Τάρταρον ἐς κρυόενθ', αἱ δὲ φρένας εὖτ ̓ *ἀάσαντο 255 αἵματος ἀνδρομέου, τὸν μὲν ῥίπτασκον ὀπίσσω, ἂψ δ' ὅμαδον καὶ μᾶλον ἐθύνεον αὖτις ἰοῦσαι. Κλωθὼ καὶ Λάχεσίς σφιν ἐφέστασαν· ἡ μὲν ὑφήσσων Ατροπος οὔτι πέλεν μεγάλη θεὸς, †ἀλλ ̓ ἄρα ἦγε τῶν γε μὲν ἀλλάων προφερής τ ̓ ἦν πρεσβυτάτη τε. 260 πᾶσαι δ ̓ ἀμφ' ἑνὶ φωτὶ μάχην δριμείαν ἔθεντο. δεινὰ δ ̓ ἐς ἀλλήλας δράκον ὄμμασι θυμήνασαι, ἐν δ ̓ ὄνυχας χεῖράς τε θρασείας ἰσώσαντο. 263. Εισώσαντο 255. εὖτ ̓ ἀρέσαντο Ald, vulgo. αὐτὰρ ἄσαντο Ο. ήδε Ο. 255. ἀάσαντο, had satiated. The reading is doubtful, some copies giving er' ἄρ ̓ ἕσσαντο, ἕσαντο, αὐτὰρ ἄσαντο. It is difficult to defend ȧpéσavto in this sense; the word properly means to make friends with, from root ἀρ. Pro. bably we should read, εὖτ ̓ ἀάσαντο, compare ἄαται, in v. 101,) οι εὖτ ̓ ἄρ ̓ ἄσαντο. The figure in the poet's mind was that of blood-sucking demons fastening on a body and tossing it behind them when drained dry. So Aeschylus describes the Erinyes, Eum. 175, ἐμοῦσα θρόμβους οὓς ἀφείλκυσας φόνου. Ib. v. 254, ἀλλ ̓ ἀντιδοῦναι δεῖ σ ̓ ἀπὸ ζῶντος ῥοφεῖν ἐρυθρὸν ἐκ μελέων πέλανον. 257. ὅμαδον. The accusative depends on αὖτις ἰοῦσαι, going back to. 258260. When we consider that there is no connecting particle in this clause, that the sense in v. 261 goes back to the subject broken off by these verses, and lastly, that it was easy to mistake the Κήρες of death for the Κῆρες of destiny, we shall not be indis posed to assent to Hermann's view, that these verses were added in a different recension of the poem. 259. πέλει Ald. an ancient terra-cotta group preserved at Rome in which the three Fates are represented differing in stature, Clotho being the tallest, Lachesis the next, and Atropos the shortest. He further supposes, with Hermann, that the greater age and decrepitude of Atropos is indicated. Did these goddesses severally represent three stages of human life, viz. maturity, middle age, and old age?) . 259. The old reading, corrected from several MSS. and Aldus, was ἀλλὰ καὶ ἔμπης, where ἔμπης probably came from a gloss on γε μέν. As the passage stands, it would seem that a verse has been lost; for γε μὲν in the next line must mean but,' and cannot stand for the simple μέν. We might restore the sense by some such verse as this, ἀλλ' ἄρα ἥγε μικρὴ μὲν δέμας ἦεν, ἀφαυροτέρη δ ̓ ἐτέτυκτο, τῶν γε μὲν ἀλλάων κ.τ.λ., οι we might well read ἀλλὰ καὶ ἔμπης ἥγε μὲν κ.τ.λ.—προφερής, sc. χρόνῳ, or per haps in dignity also, ἀξιώματι. 261. πᾶσαι. He reverts to the Κῆρες, contending like so many vultures for the possession of a corpse. 263. ἐν δὲ κ.τ.λ. 'And on him their nails and cruel hands they equally laid. -ἰσώσαντο, pares sibi invicem fecerunt; a strange phrase, for which we might have expected ἐσφίγξαντο. But ἰσοῦσθαί T is to have something equalised,' as in Opp. 562, ἰσοῦσθαι νύκτας τε καὶ 258. ὑφήσσων, inferior in size ( debilior, Goettl.), is ἅπαξ λεγόμενον. Comparing ἐφέστασαν immediately preceding, one is tempted to suppose the poet may have meant ὑφημένη, φιζάνουσα, and so to have accounted for the difference of size by the standing or sitting posture. Goettling describes ἤματα. L 265 πὰρ δ' ̓Αχλὺς εἱστήκει ἐπισμυγερή τε καὶ αἰν, χλωρὴ, ἀϋσταλέη, λιμῷ καταπεπτηυΐα, γουνοπαχὴς, μακροὶ δ ̓ ὄνυχες χείρεσσιν ὑπῆσαν. τῆς ἐκ μὲν ῥινῶν μύξαι ῥέον, ἐκ δὲ παρειῶν αἷμ' ἀπελείβετ ̓ ἔραζ'· ἡ δ ̓ ἄπλητον σεσαρυία εἱστήκει, πολλὴ δὲ κόνις κατενήνοθεν ὤμους, δάκρυσι μυδαλέη. Παρὰ δ ̓ εὔπυργος πόλις ἀνδρῶν· 270 χρύσειαι δέ μιν εἶχον ὑπερθυρίοις αραρυίαι 265. αὐαλέη τε Ο. 269. κατενήνοχεν Ο. 266. γουνοπαγὴς Ο. 270. παρὰ δέ οἱ Ο. 264. πὰρ δὲ κ.τ.λ. 'And by them stood a dismal demon of woe, loathsome and horrible, haggard, squalid, shrunk through hunger, with swelled knees, and long nails on her hands. The final syllable in ̓Αχλὺς is long, as in στάχυς, ἰσχὺς, &c. Goettling rightly explains 'Αχλύς as the impersonation of grief, neglected and squalid in look, with cheeks rent by her long nails, and suffused with tears. Aeschylus has ἀχλὺς, for gloominess or obscurity taking possession of a family, Eum. 357. Pers. 666. 265. πεπτηὼς for πεπτηκώς, the same as πεπτωκώς, as from πίπτημι. Compare τεθνηὼς and τεθνειὼς for τεθνηκώς. Homer occasionally uses πεπτεὼς as a dissyllable. Others derive the participle from καταπτήσσω, of which an irregular aorist καταπτακών, or perfect καταπτακώς, occurs in Aesch. Εum. 243. But the perfect participle should rather be ἐπτηκὼς, a form recognised by Photius in Γ. πτακείς.—γουνοπαχὴς, thick kneed,' i. e. with legs swelled through famine. See on Opp. 497. But γουνοπαγής, stiff-kneed, is perhaps a better reading, found in two MSS., and also in Harl. (not γουνοπαγή). 266. ὑπῆσαν. Used in reference to the hands expanded with the palms uppermost. ἐπῆσαν is as good, but has less authority.—μύξαι, mucus, slime. παρειῶν, cf. Aesch. Cho. 22, πρέπει παρηῒς φοινίοις ἀμυγμοῖς. Εum. 54, ἐκ δ ̓ ὀμμάτων λείβουσι δυσφιλῆ λίβα. Sup. ν. 243. 268. σεσαρυΐα seems nothing less than 268. σηρυΐα Ο. a false quantity. The perfect of σαίρειν, to lay bare the gums and show the teeth,” is σέσηρα, Ar. Pac. 620, and Theocritus twice has σεσαρὼς, Id. vii. 19. xx. 14. It is difficult to defend σεσάρα on any sound principles. It must be referred to the same class of post-epic forms as μεμάποιεν in v. 252. μαπέειν ν. 304. χρεμίζειν ν. 348. We have αραρυϊαι in v. 271, τεθαλυίαι in v. 276 (the Attic and Epic perfect being τεθηλώς); Il. iv. 435. Buttmann, Lexil. p. 180, compares μεμάκυΐα, and regards the ǎ for n as an Ionicism. So also λελακυία, Od. xii. 85. 269. κατενήνοθεν, • spread itself over. On this difficult word the student is referred to Buttmann's Lexilogus, and Curtius, Gr. Et. 250. Like ἤλυθε, ἐλήλυθε, so ἤνοθε, ἐνήνοθε, ἀνήνοθε, seem referable to the same root as ἄνθος, ἀνθέω. Buttmann thinks ἀνέθω, ἐνέθω, different themes; which seems hardly probable. Curtius gives the root ἀθ, and regards ἤνοθε as the strong perfect, with the preposition av or ev prefixed. 270. μυδαλέη refers to εἱστήκει, the intervening words being parenthetical. Aesch. Pers. 541, διαμυδαλέοις δάκρυσι κόλπους τέγγουσ ̓ ἄλγους μετέχουσαι. Ibid. The commencement of an entirely new subject, and one of joy contrasted with one of grief, is not well placed in the middle of a verse; unless indeed this was intentionally done to place the contrast in a still stronger light. Cf. 237, 285, 301.—παρὰ means, 'next to it' in the same band or circular division of the shield. ἑπτὰ πύλαι· τοὶ δ ̓ ἄνδρες ἐν ἀγλαΐαις τε χοροῖς τε 275. δαξίδων 275. εἱλύφαζε Ald. τῇσι δὲ Ο. 278. 282. πέζοντες Ald., Ο. 275 280 276. ἀγλαίαις Ο. 277. τοῖσιν δὲ Αld, ὑπαὶ Αld., Ο. 281. αὖ Ald. ἑτέρωθι Ο. 283. om. Ο. ὑπ' ἀυλητῆρι δ' vulgo. 272. ἑπτὰ πύλαι. The pseudo-Hesiod who wrote this poem here perhaps purposely indicated Thebes, as likely to have presented itself to the mind of the real Hesiod. 273. ἐϋσσώτρου, having nimbly-running felloes (or periphery) of the wheel. Hesych. εὐδρόμου. σωὴ γὰρ ἡ ἀφορμὴ καὶ φορὰ, ἧς εἶδος ἡ κύλισις. From the root σεξ, whence also σῶμα for σόδεμα, a noun σoFn = ὁρμὴ may have existed. —ἤγοντο is rarely so used, as the husband himself is properly said yeσa γυναῖκα. Perhaps ἦγόν τ ̓ ἀνδρὶ γυναῖκα, πολύς τ' κ.τ.λ. We may however translate, 6 were having the bridegroom conveyed. Compare also Od. iv. 10, υἱεί δὲ Σπάρτηθεν ̓Αλέκτορος ἤγετο κούρην. xν. 237, κασιγνήτῳ δὲ γυναῖκα ἠγάγετο πρὸς δώμαθ', and also xxi. 214. Il. ix. 394, Πηλεύς θήν μοι ἔπειτα γυναίκα γαμέσσεται αὐτός. 275. εἰλύφαζε is here intransitive In Il. xx. 492, we have πάντῃ τε κλονέων ἄνεμος φλόγα εἰλυφάζει. 278. ὑπὸ συρίγγων, to the sound of pipes. A common use of ὑπό. So Ar. Ach. 970, εἴσειμ ̓ ὑπαὶ πτερύγων κιχλῶν καὶ κοψίχων. 279. ἁπαλῶν, ‘boyish. This seems the point of παίζοντες. Goettling thinks it means "subtili arte facta ora hominum." ἄγνυτο κ.τ.λ. Cf. inf. 348. But it was absurd to represent sound by sculpture. Hesych. περιάγνυτο· περιεκλᾶτο, καὶ τὰ ὅμοια. 281. ἔνθεν δ ̓ αὖτε, from the house of the bridegroom in the opposite direction.—κώμαζον, conducted a comus, a kind of serenade in honour of the bridegroom. These processions were commonly conducted with the fute; in allusion to which Euripides calls the revel of Ares κῶμος ἀναυλότατος, Phoen. 791. But v. 283 is wanting in two or three copies, and perhaps it is an instance of διττογραφία, the combined readings of two different editions. Or we might read, τοὶ μὲν δὴ παίζοντες ὑπ ̓ ὀρχηθμῷ καὶ ἀοιδῇ πρόσθ ̓ ἔκιον, as one MS. gives τοὶ δὲ μὲν in v. 283. The intervening verse may by some accident have crept into the text both here and at v. 299. As ἕκαστος appears to take the digamma, the dè which is commonly added after αὐλητῆρι would violate the metre ; and in fact it is omitted in the Aldine. As for γε μὲν (see on v. 260), it is best to read Toiye with Gaisford, like ὅγε, ήγε, &c. πρόσθ ̓ ἔκιον· πᾶσαν δὲ πόλιν θαλίαι τε χοροί τε 285 290 292. Γούνας 286. ἐπιβάντ' Ο. 287. ἤρυκον χθόνα δίαν—χιτῶνα Ο. 288. ἔσταλτ ̓ Ald. ἐστείλαντ' Ο. 289. κορωνιόεντα Ο. κορωνιόωντα Ald. 291. ἔπιπλον Ald. 287. ἐπιστολάδην, tucked up, succincti, ἀνεσταλμένως. - ἐστάλατο, for ἔσταλ-ντο, ἃς ἔσταλτο is the third person singular of ἐστάλμην, plup. pass. of στέλλω. But the Harleian reading ἐστείλαντ ̓ suggests a variant στείλαντ'. Cf. Fur. Bacch. 696, νεβρίδας τ ̓ ἀνεστείλαντο. Hesych. ἐσταλάδατο· ἐστολισμένοι ἦσαν. He is thought to refer to this passage. The χιτών or frock was used in ploughing, without the ἱμάτιον. Cf. Opp. 391, γυμνὸν σπείρειν, γυμνὸν δὲ βοωτεῖν. the last, on Hermann's conjecture, κορυνήεντα, club-like. By this we may understand the stalk of corn with its spike or terminal ear. Goettling rightly observes that Kopvviav and κορωνιάν would be desiderative forms, for which there is here no place. He edits κορυνιόεντα, with Gaisford. Still we might compare the κύματα κυρτὰ φαληριοῶντα of ll. xiii. 799, ἀκροκελαι νιόων, ib. xxi. 249. To construe πέτηλα σταχύων, (βριθόμενα implying the luxuriance of the crop,) is against the order of the words; while βρίθεσθαί τινος is very unusual Greek. But this verse (290) is perhaps an interpolation: see Opp. 32. For it certainly is absurd to add, by way of comparison, they mowed the corn like bread. This seems the first instance of πέτηλα used for πέταλα. See on Opp. 680. οἱ δ ̓ αὖτ ̓ ἐς ταλάρους ἐφόρουν ὑπὸ τρυγητήρων λευκοὺς καὶ μέλανας βότρυας [μεγάλων ἀπὸ ὄρχων βριθομένων φύλλοισι καὶ ἀργυρέῃς ἑλίκεσσιν. 295 300 οἱ δ ̓ αὖτ ̓ ἐν ταλάροις ἐφόρευν]· παρὰ δέ σφισιν ὄρχος χρύσεος ἦν, κλυτὰ ἔργα περίφρονος Ηφαίστοιο, σειόμενος φύλλοισι καὶ ἀργυρέῃσι κάμαξι, [τοί γε μὲν αὖ παίζοντες ὑπ ̓ αὐλητῆρι ἕκαστος] βριθόμενος σταφυλῇσι· μελάνθησάν γε μὲν αἵδε. οἶγε μὲν ἐτράπεον, τοὶ δ ̓ ἤρυον. Οἱ δ' ἐμάχοντο πύξ τε καὶ ἑλκηδόν· τοὶ δ ̓ ὠκύποδας λαγὸς ᾔρευν ἄνδρες θηρευταὶ, καὶ καρχαρόδοντε κύνε πρὸ, ἱέμενοι μαπέειν, οἱ δ ̓ ἱέμενοι ὑπαλύξαι· πὰρ δ ̓ αὐτοῖς ἱππῆες ἔχον πόνον, ἀμφὶ δ ̓ ἀέθλοις δῆριν ἔχον καὶ μόχθον. ἐϋπλεκέων δ' ἐπὶ δίφρων 295. Γελίκεσσιν 297. Γέργα 299. Γέκαστος 293. αὖτε ταλάρους ἐφόρεον Ο. 305 295. ȧpyv 294. ἢ μέλανας Ο. ρέους Ο. 299. τοί γε μὲν αὖ Ο. τῷ γε μὲν οὖν παίζονται Ald. 300. σειόμενος Ο. δὲ μὲν αἶγε Ο. δὲ μὲν οἶδε Αld. 301. οἵδε Ο. 305. ἀέθλω Ald., Ο. 306. γ' ἐπὶ Ald. 294–6. Gaisford incloses this passage in brackets. Like v. 283, it seems clearly to have been added from another recension. 299. On this verse see v. 282. 300. μελάνθησαν. 'These however were made black (in contrast with the silver vine-props). See v. 167. This verse perhaps belonged to another recension in place of v. 298. 301. τραπεῖν is to tread the grapes in the vat. Hom. Od. vii. 124, ἑτέρας δ' ἄρα τε τρυγόωσιν, ἄλλας τε τραπέουσι. Hesych. τραπέουσι· πατοῦσιν ἐπὶ τῇ ληνῷ.—τραπέοντο· ἐπατοῦντο, παρὰ τὸ τροπὴν λαμβάνειν τὸν βότρυν πατηθέντα. Hence the Latin trapetum. Virg. Georg. ii. 519 ; ' Venit hiems; teritur Sicyonia bacca trapetis.ἤρυον, from ἀρύω, kept taking them out of the baskets” (τάλαροι), to throw into the vat; or rather, perhaps, kept drawing off the juice. This word appears to take the digamma in Opp. 550.—οἱ δ ̓ ἐμάχοντο κ.τ.λ., another subject; others were contending in the pancratium, others were trying to catch (aipeiv) hares with dogs.' See on v. 270. 302. λαγός. On this form of the accusative see on Opp. 564. The nominative here is λαγός, not λαγώς.—κύνε, ε rare dual, as Hermann remarked, where δύω οι δοιώ is omitted, and there is nothing in the context to indicate duality. The sense is, with a pair of dogs in front of each.” See on άνδρες ἐμαρνάσθην, sup. v. 238. The hunter usually followed his dogs; cf. Od. xix. 435, οἱ δ ̓ ἐς βῆσσαν ἵκανον ἐπακτῆρες, πρὸ δ ̓ ἄρ ̓ αὐτῶν ἰχνί ̓ ἐρευνῶντες κύνες ήϊσαν. Eur. Herc. F. 860, ἐπιρροίβδην ὁμαρτεῖν ὡς κυνηγέτῃ κύνας. 305. ἱππῆες, to be distinguished from ἡνίοχοι, which is added below as a different subject. Cf. Theocr. vii. 139, τέττιγες λαλαγεῦντες ἔχον πόνον. 306. ἐϋπλεκέων, well-compacted; cf. ν. 63, πλεκτοῖσιν ὑφ ̓ ἅρμασι. ll. xxiii. |