ears 4 are all-erect, ever ready to catch the cheer of the 
 goddess. Such -like did Iris, daughter of Thau mas, sit beneath 
 the throne. Now she never forgets her station there, not 
 even when sleep shall rest his wing in-forgetfulness, 5 but 
 
 phus, Theocr. Idyll, xvii. 66, "Ολβιε κώρε γενοιο.—άπυστος in 215 is 
 similarly used in an active sense in Odyss. v. 127• 
 
 1 Κάθησαι. — Ruhnken observes that this word has a notion of 
 dignity inherent, quoting a similar use in Aristoph. Plutus, 533, — 
 and a like use of " sedeo." Ov. Met. xiv. 261, 
 
 Ad dominam ducunt, pulchro sedet ilia recessu, 
 Sublimis solio. 
 So also " incedo " is used, Virg. Mn. i. 46. 
 
 2 σάρος, from σαίρω, 1st, the broom, that which sweeps : then, 
 2ndly, that which is swept, the sweepings, or refuse. Lat. Quis- 
 quiliie. Compare Matt. Gr. Gr. § 429, I. 
 
 3 άμύνειν. The infinitive used for the imperative : cf. Matt. Gr. 
 Gr. § 546 ; Soph. Electr. 6 ; (Ed. T. 462; ^Esch. Prom. Vine. 711 ; 
 Horn. II. v. 124, &c. 
 
 * So we have watchers compared to a hound, iEsch. Agam. 3 ; 
 Soph. Ajax, 5 — 8. — οΰατα δ' αυτής — ορθά. So Virg. JEn. i. 152, 
 Arrectisque auribus adstant, (and Geor. iii. 84,) where the meta- 
 phor is from a hound in the first instance. 
 5 Anna Fabri compares Virg. Mn. v. 854 — 856, 
 Ecce Deus ramum Lethaeo rore madentem 
 Vique soporatum Stygia super utraque quassat 
 Tempora : cunctantique natantia lumina solvit : 
 
 and Ernesti adds, Propert. I. iii. 45, Dum me jucundis lapsam 
 Deus impulit alis. Tibull. II. i. 89, 90, 
 
166 CAXLIMACHUS. 235—250. 
 
 having bent her head a little toward the projection of the 
 great throne, sleeps there slant-wise. Never does she unloose 
 her cincture, nor her fleet hunting-shoes, 1 for fear that her 
 mistress should speak some sudden mandate. Then Juno, 
 being grievously wrathful, thus addressed her : " Thus then, 
 ye disgraces to Jove, ye would be wooed by stealth, 2 and bear 
 children secretly, and that not where wretched female-serv- 
 ants-at-the-mill 3 labour in hard child-birth, but where sea- 
 calves breed amid the barren rocks. But with Asterie for 
 this error I am no-wise wroth ; nor is there reason wherefore 
 I should treat her harshly, as it were right, (for very wrongly 
 hath she accorded the favour to Latona,) 4 but I honour her in 
 a wonderful degree, for that she has not pressed my bed, and 
 has preferred Ocean to Jove." So spake she, and swans, 5 
 tuneful minstrels of the god, having left Maeonian Pactolus 6 
 
 Postque venit tacitus furvis circumdatus alis 
 Somnus, et incerto somnia nigra pede. 
 
 1 εν3ρομί8ας, hunting-boots, peculiar to Diana, (cf. H. in Dian. 
 16). In Juvenal, iii. 102 ; vi. 246, the word means a thick woollen 
 rug thrown over the body after hard exercise. 
 
 2 γαμέοισθε λάθρια. Spanheim observes that the word γαμίω is 
 here used of " amours," as in Theocr. Idyll, xxvii. 57, Άλλ/;λαις 
 λαλ'εοντι rsbv γάμον αϊ κν-άρισσοι. He compares Plaut. Cistell. 45, 46. 
 (Something similar is the use of vir, uxor, maritus, &c. in Virg. Eel. 
 vii. 18, 29, 30.. &c.) 
 
 3 άλετρίδες. The Scholiast at Aristoph. Pax, 258, explains αλετρϊς 
 η μνΚωθρος παρά Καλλιμάχψ. See Horn. Odyss. xx. 105. 
 
 4 Juno hints that Asteria has deserved ill at her hands, by yield- 
 ing to Latona a resting-place ; but that she forgives her, in grati- 
 tude for her former kindness, in rejecting the advances of Jove, 
 and preferring Neptune to him. This appears the right explana- 
 tion, and is that of Spanheim. 
 
 5 Of swans, sacred to Apollo, mention is made in Apoll. 5. Span- 
 heim notes as remarkable, that swans, which by the concurrent 
 statement of the Greek and Latin poets, (JSsch. Agam. 1444, 1445; 
 Oppian, Cvneg. ii. 508; Ovid, Heroides, vii. 1, 2, &c,) only sing just 
 before their death, are in the text, and by Eurip. Iph. in Taur. 
 1104, 1105, and Ion, 161, connected in song with the worship of 
 Apollo and Diana. 
 
 6 Pactolus.] Virg. JEn. x. 141, 142, connects the epithet Ma?oni- 
 an with the Pactolus, Mseonia generose domo : ubi pinguia culta Ex- 
 ercentque viri, Pactolusque irrigat auro. Meeonia appears to have 
 been the upper part of Lydia, near to Tmolus. Cf. Horn. II. ii. 866. 
 "With reference to the seven times repeated circling of Delos by the 
 swans, see Hesiod, Op. et D. ver. 771, where it appears that the 
 
250—270. THE HYMN TO DELOS. 167 
 
 circled seven times around Delos, and chaunted over Latona 
 in childbirth, birds of the Muses as they are, most tuneful of 
 winged fowl. Hence afterward the boy fitted to the lyre just 
 so many strings 1 as the times the swans had chaunted over 
 her throes. Not yet an eighth time did they sing, for he 
 leapt forth ; and then to far distance the Nymphs of Delos, 
 stock of an ancient river, sang the holy song of Ilithyia, and 
 forthwith asther's brazen vault gave back the thrilling chaunt. 2 
 Nor was Juno wroth, for Jove had removed her wrath. Gold- 
 en then became all thy foundations, Delos, and of-gold flowed 
 thy circular lake all-its-days ; 3 with golden foliage bloomed 
 likewise the olive shoot, and the deep-rolling Inopus was over- 
 flowing with gold. 
 
 Then thou ^ookest the boy, thyself, from the golden soil, 
 placedst him in thy bosom, 4 and spakest thus : " Ο mighty 
 earth, with-many-an-altar, many-a-city, 5 thou that bearest 
 much, ye fertile lands, and ye isles, that dwell around, I am 
 myself barren as ye see me, yet from me shall Apollo be called 
 Delian, nor shall any other land be so much beloved by other 
 
 seventh day was holy to Apollo, because on that day of the month 
 Latona bare him. 
 
 1 Cf. Horat. III. xi. 3, Tuque testudo resonare septcm Callida 
 nervis. — b δ' εκθορεν. Cf. Homer, H. in Ap. 124, εκ δ' εθορε προφόως 
 δε. In 256, ποταμού γένος, Inopus is the river indicated. Cf. 206. 
 
 2 όλολυγήν. όλολνγμός is used of a cry of joy by iEsch. Agam. 28 
 and 595 ; as well as άνωλόλνζα at Agam. 587• Spanheim adduces 
 these and other passages from the Tragic poets, and the usage of 
 the word "ululo " of joy from Statius, Theb. v. 729. — διαπρνσίην is 
 derived from ττερήν, περάω. 
 
 3 This circular lake is mentioned by Herodot. ii. 170, and by 
 Theognis, 7. Cf. Herodot. Baehr ad loc — Πανημερος, i. e. per om- 
 nes dies, semper. Cf. Apollon. Rhod. 1194, πριν και πετραων σχεδόν 
 ήλνθον cuV kvi πόντου Στεινωπψ σννίασι πανημεροι άλλήλοισιν. With 
 the next line compare Eurip. Ion, 1104. — εκόμησε. Cf. Virg. iEn. 
 vi. 141, Auricomos foetus; 208, aurum frondens. 
 
 4 Ernesti compares with this passage Theocr. xvii. 65 — 70. Com- 
 pare also Horn. H. to Ap. 61, 114, &c. Virg. Eel. v. 62, Ipsi laetitia 
 voces ad sidera jactant lntonsi montes. 
 
 5 Though, according to Strabo, (book x.,) there was but one city 
 in Delos worthy of mention, it having been laid waste by Mithri- 
 dates, yet in after-time it had several very flourishing colonies, 
 owing to its convenient position for merchants between Athens and 
 Phoenicia, and on account of the sanctity of the island. See Span- 
 heim ad loc. 
 
168 CALLIMACHUS. 270—283. 
 
 god ; not Cerchnis l by Poseidon, lord of Lechseum, nor the 
 mountain of Cyllene by Hermes, nor Crete by Jove, as I by 
 Apollo ; 2 neither shall I be any more roaming." 
 
 So spakest thou. He drew the sweet teat. Thence, nurse 
 of Apollo, art thou called from that day forth even holiest of 
 isles, nor doth Enyo, nor Hades, nor the steeds of Mars tread 
 thee; 3 but ever every year to thee are sent tithes and first- 
 fruits, 4 and all cities, which have placed their settlements 
 eastward, 5 and westward, and toward the south, lead up 
 choirs to thee ; and they who have their dwellings beyond the 
 northern shore, a very ancient stock. 6 Who however first of 
 
 1 Κερχνίς, according to Spanh., is by metathesis for Κέγχρις, i. e. 
 Cenchreae, the port and dock of Corinth, which was so called from 
 Cenchrius, son of Neptune, who is himself sometimes called Cen- 
 chrian: cf. Steph. Byzant. p. 373. Lechseum was'the port of Cor- 
 inth on the Corinthian, Cenchreae that on the Saronic Gulf. Ernesti 
 compares with the passage generally Ovid. Trist. I. vi. 1 — 3, 
 Nee tantum Clario Lyde dilecta poetae 
 
 Nee tantum Coo Bittis amata suo est, 
 Pectoribus quantum tu nostris, uxor, inhasres. 
 - Ώς εγώ ΆπόΧλωνι. Delus is called Απολλωνίας in Pindar, 
 Isthm. i. 6. Cf. Virg. Mo. iii. 72, Veneramur Apollinis urbem, i. e. 
 Delon. 
 
 3 Άΐδης. Pluto, Bellona, and Mars, death, slaughter, battle, are 
 absent from the isle. It is not clear that the allusion is here to the 
 regulation noticed in Thucyd. iii. 104, that no corpse should be in- 
 terred within the sacred isle. Hades is introduced, as Spanheim 
 and Ernesti agree, in companionship with Enyo and Mars. 
 
 4 άπαρχαι. Spanheim shows that first-fruits and tithes were sent 
 yearly to Delos, not by neighbouring isles only, but by remote na- 
 tions on every side. See also Smith's Diet, of Gr. and R. Antiq. 
 art. " Delia."— πέμπονται, the vox solennis for annual offerings 
 being despatched to a god in a Theoris, by Theori. Cf. iEsch. Eu- 
 men. 12, πέμπονσι δ' αυτόν και σεβίζονσιν μέγα. Thucyd. iii. 104, 
 has χορούς δε άνη-γον αϊ πόλεις. Herodot. says that the Ionic cities 
 and isles sent many and stated presents thither, iv. 35 ; and Pausan. 
 gives the same account with reference to the Messenians, iv. 4, § 1. 
 
 5 α'ίΥε προς 'Ή,ωήν. Darius, Xerxes, and Datis, the general of 
 Darius, are shown by history to have honoured and left intact, and 
 even augmented, the sanctity and wealth of Delos. 
 
 6 Herodot. vi. 33, shows that the Hyperboreans, or Arimaspi, a 
 nation to the far north, sent deputies to Delos ; but that the last 
 deputies sent thither having died in the isle, the nation thenceforth 
 contented themselves with delivering their presents on the borders 
 of a country near the Scythians. Thence they were forwarded to 
 the Pelasgi of Epirus, and so through Euboea and Tenos to the 
 
 
283—301. THE HYMN TO DELOS. 169 
 
 all offer to thee wheat straw, and holy sheaves of ears of corn, 
 which the Pelasgi from Dodona receive far-earliest, as they 
 come out from a far land, the Pelasgi sleeping-on-the-earth, 1 
 servants of the vase that is never silent. Next come they to 
 the holy city, and mountains of the Melian land ; 2 and thence 
 they sail across to the fruitful Lelantian soil of the Abantes : 
 nor is the passage any longer far from Euboea : since thine 
 harbours are neighbouring. 
 
 These to thee from the yellow Arimaspians, Upis, and 
 Loxo, and Ecaerge 3 of-happy-days, daughters of Boreas, were 
 the first to bring, with the males, who at that time were best 
 among the youths : neither did these last come back home : 
 but they were made blessed, and never are they without the 
 meed of glory. For in truth the Delian women, when the 
 tuneful nuptial-song scares the wonted-haunts 4 of maidens, 
 to the virgins offer as first-fruits their coeval locks, whilst 
 the youths bring as their first-fruit the first harvest of their 
 downy chin. 
 
 Thee, fragrant Asterie, the islands circle around and about, 
 and as it were encompass thee with a choir, while thou art 
 
 priests of Delos. Cf. Pausan. I. xxxi. § 2, &c. These offerings, as 
 it would seem, were bound up in wisps of straw, (δράγματα άσταχύ- 
 ων, "mergites,") and so passed from one nation to the other. 
 
 1 γηλεχεες. Horn. II. xvi. 235, άμφι δε Σελλοί Σοι ναίονσ νποφήται 
 άνιπτόποδες, χαμαιεΰναι. Anna Fabri compares Virg. Mn. vii. 87, 88, 
 
 Et csesarum ovium, sub nocte silenti 
 
 Pellibus incubuit stratis, somnosque petivit. 
 
 — άσιγήτοιο λεβητος. So Virg. iEn. iii. 466 has Dodonaeosque lebe- 
 tas, where Servius explains that these lebetes were brazen vases, 
 all of which would ring at one touch. 
 
 2 Μηλίίος αίας — the shores of the Sinus Maliacus. Cf. Herodot. 
 iv. 33 ; and vii. 98. The Lelantian plain is in Eubcea, so called 
 from Lelas, one of the kings of the island ; and is called αγαθόν 
 from its warm springs and rich soil. Cf. Spanheim ad loc. 
 
 3 Upis, Loxo, and Hecaerge.] Herodot. iv. 34, mentions only 
 two, called Hyperoche and Laodice. The Scythian goddess whose 
 servants these were, and who was the same as Artemis, was named 
 Bendis. See Smith's Diet, of Gr. and Rom. Myth. vol. i. at art. 
 Bendis. 
 
 4 ήθεα, sedes consuetas. Hesiod, Op. et D. 523, εν τ άπύρφ οίκψ 
 και εν ήθεσι λευγαλέοισιν. — Μορμνσσεται. Cf. Η. in Dian. 70. Anna 
 Fabri considers ήθεα κουράων equivalent to κόρας by a similar peri- 
 phrasis to Mitis sapientia Laeli, &c. 
 
170 CALLIMACHUS. 302—315. 
 
 neither silent nor without-wcaZ-sounds ; l but Hesper with- 
 his-crisp-locks ever looks down on thee celebrated-by-song. 
 Some sing-to-the-dancing the hymn of the Lycian old man, 
 which Olen, the seer, brought thee from Xanthus ; 2 whilst 
 others, maidens, in-the-choral-dance, beat with their foot the 
 firm earth. Then truly also is the sacred image far-high re- 
 nowned of ancient Cypris weighed down with garlands, whom 
 Theseus of old set up, 3 when he was sailing from Crete, along 
 with the youths, who, when they had escaped the savage bel- 
 lowing of Pasiphae's brute son, and the intricate seat of the 
 winding labyrinth, 4 danced a cyclic measure around thine 
 altar, Ο revered goddess, whilst the harping roused the dance ; 
 and Theseus led the choir. Thence the sons of Cecrops send 
 to Phcebus the ever-living rites of the sacred-ship, 5 the tackle 
 of that vessel. 
 
 1 οντε σιοπηλήν οντ' ά-ψόφον. This is the reading of Blomfield, 
 adopted here as more in accordance with the sense of the passage. 
 τ Ουλος εθείραις "Εσπερος. Vulcanius observes that Hesperus is called 
 by the Latins " jubar ; " because the brilliancy of his light is shed 
 like a lion's mane, juba leonis. He quotes Horn. II. xxii. 318, 
 "Έσπερος ος κάλλιστος εν ούρανφ 'ίσταται αστήρ : and Catull. 1χ. 26, 
 Hespere, qui coelo lucet jucundior ignis. 
 
 2 Olen, the earliest Hymnist in Greece, was probably connected 
 with a colony of worshippers of Apollo from Patara in Lycia. See 
 Herod, iv. 35 ; Pausan. I. xviii. 5 ; II. xiii. § 3, &c. Pausanias 
 states that his hymns included some to Here, Achaiea, and Eilei- 
 thyia, as well as a last one to Apollo and Artemis. Cf. Smith, Diet. 
 G. and R. B. iii. p. 20. With the next verse compare Horat. Od. I. 
 ii. 7, Alterno terrain quatiunt pede. 
 
 3 This allusion to the image of Venus brought from Crete to De- 
 los, byTheseus, and the solemn dance around her altar, is illustrat- 
 ed by Pausanias, IX. xl. § 2. Spanheim adds Horace, Od. III. 
 xxviii. 15, 
 
 Quse Cnidon 
 Fulgeyitesoue tenet Cycladas et Paphon 
 Junctis visit oloribus. 
 * See Virg. Mn. vi. 20—22, 
 
 Turn pendere pcenas, 
 Cecropidae jussi (miserum) septena quotannis 
 Corpora natorum : stat ductis sortibus urna : 
 
 and i£n. v. 588—591, Ut quondam Creta fertur, &c. 
 
 5 θεωρίδος, the sacred ship chiefly used for conveying embassies 
 to Delos to the solemn annual festival. It was in existence, so the 
 Athenians believed, till the time of Demetrius Phalerius, the very 
 
316—326. THE HYMN TO DELOS. 171 
 
 Ο Asterie of many altars, many suppliants, what sailor, 
 trading in the iEgean, passeth thee by in his fleet ship ? No 
 gales so strong breathe on his bark, 1 no urgency speeds his 
 sailing with utmost haste, to -prevent him: but quiek-they 
 furl the sails, and do not go back again before that they have 
 whirled round thine altar lacerated with stripes, 2 and have 
 bitten the holy trunk of the olive, with their hands tied behind 
 them ; which the Delian nymph invented as sports and food- 
 for-laughter to the young Apollo. Ο hearth of isles, 3 of-happy- 
 home, hail to thyself: and hail Apollo too, and she whom 
 Latona bare. 
 
 ship in which Theseus sailed from Crete. For the Theoris, Theoria, 
 and Theori, see Smith, G. and R. A. Diet. p. 960, 961. — τοπήϊα, i. e. 
 όπλα, σχοινιά, κάλοι. Scholiast. 
 
 1 Anna Fabri aptly quotes Virg. iEn. iiii. 453, 
 
 Hie tibi nequa morse fuerint dispendia tanti, 
 Quamvis increpitent socii, et vi cursus in altum 
 Yela vocet, possisque sinus implere seGundos, 
 Quin adeas vatem, precibusque oracula poscas. 
 
 And Stephens compares with τα λαίφη εστείλαντο, Virg. JEn. v. 15, 
 Colligere arma jubet. 
 
 2 These rites are said to have been invented by the Delian nymph, 
 and not Theseus, and with them every voyager who touched at 
 Delos was obliged to propitiate Apollo. Spanheim refers to Theocr. 
 Id. vii. 106, where somewhat similar rites are said to have taken 
 placs at a festival of Pan in Arcadia. For ρησσόμενον, the ordinary 
 reading, it seems needful to introduce with Ernesti ρησσομένονς. — 
 πρ'εμνον όδακτάσαι. This seems to mean that the merchants and 
 others, who joined in these rites, submitted to be bound by the 
 hands to the trunk of the olive, under which Latona was delivered. 
 — γελάστνς, like όαριστύς, cf. Theocr. Id. xxviii., seems to have 
 been of a class of words in στνς very common among the Alexan- 
 drian school of poets. 
 
 3 Delos is called ιστίη νήσων, according to the Scholiast, as lying 
 in the centre of a number of isles, even as a hearth, or Vesta's altar, 
 in the middle of the house. 
 
172 CALLIMACHUS. 1—13. 
 
 HYMN TO THE BASKET OF CERES, OR DEMETER. 
 
 As the basket 1 descends, ye women, join in acclamation : 
 all hail, Demeter, that-feedest-many, of many-measures. 2 The 
 basket as it descends (close the door of your lips, ye profane) 
 gaze upon, neither from the house-roof, nor from an eminence, 
 neither boy, nor woman, nor she who has suffered her hair to 
 flow unbound? neither when fasting we spit from parched 
 mouths. Hesperus is wont to behold it when he comes forth 
 from the clouds, Hesperus, who alone persuaded Demeter to 
 drink, when she was following after the undiscovered track 
 of her ravished child. Lady goddess, how did thy feet sus- 
 tain to bear thee both to the west, 4 and even to the black 
 {Africans), and to where are the golden apples. Thou didst 
 not drink, no, nor eat nor wash thyself during that time. 
 Thrice didst thou cross in truth silver-eddying Achelous, 5 
 
 r ' We have followed Blomf. in placing this hymn before the Bath 
 of Pallas, a poem clearly of the elegiac class. Ptolemy Philadel- 
 phus had introduced to Alexandria from Athens the Eleusinian fes- 
 tival of Demeter. In this a main ceremony was the carrying of the 
 calathus or sacred basket in honour of Ceres, on the fourth day of 
 the festival. Demeter seems to have personified the fertilizing 
 power of nature. See Virg. Georg. i. 5, Liber et alma Ceres. This 
 basket-carrying may have had its origin in Proserpine's maiden 
 life in Sicily. Cf. Ovid. Fast. iv. 420—450. 
 
 s Theocritus, Id. x. 42, has Αάματερ πολύκαρπε πολύσταχν — and 
 compare Virg. Georg. i. 347, Et Cererem clamore vocent in tecta. 
 In the third line, for χαμαΐ θασσεϊσθε we read from the Schol. on 
 Plato's Symposium, p. 218, B., quoted by Blomf., θύρας δ" επιθίσθε 
 βέβηλοι sc τοΧς ώσιν. 
 
 3 There seems no doubt that by α κατεχεύατο χαίταν is to be un- 
 derstood the class of courtesans, as Bentley was of opinion. In 
 illustration see Ov. De Art. Amat. i. 31, Este procul vittae tenues, 
 insigne pudoris, and Tibull. I. vi. 68. The meaning of the next line 
 seems simply that the fasting are not to gaze on the ceremony of the 
 Canephoria, and so unseasonably renew the memory of the fast of 
 Ceres, in search of her daughter. 
 
 4 δυθμάς, Doric for δυσμάς. — μέλανας, i. e. iEthiopas. Cf. Hesiod, 
 Op. et D. 527, άλλ' εττϊ κυανέων ανδρών δήμόν τε πόλιντε. Ruhnken. — 
 οπα τα χρύσεα μάλα —the Atlantic and the gardens of the Hespe- 
 rides. Spanh. quotes Apollon. Rhod. iv. 1396. 
 
 5 Achelous, the chief fresh-water river in Greece, rising in Mount 
 Pindus, and flowing through Acarnania and iEtolia into the Ionian 
 Sea near GEniadas, mentioned by Horn. II. xxi. 194; Ov. Met. ix. 
 68 ; Virg. Georg. i. 9. 
 
14—25. HYMN TO DEMETER. 173 
 
 and as many times pass-over each of the ever-flbwing rivers, 
 and thrice didst thou run to Henna, the navel of a most beau- 
 teous isle, 1 and thrice didst thou seat thyself on the ground 
 beside the spring Callichorus, athirst and without drinking ; 
 and thou didst not eat nor wash thyself. Nay, let us not 
 speak of these things, which brought tears to Ceres : better, 
 how she gave to cities pleasing laws ; 2 better, how she was 
 the first to cut off wheat straw and handfuls of ears, 3 and in- 
 troduced oxen to tread out the corn, when Triptolemus was 
 being taught a good art. 4 Better, to see how (that so every 
 one may escape transgressions) she made the son of Triopas 
 pitiable by hunger. 5 Not yet were the Pelasgians inhabiting 
 the Cnidian land, but as yet sacred Dotium ; but to thyself 
 
 1 Henna, or Enna, was as nearly as possible in the centre of Sicily. 
 Hence Cic. in Verr. iv. 48, calls it " Umbilicus Sicilian," and Calli- 
 machus here, όμψαλόν "Evvav. [Cf. Milton's Comus, " Within the 
 navel of this hideous wood."] For a description of Henna see Cic. 
 in Verr! iv. 48 ; Ov. Met. v. 385 ; Fast. iv. 419. Pausanias, I. 
 xxxviii. 6, mentions Callichorus as a spring of Attica, where first 
 the Eleusinian women instituted a choir and celebrated the goddess 
 with song. 
 
 2 Virg. Μώ. iv. 58, calls Ceres " Legifera," the Latin form of 
 θεσμοφόρος. Cf. θεσμοφόρια, legum latio. It is most fitting, as Servius 
 says, that she should be styled " legifera," because the giving of 
 corn to men was the first dawn of civilization and law — rights and 
 laws arising out of division of lands. 
 
 8 'πράτα — άπεκοψε. Cf. Ovid, Fast. iv. 401, 402, 
 
 Prima Ceres homine ad meliora alimenta vocato 
 Mutavit glandes utiliore cibo. 
 
 καλάμην τε και ιερά δράγματα. Cf. Theocr. vii. 157 ; Call. Η. to De- 
 los, 284; Tibull. I. x. ad fin., At nobis pax alma veni, spicamque 
 teneto. Demeter's symbols were spikes and poppies. In the next 
 line we have evidence of the general use of beasts for treading 
 corn by the ancients. See Deut. xxv. 4, " Thou shalt not muzzle 
 the ox," &c. 
 
 * Triptolemus (cf. Virg. Georg. i. 19, Uncique puer monstrator 
 aratri) was a son of King Eleusis, a favourite of Demeter, and the 
 great hero in the Eleusinian mysteries. See his story in Ov. Fast. 
 iv. 507, &c. ; Ov. Met. v.* 646, &c. — ίδιδάσκετο — disceret, doceretur. 
 
 5 The son of Triopas, i. e. Erysichthon, i. e. tearer up of earth. 
 See Ovid, Met. viii. 738, &c, and Miiller, Dor. II. x. § 3. Cnidus, 
 mentioned in the next line, was a city of Caria colonized by Lace- 
 daemonians under Triopas. Pansan. X. xi. § 1. Dotium was the 
 name of a plain S. of Ossa in Pelasgiotis of Thessalv, on the west 
 of the lake Boebeis. See Steph. Byzant. p. 250 ; Plin. Η. N. iv. 
 c. 9. 
 
174 CALLIMACHUS. 26 — 43. 
 
 had raised a beautiful enclosure, thickly-grown with trees ; 
 scarce would an arrow have penetrated it. In it was the pine, 
 in it tall elms, and pear-trees also, and beautiful sweet-apples, 
 whilst the water, like as amber, was bursting forth from 
 springs, 1 and the goddess was as fond of the spot as Eleusis, 
 and as Triopus. 2 and Enna. But when their propitious deity 
 was wroth with the Triopidas, then worse counsel took hold 
 of Erysichthon. He hastened forth with twenty servants, all 
 in their prime, all giant-men, {they would be sufficient to lift 
 a whole city,) 3 having armed them in both respects with hat- 
 chets and axes. So they rushed without-shame into the 
 grove of Ceres. 
 
 Now there was a poplar, a large tree, reaching to heaven, 4 
 and under it the Nymphs were-wont-to-disport-themselves in 
 the noontide ; which stricken first, sounded an evil melody for 
 the rest. Demeter became-aware that her sacred grove is in 
 trouble, and said in her anger, " Who is hewing down my 
 beautiful trees ?" 
 
 Forthwith she likened herself to Nicippe, 5 whom the state 
 
 1 it άμαραν. Cf. Horn. II. xxi. 259, άμάρης εξ εχματα βάλλων. 
 Apollon. Rhod. iii. 1391. Compare generally, Theocr. Id. vii. 140 — 
 147. — εττεμαίνεται χώρψ. Cf. II. vi. 160, τώ δε γυνή Τίροίτου επεμήνατο. 
 Spanh. illustrates this verb by Propert. II. xxxiv. 25, Lynceus ipse 
 meus sanos insanit amores. For goddesses preferring special cities, 
 cf. Virg. IEn. i. 15, &c. 
 
 2 Triopus.] This seems another name for Triopium, which, ac- 
 cording to Stephanus of Byzantium, was also called Triopia and 
 Triops. Cf. Steph. p. 666. In the next line Ίριοπίδαισιν refers to the 
 family of Triopas. 
 
 3 Spanheim compares Eurip. Phceniss. 1131, 1132, 
 
 γίγας £7r' ώμων γηγενής οΧην ποΧίν 
 φέρων μοχλοΧσιν εζανασπάσας βάθρων. 
 
 * αίγειρος μέγα δενδρεον. Cf. Horn. Od. v. 239, where it is called 
 ούρανομήκης. Cf. also Virg. Georg. ii. 66 ; iEn. viii. 276; Horat. Od. 
 II. iii. 9, 10; in all which passages it is described as large and over- 
 shadowing. — κϋρον, i. e. προσπεΧαζον. Schol, 
 
 5 Niiciirnr? (τάν οι, κ. τ. Χ.) Compare Horn. II. vi. 300. Observe 
 also the noun of multitude with a verb plural, Matt. Gr. Gr. § 302, 
 p. 516. iEsch. Agam. 588, &c. So in Virg. iEn. vii. 416, Alecto 
 likens herself to Juno's priestess : In vultus sese transformat aniles : 
 ... Fit Calybe Junonis anus, templique sacerdos.— γεντο, i. q. εΧαβεν, 
 according to some iEol. for εΧε το, εΧτο, εντο, γεντο. Cf. Liddell and 
 Scott, Lex. in voc. στέμματα και μάκωνα. Cf. Theocr. vii. 157, re- 
 ferred to at line 20. Spanheim illustrates this notice of the priestess 
 
44—59. HYMN TO DEMETER. 175 
 
 had appointed as her public priestess, and she grasped in her 
 hand the fillets, and poppies, and kept her key on her 
 shoulders. Then said she, soothing the bad and shameless 
 man, " My son, who fellest the trees which are consecrated l 
 to gods, stay, my son, child much-loved by thy parents, forbear : 
 and turn away thy servants, lest anywise our Lady Demeter 
 be wroth with thee, Demeter, whose holy precinct thou art 
 pillaging." 
 
 At her then looking-askance more fiercely than a lioness 
 with-savage-brood (whose eye men say is of all most terrible) 
 eyes a man on the Tmarian 2 mountains, he said, " Give way, 
 lest I fasten this great axe in thy flesh. These trees thou 
 shalt behold my well-roofed house, 3 wherein I shall ever and 
 anon hold pleasant banquets to my heart's content" with my 
 companions. So spake the youth, and Nemesis recorded the 
 wicked speech. 4 
 
 Demeter was wrath in an unspeakable degree ; and she 
 became the goddess. Her steps indeed trod the ground, but 
 
 of Ceres bearing the key of her temple, by iEsch. Suppl. 291, where 
 Io is called κληδοϋχον "Ηρας — aeditua Junonis : and Iph. in Taur. 
 Eurip. 1463, and Troad. 256. 
 
 ! άνειμενα, i. e. άφετα : properly animals dedicated to a deity, 
 and so allowed to run free in the sacred enclosures. Cf. Valkn. 
 Herod, ii. 65. — πολνθεστε, th. θέσσασθαι, to seek-by-prayer. Cf. άπό- 
 θεστος, Horn. Od. xvii. 296. 
 
 2 Tmarian mountains.] Cf. Virg. Eel. viii. 44, Aut Tmaros, aut 
 Rhodope, aut extremi Garamantes. Tmaros was a ridge of the 
 Molossian district, whence Aristot, H. A. vi., says the fiercest lions 
 sprung. Blomfield quotes here Eurip. Medea, 190, Καίτοι τοκάδθς 
 δεργμα λέαινας Άποταυροϋται ΰμωσ'ιν. 
 
 3 θασεΤ, according to Spanheim, is i. q. respicies. Cf. θασεΊσθε, 
 one reading in ver. 3. Stephens and Anna Fabri understand θασεϊ 
 στεγανον to mean στίζει, shall roof. We have adopted the former 
 view, Has arbores videbis mese domus tecta. 
 
 4 'εγράψατο φωνάν. Ernesti shows that the poets attribute books, 
 wherein good and bad deeds are noted to Jove, the Parcae, and other 
 deities. So Pluto is represented in iEsch. Eumen. 275, δελτογράφψ 
 φρενι. Cf. Prom. V. 789, &c. So too in Holy Scripture we have 
 frequent allusion to the "recording angel," and, " Are not these 
 things written in thy book?" — She became the goddess; that is, 
 she reassumed her proper character. The converse process is shown 
 in Virg. Mn. vii. 419, where out of a Fury Alecto becomes (Jit) 
 Calybe. — θεϋς, Dor. for θεός, as θεΰμοοος for θεόμορος. Find. 01. iii 
 18. Cf. Liddell and Scott. 
 
176 CALL1MACHUS. 69—71. 
 
 her head touched Olympus. 1 Then were they half-dead I 
 wot, when they had seen the awful goddess, and on a sudden 
 rushed away, having left the axe among the oaks. The rest » 
 she let alone, (for by constraint they followed beneath their 
 lord's hand,) but she replied to the king that-vexed-her, " So, 
 so build thy hall, thou dog, thou dog, 2 wherein thou mayest 
 hold banquets : for frequent festivals shalt thou have here- 
 after." Thus much she spake, and proceeded to work evil for 
 Erysichthon. Forthwith upon him she sent a grievous fierce 
 hunger, burning 3 and violent ; and he began to be famished by 
 a severe disease. Wretched man that he was, as much as he 
 happened to eat, for so much more again' did a craving seize 
 him. Twenty were wont to make ready his banquet, twelve 
 to pour out wine : for so many acts incense Dionysus as in- 
 
 1 Ιθματα : cf. Horn. 11. v. 778. With the whole line compare Horn. 
 II. iv. 442, 443. Virg. .En. iv. 176, 177, 
 
 Parva metu primo, mox sese attollit in auras, 
 Ingrediturque solo, et caput inter nubila condit. 
 Dodd compares also Milton, P. L. iv. 985, 
 
 " On the other side Satan, alarmed, 
 Collecting all his might dilated stood, 
 Like TenerifFe or Atlas unremoved : 
 His stature reached the sky ; and on his crest 
 Sat horror plumed." 
 
 But above all, the prophet Isaiah, lx. 1, " Heaven is my throne, and 
 the earth is my footstool." 
 
 2 Kvov, κίον. Spanh. observes the use of this term applied by he- 
 roes and even goddesses one to another in Homer, (cf. II. viii. 423 ; 
 xxi. 481,) and we may add the frequent Homeric use of the epithet 
 κννώπα. Spanheim also remarks upon the correctness even of hea- 
 then views of reward and punishment, as shown in this instance of 
 the making a man's besetting sin the engine of his punishment. 
 So the rich man in St. Luke's Gospel, xvi. 27. Cf. Shakspeare's 
 King Lear, 
 
 " The gods are just, and of our pleasant vices 
 Make instruments to plague and punish us." 
 Blomfield illustrates the repetition of κΰον by Epigr. xxx. 5, σν δε 
 ναιχι καλός καλός, and the use among the ancient Latins of L. L. 
 and Β. B. for libenter libenter, i. e. libentissime, and Bene bene, 
 i. e. optime. 
 
 3 αΐθων. Cf. Ov. Met. viii. 827, Furit ardor edendi, i. e. λιμός 
 αΐθων. and an Epigr. in iEsch. against Ctesiphon, λιμόν αϋθωνα. — 
 ίστρενγίτο. Cf. Horn. II. XV. 512, στρ&νγεσθαι iv aivy δηϊοτήτι. 
 
71 — 88. HYMN TO DEMETER. 177 
 
 cense Demeter likewise. 1 For along with Demeter Dionysus 
 bad been enraged. Neither to clubs nor to social banquets 
 could his parents send him for shame, but every pretext was 
 devised to excuse him. The Ormenidse had come to invite him 
 to the games in-honour-of Itonian Minerva : 2 his mother then 
 said that he could not come. <k He is not within, for yesterday 
 he has gone to Cranon, to demand back a debt 3 of a hundred 
 oxen." Polyxo, Actorion's mother, came, for she was making 
 ready her son's nuptials, inviting both Triopas and his so"n. 
 But with grieving heart the woman answered, as-she-shed- 
 tears, " Triopas will come at your bidding, but a boar hath 
 smitten Erysichthon in the sweet glades of Pindus, 4 and he 
 is lying ill now for nine days." Wretched mother, fond of 
 thy son, w T hat falsehood then didst thou not utter ! Was 
 any one preparing feasts ? 5 Erysichthon was abroad. Was 
 one marrying a wife ? " A quoit has struck Erysichthon, or 
 he has fallen from his chariot, or he is numbering the flocks 
 on Othrys." But within-the-inner-chambers, then for-whole- 
 
 1 Bacchus and Ceres are often associated, as in Virg. Georg•. i. 
 5 — 7. Soph. Antig. 1119, 1120, μ'εδεις δε παγκοίνοις Ελευσίνιας Δηοΰς 
 εν κόλποις. And Pausan. VII. χχ. § 1, 2, speaks of the Achaeans as 
 paying Bacchus Αίσνμνήτης, just the same honours as Demeter. In 
 the next line at είς εράνως ούτε σννδείπνια, cf. Horn. Od. i. 226. 
 
 2 Itonian Minerva.] Pausan. IX. xxxiv. 1, speaks of the temple 
 of Itonian Minerva before Coronea in Boeotia, and says that the sur- 
 name arose from Itonus, a son of Amphictyon, who, according to 
 the Schol. to Apollon. Rhod. i. 721, was priest to the goddess. Or- 
 menium was a city of Thessaly, between Pherse and Larissa, named 
 from Ormenus, a grandson of iEolus. Cf. Pausan. I. xiii. § 2, who 
 marks the temple of Itonian Minerva as between these cities. Crano 
 was a city of Thessaly, cf. H. in Del. 138. 
 
 3 τελθος, (cf. Bath of Pallas, 106,) for τέλος, as άχθος from άχος, 
 μαλθακός from μαλακός. Span. Actorion, son of Polyxo, mentioned 
 two lines below, was probably one of the Argonauts. — άμφότερον. 
 See here Blomfield's learned note, showing that άμφότερον is here 
 used adverbially, the " plena locutio " being άμφότερον ποιούσα, 
 κικλήσκονσα. Cf. 36 ; Horn. II. iv. 60, &c. 
 
 4 ΤΙίνδον άν εύάγκειαν. Ernesti compares Pindar, Pyth. ix. 27, 28, 
 ΤΙίνδον κλ'εεινάι πτνχαί. — fearcu,the counterpart of the Latin " Cubat." 
 Horat. Sat. I. ix. 18, Trans Tiberim longe cubat is prope Caesaris 
 hortos. II. iii. 289, Mater ait pueri menses jam quinque cubantis. 
 Eurip. Orest. 36; Med. 24 ; Theocr. iii. 53. Blomfield. 
 
 5 δαίνυεν είλαπίνας (δαίνυ δαϊτα γερουσι, II. ix. 70.) δαιννω and δαί- 
 ννμι are both from δαίω, to distribute. In the 87th line, εξ ίππων 
 would seem to mean, as in Horn. II. vii. 15, " de curru." Ruhnken. 
 The picture of a king's son numbering flocks on Othrys is not incon- 
 
 N 
 
178 CALLIMACHUS. 88—103. 
 
 days-long the feaster was devouring ten-thousand viands of 
 every kind, 1 but his insatiate stomach was-in-commotion 
 while he kept eating more continually : and all the meats 
 kept flowing down idly thankless, as it were into the deep of 
 the sea. Even as snow on Mimas, as a wax-doll in the sun, 2 
 and yet more than these he was wasting, until on the nerves 
 of the wretched man fibres and bones alone were left. 3 Weep- 
 ing was his mother, deeply wailing were his two sisters, and 
 the nurse by whom he was suckled, 4 and the ten handmaids 
 oftentimes. Yea, and often would Triopas himself lay hands 
 on his hoary hair, thus calling on Neptune, who did not heed 
 him ; " falsely named father, behold this the third from 
 thee, that is, if I indeed am son of thee and JEolian Canace ; 5 
 and from me is born this wretched offspring. 
 
 " For would that mine hands had duly buried him stricken 
 by Apollo : 6 but now baneful famine is seated in his eyes. 
 
 sistent with simple antiquity. So Proteus, king of Egypt, in Horn. 
 Od. iv. 451, λ'εκτο δ' αριθμόν. Virg. Georg. iv. 436, Considit scopulo 
 medius numerumque recenset. 
 
 1 μνρία πάντα, ΐΐάντα here seems used in the Homeric sense, " of 
 all kinds." Cf. Horn. II. i. 5, &c. ίζάλλετο γαστήρ. Spanheim quotes 
 Ov. Met. viii. 834, Plusque cupit, quo plura suam dimettit in alvum. 
 843, Semperque locus fit inanis edendo. Juvenal, Sat. xv. 100, 
 Cogebat vacui ventris furor. With the next line, cf. Ov. Met. viii. 
 835, Usque fretum recipit de tota flumina terra, Nee satiatur aquis. 
 άλεμάτως for ήλεμάτως, i. q. ματαίως. Apollon. Rhod. iv. 1206, τω και 
 bV ήλεμάτως Κόλχοι μάθον άντιόωντες. 
 
 2 Mimas, amount of Ionia, opposite Chios. Cf. Pausan. VII. iv. 1. 
 πλαγγών, a wax-doll, called by Theocr. ii. 110, δαγνς, and by the 
 Attics, κόρα. It is derived from πλάσσω — planguncula is the term 
 used by Cicero ad Att. vi. 1, Inventa sunt quinque planguncula 
 matronarum. 
 
 3 'ίνες τε και όστεά. Cf. Theocr. Idyll, ii. 89 ; iv. 16 ; Virg. Eel. iii. 
 102, Vix ossibus heerent. Horace, Epod. xvii. 21, 22, 
 
 Verecundus color 
 Reliquit ossa pelle amicta lurida ; 
 and Horat. Od. I. xxviii. 12. 
 
 4 χώ μαστός, the thing for the person. The converse to this is 
 found in Catull. lxii. 18, Nutricum tenus exstantes e gurgite cano, 
 where nutricum is for " mammarum." Spanh. quotes Martial, 
 Epigr. lib. i. ci. 
 
 5 /Eolian Canace, daughter of iEolus and En arete, had several 
 children by Poseidon. She is the subject of the Eleventh of Ovid's 
 Epistles, Canace Macareo. 
 
 6 Apollo and Diana were supposed to remove those who perished 
 by sudden death. Cf. Horn. II. xix. 59 ; xxiv. 757, οντ' άργνράτοξος 
 
103—120. HYMN TO DEMETER. 179 
 
 Either remove thou from him his sore disorder, or thyself 
 take and maintain him : for my tables have fallen-short. Heft 
 are my folds, and my stalls now void of beasts : and at length 
 my cooks have declined the task. Nay more, they have un- 
 yoked the mules from the great wains, and he ate the heifer 
 which his mother was feeding for Vesta, 1 and the prize- 
 gaining steed and war-horse, and the cat, which lesser animals 
 dread. 2 
 
 As long as matters rested in the house of Triopas, so long 
 the household apartments, I wot, alone were aware of the mis- 
 fortune. But when his teeth were beginning to consume- 
 and-exhaust the plenteously-supplied house, 3 then it was that 
 the king's son sate in the cross-roads, begging for morsels, 
 and cast-away refuse of feasts. Ο Demeter, may he be no 
 friend to me who is hated by you, neither may he be under- 
 a-common-roof : 4 evil-neighbours are hateful to me. Sing, 
 ye virgins, and, ye mothers, join the acclaim : all-hail, Deme- 
 ter, many-nurturing, of-many-measures. And as the four 
 
 Απόλλων όις άγανοΧς βελεεσσιν Ιποιχόμενος κατεπεφνεν. Odyss. xi. 
 171. βονβρωστις, (i. q. βουλιμία,) from βιβρώσκω. II. xxiv. 532. 
 Spanh. quotes an Epigr. of Agathias, Anthol. ii. 31, 5, d γαρ ah 
 βόνβρωστιν έχεις Έρυσίχθονος αϋτον. 
 
 1 Spanh. in a learned note on this passage says that this may be 
 either to Vesta, ry Koivy της πόλεως, or ry πατρώα, either public or 
 private, the tutelar deity of the city or household, (Soph. Electr. 881 ; 
 Eur. Hec 22,) and also that 'Εστία may here stand for Ceres, who is 
 called 'Έστιοϋχος in Eurip. Suppl. 1. — In the next line άεθλοφόρον is 
 i. q. στεφανηφόροι in Theocr. Id. xvi. 46. 
 
 2 And the cat, &c] Cf. Horat. Sat. II. vi. 113, 114, where the 
 mice are said 
 
 Currere per totum pavidi conclave, magisque 
 Exanimes trepidare. — 
 
 3 βαθνν, abundantem. Spanh. Blomf. Cf. iEsch. Suppl. 555, S. c. 
 Theb. 306. Βαθύχθον, alav. For a vivid description of this stage of 
 Erysichthon's disorder, see Ovid, Met. viii. 828 — 846, Ut vero est 
 expulsa quies, furit ardor edendi, &c — άκόλως. Cf. Horn. Od. xvii. 
 222, αίτίζων άκόλονς (th. κολός) : they are φιχία in St. Luke xvi. 21. 
 
 4 μήδ' όμοτόιχος. Cf. Horat. Od. III. ii. 26—30, 
 
 Vetabo, qui Cereris sacrum 
 Vulgarit arcana?, sub isdem 
 Sit trabibus, fragilemque mecum 
 Solvat phaselum : seepe Diespiter 
 Neglectus incesto addidit integrum. 
 
 Dodd refers us to the prophet Jonah, c. i. 
 
 Ν 2 
 
180 CALLIMACHUS. 120—131. 
 
 white-maned steeds carry the basket, 1 so shall the great god- 
 dess, wide-ruling, come bringing to us fair spring, 2 fair sum- 
 mer, winter, and autumn, and shall keep them for us to 
 another year. And as without sandals, 3 and without fillets, 
 we tread the city, so shall we have our feet, and our heads, 
 all-unharmed. As the basket-bearers 4 carry baskets full of 
 gold, so we shall possess gold in abundance. 
 
 'Tis meet that the uninitiated women should attend these 
 mysteries as far as the Prytaneum of the city : 5 whosoever 
 are under sixty years, as far as the goddess's temple; but 
 those who are weighed down by age, and she who stretches 
 out hands to Hithyia, 6 and whoso is in pain, 'tis enough that 
 
 1 Spanh. shows from this passage that Meursius is wrong in say- 
 ing that the basket was carried in this procession by a wain drawn 
 by oxen, though he may adduce Georg. i. 163, Tardaque Eleusinae 
 matris volventia plaustra, where the procession does not seem to be 
 alluded to. Μεγάλα θεός : as such Ceres was worshipped among the 
 Arcadians and Messenians. Pausan. iv. and viii. quoted by Spanh. 
 
 8 λευκον εαρ. Cf. Catull. viii. 3, Fulsere quondam candidi tibi soles. 
 Soph. Aj. 708, λεύκον φάος. χεΊμα also shares the epithet in the same 
 sense, because there are special works for winter, see Georg. i. 305, 
 Sed tamen et quernas glandes turn stringere tempus. έτος δ' ες άλλο 
 φυλαξεΊ. Ceres, as a good nursing-mother, helps men to store up their 
 fruits for another year. Cf. Hesiod, Op. et D. 31. 
 
 3 Spanh. quotes Ov. Fast. vi. 397, Hue pede matronam vidi de- 
 scendere nudo ; and Vulcanius derives the custom of baring the feet 
 in the presence of the Deity from the Hebrews, and from the Books 
 of Moses ; as when Moses is bidden by God to take off his shoes 
 from off his feet. Exodus. 
 
 4 λικνοφόροι, they that carry the λίκνον, a fan-shaped basket, Mys- 
 tica vannus Iacchi: Virg. Georg. i. 166. Cf. Demosth. in Orat. de 
 Cor. 313, 28. 
 
 5 The Prytanea or common halls were in the middle of Greek 
 cities, and contained in them the statues of Vesta. Cf. Pindar, 
 Nem. xi. 1, Παΐ Ρέας, ίίτε ΙίρυτανεΧα λελογχας, Εστία. Cf. Blomf. and 
 Spanh. With τάν θενν in ver. 130, cf. above, 58, ποτι ταν θεϋν, i. q. 
 ad Divae templum. 
 
 6 χατις Έιλειθνία. so Hor. Carm. Saecul. 13, 14, 
 
 Rite maturos aperire partus 
 Lenis Ilithya, tuere matres ; 
 and Terent. Andr. iii. 1, Juno Lucina, fer opem, serva me, obsecro. 
 — In the next line with ως αυτών ϊκανον γόνυ, cf. Horn. II. iv. 314 — 
 316. Virg. Mn. v. 431, 
 
 Sed tarda trementi 
 Genua labant. 
 Theocr. xiv. 70, ας yaw χλωρον. Aristoph. Acharn. 218. Horat. 
 Epod. xiii. 6, Dumque virent genua. 
 
132 — 138. HYMN TO DEMETER. 181 
 
 they follow as far as their knees are able : and to them Ceres 
 will give everything in full-abundance, and that they may 
 come to her temple. Hail goddess, and preserve this city in 
 harmony, and in prosperity; 1 and bring all things home ripe 
 from the fields. Feed our cattle : support our fruit-trees : 
 bring forth the ear, produce the harvest: nurse also peace, 
 that he who has sowed, that same may reap. 2 Be propitious 
 at my bidding, Ο thou thrice-prayed for, widely-ruling among 
 goddesses. 
 
 AN ELEGY ON THE BATH OF PALLAS.s 
 
 As many of you as pour-water-for-the-bath of Pallas, 4 
 come forth, maidens all, come forth. Already have I heard 
 
 1 εύηπελία. Blomf. restores the old reading, ευημερία. Bentley 
 maintains εύηπελία, the opp. to which is όλιγηπελία, and κακηπελία. 
 — μάλα in the next line is explained by Ernesti, fructus arboreos. 
 
 2 Cf. Galat. vi. 7 ; 2 Cor. ix. 6. 
 
 3 Blomfield adduces reasons for deeming this poem an elegy, not 
 a hymn, and shows that Callimachus's elegies were more popular 
 than his other works. Cf. Quinctilian X. i. § 58. Propert. III. ix. 43, 
 44, Inter Callimachi sat erit placuisse libellos. Propertius, in II. i. 
 40, pronounces Callimachus less fit for the epic and the hymn, as 
 does also Ovid, De Remed. Am. 381, Callimachi numeris non est 
 dicendus Achilles. 
 
 4 The Schol. states that on a set day the Argive women took the 
 images of Pallas and Diomed to the river Inachus, and there bathed 
 them before day-break. (Cf. Theocr. Id. xv. 132, of a similar rite to 
 Adonis.) Spanheim sees in this traces of Mosaic rites, and points 
 to Numb. viii. 7, Isaiah lii. 11. Ovid, Fast. iv. 135, also illus- 
 trates this custom of washing statues, 
 
 Aurea marmoreo redimicula solvite collo ; 
 Demite divitias : tota lavanda Dea est. 
 
 With the next line Anna Fabri compares Virg. TEn. i. 16, 17, 
 Hie illius arm a 
 Hie currus fuit. 
 
 Horat Od. I. xv. 11, 
 
 Jam galeam Pallas et aegida 
 Currusque et rabiem parat. 
 — φρυασσομίναν. Cf. Virg. Georg. i. 12, 
 
 Tuque o, cui prima frementem 
 Fudit equum tellus. 
 
182 CALLIMACHUS. 2 18. 
 
 the sacred steeds neighing ; and the goddess moves-on ready- 
 equipped : 1 haste then, hasten, ye auburn -haired Pelasgian 
 maids. Never has Minerva bathed her divine arms before 
 that she has dispersed the dust from the flanks of her coursers : 
 not even, I say, when she came carrying all her armour be- 
 spattered with gore from the impious giants. 2 But, far before 
 all else, she loosed from the chariot her horses' necks, and 
 bathed in the springs of Ocean 3 the drops of sweat : and from 
 their bit-champing 4 mouths cleansed all the foam that had 
 clotted there. 
 
 Ο come forth, Achsean nymphs, and bring not unguents, 
 nor caskets ; (I hear the sound of the wheels under the axles : 5 ) 
 bring not unguents, ye bath-preparers, nor caskets for Pallas, 
 for Minerva loves not mixed ointments, 6 no, nor mirror. Her 
 eye is ever beautiful : not even when the Phrygian was de- 
 
 1 εντυκος. Cf. Theocr. xxiv. 86, πυρ εντυκον έστω. — σονσθε, cf. 
 iEsch. S. c.Theb. 31, and Blomf.note on that passage. — Ώελασγιάδες, 
 i. e. Argive ; for Pelasgus, the mythical ancestor of the Pelasgians, 
 was supposed to have founded Argos in the Peloponnese. Pausan. I. 
 xiv. § 2; II. xxii. § 2. ^Esch. Sup pi. 251—253. 
 
 2 Of the aid then given by Pallas to her sire against the giants, 
 see Horat. Od. III. iv. 55 — 58, 
 
 Quid Rhascus, evulsisque truncis 
 
 Enceladus jaculator audax, 
 Contra sonantem Palladis aegida 
 Possent ruentes ? 
 λύθρφ πεπαλαγμενα. So Horn. II. vi. 268; xi. 169. 
 
 3 Propertius III. ix. 9, 10, (Paley,) has copied the idea of these 
 lines, 
 
 Ilium saepe suis decedens fovit in undis, 
 Quam prius adjunctos sedula lavit equos. 
 
 With αυχένας 'ίππων, cf. Virg. G. ii. 542, Et jam tempus equuni 
 spumantia solvere colla. 
 
 4 χαλινοψάγων. Virg. iEn. iv. 135, Stat sonipes et frasna ferox 
 spumantia mandit. With the next line A. Fabri compares Theocr. 
 xv. 114, Συρίω δε μΰρω χρύσει αλάβαστρα. — Ον. Heroid. Sappho Pha- 
 oni, xv. 75, Non Arabo noster rore capillus olet. Pallas preferred 
 χρίεσθαι άνδριστί. — Cf. Theocr. Id. xviii. 23. 
 
 5 Cf. iEsch. Suppl. 181, σύριγγες oh σιγωσιν άζονήλατοι : and S. C 
 Theb. 205, σύριγγες εκλαγξαν. 
 
 6 χρίματα μικτά. Sophocles, in a lost tragedy, called Κρίσις or 
 Κρητες, introduces Aphrodite as the goddess of " pleasure," bathing 
 herself in unguents and gazing on a mirror, but Pallas as the god- 
 dess of sense, and prudence, and virtue, anointing herself in plain 
 oil, and taking athletic exercises. Cf. Athenaeus, xv. p. 687, c. Dind. 
 
18—35. AN ELEGY ON THE BATH OE PALLAS. 183 
 
 ciding the strife at Ida ! did the Great Goddess gaze either 
 into the prepared-brass, or the transparent eddies of Simois : 2 
 neither did Juno : but Venus, having taken up a radiant 
 brass-mirror, ofttimes twice altered-the-position of the same 
 lock : while Pallas having driven-over one hundred and twenty 
 double courses, like the Lacedaemonian stars beside the Euro- 
 tas, 3 skilfully took and bruised smooth ointments, products of 
 her own tree. Ye maidens, but the blushes rushed-up, with 
 hue such as the morning rose or pomegranate's kernel has. 4 
 Wherefore now also bring ye only the strong oil, in which 
 Castor, in which also Hercules, anoints himself. Bring out too 
 her comb all-of-gold, that she may comb her hair when she 
 has anointed her sleek curl. 
 
 Come forth, Minerva : a welcome troop is present to thee, 
 the maidens, daughters of the great Acestoridse. 5 Ο Athena, 
 
 1 τάν "%, Bentley. The " dativus loci," cf. Matt. Gr. Gr. 406, b. 
 Soph. Trach. 172, Δωίώνι, &c. — όρείχαλκον, yellow copper ore, or the 
 brass made from it. The Latin " aurichalcum," the French 
 " archal." Pliny refers mirrors of silver, the first improvement on 
 those of polished brass, to the age of Pompey the Great. 
 
 2 The clear stream is nature's mirror. Cf. Virg. Eel. ii. 25, 
 
 Nuper me in littore vidi, 
 Cum placidum ventis staret mare. 
 Ovid, Met. xiii. 840, 841, 
 
 Certe ego me novi, liquidaeque in imagine vidi 
 Nuper aqua?, placuitque mihi mea forma videnti. 
 Tibullus has borrowed from Callimachus the 22nd verse, I. viii. 10, 
 Saspeque mutatas disposuisse comas. 
 
 3 The Lacedaemonian stars, i. e. Castor and Pollux. So Hor. Od. 
 I. iii. 2, Sic fratres Helenas, lucida sidera : for δίαυλους in the 23rd 
 line see Agam. iEsch. 344, κάμ-φαι διαύλου θάτερον κωλον πάλιν. — 
 The Olympic stadium was 606 feet 9 inches, the exact length of the 
 foot-race-course. This doubled was the δίαυλος. Cf. Smith, Diet. G. 
 and R. Antiq. 893 — 895. λιτά, simple, plain. Cf. Horat.Od. I. xxxviii. 
 5, Simplici myrto nihil allabores. 
 
 4 πρώίνον, Ernesti, cf. Eurip. Hippol. 77, ήρινός λειμών — σ'ιβδας 
 κόκκος, "mali punici granum." The scarlet dye was formerly made 
 from the fruit of the pomegranate. — In ver. 29, άρσεν ελαιον may be 
 compared with Soph. Trach. 1196, 1197; Philoct. 1455, κτύπος 
 άρσην πόντου προβολής. Persius, Sat. vi. 4, Marem strepitum fidis 
 intendisse Latinae. Horat. A. P. 402, Tyrtaeusque mares animos in 
 Martia bella Versibus exacuit. 
 
 5 The Acestoridse were a distinguished tribe at Argos, holding 
 the same prerogative there as the Eumolpidae, or Eteobutadae, at 
 Athens, viz. that from it was chosen the priestess of Pallas. Spanh. 
 quotes iEschines de Fals. Leg. p. 166. 
 
184 CAXLLMACHUS. 35—52. 
 
 there is carried also Diomed's shield, 1 since this is the elder 
 custom of the Argives, which Eumedes, a priest acceptable to 
 thee, instituted : who of yore, when he had learned that the 
 people was making ready death decreed against him, fled 
 away with thy sacred image, and went and dwelt in the 
 Mount Creon : the Mount Creon, 2 and placed thee, Ο goddess, 
 on the broken rocks, of which the name is now Pallatides. 
 Come forth, Athena, city-sacking, golden-helmed, 3 delighting 
 in the noise of steeds and shields. To-day, ye water-carriers, 
 dip not your vessels, to-day Argos drinks from springs, and 
 not from the rivers. To-day, ye handmaids, bring your urns 
 either to Physadea, 4 or to Amymone, daughter of Danaus ; 
 for truly, having mingled his waters with gold and flowers, 
 Inachus will come from the mountains rich-in pasture, 5 bring- 
 ing for Athena her beauteous bath. But thou, Ο Pelasgian, 
 beware lest even against thy will thou behold the queen. 
 
 1 Diomed (according to Pausan. II. xxiv. 2) built a temple to 
 Athena όξνοέρκης, on account of her having removed the film from 
 his eyes. Heroes were wont to suspend their shields in the temples 
 of their tutelar gods, as that of Danaus in Juno's temple, and that 
 of Pyrrhus in the temple of Ceres at Argos, and that of Aristomenes 
 at Lebadea, all recorded by Pausanias, testify.• — Eumedes fell into 
 suspicion of having wished to betray the Palladium to the Hera- 
 clids ; so saj's the Scholiast. 
 
 2 ΚρεΊον όρος — ΚρεΊον ορός. For this repetition, compare H. in 
 Dian. 33, above ; Horn. II. xxii. 127 ; Ov. Met. xii. 1Γ2. 
 
 3 Minerva is styled ττερσ'ε-τολις by Aristophanes, Nub. 967, and 
 Mars in iEsch. S. c. Theb. 106, ώ χρνσοπήληξ οαϊμον. In the Phoe- 
 nissas of Eurip. 1369, we find Παλλάοος χρυσάστπξος. Παλλαπίες. 
 in the line before, seems to be the name given from Pallas, or her 
 sanctuary having been carried thither. For an account of the 
 -iEgis of Minerva, see Virg. iEn. viii. 435, &c 
 
 4 Physadea and Amymone, two fountains of the neighbourhood 
 of Argos, deriving their names, according to the Scholiast, from two 
 daughters of Danaus. Of Physadea little can be learned, but 
 Amymone was celebrated in common with Lerna by the poets. Cf. 
 Eurip. Phcen. 188, JloauCaovioig Αμνμωνιοις 'ίχασι. Propert. III. xviii. 
 47, (Paley,) 
 
 Testis Amymone, latices dum ferret in Argis 
 
 Compressa, et Leme pulsa tridente palus. 
 See also Ov. Met. ii. 240, Argos Amymonen, Ephyre Pirenidas un- 
 das. Cf. Apollodor. II. i. 4; Pausan. II. xxxvii. § 1, and Smith's Diet. 
 G. and R. Geogr. ii. 163, 164. 
 
 5 χρνσψ τε και άνθεσιν. So Mosch. Idyll, vii. 1 — 3, represents 
 Alpheus glidi: g past Pisa to Arethusa Uva φέρων καλά φύλλα και 
 άνθεα και κόνιν "ιραν. φόρβαιος is i. q. " pascuis abundans." 
 
53 — 72. AN ELEGY ON THE BATH OF PALLAS. 185 
 
 Whoso shall have seen Pallas, the city's-guardian, naked, this 
 Argos shall behold him now for the last time. 1 
 
 Ο Lady Minerva, come thou forth : and meanwhile I will 
 utter something to these maidens. Yet the speech is not 
 mine, but that of others. 2 Ye daughters, in Thebes of old, 
 Athena loved one Nymph exceeding-well, yea and beyond 
 the rest, the mother of Tiresias, 3 and never was she without 
 her, but both when she was driving her steeds toward the 
 ancient Thespieans, or toward Coronea, where was her in- 
 cense-perfumed grove, and where her altars lay on the river 
 Curalius, 4 or toward Coronea, or to Haliartus, crossing over 
 the cultivated lands of the Boeotians ; ofttimes the goddess 
 made her to mount her own chariot. Neither were the sweet 
 converse of the Nymphs, nor the choral dances pleasant to 
 her, 6 where Chariclo did not lead them. Yet still even her 
 many tears were awaiting, though she was the favourite com- 
 panion to Athena. For once-on-a-time, having unloosed the 
 clasps of their robes, they twain were bathing in fair-flowing 
 Heliconian Hippocrene : 6 and noon-tide calm was holding the 
 
 1 εσοψεϊται τούτο παννστάτιον. So CEdipus of himself, just before 
 his self-inflicted blindness, Soph. (Ed. Tyr. 1183, ώ Φως, τελευταϊον 
 σε προσβλε-φαιμι νυν. Spanheim. 
 
 2 Blomfield quotes Eurip. Helen. 513, Αόγος yap εστίν ουκ εμος, 
 σοφών δ' έπος. 
 
 3 The mother of Tiresias.] This was Chariclo, the wife of Everus, 
 from whom Tiresias is called in ver. 81, and in Theocr. Id. xxiv. 70, 
 Έύηρείδης. The tpwns which follow, Thespiae, Coronea, and Haliar- 
 tus, were all in Bceotia. It seems needful to the sense of the pass- 
 age to transpose the couplets in Ernesti's edition so that ή Vi Κο- 
 ρώνειας Ίνα o'i τεθυωμενον άλσος should come immediately after εύτ' 
 επί θεσπίεων : and the lines 61, 62, in that edition, should become 
 63, 64. 
 
 4 επί Κονραλίψ. Coronea stood on a hill, to the east of which 
 flowed the stream Coralius or Cuarius, and to the west the river 
 Phalarus. Both flowed into the Lake Copais. See Smith's Diet. 
 Gr. and R. Geog. p. 412, B. and 688, B. In a temple at Coronea 
 was held the festival of Athena Itonica, common to all Boeotians. 
 Pausan. IX. xxxiv. 1. 
 
 5 oapoi : cf. Theoc. Id. xxvii. and Hesiod, Th. 205. — χοροστασίαι, 
 a later Greek word formed from στήσασθαι χορούς. Thtoc. Id. xviii. 
 2, 3, 
 
 Παρθενικοί βάλλοντα κόμαις νάκινθον εχοισαι 
 προσθε νεογράπτω θαλάμω χορον εστάσαντο. 
 
 6 "ίππω επί κράνα, Hippocrene. Cf. Hesiod, Theog. 6, and the 
 notes there. — καλά ρεοίσα. So in Latin, Transversa tuentibus hir- 
 cis. Torva tuens, &c. — μεσαμβρινά— άσυχία. 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- 
 βρινον ου θέμις άμμιν Ύυρίσδεν. Horat. Od. III. xxix. 21 — 24, Jam 
 pastor umbras cum grege languido, &c. Virg. Georg. iv. 401. 
 Graevius 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 — ορός, 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,) . - 
 
 Fcemineas 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 Gorgone membra lavat. 
 
 3 Night fell upon the eyes.] So ^Esch. S. c. Theb. 403, Ν*ξ επ 
 οφθαλμούς ττεσοι. Soph, GZd. 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, ν'ερθε δε γοϋνα 
 ΤΙηγνυται. 
 * 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 : l 
 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, 
 τεκνον άλαστε, observe the construction ad synesim (the sense), like 
 Centauro invehitur magna sc. navi, in Latin. Homer constantly 
 has φίλε τεκνον. 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. iEn. iv. 93, 94, 
 
 Egregiam vero laudem et spolia ampla refertis 
 Tuque puerque tuus : magnum et memorabile nomen. 
 
 δόρκας όλεσσας. One editor suggests that όλ'εσσας is the particip. masc. 
 agreeing with Ελικών. 
 
 2 -γωερών οίτον άηδονίδων. The common lament of the tragic 
 poets. Cf. iEsch. 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 feci ? 
 
 Cur imprudenti cognita culpa mihi. 
 Inscius Actaeon vidit sine veste Dianam : 
 
 Praeda fuit canibus non minus ille suis. 
 Scilicet in superis etiam fortuna luenda est ; 
 
 Nee veniam lasso numine casus habet. 
 
 4 So Propert. V. ix. 25, 26, quoted at 77, above. Horn. II. xx. 
 131, χαλε-π-οι δε θεοί φαίνεσθαι εναργείς, and Eurip. Ion, (quoted by 
 Spanheim), 1551, 1552, φεΰγωμεν ώ τεκονσα μή τα δαιμόνων όρώμεν. 
 
 5 Μοιράν— λίνα. So Theocr. Id. i. 139; Horn. II. xx. 128; Virg. 
 iEn. 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 Aristaeus, praying 
 to behold their only son, the youthful Actason, blind, and no- 
 thing more! 2 He, too, shall be companion-in-the-ehase of 
 mighty Artemis : yet not his running nor his far-dartiugs 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 τέλθος: cf. H. in Cer. 78. — The daughter of Cadmus, viz. Auto- 
 noe, the mother of Actason by Aristaeus. 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 Actason '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 λεξείται. 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 ma?stos ossa perusta sinus. 
 
 5 τψδε yap άλλα — μενεΰντι γέρα. [τον δε in Aid. marg.] Ernesti 
 defends τφ δε by reference to Theocr. Id. xvii. 118, τούτο και Ατρει- 
 δαισ'ι 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 γνωσεΖται δ' όρνιθας. Cf. iEsch. Prom. V. 488, γαμφωνΰχων δε 
 πτήσιν οιωνών σκεθρώς Αιώρισα. S. c Theb. 25, εν ώσι νωμών και φρε- 
 σιν πυρός δ'ιχα, χρηστηρίονς όρνιθας. Agam. 276. Propert. IV. χ. 11, 
 (Paley,)Tuque,0 care mihi felicibus edita pennis (quoted by Ernesti). 
 
125—142. AN ELEGT 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 : 5 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. (Ed. Tyr. 316 — 462; Antig. 
 988 — 1090, where the descendants of Labdacus indeed tremble at 
 his soothsaying. 
 
 2 βάκτρον. Horn. Od. xi. 90, 91, 
 
 Ήλθε δ' επί ψυχή Θηβαίου Ύεφεσίαο 
 χρύσεον σκήπτρον έχων, εμε δ' εγνω και προσεειπεν. 
 
 3 Cf. Odyss. χ. 494, τφ και τεθνειώτι νόον πόρε Φερσεφόνεια Ο'ΐφ 
 πεπννσθαι' τοι δε σκιαι αϊσσουσι. — In the same rank and place Virgil 
 puts Quique pii vates et Phcebo digna locuti. iEn. vi. 602. — Άγεσί- 
 λφ, from Ά-γεσίλας, 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' οΰτις, in next line. So Msch. Eumen. 663 — 666, πέλας 
 Πάρεση μάρτυς πα~ις 'Ολυμπίου Διός, Ούδ' εν σκότοισι νηδΰος τεθραμμενη, 
 'Αλλ' οίον ερνος οΐιτις αν τ'εκοι θεός. • 
 
 5 εμπεδον. Spanheim quotes here iEsch. Suppl. 90, 91 : 
 
 πίπτει δ' ασφαλές ονδ' επί νώτψ 
 κορυφά Αιός ει KpavQy πράγμα τελειον : 
 whence, he observes, comes the epithet τέλειος, applied to Jove, as 
 
 in iEsch. A gam. 973. Blomfield fills up the lacuna ψεύδεα a 
 
 θυγάτηρ. εμπεδον' ωσαύτως φ κεν οι ά θυγάτηρ. 
 
 6 ερχετ' Άθαναία νΰν άτρεκ'ες. Cf. Theocr. Id. ii. 37, « θ'εος εν τριό- 
 (5οι σι. 
 
 7 κλαρον, cf. Η. in Del. 281, κλήρους εστήσαντο. In the same 
 sense iEsch. Pers. 897, κατά κλήρον Ίαόνιον πολυανδρους. 
 
190 CALLIMACHUS. 1— IS. 
 
 EPIGRAMS. 
 
 A strajs'GER ! from Atarneus inquired thus of Pittacus the 
 Mitylenasan, 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 JSsch. 
 Prom. V. 888 — 894, to which we may add the syllogism of Bias in 
 Aul. Gell. V. 11. ήτοι καλήν άξεις ή αίσχράν, κ. τ. λ., and Erasmus, 
 Quaere asqualem uxorem. — Άταρνείτης, a citizen of Atarneus, a 
 city of Mysia, opposite to Lesbos ; now Dikeli Koi. Smith, Diet. 
 Geogr. i. p. 252. — ΤΙιττακόν. Pittacus of Mitylene, son of Hyrrhadius 
 or Caicus, a Tbracian, and of a Lesbian mother, flourished, accord- 
 ing to Diogenes Laert., about b. c. 612, and was one of the seven 
 wise men. 
 
 2 άττα, like άππα, άπφνς., Abba, papa, a term applied to elders. 
 Cf. Horn. Od. xvi. 31, 57, &c. 
 
 3 συν μοι βούλενσον, i. q. συμβονλενσον, by Tmesis. 
 
 4 For the allusion to the top compare Virg. Mn. vii. 378 — 382, 
 Seu quondam torto volitans sub verbere turbo, &c. 
 
 5 την κατά σαντόν ελα. These words apply here to the tops ; and, 
 as ver. 16, in an after senSe, or second intention, to marriage : ελα 
 from ελαω, a poetic form of ελαννω. 
 
 6 κλφδόνι, κληδών from κλεομαι, like φήμη, an omen deduced from 
 words or sounds. Horn. Od. xviii. 117, &c. 
 
 7 την δ' όλίγην. Martial, viii. 12, varies this view a little : 
 
 - Uxorem quare locupletem ducere nolim 
 Quasritis ? uxori nubere nolo meee. 
 Inferior matrona suo sit, Prisce, marito, 
 
 Non aliter fuerint fcemina, virque pares. 
 
 Juvenal, Sat. vi. 459, Intolerabilius nihil est quam fcemina dives. 
 
EPIGRAMS. 191 
 
 the lowly bride, so do thou, Ο Dion, marry the one that is 
 suited to you. 1 
 
 II. 
 
 One told of your fate, Heraclitus, 2 and brought me to 
 tears ; for I called to mind how often we twain made the sun 
 go down on our conversation ; 3 yet thou art, I suppose, Ο 
 Halicarnassian friend, long, long ago, dust. But there still 
 live thy strains, 4 on which Hades, spoiler of all, 5 shall not lay 
 his hand. 
 
 ΠΙ. 
 
 Here dwell I Timon the man-hater : but pass on ; bid 
 me woes as many as you will, only pass on. 
 
 IV. 
 
 Ο Timon, since you are no more, which is hateful to you, 
 light or shade ? Shade, for there are most 6 of ye in the shades. 
 
 1 σύ γ' Ιών. Here read with Bentley, from Diogenes Laertius, σύ 
 Αίων ; — Ovid Heroid. ix. 32, has, Siqua voles apte nubere, nube 
 pari. — κατά σαντόν : cf. κατά, ace. signif. ix., Liddell and Scott. 
 
 2 Heraclitus, a contemporary elegiac poet of Callimachus, men- 
 tioned by Strabo, lib. xiv. 
 
 3 ^λιον εν λέσχη κατεδύσαμεν. So Virg. Eel. ix. 52, Ssepe ego 
 longos Cantando memini puerum me condere soles. Horat. Od. IV. 
 v. 29, Condit quisque diem collibus in suis. λέσχη can hardly be 
 used here as in Hesiod, Op. ,et D. 491, but, as Bentley says, it 
 means " confabulatio," not locus confab ulandi." 
 
 4 άηδόνες, strains. Jacobs quotes an epigram, (Incert. 119,) 
 πουλνμελεΤς Αλκμάνος άηδόνες. 
 
 5 άρπακτηρ, cf. Horn. 11. xxiv. 262, not άρπακτης, as is read in the 
 Anthology : cf. Virg. Mn. ii. 492, Strepitumque Acberontis avari. 
 For a beautiful version of this epigram, by Η. N. Coleridge, see 
 the Antbologia Polyglotta, edited by Dr. Wellesley, p. 98, 99. 
 
 6 πλείονες. The dead are called hence οι πλείονες : cf. Aristoph. 
 Eccl. 1073, η -γραϋς άνεστηκνία παρά των πλειόνων : and so " Plu- 
 res " in Latin. Plaut. Trinumm. 263, Quin prius me ad plures pe- 
 netravi. Respecting this Timon, see Smith, Diet. Gr. and R. B. iii. 
 p. 1144, B. 
 
192 CALLIMACHUS. 
 
 V. 1 
 
 A mussel-shell was I of yore, Zephyritis, 2 but thou, 
 Venus, possessest me now, a first present of Selensea, the 
 nautilus ; 3 who was wont to sail on the seas, spreading a sail, 
 if there were winds, from mine own forecables ; 4 but if there 
 were a calm, bright goddess, 5 ably rowing with my feet : my 
 name corresponds with the act. 6 But I was cast up on the 
 shores of Iulis, 7 that so I might become thy precious toy, 
 Arsinoe ; 8 and that not any longer for me in her nests as 
 aforetime, (for I am lifeless,) should the egg of the rain-loving 
 
 1 Selenaea the daughter of Clinias, a nobleman of Smyrna, dedi- 
 cates a nautilus to the Egyptian princess, Arsinoe, who was wor- 
 shipped as a goddess under the names of Zephyritis, Venus, and 
 Chloris, as we find in the Coma Berenices translated by Catul- 
 lus. This nautilus was found on the shores of the island of Cos. 
 This epigram is found in Athenseus, vii. p. 318, B., where Casaubon 
 notices the custom of brides dedicating to Venus the toys of their 
 childhood. 
 
 2 τταλαίτερον, Bentley [al. παλαί-ερος]. Ζεφνρϊτι. Arsinoe was so 
 called from Zephyrium, a headland of Egypt. Cf Steph. Byzant. 
 p. 288, art. Zephyrium, in a note at which passage an epigram of 
 Posidippus speaks of ξεφνρήίδος ακτής. Catull. Com. Beren. lxvi. 57, 
 
 Ipsa suum Zephyritis eo famulum legarat 
 Grata Canopasis in loca litoribus. 
 
 3 Plin. ix. 29 gives a beautiful notice of the nautilus, called also 
 by the Greeks ποντίλος, too long, however, for quoting. Cf. also 
 Oppian. Halieut. i. 340, &c. 
 
 i The nautilus was furnished with, a membrane used by it as a 
 sail. 
 
 5 λιπαρή θεός. This must either be understood as in opposition 
 with -γαληναίη, the calm being thus deified ; or be taken as the 
 vocative addressed to Arsinoe. The former is best, ούλος ερίσσων — 
 ονλος is i. q. "rapidus " or strenuus, the adj. used adverbially. 
 
 6 ΐϊοσσίν tV ωσπερ και. This reading is clearly untenable ; Blomf. 
 suggests ποσσιν εμοϊς• τώργφ τοννομα σνμφερεται, which has been re- 
 ceived as the ground of the translation in the present instance. In 
 the next line read with Jacobs εκ δ' εττεσον. 
 
 '• Ίυυλίδος. Iulis, according to Casaubon, was a city of Ceos, so 
 called from the fountain Iulis. It was celebrated as the birth-place 
 of the lyric poets Bacchylides and Simonides, Prodicus the sophist, 
 Ariston the philosopher, and others : cf. Steph. Byzant. p. 332, in 
 voc ; Smith, Diet. G. R. G. vol. i. p. 586, B. 
 
 8 Arsinoe, ihe sister and wife of Ptolemy Philadelphus, received 
 divine honours and a temple in her honour. See Theocr. xvii. 
 123, and notes there, in the translation of this series. 
 
EPIGRAMS. 193 
 
 Halcyon be hatched. 1 Give thanks however to the daughter 
 of Clinias, for she knows how to perform good deeds, and is 
 from Smyrna in JEolia. 
 
 VI. 
 
 I am the work of the Samian, 2 who of old received Homer 
 in his home. And I lament the sufferings of Eurytus and 
 auburn Iole. 3 But I am styled the writing of Homer. Kind 
 Jove, this is a great honour for Creophylus. 4 
 
 VII. 
 
 A lad was crowning his step-dame's monument, a great 
 stone, 5 deeming that even as her life, so her nature had been 
 changed. But it, inclining over her tomb, fell and slew the 
 boy. Ye step-sons, 7 flee even the tomb of a step-mother. 
 
 VIII. 
 
 The^etetus 8 went on a clear path. What though 'tis not this 
 
 1 τίκτει τ αίνοτέρης ώεον αλκνόνης. Bentley suggests in place of 
 this reading, which is unintelligible, τίκτηται νοτερής ώεον άλκυό- 
 νος. — νοτερης, i. e. εν νοτίοις τόττοις διαγονσης. This reading has been 
 translated, The Nautilus no longer needs Halcyon's eggs to feed 
 on. The next two lines simply indicate the giver of the offering, 
 and her native place. 
 
 2 This epigram is found in Strabo, lib. xiv. c. i. p. 172, Tauchn. 
 Creophylus was one of the earliest Epic poets of Greece, and a 
 friend, or, some say, son-in-law. of Homer. His poem Οιχαλίας ά'λω- 
 σις is said to have been his wife's dower, written by her father. 
 This epigram is supposed to be written on the back of the poem, 
 " CEchalia." See more in Smith's Diet. G. and R. B. i. 889, a. 
 
 3 Eurytus and Iole.] The subject of the poem of Creophylus was 
 the contest of Hercules with Eurytus, king of CEchalia, for Iole, 
 whom he had won as the prize of his bow. 
 
 4 Κρ'εωφιλφ τοϋτο μέγα, i. e. to be considered equal to writing a 
 poem that could be ascribed to Homer, is a great honour to Creo- 
 phylus. 
 
 5 μικράν Χίθον is the ordinary reading. Bentley suggests μιαράν. 
 Ernesti upholds μικράν, " though a little stone it crushed the boy." 
 For Bentley 's emendation, cf. Horat. Od. II. xiii. 11, Te triste 
 lignum. But Blomfield suggests the simplest and likeliest remedy 
 in μακράν, as in ix. 2, he reads also μακρότατον. 
 
 6 For κλινθεϊσα Toup reads κΧινθεντα. 
 
 7 πρόγονοι is here i. q. privigni, which, according to some gram- 
 marians, was formed from privigeni or primo-geniti. 
 
 8 This Theaetetus may have been the poet who wrote the epitaph 
 on Crantor the Academic philosopher, and whose date was about 
 312 b. c. See Smith, Diet. G. and R. B. iii. p. 1021. Bentley ex- 
 
194 CALLIMACHUS. 
 
 way that leads to thine ivy, Bacchus, yet heralds will de- 
 clare for a brief space the name of others, but Greece for ever 
 the wisdom of that man. 
 
 IX. 
 
 Of-a-short nature, Ο Dionysus, is the speech for the poet 
 when successful : l the longest word 2 he says is " I'm victor." 
 But should any one ask him, on whom thou shalt not have 
 breathed propitiously, " What luck ? " 3 he says, " the result 
 was hard." Be such words his, who meditates injustice ; 4 
 but be mine, Ο king, that lucky brevity. 
 
 Here sleeps Saon, of Acanthus, 5 son of Dicon, a holy sleep : 
 say not that the good die. 
 
 XI. 
 
 If you should seek for Timarchus 6 in the shades, that you 
 
 plains the epigram thus : Theastetus contested the dramatic prize 
 at the Dionysia, and failed through the corruption of the umpires. 
 The poet says others may win, but Greece will declare Theaetetus to 
 have deserved the prize. — κισσον, the ivy wreath. Cf. Hor. Od. I. i. 
 29, Me doctarum hederee prsemia frontium. Virg. Eel. vii. 25, Pas- 
 tores, hedera, crescentem ornate poetam. 
 
 1 The point of this epigram is, that all the successful candidate 
 cares to say is νικώ : it is only when a man is beaten that he makes 
 a long explanation. 
 
 2 το μακρότατον. Cf. vii. 1, note. The contests here alluded to 
 are the Dionysia, whether at Athens, or transplanted thence to 
 Alexandria. 
 
 3 Πώς έβαλες, a metaphor from the dice. Cf. JSsch. Agam. 33, 
 τρις εξ βαλονσης τήσδε μοι φρυκτωρίας. With πνενσης ενδέξιος in the 
 3rd line compare Tibull. II. i. 80, Felix cui placidus leniter afflat 
 amor. 
 
 4 τφ μερμηρίζαντι τά μηνδικα' qui injusta cogitat — invidiosus. 
 Blomf. 
 
 5 Acanthus was a city of Thrace, mentioned by Plin. iv. 10, or of 
 Egypt near to Memphis, mentioned by Diodorus Siculus. Both are 
 mentioned by Stephanus Byzant. p. 49, (not by Stephens, as Tytler 
 in his translation mistranslates the Latin note.) — ιερόν ϋπνον, the 
 sleep of death : as sopor is used by Lucret. iii. 466, In altum iEter- 
 numque soporem. Hor. Od. I. xxiv. 5, Ergo Quinctilium perpetuus 
 sopor Urget." But Blomf. quotes Heyne at Tibull. II. vi. 31, where 
 Somnus is called Sanctus, he says, quia piorum manes sancti 
 sunt. 
 
 6 Timarchus, says Anna Fabri, was a Pythagorean ; and Callima- 
 chus here touches on his peculiar tenets respecting the soul's im- 
 
EPIGRAMS. 195 
 
 ,may inquire either somewhat of the soul, or how it shall be 
 hereafter, seek for the son of his sire Pausanias, of the tribe 
 Ptolemais : and you will find him in the haunts of the pious. 
 
 XII. 1 
 
 Short was the stranger, as also his tomb. I will not speak 
 at length. Beneath me is Theris, son of Aristasus, a Cretan : 
 'tis a long epitaph. 
 
 XIII. 
 
 If you shall have come to Cyzicus, 2 small trouble is it to find 
 Hippacus and Didyme, for their race is nowise obscure. And 
 you shall tell them a sad tale, yet still tell this, that I hold 
 their son Critias. 
 
 XIV. 
 
 A. Doth Charidas 3 rest beneath thee ? B. If you mean 
 the son of Arimnas the Cyrenaean, he rests beneath me. A. 
 Ο Charidas, what are the things below ? B. Vast darkness. 
 A. And what the returns to earth ? 4 B. A lie. A. And 
 Pluto ? 5 B. A fable, we have perished utterly. 6 This is 
 
 mortality. Perhaps there may be some traces of Christian doc- 
 trines taught at Alexandria in this epigram — though the tribe 
 Ptolemais mentioned in line 3, may have been that one at Athens 
 which was so called instead of Antigonias, from Ptolemy Philadel- 
 phus, the inhabitants of which were called Berenicidae. Cf. Steph. 
 Byz. p. 161 ; Pausan. I. v. § 5. 
 
 1 With this epigram Heinsius aptly compares Ovid. Am. II. vi. 
 59, 
 
 Ossa tegit tumulus, tumulus pro corpore magnus, 
 Cui lapis exiguus par sibi carmen habet. 
 
 2 Cyzicus, a city of the Propontis. The tomb of Critias is repre- 
 sented speaking to the parents Hippacus and Didyme living there. 
 
 3 This epigram, like Ep. xi., seems to refer to " resurrection " and 
 another life after death. In ver. 1, Blomf. and others read Χαρίλας, a 
 Doric form i. q. Χαρίλαος, the name of a Spartan colonist of Cyrene. 
 Χαρίλας for Χαρίλαος is like 'Ays σίλας for' Αγεσίλαος in Lavacr. Pall. 
 130. 
 
 4 at & άνοδοι τί. Cf. in Ep. xi. ή πάλι πώς εσεται. 
 
 5 μϋθος. Cf. Juvenal, ii. 149 — ' 
 
 Esse aliquid Manes et subterranea regna 
 Et contum, et Stygio ranas in gurgite nigrfcs, 
 Nee pueri credunt. 
 
 6 άπωλόμεθα, i. e. body and soul are perished. 
 
 ο 2 
 
196 CALLTJtfACHUS. 
 
 my true speech to you : but if you want the pleasant style of 
 speech, the Pelican's great ox is in the shades. 1 
 
 XV. 
 
 But who well knows the morrow's fate, 2 when thee 
 too, Charmis, that wast yesterday in our sight, on the next 
 day we wept and buried? Nought sadder than that hath 
 Diophon his father beheld. 
 
 XYI. 
 
 But who art thou, Timonoe ? 3 By the gods, I had not 
 known thee, but that on the grave-stone was the name of thy 
 sire, Timotheus, and Methynina, 4 thy native city. "With 
 great grief truly I think thy widowed husband Euthymenes 
 sorrows. 
 
 xvn. 
 
 The daughters of the Samians oft regret Crethis the witty. 5 
 who was apt at sporting gracefully, a most pleasant fellow- 
 worker, 6 ever talkative; but she soundly-sleeps here the 
 sleep that is due to all. 7 a 
 
 1 The key to the sense of this line is lost. Commentators' sugges- 
 tions have failed to do anything but make the sense more hopeless- 
 ly obscure. Perhaps the meaning is, that not only man, but irra- 
 tional creatures are welcome to another life, if you want to hear 
 smooth things and not true. The epigram is the work of, or put 
 into the mouth of, one who does not believe in a future state. 
 
 5 Theocr. xiii. 4, oi θνατοι ττεΧόμεσθα, το 3* ανριον ουκ εσορώμίς. 
 Eurip. Alcest. 783, κούκ εστίν ουδείς όστις εξε~ισταται Την ανριον 
 μίΧλουσαν εί βιώσεται. Hor. Od. I. ix. 13 ; XI. i. 2; and Anacreon, 
 XV. 9, το σήμερον μεΧει μοι. Ίο δ' ανριον τις οίδεν ; 
 
 3 This epigram turns on the names of parents and native place 
 being inscribed, as in modern times, on tombs. 
 
 4 Μήθυμνα. Methynina, a city of Lesbos, celebrated for its wine. 
 Cf. Virg. Georg. II. 90, Quam Methymnaeo carpit de palmite 
 Lesbos. 
 
 5 ποΧύμυθον. A- Fabri prefers to give this word a passive sense, 
 "well known, famous." 
 
 6 σννεριθον is used in fem. in Odyss. vi. 32. — άττοβριίει. Od. ix. 
 151 ; xii. 6. Yulcanius, quoting Athenaeus Deipnosoph. viii., says 
 that Βρίζω is the name of a goddess of divination by dreams. 
 
 7 Cf. Hor. Ars Poet. 63, Debemur morti nos nostraque. 
 
EPIGRAMS. 197 
 
 f XVIII. 
 
 Would there had never been swift ships : ! for then we 
 should not lament for Sopolis, son of Dioclides. But now he 
 drifts a corse somewhere in the sea, and in his stead we pass- 
 by a name and a cenotaph. 2 
 
 XIX. 
 
 Naxian Lycus died not on land, 3 but in the deep beheld his 
 ship and life perishing at-the-same-time, when he was sail- 
 ing, a merchant, from iEgina. And he indeed is a corse in 
 the sea. 4 But I, a tomb bearing only his name, 5 proclaim this 
 word of-perfect-truth. " Shun intercourse with the sea, Ο 
 sailor, at the setting of the Kids. 6 
 
 XX. 
 
 Here Philip set-up-a-memorial of his son, twelve years old, 7 
 Nicoteles, his great hope. 
 
 1 Horace, Od. I. iii. 9—11, 
 
 Illi robur et aes triplex 
 Circa pectus erat, qui fragilem truci 
 Commisit pelago ratem Primus. 
 
 ώφελε μηδ" lykvovro. Latin writers used ώφελε, ώφελον, as conjunc- 
 tions. Arrian, Diss. ii. 18, ώφελοντις μετά ταύτης εκοιμήθη. Matt. Gr. 
 Gr. 513, obs. 3. 
 
 2 Blomfield aptly compares Propert. II. i. 72, Et breve in exiguo 
 marmore nomen ero. Cf. below at xix. 4. 
 
 3 The tomb of Lycus of Naxos, drowned on a voyage from iEgina, 
 is here supposed to lament his fate, and warn others against going 
 to sea when the Kids set at sunrise. 
 
 * νγρή used absolutely without a substantive, as in Horn. II. xxiv. 
 341, ή μεν k(p' νγρήν 'Ή.δ' επ' άπείρονα γαΊαν. Odyss. ν• 45, &C. 
 
 5 εγω δ' άλλως, κ. τ. λ. A cenotaph is indicated, as in the last epi- 
 gram. 
 
 6 Cf. Horace, Od. III. i. 28, 
 
 Nee saevus Arcturi cadentis 
 Impetus, aut orientis Haedi. 
 Virg. Georg. i. 205, Hsedorumque dies servandi. iEn. ix. 668, 
 Quantus ab occasu veniens pluvialibus haedis, 
 Verberat imber humum. 
 Hesiod, Op. et D. 608, &c. 
 
 7 Tytler has strangely rendered δωδεκετη τ6ν παϊδα, his twelfth 
 and only boy : which is absurd. We may perhaps mend his line 
 thus, " And mourns, at twelve years lost, his boy." 
 
198 CALLIMACHUS. 
 
 XXL 
 
 At dawn l we were burying Menalippus, and at sun-set 
 the maiden Basilo died, by her own hand. 2 For she had not 
 the heart to live, when she had placed her brother in the 
 flame. So the house of their sire Aristippus saw a double 
 woe : and all Cyrene was downcast, when it saw the house of 
 persons happy-in-their-children bereaved. 
 
 XXII. 
 
 Whoe'er you are that bear your step past my tomb, 3 know 
 that I am the son and sire of Callimachus the Cyrensean. 
 Now you may know them both. The one of yore commanded 
 the armies of his country : 4 the other sang strains too sur- 
 passing for envy. 5 And small blame ! for as many as the 
 Muses look upon in youth with eyes not askance, 6 they do not 
 abandon as friends when grey-headed. 
 
 XXIII. 
 
 A nymph carried off from the mountain the Cretan son-of- 
 Astacus, 7 the goatherd. And now the son-of-Astacus is sa- 
 
 1 Έφοι, adj. for adverb. Cf. Call. .H. in Jov. 87, and note 2 at that 
 passage. 
 
 2 αϋτοχερι for αύτοχειρί, an adv. from αύτόχειρ. See Porson, Orest. 
 1037, αύτόχειρι-τρόπω. 
 
 3 It would seem that in this epigram we must suppose Callima- 
 chus himself to speak, though we know not enough of his history to 
 understand the allusions. This is probably intended for his own 
 epitaph, though his father's name is uncertain, (he was one of the 
 Battiadse, or royal race at Cyrene,) and his sister's son was named 
 Callimachus, and wrote a poem. 
 
 4 οπλών, i. q. οπλιτών, as ασπίς for άσπώηφοροι, arma for armati, 
 &c. 
 
 5 κρείσσονα βασκανίης. Spanh. at H. in Apoll. 105, 106, considers 
 the allusions there and here to be to Apollonius Rhodius, a contem- 
 porary and bitter rival of our poet. 
 
 β The reading of the Scholiast on Hesiod at the beginning of the 
 Theogony, μη λοξψ instead of άχρι βίου, is universally adopted here. 
 Cf. Hor. Od. IV. Hi. 1, Quern tu Melpomene, semel, &c. 
 
 7 This epigram touches on a shepherd's being carried off by a 
 nymph, to become a priest beneath the oaks of the Dryads, or 
 some sylvan worship. Daphnis is no more to be the shepherd's 
 song, but Astacides in his stead. 
 
EPIGRAMS. 199 
 
 cred. No more beneath the Dictasan oaks, no more shall we 
 shepherds sing of Daphnis : but the son-of-Astacus for ever- 
 more. 
 
 XXIV. 
 
 Cleombrotus, the Ambraciot, 1 said, " Sun, farewell," then 
 leaped from a high wall into Orcus ; not that he had dis- 
 covered any ill 2 worthy of death, «but because he had read 
 one writing of Plato, that on the soul. 3 
 
 XXV. 
 
 A hero, I am set before the door of Eetion, of Amphipo- 
 lis, 4 a little hero at a small vestibule, bearing a snake looking- 
 askance 5 and a sword only. But being enraged at a horse- 
 man, he has placed me also near himself on-foot. 
 
 XXVI. 
 
 To Ionis 6 Callignotus sware,that never would he hold friend 
 or mistress dearer than her. He sware. But 'tis truly said that 
 oaths made in love 7 enter not the ears of the immortals. For 
 
 1 Cicero," Tusc Disp. (I. xxxiv. 84,) translates this epigram, 
 " Callimachi quidem epigramma in Ambraciotam Cleombrotum 
 est : quern ait quum ei nihil accidisset adversi, e muro se in mare 
 abjecisse, lecto Platonis libro." Cf. Ovid in Ibin. 491, 492, 
 
 Vel de praecipiti venias in Tartara saxo 
 Ut qui Socraticum de nece legit opus. 
 
 2 θανάτου κακόν. Some have proposed to read τέλος instead of 
 κοκόν, but Cicero renders the words " nihil adversi," showing that 
 in his day the reading was κακόν. 
 
 3 The Phaedo of Plato. The story is noticed by St. Augustine 
 de Civ. Dei, i. 22. Cleombrotus was an Academic philosopher, and 
 may have been the disciple of Socrates mentioned by Plato in 
 Phaedo, ii. p. 59, c. See Smith, Diet. G. R. B. i. 791, a. 
 
 4 Eetion is mentioned as a sculptor by Theocritus, Ep. vii., as 
 having made a statue of JSsculapius for Nicias of Miletus. Here 
 it appears that the sculptor erects a pedestrian statue of a hero of 
 short stature who had been killed by a fall from his horse. 
 
 5 o0iv. According to Vulcanius and A. Fabri, heroes had ser- 
 pents carved on their sepulchres and monuments. A. Fabri half 
 
 ?uotes Virgil as an authority, but does not give any reference, and 
 am unable to find one. 
 
 6 Ionis. Anglice " Violet." 
 
 7 τους ev 'ίρωτι "Ορκους. Cf. Tibull. I. iv. 21, 22, Veneris perjuria 
 venti Irrita per terras et freta summa ferunt. III. vii. 17, Perjuria 
 ridet amantum Jupiter et ventos irrita ferre jubet. Catull. lxx. 3, 4, 
 
200 CALLIMACHUS. 
 
 now he burns with the flame truly of another, whilst of the 
 lorn maiden, as of the Megarians, 1 there is neither care nor 
 account. 
 
 XXVII,. 
 
 Aforetime I was Calliste, 2 but my after-name was Thera, 
 mother of our equestrian country. 
 
 XXVIIL 
 
 From small means I had a slight subsistence, 3 neither doing 
 aught ill, nor wronging any one. Ο dear earth, if I, Micilus, 
 have commended aught that is bad, neither do thou lie light 
 on me, 4 nor ye other gods, who hold me. 
 
 XXIX. 
 
 Both song and style 5 are Hesiod's : {he poet of Soli has 
 copied not the last of minstrels, but I suspect that he has 
 
 Sed mulier cupido quod dicit amanti 
 In vento et rapida scribere oportet aqua. 
 Propert. II. xxviii. 8, Quicquidjurarunt, pontus et unda rapit. 
 
 1 ώς Μεγαρέων. This is in allusion to the Pythian response to the 
 Megarensians seeking to know their rank among Greek states* 
 
 νμεϊς δ' ώ Μεγαρηες οντε τρίτοι, οντε τέταρτοι, 
 οντε δύωδεκατοι, οντ' εν λόγω, οντ εν άριθμφ. 
 
 Cf. also Theocr. Idyll, xiv. 48. The low estate of the Megarensians 
 seems to have passed into a proverb. 
 
 2 This epigram is on Thera, one of the Sporades, whence a colony 
 was led to Cyrene, the native city of Callimachus. Strabo, lib. xvii. 
 c. Hi. p. 497, quotes this epigram to show that the older name of 
 Thera was Calliste. Pliny, Η. N. IV. c. xii., makes the same state- 
 ment. See Steph. Byzant. under the article Θήρα, p. 308, and note. 
 
 3 The epitaph of Micilus, a poet of whom nothing is known. 
 
 4 μήτε συ κούφη γίγνεο. A frequent prayer of Greek and Latin 
 poets. Tibull. II. iv. 50, Terraque securae sit super ossa levis. 
 Pope's Elegy on the Death of an unfortunate Lady : 
 
 " Yet shall thy grave with rising flowers be drest, 
 And the green turf lie lightly on thy breast." 
 
 5 According to Bentley, the drift of this epigram is, that Aratus, 
 the astronomical poet of Soli in Cilicia, imitated Hesiod, not a late 
 poet, but a very sweet one. Aratus was a contemporary of Callima- 
 chus and Theocritus. 
 
EPIGRAMS 201 
 
 copied l the sweetest of verses. Hail, fine sayings, born with 
 the watehings of Aratus. 2 
 
 XXX. 
 
 I hate the cyclic poem, 3 nor do I rejoice 4 in the road that 
 leads many this way, or that. I hate too a roaming lover, 
 neither drink I from the spring. 5 I loathe all things that are 
 common. 6 Lysanias, thou at least art verily beautiful, beau- 
 tiful ; yet before I have said this, an echo says, another 
 hath him. 
 
 XXXI. 
 
 Pour in, and say again, " to Diodes :" 7 nor is water con- 
 scious of his sacred cups. Fair is the boy, Ο Achelous, pass- 
 
 1 ό καισώμητο. For this unintelligible reading we have adopted 
 that of Bentley and others, όκν'εω μή, I fear that,l suspect that. Er- 
 nesti suggests αλλ' οχ' άκρον και το μελιχρότατον, which is probable 
 and intelligible. 
 
 2 Άρήτον σύγγονοι άγρυπνιής. Bentley urges that the poems of 
 Aratus cannot be σύγγονοι of his watehings, and suggests σύντονος 
 άγρυπνίη, the fruit of the intense watching. If the objection be 
 admitted, which is not clear, I venture to think Ruhnken's sug- 
 gestion, σνμβολον άγρυπνίης, seems most likely. 
 
 3 το ποίημα το κυκλικόν. The cyclic poets plagiarized, especially 
 from Homer. 
 
 4 χαίρω, τις. Bentley supposes τις to be for η, comparing (Ed. 
 Col. (Soph.) 3. But Blomfield reads τή for ή, observing that no 
 good Greek author, nor any careful imitator, would use τις for 
 ος, though in Hellenistic Greek it might be admissible. 
 
 * ovr' άπό κρήνης. Cf. Propert. III. xiv. 1, 2, (Paley,) 
 
 Cui fuit indocti fugienda hsec semita vulgi 
 Ipsa petita lacu nunc mihi dulcis aqua est. 
 
 6 σικχαίνω πάντα τα δημόσια. Hor. Od. III. i. 1, Odi profanum 
 vulgus et arceo. 
 
 7 This is in allusion to the custom of lovers to drain goblets to 
 the health of those they love ; as in an epigram of Meleager, 
 
 εγχει, και πάλιν είπε πάλιν πάλιν 'Ή,λιοδώρας 
 Είπε' συν άκρητψ το γλυκύ μ'ισγ' όνομα. 
 Cf. Theocr. xiv. 18 ; Catull. xxv. 1, 2, 5, 
 
 Minister vetuli puer Falerni, 
 Inger mi calices amariores — ■ 
 At yos, quo lubet, hinc abite lymphae, 
 Vini pernicies. 
 Tibull. I. ii. 1, Adde merum. (Blomf.) — 'Αχελώος, a special river 
 put for water generally ; as in Virg. Georg. i. 9, Poculaque in- 
 
202 CALLIMACHUS. 
 
 ing fair ! And if any one says nay, may I alone be aware of 
 his beauties. 1 
 
 XXXII. 
 
 "Wretched, wretched Thessalian Cleonichus, I know not, 
 I know not thee, no, by the piercing sun. Unhappy one, 
 where hast thou been ? 2 Bones and hair alone 3 remain to thee 
 any longer. Doth then my fate 4 possess thee, and hast thou 
 chanced upon a harsh destiny. I know, Euxitheus hath 
 stolen thee ; and thou, as thou passedst hy, 5 sawest that hand- 
 some one with both thine eyes. 6 
 
 ΧΧΧΙΠ. 
 
 The hunter, Epicydes, hunts for every hare on the 
 mountains, 7 and the tracks of every antelope, being acquaint- 
 ed with hoar-frost and snow. 8 But should any one say, Lo, 9 
 
 ventis Acheloia miscuit uvis. In the 3rd line Achelous is addressed 
 as the god of the river of that name. 
 
 1 Cf. Tibull. IV. xiii. 5, 
 
 Atque utinam posses uni mini bella videri ; 
 
 Displiceas aliis : sic ego tutus ero. 
 
 2 I have translated here according to the punctuation of Blom- 
 field, ουκ εγνων' σχέτλιε, που yk -γονας • 
 
 3 όστέα σοι. So Hymn to Cer. 92, μεσφ' επί πλευραΊς ΑειΧαίψ Ίνες 
 τε και οστ'εα μώνον ίλειφθεν. 
 
 4 ονμος δαίμων, meum fatum. Bentl. 
 
 5 και συ παρελθών. This is the reading of Pierson. 
 
 6 άμόοτεροις, sc. δμμασι. 
 
 7 Horace has transfused this epigram into Latin numbers, cf. 
 Sat. I. ii. 105, 
 
 Leporem venator ut alta 
 In nive sectetur, positum sic tangere nolit : 
 Cantat et apponit : meus est amor huic similis : nam 
 Transvolat in medio posita, et fugientia captat. 
 
 8 κεχρημενος. If we retain this reading we must translate it as 
 in the text, almost as "used to." But A. Fabri would here, as in 
 H. in Dian. 69, read κεχρφένος, and Blomf. κεχαρήμενος, laetus : cf. 
 Hor. Od. I. i. 23, 
 
 Multos castrajuvct7it et lituo tubae 
 Permistus sonitus, bellaque matribus 
 Detestata. Manet sub Jove frigido 
 Venator, tenerae conjugis immemor. 
 
 9 τη, the old imperative, (from a root, τάω, akin to τάγω, τεταγων,) 
 equivalent to the French " tiens, tenez." Cf. Horn. 11. xxiv. 287; 
 Od. ix. 347. 
 
EPIGRAMS. 203 
 
 here is a wild beast stricken ; he does not take it. Even 
 such is my love. It is versed in pursuing what flies from it, 
 but flits past what lies in its mid path. 
 
 XXXIV. 
 
 I know that my hands are void of wealth : but, Menip- 
 pus, tell not, I pray thee by the Graces, my daily dream l to 
 me. My head is pained continually, 2 as I hear this most 
 bitter saying : yes ! and from thee, my friend, this is most 
 unkind. 
 
 XXXV. 
 
 Artemis, to thee Phileratis set-up this statue here : then 
 do thou, Our Lady, accept it, and preserve her. 3 
 
 XXXVI. 
 
 To thee, Ο thou clad-in-the-lion's-skin, 4 slayer-of-the-boar, 
 he offered a shoot of the beech-tree. Who ? Archinus. Of- 
 what-country ? The Cretan. I accept it. 
 
 XXXVII. 5 
 
 Past the tomb of Callimachus thou bendest thy steps, a 
 poet well skilled in the song, and in joining-in-mirth season- 
 ably over wine. 
 
 1 τοϋμον δνειρον, my dreams, i. e. an old story, rem mihi notissi- 
 mam. Jacobs illustrates the proverb by Plat. Republ. viii. p. 563, 
 το εμον ye εμοϊ λέγεις δναρ. 
 
 2 τήν διά παντός, sc. κεφαλήν, as μα την, ον μα την, i. e. την θεάν. 
 Bentl. Brunck suggests θήν. The force of the epigram is, "I may 
 be poor, but I am not the less sick of being told the unpleasant 
 truth. 
 
 3 σάον. Anna Fabri reads σάω, Dor. for σάωσον, as we constantly 
 find in the Bath of Pallas. 
 
 * Χεοντάγκωνε. Bastius suggested the right emendation, λεον- 
 τόχλαινε. The epigram is supposed to be spoken by a beechen club 
 to Hercules, who had strangled the Nemean lion, and taken its 
 skin for a cloak. — συοκτόνε. Hercules is so called as slayer of the 
 Erimanthian boar. 
 
 5 This is possibly an epitaph for himself written by Callimachus 
 in his lifetime. Callimachus, as above mentioned, was of the royal 
 house of the Battiadse at Cyrene. 
 
204 
 
 CALLIMACHUS. 
 
 XXXVIII. 1 
 
 The deep drinker of wine, Erasixenus, the cup of neat 
 liquor drunk-off twice in succession carried off. 
 
 XXXIX. 2 
 
 The Lyctian Menaetas offered these bows, and said thus 
 much besides, 3 " Take, 4 I give thee, Sarapis, 5 the bow and 
 quiver : but the arrows the Hesperitae 6 have." 
 
 XL. 
 
 Roaming Simone 7 gave as her offerings to Aphrodite 
 an image of herself, and the zone which used to protect her 
 bosom. 
 
 1 Valkenaer thus paraphrases this epigram : " In the contest in 
 which drinkers were wont to challenge one another to drain larger 
 goblets, the second cup of unmixt wine carried off Erasixenus, a very 
 strong wrestler in other contests." The bottle threw him, not the 
 hug of his antagonist. 
 
 2 This epigram, as Eentley shows, is, as Epigram xli., composed 
 of lines made up of two dimeters catalectic. Cf. Epig. xl. also. 
 
 3 επειπών. There is no need to read άπειπών, as επειπών expresses 
 the words spoken with the dedication of the offerings. 
 
 4 Ίή. Cf. Epig. xxxiii. 4. 
 
 5 Σάραπι. Sarapis, or Serapis, an Egyptian divinity, in the time 
 of the Ptolemies introduced into Greece. He was said to be Apis 
 deified. 
 
 ^ Έσπερΐται. Stephanus Byzant. (p. 275) says that Hesperis was 
 a city of Libya, afterwards called Berenica, and quotes the Epigrams 
 of Callimachus. See more under the art. Hesperis in Smith, Diet. 
 G. and R. G. vol. i. p. 1063, a. 
 
 7 Simone.] Bentley reads Έειλήνη. Cod. Vatic. Σεμόνη, whence 
 Ruhnken conjectures Σειμώνη. The metre here is as in the previous 
 epigram. For περίφοετος, see Epig. xxx. 3. In the 4th line read, with 
 A. Fabri, ή μασ-ους εφύλασσε. A. Fabri quotes Anacreon. xx., 
 
 Μύρΰν, γύναι, γενοίμαν, 
 "Οπως εγώ σ αλείφω, 
 και ταινίη δε μαστών, 
 
 and Terent. Eunuch. II. iii. 22, 
 
 Haud similis virgo est virginum nostrarum quas matres student 
 Demissis humeris esse, vincto pectore ut graciles sient. 
 
EPIGRAMS. 205 
 
 XLI. 
 
 To Demeter before the gates, 1 to whom Acrisius of the 
 Pelasgians caused this shrine to be built, and to her daughter 
 beneath the earth, Timodemus of Naucratis 2 set up these 
 gifts, the tithes of his gains ; for thus had he vowed. 
 
 XLIL 
 
 TO AN OLD PRIESTESS OF DEMETER HAVING DIED HAPPILY. 
 IN TETRAMETER HENDECASYLLABICS. 
 
 Of old I was a priestess of Demeter, and again of the Ca- 
 biri, 3 Ο man, and afterwards of Dindymene 4 I became the old 
 priestess, (who now am dust,) in-authority over many young 
 women. 5 And to me two male children were born, and in 
 their arms I closed-mine-eyes 6 in-happy-old-age. 7 Go on thy 
 way rejoicing. 
 
 1 ry irvXaiy. A. Fabri quotes H. in Cerer. 45, κατωμαδίαν δ' εχε 
 κλείδα. Some have thought that this epithet belonged to her as 
 the keeper of the Eleusinian mysteries. 
 
 2 Ναυκρατίτης, a citizen of Naucratis, a town of iEgypt, whence 
 Ήανκρα-ίτης, just as in Epig. xxxix. 6, 'Έσπερίτης, from Έσπερίς. 
 
 3 Καβείρων. Inferior deities originally of Lemnos, according to 
 iEschyl., and, according to Herodot. iii. 37, worshipped at Memphis 
 as sons of Vulcan or Hephaestus, whose grandsons, as sons of Pro- 
 teus, they were according to other accounts. According to the 
 writers of the Alexandrian period, the mysteries of the Cabiri were 
 sprung from Dardanus, and solemnized in honour of Demeter. 
 
 4 Αινδνμήνης, i. e. Cybele, so called from Dindymus, a mountain 
 of Phrygia, sacred to her. " Cf. Horat. Od. I. xvi. 5, 6, 
 
 Non Dindymene, non adytis quatit 
 Mentem sacerdotum incola Pythius ; 
 
 and Catull. xxxiii. 14-, Dindymi dominam ; lxi. 13, 
 
 Cybeles nemora simul, 
 Simul ite, Dindymen* dominae vaga pectora. 
 
 5 In this line the simplest construction seems to understand προσ- 
 τασίη to be i. q. προστάτις, patrona, the office put for the person 
 holding it, as "arma" for " armati," and the like. 
 
 6 κήπεμυς' , i. e. και απίμνσα. Bentley. 
 
 7 Blomf. compares Propert. IV. xii. 64, Condita sunt vestro lu- 
 mina nostra sinu. 
 
206 CALLIMACHUS. 
 
 XLIIL 1 
 
 That which still breathes, is but half my life ; 2 but the 
 other half I know not whether Eros or Orcus hath snatched- 
 away ; but gone-it-is. I wonder if it hath gone again to one 
 of the youths ? And yet I often bade them not, saying, Re- 
 ceive 3 not the fugitive, young ones. Is it not even gone to 
 Cephisus, 4 for I know that that death-deserving and passion- 
 ately-loving maiden attaches -herself somewhere there. 
 
 XLIV. 
 
 If indeed, Ο Archinus, I have wilfully gone a-rioting, blame 
 me ten-thousand times : but if I am come against-my-will, 
 consider my hastiness. 5 Strong-drink and love compelled 
 me, 6 of which, one of them kept dragging me, the other would 
 
 1 Scaliger has pointed out in Aul. Gell. xix. 9, a translation of 
 this epigram by an old Latin poet, Q. Catulus : 
 
 Aufugit mi animus ; credo, ut solet, ad Theotimum 
 
 Devenit ; sic est. Perfugium illud habet. 
 Quod si non interdixem, ne ilium fugitivum 
 
 Mitteret ad se intro, sed magis ejiceret? 
 Ibimu' qusesitum. Verum ne ipsi teneamur 
 Formido. Quid ago? Da Venu' consilium. 
 a With this line Jacobs compares Theocr. xxix. 5, 
 το γάρ ΐίμισυ τάς ζοίας εχω 
 Zy τάν σαν ίδέαν, το δε λοιπόν άπο'Αετο. 
 
 3 ύπόδεχθε, the reading of Bentley, seems to be preferable to all 
 others. 
 
 4 Οΰκ Ισον εφη σον. This unintelligible reading of the MSS. is 
 emended by Scaliger, ουκ εις Κηφισόν ; a slight and probable altera- 
 tion. Bentley prefers ουκ εϊς ες τον εφηβον ; which appears to have 
 been a proverb. 
 
 6 την προπετειαν opa. Vide temeritas quid facit. Bentley. 
 
 6 A. Fabri compares with this line Terent. Adelphi, Act III. sc. 
 iv. 24, Persuasit nox, amor, vinum, adolescentia ; and Blomf. Pro- 
 pert. I. iii. 13, 
 
 Et quamvis duplici correptum ardore juberent 
 
 Hac Amor, hac Liber, durus uterque Deus, &c. 
 — ων 6 μεν αυτών. Some have suggested αυτόν. But there is no 
 need, as in another epigram quoted by Bentley we find ών ό μεν 
 υμών — and in later Greek, as we see in the Ν. T., this redundancy 
 of construction was not uncommon. The Septuagint abounds 
 with it. 
 
EPIGRAMS. 207 
 
 not let me keep a sober mind. But when I had come, I marked 
 not who or whose, but I kissed the neck : 1 if this is a wrong 
 deed, I am a wrong-doer. 
 
 XLV. 
 
 The stranger was wounded without our knowledge : thou 
 s a west how sad a breath he drew through his breast. Lo, he 
 was drinking the third time, 2 and the roses shedding their 
 leaves were poured all on the ground from the man's chaplet. 3 
 Doubtless he has been seriously inflamed ; no, by the gods, I 
 do not guess without reason, 4 but being a thief, I have learnt 
 the traces of a thief. 5 
 
 XL VI. 
 
 There is, yes by Pan, something hidden, there is, by Bac- 
 chus, some fire beneath these ashes. 6 I have no confidence : 
 prythee embrace me not. Ofttimes a river, though it be silent, 
 eats imperceptibly through the wall. 7 Wherefore now too I 
 fear, Menexenus, lest this stealthy-glider, 8 insinuating himself, 
 should throw me into love. 
 
 1 δειρην for Ιαρήν is the emendation of Bentley, who quotes The- 
 ognis, 259. Blomf. adds Horace, Od. II. xii. 25, 26, Dum flagrantia 
 detorquet ad oscula Cervicem. 
 
 2 το τρίτον ήνίδ' έπινε. So reads Dorville instead of the MSS. read- 
 ing η γή έπινε, which seems to allude to the custom of libations pour- 
 ed on the earth ; another reading is το τρίτον ήγγικε πίνε, the third 
 challenge to drink approached. Blomfield adopts however Dor- 
 ville's reading, the simplest. 
 
 3 Ruhnken quotes here Propert. III. vi. 51, (Paley,) Ac veluti folia 
 arentes liquere corollas. 
 
 4 άπό ρυσμοΰ — i. e. ρυθμού — not without reason. The opposite is 
 ρυθμψ τινι. Eur. Cycl. 398. (Lidd. and Scott.) 
 
 5 ψωρος δ' ιχνια. " Set a thief to catch a thief." 
 
 ^ 6 Jacobs compares Hor. Od. II. i. 7, Incedis per ignes Suppo- 
 sitos cineri doloso. Ov. Remed. Am. 243, 
 Lentus abesto 
 Dum perdat vires sitque sine igne cinis. 
 Ibid. 731, 732, 
 
 Ut poene extinctum cinerem si sulpure tan gas, 
 Vivet, et e minimo maximus ignis erit. 
 In this epigram the speaker warns his friend not to embrace him, 
 as the flame of former love has not quite died out. 
 
 7 άποτρώγων. Blomf. quotes Hor. Od. I. xxxi. 7, 8, 
 
 Non rura, quae Liris quieta 
 Mordet aqu& taciturnus amnis. 
 
 8 ούτος δ σ ει γ' apvyc. Bentl., υ σιγερπης— which is adopted in the 
 text. 
 
208 CALLIMACHUS. 
 
 XLVIL 1 
 
 When I beheld the beautiful Archestratus, I said that he was 
 not beautiful, no, by Hermes, for he did not seem exceedingly 
 so. I spake, Nemesis 2 seized me, and straightway I lay in the 
 flames : Jove was wholly directing his lightnings against me. 3 
 Shall I propitiate the boy, or the goddess ? Nay, the boy is 
 more precious to me than the goddess. Good bye to Nemesis. 
 
 XLVni. 
 
 Thou wilt be caught, roving Menecrates, 4 said I on the 
 twentieth of July, and of August — on tbe-what ? — the tenth 
 day the ox came of-his-own-will under the plough. 5 Bravo, 
 bravo, my Mercury ! I do not find-fault along-of the twenty 
 days. 6 
 
 XLTX. 
 
 Whilst Polyphemus found his incantation good, so long 7 
 the Cyclops neglected his sheep, and counted them not. The 
 Muses, Philippus, waste love away. Surely wisdom is a 
 
 1 This epigram is inscribed Άδηλου, and is by Pierson ascribed 
 to Philippus. 
 
 2 ά Νέμεσις. Cf. Catull. Coma Berenices, 71, Pace tua fari hasc 
 liceat, Rhamnusia virgo. Nemesis was daughter of Jupiter and 
 Ανάγκη, avenger of perjury and insolence. 
 
 3 πάς S' εν εμοι Ζευς. Pierson suggested, παις & ες εμ ως Ζενς. But 
 as Blomiield shows, there needs only the slight alteration of iv into 
 επ' and the whole will stand as it was. 
 
 4 περίψευγε. Bentley reads περίφοιτε, which Blomf. and others 
 adopt, and which is Englished here : see at Epig. xxx. 3. — Ήανημον. 
 Panemus and Lous were, two Macedonian months, answering to 
 July and August. The Macedonian months were adopted after 
 Alexander's date by all the Syro-Macedonian cities, and by the 
 Greek cities of Asia. For the names of them see Smith, Diet. G. and 
 R. Ant. p % 614, B. 
 
 5 -ηλθεν 6 βοϋς υσ' άροτρον εκούσιος. A proverb of things turning 
 out prosperously, not by our own industry, but in the common 
 course of nature. Bentl. — Έρμης. The poet thanks Mercury, the 
 god of unexpected good luck. 
 
 β παρά τάς είκοσι. For παρά in this sense see Matt. Gr. Gr. § 588, 
 δ. ; Thuc. i. 141, &c. 
 
 7 With Hermann we have adopted "Εως άγαθάν — τόφρ' αμελών 
 αιγών ουκ άρίθμασ' 6 κυκλωφ. There seems to be an allusion to the 
 early part of the 11th Idyll of Theocritus in this epigram. 
 
EPIGKAMS. 209 
 
 medicine healing all. 1 This good, inethinks, even famine has, 
 and only this, in addition to its ills. It cuts off the disorder 
 of love. Yes, and I have even both in abundance against 
 love. This, boy, little boy, clips thy wings. Not even the 
 least crumb 2 do I fear thee ; for both the charms against the 
 severe wound are at my home. 
 
 L. 3 
 Often truly in the choruses of the tribe Acamantis the 
 Dionysiac hours shouted loud on account of the ivy-bearing 
 dithyrambs, and with chaplets and choicest roses overshadow- 
 ed the sleek locks of skilful poets, who dedicated this tripod 
 as their witness of Bacchic prizes ; those men Antigenes in- 
 structed. But well did Ariston, the Argive, nurse a sweet 
 voice, pouring into simple Doric pipes a tuneful breath : of 
 whose honey-voiced choir Struthon's son, Hipponicus, was 
 leader, borne in the chariots of the Graces. Who gave him 
 famous name and splendid victory among men, by-the-power- 
 of the Muses, goddesses with violet wreaths. 
 
 LI. 4 
 
 This salt-cellar, from which eating plain salt, 5 he had 
 
 1 πανακες. τό πανακες, the " all-heal." Cf. Callim. Apoll. 40, 
 αυτήν την πανακείαν. 
 
 2 ο'νδ' 'όσον άττάραγον — άττάραγος or άττάραχος, a crumb of bread. 
 Athencms. Hence a bit — " not even a bit." 
 
 ,. 3 The scope of this epigram is this : At the Dionysia, when Tragic 
 and Comic poets exhibited their dramas at Athens, a particular 
 .tribe finding chorus, garments, and other ornaments, the tribe Aca- 
 mantis was successful ; the dramatist being Antigenes, Ariston the 
 flute-player, and Hipponicus the leader of the chorus. Cf. Bentley, 
 who quotes here an epigram of Simonides : 
 
 Ήρχε μεν 'Αδείμαντος ' Αθηναίο ις, οτ ενίκα 
 
 Άντιοχις φυλή δαιδσ.λεον τρίποδα, 
 Ήεινοψίλον δε τις νιος 'Αριστείδης εχορήγει 
 ΤΙεντήκοντ' ανδρών καλά μαθόντι χορφ 
 Άμψί διδασκαλία δε Σιμωνίδη εσπετο κϋδος 
 'Ογδωκονταετει παιδί Αεωπρεπεος. 
 4 Bentley has elucidated the sense of this epigram, which turns 
 upon the ambiguity of the words άλίην, άλα, άλος — not having here 
 reference to the sea so much as to the salt. Eudemus, plunged in 
 debt, extricated himself by living very frugally (as one Cui pater- 
 num Splendet in mensa. tenui salinam ; Hor.): in memory of the 
 advantage of which prudent course he dedicates τήν άλίην, the salt- 
 cellar, to the Samothracian gods. 
 
 ? εφ ής άλα λιτον επεσθων. επεσθων, i. q. επεσθίων, is used as differ- 
 
 p 
 
210 CALLIMACHUS. 
 
 escaped great storms of debt, Eudemus dedicated to the Sa- 
 tnothracian gods, saying that he had this set up here accord- 
 ing to his vow, ye peoples, because he had been saved from 
 the brine. 
 
 LII. 
 
 For quickness-in-learning, Simus, son of Miccus, prayed, 
 presenting me to the Muses. And they, like Glaucus, 1 gave 
 a great gift instead of a small. But I am set over against 
 this double letter of the Samian, 2 gaping, i" the tragic Bac- 
 chus, as hearer of boys. 3 While they say, Holy is the lock, 
 telling me my daily dream. 
 
 LIII. 
 
 Tell, stranger, that I, Pamphilus, 4 am set up 5 as a wit- 
 ness, truly comic, of the victory of Agoranax the Rhodian, 
 
 ing very little in sound from επελθων, just as δαν'εων is from άνεμων. 
 Throughout the epigram it is to be taken as bearing a twofold allu- 
 sion to maritime and table matters. 
 
 1 Γλαυκός οκως. An allusion to the exchange between Glaucus 
 and Diomed, Horn. 11. vi. 236, χρΰσεα χαλκείων, εκατόμβοι' εννέα 
 βοίων. 
 
 2 κεϊμαι τον Σαμίου διπλόον. The letter meant is Υ, called the 
 letter of the Samian, because invented by Pythagoras, [see Martial, 
 Littera Pythagorae discrimine secta bicorni; and Persius, iii. 56, 57, 
 
 Et tibi quse Samios diduxit litera ramos, 
 Surgentem dextro monstravit limite callem. — ] 
 Bentley explains that the letter T, opposite which the image of 
 Bacchus was set, was placed in schools to indicate to boys the two- 
 fold path of virtues and vices. 
 
 3 The boys made offerings of their locks to Bacchus, according 
 to a common custom in reference to all the gods, but especially to 
 Bacchus. Cf. Euripid. Bacch. 493, 494, 
 
 Πρώτον μεν άβρόν βοστροχον τεμώ σ'εθεν 
 
 ιερός ό πλόκαμος, τφ θεψ δ' αυτόν τρέφω. 
 And as Bacchus had beautiful hair of his own, these offerings were 
 an old story, a matter of no importance, an every-day affair, τούμόν 
 όνειραρ ; as Blomf. would read for όνειαρ. 
 
 4 Agoranax, a comic poet, having been victorious at the Diony- 
 siac festival, consecrates to Bacchus the statue cf the actor Pam- 
 philus, ill wrought, full of wrinkles, and black as soot, or the lamp 
 of Isis. The statue in the epigram is made to explain that it is not 
 burnt by love, so as to cause its appearance. 
 
 5 άγκεϊσθαι, i. q. άνακεΧσθαι. 
 
EPIGRAMS. 211 
 
 and not burnt by love. 1 But half of me is seen like to a dried 
 fig and the lanterns of Isis. 2 
 
 LIV. 3 
 
 Miccus used to take care of Phrygian .^Eschra, a good 
 nurse 4 even in her lifetime with all comforts, and, when she 
 was dead, set up her statue, for posterity to see, how the old 
 woman receives-in-full 5 the thanks for her breasts. 
 
 LV. 
 
 TO BERENICE, WIFE OF PTOLEMY. 6 
 
 The Graces are four. For in addition to those famous 
 three one more has been fashioned at some recent period, and 
 is still moist with unguents. Blessed in all things is very- 
 enviable Berenice, without whom not even the Graces them- 
 selves are Graces. 
 
 LVI. 
 
 The beautifully 7 swarthy Theocritus, if indeed he hates 
 me, you would hate four times as much : if he loves me, you 
 would love him. Yea ! by fair-tressed Ganymede, Ο hea- 
 venly Jove, thou too wast once in love. 8 I will not speak 
 more at length. 
 
 1 δεδαυμενον, from δαιω, i. q. περιπεψλεγμενον. Hesych. 
 
 2 Jacobs shows from Pollux and Quinctil. Inst. Or. xi. 3, 74, that 
 on the ancient stage two-sided masks were in use ; hence ήμισυ δ' 
 ωπται. 
 
 3 Miccus shows his gratitude to the Phrygian nurse ^Eschra by 
 setting up her statue. 
 
 4 αγαθόν γάλα, lac bonum, i. e. bonam nutricem, the abstract for 
 the concrete. See Matthise, Gr. Gr. § 429, 1. 
 
 5 άπίχει for έχει is Alexandrine : see Epigr. lviii. So we have 
 it in the New Testament. 
 
 6 An elegant compliment to Berenice, daughter of Philadelphia. 
 Bentley quotes from the Anthology, i. 41, 
 
 Ai χάριτες τρεΤς είσι, συ δή μία ταϊς τρισί κε'ιναις 
 Τεννήθης, tV εχωσ' αϊ χάριτες χάριτα. 
 
 7 το καλόν for καλόν or καλώς. So Theocr. Idyll, iii. 3, Τίτυρ' 
 εμιν το καλόν πεφιλαμενε : and again, 18, ώ το καλόν ποΒορενσα. 
 
 8 και συ ποτ' ήράσθης. Cf. Theocr. Idyll, viii. 59, 60, 
 
 ώ πάτερ, ώ Ζεν 
 ου μόνος ήράσθην — • 
 Ρ 2 
 
212 CALLIMACHUS. 
 
 LVII. 
 
 Come even again, Hithyia, at the invocation of Lycaenis, 1 
 helping her thus in childbirth with easy-deliverance from 
 throes. So shall it be to thee now, Ο queen, for a girl : but 
 for a boy, hereafter thy fragrant temple will hold somewhat 
 else. 
 
 LVHI. 
 
 Thou knowest 2 that thou hast, OiEsculapius, the debt which 
 Aceson vowed 3 and owed for his wife Demodice. But should 
 it escape thee, and thou demand payment, the tablet declares 
 that she will preserve her chastity. 
 
 LIX. 
 
 Callistium, daughter of Critias, dedicated me, a lamp rich 
 with twenty lamp-nozzles, to the god of Canopus, 4 having 
 vowed me for his son Apellis. But looking upon my lights 
 you will say, " Hesperus, how hast thou fallen." 
 
 LX. 
 
 Evenetus, who set me-up, says (for I know nought of it) 
 that I am suspended 5 in requital for his private victory, a 
 brazen cock to the Tyndaridae. I trust the son of distinguish- 
 ed 6 Philoxenides. 
 
 LXL 
 
 In the temple of Inachian Isis, 7 iEschylis, daughter of 
 Thales, placed me up, by the promise of her mother Irene. 
 
 1 This epigram accompanies an offering from Lycaenis, for her 
 safety in the birth of a daughter, and promises a larger offering, 
 should she have a son hereafter. 
 
 2 Aceson had set up an image of his wife Demodice in the tem- 
 ple of -iEsculapius. The poet compliments the statue, or perhaps 
 the original of it, on beauty that could charm a god, and on her 
 chastity. 
 
 3 ενξάμενος Τινώσκεις for άρζάμενος γιγνώσκειν. Tyrwhitt and 
 Ernesti. 
 
 4 τψ Κανωπίτφ, the god of Canopus in Egypt: viz. Sarapis or 
 Serapis. Cf. Epig. xxxix. 5. 
 
 5 For εγκεϊσθαι, in ver. 3, read άγκεϊσθαι, i. q. άνακεΧσθαι, as in 
 Epigr. liii. and elsewhere. 
 
 β Φαίδρον. Blomf. reads φαιδρού with a small φ. 
 
 1 Inachian Isis.] Isis, an Egyptian deity, was fabled to be the 
 
EPIGRAMS. 213 
 
 LXIL 
 
 What stranger art thou, shipwrecked mariner ? Leonti- 
 chus found me here a corse on the shores, and buried me in 
 this tomb, whilst he wept for his own fateful life : for not 
 even doth he spend a quiet 1 life, but traverses the seas, like 
 divers. 
 
 LXIII. 
 
 Blest was Argive 2 Orestes, because, though mad in other 
 respects, he was not afflicted with the madness of men mad- 
 with-love. 3 Nor did he make the trial of the Phocian, 4 which 
 tests his friend, but exhibited even one drama alone. Sure 
 quickly would he have lost even his friend, had he done this : 
 and I no longer have many Pyladae. 
 
 LXIV. 
 
 All ye, who journey past the sepulchre of Cimon of Elis, 5 
 know that ye pass the son of Hippseus. 
 
 wife of Osiris and mother of Horus. Her worship seems to have 
 been extended to Greece, Rome, and other parts of Europe. Ina- 
 chus was considered by the ancients to have been an Egyptian 
 immigrant into Greece, who united an Egyptian colony with the 
 Pelasgians. Smith, Diet. G. and R. B. vol. ii. 572, a. 
 
 1 ησυχον, al. ήσυχος — aiOviyg δ'. Cf. Horn. Od. v. 337, aiQviy δ' 
 είκυϊα, 7roTy άνεδύσατο λίμνης. Dr. Wellesley, in his Anthologia Poly- 
 giotta, p. 374, thus translates this epigram : 
 
 "Stranger, whoe'er thou art, found stranded here, 
 O'er thee Leontichus heap'd up this grave, 
 Whilst at his own hard lot he dropp'd a tear : 
 He too, a restless sea-bird, roams the wave." 
 
 2 For ώρχαϊος, Jacobs read ώργεΐος, which has been translated 
 here. 
 
 3 Χευκαρεταν μανών. The right emendation of this passage must 
 be only conjecture. Χενκαρεταν is untenable, and so is μανών. 
 Ernesti suggests with much probability ερωτομανών, before which, 
 if some such word as αυτός is placed, we should have metre and 
 sense. 
 
 4 του Φωκεος, i. e. Pylades. The meaning of this epigram is 
 obscure. 
 
 5 'Αλίοιο. 'Αλείοιο is adopted by Blomfield from a MS. — In frag- 
 ment xcix. we read Άλεϊος ό Ζεις. Nothing is known of this 
 Cimon. 
 
214 CALL1MACHUS. 
 
 LXV. 
 
 Alas, alas ! l for thou too art thus, Menecrates ! Thou 
 wast not for long. What hath made an end of thee, Ο best 
 of hosts. Why surely what 2 killed the Centaur : which came 
 to me as my fated slumber, but the wretched wine forms the 
 pretext. 
 
 LXVI. 
 
 The race of Neptune and of Jove trained their youth in 
 contests of sturdy wrestling. 3 And their contest is proposed 
 not for a brazen ewer, but who shall carry away life or death. 
 The fall was that of Antaeus : but 'tis fitting that Jove's son, 
 Hercules, should conquer. Wrestling is peculiar to Argives, 
 not Libyans. 
 
 LXVII. 
 
 Thou there, that seekest to burn even fire itself, 4 that de- 
 sirest to light up by night thy beautiful lamp, come hither 
 and kindle a flame from my soul. For within me burning, 5 
 it sends forth a vast blaze. 
 
 ' Blomfield reads, 
 
 Αϊ αϊ και συ yap ώδε, ~Μενεκρατες ; οΰ /e επι πονλύ 
 "Ήσθα. τί σε, ζε'ινων λφστε, κατειρ-γάσατο. 
 
 2 η pa το, Jacobs, for the unintelligible ήρατο. — An allusion is 
 here made to the Centaur's fight with the Lapithae at the marriage 
 feast of Pirithous. Cf. Horat. Od. I. xviii. 8, 
 
 At ne quis modici transiliat munera Liberi 
 Centaurea monet cum Lapithis rixa super mero 
 Debellata ; 
 
 and see Horn. Od. xxi. 295 — 298. 
 
 3 An epigram on the wrestling match between Hercules, son of 
 Jove, and Antaeus, son of Poseidon and Ge, a mighty Libyan giant. 
 Hercules discovered the source of his strength, lifted him up from 
 the earth, and crushed him in the air. The poet says that Argos, 
 the fatherland of Hercules, was more famous lor wrestlers than 
 Libya. 
 
 4 Blomfield negatives the opinion of Obsopaeus, who attributes 
 this epigram to Callimachus ; and ascribes it on the contrary to a 
 Neoteric Sophist. 
 
 5 For καιόμενον, Blomfield reads καιόμενη, agreeing with ψυχή. 
 
EPIGRAMS. 215 
 
 LXVIII. 
 
 Bravest of beasts am I, 1 of mortals he, whom I now guard, 
 as I stand on this stone tomb. But unless Leon had had the 
 heart, I wot, as he had the name of lion, I would not have set 
 my feet on this tomb. 
 
 LXIX. 2 
 
 The three-years-old Astyanax while sporting round about 
 a well, a mute image of a form drew in to itself. 3 And from 
 the water the mother snatched her drenched boy, examining 
 whether he had any portion of life. But the infant did not 
 defile the Nymphs, for, hushed on the lap of his mother, he 
 sleeps his deep sleep. 
 
 LXX. 4 
 
 "Worn out with age and poverty, and no man outstretching 
 a contribution for misfortune, I have come into my tomb by 
 degrees with my trembling limbs. With difficulty have I 
 found the goal of a troublous life. And in my case the custom 
 of the dead hath been changed. For I did not die first, and 
 then was buried ; but was buried, and then died. 5 
 
 -LXXI.6 
 
 The old woman Nico crowned the sepulchre of the maiden 
 Melite. Ο Orcus, hast thou decided this aright ? 
 
 1 This epigram is ascribed by Brunck to Simonides,'but retained 
 \>y Blomfield on the judgment of Salmasius. Simonides was a con- 
 temporary of Leonidas, and on that hero's tomb there was, as we 
 read in Herodot. vii. 225, a lion carved. But so, according to 
 Pausanias, had other warriors. Pausan. III. iii. 5, speaks of one Leo, 
 a king of Sparta, grandsire of Leonidas. 
 
 2 .An epigram on a child three-years-old falling into a well, and 
 being drawn out by its mother to die in her lap. The poet says 
 that the death of the babe did not render the well and the Nymphs 
 thereof unclean, being drawn out before death occurred. 
 
 3 ΕΙδωλον μορφάς κώφόν. The babe seems to have leapt towards its 
 shadow in the water. 
 
 4 This epigram is by some ascribed to Simonides. 
 
 5 It would seem that this last line must be understood of the old 
 man in the depth of poverty, having sought shelter in the tombs. 
 These tombs were probably hewn in rocks, as we read in St. Matt, 
 viii. 28 ; Luke viii. 27, and the commentaries on those passages. 
 
 6 This epigram also is often ascribed to Simonides. It turns upon 
 the reversal of the laws of nature, in the aged woman burying the 
 young maiden. 
 
216 CALLIMACHUS. 
 
 LXXII. 
 
 Wherefore, Ο Venus, unable-to-endure battle-dins, hast 
 thou had Mars assigned to thee ? Who was the coiner-of-the 
 falsehood ? Foolishly did he fasten-on-thee hateful arms ? For 
 to thee loves are delightful, and the joys of the couch, 1 and 
 the women-maddening sounds of castanets. But to divine 
 Tritonis 2 leave these bloody spears : and go thou to beautiful- 
 tressed Hymen. 
 
 LXXIII. 
 
 Wild beasts of Cynthus, 3 be of good-courage. For the bow 
 and arrows of Cretan Echemmas are laid up in Ortygia with 
 Artemis, the arrows wherewith he desolates the vast moun- 
 tain : but now he has ceased, ye she-goats, since the goddess 
 has effected a truce ivith him. 
 
 LXXIY. 
 
 So mayest thou sleep, Conopium, as thou makest me to 
 serenade at this cold vestibule. So mayest thou sleep, most 
 wicked one, as thou puttest thy lover to sleep : and thou hast 
 chanced upon pity not even in a dream. 5 Neighbours pity : 
 but thou not even in a dream : but thy gray hair will soon 
 remind thee of all these things. 
 
 LXXV. 
 
 Bid me not hail, bad heart, but pass on. Thy-not-laughing 
 is equal joy to me. 
 
 1 ai re κατ' εννάν τέρψεις. Cf. Soph. Ajax, 1203, 1204, δύσμορος 
 οντ ενννχ'ιαν Τέρψιν Ιανειν. — κροτάλων. This is used for castanets or 
 cymbals, as in Herodot. ii. 60, &c, in the worship of certain 
 Egyptian deities. 
 
 2 Ίριτωνίδι. Tritonis was an epithet of Minerva. Cf. Virg. JEn. ii. 
 171, Nee dubiis ea signa dedit Tritonia monstris. 
 
 3 Κννθϊδες. The wild beasts of Cynthus, a mountain of Delos, 
 overlooking the town of Delos. Cf. Virg. iEn. i. 498, 499, Per juga 
 Cynthi Exercet Diana choros.— Έχέμμα. Genitive iEol. for Έχεμμον, 
 as ΐίαυσανίας, ία, and ίου : 'Αρχύτας, 'Αρχύτα, and Άρχύτον. Graev. 
 
 * Κωμάσθαι would seem here to mean i. q. κωμάζειν. Cf. Theocr. 
 iii. 1. 
 
 5 ούδ' bvap, used as if adverbially, as in iEsch. Eumen. 116, 131, 
 and in Plat. Theaet. 178, D. (Liddell and Scott), " not even in a 
 dream." 
 
THE MAXIMS 
 
 THEOGNIS THE MEGABEAN. 
 
 Ο king, son of Latona, child of Jove, never shall I forget 
 thee, beginning nor ending. 1 But ever first and last and 
 in the middle will I sing thee. Hear thou me, and grant me 
 blessings. 
 
 King Phoebus, when the goddess, august Latona, having 
 grasped with her hands the taper palm, 3 bare thee most beau- 
 teous of immortals at the circular lake, 4 boundless Delos was 
 all filled with ambrosial odour, and 5 the vast earth smiled, 
 whilst the deep wide-waters of the gray brine rejoiced. 6 
 
 Beast-slaying Artemis, daughter of Jove, whose statue 
 Agamemnon set up, 7 when in swift-ships he was sailing to 
 
 1 Beginning nor ending.] Cf. Hesiod, Theogon. 34, σώας δ' αΰτάς 
 ττρώτόν τε καϊ ύστερον α'ιεν άείδειν, and 48, ' Αρχο μεν αϊ θ' νμνενσι θεαι, 
 λήγουσί τ άοιδής. Hor. Ερ. i. 1, Prima dicta mihi, summa dicende 
 Camaena Mecasnas. Virg. Eel. viii. 11, A te principium ; tibi 
 desinet. Horn. II. ix. 97. 
 * Cf. Theocr. xvii. 3, 4, 
 
 Άχαρων, δ' αν ΤΙτολεμαϊος ενι πρώτοισι λεγέσθω 
 
 Και πνματος, και μέσσος' δ yap ττροώερέστατος ανδρών. Neander. 
 
 Milton's Parad. Lost, v. 165, " Him first, him last, him midst, and 
 without end." 
 
 3 Callimachus describes this, H. in Del. 209—211, 
 
 Αΰσατο δε ζώνην, άπο δ' εκλίθη εμπάλιν ωμοις 
 φοίνικος ποτι πρέμνον αμήχανης νπο λνγρής 
 τειρομ'ενη. 
 Horn. Od. yi. 163. Cf. Call. Η. in Αρ. 4; Eurip. Hecub. 458—460. 
 
 4 τροχοειδ'εϊ λίμνγ. Cf. Callim. H. in Del. 261, χρυσώ δε τροχόεσσα 
 ττανήμερος ερρεε Χίμνη. 
 
 5 ' 6 εγ'ελασσε δε γαία πελώρη, &c. Cf. Hesiod, Tbeogony, 41, and 
 the notes there (supra, p. 4, note 2) ; cf. also yEsch. Prom. V. 89, 90. 
 ποντίων τε κυμάτων Άνήριθμον -γέλασμα. 
 
 1 ε'ίσαθ', set up. In one MS. above εισατο is written " cognovit." 
 
218 MAXIMS OF THEOGNIS. 13 — 26. 
 
 Troy, hear me at-my-prayer, and avert from me evil fates. 
 Little to thee, Ο goddess, this, but much to me. 1 
 
 Muses and Graces, daughters of Jove, 2 who of old went 
 to the nuptials of Cadmus, and sang a noble strain : " what 
 is beautiful, is dear, and that which is not beautiful, is not 
 dear." 3 Through immortal mouths this word hath come. 
 
 Cyrnus, 4 let a seal be set on these words of mine, as I pur- 
 sue wisdom, but it will never escape notice, if it be stolen. 5 
 Nor will any one take-in-exchange worse, when the good is 
 present : but thus shall every one say^ these are the poems of 
 Theognis, the Megarean,and one celebrated among all men : 
 yet not yet am I able to please all the citizens. No wonder, 
 son of Polypas, for not even doth Jove please all, either when 
 he rains, or when he holds up. 7 But to thee with kind inten- 
 
 If the aor. could be used in this sense, it would suit the passage 
 better than " set up," but εισατο, from ειδω, seems generally to mean, 
 "was like." It is not anywhere stated, as far as I can discover, that 
 Agamemnon set up a statue or 'temple of Artemis, though we find 
 that he dedicated his rudder to her. Callimachus, H. in Dian. 228. 
 See Livy, xlv. 27. For his sin against her, and its expiation, see 
 Agam. ^sch. 110, &c. ; Eur. Jph. in Aul. 90; Taur. 15 ; Ov. Met. 
 xii. 31, &c. 
 
 1 Aristot. Eth. Eudem. (vii. 10, p. 205,) quotes this passage, as 
 Gaisford points out. 
 
 2 The Muses are spoken of as daughters of Jove. Hesiod, Theog. 
 25, 53, 54. In Hes. Theogon. 64, the Graces have dwellings near 
 the Muses in Olympus at festivals, and at 906, they are called 
 daughters of Jupiter and Eurynome. — Κάδμου ες γάμον. The mar- 
 riage of Cadmus with Harmonia, whom Zeus gave him to wife. The 
 marriage ceremony was honoured by the presence of all the Olym- 
 pian gods in the Cadmea. Cf. Eurip. Phoeniss. 822 — 827. 
 
 3 Valkenaer from this line has suggested an emendation of Eurip. 
 Phoeniss. 828, (Pors.) ov yap ο μη καλόν, ονποτ' εφν φίλον, where the 
 old reading is καλόν, which he shows from Theognis was the burden 
 of their song at these nuptials. 
 
 4 ( Ver. 20— 28=Fragm. ix. Frere.) Cyrnus was the son of Polypas, 
 (cf. 25,) a young man bound to him by firm and pure friendship, 
 of age and standing to be sent to Delphi as " Theorus." Cf. 805 ; 
 and art. Theognis in Smith's Dictionary of Gr. and R. B., vol. iii. 
 p. 1076. 
 
 5 κλεπτομενα is the reading of three MSS., and is preferable, as its 
 subject will be επή. 
 
 6 θενγνιδος, for θεόγνιδος, as in Callim. Epigr. xxxii. 4, θεν- 
 μορίη; Apollcn. Rhod. iii. 676; Call. H. in Cer. 58, θεύς for θεός. 
 Theog. xxviii. 13. 
 
 7 Son of Polypas.] (Cf. 19.) Some have considered that this name 
 designated another person, but it is generally agreed that Πολυπαίδης 
 
27 48. MAXIMS OF THEOGNIS. 219 
 
 tion I will give advice, Cyrnus, even such as I myself learned, 
 when yet a boy, from the good. 1 
 
 Be wise, and do not on condition of shameful or unjust acts 
 draw to thyself honours, nor distinctions, nor wealth. These 
 things know thus : and consort not with bad men, but ever 
 cleave to the good : with them eat and drink, sit with them, 
 and please them, of whom there is a large force. For from 
 the good thou shalt learn good, 2 but with the bad if-thou 
 shouldst mix, thou wilt lose even the mind thou hast. Learn 
 this, associate with the good, and sometime thou wilt say, 
 that I give good advice to my friends. 
 
 Cyrnus, 3 this city is pregnant : but I fear that it will bring- 
 forth a man to be a chastiser of our evil violence. For the citi- 
 zens here on their part are as yet sober-minded : but the leaders, 
 have turned themselves so as to fall into much worthlessness. 
 No city yet, Cyrnus, have good men ruined ; 4 but when it 
 pleases the bad to be insolent, and they corrupt the commons, 
 and give judgments in favour of the unjust, 5 for the sake 
 of private gains and power, expect that that city will not 
 long be kept tranquil, 6 even though now it is settled in much 
 
 is a patronymic, designating Cyrnus. — πάντεσσ' ανδάνει, an emend- 
 ation of Porson at Eurip. Orest. 1623, where he says that he knows no 
 instance of άνδάνω with the accusative. The editions generally have 
 πάντας here. — άνεχων is here used in a neuter sense. Probably we 
 must explain it by the ellipse of εαυτόν ; see Matth. § 496, 1, p. 828. 
 
 1 από τών αγαθών. "It should be recollected that the terms oi aya- 
 θοί, εσθλοι, βέλτιστοι, &c, are frequently used by the Greek writers 
 to signify the nobles— oi κακοί, δειλοί, &c, to denote the commons." 
 (W. Smith's H. of Greece, p. 85.) So it is with Theognis. So also 
 Sallust uses the terms boni, optimates, optimus quisque, mali, &c. 
 In ver. 30, άρετάς is used in a kindred sense to this of άγάθος. See 
 more at Welcker's Theogn. preef. p. xxi. seq. : Donaldson's New 
 Cratylus, Sect. 322, p. 506. 
 
 2 This passage is put in the mouth of Socrates in Plato's Meno, 
 95, D. (vol. ix. 294, Ast), and in Xenophon. Symposium, ii. 5. 
 
 3 (Ver. 39— 52=Fragm. Frere, xxiii.) Mr. Frere explains the scope 
 of this passage to be, that an aristocracy directed by generous and 
 bold spirits is never overthrown ; its danger is, when such are suc- 
 ceeded by a self-seeking corrupt generation of statesmen. 
 
 4 On the contrary they constitute the city. Cf. Thuc. vii. 77, άν- 
 δρες yap πόλις, και ου τειχή, and Soph. (Ed. Τ. 56, 57. 
 
 5 Cf. here Hesiod, W. and D. 214, 215, ύβρις yap τε κακή δειλψ 
 βροτφ, κ. τ. λ., and 220, 221, της δε δίκης ρόθος ελκομίνης y κ' άνδρες 
 άγωσι Αωροφάγοι. 
 
 6 So^ Hesiod again, Op. et D. 240, πολλάκι γάρ σύμπασα πόλις 
 κακού ανδρός άπηύρα. 
 
220 MAXIMS OF THEOGNIS. 49 — 69. 
 
 calm, when these gains shall have become dear to the igno- 
 ble men, coming along with public hurt. For from these is 
 sedition, and civil bloodshed of men, and to a state such as 
 this a monarch would never be pleasing. 
 
 Cyrnus, this state is still a state indeed: 1 but its people 
 truly are other, who aforetime knew nor rights nor laws, but 
 were wont to wear-out goat-skins about their sides, and to 
 inhabit this city, like stags, without the walls. 2 And now, 
 son of Polypas, they are noble : but they who were bettermost 
 of yore, now are of-low-degree : who can endure to look on 3 
 these things ? They deceive also one another, laughing one 
 at the other, conscious of the sentiments neither of bad nor 
 good. Son of Polypas, get none of these citizens as a friend, 
 with thine whole heart, 4 for the sake of any advantage : but 
 seem indeed to be friend to all in tongue, yet associate with 
 none of them in any serious matter at all. For you will learn 
 the minds of wretched men, that in their deeds there is no 
 reliance. 5 But they have loved tricks, and deceits, and crafts 
 in suchwise, as men no longer in-a-sound-condition. 6 
 
 Never, Cyrnus, trustingly consult with a mean man, when 
 
 1 Ver. 53 — 68=Frere's Fragm. xii. 
 
 2 In this and the three preceding lines the eifects of a revolution 
 at Megara are portrayed. The ancient aristocracy has been driven 
 out by skin -clad tillers of the ground who dwelt aforetime in the 
 country. There seems no reason to read είσω, with Brunck, as εξω 
 may be explained of the former dwelling of this subject class out- 
 side the walls. In this view the Quarterly Reviewer, No. cxliv., on 
 Mr. Frere's Theognis, and Sir G. Lewis's observations on the same, 
 [Class. Museum, vol. i. p. 265,] seem to confirm me. The latter 
 says, " Instead of avoiding the frequented places, like timid deer, 
 they now rule in the city." — These δοραί αιγών were the same as the 
 σισΰραί, or βαϊται, of the Greek shepherds and soldiers. Mr. Frere 
 has not here translated his original. Welcker reads τήσδε — πολεος. 
 
 3 άνεχοιτ' εσορών. For this construction of άνεχεθαι with a parti- 
 ciple, see Matth. Gr. Gr. § 550, b. 
 
 4 εκ θυμοϋ. This preposition, much as άπο in the next line, is often 
 put with words importing an internal or external impulse of mind. 
 Cf. IJom. II. ix. 486, εκ θυμοϋ ψιλεων ; Soph. GEd. C. 887 ; Matth. 
 Gr. Gr. § 574, p. 998. — αϊτό γλώσσης, however, is shown by Matth. 
 Gr. Gr. § 396, 2, obs. 2, to be i. q. γλωσσ$. Cf. (Ed. C. 936. 
 
 6 t7r' ουδεμία, επι is here i. q. Ιπεστι, the accent being retracted, 
 by anastrophe, as in Horn. II. i. 515; Od. xi. 367. Later editors 
 have read ετ' here. 
 
 6 ώς άνδρες μηκέτι σωζόμενοι. Cf. Plat. Theaetet. 176, D., αλλ' άν- 
 δρες οίους δεϊ εν πάλει τους σωθησομενους. 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 1 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, peraeque, 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 ναυς μήμία. Welcker compares Cic. ad Div. xii. 25, Una 
 navis est jam bonorum omnium, quam quidem nos damus operam, 
 utrectam teneamus. Two lines below cf. Virg. Μτι. 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, 
 Auri sacra fames. 
 
 1 Compare Horn. II. ix. 311, 
 
 εχθρός γάρ μοι κείνος όμως Άΐδαο πνλτρσιν 
 ος έτερον μεν κενθγ ενι φρεσιν, άλλο δε ε'ιπ -g. 
 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 όδόν). Cf. Horn. II. vii. 196 ; xiii. 356. In the next line δίχ' 
 ΐχει νόον is literally "has his mind at-two," δίχα being antithetical 
 to μιψ For δεχα, 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. 
 Hi. p. 127. • 
 
 4 νοσφισθείς δ' άλλ%, 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, r /δνς τοις λόγοις, φρονων κακώς. 
 
 5 όργήν και βαρνν ovra. For όργήν in this sense, cf. Theogn. 
 958, 214, 1070. It is the accusative of limitation. Compare the 
 use of the word in iEsch. 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 aftertime. 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 ευ 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 had 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 άπΧηστον γάρ εχουσι, κ. τ. 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. JEn. iv. 539, Et bene apud memores veteris stat gratia 
 facti. 
 
 5 (Ver. 113 — 128=Frere's Fragm. xxxiv.)• For the inf. ποιεϊσθαι 
 instead of the imperative, cf. Soph. El. 9, G£d. T.462 ; iEsch. Prom. 
 V. 711 ; Horn. II. v. 124; Matth. Gr. Gr. 546. 
 
 β 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 Ζεΰ, τι δη χρνσον μεν ος κίβδηλος y 
 τεκμηρι ςίνθρώποισιν ώπασας σαφή, 
 ανδρών δ' οτψ χρι) τον κακόν διειδεναι, 
 ουδείς χαρακτήρ εμπ'εφνκε 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 : δ 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- 
 
 ' άνσχετος, i. q. άνάσχετος. Sylburg. Others read άσχετος. — ψυχρός 
 εων — λέληθε : for this construction see Matth. Gr. Gr. § 552, B. 
 Ruhnken reads ψυίρός. The reading φνονός is held by Brunck to 
 be equally admissible — by comparison of Kvcpbg κυδι>ός, άκιδρίς 
 άκιονός, μολνχρός μολυχνός, κ. τ. λ., which Hemsterhusius has brought 
 forward as words of like signification and equally sound form. 
 
 2 oh yap αν ε'ιδείης. 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 norcier. 
 
 Ad amici partem an ad inimiei 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. 4S0, quoted 
 by L. and S. Welcker reads ώριον. 
 
 * idkaL, outward appearances, unsubstantial, like Hylas's shadow, 
 of which Propertius speaks, I. xx. 42, 
 
 Et modo formosis incumbens nescius undis 
 Errorem blandis 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 THEOGNIS. 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. GEd. Tyr. 1186—1192 ; Hor. Od. I. xi. 1, 2 ; Juvenal, 
 Sat. x. 2, 3, 
 
 Pauci dignoscere possunt 
 Vera bona atque illis multum 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 η τελεσειεν 
 η κ άτελεστ ε'ίη, ως οι φίλον επλετο θυμψ. 
 
 3 Such persons would fall under the wrath of Ζευς ξένιος and ίκε- 
 τήσιος. Cf. Horn. Od. xiv. 57, προς γαρ Διός είσιν άπαντες Κείνοι τε 
 πτωχοί τε : ix. 270; and Virg. Mn. 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 be a god entertained 
 unawares. Cf. Pausan. VII. xxv. § 1 ; and more in Smith's Diet. 
 G. and R. Ant. p. 490. 
 
 4 βονλεο, sc. μάλλον. Brunei ; 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, Suspicatus 
 parum quam oportuerat missum. With the sentiment, cf. Proverbs 
 xv. 16 ; Psalm xxxvii. 16 ; Agam. jEschyl. 774, δίκα 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 
 
 Virtutisqtie viam deserit arduce. 
 Q 
 
226 MAXIMS 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 θέμεναι. See below at ver. 820, τούτων τοι χώρη Κύρν' δλίγη τε- 
 λεθει. 
 
 2 The Schol. at Pindar, 01. xiii. 12, ascribes this verse to Homer. 
 Clement of Alexandria says that Solon wrote τίκτει γάρ κόρος νβριν 
 or' αν πολνς όλβος δπηται — which Theognis alters by substituting 
 κακφ for πολύς. He compares Thucyd. HI. 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 ματ'ερα. Herod, viii. 77 ; the oracle of Bacis, ver. 4. 
 
 3 Cf. Hesiod, Op. etD. ΊΠ,μηδ'ε ποτ' ονλομενην πενίην θυμοφθόρον 
 άνδρι Ύετλαθ' όνειδίζειν. 
 
 * * We^ may illustrate this by Horn. Od. xix. 78 — 80, ήσαν yap 
 ομώες μάλα μνρίοι άλλα. τε πολλά οϊσίν, τ εν ζώονσι και άφνείοι καλέον- 
 ται. 'ΑλλάΖενς άλάπαζε Κρονίων. Cf. Hor. Od. IV. ix. 45 ; I. xxxiv. 
 
 14, 15, Hinc apicem rapax, Fortnna, &c, and HI. xxix. 49 — 53. 
 
 5 Compare Hor. Od. IV. vii. 17, 18, 
 
 Quis scit an adjiciant hodiernae crastina summas 
 Tempora Oi superi. 
 Add to this Pruv. xxvii. 1, " Boast not thyself of to-morrow," &c. 
 
 6 iEn. xii. 913, Sic Turno, quacunque viam viriute petivit Suc- 
 cessum Dea dira negat. 
 
 7 νόσφιν δαίμονος. The gods are constantly called by Homer and 
 Hesiod δωτήρες ίάων, 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 όλβιος ουδείς ανθρώπων. Hor. Od. II. xvi. 27, Nihil est ab omni 
 Parte beatum. Ov. Met. iii. 136, 137 ; Soph. Trach. 1—3. 
 
 2 This and the line before signify that even the envious praise 
 the favourites of the gods, though for a man generally they care 
 nought. 
 
 3 So Horace, Od. III. vi. 8, 
 
 Dis te minorem quod geris, imperas : 
 Hinc orane principium, hue refer exitum 
 Di multa neglecti dederunt 
 Hesperiae mala luctuosae. 
 * (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 et fuga ' in the 
 same line. 
 
 5 This passage is referred to by Ammianus Marcellinus, xxix. 1, 
 § 21, p. 503, Angustiis 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 ούδε πλοϋτον τε καωλβον, Άλλα κακήν 
 πεν'ιην, τήν 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 
 what-is-proper with covetous spirit, or by an oath, having 
 taken beyond what is j ust, 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 patruin 
 Virtus. 
 
 1 The reading here, commonly read βησεσθαι, must be altered at 
 any rate to βησασθαι after βοΰλεται. 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 ίγημε is the 
 aor. in a present sense, cf. Matt. Gr. Gr. § 506. 
 
 3 μαυρονσθαι. Cf. Hesiod, Op. et D. 325, ρεΊα δε μιν μανρονσι θεοί. 
 * κρατερή — ανάγκη — the Saeva necessitas of Horace. — εντυει. Cf. 
 
 Pind. 01. iii. 51, έντν 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. 
 
 " Non in ipso actu ulcisci sclent Dei peccata. Brunck. In the 
 same spirit we have in Hor. Od. III. ii. 31, 32. 
 
205—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 ort 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. 7 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. 284. 
 
 2 See instances of this image of death in Catull. lxii. 188, Non 
 tamen ante mihi languescent lumina morte. Propert. III. iv. 17 
 (Paley) ; Hor. Od. 1. xxiv. 5. 
 
 3 Ver. 209, 210=Frere's Fragment lxxxi. 
 
 4 οίνόν τοι π'ινειν. Cf. Horn. Od. xxi. 293, 
 
 οΊνός at τρώει μεΧιηδής, οστε και άλλους 
 βλάπτει, ος άν μιν χανδόν 'i\y, μηδ' αϊσιμα π'ινη. 
 πολί•ς yap οίνος πόλλ' άμαρτάνειν ποιεί ; Alexis, quoted by Clarke 
 ad Horn. Od. 1. c. And Panyasis, «'ς άκρασίαν, Fragm. ii. οίνος 
 μεν θνητοΊσι θεών πάρα δώρον άριστον, πινόμενος κατά μέτρον νπερ 
 μ'ετρον δε χίρειον. 
 
 5 Ver. 213— 220=Frere's Fragm. xlii. 
 
 6 πονλνπον. This is the sea-polypus, Sepia Octopodia cf Linnaeus, 
 and Class. Museum, vol. iv. 387 (Art. the Zoology of Homer 
 and Hesiod). Homer mentions it in Od. v. 432, and Hesiod, Op. et 
 D. 524, mentions it undei the term άνόστεος. See also Plin. Η. N. 
 ix. 29. 
 
 7 κραιπνόν τι is the reading of the Vaticanus Codex, εντροπίης. 
 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 THZOGX15. 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- 
 ings are more agreeable. 2 
 
 Now no limit of wealth has been made-clear to men, 3 for 
 • 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 J 
 shall send upon them worn-and-weary, one at one time and 
 another at another possess-. 
 
 Though he be citadel and tower to an empty -minded 
 
 populace, 5 Cyrnus, the noble man gets little share of praise. 
 
 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 
 
 ■\αμμίνος, used here with a genitive, seems to me to be a 
 parallel construction to that in Agamemn. iEsch. 119. βλαΜντα 
 λοίσθιων ?ρόμων\ and Horn. Od. i. 1! :v τον ye θεοί βλάν- 
 
 τονσι κελενθον. In Latin it is equivalent to ''mente sana captus." 
 
 2 The imperfect acov is used for the present. C (Jr. Gr. 
 
 § 505, 3, and Hesiod, Theog. 10. 
 
 i.:ot. Pol. I. viii. p. li 13, § 1,) quotes this line as 
 
 one of Solon. With 12S, 129, cf. " Man never is, but ever to be 
 blest." Horace, Od. II. ii. 1 :f avarice as resembling drc 
 
 ι escit indulgens sibi hydrops." &c Cf. also Ec:_ . 10, 
 
 '• He that loveth silver shall not be satisfied with silver/' and : 
 *' Yet there is no end of all his labour ; neither is his eye satisfied 
 with riches." 
 
 4 χρήματα τα. 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 ha?c libertus ut ebibat h?r 
 
 Dis inimice senex, custodis, ne tibi C: 
 and Psalm xxxix. 6, " Surely they are disquieted in vain 
 heapeth up riches, and knoweth not who shall gather them/' 
 
 5 άκρό-ολις και ττίψγος. Parallels to this figurative image of a 
 man of worth are to be found in CEdip. Tyr. 55 — 57 ; Thucyd. vii. 
 '.' : and in Latin, Hor. Od- II. xvii. 4, Grande decus columenque 
 rerurn; Ter. Phorm. II. i. 57. Columen familiae, &rc. 
 
 6 The emendation of Brunck is άΧνειν, πόλεως ώσ-ερ, akttm 
 to be troubled, as if the state, &c. Perhaps the reading of the 
 may stand, if we remove the comma at λύειν. The passage ir 
 
 to mean, 4i it ill beseems us to aid in pulling down the walls," (i. e. 
 the bettermost men, called ακρόπολις και ττνογος in 233,) ίτ 
 the ίτόλις, the empty-minded populace, will be led captive sooner 
 or later, and we must keep it up as long as we can. 
 
237 250. MAXIMS OF THEOGNIS. 231 
 
 fly 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 aethera. 
 Cf. Od. I. vi. 2 ; Tibull. I. iv. 65, 
 
 Quern referent Musae, 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 ora virum. 
 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' Άρμόδι, ούτι πω τεθνηκας. 
 *' Loved Harmodius, thou never shalt die ; 
 The poets exultingly tell, 
 That thine is the fulness of joy, 
 
 Where Achilles and Diomed dwell." 
 
 4 '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. — άνα 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 OP 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 ερόί of Theognis to be what he did not think he met with from 
 Cyrnus, α'ιδως. 
 
 2 These lines are quoted by Aristot. Eth. Nicom. I. 8, where 
 however the 2nd line is ήδιστον δε πεφυκ , ου τις ερφ το τνχεΊν. 
 
 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 πολεμηϊον 'ίππον. With the 260th line we 
 may compare Theocr. xv. 54, ορθός άν'εστα δ πυρρός — διαχρησεΐται 
 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 έγώ—ήνιόχον 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 
 μοι, taking ψυχρόν μοι as the speech of Theognis : he reads too in 
 ver.261, επεϊπον for επεϊ 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 
 were 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 επίμικτος. Bekker reads Ιπίμνκτος, scoffed at, from μνζω, be- 
 cause, says Camerarius, the poor μνκτηρίζονται ύπ' 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' ίχθαίρονσι — the construction seems to require ει or 
 on. An illustration. of the whole of this fragment is our Shakspeare's 
 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!" 
 καταρώνται £' άπολέσθοι. The inf. here seems to stand instead of the 
 accusative after καταράομαι, which is the usual construction, Horn. 
 II. ix. 454. 
 
 * 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 νώννμνος from νώννμος, Liddell 
 
 and Scott's Lexicon. 
 
 5 (Ver. 281— 292=Frere's Fragm. lxv.) πιστός is used here actively, 
 
234 MAXIMS OF THEOGXIS. 2S4— 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. — -oca τόνΐε 
 seems to be used in the same construction as digitum transversum 
 in Plautus, Aulul. I. i. 18, Si hercle tu ex isto loco digitum trans- 
 versum aut latum unguem excesseris. In the next verse σννημοσΰντ^ 
 is from συν'ιημι ; and is used by Horn. II. xxii. 261. 
 
 1 tdkXu. Hermann prefers tOkXy. 
 
 2 ώς ct το σώσαι. In place of this evidently corrupt reading we 
 adopt Hermann's emendation, ώς οε τις, ώς αΐει ττοΧΧον άνοΧβότφος, 
 i. e. ut quisque placet, ita stolidior multo audit caeteris civibus. atu 
 is here used in the sense of "audit, is spoken of," "male audit/' 
 &c. For ΐκτραττέλοισι Τ. Faber, Brunck, and others read εύ-οαττέ- 
 Χοισι, " 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 κωτιλφ in the next line, cf. 'f heog. 363, ev κώτιλΧε τον εχθρόν : 
 Theocrit. Id. xv. S8 ; Hesiod, Op. 372. 
 
 4 ούδ' εθεΧει. Cf. Hor. Od. I. xxxv. 26, Diffugiunt cadis Cum fcece 
 siccatis amici. In the next line εκ μιας γαστερός is i. q. ΰμογάστρως. 
 Horn. II. xxiv. 47. 
 
 5 In this line Camerarius for απηνής proposes ϊττηνής, i. e. προση- 
 νής, benignus ; in order that there may be a similar antithesis be- 
 tween ίπηνής and άργαλέος as between πικρός and γΧνκνς. 
 
 6 κιγκΧιζαν. Metaphorically, " to change-often," properly, to wag 
 the tail, as the bird κίγκλος, the wagtail, does. Liddell and Scott. 
 
305 — 323. MAXIMS OF THEOGNIS. 235 
 
 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 was 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 χρήσθ' 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 συ, in which case the construction and sense are clear. Welcker 
 quotes a saying of Chilo, -γλώττης κρατεϊν, και μάλιστα εν συμποσίφ. 
 In 311, Welcker reads £ΐς δε φ'εροι, and "let him contribute," an 
 allusion to the έρανοι of the Athenians and others. He seems to un- 
 derstand the line above, " and it is seemly that every one should 
 forget himself, as if absent." 
 
 3 Welcker compares Scol. 19, συν μοι μαινομεμψ μαίνεο, σνν σώφρονι 
 σωφρόνει. 
 
 4 διαμειψόμεθα in this construction is like the Latin "muto," Hor. 
 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, 
 Laetitia. 
 
 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 διαβολί -y 
 long " in arsi," as in Pind. Pyth. II. 140, διαβολιαν ύποόάτιες. 
 
 1 εν άνθρώποισιν 'έπονται. The construction would be clearer if 
 we read αμ or έπ' 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 quoted by Demosth. de Cor. p. 322, R., μηδέν άμαρτεϊν εστί θεών, 
 και πάντα κατορθονν. 
 
 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 μέσοισιν άριστα' μέσος θέλω εν πόλει είναι, καλόν ησυχία, επισ- 
 φαλές προπέτεια ; Periander. 
 
 4 The exile spoken of is marked by the words έπ' έλπίδι 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 σιτονμένονς, and Eurip. Phoen. 396, 
 α'ι δ' ελπίδες βόσκονσι φυγάδας, ώς λόγος. 
 
 5 So Hesiod, Op. et D. 694, μέτρα φυλάσσεσθαι, καιρός δ' επί πάσιν 
 άριστος. Gleobulus said, μέ τρον άριστον. 
 
 6 (Ver. 337 — 350=Frere's Fragm. lxxviii.) Donaldson, in Lyra 
 Grseca, thinks that Theognis here expresses a very determined wish 
 and prayer. In 338, μείζον δυνησόμενον is paralleled by Aristoph. 
 μείζον δύνασθαι ; and Demosth. μείζον ίσχύειν — Schcef. reads δννησο- 
 
339 — 357. MAXIMS OF THEOGN1S. 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 9eiy, instead of δοίφ, in which 
 case δυνησόμεν 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 M May ί die, if I don't find for myself," &c. J. Donaldson, 
 Lyra Grcec. He reads in the next line δοίην τ, (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 oi 
 all his goods, as the dog, whose meat, &c, the flood has swept 
 away." 
 
 3 With this wish compare Horn. II. xxii. 346. 
 
 al yap πως αυτόν με μένος και θυμός άνείη 
 ωμ άποταμνόμενον κρ'εα εδμεναι οία μ' εοργας. 
 Cf. II. iv. 35 ; xix. 210. 
 
 4 With πρόλιποϋσα thus used cf. Soph. El. 134, ovh' εθελω προλι- 
 πείν τάδε, μή ου στεναχεϊν, 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 επίβαλλεν with ace. and infinitive mood is paral- 
 leled by Herod, ii. 180, Τους Αελφονς δε επέβαλλε τέταρτη μόριαν — ■ 
 παρασχέΐν (Lidd. and Scott), Cf. Herod, iv. 115, το επιβάλλον:^. 
 μΐρος, with ver. 358, εκδΰνα πειρώ. Cf. Hor. Epist. I. ii. 22, 
 
 Aspera multa 
 Pertulit, adversis rerum immersabilis undis. 
 
238 MAXIMS OF THEOGNIS. 35 8—372. 
 
 of blessings, even so also, praying to the gods, try to emerge 
 again. Neither display it too much :* for when exhibit- 
 ing any ill, 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,) εί δε τις ανθρώποισι 
 θεόσδοτος άτλάτα κακότας προστΰχΐ} ταϋταν σκότει κρΰπτειν εοικεν, 
 and a saying of Periander, δυστυχών κρύπτε, 'ίνα μή τους εχθρούς 
 ευόρανης. 
 
 2 Welcker here compares Hesiod, Op. et D. 93, and Odyss. xix. 
 360, α'ίφα γαρ εν κακότητι βροτοι καταγηράσκουσι, (the line in Hesiod 
 is probably spurious,) and Odyss. xx. 18, τετλαθι δή, κραδίη, και 
 κΰντερον άλλο ποτ' ετλης. 
 
 3 κώτιλλε. Cf. 295 and 488, and Soph. Antig. 756. With this sen- 
 timent compare Hesiod, Op. et D. 711, δις τόσα τίννυσθαι, μεμνημί- 
 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 aurae, (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, μωμήσεταί τις 
 όάδιον η μιμήσεται. 
 
 6 κεντών. Cf. Horn. II. xxiii. 337, άτάρ τον δεζών "ιππον κίνσαι 
 όμοκλήσας. The metaphor is from the use of the goad to drive ani- 
 mals : the moral, ihat 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-tbe-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 ΐ7τι σωφροσύνην τρεφθι} νόος. For the construction here AVelc- 
 ker refers to Schaefer on Soph. Antig. 1107, μηδ' επ' άλλοισιν τρέπε. 
 In ver. 382 the MSS. have δδον ηντιν' ιών, 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. ΙΕώ. i. 578, Urbem, 
 quern statuo, vestra est. Terence, Eunuch. IV. iii. 11, Eunuchum, 
 quern dedisti nobis, quas turbas dedit. 
 
 4 μητερ' άμηχάνίην. This appears to have been a phrase of Al- 
 caeus also. " See iEsch. S. c. Theb. 224, πειθαρχία της ενπραζίας 
 μητηρ, where see Blomfield's note." Welcker. προάγει in the next 
 line is the " prolectat " of Ovid, Fast. iv. 433, 'Praeda puellares 
 animos prolectat inanis. 
 
 5 τολμά δ' ονκ εθελων, sc. τις, or a subject implied in χρημοσννη 
 εΐκων. 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 Ιθελοντα, 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-shanie, 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. IJeracl. 
 302, 303, 
 
 το δυστυχές γάρ ηυγενει' αμύνεται 
 της δυσγενείας μάλλον. 
 
 2 τά re 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 Matthiae instances Nem. vii. 31, which 
 will be a similar phrase. 
 
 3 Welcker quotes here a saying of Solon, χρω τοΊς θεοΊς. φίλους 
 εύσ'εβει. γονείς α'ιδοϋ, and Sosiad. Sept. Sap. Diet. "Ορκω μη χρω. In 
 ver. 400 Welcker with others read εντρεπε' for εντρ'εττεο. 
 
 * (Ver. 401— 406=Frere's Fragm. lxiv.) ^Cf. Hesiod, Op. et D. 
 696, Μέτρα φυλάσσεσθαι' καιρός δ' επι πάσιν άριστος. And Diog. L. i. 
 41, quoted by Welcker : 
 
 'Rv Λακεδαιμόνιος Χειλών σόφος, ος τάδ' ελεξε. 
 Μηδέν άγαν Καιρψ 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 
 δοκεΐ, when we shall have to look to the antecedent of ψ in the next 
 line for the subject of the verb δοκεϊ. Welcker quotes Horn. Od. 
 viii. 585, 586, 
 
 επει ου μεν τι κασιγνητοιο χερείων 
 γ'ιγνεται, ος κεν εταίρος εων ττε-πνυμενα ειδ -g. 
 
 1 θωρηζομαι : 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," εζάγεσθαι ry όργρ — 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). — μολίβδος, 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 ύπερτερίης νόος, a circumlocution for νόος υπέρτερος, as in St. 
 Luke xvi. 8, τον μαμώνα της αδικίας, where see Dr. Burton's note 
 thereupon. 
 
 4 αλλ' ΰπ' ανάγκης "Σιγώ. Welcker quotes Solon, νουν ηγεμόνα 
 ποιου, ο δ' αν ί^ς μη Χεγε. είδώς 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 άχώ. Eurip. Orest. 903, άνήρ τις άθυρόγλωσσος. Aris- 
 toph. Ran. 838, εχοντ άχάλινον άκρατες άθνρωτον στόμα. In the 
 next line Stobaeus has άλαλητα πελει for άμελητα μίλει. 
 
 ' Welcker illustrates the construction of this verse by Pindar, 
 01. ix. 156, άνευ δε θεοϋ σεσιγαμ'ενον ού σκαιότερον χρΐ;μ' εκαστον. 
 
 7 (Ver. 425— 428=Frere's Fragm. lxxxv.) For this sentiment see 
 Soph. CEd. 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 iEsculapius, 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 borm 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 
 
 τοϊσι μη φνναι φεριστον, Μηδ' άεΧίου προσιδεΤν φέγγος' 'όλβιος δ' ουδείς 
 βροτων πάντα χρόνον. Eurip. Fragm. Belleroph. xx. 2, κράτιστον 
 είναι φημιμ ήφΰναι βροτψ. Cicero ap. Lactant. iii. p. 304, Non nasci 
 longfe optimum, nee in hos scopulos incidere vitae : 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 γαϊαν 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, ά πρηκτος : iEsch. Prom. V. 154, άλύ 
 τοις δεσμοϊς : iEsch. Pers. 163, μεριμν' άφθαστος, infanda cura : Tacit. 
 German. 20, lnexhausta 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 π'εδον. 
 
442—458. MAXIMS OF THEOGNIS. 243 
 
 has the heart 1 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 wouldst 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 — κονκ επίδηλος 'όμως, " 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. θυμόν in the 444th line reminds us of Horace's Animosus 
 atque Fortis appare, in the close of the same ode. 
 
 2 άλλ' επιτόλμάν, κ. τ. λ. Welck. compares Horn. II. xxiv. 49, τλη- 
 τόν γαρ Μοιραι θυμόν θ'εσαν ανθρώποισιν, where τλητόν is for τλήμονα ; 
 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, άμίαντον, undefiled, 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 ψορεϊν. 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 Athenaeus, xiii. p. 560. 
 
 οΰ σύμφόρον via 'στι πρεσβΰτη γυνή. 
 "Ωσπερ yap άκατος οΰδε μικρόν πείθεται 
 Ένι πηδαλίφ, το πεϊομ' άπορρήξασα δε 
 Έκ νυκτός έτερον λιμεν' εχουσ' εξευρ'εθη. 
 
 In the 460th line, for the use of έκ in the phrase έκ νυκτών, cf. Matt. 
 Gr. Gr. § 596, and Viger. Idiot, ix. 3, 4. 
 
 r 2 
 
244 MAXIMS OF THEOGNIS. 459 476. 
 
 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 άμνημόνεντον είναι. Chilo, μή επιθυμεΊν αδυνάτων. 
 
 2 Cf. Hesiod, Ο. et D. 287—289. And Archilochus, πάντα πόνος 
 τενχει 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 νικ^σάτω Ύοσόνδε μισεϊν. 
 
 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 ξεινοδόκον κακόν εμμεναι' αλλά τραπεζφ. 
 Μειλίξαντ' άποπεμψαι, επάν εθέλωντι νεεσθαι. 
 
 5 Here Welcker quotes Apollonid. Anthol. Pal. p. 510, 
 
 Ύπνώεις. ω 'ταΊρε, το δε σκύφος αυτό βοφ. σε' 
 Έγρεο' μή τερπου μοιριδ'ι -g μελετφ. — 
 For θωρηχθ'εντα, 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 τις, or ό οινοχόος.— 
 άβρα παθεϊν. 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 l 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 yon, 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 προ'εηκεν '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, ούδ' ίρδειν W όμως ρργ' 
 άπάλαμνα θέλει, and Pind. 01. ii. 105, άπάλαμνοι φρένες Τίοίνας ετι- 
 σαν. In 483, σώφρων τε και ηπως is read by Athenaeus. 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 άπιθι. At 
 ver. 487 we have translated the reading of the Cod. Mutin. 
 σν δ' έγχεε τοντο μάταιον, which Welcker pronounces the true read- 
 ing, and which is illustrated by the Epigram of Meleager, 98, εγχει 
 και πάλιν είπε' πάλιν, πάλιν 'Ηλιοδώρας. Theocr. ii. 152; xiv. 18; 
 Callimach. Ep. xxxi. ; at which passages see the notes of the Trans- 
 lations in Bohn's Classical Series. 
 
 4 η μεν yap (sc. κύλιξ). Welcker compares Athenaeus, vi. p. 254, 
 a., παΐ, την μεγάλην δός, επιχεας φιλίας κνάθους, κ. τ. λ., and Plaut. 
 Pers. V. i. 19. 
 
 5 άρνεΊσθαι 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 ; wine which when drinking he is wont to 
 praise beyond measure, so as to disgrace one being even wise 
 aforetime. 
 
 My head, Onomaeritus, 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 κοϋφον εθηκε νόον. Compare 629, ηβη και νεότης επικουφ'ιζει νόον 
 ανδρός. jEschyl. Prom. V. 383, κουφονοϋν εύηθίαν. 
 
 2 (Ver. 499 — 502= Frere's Fragm. vi.) Welcker illustrates the 
 passage by ^Eschyl. Fr. xiii•, κάτοπτρον είδους χαλκός εστ, οίνος δε 
 νου ; Fr. xvi. of Alcaeus; Theocr. xxix. 1, οίνος — λέγεται και άληθεα ; 
 Hor. Od. I. xviii. ; Erasmus, In vino Veritas. 
 
 3 (Ver. 503 — 508=Frere's Fragm. vii.) Mr. Frere observes that 
 Onomaeritus 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 μη 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. II. vi. 261, άνδρΐ 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 οϊνος.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 QEd. Col. 1562, where one 
 reading is κατανΰσαι: Ajax, 606; Antig. 805; Electr. 1451. Cf. a 
 similar use of καταλύειν, Thucyd. i. 136. 
 
513—537. MAXIMS OF THEOGMS. 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 well for 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 ΰποτιθ'εναι τα 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 quasret quid agam, 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 ώς is used in limiting propositions, cf. Matt. Gr. Gr. 
 § 628, 3, e. Before άπολείπειν understand εμε, or τον εμόν βίον. Hesiod, 
 Op. et D. 717, urges a man μήτε πολύξεινον, μητ' άζεινον καλεεσθαι. 
 
 3 ή γαρ ρηϊδίως, κ. τ. λ.. Welcker quotes Eurip. Heracl. 303, 
 
 το δυστυχές yap ήύγενει' 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, Άρης—ίαίνει καρδίαν κώματι. At 533, υπ 
 αύλητήρος may be compared with the use of ύπό in Herodot. i. 17, 
 ΰπό συριγγών και πηκτίδων. Cf. Matt. Gr. Gr. § 592, B., and Hesiod, 
 So. Here. 280. 
 
 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 τ* αρετής άττοα'ινυται εϋρνοπα Zit>c 
 άν'ερος, εύτ' αν μιν κατά δοΰλιον 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 imbellem feroces 
 Progenerant aquilse columbam. 
 
 1 Welcker compares Solon xv. 32, 
 
 ευνομία δ' εϋκοσμα και άρτια ιχάντ άποφαίνει 
 και θαμά τοϊς άδίκοις άμφιτίθησι π'εδας. 
 For the patronymic ΤΙολυπαΐδη, see above, at ver. 25. 
 
 2 (Ver. 541, 542=Frere's Fragm. xiv.) See the story of the con- 
 test between the Centaurs and Lapithae 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, Pateris 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 
 αλλω 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 by 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 ττείθει <ρανεϊσ "Αναυδος, 
 σαφής, ετυμος άγγελος. Suppl. 180, όρώ κόνιν, άνανδον άγγελον στρα- 
 τού. For the beacon signal generally see Agam. 281 — 316. In 
 553 for διαπρήζουσι Vinetus reads διαπρήσσουσι. To μεσηγύ, 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 δη, κραδίη' και κΰντερον άλλο ποτ' 
 ίΓλης. Hor. Od. Ι. νϋ. 30, 31. 
 
 2 επί ξνρον 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. Ixxv.) 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 rod 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, ola παίζομεν φίλαν* Ανδρες άμφι 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. 
 
 6 Cf. 665. Alcman, Fr. 59, Iltipa rot μαθήσιυς άρχά. 
 
250 MAXIMS OP 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 πράσσε. 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, Αηλίαν τε χοιράδα, (and Eurip. 
 Troad. 89, Δήλιοί τε χοιράδες,) where Blomf. thinks the whole of De- 
 los is meant, as rising like a χοίρας from the sea. See also Virg. Mn. 
 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, ού yap επί σταθμοϊσι 
 μενειν ετι τηλίκος ε'ιμι. 
 
 * καλνφαμενη. These are probably the supposed words of some 
 goddess, e. g. Justice. — μικρής όρνιθος, κ. τ. λ. Cf. 1097 ήδη και πτερυ- 
 λεσσιν επαίρομαι ώστε πετεινον, 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 μη προς ayvav σπείρας άρονραν. Soph. 
 (Ed. Tyr. 1485, 1497 ; Antig. 569. 
 
 6 άργα, used in passive sense, as in Soph. CEd. Col. 1605, κούκ ην 
 ετ' άργον ούδεν, ών εφίετο. 
 
 7 Ver. 585—590, are with little variation to be found in the 
 fragments of Solon. In the next line with σχήσειν* we must un- 
 derstand την πορείαν, την όρμην. 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 doetli 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 έρδειν : which Stobseus reads for ευδοκιμεΊν) by 
 his own efforts, unexpectedly 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 τελός. Cf. Soph. Trach. 1, 2. With the two lines generally 
 compare Horace Od. II. iii. 1 — 4. 
 
 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 πλην πλούτου. Cf. Horn. II. 
 xiii. 636, πάντων μεν κόρος εστί, και ϋπνου και φιλότητος. 
 
 3 ήλάστρεις, imperf. from ελαστρεω, Ion. for ελαύνω. Cf. Horn. II. 
 xviii, 543 ; Herodot. ii. 138. In ver. 602, one reading is ψυχρφ, and 
 another, that of Brunck, ποικίλω ; but Welcker prefers with reason 
 the general reading, comparing Theocr. xv. 58 (see Virg. Eel. iii. 
 93) with the epithet ψνχρόν applied to a snake. 
 
 4 (Ver. 603, 604=Frere's Fragm. xv. in some portions.) The Mag- 
 nesians were overthrown at the river Maeander by the Ephesians. 
 Archil., Fr. 86, has τα Μαγνησίων κακά. 
 
 5 κόρος is generally associated with ϋβρις. Cf. Theogn- 153 ; Pind. 
 01. xiii. 12 ; iEsch. Agam. 767, &c, as emended by Donaldson, New 
 Cratylus, § 335, p. 518, ν'εα δε φυίι Κόρον. Such being the case, this 
 fragment fitly follows the last two verses. 
 
 • «pxy επι. AVelck. compares εφ' ήμερα, επί 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 εζελθγ, Brunck και from Stobaeus. 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. Χεσχάζειν 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. 
 
 2 Welcker quotes Heraclitus, (in Stobseus, Serm. iii. p. 48,) άνθρώ- 
 ποις γίγνεσθαι όπόσα θελουσιν, 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 saecula. Plurimus auro 
 Venit honos. Auro conciliatur amor. 
 And Hesiod, Op. 688, χρήματα γαρ ψυχή πέλεται ίίΐλοίσι βροτόΐσιν. 
 
 4 Welcker illustrates this passage by Lucian, Ep. xvi., 
 εν πάσιν μεθύουσιν Ακίνδυνος ήθελε νήψειν 
 
 τουνεκα και μεθΰειν αΰτος εδόζε 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. 253 
 
 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. 11. iii• 108, Αίει δ 1 δπλοτερων ανδρών φρένες ήερεθονται, 
 and II. xxiii. 589. Horace, Od. I. xxxv. 36, speaks specifically as to 
 the fruits of youthful light-mindedness, 
 
 Unde manus juventus 
 Metu deorum continuit? Quibus 
 Pepercit aris. 
 
 At ver. 631 Welcker quotes a saying of Chilo, θυμον κράτει. 
 
 2 Horn. II. xxiv. 354, φράζεο, Ααρδανίδη, φραδέος νόον έργα τ'ετνκται. 
 
 3 κίνδυνος here is i. q. " metus." Camerariics. — 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. JEn. iv. 174, Fama volat, &c. 
 
 4 παρ' δόξαν, κ. τ. \. So Pind. 01. xiii. 116, παρ' ορκόν και παρ' 
 ελπίδα. 
 
 5 Welcker here reads ον το'ι κ' ειδείης ουτ εΰνουν, ούτε τον εχθροί/, 
 and in the next line άντιτΰχοις for άντιτνχοι. 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 faece siccatis amici, 
 Ferre jugum pariter dolosi. 
 
 Periander said ^ίλοις εϋτνχοϋσι και άτνχοϋσιν δ αυτός ισθι. 
 
254 MAXIMS OP 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 Astrasa 
 from the lawless earth. For the same use of επιστρέφεται, he refers 
 to Anacreon, Fr. 29, επιστρέφεται δ' υψηλών κορυφάς ορέων. 
 
 2 "Α. Welcker illustrates the interjection here by Simonides, Fr. 
 101, At, αϊ, νοΰσε βαρεία, τϊ 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 cams 
 ipsis. At ver. 655, Welcker aptly quotes iEsch. Agam. 790—792, 
 T<f) δυσπραγοϋντι δ' έπιστενάχειν. Πάς τις έτοιμος ε* δήγμα δε λύπης 
 Ουδέν εφ' ήπαρ προσιχνεϊται, and Pind. Nem. i. 82 — 83. 
 
 4 Welcker quotes Linus, 
 
 ελπεσθαι χοή πάντ \ επει ουκ έστ 1 ουδέν άελπτον' 
 ροίδια γάρ θεψ τελέσαι, και άνήνντον ουδέν, 
 
 and Pind. 01. xiii. 116, 117. 
 
 5 Brunck reads χρή πρήξαι μέντοι τι' instead of και πρήζαι, κ. τ. λ. 
 
668 — 681. MAXIMS OF THEOGNIS. 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 Melian 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 his 
 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 
 Ilorat. Od. I. xiv. 5—8, 
 
 Et malus celeri saucius Africo 
 Antennaeque gemant? ac sine funibus 
 Vix durare carina? 
 Possint imperiosius 
 iEquor. 
 
 Plato, in Repub. lib. vi. compares the state to a ship, Μιλίου εκ 'πόν- 
 του, i. e. the sea around the island of Melos, I suppose, viz. the Myr- 
 toan. Cf. Horace, Od. I. i. 14, &c. — ΈοτάντλεΊν in ver. 673, cf. Heracl. 
 169, εςάντλον εμβήσει πόδα. 
 
 * οι δ' ευδουσι, 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 άντλείν ουκ εθέλειν. Bekker reads oV ερδουσι, with a comma 
 after σώζεται. J. Donaldson (Lyra (^recca, 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 πρνμνρ πόλεως, 
 Ο'ΐακα νωμών, βλέφαρα μι) κοιμών νπνω εσθλ'υν γ' ος, Gaisf. έσθλόν οτις. 
 Bekk. Cf. Horn. II. iii. 279. 
 
 5 Compare Virg. ^n. 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 impossibility-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 eequore vortex ; 
 and Hor. Od. I. xiv., quoted above. 
 
 1 ταντα μοι ήνίχθω. Here for the due understanding of the pass- 
 age we must erase the stop at ψνίχθω, 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, ovr αρετής 
 άτερ όλβος επίσταται άνδρας άεζειν' Οΰτ' αρετή άφενοιο. 
 
 3 χρήματα, i. q. χρημοσύνη. νόος, i. q. άνοια. Cf. Heyne ad II. χ. 98, 
 καμάτω άδδηκότες ήδε και νπνφ, 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 J£sch. Prom. V. 49, άπαντ επράχθη 
 πλην θεοΐσι κοιρανεΧν : Horn. Od. xii. 117; Eurip. Iph. Taur. 1479. 
 
 5 In ver. 689 Camerarius reads πημαίνειν and πημαντέον, i. e. to 
 work mischief which should not be worked. 
 
 6 Cf. Theocr. vii. 52, εσσεται Άγεάνακτι καλός πλόος ες Μιτνλήναν, 
 and with the next line Horace, Od. I. iii. 5—8. With the next 
 couplet compare ver. 605, 606, above. 
 
 7 θυμέ. For this address to his spirit, see the poet at ver. 1029, 
 τόλμα, θύμε, κακοϊσιν, and at ver. 887, Άβώοις, φίλε θυμ'ε. 
 
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 ίστί, Welcker compares 
 Plat. Phaed. 54, Heindorf. 
 
 3 This and the few next lines remind us of a similar digression in 
 Tyrteeus, 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 
 J2olus (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, Χαοΐς βλαπτομενοις, 
 and 222, νόου βεβλαμμ'ενος εσθλον. Horn. Od. xxi. 294 ; Pind. Pyth. 
 ix. 167, λόγον βΧάπτων. 
 
 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 ψενΐεα πολλά 
 λέγων, ίτνμοισιν όμοια : Callimach. Η. in Jov. 65 ; Hor. A. 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 ; 1 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. 
 Mn. iii. 225, &c. 
 
 1 Welcker compares Horat. Epist. I. xii. 5, 
 
 Si ventri bene, si lateri est, pedibusque tuis, nil 
 
 Divitise poterunt regales addere majus. 
 Boissonade seems right in understanding πλενραϊς και πόσιν of sleep 
 and slippers, indolent living, παίδες τ ηδε -γυναίκες is, perhaps, in 
 apposition to the subjects of πλουτουσιν in ver. 719, and then means 
 " whether youths or maidens, lads or lasses." But more probably it 
 is coupled to τα 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. xifi. 59, είσόκε γήρας "Ελθφ, και θάνατος, 
 τα τ επ' άνθρώποισι πελονται. Virg. Georg. iii. 66, 67,] 
 
 Subeunt morbi tristisque senectus, 
 Et labor, et dune 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 suffer for 
 the guilty parent. He sums up all this in 739, by ταντ' eh) μακάοεσσι 
 θεοίς 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, I 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 suifers the punishment. Then 
 how, Ο king of immortals, is it just, that whoso is aloof from 
 unrighteous deeds, holdicg 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 σύ y ημέτερης μψνημ'ενος 
 αίεν εψετμης. 
 
 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, νπειρ'εχοι, cf. Horn. II. ix. 419, μάλα 
 yap ίθεν εύρΰοπα Ζευς χείρα εήν υπερ'εσχε, which occurs again at 686 
 in the same book. 
 
 4 φόρμιγγ'. For the elision of ι in the dat. sing, see Lin wood's 
 Lexicon toiEschylus, p. 120, a.; Elmsley on Heraclid. 693; Lobeck 
 on Soph. Ajax, 801. — άρεσσάμενοι : for this use of αρίσκω in its 
 primary sense, "to make good," cf. Horn. II. iv. 362; Od. xxii. <35. 
 [See Liddell and Scott.] 
 
 s 2 
 
260 MAXIMS OP 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 far 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. 
 
 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 ώ& 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. 
 Μουσάων 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, Quaerit quod nusquam est gentium, reperit 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 τοΊσι'ΈΧλησι και τουνομα των 
 Μηδων 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 their 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 entreat-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 δονακοτρόφου ap- 
 plied to the Eurotas compare Eurip. Iph. in Aul. 179, aV Ευρώτα 
 δονακοτρόφον. 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 ούδεν γλυκών ής πατρίδος, ούδε τοκήων 
 γίγνεται, εϊπερ και τις άπόπροθι πίονα οίκον 
 ya'iy εν αλλοδαπή ναίει άπανενθε τοκήων. 
 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 1 
 Virg. Eel. i. 3. 
 
 3 For the use of the comparative here followed by the superfluous 
 άντι, cf. Matt. Gr. Gr. 450, obs. 1 ; Soph. Antig. 182 ; Trach. 577, 
 dvri σου πλέον. 
 
 4 (Ver. 795— 798=Frere's Fragm. xx.) At 797, Welcker quotes 
 Simonides, πάμπαν δ' άμωμος οΰτις, οϋδ' ακηριο±. 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'ϊον 
 εστίν ίκείνω, ου ολίγοις μέλει. Welcker reads ψ λώ'ϊον, where φ 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 ΤΙνθώνι is the dativus loci : cf. Matt. Gr. Gr. 406, b. ; Tra- 
 chin. 571, Δωίώνι. — οντε η γαρ προσθεις. 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, Οντε τίνα 
 προνδωκα. 
 
 3 Compare ^schyl. Agam. 36, τά δ' άλλα σιγώ. βοΰς επί γλώσσφ 
 μέγας Τά'ερηκεν. Donaldson, Ν. Cratyl. § 468, observes that the sense 
 of " weight " or strength is implied in βοΰς in these two passages, 
 as is shown by κρατερφ πόδι here. Hence he infers that βου 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 
 gfjn, 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 aair, 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 Wdeker illustrates this passage by Hesiod, Op. et D. 187, 188, 
 and 331 — 334, q. v. Horn. II. iv. 47S, ovhl τοκεΰσιν θρεπτρα ψίλοις 
 άπέδωκε, μινννθάΰιος δε οι. αιών "ΈπΧετ'. The words χωρ») τελεθει are 
 perhaps to be taken literally, there is no land or space for such. 
 Welcke: compares the 4th commandment, "That thy days may 
 be long in the land." Virgil in JEn. vi. 608 finds a place for the 
 violator of this law of nature and affection in the place of torment : 
 Fulsatvsque parens, &c. 
 
 2 ( Ver. 821, 822=Frere's Fragm. xxiii.) Mr. Frere considers these 
 lines tc refer to the assassination of Hipparchus, and Welcker com- 
 pares Pind. Pyth. xi. 79. But he reads κ'ερΰεσιν ιΊκων, instead of 
 κφδεος είναι. 
 
 3 (Ver. 823 — 828=Frere's Fragm. lxi.) The poet's piping in the 
 narket-place of Megara finds a sudden ending, as he sees from it 
 the fruits of harvest being brought home from fields once his own, 
 io other barns. So thinks Mr. Frere. Welcker connects the lines 
 vith the sudden sight of harvest-fields sadly narrowed by the in- 
 «ursions and encroachments of the enemy. In ver. 627 Σκΰθα is 
 iddressed to the Scythian slave. Such were among the police at 
 \thens; cf. Aristoph. Thesmoph. 1025 (Kuster). Welcker discovers 
 (ome allusion to the shaving the head in token of having been con- 
 quered. But cf. σκνθίζω, άττοσκνθίζω, 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. $35-858. 
 
 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 tvit, when, having made me drunk, it leads me against a toe. 
 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 :o de- 
 ceive his comrade, prating smoothly 4 to him. I knew .ndeed 
 even before, but much better now, that the mean have ro 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, tuning his 
 head away, he does not even choose to look on me | yet if 
 any good comes to me from any quarter, such as oftei 5 hap- 
 pen to a man, I find many greetings and friendships. 
 
 1 δίσσαι rol κήρες. Welcker compares Mimmerm. ii. 5, ΐ.ηρες ce 
 παρεστήκασι μ'ελαιναι, κ. τ. λ. ; and at ver. 839, 840, Anacreon, — 
 
 Ού φίλος, ος κρατηρι παρά πλέφ οίνοποτάζων 
 νε'ικεα και πόλεμον δακρνοεντα λέγει. 
 See also Hor. 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 woult 
 seem, to the debasing nature of drunkenness. At ver- 843, 844, cf 
 (with Welcker) Pind. Pyth. iv. 484—487. 
 
 3 (Ver. 845 — 84S=Frere, lxvii.) These lines are an ironical ex- 
 hortation to the ruler of the opposite faction to make the best use o:' 
 his opportunity. Welcker compares with 815 Meleager Epigr. 49. 
 Λαξ ίπίβαινε κατ' ανχενος, 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 οννεκα for τουνεκα ; for the 
 φδεα, i. q. yhiv, see Matt. Gr. Gr. § 198, 4. 
 
 5 For ττολλακι in this line AVelcker with much probability reads 
 παυράκι, from ττανρος, like όλιγάκις. 
 
859—878. MAXIMS OP 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 εταιρικόν επίγραμμα, ως άπδ -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' εξειμι 
 cf. supra ver. 460, πολλάκις εκ νυκτών άλλον έχει λιμένα. 
 
 2 ημος άλεκτρυόνων. See the Hymn of St. Ambrose, ii. 5, Praeco 
 diei jam sonat; and Prudentius ad Gallicinium, 1, 2. Ales diei 
 nuncius Lucem propinquam preecinit, &c. 
 
 3 Cf. Tyrtseus, El. xiii. 13 (infra ver. 997). Welcker quotes Bac- 
 chylides, fr. 4, πλοΰτος δε και δειλοϊσιν ανθρώπων δμιλεϊ. (863 — 866 
 =Frere's Fr. c) 
 
 * Cf. here Horn. Od. xxiv.195, 196. Eurip. Andromach. 773—776, 
 ούτοι Λείψανα τών αγαθών Ανδρών άψιρεϊται 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. 
 
 5 εν — π'εσοι. Tmesis for εμπέσοι. In the next line for παλαιγενέων, 
 one MS. reads χαμαιγεν'εων. παλαιγενέων (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. 
 
266 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. 
 
 ^ ' εκ Ήλατανιστονντος. 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 — S86=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. Od. xxiv. 485, πλούτος δε και 
 ίΐρηνη ίίλις '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 Euboea. 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 
 Avar 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, Μείζον, elsewhere. Megara sided 
 with the Cj'pselid 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 t'i γαρ εην κατιδεϊν βιοτου τέλος, ή δπόσον τις. 
 
 4 εν τριόδφ δ' εστηκα, an expression of hesitation, with which we 
 may compare Pindar, Pyth. xi. 59, 60, κατ' άμευσίπορον τρίοδον εδι- 
 νάθην, " tanquam in trivio circumactus sum." 
 
 5 Cf. Hor. Ep. I. xvi. 63, Qui melior servo, qui liberior sit avarus. 
 Sat. l.i. 95 — 97, Umidius quidam — ne se penuria victus 
 
 Opprimeret, metuebat. 
 
 6 ωστ' ες άκαιρα ττονεΐν. Hor. Sat. I. i. 90, Infelix operam perdas. 
 ώς κ' ίθίλοι τις. al. ψ al. οσσ'. But ως 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 premani : 
 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 bead, qui deorura 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 μετα- 
 δοίης, cf. Soph. (Ed. 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, ψεώόμενον χρεϊττον άποθα- 
 νέϊν, η ζώντα ίνδεϊσθαι. 
 
 3 These four lines are a sort of parody of Tyrtaeus, 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 ώ κίθαρωΐε, παραστάς ώς 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 επί — τρεψας, a, case of Tmesis — we must understand έμαντόν, 
 with Camerarius 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 (άίας) εθανε κατά δεσμόν 
 οτ αγγείων άφάμαρτεν, where γης equals Ajax, εν φανερή γενόμαν 
 [sc. in Delo φανερό:']. 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 δετέ κίονας αυτός. Aristoph. Acharn. 504, αντοι 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, γαΐαν ϋδει φύρειν, 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 δ' 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 κ'ερδεα βονλεύουσι. 
 
 1 Cf. Soph. Ajax, 646, απανθ' 6 μακρός κ'αναρίθμητος χρόνος Φύει τ 
 άδηλα, και φαν'εντα 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 νποπτ'ερου. 
 
 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 ίπεί ποτέ γαία καλύψη (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, ποιείν τι del, ας γόνυ 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, άμφότε- 
 pov, y. j'iy τε, καιο 'ύνεκα σή παράκοιτις Κίκλημαι : Od. xiv. 505 ; Theocr. 
 Idyll, xxv. 69, άμφότερον, όδμφ τε χροός όούπψ τε ποδοΐίν. 
 
979 — 996. MAXIMS OF THEOGXIS. 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 yap, κ. τ. λ. Compare Horn. Od. vii. 36, των νέες ώκεΊαι, 
 ώσει πτερόν, ηε 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. At ver. 981, compare Virg. Georg. ii. 145; 
 Hinc bellator equus campo sese arduus infert. 
 
 2 Chilo (quoted by Welcker) said, πίνων μη πολλά λάλίΐ, αμαρτή- 
 σεις yap. Compare Plato, Leg. i. p. 637 (Ast, vol. vi. p. 38, Ώ). In 
 ver. 986, Epkema and Welcker read χαιρήσεις• εσεαι δ' άλλοτε άλλος 
 άνηρ. 
 
 3 '(Ver. 987— 990=Frere's Fragm. xci.) εΊΘ' εΐ -g. Welcker, ε! θύης. 
 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. 
 
 * (Ver. 991— 996=Frere's Fragm. civ.) In ver. 993 for o-ou Welcker 
 reads 'όσον, from Athenaeus ; Brunck, όσον. Various conjectures 
 have been hazarded to supply the place of λήγοιμεν, 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. iEn. 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 ΊΊεΧασγικον "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), ΟιΉν εν άνθρώποισι μένει χρημ' εμπεΐον α'ιει, κ. τ. λ. — ήβης άνθος. 
 Welcker illustrates this by Horn. II. xiii. 484, and Tyrt. i. 28, όφρ' 
 άρα τις χ' ήβης άνθος εχη. In ver. 1003 άνηβάν is "pubescere," as in 
 Callimach. Η. in Jov. 56^ όξν δ' άνηβησας, where see Ernesti's note. 
 των αυτοΰ 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 γάρ ουτός των κατά χθονός 
 θεών "Οτου τοδ' εγχος κράτος άγν'ιση τρίχα, which words are spoken 
 by " Death," and 419, ττάσιν ήμΤν καταθανεΧν οφείλεται. Hor. Α. P. 
 63, Debemur morti nos nostraque. With the burden of this whole 
 argument cf. Horat. Od. I. ix. 12—17 ; II. xi. passim. 
 
 * (Ver. 1007— 1010=Frere's Fragm. lxxxiii.) In ver. 1009 note 
 the transitive use of πτήζαι, and compare Horn. II. xiv. 40. πτήζε ck 
 θυμόν ενι στήθεσσιν 'Αχαιών, ύπερβήναι, according to Welcker, is 
 used absolute]) 7 . 
 
 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 l 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 Stobaeus. 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. Ίμωλος, says Steph. 
 Byzant., (and others, as Strabo and Pliny, concur,) is from Ίίμολος 
 by contraction ; and so Ovid. Met. vi. 15, xi. 86. 
 
 3 παλάμη. Cf. Theogn. 624, βίοτον παλάμαι. Herodot. viii. 19, 
 εχειν 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 κνντιρον άλλο ποτ' ίτλης. — 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 άπρήκτοισι. According to Ruhnken on Apollon. Rh. i. 246, the 
 sense of άποηκτος here is difficult." In that passage the French 
 edition of Dubner, 1841, has πόνος δ' άπρηκτος ίοΰσιν, labor vero 
 difficilis euntibus. With θ(ών δ' ιιμαρμόνα δώρα, κ. τ. λ., compare 
 iEsch. Pers. 93—102. 
 
 5 άστρου και κννος 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 
 
 Κυων or Σείριος, cf. Hesiod, Op. et D. 607. Hesiod, Op. et D. 
 587 — 592, recommends men αΐθοπα ττιν'εμεν olvov — επει κεφαλήν και 
 γοΰνατα Σείριος άζει. Homer mentions this star as κνν' Ώρίωνος in 
 II. xxii. 29. Alcaaus, quoted by Welcker, has πίνωμεν' το yap άστρον 
 ττεριτελλεται. Cf. Horace, Od. I. xvii. 17—22, 
 
 Hie in reducta valle, Caniculae 
 
 Vitabis sestus 
 
 Hie innocentis pocula Lesbii 
 Duces sub umbra. 
 
 παρά κλαίονπ' 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 aiyijj μΰθον' επιτρέπον 
 δε Οεοϊσιν. Hor. Od. I. ix. 9, Permitte Divis caetera, and Od. II. xi. 
 11, 12, 
 
 Quid aeternis minorem 
 Consiliis animum fatigas ? 
 
 2 AVelcker here quotes Hesiod, Op. et D. 27 and 277, and Horn. 
 Odyss. xviii. 128, τοΰνεκα τοι ερέω' συ δε σΰνθεο και μεν άκουσον, and 
 with ver. 1047, II. ix. 496, 
 
 Άλλ' Άχιλεΰ, δάμασον θνμον μέγαν' ουδέ τι σε χρή 
 νήλεες ητορ εχειν στρεπτυΊ δε τε και θεοί αντοι. 
 
 3 (Ver. 1051 — 1054=Frere's Frag. xci. p. 2.) In ver. 1054 αμφι- 
 ■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. hnvru 
 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 laetus horse, ac 
 Linque 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 Lacedaemon 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 for I 
 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, 
 άσαφες 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' άζια πολλά. Welcker suggests that we should here 
 read Αημώναζ, σοι πολλά φέρειν βαρύ, quoting many happy emenda- 
 tions ; e. g. Ov. Amor. iii. 9, 23, where Graevius restored Patareidis 
 for " pater edidit." Brunck reads δεΊ μεν σ'άξια πολλά φ'ερειν βαρε, 
 Te quidem gravia multa condigne ferre necesse est, which we have 
 adopted as the text from which to translate. 
 
 4 (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. l•) Cf. Anthol. Pal. p. 595, ει 
 μισεΧν πόνος εστί, φιλείν πόνος, εκ δϋ ολέθρων αιρονμαι χρήστης έλκος 
 εχειν οδύνης. Welch. In ver. 1092, των μοι πρόσθε χάριν τίθεσο, i. e. 
 εφ' οϊς πρότερον χάριν οίδας. 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 enclure to look upon 3 these things, to wit, 
 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, Gnevius suggested εκ λινέης 
 νεφέλης, out of a fine linen bird-net. With ver. 1097, 1098, cf. infra 
 1239, 1240. 
 
 2 νμμας όλεΊ. Welcker suggests νμμ άπολεϊ. 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 allusjon to assaying, see above at ver. 417. 
 
 3 άνεχοιτ' εσορών. Cf. Matt. Gr. Gr. § 550; Horn. II. v. 895. 
 With ver. 1108, cf. Theogn. 183—196. Nearly the same words 
 occur above at ver. 59, 60, except that there γνώμας is read instead 
 of μνήμην, in ver. 1110. 
 
 * (Ver. 1111, 1112=Frere's Fragm. xcii.) Palladas, 81, (quoted 
 by Welcker,) ουκ εμε την πενίην δε καθυβρίσαι' ει δε και 6 Ζενς'Ήν επί 
 γης πτωχός, καυτός επασχεν υβριν. (Ver. 1113, 1114=Frere's 
 Fragm. xcvi.) 
 
 5 (Ver. 1115— 1118=Frere's Fragm. i.) With 'ήβης μ'ετρον εχοιμι, 
 cf. Horn. I], xi. 225; ήβης ερικνδεος Ίκετο μ'ετρον. Od. xi. 317, ίί 
 ήβης μ'ετρον "ικοντο. 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 for 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. Ixxvi.) For the visit of Ulys- 
 ses to the shades, see Horn. Od. xi. passim. For κοιφιδιης άλόχον, 
 see Butmann's Lexil. p. 392—394; Hor. Od. IIJ. x. 11, Penelopen 
 difficilem procis. 
 
 2 Wassengbergh quoted by Welcker reads δφρ' Ιθάκης Ιπ'φη, 
 δαιδαλεον τε μνχοϋ, μνχοϋ to avoid the awkwardness of two different 
 cases after εττ'εβη. There seems no reason for altering δειμαΧ'εους 
 for δαιδαλεον, as the μυχοί, says Welcker, are the recesses, or cor- 
 ners, defended by many suitors, strong and brave. But perhaps 
 δειμυ.ίλέων 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 ποΧνλώίον rje τελευτήν. 
 
 5 (Ver. 1131— 1146=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). Theognis is led by mention of hope, to think of the clay when 
 he may regain from his foes his lost possessions. Soph. Ant. 897, iv 
 ελπίσιν τρέφω; 1246, ελπίσιν δε βόσκομαι. For the departure of the 
 deities from earth cf. Hesiod, Op. et D. 197—200. In 1133 πίσης 
 is the Cana Fides of Virgil, #.n. i. 292 ; cf. Hor. Od. I. xxiv. 6, 
 Cui Pudor, et Justitife soror Incorrwpta 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- 
 session 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-nil 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 καίων. Schsefer reads κατ for και, from Iliad 
 xv. 373, κατάπίονα μηρία καίων. With ελττι^ι πρώτφ και πυμά -y, cf. 
 Hesiod, Theog. 34 and 48, and Theognis, 2, 3. 
 
 3 Solon said, Φίλους μη ταχύ κτώ, ους δ' άν κτήση, μη τάχυ απο- 
 δοκίμαζε. — - Welcker. 
 
 * Welcker quotes A.rchilochus, Ου μοι τα Τύγεω του -πολυχρύσου 
 μέλει. 
 
 8 Cf.^ Solon, Fragm. v. 71 ; Gaisford, Poet. Min. vol. iii-, πλούτου δ' 
 ουδέν τέρμα πεφασμένον άνδράσι κείται. Welcker points out in these 
 lines an instance of the thing compared being placed after that 
 with which it is to be 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 (άγαθοΐς) 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, Cyrnus, give judgment as the best boon to 
 mortals : 4 judgment hath the issues of every man. 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 οΰδεις rot 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 τολμά 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 ενξννετος for εν 
 συνετοίς φύεται. 
 
 3 τέρματα τ' εμπορίης. Welcker reads επ' εμπορίην. — τ'ερματ 
 εμπορίης is by Liddell and Scott explained as a periphrasis, like 
 jEsch. Eum. 746, τ'ερματ άγχονής. 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., 
 γνωμοσννης δ' άψανες χαλεπώτατον εστί νοησαι Μετρον, ο δ?) πάντων 
 πείρατα μοννον 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 ; l for this prevents 
 man either from doing or saying unholy things. 
 
 To lay-low a tyrant that grindeth-down-his-people, evtn 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, εν δ' δπιν αθανάτων μακάρων πεφνλαγ- 
 μ'ενος είναι. See also Pythagor. Aurea Carmina, i. (Winterton's 
 Poet. Min. Grsec). 
 
 2 With δημοφάγον cf. Horn. II. i. 231, δημοβόρος βασιλεύς. — κατα- 
 κλΐναι. Camerarius doubts the use of this word in the sense of to 
 "lay-low," and suggests κατακ$ναι. — ου νεμεσις. Cf. Horn. Od. i. 
 350. 
 
 3 Ver. 1185— 1186=Frere's Fragm. xxvi. 
 
 4 (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." 
 
 * 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.) Cf. Hesiod, Op. et D. 
 447 — 450, φράζεσθαι δ' εϋτ' αν γεράνον φωνην επακονσης, κ. τ. λ., and 
 the notes on that passage. 
 
 7 κραδίην— μέλαιναν. Welcker quotes for this phrase Horn. II. i. 
 103, μ'ενεος δε μέγα φρένες άμφιμ'ελαιναι ΙΙίμπλαντο. Odyss. iv. 661; 
 iEsch. Agam. 546, ως πόλλ' άμανράς εκ φρενός μ' άναστενειν. In 
 ver. 1202 I have translated Welcker's reading άδειμνηστής instead 
 
282 MAXDIS 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?" 
 
 9 άργαλίος γαρ ίων. According to the suggestion of Camerarius, 
 adopted by Welcker, we read here άργαλέος πάριων, and understand 
 εσ -g. 
 
 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 Μθων. 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. 
 
 4 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 
 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. 
 
 VEESES 
 
 ASCRIBED BY VARIOUS WRITERS TO THEOGNIS. 
 
 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 whorn 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 Stobaeus iii. Άτνχονντι 
 μή £7τιγέλα• κονή γάρ η 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 λη'ίζεται 
 εσθλής άμεινον, ονδε piyiov κακής. 
 
 3 (Ver. 1227, 1228=Frere's Fragm. xcv.) For μειρόμβναι 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 ψαεσιμβρότου ?)ελίοιο, 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. J£n. vi. 171 — 173; Cic. de Divinat. ii. c. 64, 
 where 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 ετΰμοισιν ομοϊα, 
 
 Ίδμεν δ' ευτ' εθεΧωαεν άληθέα μυθησασθαι. — ΘΕΟΓ. 
 
THE THEOGONY, 
 
 OE GENEEATION 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 Typhoeus. 
 
 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 iimbs 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. 10 
 
 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. - 55 
 
 Flows inexhaustible from every tongue 
 
THE THEOGONT. 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 brood 
 
 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 
 
 Rest : 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^,' she the virgins nine 83 
 
 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 1>0 
 
 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, 115 
 
 Polymnia and Euterpe, and the last 
 Calliope : — she, proudly eminent 
 O'er every Muse, with kings majestical 
 Associate walks. I 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 1 45 
 
 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 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 ? 1 65 
 
 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 swoll'n 
 In raging foam ; and, Heaven -embraced, anon 
 She teem'd with Ocean, rolling in deep whirls 
 His vast abyss of waters. 
 
 Croeus then, 190 
 
 Casus, 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, Gyges, 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 THEOGONY. 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 
 
 111 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'dj 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 inj ustice." 
 
 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 
 
 Badiant, 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 
 
 Hurl'd 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 
 
 Nesasa, Cranio, 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, E'ione, Liagore, 345 
 
 Ajid, 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 JSeso, 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 Graiae : (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 THEOGONT. 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 jn 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 4C5 
 
 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 
 Chimaera, breathing deluges of flame 435 
 
 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 Nemaea : him to fierceness rear'd 
 Jove's glorious consort ; and his lair assign'd 
 Among Nemaea'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 455 
 
 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 ; 
 iEsepus, 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 430 
 
 Of nature soft, and Polydora fair ; 
 Ploto the nymph of bright-dilated eye ; 
 Perseis, Ianira, and Acaste ; 
 Xanthe, the sweet Petroea, 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 THEOGONT. 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 Casus ; 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 5Go 
 
 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 with 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 THEOGONT. 303 
 
 Embrac'd by Saturn, Rhea gave to light 
 A glorious race. She Vesta, Ceres, bore, 
 And Juno golden-sandal'd ; and of heart 615 
 
 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 625 
 
 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 &*5 
 
 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'ercoming 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 
 Mencetius ; 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 ; 685 
 
 For he the first from Jove unwary took 
 The clay-form'd maid. Flagitious in offence, 
 Mencetius, 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, ahuge 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 
 x 
 
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 chafd 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,' 
 And still cement the white and waxen comb ; 795 
 
 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, 810 
 
 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 Gyges, 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 $65 
 
 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 : imperial son 
 Of Saturn ! by thy counsels have we ris'n 
 Again, from bitter bondage and the depth 
 Of darkness, aU 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 displayed 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 
 Roll'd the hot vapour on its fiery surge ; 925 
 
 The liquid heat air's pure expanse divine 
 SufFus'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 930 
 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 G-yges, 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, 
 
 A.nd 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 aegis-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 ; in 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 THEOGONT. 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, 1035 
 
 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 unextinguished 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, 1 1 35 
 
 He fell ; beneath his weight earth groaning shook. 
 
316 HESIOD. 
 
 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 Vulcan, — 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 1 1 50 
 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 jperil 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 1180 
 
 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, 1 185 
 
 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 1235 
 
 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-Hmb'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 JEetes. 
 
 By the will 
 Of heaven, iEetes 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 aegis-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 iEetes, 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 
 ^FulfiU'd. 
 
 Now Psamathe, the goddess fam'd 1 305 
 
 Who sprang from ancient Nereus of the sea, 
 
 Bore Phocus ; through the golden queen of love 
 By iEacus embrac'd. 
 
 To Peleus' arms 
 Kesign'd, the silver-footed Thetis bore 
 Achilles lion-hearted, cleaving fierce 1310 
 
 The ranks of men. 
 
 Wreath'd Cytherea bore 
 iEneas ; 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. 1 320 
 
 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 1325 
 
 A race resembling gods. 
 
 Ο now the tribe 
 Of gentle women sing ! Olympian maids ! 
 Ye Muses, born from asgis-bearer Jove ! 
 
THE 
 
 SHIELD OF HERCULES. 
 
 A FRAGMENT. 
 
 ARGUMENT. 
 
 I. The arrival of Alcmena 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 Cy gnus. 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 5 
 
 In height surpass'd and beauty : nor with her 
 
 Might one in prudence vie, of all who 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 lo 
 
 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- 
 Thai 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 accomplished, 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 75 
 
 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 of mortal mould 
 Had e'er endur'd in daring opposite 
 To rush before him, save but Hercules, 
 
 Ύ 2 
 
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 ; 115 
 
 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 ! now 
 Quick snatch the crimson reins of these my steeds 130 
 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 135 
 
 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 140 
 
 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 huge, 
 
THE SHIELD OF HERCULES. 325 
 
 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 smil'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. 1 70 
 
 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 : Caeneus 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 JEgeus : — silver were their limbs, 
 Their armour golden : and to them oppos'd 250 
 
 The Centaur band stood thronging : Asbolus, 
 Prophet of birds, Petraeus huge of height, 
 Arctus, and Urius, and of raven locks 
 Mimas : the two Peucidae, 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 though 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. 305 
 
 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 &60 
 
 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 
 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 OP HERCULES. 331 
 
 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 385 
 
 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 quafPd 
 The foaming must. 
 
 But in another part 405 
 
 Were men who wrestled, or in gymnic fight 
 Wielded the caestus. 
 
 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 toil'd 
 
 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 Vulcan fram'd the vast and solid shield. 
 
 This fitting to his grasp, the valiant son 
 Of Jove with ease now shook, and vaulting rose 
 Into the steed-rapt chariot; with light bound, 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 HERCULES. 
 
 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, m 
 Crooked of talon, on a steepy rock 
 
 Contest, loud-screaming, if perchance below 550 
 
 Some mountain-pastur'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 fall'n 
 
 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 650 
 
 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 ι 
 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 Daemons are represented as walking the earth, and keeping watch 
 over the actions of men. Justice is again introdxiced 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, 
 
 »n, 
 
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. 
 
 WOEKS. 
 
 Come from Pieria, Muses ! that inspire 
 
 The song of praise ; the theme your heavenly Sire ; 
 
 By his dread hest alike are mortals found 
 
 Obscure, illustrious, 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 pryiug 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 bow 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 fe4 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 will'd ; 
 
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. 130 
 
 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 : 160 
 
 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 QEdipus 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 DAYS. 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. f 
 
 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 DATS. 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 dasmons 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 justice cleavej 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 375 
 
 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, Ο 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 crown'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, renown'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 hurPd, 
 
 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 zv.ve 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, 515 
 
 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 ; 520 
 
 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. 
 
 II. 
 
 When Atlas-born the Pleiad 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 
 
 While 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 DATS. 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' unfinished 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 
 Rolls 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 
 W T hile 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 A 
 
 ,i 
 
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 vow, 
 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. 715 
 
 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 : 
 
,ι 
 
 358 • HESIOD. 
 
 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 : 755 
 
 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 765 
 
 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 
 Accomplish'd, homeward bend thy hastening way ; 770 
 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, 775 
 
 With half their provender thy steers be fed ; 
 Them rest assists : the night's protracted length 
 Kecruits their vigour and supplies their strength. 
 This rule observe, while still the various earth 
 Gives every fruit and kindly seedling birth : 780 
 
 Still to the toil proportionate the cheer, 
 The day to night, and equalize the year. 
 .'■ When from the wintry tropic of the sun 
 Λ Full sixty days their finish'd round have run, 
 Lo ! then the sacred deep Arcturus leave 785 
 
 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. 790 
 
 ' s When the house-bearing snail is slowly found 
 To shun the Pleiad heats that scorch the ground, 
 
WORKS AND DAYS. 359 
 
 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 despatclrd, 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. 
 
 witless Perses ! thus for honest gain, 
 Thus did our mutual father plough the main. 
 
 Erst from iEolian 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 
 
 1 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 915 
 
 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 ; 920 
 
 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 ; 925 
 
 Nor then thy ship shall founder in the gale, 
 And seas o'erwhelm 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, 930 
 
 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, 935 
 
 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 939 
 
 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, 945 
 
 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. 950 
 
 Of wretched mortals, lo ! the soul is gain; 
 But death is dreadful midst the whelming main. 
 
WORKS AND DAYS. 363 
 
 These counsels lay to heart : and, warn'd 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 DATS. 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' unfinish'd 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 unprosperous 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 mjrn, 
 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. 1120 
 
 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, 1145 
 
 Who, skilTd in these, fulfils his ministry : — 
 He to whose note the auguries are given, 
 No rite transgress'd, and void of blame to heaven. 
 
WORKS OF CALLIIACHUS, 
 
 TRANSLATED INTO ENGLISH VERSE.' 
 
 THE HYMNS AND EPIGEAMS 
 
 FROM THE GREEK; 
 
 WITH 
 
 THE COMA BEKENICES 
 
 PROM THE LATIN OF CATULLUS. 
 
 BY H. W. TYTLER, M. D. 
 
 Inter Callimachi sat erit placuisse libellos, 
 
 Et cecinisse modis, pure poeta, tuis.-— Propert• 
 
 2 Β 
 
HYMNS. 
 
 HYMN TO JUPITER. 
 
 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 hurl'd 5 
 
 The sons of earth, and awes th' ethereal world ? 
 
 But say, thou first and greatest power above ! 
 Shall I Dictsean or Lycaean 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 Rhea 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 CALLIMACHUS. 
 
 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 rais'd 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 Ne da'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 Thenas bore, 
 And thence to Gnossus on the Cretan shore, 
 
 
HYMN TO JUPITER. 373 
 
 But first at Thenae cur'd thy recent wound ; 
 
 Cydonians hence Omphale nam'd the ground. 70 
 
 The nymphs of Dicte with encircling arms 
 
 Embrac'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 reveal'd 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 
 
 0, 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 ! 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 mortal's 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 Thersean 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 Boedromius, Clarius some implore, 
 
 But nam'd Carneus on mj native shore. 
 
 Thee, great Carneus ! 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 CEdipus convey'd the god 
 
 From Lacedasmon 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 gaiivd, 
 
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 Paean ! 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. 
 Come, 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 '11 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 
 
 Ί] 
 
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 nod, 
 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 CALL1MACHUS. 
 
 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 JEtna 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, 130 
 
 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 Maenalea'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, 140 
 
 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 1 50 
 
 (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, 
 Who 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, 1 70 
 
 And reins of gold confine the bounding hinds. 
 
 But whether first, sacred virgin, say, ' 
 Did your bright chariot whirl its airy way ? 
 To Hasmus' 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 
 'G-ainst 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 
 
HYMN 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 distinguished 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. 215 
 
 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 Phcebus' side assunrd 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 Inopus rose, 
 Broad as the Nile, and like the Nile o'erfiows ; 
 Or when to Pitane or Limnce's meads, 
 Or Aide'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 Tympham 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, 2S0 
 
 Prolongs the day, and stops the flying hour. 
 
 What city, mountain, or what sacred isle, 
 What harbour, beasts your most auspicious smile ? 
 And of th' attendant nymphs, that sportful rove 
 Along the hills, who most enjoys your love, 255 
 
 
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 Avarlike maid 325 
 2 c 2 
 
)88 CALLBIACHUS. 
 
 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 Rhoecus, 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 your 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, 380 
 
 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 Phoebus 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 ; 405 
 
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 Pherse's fertile shores confess your sway ; 
 Hail ! bright Pheraea ; 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 ; Eubcea 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, 
 
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 whitening 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 Ancaeus. 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 iEgean 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, 
 
HYMN TO DELOS. 393 
 
 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 Hasmus' 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, 115 
 
 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 iEgiale : 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 
 Cithasron's hill, nor Thebas'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, 
 
 Remain'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 is 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 
 
 Pangaeus' 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 vanquished hosts expire. 
 
 Thus fate foretells the glory thou shalt gain, 
 
 Ο Philadelphia ! 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 Eubcea'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. 399 
 
 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'erfl owing 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. 
 
 Wljy, 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, 
 Refus'd my bed, and hence enjoys my love. 
 Scarce had she spoke when Phoebus' tuneful swans, 
 From rich Pactolus, and Maeonia'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 I '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 CALL1MACHUS. 
 
 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 snores, 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 off'rings 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' .ZEgean 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 HYMJS". 
 
 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 υ 2 
 
404 CALLIMACHUS. 
 
 Come forth, come forth, ye brown Pelasgian maids ; 5 
 
 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 Venus 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 wafers, 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 Thebae'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 Curalius' 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. 
 
 Ah ! 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. 110 
 
 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, 115 
 
 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. 120 
 
 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 Aristaeus 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, 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 Bceotia'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'st 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 JEthiop'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. 
 
HTMN 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 
 With 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 CALLIMACHUS. 
 
 (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, To 
 
 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 banquet , 
 And sport and revel o'er the sparkling 
 
 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 
 
 line, ") 
 
 t join, V 
 wine. J 
 
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 120 
 
 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 frpm 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 
 
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, 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 every 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, Queen supreme, 
 And bless thy poet with immortal fame. 
 
THE 
 
 LOCKS OF BERENICE.' 
 
 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 Latmos' 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 Yenus, 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. 41 5 
 
 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 reraain'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 vanquish'd 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, Ο Queen, the sacred oath I swear, ") 
 By thy bright head, and yet remaining hair, > 
 I join'd unwilling this ethereal sphere ; ) 55 
 
 And well I know what woes the perjur'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 impell'd the throng, 
 If these withstood not steel's all- conquering blow, 
 What could thy hairs against so dire a foe ? 65 
 
 mighty Jove ! may still thy 
 Pour fierce destruction on their 
 Who dug with hands accurst 
 
 so aire a toe r 
 γ wrath divine 1 
 sir impious line, > 
 the hollow 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, Ο 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 oifering 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, 125 
 
 The sacred rights to heavenly Venus due; 
 If thy lov'd lock appear resplendent there, 
 Let me with her an equal oifering 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. 
 
 2 Ε 
 
EPIGRAMS. 
 
 EPIGBAM I. 
 
 A youth in haste to Mitjlene 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, 5 
 
 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 
 
 Eais'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. f 
 
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 ; ο 
 
 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 stemm'd 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 Selenasa 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 Thesetetus 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. 
 
 XL 
 
 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 Ptolemaeus' 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 Gharidas 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. 
 Str. What's Pluto ? — Char. A fable, and we are undone. 
 
 If there's pleasure in death, and sure I speak true, 
 
 Pellaeus' 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 JEgina'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 Phcebus 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 ballow'd feet approaches near, 
 Behold, Callimachus lies buried here. 
 I drew my breath from fara'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. 
 
 XXV. 
 
 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, Diocles, 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, 
 Keduc'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. 
 
 XXXIV. 
 
 Plac'd here by Phileratis' handu, 
 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 bis 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. 
 
 Mencetas, 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 Venus, 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. 
 
 XLIII. 
 
 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 burnsj 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 CALLttlACHUS. 
 
 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. 
 
 XLVI. 
 
 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. 
 
 XLYII. 
 
 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. 
 
 XLYIII. 
 
 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 this 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. 
 
 LIU. 
 
 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. 
 
 LIV. 
 
 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 fac" 
 
 That, robb'd of her, the Graces lose their grace. 
 
 LV. 
 
 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 Lycasnis 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. 
 
 LVII. 
 
 What for Demodice was ow'd,' s 
 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 A ppelles, late she vow'd : 
 And when my light you first espy, 
 You'd swear the stars had left the sky. 
 
 LIX. 
 
 Ev^netus declar'd that he, 
 For battles won, devoted me, 
 A brazen cock, within this place 
 To Tyndaris' immortal race. 
 But Phasdrus' son I love and fear, 
 And, as my guardian god, revere. 
 
 LX. 
 
 Fair iEsohylis, 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, 
 2 F 
 
434 CALLIMACHUS. 
 
 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 watery plain, 
 Or, like a sea-mew, skim the main. 
 
FRAGMENTS OF THEOGNIS, 
 
 TRANSLATED OR PARAPHRASED, 
 
 CHRONOLOGICALLY ARKANGED, 
 
 "WITH A VIEW TO ILLUSTRATE 
 
 THE PERSONAL HISTORY OF THE POET. 
 BY J. H. ERERE. 
 
 2 f 2 
 
NOTICE. 
 
 The following pages are taken from a work by the Right Hon. 
 John Hookham Frere, entitled Theogxis Restitutes, 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 TRANS. 
 
 GREEK TEXT. 
 
 FRERE'S VERSN. 
 
 PROSE TRANS. 
 
 (Gaisford.) 
 
 (No. of Fragm.) 
 
 {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 
 
 XLVI. 
 
 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 
 
 L1X. 
 
 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 
 
 XLI1I. 
 
 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 
 
 LXXXVIII. 
 
 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 
 
 LXIV. 
 
 240 
 
 729-50 
 
 LV. 
 
 258 
 
436* 
 
 NUMERICAL REFERENCES. 
 
 GREEK TEXT. 
 
 FRERE'S versn. 
 
 PROSE TRANS. 
 
 GREEK TENT. 
 
 FRERE'S VERSN. 
 
 PROSE TRANS. 
 
 (Gaisford.) 
 
 (No. of Fragm.) 
 
 (Pages.) 
 
 (Gaisford.) 
 
 No. of Fragm.) 
 
 (Pages.) 
 
 755-66 
 
 CV. 
 
 259 
 
 1001-4 
 
 XCI. 
 
 274 
 
 767-70 
 
 CVIII. 
 
 260 
 
 1U55-8 
 
 XJIII. 
 
 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 
 
 XX. 
 
 261 
 
 107^-82 
 
 XXX. 
 
 277 
 
 799-802 
 
 XIX. 
 
 262 
 
 1083-6 
 
 GUI. 
 
 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. 
 
 -L• Gaisford. 
 
 Guided and aided by their holy will, ] 1115-18 
 
 Jove and Apollo, may they guard me still, 
 My course of youth in safety to fulfil : 
 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, 53 1 -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 care 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 
 ι Inadequate to satisfy the mind ; j . 
 
 A craving eagerness remains behind : ) 
 
 ο © * J 
 
 Something is left for which we cannot rest ; j 
 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. 
 
 The following lines are curious, as affording a chronological ap- 
 proximation. Onomacrirus, 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. 
 
 VIII. 
 
 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 hie 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 ! } 
 You chatter in your cups and prate away, /- 
 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 so 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 ; J 
 
 Like a good concert, keeping time and measure, 
 Such entertainments give the truest pleasure. 
 
 We now proceed to his moral and political verses, Λνίπΰΐι (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 > 
 
 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 MegaraP — "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 would 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, Rhodes and Crotona. — Xenophon, therefore, 
 who considered Theogms 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 λ ice. 
 
 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 ? concluding, like them, for 
 the affirmative. This fragment is separated from the preceding. 
 Yet, according to the opinions of those times, there was 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. 
 
 XI. 
 
 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 jffst 
 
 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 undisturbed 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. 
 
 ! dest 
 Of the Magnesians — Such was Smyrna's fate 
 
 Pride and oppressive rule destroy'd the state } 1099-1102 
 
 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 pf 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 Λ 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 
 
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 
 
 rill ) 
 ill: I 
 rill.) 
 
 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. 
 
 XXIII. 
 
 Court not a tyrant's favour, nor combine 821-2 
 
 To further his iniquitous design ; 
 
•J 
 
 ) 1181-4 
 
 448 THEOGKIS. 
 
 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 ! 
 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 chief, 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 6 tig 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 Λ 639-40 
 
 For love or hate, for friend or enemy ? > 
 
 — His single purpose is utility. ) 
 
 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 who 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 may 
 
 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 offence) 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. 
 
s. 
 
 at rest, ~i 
 
 >ress'd, > 
 
 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 which the gods in bounty send, 
 
 Will they consent to share it with a friend ? 
 
 No ! — To bestrew the waves with scatter'd grain, ^ 
 To cultivate the surface of the main, > 
 
 Is not a task more absolutely vain ) 
 
 Than cultivating such allies as these, — ι 
 Fickle and unproductive as the seas. 
 
 Such are all baser minds, never at rest, 
 With new demands importunately press' 
 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 : ^ 
 
 Like brethren bred beneath a father's roof, > 
 
 Friends such as these may serve for your behoof) 
 — None others — Mark my words ! and let them be ") 
 Fix'd as a token in your memory, r 
 
 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, 113-28 
 
 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") 
 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 maybe 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 : 309-1 2 
 
 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, 1221-2 
 
 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. 
 
 Wealth nurses Insolence, and wealth, we find, \ 
 
 When coupled with a poor and paltry mind, j 
 
 Is evermore with insolence combin'd. ) 
 
 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. 
 
 XLL 
 
 Learn, Kurnus, learn to bear an easy mind ; ) 893-8 
 
 Accommodate your humour to mankind 
 
 And human nature ; — take it as you 
 
 γ mind ; \ 
 
 :ind 
 
 ι find! J 
 
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. "lis 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. 
 
 XLII. 
 
 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 \ 1219-20 
 
 To be deceiv'd ; they stand upon their guard : ! 
 But an old friend, Kurnus, is unprepar'd. ) 
 
 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. J 
 
 With respect to the next fragment there can be no doubt ; it is 
 sufficiently decided, and angiy enough. 
 
 XLVI. 
 
 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 image 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. 
 
 XLVIII. 
 
 Change for the worse is sooner understood, 577-8 
 
 And sooner practis'd, 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 
 
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 ! 
 
 For you ! the secret interested end 
 Of him, your new pretended party friend, 
 Whose instigation mov'd you to for^|o 
 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, I 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 234-54 
 
 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'«r 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 beguil'd. 
 Remember ! common justice, common sense, 250-8 
 
 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 t\ye 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 referable 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. 
 
 5 sidel 
 tide, > 
 
 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. j 
 
 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 
 
 LIIL 1023-30 
 
 Learn patience, 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 ! — Vainly 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. ) 
 
 } 
 
 The following lines, in a more composed and manly strain, seem 
 to belong to the same period. 
 
 LIV. 
 
 Entire and perfect happiness is never 1157-64 
 
 Vouchsaf 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. 
 
 LV. 
 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") 
 
 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 ? 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. 
 
 LVI. 
 
 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 rate, 
 While vengeance travels slowly ; speedy fate 
 Arrests the offender at a shorter date. 
 
 TUe 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. LXXVIII. and LXXIX. 
 
 LVIL 
 
 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 compell'd 
 To falsify the principles we held ; 
 With party factions basely to comply ; 
 To flatter, and dissemble, and to lie ! 
 
464 • 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 w T ill, 
 Indifferent to fortune, good or ill. 
 
 LVIII. 
 
 Kurnus, believe it ! fortune good or ill 1 133-42" 
 
 No mortal effort, intellect, or skill > 
 
 Determine it, but Heaven's superior will : J 
 
 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 ! 
 
 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 vo)*age ; 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, 511-22 
 
 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. 
 
 
THEOGNIS.• 465 
 
 I am not } r et 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; Λ 
 
 But greeting gladly and freely, though distress'd, /- 
 • Hereditary friends, of all the best. j 
 
 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, 5- 
 
 Strikes to my heart a melancholy strain. J 
 
 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 cf 
 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. 
 
 LXII. 
 
 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 maybe supposed, to 
 this effect — " The company and conversation to be ichoUy literary? 
 fyc. fyc, " persons of distinguished talents, all anxious f>r an oppor- 
 tunity. ," fyc. ξ -c, u 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, ^ 
 
 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 Alceeus, 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-appearance 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. 
 
 LXV. 
 
 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 
 
 LXVL 
 
 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 ! 
 
 LXVII. 
 
 Lash your obedient rabble ! lash and load 845-48 
 
 The burden on their backs ! Spurn them and goad ! 
 They '11 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. 
 LXIIL 
 
470 THEOGNIS. 
 
 LXIX. 
 
 Scarce can I venture plainly to declare 513-18 
 
 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. 
 
THE0GN1S. 47J 
 
 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 the worst, a change is best. 
 
 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. 
 
 ■JF tp "if• w flp tt 
 
 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. 
 
 Where counsel and deliberation fail, 
 
 Action and strenuous effort may prevail. 
 
 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. 
 
 $£ qf: gp qp gp $£ 
 
 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 ! 
 
 Whether 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 then• country and escape without delay. 
 
 LXXII. 
 
 ' 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 Eubcea, 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 Euboea, 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 Euboea, 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, w T as admitted to 
 enliven the party. The music of the pipes was introduced after 
 dinner ; this was a temptation w r hich Theognis could not resist, 
 and which overset all the σψνοτης (grave good breeding) befitting 
 his condition as an exiled noble. He offered to accompany the 
 music, and performed so w r ell 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- 
 
 Eany himself upon the lyre ;" thereupon, the lyre being handed to 
 im, 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 aflront 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. 
 
 # # * * # 
 
 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. 
 
 # # * # # 
 
 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 Lethasan 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 ik 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 refin'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 w 7 hile, 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. 
 
 LXXVIII. 
 
 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 accomplish'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. 
 
 '■■} 
 
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 1131-46 
 
 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. 
 
 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, 415-18 
 
 No sterling, unadulterated mind ; 
 
THE0GN1S. 479 
 
 None that abides the crucible like mine ; 
 Rising above the standard — superfine ! 
 
 In these lines the sense which is assigned to the word ύπιρπρίη, 
 "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 office ; 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 everything," a circumstance necessarily omitted in the 
 translation of fragm. LXXVIII., 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 LVII., 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 1 
 
 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 
 
 ISO 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 Grsecia, 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 
 
 2 ι 
 
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. 
 
 LXXXVI. 
 
 For noble minds, the worst of miseries, 173-82 
 
 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 word 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. 
 
 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. 
 
 LXXXVn. 
 
 Wearied and sick at heart, in seas of trouble, 619-20 
 
 I work against the wind, and strive to double 
 The dark disastrous cape of poverty. 
 
 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, 1 623-24 
 All kinds of arts are practis'd, bad and good ; > 
 All kinds of ways to gain a livelihood. ) 
 
THEOGXIS. 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 
 u having accompanied a party of revellers and serenaders the night 
 before ; moreover the other performer, who ought to have borne a 
 part with 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 ; (δφος) 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. 
 
 xd. 
 
 Ο poverty ! how sorely do you press, 649-52 
 
 Debasing soul and body with distress : 
 To such degrading offices you bind 
 A manly form, an elevated mind, 
 Once elegantly fashion'd and 
 
 l distress : 
 α bind 1 
 lind, > 
 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, which 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, ι 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. 
 
 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 bis 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. 
 
 xcn. 
 
 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. 
 
 XCIII. 
 
 Though gifted with a shrewd and subtle ken, 1055-8 
 
 Timagoras ! the secret hearts of men 
 
THEOGNIS. 485 
 
 (You'll 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 ! 
 
 XCIV. 
 
 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 lines. 
 
 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, 1113-14 
 
 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. 
 
 XCVII. 
 
 My old companions, Fancy and Desire ! 695-6 
 
 To treat you both, as each of you require, 
 My means are insufficient — never mind ! 
 Ours is the common case of human-kind. 
 
 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 } 899-926 
 
 Within the compass of our capital, > 
 
 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 ! 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 ! 
 
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, 
 Bequeath'd 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 I 
 
 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. 
 
 C. 
 
 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- 
 1 .ced, 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. 
 
 CI. 
 
 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 possess'd 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." 
 
 oae > 
 tim; ) 
 
 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- 
 ferrible to Syracuse, and as an introduction to those which from 
 their internal marks must be assigned to Lacedaemon. 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. 
 
 OIL 
 
 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 Laco- 
 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, ~) lo^^-ti 
 
 That on Eurotas' shore and happy plain 
 
 In endless harmony preside and reign ! 
 
 Punish our guilt ! If ever by design 1 
 
 I wrong my friend, let all the loss be mine ; > 
 
 But if the fault is his, double the fine ! ) 
 
 } 
 
 The next lines, though referrible to Lacedaemon, 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. 
 
 CIV. 
 
 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 
 
 Water to wash, and garlands for our hair. 
 
 In spite of all the systems and the rules 1035-6 
 
 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. 
 
 tninK ; 
 tir } 
 ful air, > 
 iair. ) 
 
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, 
 
 Quafiing 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 aside the boast 
 
 Of the destroying haughty Persian host ! 
 
 So shall thy people each returning spring 
 Slay fatted 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. *z 
 
 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 offspring ; 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, would 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 
 
THEOGNIS. 495 
 
 artist, and who now reappeared with a fixed determination to con- 
 fine himself scrupulously to those pursuits by which he had before 
 obtained a livelihood ; all the money which he had made in Sicily 
 would not compensate for such a mortification. 
 
 The following lines would be wholly out of place in the earlier 
 years of his exile, (at Thebes or Euboea,) or in the tumultuous 
 times which immediately preceded ; and if we go back to a still 
 earlier period, we find that the system of secrecy and reserve which 
 he then practised (see fragm. IX.) is that which (in allusion perhaps 
 to his former habit) he now condemns. 
 
 CVIII. 
 
 The servant of the Muse, gifted and grac'd 767-70 
 
 With high preeminence of art and taste, 
 
 Has an allotted duty to fulfil ; 
 
 Bound to dispense the treasure of his skill, 
 
 Without a selfish or invidious view ; 
 
 Bound to recite and to compose anew. 
 
 Not to reserve his talent for himself 
 
 In secret, like a miser with his pelf. 
 
 THE END. 
 
JOHN CH1LDS AND SON, BUNGAT. 
 
1 • ~/V-> \-^ 
 
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