[Εκ τῆς γὰρ γένος ἐστὶ γυναικῶν θηλυτεράων.] 590 τῆς γὰρ ὀλώϊον ἐστι γένος καὶ φύλα γυναικῶν, πῆμα μέγ' * αἱ θνητοῖσι μετ ̓ ἀνδράσι ναιετάουσιν, οὐλομένης πενίης οὐ σύμφοροι, ἀλλὰ κόροιο. ὡς δ ̓ ὁπότ ̓ ἐν σμήνεσσι κατηρεφέεσσι μέλισσαι κηφῆνας βόσκουσι, κακῶν † ξυνήονας ἔργων, αἱ μέν τε πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα 593. ἀσύμφοροι L, Ald. κούροιο L. σμήνεσσι) N. qu. ὡς δ ̓ ὁπότε σμήνεσσι ? L, Ald. 596. αἱ μέν τοι Ν. αἱ μέν τε L. 590. This verse, as Hermann perceived, belonged to another recension in place of the next, or possibly of the next three. Indeed, there is hardly any passage in Hesiod which demonstrates the fact of two recensions being mixed together more incontestably than this. The whole passage, from v. 590 to v. 612, was suspected by Wolf; and it seems not only in great measure different in style, but it is partly made up of Homeric phrases, and involves some suspicious violations of the digamma. That Hesiod should be one of the so-called Greek misogynists, in common with Aeschylus, Aristophanes, Euripides, the pseudo-Simonides, and others, is not а little remarkable. Hesiod, however, does not allude to the faithlessness of women, on which Euripides especially dwells; but he calls them idle, self-indulgent, fit only for the rich; though he modifies his harsh opinion of the sex at v. 608. 591. τῆς, sc. ταύτης, viz. from Pandora, the first of her sex.ὀλώϊον, ἃ lengthened form of ὀλοιν, and that for ολοόν. Probably the word was όλογος, whence a secondary form ολοFotos, ὀλοφώνος. See Curtius, Gr. Et. 562.The stop commonly placed after γένος is intolerable. The most natural way of construing the vulgate reading seems to be this; πῆμα μέγα ἐκείνοις, οἳ ναιετάουσι μετὰ θνητοῖς ἀνδράσι. This however is an unusual periphrasis, and it seems better to insert at, with Schoemann and Flach, for this agrees more directly with σύμφοροι than φῦλα γυναικῶν = γυναῖκες. This adjective takes 595 594. εἰς μήνεσσι (εἰ 595. βόσκωσι Ν. βόσκουσι οἱ μέν τε Ald. com the genitive in the sense of panions in,' 'fellow-bearers of,' though in Opp. 302 we have λιμὸς γάρ τοι πάμπαν ἀεργῷ σύμφορος ἀνδρί. Theognis 526 (quoted by Goettling), ἡ πενίη δὲ κακῷ σύμφορος ἀνδρὶ φέρειν. Were we sure v. 592 was genuine, we might read où σμφορον, especially as there are variants ἀσύμφορα and οὐ σύμφορα. Perhaps, however, it was added in consequence of the stop at γένος, by some who construed καὶ ἐκ τῆσδε φῦλα γυναικῶν (γυναίκες) ναιετάουσι πῆμα μέγα μετ ̓ ἀνδ ράσιν. Stobaeus, Flor. ογ'. 47, cites 591-3 as we have them in the copies. κόροιο, abundance, luxury. 5945. There are variants ἐν σίμβλοισι and βόσκωσι, adopted by Gaisford and Flach, rejected by Goettling.-ξυνήονας (ξυνὸς), for κοινῇ ἐργαζομένους κακά. Cf. v. 601. The absence of the digamma from ěpywv is an indication of some error. Cf. Opp. 382. Inf. v. 601. Here at least one is tempted to read κακῶν ξυνήονας ἀργούς, but that Hesiod uses the form ἀεργός. The simile from drones in a hive is applied by Plato to idle spendthrift citizens, De Rep. vii. p. 552, C, βούλει οὖν, ἦν δ ̓ ἐγώ, φῶμεν αὐτὸν, ὡς ἐν κηρίῳ κηφὴν ἐγγίγνεται, σμήνους νόσημα, οὕτω καὶ τὸν τοιοῦτον ἐν οἰκίᾳ κηφῆνα ἐγγίγνεσθαι, νόσημα πόλεως; 596. πρόπαν ἦμαρ, all day long; cf. sup. v. 525. ἠμάτιαι, day by day. Το Hom. Il. ix. 72, πλεῖαί τοι οἴνου κλισίαι, τὸν νῆες ̓Αχαιῶν ἠμάτιαι Θρῄκηθεν ἐπ ̓ εὐρέα πόντον ἄγουσιν. Goettling's conjecture ἀκάμαται is superfluous.—τιθεῖσι, see inf. v. 875. Il. xvi. 262. Aeschylus uses this form for τιθέασι, Ag. 451. ἠμάτιαι σπεύδουσι, τιθεῖσί τε κηρία λευκὰ, 600 605 598. Hesych. σίμβλοι· τὰ σμήνη, τὰ ἀγγεῖα τὰ τῶν μελισσῶν, ἐν οἷς τὰ κηρία συνάγεται. 599. ἀμῶνται, heap up, scrape together, corradunt in ventrem. Cf. Opp. 775. 778. 601. ξυνήονα, • taking part in grievous troubles,' i. e. causing them cares. See on v. 603, and for ξυνήων, ‘a partner, Pind. Pyth. iii. 48. Hesych. ξυνήονες· κοινωνοί. This must be the sense, other wise the comparison with the drones altogether fails, if we render it help mates in their hard labours.' This would be a virtue; but the poet is speaking of women's vices. The meaning is determined by v. 595. Stobaeus, citing 600—9 (ξθ'. 15), gives λευγαλέων (602) and ζωὴν (606). 602. ἕτερον κακόν. The making of the woman was κακὸν ἀντ ̓ ἀγαθοῖο, ν. 585 ; the second evil consists in the following dilemma; Either a man marries, or he does not. If he does not, strangers possess his wealth; if he does, though he may have a good wife, he may at the same time have, as a counterbalancing evil, an insubordinate family, ἀταρτηρὸς γενέθλη. Schol. τοῦτό φησιν, οὔτε μὴ γήμας (1. ὅτι ὁ μὴ γήμας) ἕτερον ἔχει κακὸν, τὸ μὴ γηροβοσκεῖσθαι. Η οὕτως ἀγαθὸν τὸ μὴ γαμεῖν, ἀλλὰ κακὸν τὸ μὴ ἔχειν γηροβοσκοὺς καὶ κληρονόμους. The poet is weighing good against evil in both cases: (1) an unmarried man has not the expense of a wife and family, but then he has no one to care for him, and he leaves his property to strangers; (2) a married man may have a good wife but a bad offspring, and thus the good is counterbalanced by the evil. v. 607 seems to have been made up from the similar verse in Il. v. 158, χηρωσταὶ δὲ διὰ κτῆσιν δατέονται. On this word, containing the same root (χη) as χῆτις, χῆρος, and heres, see Curtius, Gr. Εt. 200. 603. μέρμερα Γέργα is to be remarked, as compared with the undigammated ἔργων in v. 595. In v. 601 one of the MSS. gives γυναῖκα—ξυνήνορα, whence vrhova has now been adopted as probably the true reading. Hesych. γηροκόμος· γηροτρόφος. τῷ δέ τ ̓ ἀπ' αἰῶνος κακὸν ἐσθλῷ ἀντιφερίζει 610 615 609. αἰῶνος 613. Διὸς 616. πολύ ιδριν 609. τῷδ ̓ ἀπ' L, Ald. 610. τέμνῃ L. κε γήμη Ν. 614. ἰαπετηονίδης Ν. μέγα Ν. ἐρύκει MSS. 609. ἀντιφερίζει, ' contends against, matches.' In Opp. 210, a passage of doubtful genuineness, it has the same sense. The phrase ἀπ' αἰῶνος, for ael, is not free from suspicion, though Homer has ἀπ' αἰῶνος νέος ὤλεο, Il. xxiv. 725, for ἀπὸ βίου, nor is ἔμμεναι in the next verse easily explained. Schoemann reads τῷ δὲ δι' αἰῶνος κ.τ.λ. Stobaeus, ending his quotation with ἀντιφερίζει, might seem to have not read in his copy the three concluding lines. The context seems to require εἰ γὰρ τέτμῃ κ.τ.λ. Flach and Schoemann read uuevès with Wopkens, and mark ἀντιφερίζει with an obelus. Possibly, ὃς γήμας γὰρ τέτμῃ κ.τ.λ., one MS. giving ὃς δέ κε γήμῃ. 610. The word ἀταρτηρὸς does not occur elsewhere in Hesiod, though Homer once or twice uses it. Schol. σκληρᾶς, χαλεπῆς, ἀπὸ γενικῆς (?) γενεάς. Gloss. Barocc. 109, βλαβερᾶς. Ibid. γενέθλης. If the poet had meant 'race' in the sense of womankind,' he would probably have avoided ambiguity by using γυναικός. But the troubles of an ungrateful offspring are clearly here meant. Euripides touchingly alludes to the same cross in life, Med. 1090-1104; and he has a very similar passage on happy and unhappy marriages, in Orest. 602-4.τέτμῃ seems to govern a genitive in the sense of τύχῃ. 612. This verse is defended by Goettling, who construes ἀλίαστον θυμῷ. Gaisford encloses it in brackets after Ruhnken, who thinks θυμῷ and κραδίῃ were glosses on στήθεσσιν, and ἀνήκεσ τον a gloss on the false reading ἀνίαστον for ἀλίαστον. (Hesych. ἀνήκεστον· ἀνίαστον.) It is possible that ἔσχεν should be read for ἐστιν. 613. ὡς οὐκ ἔστι. This reverts to the punishment of Prometheus described sup. v. 521. The sense is, 'Thus we see that no cunning is so clever as to escape punishment, if it involves disobedience to Zeus.' It is, as it were, the moral of the foregoing story. Compare Opp. 105, οὕτως οὔτι πη ἔστι Διὸς νόον ἐξαλέασθαι. 614. ἀκάκητα. Perhaps beneficent,' the Homeric epithet of Hermes (II. xvi. 185. Od. xxiv. 10), and probably to be compared with a similar attribute of the same god, ἐριούνιος. The negative quality of doing no harm suggested the positive quality of doing good. But in the former sense only Darius is called ἄκακοs in Aesch. Pers. 663. 616. πολύϊδριν. He is elsewhere called ποικίλος and αἰολόμητις, sup. v. 511. Horace terms him callidus Carm. ii. 18, 35. For the vulg. ἐρύκει Flach reads ἔρυκεν, with Schoemann, and this seems necessary, as Prometheus was liberated by Hercules. Οβριάρεῳ δ ̓ ὡς πρῶτα πατὴρ ὠδύσσατο θυμῷ Κόττῳ τ' ἠδὲ Γύῃ, δῆσε κρατερῷ ἐνὶ δεσμῷ, ἠνορέην ὑπέροπλον †ἀγώμενος ἠδὲ καὶ εἶδος καὶ μέγεθος· κατένασσε δ' ὑπὸ χθονὸς εὐρυοδείης· 620 ἔνθ' οἶγ ̓ ἄλγε ̓ ἔχοντες ὑπὸ χθονὶ ναιετάοντες εἴατ ̓ ἐπ' ἐσχατιῇ, μεγάλης ἐν πείρασι γαίης, δηθὰ μάλ', ἀχνύμενοι, κραδίῃ μέγα πένθος ἔχοντες, ἀλλά σφεας Κρονίδης τε καὶ ἀθάνατοι θεοὶ ἄλλοι 617. βριάρεω δ ̓ ὡς τὰ πρῶτα LN, Ald. ἀγόμενος Ν. 622. εἴτε ἐπ ̓—μεγάλοις Ν. 617 seqq. The contest between the Olympian gods and the Titans, or the change from the old to the new dynasty, is related at length.—Cottus, Briareus, and Gyes, were the hundredhanded giant sons of Gaea and Uranus, sup. v. 149. For their treatment of their father they had been threatened with punishment (sup. v. 209, 210), and the threat is now about to be executed, on the principle that an undutiful son (Cronus) will himself have an undutiful offspring (Zeus).— Οβριαρεύς, another form of the name, is recognised in Etym. M. p. 346, 38, and indeed is sufficiently defended by the analogy of Bpiáw compared with ὄβριμος. Here the metre requires Οβριάρεως, while in v. 149 and 714 either form is admissible. It occurs also inf. v. 734, where the common reading, Κόττος τε καὶ ὁ Βριάρεως μεγάθυμος, though a manifest solecism, is retained by Gaisford. But here the MSS. give Βριάρεῳ δ ̓ ὡς πρῶτα (so Van Lennep), or Βριάρεῳ δ ̓ ὡς τὰ πρῶτα (Gaisford). L. Dindorf conjectured Οβριάρεφ, which Goettling says is found in two MSS. To make Βριάρεφ a spondee by synizesis is quite out of the question.πατὴρ, viz. Uranus.— πρῶτα ἀδύσσατο, ‘when first he was enraged against them. This corresponds to σφετέρῳ ἤχθοντο τοκῆι ἐξ ἀρχῆς, sup. v. 155. Homer has the form ὀδύσσομαι more than once.—δῆσε, see v. 157. 619. ἀγώμενος, being awed at Compare ἀγαίεται, Opp. 333. The genuineness of this and the next verse is doubtful. It does not appear that ἀγώμενος or ἀγᾶσθαι is elsewhere found ; and the form looks like the coinage of a post-epic interpolator, on the model of the Homeric ἀγάασθε, ἠγάασθε, ἀγάασθαι, from ἄγαμαι. Again, ὑπὸ χθονὸς and ὑπὸ χθονὶ, in the same sense, should hardly stand in two consecutive verses. Thirdly, dè kal eldos is a violation of the digamma; and lastly, ήνορέης ὑπερόπλου occurred sup. v. 516. Dr. Flach's conjecture is very probable, αγαιόμενος ἰδὲ Εεῖδος.—κατένασσε, see Opp. 168. sup. v. 329. 622. ἐπ ̓ ἐσχατιῇ, in the far west, where Atlas also was punished (sup. v. 517), and where the Hesperides abode, who seem in some way to have been associated with woe and gloom, since they were the daughters of Night, and sisters of Mauos and 'Oïçùs, v. 214-5. The west is also called πείρατα γαίης in v. 335 and 518. Even Tartarus itself was by some placed in the furthest parts of the west. Hence Hades is called Εσπερος θεὸς, Soph. Oed. R. 177. Compare inf. v. 729. 731, and 653, where ζόφος (connected with ζέφυρος) means the darkness of the sunless west. The Schol. explains ἐν πείρασι γαίης by ὑποκάτω τῆς γῆς.—The reading of the Emmanuel MS., μεγάλοις, is supported by v. 335, πείρασιν ἐν μεγάλοις. 623. This verse is regarded as spurious by Heyne. But, as Goettling remarks, we require the addition of δηθὰ μάλα, ' for a very long time, because they were at length brought back to the light. We might indeed omit v. 622, and read ναιετάεσκον in v. 621. [οὺς τέκεν ἠύκομος Ρεῖα Κρόνου ἐν φιλότητι,] Γαίης φραδμοσύνῃσιν ἀνήγαγον ἐς φάος αὖτις· αὐτὴ γάρ σφιν ἅπαντα διηνεκέως κατέλεξε, σὺν κείνοις νίκην τε καὶ ἀγλαὸν εὖχος ἀρέσθαι. δηρὸν γὰρ μάρναντο, πόνον θυμαλγέ ἔχοντες, Τιτηνές τε θεοὶ καὶ ὅσοι Κρόνου ἐξεγένοντο, ἀντίον ἀλλήλοισι διὰ κρατερὰς ὑσμίνας· οἱ μὲν ἀφ ̓ ὑψηλῆς Οθρυος Τιτῆνες ἀγαθοὶ, οἱ δ ̓ ἄρ ̓ ἀπ' Οὐλύμποιο θεοὶ, δωτήρες εάων, 626. φάρος 632. ȧyafFoí 628. κείνοισι L., Ald. δοτῆρες εάων Ν. 632. ὄρθϋος Ν. 626. φραδμοσύνῃσιν, the oracular warnings, ἐννεσίῃσι sup. v. 494. Apollodor. i. 2, 1, μαχομένων δ ̓ αὐτῶν ἐνιαυτοὺς δέκα, ἡ Γῆ τῷ Διὶ ἔχρησε τὴν νίκην, τοὺς καταταρταρωθέντας ἂν ἔχῃ συμμάχους· ὁ δὲ τὴν φρουροῦσαν αὐτῶν τὰ δεσμὰ Κάμπην ἀποκτείνας ἔλυσε. 627. σφιν, viz. to the gods; whereas σφέας above means the imprisoned giants.—ἅπαντα διηνεκέως, had told them the whole matter in detail, viz. (to use the words of Aeschylus, referring to the same event, Prom. 220,) as οὐ κατ ̓ ἰσχὺν οὐδὲ πρὸς τὸ καρτερὸν χρείη, δόλῳ δὲ τοὺς ὑπερσχόντας κρατεῖν. —ἄρεσθαι, ' that they would win glory, an Homeric phrase. The aorist in finitive follows verbs of promising or hoping, by a kind of prolepsis peculiar to the Greek mind, when an expected act is contemplated as realised. Perhaps ἀρεῖσθαι. See Opp. 455. 629. δηρὸν γὰρ κ.τ.λ. For the other Titans (not the hundred-handed; compare 134 with 147) had long been contending with the Cronidae, or new Olympian powers. What the cause of the dispute was, Hesiod does not expressly say; but inf. v. 882, it is said to have been about their prerogatives, τιμάων κρίναντο. Aeschylus is more explicit, Prom. 207, ἐπεὶ τάχιστ' ἤρξαντο δαίμονες χόλου, στάσις τ ̓ ἐν ἀλλήλοισιν ὠροθύνετο, οἱ μὲν θέλοντες ἐκβαλεῖν ἕδρας Κρόνον, ὡς Ζεὺς ἀνάσσοι δῆθεν, οἱ δὲ 625 630 633. οἱ δ ̓ ἄρ ̓ ἐπ ̓ Ν. τούμπαλιν σπεύδοντες, ὡς Ζεὺς μήποτ' ἄρξειεν θεῶν. It was on condition of assisting Zeus against the rest, that these three Titans, (the hundredhanded, whose bodily strength surpassed theirs, were liberated. A similar legend (from the ἱεροὶ λόγοι) is recorded in Il. i. 401, where Thetis is said to have summoned Briareus to the aid of Zeus, whom the other gods were for putting in bondage. By the Cronidae are meant primarily Zeus and his brothers and sisters (sup. v. 453), with those of the elder gods whom he could win over to his cause, against the rest of the Titans headed by Cronus himself. Aeschylus (who perhaps had the Theogony in a much more perfect condition) says that Prometheus sided with Zeus, being unable to persuade the other Titans, Prom. 212. It is clear from v. 624-6 that the offspring of Rhea, viz. the elder gods, sided with Zeus; and in v. 883 it is stated that they agreed to confer the sovereignty on Zeus, whom Hesiod therefore does not represent as a τύραννος or usurper. 632. ἀγανοί. It is probable that this word is nearly a synonym of ἀγαθοί. As the v appears to have represented F, we have ἀγαθ, ἀγαF, as variants of the root. (Curtius however, Gr. Et. 172, thinks the root γαν, γαρ, more nearly allied to γέγηθα and gaudeo.) |