301-2 to follow 305, concluding the account of the Echidna with v. 303. Schoemann reads ʼn 8ěpur',—à¤ávaтos, —ἔνθα δὲ,—τηλοῦ ἀπ ̓,—ἔνθ ̓ ἄρα, and in com. crit. p. 65 he suggests this arrangement, viz. 300, 303, 302, 304-5, 301. It is possible, as Hermann and Goettling suppose, that the verses of two recensions are here mixed together. But the vulgate is in truth as good as any of the changes that have been proposed. The cave in which the monster was born (v. 297) may be regarded as distinct from the cave where she dwelt apart from the gods (v. 301-2), so that here there is no tautology. As she was a monster half human and half infernal, she had no part with the gods above; and yet, as being divine, eín (v. 297) she was entitled to some permanent and distinct abode. Compare what Aeschylus says of the Eumenides, (v. 388,) ὁμοίας οὐδενὶ Σπαρτῶν γένει, οὔτ ̓ ἐν θεαῖσι πρὸς θεῶν ὁρωμένας, οὔτ ̓ οὖν βροτείοις ἐμφερεῖς μορφώμασι.

304. puro. Here the v is short, as if from ἔρυμαι, the active of which would be puu. But neither of these forms is known. Between púouai, where the v is naturally long, though occasionally made short by position, and epów (Fepów) where the v is short, the rhapsodists often make some confusion. In Od. ix. 194, αὐτοῦ πὰρ νηΐ τε μένειν καὶ νῆα Γέρυσθαι, the F can only be defended on the supposition that there is a contraction from èpúeσeat, but épúσOat is more probably an epic aorist, the same as ῥῦσθαι in Il. xv. 141, the ἐ representing an original reduplication, as in eorúuevos. In Scut. Herc. 138 we have εἴρῦτο in a deponent sense, where the may be the augment, but may also be the digamma, FpUTO.-'Apíuoow, either a mythical people in Cilicia, where the cave of Typhoeus was, (Pind. Pyth. i. 17, compared with Hom. Il. ii. 783, εἶν ̓Αρίμοις, ὅθι φασι Τυφωέος ἔμμeval evvàs,) or another form of the Aramaei, as Goettling and Van Lennep

305

suggest, comparing Strabo xiii. p. 626 D, who supposes the volcanic parts of Mysia were the seat of the Arimi. Virgil, who seems to have thought Εἰνapiuolo v formed one word, uses the licence of a poet in so calling the isle of Ischia, Aen. ix. 715; Tum sonitu Prochyta alta tremit, durumque cubile Inarime Jovis imperiis imposta Typhaeo.'-It is remarkable that one MS. here gives 'Apíμolow. It is very probable that the word took the initial digamma.

305. vúμon. This is apparently said in reference to her marriage with Typhaon. If any part of the account be really spurious, the two concluding lines are the most likely to have been adapted from Il. ii. 783, by way of connecting the subject with the next.

306. Tupάova, the god of Volcanic eruptions; see inf. v. 821 seqq. For this reason he appears to be called ὑβριστὴς ἄνεμος, for the ancients attributed earthquakes to pent-up winds; see Aesch. Prom. 1067, xlóva d' K πυθμένων αὐταῖς ῥίζαις πνεῦμα κραδαίνοι. According to this view, the first re in the next verse is merely exegetical; namely the terrible and violent wind.' As éλikúπidi has the digamma, there is no place for a third re, introduced by the reading of many copies, and preferred by Goettling, δεινόν θ ̓ ὑβριστήν τ ̓ ἄνομόν θ' ἑλικώπιδι κούρῃ. He supposes that Sophocles had this passage in view in his description of the Centaurs, Trach. 1095, σтраτdν Onрŵv vВpιστὴν ἄνομον ὑπέροχον βίᾳ. The Scholiast recognises both readings, but without giving preference to either. He defines τυφών to be ταραχώδες πνεῦμα, ὃ λυμαίνεται ἀεὶ τὰ φυτά. If ἄνεμον be here the right reading, as Gaisford and Van Lennep contend, we see the connexion between Tupas, 'a hurricane,' and Tvpweùs, the god of wind; though the v is long in the former, short in the latter. But it is likely that v. 307 is an interpolated verse.

307. Γελικώπιδι

307. ὑβριστὴν ἄνεμον Ald. 308. ὑποκυσσαμένη Ald. 310. δεύτερον δ ̓ αὖτις ἔτεκεν M, Ald. 315. τοκέουσα Μ.

310

315

308. ὑποκυσαμένη, becoming pregnant;' 'having conceived under him.' Properly, κύειν (ϋ) is to impregnate. Photius, κύει, γεννᾷ. But he wrongly adds, κύειν· τὴν ἐν γαστρὶ ἔχουσαν λέγουσιν. This is κυεῖν, κνέω, to be pregnant, whence κυήσω, ἐκύησα, κύημα, whereas κύω gives κύσω and ἔκυσα, mid. ἐκυσάμην. From κύω comes κῦμα, as κύρμα from κύρω. In Theognis, v. 39, Κύρνε, κύει πόλις ἥδε, we should manifestly read κνεῖ. The analogy between κow and κvéw is the same as between κύρω and κυρέω, μαρτυρω (μαρτύρομαι) and μαρτυρέω. Here the MS. Barocc. (Μ) alone retains the true reading. The other copies give ὑποκυσσαμένη. Cf. inf. v. 411.—τέκετο, here for ἔτεκε, as γείνασθαι is used indis criminately of either sex. Generally however τεκέσθαι is said of the male, 'to have a child born for yourself.' Cf. Eur. Hel. 214, ὅτε σε τέκετο ματρόθεν Zeus. Also Herc. Fur. 1183, and Phoen. 648. Just below, v. 310, ἔτικτεν is used exactly in the same sense; and it may be remarked that the imperfect of this verb is sometimes used in place of an aorist, as Herc. Fur. 2, ὃν 'Αλκαλός ποτε ἔτιχθ ̓ ὁ Περσέως.

310. ἀμήχανον, ἄπορον, difficult to deal with. Cf. 295.—οὔτι φατειν, see sup. 148. Scut. H. 144.

311. Κέρβερον. Van Lennep remarks, from Pausan. iii. 25, 4, (who says that Hecataeus spoke of a δεινὸς ὄφις, called "Αιδου κύων, at Taenarus, that the origin of this legend probably arose from the subterranean sounds heard in the caves of that very volcanic district. "Pluto's palace is guarded by the monstrous dogs Orthrus and Cerberus, the latter of whom has three heads. These are the Vritra and Carvara of the Vedic mythology of India.” (Mythology and Folk-lore, p. 245.) Van Lennep and Schoemann retain the reading of nearly all the copies, πεντηκοντακέφαλον, doubling however the λ, perhaps unnecessarily. See sup. on v. 287. By ‘ffty-headed, which perhaps expresses an indefinite number, later poets gave the epithet τρίκρανος. Horace has bellua centiceps, Carm. ii. 13, 34. Similarly the fifty Nereids are called 'centum sorores in Ovid, Fast. vi. 499.-ávaidéa, 'cruel,' 'remorseless.'Goettling has an idea, that this verse belonged originally to Typhaon, and should follow v. 306; and he remarks that the Scholiast seems to have found it so in his copy ; ὁ μὲν Πίνδαρος ἑκατογ κέφαλόν φησιν εἶναι τὸν Τηφωέα, οὗτος δὲ πεντηκοντακέφαλον.

315. ἄπλητον, so as to be unapproachable; ἄπλητον κότον ἔχουσα. Here (cf.

320

321. τῆς δ ̓ αὖ Μ.

323.

v. 151) ἄπληστον would not be a bad reading. But Hesych. has ἄπλητον· ἀπρόσιτον, ἀχώρητον, μέγα.

318. Hesych. ἀγελείης· λαφυρογωγού, ἢ ἡγουμένης τοῦ πολέμου· Αθηνᾶς τὸ ἐπίθετον.

319. ἡ δὲ, scil. ̓́Εχιδνα. The δὲ answers the μὲν preceding; the Lerna indeed was slain, but another offspring, the Chimaera, was born.'

319. Ibid. Χίμαιραν. The origin and meaning of this wild legend is thus explained by Sir Charles Fellows, who considers it of Lycian descent; "Lions still live in the mountains, the goat is found at the top, while the serpent infests the base of the Cragus, illustrating the imaginary monster of its early fables.” (Travels in Asia Minor, p. 348, ed. 1852.) In the title-page he gives a vignette of the Chimaera from a very ancient Greek terra-cotta. It resembles a lioness with a snake for a tail, and a goat's head and neck emerging upwards from the shoulder. But the fire-breathing probably referred to some ancient volcanic eruption, or perhaps to the ever-burning Yanah Dah, as suggested by the same writer, p. 372. The name Χίμαιρα is manifestly a form of χίμαρος (for χιμάρια) a she goat. Cf. v. 322.-Sir G. W. Cox (Mythology and Folk-lore, p. 156) remarks that χίμαιρα is properly a year. ling she-goat, i. e. a winter old. He regards the myth as representing a

shaggy cloud, and Belleros as the Sanserit Varvara, applied by the Aryan invaders to the negro-like aboriginal Indian tribes. Pegasus, the winged horse, merely describes a way by which these monsters could be reached in the sky; the name is akin to cloud and vapour from water, πηγή. See ibid. p. 221.- For ἀμαιμάκετος see Scut. H. 207. This epithet is given to the Chimaera in Il. vi. 179.

321. ἦν. Goettling contends that this is not the singular, but for ἦσαν, and the opinion is defensible, for čoav would make v by eliding the σ. Compare ἔδον οι ἔδων for ἔδοσαν, sup. v. 10. In v. 146, it has been proposed to read kai μηχαναὶ ἦν ἐπὶ Γέργοις, for the vulg. ἦσαν ἐπ ̓ ἔργοις. In Il. vi. 289, for ἔνθ ̓ ἔσαν οἱ (Foι) πέπλοι we might read ἔνθ' ἦν οἱ κ.τ.λ. So also we have ἔκρυφθεν for ἐκρύφθησαν, &c. Photius, ἦν· ἀντὶ τοῦ ἦσαν. Hence some grammarians regarded ἐπέφυκον, ἐπέφραδον, &c., not as imperfects, but for ἐπεφύκεσαν &c. However, the well-known syntax called schema Pindaricum would justify us in regarding v as truly the singular. See on Eur. Ion 1146, ἐνὴν δ ̓ ὑφανταὶ γράμμασιν τοιαίδ ̓ ὑφαί. Inf. v. 825, ἐκ δέ οἱ ὤμων ἦν ἑκατὸν κεφαλαὶ ὄφιος. The only question would be, if a Boeotic idiom of this kind was in use as early as Hesiod's age.

323-4. This distich is inserted from Il. vi. 181-2, where the destruction of