313. ἀρετὴ, for δόξα ἀρετῆς. 314. If the reading of this verse be right, the sense is, But whatever you may be in fortune (viz. rich or poor), working is better than being idle. For ἔησθα Proclus appears to have found the subjunctive ἔησθα, since he explains it by ὁποῖος ἂν ἑκάστῳ τυγχάνῃ βίος ἀποδε‐ δομένος, τούτῳ ἄμεινον ἐργάζεσθαι, εἴτε ἀμείνων εἴτε χείρων. He therefore read τῷ ἐργάζεσθαι, which violates the use of the digamma. Cf. inf. 438. We have the similar optative form etnoea in Theognis, v. 715, ὠκύτερος δ ̓ εἴησθα πόδας ταχεῶν Αρπυιών (where οὐδ ̓ εἰ ποιοῖς precedes). Homer too has η κεν ἴησθα, Il. x. 67. Goettling thinks δαίμων a synonym of δαήμων, quoting Hesychius, δαίμων· δαήμων. Archilochus (ap. Plut. Vit. Thes. 5), ταύτης γὰρ κεῖνοι δαίμονές εἰσι μάχης, and Plat. Cratyl. p. 398, Β, τοῦτο τοίνυν παντὸς μᾶλλον λέγει, ὡς ἐμοὶ δοκεῖ, τοὺς δαίμονας· ὅτι φρόνιμοι καὶ δαήμονες ἦσαν, δαίμονας αὐτοὺς ὠνόμασε. καὶ ἔν γε τῇ ἀρχαίᾳ τῇ ἡμετέρᾳ φωνῇ αὐτὸ συμβαίνει τὸ ὄνομα. He therefore renders it thus:- To a prudent man, such as you used to be' (ἔησθα the MSS.), viz. before you gave your attention to law-suits, 'to work is the better course.' Schoemann reads δαίμονι δ' ἶσος ἔσῃ. τῷ κ.τ.λ., ‘You will be as happy as a god; therefore, you had better work. L. Dindorf daíuovi δ' ἶσος ἔησθα· τῷ ἐργάζεσθαι ἄμεινον. It is possible that δαίμονι is corrupt; but the comment of Proclus is sound ; δαίμων οὐ μόνον ὁ ἀπονέμων ἡμῖν τὸν βίον καὶ διοικῶν τὰ ἡμέτερα, κρείττων ἡμῶν, καλεῖται, ἀλλὰ καὶ αὐτὸς ὁ ἀπ ̓ ἐκείνου βίος ἑκάστοις ἀπονεμόμενος, εἰς ὃν βλέποντες τοὺς μὲν εὐδαιμονεῖν φαμὲν, τοὺς δὲ κακοδαιμονεῖν. Cf. Soph. Oed. Col. 75, ἐπείπερ εἰ γενναῖος ὡς ἰδόντι πλὴν τοῦ

315

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315. ἀλλοτρίων κ.τ.λ. Theognis, v. 1145, αἰὲν ἐπ ̓ ἀλλοτρίοις κτεάνοις ἐπέχουσι νόημα. The condition introduced, if, turning your mind from other people's property, you attend to your own livelihood,' does not seem well to accord with the preceding verse. Compare however inf. 645. Moschopulus:—ἐὰν οὕτως ἐργάζῃ ὥστε μὴ ζημιοῦν

τινα.

But we may without much difficulty understand either ἄμεινον εὑρήσεις ἐὰν κ.τ.λ., οι ἄμεινον τὸ ἐργάζεσθαι καὶ τὸ τρέψαντα μελετᾶν.—The genitive βίου depends on the sense of μέλεσθαι implied in μελετῶν. So inf. v. 443, ὅς κα ἔργου (ὃς Γέργου) μελετῶν ἰθεῖαν αὔλακ ἐλαύνοι.

317. As aldus means both 'shame' in a bad sense, and modesty, with many other significations, in a good one, οὐκ ἀγαθὴ is here added as a distinguishing epithet. The sense is no Iman who is in want need be ashamed to work.' Schoemann (p. 37) observes that 317-19 would follow better after v. 311. And thus the precept 'not to rob' in 320 naturally follows the advice not to covet the possessions of others, v. 315. There is a similar verse in Hom. Od. xvii. 347, αἰδὼς δ ̓ οὐκ ἀγαθὴ κε χρημένῳ ἀνδρὶ παρεῖναι, and in ll. xxiv. 44, οὐδέ οἱ αἰδὼς γίγνεται, ἥ τ ̓ ἄνδρας μέγα σίνεται ἠδ ̓ ὀνίνησιν, where Bekker rejects this latter verse as interpolated from the present passage. Gaisford, after H. Stephens, encloses 317-8 in brackets, supposing ἀνδρὶ παρεῖναι to have been changed to ἄνδρα κομίζει from

319. ἀνολβίην —ὄλβον ΑΗ. -βον Ι. 321. κἐν χερσὶ Ι. δ ̓ ἔτ ̓ ἀναιδείῃ Α. κατοπάζει Ι.

v. 500 inf., ἐλπὶς δ ̓ οὐκ ἀγαθὴ κεχρημένον ἄνδρα κομίζει. Proclus:—καὶ τοῦτον καὶ τὸν ἑξῆς στίχον παρεμβεβλῆσθαι ληφθέντας ἀπὸ τοῦ Ὁμήρου, καὶ Πλούταρχος εἶπε. Goettling, admitting the great similarity of the Homeric and Hesiodic maxims, thinks both may be genuine, as derived from an older source. Hermann would read κομίζειν, Shame is not good to attend on a man.' But the poet probably distinguishes two kinds of αἰδώς. Eur. Hipp. 385 :

αἰδώς τε, δισσαὶ δ ̓ εἰσίν· ἡ μὲν οὐ κακὴ, ἡ δ ̓ ἄχθος οἴκων· εἰ δ ̓ ὁ καιρὸς ἦν σαφής,

οὐκ ἂν δύ ̓ ἤτην ταὔτ ̓ ἔχοντε γράμματα.

So two kinds of ἔρις were defined, sup. 11-13.—κεχρημένον, egenum. In Attic Greek generally this participle has either a genitive in the sense of χρείος, or a dative in the sense of κεκτημένος. Properly, it was a euphemism for πένης. One who has used his means is one who is without present resources.

318. σίνεται. Pronounced σίννεται. See on v. 247.

319. On three consecutive lines commencing with the same word, see on v. 6. inf. 578.—πρὸς ἀνολβίῃ—ὄλβῳ most of the MSS. πρὸς ἀνολβίην—ὄλβον Cod. Gale. Goettling prefers the dative, which means 'is closely associated with misery;' Gaisford the accusative, i. e. φέρει πρὸς κ.τ.λ. Compare the long : in ἀεργίη, ν. 311. Of the explanations of the scholiasts, that of Proclus seems the best:ἡ αἰδὼς σύνεστι τῇ πενίᾳ, πτωχὸς γὰρ οὐχ ὑφίσταται ἀπειλήν· θάρσος ἕπεται τῷ πλούτῳ, ὁ γὰρ πλοῦτος θάρσος τίκτει. Or simply, a poor man

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is ashamed of himself, while the rich man has confidence.'

320. ἁρπακτὰ, like στρεπτός and many similar verbals, might take a gerundial sense, ' wealth is not to be clutched at, or being supplied. But it is better to follow the explanation of Tzetzes, τὰ χρήματα τὰ θεόσδοτα πολλὸν καὶ κατὰ πολὺ κρείττω, οὐχὶ τὰ ἐξ ἁρπαγῆς καὶ Bías. Wealth got by violence (is not good); that sent from the gods is far better. See sup. v. 38, ἄλλα τε πολλὰ ἁρπάζων ἐφόρεις.

321. εἰ γὰρ κ.τ.λ. He illustrates his proposition by two kinds of theft, the τὰ ἀληθῶς ἁρπακτὰ (βίῃ), and that by false declarations, such as Perses made before the judges, and so was said μαρτυρίῃσιν ἐπίορκον ὀμόσσαι, sup. v. 282.—καὶ appears to qualify μέγαν, though somewhat out of place; even great wealth, if got by violence, fails to make the possessor secure. Perhaps εἰ γάρ τίς τ ̓ ἢ χερσὶ κ.τ.λ. ληΐσσεται for ληΐσηται. Cod. Gale ληΐσεται. οἷά τε, see on Theog. 93.

324. κατοπάζῃ, * should put behind it,' thrust aside or overcome, Hesych. ἀκολουθῇ. Moschopulus, κατόπιν ἑαυτῆς ποιῇ. Proclus, τὴν αἰδῶ ἡ ἀναίδεια νικήσει. The αἰδὼς here meant is the feeling of shame in doing wrong. Properly, ὀπάζειν meant urgere, a tergo premere ; thence to pursue, chase away. Hom. Il. xvii. 462, ῥεῖα δ ̓ ἐπαΐξασκε πολὺν καθ ̓ ὅμιλον ὀπάζων. Photius, ὀπάζει· θεωρεῖ, ἢ παρέχει, ἢ διώκει. Eur. El. 1192, φόνια δ ̓ ὤπασας λέχε ̓ ἀπὸ γῆς Ἑλληνίδος.— For the sentiment compare Theognis, ν. 647, ἤδη νῦν αἰδὼς μὲν ἐν ἀνθρώποισιν ὄλωλεν, Αὐτὰρ ἀναιδείη γαῖαν ἐπιστρέφε

ται.

325

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330

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328.

ἐπέεσσιν

325. ῥεῖα δέ. See on v. 5-7. The δὲ marks the apodosis, which is common enough after εἰ, ὡς, ἐπεὶ, &c. Most MSS. seem to give ῥεῖά τε.

3278. ἔρξει and βαίνοι Cod. Gale; but most give βαίνει. Goettling edits ἔρξῃ—βαίνῃ, but does not specify his authority.Having warned Perses that the crime of which he has been guilty is likely to have its punishment in the declension of his family prosperity, he adds a catalogue of offences which are not less likely to excite the divine wrath, and of which he bids Perses to beware (v. 335). These are, (1)injuring a suppliant or a guest; (2) seducing a brother's wife (as Thyestes did that of Atreus); (3) defrauding orphans; (4) insulting and contumeliously reproaching an aged parent. This is curious as giving a code of principal sins accord ing to the early Hellenes. We do not find our notions of the graver crimes, murder, fornication, nor adultery in the general sense, here recognised. All turns upon the injuring some member of a household; the morality is that of a patriarchal community; and therefore Goettling seems to be wrong in thinking κασίγνητος is used in the widest sense for ὁ πέλας, ' another man. For

the construction, which is ἶσον κακὸν ἔρδει ὃς ἱκέτην τε ἔρδει καὶ ὃς ξένον, compare Od. xv. 72, ισόν τοι κακόν ἐσθ',

ὅς τ ̓ οὐκ ἐθέλοντα νέεσθαι ξεῖνον ἐποτρύνει, καὶ ὃς ἐσσύμενον κατερύκει.

329. This verse has been thought spurious, and it is rejected by Schoemann. It is unnecessary to the sense, and it only involves the syntax, which is ἀναβαίνῃ δέμνια κρυπταδίης εὐνῆς ἀλόχου κασιγνήτου. The meaning is sufficiently plain without any addition: cf. Aesch. Αg. 1164, εὐνὰς ἀδελφοῦ τῷ πατοῦντι δυσμενεῖς. Goettling (after Moschopulus) would supply eveкa before εὐνῆς. Tzetzes, διὰ κρυπταδίης εὐνῆς. If the verse be genuine, it would be easiest to read κρυπταδίῃς εὐνῇς.

330. τευ—τέκνα, the children of some deceased sire. Schoemann (p. 37) would prefer ὅς τε δι' ἀφραδίης, which should rather be ἀφραδίην, ἀλιταίνεται, acts dishonestly towards them. Some copies give ἀλιτραίνεται. In v. 241 the metre requires this form, ὅστις ἀλιτραίνῃ. The other form of ἀλιταίνειν, ἀλιτεῖν, ἀλιτέσθαι (ἀλιτήμενος Scut. Η. 91), takes an accusative of the person in the sense of κακῶς ποιεῖν τινά. See Hom. Od. iv. 378. v. 108, and the note on Aesch. Eum. 260. Scut. Herc. 80, ή τι μέγ ̓ ἀθανάτους μάκαρας, τοὶ Ολυμπον ἔχουσιν, ἤλιτεν Αμφιτρύων.

333. δ' ήτοι Herm. for δή τοι.—ἀγαίεται, νεμεσᾷ, ἀγανακτεῖ, Mosch. The same as ἀγᾶται, Theog. 619, and apparently ἄγασθαι in Attic Greek, Herc.