ἤματι χειμερίῳ, ὅτ ̓ ἀνόστεος ὃν πόδα τένδει 524. στὸν ? 525. Γοίκῳ Γήθεσι, 526. οὐδέ τοι ? 526. δείκνει ΕF. νόμον Κ. 525 (525) 527. 525. Kai év AGK, Ald. ἀνδρῶν om. A, but added by a later hand in margin. Gl. αιθιόπων. 528. βράδεον δὲ πανέλλησι (γρ. πανελλήνεσσι ἢ παρ ̓ ἕλλησι) Α. readings; and indeed they are commonly confused. So in Theogon. 901 we find both μύχιον and νύχιον, and in Aesch. Pers. 870. 931. Eur. Med. 211, it is equally difficult to decide which is genuine. Proclus, εἴσω μυχῶν τοῦ οἴκου παρθενευομένην.—ἔνδοθι Cod. Gale, with some others, rightly. The common reading is ἔνδοθεν, against the digamma in Fοίκου. digamma; perhaps therefore oudé of or οὐδέ γὰρ may be the right reading. The use of δαίνυ as in imperfect in Il. xxiii. 29, suggests the meaning here, for the sun did not show it where to find food." But the reading in the two Bodleian MSS. Barocc. 46 and 60, δείκνει, is very notable. Some may have read δεικνύει and pronounced it δείκνει by a synizesis like that by which ἐρινύων sometimes becomes ἐρινῦν. πων. 527. Hesych. κυανέων Μαύρων, ΑἰθιόThe notion of the sun visiting the Ethiopians seems borrowed from Od. i. 22, and the Πανέλληνες (though the word is used in the Homeric Catalogue, ii. 530, of undoubtedly later date, and there as coupled with the 'Αχαιοί or Thessalic Argives), in the sense of the whole Greek race, would hardly have 6 524. ἀνόστεος, the cuttle-fish, a creature whose habits were not unknown to the Greeks, and which probably gave rise to the strange legend of Scylla in the Odyssey. Hesych. ἀνόστεος· ὁ θαλάσσιος πολύπους, σκώληξ. It is called 'the boneless' by a phraseology almost peculiar to Hesiod, and which K. Ο. Müller (Hist. Gr. Lit. p. 86) calls "oracular and sacerdotal,” as φερέοικος for 6 a snail, v. 571, ἡμερόκοιτος for ‘a rob-been a recognised term in the time of ber,' v. 605, &c.-—dy Tóda Tévdel, 'gnaws its own tentacles. This was a false notion; but it arose from observing that the tentacles of the captured fish were often broken or torn away.—τένδειν is another form, with the hard for the soft dental, of τένθειν and τένθης. Hesych. τένδει· ἐσθίει, ἢ λιχνεύει. τένθαι γὰρ οἱ λιχνοί. Here, as sup. 131, is suus has no digamma. 525. καὶ ἤθεσι. So some of the MSS. rightly for καὶ ἐν ἤθεσι. For the digamma in this word see v. 222. 526. νομὸν, τόπον νομῆς, Mosch.; 'a feeding-place to swim towards.' This and the two next lines are certainly not Hesiod's, and they may be even later than the presumed Ionic description now before us. The of always has the Hesiod. See Thucyd. i. 3.-There is a variant, mentioned by Goettling, παρ' Ελλήνεσσι. So Cod. Gale, γρ. παρ' ἕλλησι. Gloss. MS. Cant. πᾶσι τοῖς κατὰ τὸ βόρειον μέρος. Ibid. κυανέων ἀνδρῶν. Gloss. Cod. Gale αἰθιόπων. By δῆμός τε πόλις τε no particular settlement, i. e. no real one, is perhaps meant. Goettling thinks that Meroe may be intended, which was called by Herodotus, ii. 29, μητρόπολις τῶν ἄλλων Αἰθιόπων. 529. νήκεροι = νήκερῳ, animals such as boars, &c. opposed to wild goats. The word is compounded of vǹ for ȧvà as in νήποινος, νηπενθὴς, νώνυμος (νὴὄνυμα), νήνεμος, &c.-μυλιόωντες, from μυλιᾶν, μύλη, mola, dismally gnashing their teeth,' perhaps through hunger λυγρὸν μυλιόωντες ἀνὰ δρία βησσήεντα 530 φεύγουσιν· καὶ πᾶσιν ἐνὶ φρεσὶ τοῦτο μέμηλεν, το σκέπα μαιόμενοι πυκινοὺς κευθμώνας ἔχουσι (530) καὶ γλάφυ πετρῆεν· τότε δὴ τρίποδι βροτῷ ἶσοι, οὗτ ̓ ἐπὶ νῶτα ἔαγε, κάρη δ' εἰς οἶδας ὁρᾶται, τῷ ἴκελοι φοιτῶσιν, ἀλευόμενοι νίφα λευκήν. καὶ τότε ἔσσασθαι ἔρυμα χροός, ὥς σε κελεύω, χλαινάν τε μαλακὴν καὶ τερμιόεντα χιτῶνα· στήμονι δ ̓ ἐν παύρῳ πολλὴν κρόκα μηρύσασθαι· rather than through cold. The v is properly short, and therefore the a must be regarded as doubled in pronunciation. Van Lennep gives μυλλιόωντες (μυλλὸς) with the ed. princ. Proclus says that Crates the grammarian read μαλκιόωντες. Cobet, Var. Lect. p. 131, thinks μαλκίοντες the true form. See Aesch. frag. 406, ed. Herm. and Photius in v. μαλκίειν. 531. τοῦτο μέμηλεν, scil. τὸ φεύγειν.— Perhaps ὡς—ἔχωσι, ‘that in their search for shelter they may have hiding-places that keep out the cold.—σκέπα, a remarkable plural from σκέπας, like γέρα from γέρας. 533. γλάφυ, the neuter of the obsolete γλαφὺς = γλαφυρός, here used for a substantive. We have the verb γλάφει in Scut. H. 431.—Hesych. γλάφυ σπη λαῖον, ἄντρον. τρίποδι βροτῷ, an old man who walks by the aid of a stick, τριβάμων, Eur. Troad. 275, τρίποδας μὲν ὁδοὺς στείχει, Aesch. Αgam. 80. The nominative is θῆρες, which are said φοιτᾶν, to stalk through the forest, with bended body, and as it were shrinking into themselves, like old men. There is an evident allusion to the riddle of the Sphinx, who is mentioned in Theog. 326, as Oedipus was sup. v. 163. Hermann would read ẞporol and Goettling so far agrees as to make βροτοὶ the 535 (535) 536. Τέσσασθαι έρυμα 534. 533. ὅτε δὴ Ι. 536. καὶ τότ' σασθαι Α. χλαῖναν μὲν the rest. subject to φοιτῶσιν. The absence of the F in loot throws a doubt on the antiquity of the verse. 534. ἔαγε. The Attics use the genitive of the part, as Ar. Ach. 1180, καὶ τῆς κεφαλῆς κατέαγε περὶ λίθον πεσών. Bentley proposed ἐάγη, which would require κεφαλὴ for κάρη. The a is long by nature, so that ἐάγη would be a synizesis. Cf. Ar. Ach. 928, iva un καταγῇ φερόμενος (al. καταγῇ φορού μενος). α 535. νίφα, a word with no nominative (Curtius, 318), seems to be ἅπαξ λεγόμενον. Photius, νίβα· χιόνα. Either he wrote νίφα, or he explained a word belonging to a much later dialect. 530-7. Both ἔρυμα χροός (Il. iv. 137) and τερμιόεντα χιτῶνα (Od. xix. 242), • a tunic (or frock) reaching down to the feet, are Homeric phrases, and therefore add something to the suspicion that this passage is the work of an Ionic rhapsodist. 538. πολλὴν κρόκα. He recommends much weft, or cross-thread, to scanty warp, the erect orhμwv suspended from the loom. The common form is κρόκη, not κράξ. But we have πτὺξ by the side of πτυχή.—μηρύσασθαι, glomerare, to enwrap or intertwine it by means of the shuttle. τὴν περιέσσασθαι, ἵνα τοι τρίχες ἀτρεμέωσι, μηδ ̓ ὀρθαὶ φρίσσωσιν ἀειρόμεναι κατὰ σῶμα. ἀμφὶ δὲ ποσσὶ πέδιλα βοὸς ἶφι κταμένοιο ἄρμενα δήσασθαι, πίλοις ἔντοσθε πυκάσσας. πρωτογόνων δ ̓ ἐρίφων, ὁπότε κρύος ὥριον ἔλθῃ, δέρματα συρράπτειν νεύρῳ βοὸς, ὄφρ ̓ ἐπὶ νώτῳ ὑετοῦ ἀμφιβάλῃ ἀλέην· κεφαλῆφι δ ̓ ὕπερθεν πῖλον ἔχειν ἀσκητὸν, ἵν ̓ οὔατα μὴ καταδεύῃ· ψυχρὴ γάρ τ' ἠὼς πέλεται Βορέαο πεσόντος· ἠφος δ ̓ ἐπὶ γαῖαν ἀπ ̓ οὐρανοῦ ἀστερόεντος 539. περιέσσασθαι 544. βοὸς 540. ἀξειρόμεναι 541. Bofòs Fîpu 547. ἀξὼς 548. ἀξος 539. περιέσασθαι AD. ἀτρεμέωσιν BCGI. ὁπόταν Ald. ἔλθοι ΑΕΓΚ, Αld. 541. On ΐφι with the digamma see Scut. Η. 53. κταμένου, slain, sacrificed, ib. 402. The phrase is again Homeric; Π. ii. 375, ἥ οἱ ῥῆξεν ἴμαντα βοὺς ΐφι κταμένοιο. The meaning is (say the old commentators) that the hide of an ox that has died of disease or old age is not to be used. From the joke of Aristophanes, Ach. 724, about the whip made ἐκ λεπρῶν, out of leprous hides, it would seem that such hides were harder and thicker. 542. πίλοις, “ with felt. Π. x. 265, κυνέην—μέσσῃ δ ̓ ἐνὶ πῖλος ἀρήρει. Plat. Symp. p. 220, Β, καί ποτε ὄντος πάγου οἷου δεινοτάτου, καὶ πάντων—ὑποδεδεμένων καὶ ἐνειλιγμένων τοὺς πόδας εἰς πίλους καὶ ἀρνακίδας, κ.τ.λ. 543. οπόταν Gaisford and Goettling, apparently_with very slight MS. authority. Good copies give ἔλθοι, which is defensible in the sense of εἴ ποτε ἔλθοι. —κρύος ὥριον, seasonable cold; τὸ συνήθως ἐν τῇ τεταγμένῃ αὐτοῦ ὥρᾳ γινόμενον, Moschop. 544. ἐπὶ νώτῳ, to form a water-proof cape. Similar leather garments were σισύρα οι σισύρνη, διφθέρα, and βαίτη. Robinson follows Graevius in reading ἐπὶ ὤμῳ, merely because Moschopulus happens so to paraphrase ἐπὶ νώτῳ. 546. πίλον, a cap, κυνέη, made of soft fur, and lined with felt. It is uncertain ἔλθῃ the rest. 540 (540) 545 (545) 543. ὁπότε MSS. what is meant by ἀσκητὸν, which Moschopulus explains by τέχνῃ κατεσκευασ μένον, but adds, that it may mean, ‘made large enough to cover the ears. It should mean, decorated externally with some kind of ornament; here, perhaps, with ear-flaps. Theocr. i. 33, ἀσκητὰ πέπλῳ τε καὶ ἄμπυκι.—καταδεύῃ, that it (the shower) may not drench your ears. 547. πέσοντος, τουτέστιν ἄνωθεν πνεύσαντος· πνεῖ γὰρ ἀπὸ ὑψηλοτέρων ὁ βορέας, ὃ δηλοῖ τὸ πεσεῖν. Proclus. This seems the true explanation, and is preferred by Goettling to another, hardly less obvious but of opposite sense, λήγοντος, κοιμωμένου, as the Romans said venti cecidere. To this Van Lennep inclines. Homer seems to use πεσεῖν in both senses: thus in Od. xiv. 475, νὺξ ἄρ ̓ ἐπῆλθε κακὴ, βορέαο πεσόντος, πηγυλίς, the meaning is πνεύσαντος, but ib. xix. 202, τῇ τρισκαιδε κάτῃ δ ̓ ἄνεμος πέσε, τοὶ δ ̓ ἀνάγοντο, the context shows the sense to be, the wind fell, ceased. The MS. Cant. here has the gloss ἀντὶ τοῦ πνεύσαντος. Gl. Cod. Gale πνεύσαντος ἢ μετὰ τὸ πνεῦσαι, which recognises both meanings. 548. ήφος—ἀήρ. ' In the morning too a mist from heaven, producing good wheat-crops, is spread over the earth ἀὴρ πυροφόρος τέταται μακάρων ἐπὶ ἔργοις· 550 (550) 555 549. ἀὴρ Γέργοις 550. Γαρυσσάμενος ἀεναζόντων 552. Γέσπερον, ἄξησι 554. Γέργον οικόνδε 556. καὶ Γείματα ? 549. πυρφόρος C. 550. ἀρυσάμενος ΑΙ. 551. ὑψοῦ δ' Ι. 552. ἄησιν DG. 553. κλονόεντος ΕΓΗ. 554. φθασάμενος Ι. ἔργα K, Ald. 555. μήποτ' ἐξ οὐρ. (γρ. μήποτέ γ' οὐρ.) Α. σκοτέον Η. 556. χρῶτα δὲ ΑABCDEGI. upon the tilled lands (ἔργα) of the wealthy. Donaldson (New Cratylus, § 257), while deriving ἕως, ἠὼς, from the Sanscrit ushas, yet contends that the form ανως points to the digamma. This is confirmed by the modern name of the river Aöus, now Voioussa (Wordsworth's Greece, p. 93). This use of μάκαρες for ὄλβιοι, ἀφνειοὶ, εὐδαίμονες, is noticed by the commentators as an indication of post-Hesiodic poetry. Compare however Il. xi. 68, ἀνδρὸς μάκαρος κατ ̓ ἄρουραν, and Od. i. 217, ὡς δὴ ἔγωγ ̓ ὄφελον μάκαρος νύ τευ ἐμμέναι υἱὸς ἀνέρος, ὃν κτεάτεσσιν ἑοῖς ἔπι γῆρας ἔτετμεν. Gaisford encloses 548-553 within brackets, after Ruhnken, who proposed in v. 549 to read μερόπων ἐπὶ ἔργοις. There is, perhaps, an affectation of the Ionic natural philosophy in explaining the theory of mists, which may be thought to indicate a later age. πυροφόρος, Gl. MS. Cant. θρεπτικὸς καὶ ζωογόνος τῶν καρπῶν. Gl. Cod. Gale σιτοφόρος. Proclus records a variant ὀμβροφόρος. Hermann read πυροφόροις, “ probabilissima conjectura," says Schoemann, p. 51. 550. ἀρυσσάμενος, having drawn watery vapours from ever-flowing rivers. Both ἀρύω and its cognate ἐρύω are digammated words. Compare Eur. Med. 835, τοῦ καλλινάου τ ̓ ἀπὸ Κηφισοῦ ῥοὰς | τὰν Κύπριν κλῄζουσιν ἀφυσσαμέναν | χώραν καταπνεῦσαι μετρίας ἀνέμων | ἡδυπνόους αὔρας. Hippol. 209, πῶς ἂν δροσερᾶς ἀπὸ κρηνῖδος | καθαρῶν ὑδάτων πῶμ ̓ ἀρυσαίμαν ;—ἀεναέντων, a participial form of ἀέναος, used also in Od. xiii. 109, ἐν δ' ὕδατ ̓ ἀενάοντα. The root (Curtius, 319) is ovu or oveF, and it is curious that the JF, dropped in νέω and νάω, is retained in our swim. 551. ἀρθείς. The true epic form is ἀερθεὶς, though αἴρειν occurs once in Homer. 552. ano, 'blows,' i. e. ends in a gale. The notion is, that the mist is raised from the earth to the clouds, where it produces either rain or wind according to circumstances. Hermann thought the next verse came from another recension, in which it represented βορέαο πεσόντος in v. 547. He proposes to read thus, ἀλλότε μέν θ ̓ ὕει ποτὶ ἕσπερον, ἀλλότε δ ̓ εἰσιν Ηφός γ ̓ ἐπὶ γαῖαν κ.τ.λ. But this involves a still further change, βορέω δὲ πεσόντος Αὴρ πυροφόρος τέταται κ.τ.λ. 554. τὸν φθάμενος κ.τ.λ. 'Anticipating this (ὑετὸς implied in ὕει, cf. v. 545, rather than μῆνα Ληναιώνα, Mosch.), when you have completed your work in the farm, return homewards, lest &c. He warns those who perceive a mist in the morning to beware of rain at night; (555) ἀλλ ̓ ὑπαλεύασθαι· μεὶς γὰρ χαλεπώτατος οὗτος χειμέριος, χαλεπὸς προβάτοις, χαλεπὸς δ ̓ ἀνθρώποις. τῆμος τὤμισυ βουσὶν, ἐπ ̓ ἀνέρι δὲ πλέον εἴη ἁρμαλιῆς· μακραὶ γὰρ ἐπίρροθοι εὐφρόναι εἰσί. [ταῦτα φυλασσόμενος τετελεσμένον εἰς ἐνιαυτὸν ἰσοῦσθαι νύκτας τε καὶ ἤματα, εἰσόκεν αὖτις γῆ πάντων μήτηρ καρπὸν σύμμικτον ἐνείκῃ.] Εἶτ ̓ ἂν δ ̓ ἑξήκοντα μετὰ τροπὰς ἠελίοιο 559. τώμισυ βουσίν· ἐπὶ πλέον εἴη ΕΕ. βουσὶν ἐπ' ἀνδρὶ τὸ πλέον εἴη Κ, Ald. αὖτις ΑΕΓ. αὖθις G. 557. ὑπαλέξασθαι. 560 (560) δ ̓ ἀνέρι πλεῖον εἴη Α. βουσὶν, ἐπὶ δ ̓ ἀνέρι ἀνέρι δὲ πλέον BCDGHI. βουσὶν ἐπὶ δ ̓ ἐπὶ δ ̓ ἀνέρι πλέον εἴη F. for nunquam imprudentibus imber obfuit,' Georg. i. 373. Compare inf. v. 570, τὴν φθάμενος οἴνας περιταμνέμεν. 557. μels (for unvs, whence mensis) is called an Ionic form. It occurs Pind. Nem. v. 82. Π. xix. 117, ἡ δ ̓ ἐκύει φίλον υἱὸν, ὁ δ ̓ ἕβδομος ἑστήκει μείς. The next verse, in which χαλεπὸς is twice repeated after χαλεπώτατος, may be an interpolation. The sentiment is very similar to Il. xviii. 549, ἢ καὶ χειμῶνος δυσθαλπέος, ὅς ῥά τε ἔργων ἀνθρώπους ἀνέπαυσεν ἐπὶ χθονὶ, μῆλα δὲ κήδει. As before remarked, the whole of this passage about the winter seems to have been tampered with by the rhapsodists. Indeed μεὶς οὗτος, referring back so far as v. 504, is one of the indications that a good deal of the intervening matter is spurious. 559. τώμισυ Goettl. with Cod. Gale. θώμισυ Gaisford with most of the copies. The omission of the aspirate is Ionic and Aeolic, as in ἀντήλιος, &c. Gaisford gives βούσ', ἐπὶ δ ̓ ἀνέρι καὶ πλέον εἴη, but the καὶ seems to have no MS. authority.—ἐπ' ἀνέρι is, 6 but besides (or in addition) for a man,' i. e. for a slave, ἐργάτῃ. For ἁρμαλιὴ was the dimensum, the slaves' allowance of food. It occurs inf. v. 767, ἁρμαλιὴν δατέασθαι, but is more common in the Alexandrine poets, e. g. Theocr. xvi. 35. Ap. Rhod. i. 393. That man requires more food in cold weather is well known. But the cattle are to be put on half-allowance, because 562. Εισοῦσθαι they have little work to do and plenty of rest at night.-euppóvn, for 'night,' has been thought by some a post-epic usage.. ἐπίρροθοι, ἤγουν βοηθοί, Moschop. So Aesch. Theb. 361, ἐλπίς ἐστι νύκτερον τέλος μολεῖν παγκλαύτων ἀλγέων ἐπίρροθον. 561-3. These three verses are generally allowed to be spurious, and to have been added by way of closing the subject. Proclus;—τοῦτον καὶ τοὺς ἑξῆς δύο διαγράφει Πλούταρχος. δηλοῦσι δὲ, χρῆναι διόλου τοῦ ἔτους βλέπειν εἰς τὰς νύκτας καὶ τὰς ἡμέρας, καὶ πρὸς ταύτας ἰσοῦν τὰ ἔργα, ἕως ἂν μετὰ τὸν σπορὸν ἡ ὥρα ἀφίκηται τῆς τῶν καρπῶν συλλογῆς. Observing these precepts till the end of the year' (viz. from midsummer till midwinter; or, with Tzetzes, ἀπὸ θέρους μέχρι καὶ θέρους ἐξίσου), make the nights equal and the days equal, viz. by proportioning the supply of food, s0 that the consumption is equal, taking one season with another, both for man and beast, i. e. when more for the one, it is less for the other. On ἰσοῦσθαι see Scut. Herc. 263. 564. ἑξήκοντα. Two months after midwinter, viz. towards the close of February, Arcturus becomes visible. Elaborate calculations have been made, founded on this passage, in order to ascertain, by the aid of astronomy, the date of this poem. (See Appendix A.) The reader who is curious on the subject, and capable of understanding it, |