ἐς τέλος ἐλθόντος θέρεος, καματώδεος ὥρης, 666. κατάξαις 665. θνητοῖσι Α. φόρτον δ' G, Ald. 665 (665) 670 (670) 671. ἐξκηλος 673. Γοικόνδε 674. οῖνον 667. εἰ μὴ δὴ G, Ald. 673. γενέσθαι G. 664. καματώδεος, see v. 584. Moschopulus, τῆς βαρείας καὶ ἐκλυούσης τὰ σώματα. : 666. καυάξαις i. e. κατάξαις. Inf. v. 693. Hesych. καυάξαι· συντρίψαι. If this passage is referred to, he seems to have taken θάλασσα as the subject of both verbs. The comment of Tzetzes on the digamma is interesting of Αἰολεῖς μετὰ ἄλφα, ἂν ᾖ φωνῆεν, προστιθέασιν τὸ ϋ, οἷον, ἀὴρ αὐὴρ, ἀὼς αὐως, †ἅγιος αὔγιος, (ἀέλιος αὐέλιος Scaliger,) ἀάτην τὴν βλάβην καὶ τὴν ἀκόρεστον αὐάταν καὶ τὰ ὅμοια· συμφώνου δ ̓ ὄντος μεταξὺ, οὐκέτι. He goes on to notice other not less remarkable Aeolicisms; but it is singular that of the initial digamma he seems to have had no knowledge. 667. πρόφρων, for ἑκών, deliberately, intentionally. Under ordinary circumstances, he says, the voyage is then safe. There seems an allusion to the anger of Poseidon against Ulysses. 670. εὐκρινέες, clear and steady ; gloss Cod. Gale εὔκρατοι εἰσίν. Mosch. και θαραὶ καὶ διακεκριμέναι. This seems the 672. εἰς πόντον ΑΗ. earliest passage where the word occurs, and it may be compared with the Homeric πρίν τινα κεκριμένον καταβημέναι ἐκ Διὸς οὗρον, Ιl. xiv. 19, ' some decided and definite,' not capricious nor transient breeze. In later writers it was used as a medical term, for one who had well-marked symptoms in the crisis of illness. See Scut. 55, Photius in v., who adds the gloss εὐκρινές· εύχερές. 671. εὔκηλος, at your leisure, free from apprehension, and not compelled to snatch a favourable hour, as in the λous ἁρπακτὸς, ν. 684. In the MSS. and editions generally ἀπήμων εὔκηλος were construed with πόντος, and so Moschop. ἀβλαβής, ἥσυχος. Etymologically Fernλος, ἐξκηλος εὔκηλος, are connected with ἑκών, Fεκών, and so are more properly applied to persons than to things. See on ἐθελημοί, sup. v. 118. Cf. Il. xvii. 340, μήδ' οἵ γε Fέκηλοι κ.τ.λ., but ibid. ν. 371, εὔκηλοι (ἐκηλοι) πολέμιζον ὑπ' αιθέρι. 672. εὖ τίθεσθαι, εὔθετα ποιεῖσθαι, to store away carefully. Or perhaps, ἐν πάντα τίθεσθαι. Cf. v. 643. 689. 674. ὄμβρον, the rainy season following the rising of Arcturus. See v. 61011. The farmer, having taken a cargo to the Aegean isles or coast of Asia, might καὶ χειμῶν ἐπιόντα, †Νότοιό τε δεινὰς ἀήτας, ὅστ ̓ ὤρινε θάλασσαν ὁμαρτήσας Διὸς ὄμβρῳ πολλῷ ὀπωρινῷ, χαλεπὸν δέ τε πόντον ἔθηκεν. [ἄλλος δ ̓ εἰαρινὸς πελεται πλόος ἀνθρώποισιν.] ἦμος δὴ τοπρῶτον, ὅσον τ ̓ ἐπιβᾶσα κορώνη ἴχνος ἐποίησεν, τόσσον πέταλ ̓ ἀνδρὶ φανείῃ ἐν κράδῃ ἀκροτάτῃ, τότε δ' ἄμβατός ἐστι θάλασσα· 675 (675) 680 be disposed to wait for a return-cargo of the new wine. But then he would wait longer than would be safe. 675. δεινὰς ἀήτας. Though Hesiod sometimes makes the as of the accusative plural short (as do the Doric poets, who also use os for ous, as τὼς λύκος, &c.), it is not clear that the licence extended to adjectives. Moreover, ἀήτης is usually the masculine form, though κακὰς ἀήτας occurs sup. 645, and Hesych. has ἀήτη· πνοή, θῦμα, and ἀήτης, ἄνεμος, ἀρσενικῶς (where M. Schmidt refers the adverb to Il. xv. 626, ανέμοιό τε δεινὸς ἀήτης ἱστίῳ ἐμβρέμεται). Here we should perhaps read δεινοῦ for δεινάς. It is probable that v. 675-7 are interpolated, especially as ὀπωρινῷ (i. e. ὀπωριννῷ), though used by Homer, does not well follow so closely after ὀπωρινόν.-In v. 564 we have μετὰ τροπᾶς ἠελίοιο, and the principle is this:-As the old accusative plural was τροπαν—s, like λύκον—s, &c, by couverting the v into a, as in οἴχοιντο for οἰχοίατο, πατέρα for πατερν (patrem), &c, τροπαας became τροπᾶs, as λύκοας became λύκους. But by dropping the valtogether, we get τροπᾶς, λυκος. Compare Scut. H. 302, τοὶ δ ̓ ὠκύποδας λαγὸς ᾕρευν. Theocritus even has τὰς καλὰς αἶγας, vii. 87. See, on this dialectic peculiarity of Hesiod, K. Müller, Gr. Lit. p. 81. 678. Aς εἰαρινὸς takes the digamma, and Cod. Gale gives πλόος δ', this verse has probably been inserted by rhapsodists or grammarians. 679. ἦμος δή. See on v. 414. When first, i. e. when in mid-spring, the leaves begin to unfold on the topmost boughs of the fig-tree to about the size of a crow's foot. Hence, perhaps, (rather than from its supposed dark colour,) a species of fig was called κορώνεως, Ar. Pac. 628. We retain the comparison in the popular name of some species of the ranunculus, crowfoot. In its native places the fig-tree is the first to put out its leaves, even before the vines. Probably they do not unfold or expand till warm weather has commenced. Hence in St. Mark, chap. xiii. 28, ἀπὸ τῆς συκῆς μάθετε τὴν παραβολήν· ὅταν αὐτῆς ἤδη ὁ κλάδος ἁπαλὸς γένηται, καὶ ἐκφύῃ τὰ φύλλα, γινώσκετε ὅτι ἐγγὺς τὸ θέρος ἐστίν. Where ἐκφύῃ means, is fully expanding (explicet).—ἐπιβᾶσα, ‘setting its foot on the ground, “alighting on the earth. 680. As Cod. Gale gives πέτηλα, (ε form used in Scut. H. 289, though we have δρυὸς ἐν πετάλοισι sup. v. 486,) we should perhaps read τόσον ἀνδρὶ πέτηλα φανείῃ. The old copies give φανείη, which Gaisford retains, and it is defensible as an epic usage. But φανείη (for φανέῃ οι φανῇ, see on v. 577) is given by Goettling after Spohn, and can scarcely be called an alteration. 681. ἄμβατος, δυναμένη πλεῖσθαι Moschop. It is more properly said of ships which receive their crew, but is transferred to the sea, on which ships are said to ride. εἰαρινὸς δ ̓ οὗτος πέλεται πλόος. οὔ μιν ἔγωγε (680) αἴνημ'· οὐ γὰρ ἐμῷ θυμῷ κεχαρισμένος ἐστὶν, ἁρπακτός· χαλεπῶς κε φύγοις κακόν· ἀλλά νυ καὶ τὰ ἄνθρωποι ῥέζουσιν ἀϊδρείῃσι νόοιο 685 χρήματα γὰρ ψυχὴ πέλεται δειλοῖσι βροτοῖσι. δεινὸν δ ̓ ἐστὶ θανεῖν μετὰ κύμασιν· ἀλλά σ' ἄνωγα (685) φράζεσθαι τάδε πάντα μετὰ φρεσὶν, ὡς ἀγορεύω. μηδ' ἐνὶ νηυσὶν ἅπαντα βίον κοίλῃσι τίθεσθαι· ἀλλὰ πλέω λείπειν, τὰ δὲ μείονα φορτίζεσθαι. δεινὸν γὰρ πόντου μετὰ κύμασι πήματι κῦρσαι, δεινόν τ', εἴ κ' ἐφ ̓ ἅμαξαν ὑπέρβιον ἄχθος ἀείρας (690) 690 682. οὗτος Γειαρινὸς ? 685. ἀξιδρείῃσι 692. ἀξειρας 684. 682. οὐ μὲν ΕF. 683. αἴνημι· οὐ (γρ. αἴνημ'· οὐ) Α. γε φύγης Α. 686. βροτοῖσιν DG. 687. κατὰ κύμασιν (γρ. μετὰ) A. 688. ὡς σ ̓ ἀγορεύω BCDEFG, Ald. ὡς ἀγορεύω AHI, and K corrected to ὅσσ'. 692. δεινὸν δ' Κ. δεινόν γ' the rest. ἐπ' ἅμαξαν BCDEGHI, Ald. 682-3. This distich, as Hermann first remarked, seems like a different recension of v. 678. But the context requires both that verse, as an introduction to the three following, and these two here, unless we condemn, together with them, the three verses on the love of gain (684-6) which are inseparable from them. It seems to have been Hesiod's way to repeat the same sentiment in nearly similar terms. Compare v. 687 with 691. Here perhaps we should read οὗτος εἰαρινός, as the δὲ injures the sense, and was likely to have been added from ignorance of the digamma.—ἁρπακτος, only available as it were) by snatches; to be caught when you can.' Unless we regard the words οὔ μιν—ἐστὶν as a parenthesis, the reading of two good Bodleian MSS., οὐ μὲν ἔγωγε, i. e. οὐ μὴν, is worth attention. 686. χρήματα γὰρ, κ.τ.λ. ' For money is life to wretched mortals,' i. e. is valued as much as their very life. Stobaeus quotes this verse (vol. iii. p. 175 Teubner) and Euripides imi tates it, Orest. 637, οὐ χρήματ ̓ εἶπον· χρήματ', ἢν ψυχὴν ἐμὴν σώσῃς, ἅπερ μοι φίλτατ ̓ ἐστὶ τῶν ἐμῶν. Pind. Isthm. ii. 17, χρήματα, χρήματ ̓ ἀνήρ. 690. τὰ μείονα. This is not opposed to v. 643, but is a warning not to risk your all in one adventure. 691. Commonly, a full stop is placed after κύρσαι, and this probably led to the reading of nearly all the MSS., δεινόν γ'. But one verse is a correlative of the other, aud so this verse is not a vain repetition of v. 687. The δὲ is given by Proclus and Moschopulus. As it is a hard fate to lose life and property (from overloading) amidst the waves, so it is sad to have your waggon break down from being over-weighted.' - καυάξαις, see v. 666. — ἀμαυρωθείη, trampled in the dirt; lost, annihilated. ἀφανισθῇ καὶ ἐλαττωθῇ, Proclus. Schoemann excludes 692-3 as "aliunde additos.” The sense however seems simple enough: 'No man of sense would overload his cart; why should he do this to a ship?' 695 ἄξονα καυάξαις, τὰ δὲ φορτί ̓ ἀμαυρωθείη. μέτρα φυλάσσεσθαι· καιρὸς δ ̓ ἐπὶ πᾶσιν ἄριστος. Ὡραῖος δὲ γυναῖκα τεὸν ποτὶ οἶκον ἄγεσθαι, μήτε τριήκοντα ἐτέων μάλα πόλλ ̓ ἀπολείπων μήτ' ἐπιθεὶς μάλα πολλά· γάμος δέ τοι ὥριος οὗτος· (695) ἡ δὲ γυνὴ τέτορ ̓ ἡβώοι, πέμπτῳ δὲ γαμοῖτο. 693. κατάξαις 695. Γοϊκον 696. Γετέων 693. καὶ φορτίο Α. 695. ἐπὶ οἶκον ACEF. 696. τριηκόντων (γρ. τριήκοντα) Α. τριηκόντων the rest. 698. ἡβώη DIK, Ald. ηβώοι ABCEFGH. γαμείσθω Α. γαμεῖτο (οι superscr.) I. 694. μέτρα κ.τ.λ. • Observe due proportions; and the fitting time in all things is the best.' Compare sup. v. 642. He distinguishes the law he had just laid down, not to overload a ship or a cart, from the time or opportunity, as illustrated by the proper sailing-seasons. The two limitations of measure and time are elsewhere combined, as Aesch. Suppl. 1044, μέτριόν νυν ἔπος εὔχου.— Τίνα καιρόν με διδάσκεις; Pind. Οl. xiii. 67, ἕπεται ἐν ἑκάστῳ μέτρον· νοῆσαι δὲ καιρὸς ἄριστος. Here μέτρα, not μέτρον, is used, because not one thing, but many things are meant, to which the rule is to apply; and measures differ, since what is too much for one thing Cf. may not be enough for another. v. 648. Pind. Isthm. v. 71, μέτρα μὲν γνώμα διώκων, μέτρα δὲ καὶ κατέχων. 695-705. Before entering upon the ethical conclusion of the 'Εργα properly so called (the Ἡμέραι or Calendar commencing at v. 765), the poet subjoins certain precepts on the subject of marriage. It has been plausibly suggested by K. O. Müller (Hist. Gr. Lit. p. 84) that these verses should come after v. 375, so that the whole subject of domestic relations might be disposed of before entering on agriculture and economy. In favour of this view is the fact, that these verses seem naturally to form apophthegms of two and three lines each, like the string of maxims in the former place. Van Lennep supposes this advice about marriage to be specially addressed to Perses. 695. ὡραῖος, in due season; at the right age. ἁρμοδίῳ χρόνῳ, Tzetzes: ἐγκαίρως, κατὰ τὸν προσήκοντα χρόνον, Moschopulus. 696. The true reading of this verse is undoubtedly that preserved as a variant in Cod. Gale, τριήκοντα ἐτέων (i. e. Fετέων), which is said to be found in other MSS. The common reading is τριηκόντων, which must be regarded as one of the many instances in this poem where the loss of the digamma has led Stobaeus, to corruptions of the text. quoting yv. 695-8 (Flor. οβ'. 6), agrees in τριηκόντων, but there is no ordinal τριήκοντος, though there is τριηκοστός. Tzetzes rightly says, μὴ γράψῃς Τριηκόντων, εἴτε Ἡσιόδου εἴτε μεταγραφικὸν τὸ πταῖσμα τυγχάνει, ἀλλὰ Τριήκοντα. Πᾶσα γὰρ φωνὴ τὰ τρία γένη σημαίνοντα ἐν μιᾷ λέξει ἄκλιτός ἐστιν· οἷον τριάκοντα, πεντήκοντα, καὶ πάντες οἱ ἀριθμοί. Hence in Aesch. Prom. 872, the true reading is πεντηκοντάπαις, hot πεντηκοντόπαις. 698. τέτορ ̓ ἡβώοι, ' be of marriageable age for four years. Proclus, τέτορε γὰρ σημαίνει δ'. Tzetzes, τέτορε γὰρ σημαίνει τέσσαρας. Both grammarians therefore agree as to the termination. Theocritus has τετόρων ἐτέων, xiv. 16. The Aeolians were said to use πίσυρες, which occurs in Od. v. 70. As the child-bearing age was fourteen (Proclus seems to fix it at twelve), the poet recommends marriage four years later, or at eighteen. Xenophon, Oecon. vii. 5, speaks of the wife of Ischomachus as having been married ἔτη οὔπω πεντεκαίδεκα γεγονvia. It may seem surprising that so late a marriage should here be recommended; but Goettling confirms the statement here given by Plat. Rep. v. παρθενικὴν δὲ γαμεῖν, ἵνα ἤθεα κεδνὰ διδάξῃς. 699. Γήθεα 699. ὣς κ' ἤθεα MSS. and Ald. δωκεν the rest. p. 460, Ε, ἆρ ̓ οὖν σοι ξυνδοκεῖ μέτριος χρόνος ἀκμῆς τὰ εἴκοσι ἔτη γυναικί, ἀνδρὶ δὲ τὰ τριάκοντα ; and Aristotle, Polit. vii. 14, τὰς μὲν ἁρμόττει περὶ τὴν ὀκτωκαίδεκα ἐτῶν ἡλικίαν συζευγνύναι, τοὺς δ ̓ ἑπτὰ καὶ τριάκοντα ἢ μικρὸν (qu. τοὺς δ ̓ ἔτη τριάκοντα ἢ μικρῷ πλέον ?). We may add the like advice of Solon, frag. xiv., πέμπτῃ δ' (sc. ἐτῶν ἑβδομάδι, viz. at 35) ὥριον ἄνδρα γάμου μεμνημένον εἶναι. ω Ibid. ἡβώοι. So the best copies, others giving ἡβώη, with Plutarch, Amat. § 8. Gaisford edits ἡβῴοι, but the iota subscriptum has no legitimate place, as it would have in ἡβῴη for ἡβασίη, οι ἡβώῳ for ἡβάοι with the w reduplicated. The ognis has ἡβώοις, ν. 1229, with the variant ἡβάοις, and Homer εἴθ ̓ ὡς ἡβώοιμι, which comes from an uncontracted present ἡβώω, a secondary form of ἡβόω for ἡβῶ (compare καρηκομόωντες with ἡμερὶς ἡβώωσα, Od. v. 69).—For γαμοῖτο Cod. Gale has γαμείσθω. 700. Euripides has a similar sentiment on the necessity of knowing birth and parentage before choosing a partner for life; ἐς καινὰ δ ̓ ἤθη καὶ δόμους ἀφιγμένην Δεῖ μάντιν εἶναι, μὴ μαθοῦσαν οἴκοθεν Οτῳ μάλιστα χρήσεται ξυνευνέτη. Stobaeus, Ο'. 8, quotes v. 699 and 70i, omitting the intervening verse. 701. ἀμφὶς ἰδών. The true reading is doubtless ἀμφὶ Ειδών, looking at every thing on each side of you.—χάρματα is here ludibrium. 702. ληΐζεται, carries off as a prize. The word is borrowed from the custom of forcibly abducting young women, who were called ληΐς, Aesch. Theb. 320. 701. ἀμφὶ Ειδὼν 701. γήμαις Κ. 700 (700) 705 705. θῆκεν Α. These two verses are taken almost verbatim by the pseudo-Simonides in bis diatribe on women; γυναικὸς οὐδὲν χρῆμ ̓ ἀνὴρ ληίζεται ἐσθλῆς ἄμεινον οὐδὲ ῥίγιον κακῆς. For the regular or postepic use of the article in τῆς κακῆς, see on v. 193. 6 704. δειπνολόχης, besetting the dinnertable: ambitious to take a seat at it; whereas women used to live retired in their own apartments. τῆς συνδειπνούσης καὶ λοχώσης τὸν ὁμόκοιτον πρὸς τὸ δρᾶσαι τὸ κακὸν, Moschop. and Tzetzes. της καθημένης καὶ ἀσωτευομένης καὶ παρεδρευομένης τῷ δείπνῳ, Proclus. The feminine form is defended by πολυφόρβη in Theogon. 912. Gaisford compares ̓́Αρτεμι θηροφόνη from Theognis v. 11. Stobaeus read δειπνολόχου, Flor. lxvii. 705. ἄτερ δαλοῦ, without a brand, viz. not literally, but fguratively. Hence Euripides is thought to have borrowed his expressive verse, Orest. 613, ἕως ὑφῆψε δώμ' ἀνηφαίστῳ πυρί.—ὠμῷ γήραϊ, unripe,' premature old age; or perhaps green, as Homer uses ὠμογέροντες. δῶκεν Gaisford and Goettling, and all the MSS. which I have collated, except Cod. Gale. Stobaeus and Plutarch also give θήκεν, which Robinson preferred. Proclus explains it by τὴν ὠμὸν τὸ γῆρας τῷ ἀνδρὶ τιθεῖσαν, and Tzetzes by παρ' ἡλικίαν τιθείσης γηραιὸν καὶ ἀφήλικα, whence it has been assumed that both read θῆκεν, not δῶκεν. The verse seems in some way corrupt, as ὠμός is not a digammated word. We might read either ἄτερ δαλοῖο οι άτερ δαλοῦ τε. But as Moschopulus has καὶ ἀώρῳ γήρα H |
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