755 ἀνέρα· λευγαλέη γὰρ ἐπὶ χρόνον ἔστ' ἐπὶ καὶ τῷ ποινή. μηδ' ἱεροῖσιν ἐπ ̓ αἰθομένοισι κυρήσας μωμεύειν ἀΐδηλα· θεός τοι καὶ τὰ νεμεσσᾷ. Μηδέ ποτ' ἐν προχοῇ ποταμῶν ἅλαδε προρεόντων, (755) μηδ' ἐπὶ κρηνάων οὐρεῖν, μάλα δ' ἐξαλέασθαι· μηδ' ἐναποψύχειν· τὸ γὰρ οὔτοι λώϊόν ἐστιν. 756. θεός του BCDGHIK. θεὸς νύ τοι ΑΕΓ. οὔτι λώιον ΑΙ. properly used of the bath, e. g. Aesch. Agam. 1077, τὸν ὁμοδέμνιον πόσιν λουτροῖσι φαιδρύνασα. Eur. Hel. 676, ὤμοι ἐγὼ—λουτρῶν ἵνα θεαὶ μορφὰν ἐφαίδρυναν. Apoll. Rhod. iii. 300, αὐτοί τε λιαροῖσιν ἐφαιδρύναντο λοετροῖς. Moschus, ii. 31, ἢ ὅτε φαιδρύνοιτο χρόα προχοαῖσιν Αναύρω. Goettling says, “γυναικεία λουτρὰ sunt λουτρὰ θερμὰ, quae corpus effeminant." But warm baths were offered to men, as Clytemnestra specially says to Orestes and Pylades, Aesch. Cho. 657, that they shall have καὶ θερμά λουτρὰ καὶ πόνων θελκτηρία στρωμνή. Compare also the following passages; Il. xxii. 444. Od. x. 360. viii. 249. 426. It would rather seem that motives of propriety were the grounds of the precept, and that λευγαλέη ποινὴ has the same allusion as ἀνήνορα ποιεῖ above. The scholiasts add another meaning; that a man must not dress himself with the care and attention to personal graces which are becoming a woman. - · ἐπὶ χρόνον, for a time, viz. a temporary affection is incurred. Cf. Od. xiv. 193, εἴη μὲν νῦν νῶιν ἐπὶ χρόνον ἠμὲν ἐδωδὴ ἠδὲ μέθυ γλυκερόν. Apoll. Rhod. i. 793, ξεῖνε, τίη μίμνοντες ἐπὶ χρόνον ἔκτοθι πύργων ἦσθ ̓ αὕτως; The phrase is more common with a limiting epithet, as sup. ν. 326, παῦρον δέ τ ̓ ἐπὶ χρόνον ὄλβος ὀπηδεῖ. 755. ἐπικυρήσας, ἐντυγχάνων, τύχῃ παρών, ' when you chance to meet with sacrifices burning. μωμεύειν ἀΐδηλα, 'cavil at unseen things,' i. e. to be curious to know the mysteries of divination. Proclus, μηδὲ ἐὰν συμβῇ σοι ἐν ἱεροῖς εὑρεθῆναι, μέμψῃ τὰ μυστήρια· ταῦτα γὰρ ὁ θεὸς πάνυ μέμφεται. On 759. λόγιον Η. αίδηλος (α and ἰδεῖν), see Buttmann's Lexilogus, p. 49. Curtius, Gr. Et. 644. By interchange of the long vowels came ἀΐδελος, frag. xcvi. 757. ἐν προχοῇ, in the estuary. Od. ν. 453, τὸν δ ̓ ἐσάωσαν ἐς ποταμοῦ προχοάς. The polluting of the pure sea, ἡ ἀμίαντος, Aesch. Pers. 580, as one of the primary elements, was regarded as profane if intentionally done. Proclus says that Plutarch rejected this distich, ὡς εὐτελῆ καὶ ἀνάξια παιδευτικῆς μούσης. But Plutarch elsewhere praised these very verses, De Stoic. Repugn. § 22, καλῶς μὲν ἀπαγορεύειν τὸν Ἡσίοδον, εἰς ποταμοὺς καὶ κρήνας οὐρεῖν. As running water was used in ceremonial purification from guilt (Aesch. Cho. 63. Eum. 430), it was deemed essential that it should not itself be defled. Compare Herod. i. 138, who says of the Persians, ἐς ποταμὸν δὲ οὔτε ἐνουρέουσι οὔτε ἐμπτύουσι, οὐ χεῖρας ἐναπονίζονται, οὐδὲ ἄλλον οὐδένα περιορέωσι, ἀλλὰ σέβονται ποταμοὺς μάλιστα. There was another reason why the Greeks held rivers to be ἱεροὶ, and that was because they venerated them as κουροτρόφοι, nurturers of the young. 759. ἐναποψύχειν. The traditional explanation which has the most authority is ἀποπατεῖν, ἀφοδεύειν. But some took it to mean to cool yourself by standing in a river. The most natural sense would be to die in a river; but, as this was not a matter over which men could control themselves (in case of drowning, &c.), it must be limited to the preventing animals being drowned therein. Plutarch (ut sup.) seems in favour of this interpretation, μήτε συγ ὧδ ̓ ἔρδειν· δεινὴν δὲ βροτῶν ὑπαλεύει φήμην. φήμη γάρ τε κακὴ πέλεται κούφη μὲν ἀεῖραι 760 ῥεῖα μάλ', ἀργαλέη δὲ φέρειν, χαλεπὴ δ ̓ ἀποθέσθαι. (760) φήμη δ ̓ οὔτις πάμπαν ἀπόλλυται, ἥντινα πολλοὶ λαοὶ φημίξωσι· θεός νύ τίς ἐστι καὶ αὐτή. Ηματα δ ̓ ἐκ Διόθεν πεφυλαγμένος εὖ κατὰ μοῖραν 765 πεφραδέμεν δμώεσσι· τριηκάδα μηνὸς ἀρίστην ἔργα τ ̓ ἐποπτεύειν ἠδ ̓ ἁρμαλιὴν δατέασθαι, 760. ὑπαλέξεο 761. ἀξεῖραι 760. With this verse A ends. the rest. θεὸς νύ τοι ΕF. 766. γινόμενα (ζῷα) μήτε γεννῶντα μήτ' ἐναποθνήσκοντα ἐν τοῖς ἱεροῖς μιαίνειν τὸ θεῖον. Thucydides uses ἐναποθνήσκειν, ii. 52, and iii. 104, and ἀποψύχειν for ἀποθνήσκειν in i. 134. 760-4. Goettling thinks these verses were a later addition. Aristotle however recognises the two last, Eth. Nic. vii. 14. Van Lennep believes them genuine. (765 764. φημίξουσι BCDG. φημίζουσι τριακάδα Η. 767. δατέεσθαι D. Like the Attics of after times, Hesiod divided the month of thirty days into decads, μὴν ἱστάμενος, μεσῶν, and φθίνων. The same appears to have been known to the author of the Odyssey, xix. 307, ἐλεύσεται ἐνθάδ' Οδυσσεύς, τοῦ μὲν φθίνοντος μηνὸς τοῦ δ ̓ ἱσταμένοιο. From the expression in v. 780, μηνὸς ἱσταμένου τρισκαιδεκάτην, some have thought that the term ἱστάμενος included the first half, φθίνων the second. On the other hand we have ἕκτη μέσση and τετρὰς μέσση (for μεσοῦντος, vv. 782, 819), 60 that the poet seems to have used ἱσταμένου laxly for the earlier half of the month, and because τρισκαιδεκάτην could not be ambiguous.—ἐκ Διόθεν, as_appointed by Zeus; Διός πάρα inf. v. 769. πεφυλαγμένος, & observing;' cf. πεφύλαξο δὲ θυμῷ inf. v. 797. εὖ δ ̓ ἔπιν ἀθανάτων πεφυλαγμένος εἶναι, sup. v. 706. 761. κούφη ἀεῖραι, ε light to take up, a metaphor from a burden, like φέρειν to carry and ἀποθέσθαι to lay it aside. Cf. Il. iii. 89, τεύχεα κάλ' ἀποθέσθαι ἐπὶ χθονὶ πουλυβοτείρῃ. ib. v. 492, κρατερὴν ἀποθέσθαι ἐνιπήν. Eur. Iph. Α. 557, καὶ μετέχοιμι τᾶς ̓Αφροδίτας, πολλὰν δ ̓ ἀποθείμαν. Pind. ΟΙ. x. 39, νεῖκος δὲ κρεσσόνων ἀποθέσθ ̓ ἄπορον. For the digamma in ἀείρειν (stem ἀFερ) see Curtius, Gr. Et. 356. The sentiment is this; 'an evil report is more easilyev, 'duly,' and according to order, fixed upon a person than it is shaken off. No report, he adds in conclusion, is entirely got rid of, when numbers have conspired to spread it. He hints that inattention to the ceremonial observances given above may bring upon a person a charge of habitual irreligion that it may be hard to get rid of. ἀπόλλυται, ο comes to nothing, proves to be an idle rumour. So θνήσκειν and ἀπολέσθαι are used of mere groundless reports, Aesch. Agam. 471. Cho. 831. 6 765 ad fin. The ἡμέραι, or calendar. κατὰ μοῖραν. Moschopulus, τὰς ἡμέρας αἶδε γὰρ ἡμέραι εἰσὶ Διὸς πάρα μητιόεντος, εὖτ ̓ ἂν ἀληθείην λαοὶ κρίνοντες ἄγωσιν. πρῶτον ἔνη τετράς τε καὶ ἑβδόμη ἱερὸν ἦμαρ· τῇ γὰρ ̓Απόλλωνα χρυσάορα γείνατο Λητώ. ὀγδοάτη τ ̓ ἐνάτη τε· δύω γε μὲν ἤματα μηνὸς εξοχ ̓ ἀεξομένοιο βροτήσια ἔργα πένεσθαι 770. ἕνη many MSS. 773. ἀεξαμένοιο Κ. 773. Γέργα 769 768 770 (770) 772. ὀγδοάτῃ τ' ἐνάτῃ τε Ε. γε μὴν DEF. λαγμένος, than on πεφραδέμεν. ‘Mark the days yourself, and let your slaves know them too: that the thirtieth is the best for overlooking the farm-work they have done, and for allotting the rations (cf. v. 560) for the ensuing month.' 768. With Proclus, who is followed by Lennep and Schoemanu, it seems necessary to transpose the order of 768, 769. The sense is, ‘for these sacred days (viz. ἤματα ἐκ Διόθεν) come from a wise and prudent god, when people keep_them rightly, distinguish ing the true from the false computation.' In the unsettled and uncertain state of a lunar calendar, mistakes would often arise from intercalations, &c. And so the scholiasts explained aλnθείην κ.τ.λ. to mean, when the people are keeping it, distinguishing the true conjunction of the moon (σύνοδον) from the false one,' viz. the 29th of the κοῖλοι μῆνες, which went by the same name of τριακάς. See Ar. Nub. 616 seqq. Van Lennep, "ubi populi, verum discernentes, tricesimum mensis diem agunt, justum sic dierum numerum mensi tribuentes." 769. αἵδε, the following days, viz. the first, fourth, seventh, &c. A full stop is commonly placed after μητιόεντος. 770. ἔνη. See on v. 410. Proclus, οὕτως καλεῖ τὴν νουμηνίαν παρὰ τὸ ἕν. Moschopulus, ήγουν ἡ πρώτη τοῦ μηνός, ἡ καὶ νουμηνία. Goettling denies that the word can have meant the first,' and regards it as the same as τριηκάς. But, however difficult the explanation may be, it seems certain that Hesiod is com Τ mencing (πρῶτον) his enumeration of sacred days with the new month. For he takes the series of days in their order regularly down to v. 798, after which he makes some merely supplementary observations on the fitness and unfitness of certain other days. Thus we have the 1st, 4th, 7th, 8th, 9th, 11th, 12th, 13th, 16th, 18th, 20th, 24th, mentioned successively. It is incredible that the poet should have omitted the first, the νουμηνία, most festive of all monthly feasts, which he would have done, if ἔνη means τριηκάς. Besides, he had but just specified that very day; and the reason why he mentioned the last first, was because it was the day (so to speak) on which old scores were cleared off, and the new month was introduced in its entirety, without deducting its first day for such merely extra duties as are specified in v. 767. 771. τῇ γὰρ κ.τ.λ. Cf. Aesch. Theb. 797, τὰς δ ̓ ἑβδόμας ὁ σεμνὸς ἑβδομαγέτης ἄναξ ̓Απόλλων εἵλετ': where the Schol. Med. has ἐν ἑβδόμῃ γεννηθείς, so that he seems to have read ἐβδομαγενής. The first day also was sacred to Apollo, Herod. vi. 57. Proclus, on the authority of Philochorus, adds that the fourth day was sacred to Hercules and Hermes. 772. ὀγδοάτη κ.τ.λ., παρὰ Διὸς εἰσί. γε μὲν, but (although sacred) they are the best days in the first part of the month for attending to human concerns. Such seems the best way of explaining γε μὲν, which (for γε μὴν) has always an objective sense. Compare v. 774, ἄμφω γε μὲν ἐσθλα, yet both these are ἑνδεκάτη τε δυωδεκάτη τ'· ἄμφω γε μὲν ἐσθλαὶ, 775 (775) 775. ofis 778. ὅτε ιδρις 779. Γέργον 780. ἀλέξασθαι 780 780. With this verse I ends. 781. 778. ÖTE T' MSS. ἐκθρέψασθαι D (by correction) ΕF. good,' &c. Others, as Gaisford, place only a comma at ἐνάτη τε, but the eighth and ninth, &c.—ἔξοχα, ἐξαίρετα, ἄριστα ἐς τὸ πένεσθαι. The doctrine seems to be that alluded to by Virgil, Georg. i. 268, 'Quippe etiam festis quaedam exercere diebus Fas et jura sinunt: rivos deducere nulla Religio vetuit, segeti praetendere sepem, &c. Hesiod therefore says that they are sacred days, but yet that secular works are permissible on them. Proclus had a notion that these were 'perfect' days, as being for the most part the squares or cubes of numbers, 2, 3, 4, &c. Schoemann however (com. crit. p. 59) 779. στήσαιτο, get her warp set to the upright loom. προβάλοιτο, lay the foundations of it, i. e. commence the actual weaving of the web. Hom. Il. xxiii. 255, τορνώσαντο δὲ σῆμα, θεμείλια τε προβάλοντο ἀμφὶ πυρήν. 780. ἱσταμένου. See on v. 765. 781. σπέρματος, the sowing of corn. . 785 ἕκτη δ ̓ ἡ μέσση μάλ' ἀσύμφορός ἐστι φυτοῖσιν, (780) ἀνδρογόνος δ' ἀγαθή· κούρῃ δ ̓ οὐ σύμφορός ἐστιν, οὔτε γενέσθαι πρωτ ̓ οὔτ ̓ ἂρ γάμου ἀντιβολῆσαι. οὐδὲ μὲν ἡ πρώτη ἕκτη κούρῃσι γενέσθαι ἄρμενος, ἀλλ' ἐρίφους τάμνειν καὶ πώεα μήλων, σηκόν τ' ἀμφιβαλεῖν ποιμνήϊον ἤπιον ἦμαρ· ἐσθλὴ δ ̓ ἀνδρογόνος· φιλέει δέ τε κέρτομα βάζειν, ψεύδεά θ' αἱμυλίους τε λόγους κρυφίους τ ̓ ὀαρισμούς. μηνὸς δ ̓ ὀγδοάτῃ κάπρον καὶ βοῦν ἐρίμυκον ταμνέμεν, οὐρῆας δὲ δυωδεκάτῃ ταλαεργούς. εἰκάδι δ ̓ ἐν μεγάλῃ, πλέῳ ἤματι, ἴστορα φωτα 792. Γεικάδι Είστορα 782. δὲ μέσση Ο. φυτοῖσι ΕΓΚ, Αld. GHK, Ald. not to be hastily rejected. Perhaps the day was good for planting because it was sacred to Athena (so Philochorus ap. Procl.), the patroness of the olive. Virgil rendered this passage, or rather borrowed from it, Georg. i. 284, septima post decimam felix et ponere vitem, Et prensos domitare boves (inf. v. 797), et licia telae Addere.' 6 782. ἕκτη ἡ μέσση, i, e. μεσοῦντος, the sixteenth day. This is bad for plant ing, but good for begetting male children,' on the same analogy as the last mentioned, and the sixth of the first decad (ἡ πρώτη) next below, which is good for begetting males, but bad for the birth and marriage of females, probably because it was the birthday of the virgin goddess Artemis (Proclus), her brother having been born the day after (v. 771). αὖ. 784. οὔτ ̓ ἄρ. Gaisford proposes οὔτ ̓ 786. τάμνειν, to castrate ; cf. v. 790. πώεα μήλων, generally for ποίμνας, here for apvas in particular. The same reason for this appears to have been held valid as for maidens not marrying, viz. that it was not a day suitable for generation, except only for men. 787. σηκὸν ποιμνήϊον, a sheep-fold, viz. a temporary fence. Perhaps this (785) 790 (790) 785. κούρῃ τε BCDEF suggested Virgil's 'segeti praetendere sepem,' Georg. i. 270. 788. φιλέει, scil. ὁ γεννηθείς.—κέρτομα, perhaps 'crafty,” (ὑβριστικὰ, Moschop.,) as in Eur. Alc. 1125, ή κερτόμος με θεοῦ τις ἐκπλήσσει χαρά. In Od. xxiv. 240, Ulysses resolves to try the aged Laertes with deceptive words, κερομέοις ἐπέεσσιν πειρηθῆναι, and accordingly he begins by praising and flattering him. Here it seems nearly a synonym with ψεύδεα. The Greeks regarded cunning and deception as a virtue and an accomplishment.-αἱμυλίους λόγους, see v. 374. ὀαρισμούς, whispered words, i. e. the soft sayings of lovers, ὁμιλίας μετὰ γυναικῶν, Moschop. 790. ὀγδοάτῃ, viz. of the second decad, or the eighteenth. 791. ταμνέμεν, to castrate, see V. 786. The οὐρεὺς may have meant the male as opposed to ἡμίονος, the female; or it may have been the offspring of the ass by the horse (hinnus), the ἡμίονος being the offspring of the mare, as is clear from Il. xxiii. 265, ἵππον—ἑξέτε ἀδμήτην, βρέφος ἡμίονον κυέουσαν. It is said that mules, like other hybrids, are capable of procreation with one of their parents. 792. The μεγάλη εἰκὰς, called also πλέα by epexegesis, (as Moschop. obe |