225 (225) ἠέρα ἑσσαμένη, κακὸν ἀνθρώποισι φέρουσα οἵτε μιν ἐξελάσωσι καὶ οὐκ ἰθεῖαν ἔνειμαν. οἱ δὲ δίκας ξείνοισι καὶ ἐνδήμοισι διδοῦσιν ἰθείας, καὶ μή τι παρεκβαίνουσι δικαίου, τοῖσι τέθηλε πόλις, λαοὶ δ ̓ ἀνθεῦσιν ἐν αὐτῇ· εἰρήνη δ ̓ ἀνὰ γῆν κουροτρόφος, οὐδέ ποτ' αὐτοῖς ἀργαλέον πόλεμον τεκμαίρεται ευρύοπα Ζεύς· οὐδέ ποτ' ιθυδίκῃσι μετ ̓ ἀνδράσι λιμὸς ὀπηδεῖ, οὐδ ̓ ἄτη, θαλίῃς δὲ μεμηλότα ἔργα νέμονται. τοῖσι φέρει μὲν γαῖα πολὺν βίον, οὔρεσι δὲ δρυς (230) 223. Γεσσαμένη 227. λαοί 224. ἐξελάσωσι A. ἐξελάουσι the rest. διδούσι) Α. 230. ἰθυδίκησι μέν τ' ἀνδράσι D. duced from the following dè, and the r' came Τ correction, μέν.) ιθυδικοῖσι Α. 223. ἠέρα ἑσσαμένη, clothed in mist. See on v. 125. Men do not see her, and do not know that she is the author of the calamities they are conscious of. 224, ἐξελάουσι Gaisford, and so the majority of the copies. ἐξελάσωσι Goettling, and so Cod. Gale. Other MSS. give ἐξελάσουσι.—οὐκ ἰθεῖαν ἔνειμαν, do not award it (justice) fairly and uprightly. The sense is, Who shall have expelled her from her own tribunals through the habit, or practice, of deciding unjustly. There is a very similar passage in Il. xvi. 386 seqq., where the anger of Zeus is denounced against those who βίῃ εἶν ἀγορῇ σκολιὰς κρίνωσι θέμιστας, ἐκ δὲ δίκην ἐλάσωσι θεῶν ἔπιν οὐκ ἀλέγοντες. 225. The ξένοι and ἔνδημοι are coupled, because in a suit between a native and an alien partiality might be shown to the former.Cod. Gale οἱδιδῶντες, with γρ. διδοῦσι. Perhaps διδῶσι and παρεκβαίνωσι, especially as μὴ is used on account of the indefinite oἵ. Cf. Aesch. Cho. 633, τὸ πᾶν Διὸς σέβας παρεκβάντος οὐ θεμιστῶς. 228. κουροτρόφος. Peace is so called because she brings to full age those who would be destroyed in war, and because ἰθυδίκοισι Κ. 231. Γέργα 230 225. οἱ—διδῶντες (γρ. (The μὲν was introfrom a superscribed θυδίκαισι the rest. she encourages marriage. Eur. Suppl. 488: πολέμου κρείσσον εἰρήνη βροτοῖς, ἢ πρῶτα μὲν μούσαισι προσφιλεστάτη, γόοισι δ' ἐχθρὰ, τέρπεται δ ̓ εὐπαιδίᾳ. In Eur. Bacch. 420, Εἰρήνη is likewise called κουροτρόφος θεά. 229. τεκμαίρεται, δείκνυσι, δρίζει, πιο φαύσκει, ordains. Cf. v. 239, and 398, ἔργα, τά τ' ἀνθρώποισι θεοὶ διετεκμήραντο. Il. vii. 70, ἀλλὰ κακὰ φρονέων τεκμαί ρεται ἀμφοτέροισιν (Κρονίδης). See Buttmann, Lexil. in v., who derives it from τέκμωρ, an end. It is not very easy to explain the middle or deponent use, where the action is the giving a warning to others. 231. ἄτη, calamity in a general sense, but especially such as affects the mind, as contrasted with λιμὸs, an evil pertaining to the body.—ἔργα νέμονται, see ν. 119. μεμηλότα, here in a neuter sense, whereas Homer generally uses it actively, as πολέμοιο μεμηλώς, Il. xiii. 297. The farms (έργα) are said μέλειν θαλίαις, to be a care to festive meetings, by a kind of poetical inversion for pya ἄκρη μέν τε φέρει βαλάνους, μέσση δὲ μελίσσας· 235 (235) 234. ὄριες 235. ἐξοικότα. qu. τοκεύσι Fefoικότα τέκνα γυναῖκες 238. Γέργα 233. ἄκρη-μέσση CDEGI. ἄκρη-μέσσῃ ΑΒΗ and perhaps F. 235. τίκτουσι ADK, Ald. 236. θάλλουσι AG. 237. νείσονται (γρ. νίσσονται) Α. νήσσονται Ι. νείσσονται the rest. om. A, but added by a later hand in marg. οἷς θαλίαι μέλουσι. Cf. inf. v. 238. So Eur. Hel. 196, Ιλίου κατασκαφὰν πυρὶ μέλουσαν δαΐῳ. Pind. Οl. i. 89, τέκε δὲ λαγέτας ἓξ ἀρεταῖσι μεμαλότας υἱούς. Schoemann thinks θαλίης ἔργα should perhaps be read, so that μεμηλότα (αὐτοῖς) would stand as a mere epithet, like ἐπήρατα ἔργα, &ο. 233. ἄκρῃ Cod. Gale, (gloss. τοῖς κλάδοις,) and μέσσῃ.By βαλάνους the poet may mean chestnuts, which to this day form an important part of the diet of the poor in the southern parts of Europe. The same perhaps were meant by ἀκρόδρυα, though this term seems to include figs and olives, Xen. Oecon. xix. 12. Cf. Theocr. xv. 112, πὰρ δέ οἱ ὥρια κεῖται, ὅσα δρυός (qu. δρύες ?) ἄκρα φέροντι. It is difficult to place any belief in the supposed primitive diet of man, acorns, said to be the fruit of Quercus esculus; yet we cannot be sure that the early Greeks had the chestnut-tree, though the Romans had. Plato cites this passage, De Rep. ii. p. 363, ὁ γενναῖος Ησίοδός τε καὶ Ομηρός φασιν, ὁ μὲν τὰς δρυς τοῖς δικαίοις τοὺς θεοὺς ποιεῖν ̓́Ακρας μέν τε φέρειν βαλάνους, μέσσας δὲ μελίσσας· εἰροπόκοι δ' υΐες, φησὶν, μαλλοῖς καταβεβρίθασι. And he adds Od. xix. 109 13, a very similar sentiment to the present. It has been thought, with some probability, that v. 232-7 are a kind of duplicate, or different recension, in place of v. 227-31. Ibid. μελίσσας. The meaning is, that the bees shall make honey in the hollows 238. κακὴ This is re of the tree or the bark. peatedly mentioned by the poets as a sign of felicity. Ovid, Met. i. 112, ‘Flavaque de viridi stillabant ilice mella. Virg. Ecl. iv. 30, ‘Et durae quercus sudabunt roscida mella. Tibullus, i. 3, 45, ‘Ipsae mella dabant quercus, ultroque ferebant Obvia securis ubera lactis oves. But some of the ancients appear to have interpreted this of what is called honey-dew, which is really a deposit from the exudation of sap through the stomates of the leaves. Theophrast. Hist. Plant. iii. 6, ad fin. οὐδὲν ἧττον, ὥσπερ ἐλέχθη, πλειστοφόρον ἐστὶν ἡ δρῦς· εἴ γε δὴ καθ' Ησίοδον φέρει μέλι καὶ μελίττας, ἔτι μᾶλλον. φύεται δ' οὖν καὶ ὁ μελιττώδης οὗτος χυλὸς ἐκ τοῦ ἀέρος ἐπὶ ταύτῃ μάλιστα προσίζων. The poets feigned that the bees collected honey from this saccharine juice; whence Virgil says that Jupiter Mellaque decussit foliis, ignemque removit,' Georg. i. 131. 235. ἐοικότα. See on v. 182. The reading of this verse is doubtful, since ἔοικα takes the digamma. Perhaps, γονεῦσι (or τοκεῦσι, with one MS.) FeForκότα τέκνα γυναίκες. But see Theog. 295. 236. ἐπὶ νηῶν. They are not compelled to go long voyages in ships, because their own land satisfies all wants. Gaisford and Dindorf prefer νείσσονται, with most of the MSS. νείσονται Cod. Gale, but γρ. νίσσονται. τοῖς δὲ δίκην Κρονίδης τεκμαίρεται εὐρύοπα Ζεύς. τοῖσιν δ ̓ οὐρανόθεν μέγ' ἐπήγαγε πῆμα Κρονίων, (240) 245 (245) ἀποτίνυται BCGHI, and D by the first hand. ἀποτίννυται the rest. 248. ὑμεῖς δ ̓ ὦ βασιλεῖς καταφράζεσθε Ε by the first hand, altered to the vulgate, which is found in all the rest, including F. 239. τεκμαίρεται. See sup. v. 229. 240. πολλάκι κ.τ.λ. 'Often even a whole city in common suffers from a bad man, who is a sinner and who devises arrogant plans. On ἀπαυρᾶν, which Buttmann (Lexil. p. 150) considers a genuine separable form from ἐπαυρεῖν (inf. v. 419), see Scut. Herc. v. 173. Theog. 423. Aesch. Prom. 28, τοιαῦτ ̓ ἀπηύρω τοῦ φιλανθρώπου τρόπου, Pers. 929, Ιάνων γὰρ ἀπηύρα, Ιάνων ναύφρακτος ̓́Αρης ἑτεραλκής. Eur. Androm. 1026, αὐτά τ ̓ ἐναλλάξασα φόνον θανάτῳ | πρὸς τέκνων ἀπηύρα. There is a variant ἐπαυρεί in many good copies. MS. Cant. ἀπαυρεί, (gloss. ἀπέλαβεν ποινήν.) Aeschines, who quotes 2407, (omitting however 244-5,) gives ἀπηύρα, in Ctesiph. p. 427. 241. ὅς κεν ἀλιτραίνῃ Aeschines. Vulg. ὅστις ἀλιτραίνει. Goettling contends that the subjunctive is necessary, because μηχαναᾶται can only stand for μηχανάηται. The correctness of this view is questionable. See inf. on v. 392 and ν. 698. The short a may be inserted before the long a of the contraction, just as we have καρηκομοῶντες, &c. These and similar forms are principally euphonic, being so many efforts of the epic language to reduce inconvenient infections to a metrical use. So ἰχθυάᾳ, Od. xii. 95. 242. ἐπήγαγε. Plutarch, De Stoic. Repugn. § 15, gives ἐπήλασε. 244-5. This couplet must be regarded as of dubious authenticity. Not only does Aeschines omit it (see on v. 240), but Proclus expressly says, deî dè συνάπτειν τὸ Λιμὸν ὁμοῦ κ.τ.λ. τοῖς ἐν πολλοῖς φερομένοις, ὑπερβάντα δύο στίχους, ἢ τῶν γε στρατὸν κ.τ.λ. Οὕτω Πλούταρχος. Which seems to mean, that in many of the then MSS. ν. 246 followed next after v. 243, though others contained the disputed verses. 247. ἀποτίνυται, avenges himself upon, viz. by striking them with lightning. The is doubled in the pronunciation, as in όπωρινός (ι) ν. 677, σίνεται inf. v. 318. Το δὶς τόσα τίνυσθαι, inf. v. 711. Il. xvi. 398, πολέων δ ̓ ἀπετίνυτο ποινήν. See on Theog. 209. Both τίνειν and τίνεσθαι are occasionally long in Homer, which may have suggested to rhapsodists the lengthening of ἀτῖτος to ἀτίτος in Il. xiv. 484, and πολυτῖτος to the χρησμολόγοι (Herod. v. 92). Here the MSS. generally give ἀποτίννυται. 248. ὑμεῖς καὶ αὐτοί. He continues to τήνδε δίκην· ἐγγὺς γὰρ ἐν ἀνθρώποισιν ἐόντες ἀθάνατοι φράζονται ὅσοι σκολιῇσι δίκῃσι ἀλλήλους τρίβουσι θεῶν ὄπιν οὐκ ἀλέγοντες. τρὶς γὰρ μύριοί εἰσιν ἐπὶ χθονὶ πουλυβοτείρῃ ἀθάνατοι Ζηνὸς φύλακες θνητῶν ἀνθρώπων· οἱ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα, ἠέρα ἑσσάμενοι πάντῃ φοιτῶντες ἐπ ̓ αἶαν. ἡ δέ τε παρθένος ἐστὶ Δίκη, Διὸς ἐκγεγαυία, address the unjust judges; 'Do you also yourselves,' he says, mind this vengeance,' which I have described as certain to overtake the unjust. Gloss. Cod. Gale, ταύτην τὴν τιμωρίαν. It might, perhaps, be questioned, if καταφράζεσθε be not rather the indicative, and κal αὐτοὶ added as in v. 202, φρονέουσι καὶ αὐτοῖς. The sense would thus be, You well know, even without my telling you how the gods punish the unjust in this way. So Od. xxi. 257, Ευρύμαχ', οὐχ οὕτως ἔσται· νοέεις δὲ καὶ αὐτός. Ι. xxiii. 305, μυθεῖτ ̓ εἰς ἀγαθὰ φρονέων νοέοντι καὶ αὐτῷ. If however καταφράζεσθε be the imperative, then τήνδε δίκην may have the same sense as in v. 39 and 269, viz. 'consider well this kind of justice which you administer. On account of the unusual vocative βασιλεῖς (see inf. on v. 261), and because one MS. gives ὑμεῖς δὲ βασιλεῖς κ.τ.λ., Hermann proposed ὑμεῖς δ ̓, ὦ βασιλῆες, ἐπιφράζεσθε καὶ αὐτοί. This is confirmed by the reading of one of the Bodleian MSS., ὑμεῖς δ ̓ ὦ βασιλεῖς κ.τ.λ. The compound καταφράζεσθαι is not common. Herod. iv. 76, καὶ τῶν τις Σκυθέων καταφρασθεὶς αὐτὸν ταῦτα ποιεῦντα ἐσήμηνε τῷ βασιλέϊ. 250. φράζονται. So Goettling. Gaisford gives λεύσσουσιν with the majority of the copies. Certainly the former is the less pleasing to the ear so closely after καταφράζεσθε. 251. θεῶν ἔπιν. See v. 187. Inf. v. 706. 256 ἐκγεγαδια 250 (250) 255 λεύσσουσιν the rest. 256. δίκη om. A and 2523. Βy τρισμύριοι an indefinite number is meant, as Goettling observes. Το τρὶς χίλιαι Ωκεανῖναι, Theog. 364. Plato, Symp. p. 175, Ε, ἐν μάρτυσι τῶν Ελλήνων πλέον ἢ τρισμυρίοις (viz. the people in the theatre at Athens, probably a very exaggerated expression). The ἀθάνατοι φύλακες are the δαίμονες of v. 122, who are there also called φύλακες θνητῶν ἀνθρώπων. Clemens, citing this passage, Protrept. p. 35, read δαίμονες ἀθάνατοι, φύλακες μερόπων ἀνθρώπων. The two following verses are repeated from the same passage above, (v. 124—2,) whence it appears that φύλακες are not so much protectors, as * observers, ἐπίσκοποι, of men's actions. 256. Δίκη. Whether the predicate is φύλαξ (Goettling), or παρθένος (Tzetzes), Οι κυδρή τ' αἰδοίη τε (Moschopulus), is a matter of some uncertainty. The natural order of the words points to the second explanation: Now Justice,. the child of Zeus, is a maiden, well-bred and respected by the gods who dwell in Olympus.' The purity and unsullied character of Justice is described, and this is the point of ἑλκομένης in v. 220, viz. that Bpis or unseemly outrage is offered to her. She is αιδοίη θεοῖς, and therefore not to be insulted with impunity by man.—Διός κ.τ.λ., 30 in Theog. 901-3 Zeus is said to have married Themis, and by her to have had Justice, with other sisters, who superintend (ὠρεύουσι) the deeds of men. Aratus, Phaen. 97-136, has a fine pas κυδρή τ' αιδοίη τε θεοῖς οἳ Ολυμπον ἔχουσιν. (255) 260 (260) 265 (265) ἔχουσι ΑΕ. κυδνή τ' EFΙ. 257. κέδνη Κ. hand and on thicker parchment commences here. 261. βασιλήων all. In A a different 260. ἀδίκων ΑΕ. 262. παρακλίνουσι AGK. παρκλίνουσι the rest. 265. οἱ θ ̓ αὑτῷ ΑΕ. 263. βασιλήες all. ιθύνετε δίκας Ε. 258. σκολιῶς ὀνοτάζων, ' unrighteously disparaging, viz. in her character of παρθένος, but with reference to unjust dlecisions. Hesych. ὑβρίζων, ἐκφαυλίζων. Compare τὰ δίκαι' ἀγορεύειν, inf. 280.— βλάπτῃ, ὑβρίζῃ, ἐξευτελίζῃ. See v. 263. 260. ἄδικον. Cod. Gale ἀδίκων. 261-4. These verses cannot be considered certainly genuine, even though there is some difficulty in making Zeus the subject to ἀποτίσῃ, that he may pay back to them their injustice,' i. e. make them suffer for it. The forms βασιλέων and the vocative βασιλεῖς are not epic: βασιλήων and βασιλήες would have been used; and it is remarkable that almost all the MSS. as well as Tzetzes recognise the unmetrical forms βασιλήων, βασιλήες, and some παρακλίνουσι (—ωσι). Besides these dificulties, σκολιῶς ἐνέπειν ' to decide unjustly,” and ἰθύνειν μύθους ' to set straight words, for legal decisions,' are unusual phrases. Schoemann, Com. Crit. p. 32, suggests θεσμούς. The address too to the kings, with the oft-repeated Swpopάyou and σκολιαὶ δίκαι, is quite out of place. Goettling agrees with Lehrs in thinking the passage came from a later hand. In defence of v. 263-4, we might compare τὰ δίκαι ̓ ἀγορεύειν, inf. v. 280, and διορθεύειν λόγους, Eur. Suppl. 417 λυγρά νοεῦντες, intending evil. Cf. ἐσθλὰ νοέων, inf. v. 286. Hesych. λυγρόν· κακόν. 262. ἐνέποντες. This form occurs in Il. xi. 641, for the more usual ἐννέπειν, and sup. 194. 265. οἱ θ' αὐτῷ Cod. Gale. This distich enunciates a proverb, which means that honesty is the best policy. Plutarch, De Sera Num. Vindicta, § ix., Tà λοιπὰ δὲ Ἡσιόδου χρὴ νομίζειν ἀκροᾶσθαι, λέγοντος—Ἡ γὰρ κακὴ βουλὴ τῷ βουλεύσαντι κακίστη, καὶ Ὃς δ ̓ ἄλλῳ κακὰ τεύχει, ἑῷ κακὸν ἥπατι τεύχει. Goettling thinks this reading of v. 265 savours more of antiquity, though Aristotle, Rhet. iii. § 9, quotes the vulgate. 267-73. Some have thought these verses spurious, as Proclus tells us of |