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815

παύροι δ' αύτε ίσασι τρισεινάδα μηνός αρίστην [άρξασθαί τε πίθου, και επί ζυγόν αυχένα θείναι βουσί και ημιόνοισι και ίπποις ώκυπόδεσσι,] νηα πολυκλήίδα θοήν εις οινοπα πόντον

(815) ειρύμεναι παύροι δέ τ' αληθέα κικλήσκουσι. τετράδι δ' οίγε πίθον περί πάντων ιερον ήμαρ Τμέσσης παύροι δ' αύτε μετ' εικάδα μηνός αρίστην 820 ήoύς γεινομένης: επί δείελα δ' έστι χερείων. αίδε μεν ημέραι εισίν επιχθονίοις μέγ όνειαρ, (820) αι δ' άλλαι μετάδουποι, ακήριοι, ου τι φέρουσαι.

814. Fίσασι 817. θόFην Foίνοπα 818. Fερύμεναι 820. αν μετά Fεικάδα ?

821. dFoυς δέFελα

820.

816. ώκυπόδεσσιν GH. 818. κικλήσκουσιν BGK, Αld. μέσση BF.

821. γινομένης G, Αld.

814. τρισεινάδα, (probably) the twenty- days which were known only to the oι seventh (three times ninth); but others vidótes. See on v. 792. take it to mean the twenty-ninth, be- 819. τετράδι. Ας άρξασθαι πίθου in ν. cause the ninth of the two first decads 815 seems the same as πιθοιγία, but is had just been mentioned.—The next there referred to the 27th day, Schoetwo verses, according to Goettling, re- mann (p. 62) suggests the transposition sulted from a different recension, and of 819-21 to follow v. 809, or even 801. were meant to take the place of v. It is more probable that 821 should 817—8. The opening of the wine-jars follow 811, where it would come very is referred to the τετρας just below. appropriately, and that 820, which has Perhaps however we should read vña no intelligible syntax, was a various πολυκλήίδα θοήν τκ.τ.λ., Or (with Van reading of 814, παύροι δ' αύτε ίσασι μετ' Lennep) νέα τε π.

είκάδα μηνός αρίστην. 818. ειρύμεναι. In Scut. Η. 138 we 820. μέσση, i. . τετράς μέσση, the have ήτ’ είρυτο κάρη. The quantity of fourteenth. – μέτ' εικάδα, few call the the word is discussed by Buttmann in fourth after the twentieth αρίστη, as the Lexilogus. åandéa, scil. óvbuata. they ought to do, in the morning, though Few call it by its right name of αρίστη, it gets worse in the afternoon. Cf. 810. V. 814. Proclus explains it thus, “Few Moscliopulus supplies την μετ' εικάδα call the real twenty-ninth (so he ex- (τετάρτης) αρίστης (ούσαν ίσασι). plains τρισεινάδα, ν. 814) by the name 823. μετάδουποι, falling in heavily of twenty.ninth,' viz. because some, as between, as it were merely to fill up, the Athenians, counted the days of the περισσαι και ανενέργητοι, Moschop. last decad backwards, and s0 made the ακήριοι, “ fateless, without any special “ninth” of that decad what was really import or destiny. In the sliad the the second. See also on v. 768. Graevius word means · heartless.' —oŬ Ti pépovo ai gives another explanation, “pauci is a mere epexegesis. Cf. Theocr. xv. Veracem dicunt,” and thinks that hence 105, βάρδισται μακάρων Ωραι φίλαι, αλλά Virgil took his maxim, nona fugae ποθειναι έρχονται, πάντεσσι βροτοίς αιεί melior, contraria furtis.' Probably the τι φέρουσαι. poet meant, that this was one of those

825

άλλος δ' άλλoίην αινεί, παύροι δε ίσασιν. άλλοτε μητρυιή πέλει ημέρη, άλλοτε μήτηρ τάων ευδαίμων τε και όλβιος δς τάδε πάντα ειδώς εργάζηται αναίτιος αθανάτοισιν, όρινθας κρίνων και υπερβασίας αλεείνων.

(825)

824. δε Fίσασιν

827. Fειδώς εργάζεται

824. δέ τ' ίσασιν the MSS.

825. ημέρα Ε.

827. εργάζεται CD.

824. άλλος άλλoίην. Some praise a hand, O. Müller (Hist. Gr. Lit. p. 86,) day of one kind, others a day of another admits the genuineness of this final kind,' viz. lucky or unlucky. For verse, and thinks that it even suggested Orpheus, as Proclus tells us, had written the spurious addition of the opvidouaycertain injunctions about good and bad tela, just as the Cyclic Troica were ar. days; and the Athenians had their own ranged to form a sequel to the Iliad, peculiar rules on the subject. άλλoίην, and as the Κατάλογος γυναικών followed αντί του άλλην, Ρroclus. But the word the Theogony of our author, according may well bear its usual sense of to the recension of some critics. Goettdifferent in kind.'

ling says, “ Mihi totus aliunde huc re825. ημέρη κ.τ.λ. At one time a jectus esse videtur; nam omni cum day is a step-mother, at another time a antecedentibus conjunctione caret.” As mother. Proclus ; επειδή η μήτηρ ήπιος, a termination to the subject of the η δε μητρυιά κακή, είπεν, Αι μεν των calendar, it is appropriate and signiημερών εισι μητέρες, ώς αν αγαθαι, αι δε θcant enough. To ascertain the will of μητρυιαι, ώς αν κακαί.

the gods in matters obscure to human 826. τάων κ.τ.λ. Moschopulus; τού- knowledge, and to avoid offending the των των ημερών δς αν τάδε πάντα ειδώς, gods by unintentional transgressions of ήγουν ταύτας τας διαφοράς και τας δυνά- their festivals, were among the surest μεις πάσας, εργάζηται, τα ειρημένα δη- ways to realise the ευδαιμονία of which λονότι έργα, αναίτιος τους αθανάτοις- tlie poet is speaking, viz. general proευδαίμων εστί και όλβιος. Thus τάων is sperity in his farming operations. By thegenitiveafterτάδε πάντα.-εργάζηται, όρνιθας κρίνων he means distinguishing goes on farming, or performing the bad from good omens,' so as to avoid various duties of agriculture.

doing any work under unfavourable 828. This verse may possibly have auspices. Cf. v. 801, οιωνούς κρίνας, οι been added by those who (as Proclus επέργματι τούτω άριστοι. Αr. Αν. 719, tells us) appended in direct con- όρνιν τε νομίζετε πάνθ' όσαπερ περί μανtinuation of this poem another which τείας διακρίνει. Lucian, in the Dialogue some attributed to Hesiod, the opvido- (p. 240 seqq.) with Hesiod, asks the mavrela. Plato possibly may allude to poet why he has nowhere made use of this, (and if so, he thought it genuine,) the gift of the Muses (Theog. 32), the Ion, p. 531, Β, περί μαντικής λέγει τι faculty of prophecy ? "Ομηρός τε και Ησίοδος. On the other

ΑΣΠΙΣ ΗΡΑΚΛΕΟΥΣ.

THE

SHIELD OF HERCULES.

a

The poem known as the Shield of Hercules is, in all probability, the work of a much later writer than Hesiod. Composed manifestly in imitation of the eighteenth book of the Iliad, wherein the shield of Achilles is so elaborately and graphically described, it seems to have been the effort of some rhapsodist of the Hesiodean school, and to have originated in the ancient tradition, that Homer and Hesiod had a personal contest in the poetic art. Independently of mere probabilities, the style is very different from that of the other two larger extant poems of Hesiod. In this respect, indeed, it savours rather strongly of the Ionic school, and it probably is of about the same age as the earlier of the so-called Homeric Hymns. That the Shield of Hercules, or at least the main part of it, really claims this respectable antiquity, can hardly be doubted. The careful use of the digamma throughout is remarkable ; indeed, it is much more accurately observed than in the Homeric hymns generally. From the nature of the description, considered artistically, Müller (Hist. Gr. Lit. p. 99) considers that it cannot be placed later than Ol. 40; and he founds his opinion principally on the fact, that Hercules is here represented armed and equipped like any other hero; whereas, about this date, the poets began to introduce, as his peculiar costume, the club and the lion's skin.

There are many remarkable words and inflections in this poem (which will be noticed as they occur) more resembling the late phraseology and the imitative style of the Alexandrine poets. It would however be unfair to form any positive opinion from single words or verses, which may possibly be interpolations, or may result from varieties introduced by local rhapsodists of different ages and countries. Goettling is of opinion that from v. 141 to v. 317 is the work of an Alexandrine poet. Schoemann (p. 68)

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