ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, 485 λείπεθ ̓, ὅ μιν τάχ ̓ ἔμελλε, βίῃ καὶ χερσὶ δαμάσσας, 490 τιμῆς ἐξελάαν, ὁ δ ̓ ἐν ἀθανάτοισιν ἀνάξειν. Καρπαλίμως δ ̓ ἄρ ̓ ἔπειτα μένος καὶ φαίδιμα γυῖα ηύξετο τοῖο ἄνακτος· ἐπιπλομένων δ ̓ ἐνιαυτῶν Γαίης ἐννεσίῃσι πολυφραδέεσσι δολωθεὶς 487. ἐξὴν (εὴν Flach) 489. Γεὸς 491. Γανάξειν 493. Γάνακτος 489. ἀνήκεστος Μ. 490. βίῃ χερσὶ Μ. qu. 491. ἐξελάειν Μ. 493. ἐπιπλομένου 487. νηδὴν Ald. βίῃ χείρεσσι. Cf. Opp. 321. ἐνιαυτοῦ Ald. 494. τῆς γαίης Μ. The Aldine reading of this verse indicates a variant πρῶτον ἐς αὐτὴν Λύκτον· ἔκρυψε δὲ χερσὶ λαβοῦσα. With the next verse compare v. 300. 484. Αἰγαίῳ. The name probably refers to the legend of the goat Amalthaea, who fed Zeus, Ovid, Fast. v. 115. The goat-mountain' is probably another name for Ιδα,—itself perhaps a Pelasgic word meaning wood. Αἰγείῳ however is thus the more correct orthography. 485. ἐγγυάλιξεν, ἐνεχείρισε, put into his hands. Ovid, Fast. iv. 205, copies this passage - Veste latens saxum caelesti gutture sedit. Sic genitor fatis decipiendus erat.' 486. This verse appears to be spurious, and the same kind of interpolation as v. 470, viz. exegetic of the sense. It is omitted by Flach. The phrase μέγ ἄνακτι is not easily defended, and ἄναξ is a digammated word. Besides, Cronus could not properly be called pórepos βασιλεὺς till Zeus supplanted him in the empire. 487. ἐγκάτθετο. The motion into implied by this compound sufficiently de Q fends the accusative. Το ἐμπεσεῖν, κατασκήπτειν are found with an accusative of the person in the tragic writers. Otherwise either ἑῇ νηδύι (synizesis) or ἐσκάτθετο would be an easy correction. The latter is found in two MSS., and adopted by Dindorf. See inf. 890. 899, where some MSS. give ἐσκάτθεο, and Opp. 27. 489. ἀκηδής, unbeeded, uncared for. 491. δ δέ. Α prose writer would have said αὐτὸς δὲ, as Goettling observes. 493. The Aldine reading ἐπιπλομένου [δ'] ἐνιαυτοῦ seems as good as the plural, which is found in several MSS. The infant Zeus grew apace, and about the same time in the following year Cronus disgorged his offspring. It was the common notion, that the gods became adult in a very short time after birth. 494. Γαίης. This was a part of the μῆτις mentioned in v. 471. Probably, as Goettling suggests, v. 496 belonged to another recension, where the present verse was omitted. Some therefore 1epresented the disgorging of the stone as the result of craft, others, of violence. ὃν γόνον ἂψ ἀνέηκε μέγας Κρόνος ἀγκυλομήτης [νικηθεὶς τέχνῃσι βίηφί τε παιδὸς ἑοῖο.] πρῶτον δ ̓ ἐξήμεσσε λίθον, πύματον καταπίνων· τὸν μὲν Ζεὺς στήριξε κατὰ χθονὸς εὐρυοδείης Πυθοῖ ἐν ἀγαθέῃ γυάλοις υπο Παρνησοῖο σῆμ ̓ ἔμεν ἐξοπίσω, θαῦμα θνητοῖσι βροτοῖσι. [Λῦσε δὲ πατροκασιγνήτους ὀλοῶν ἀπὸ δεσμῶν 495 500 495. στὸν 496. Foto 500. θάμα 501. ὀλοξῶν 499. παρνασσοῖο Μ. παρνησοῖο Ald. 497. ἐξήμεσσε (ἐμεῖν) Passow and Her mann for ἐξήμησε, which Gaisford retains without remark. Cf. Ar. Ach. 6, τοῖς πέντε ταλάντοις οἷς Κρέων ἐξήμεσεν. —καταπίνων, by a rare use, represents the imperfect, ἐπεὶ πύματον κατέπινεν. Cf. v. 467. We should have expected καταπιών, as Goettling observes. 500. The depositing of the sacred stone at Delphi to be 'a sign and a wonder" to posterity, suggests the probability that this, like the Roman ancile and other objects superstitiously worshipped as dieтn, may have been a meteoric stone. Pausan. x. 24, 5;— ἐπαναβάντι δὲ ἀπὸ τοῦ μνήματος λίθος ἐστὶν οὐ μέγας· τούτου καὶ ἔλαιον ὁσημέραι καταχέουσι, καὶ κατὰ ἑορτὴν ἑκάστην ἔρια ἐπιτιθέασι, τὰ ἀργά· ἔστι δὲ καί δόξα ἐς αὐτὸν, δοθῆναι Κρόνῳ τὸν λίθον ἀντὶ τοῦ παιδὸς, καὶ ὡς αὖθις ἤμεσεν αὐτὸν ὁ Κρόνος. For κατὰ χθονός, which ought to mean ‘under the earth, we should perhaps read κατὰ χθόνα. The notion may be, that he buried the lower part of it under the surface. But why not ὑπὸ (or ἐπὶ χθονός ? See on Opp. 617, πλειὼν δὲ κατὰ χθονὸς ἄρμενος εἴη. Il. xxi. 172, μεσσοπαγὲς δ ̓ ἄρ ̓ ἔθηκε κατ' ὄχθης μείλινον ἔγχος. 501-6. These verses are obviously spurious, and the present editor had marked them so without knowing Goettling's opinion on the subject. Flach also omits them. That a considerable lacuna exists here, wherein the quarrel between Cronus and Zeus was described, is more than probable, and has 500. ἔμμεν' Μ. been remarked by others. Wolf infers this from a passage of Plato (De Rep. ii. p. 377, E), where Hesiod is blamed for representing what Cronus suffered from, and what he did in requital to, his son. He might have added, that both Aeschylus (Eum. 611) and Euripides (Herc. F. 1317. 1342) speak of Zeus as having put in bonds his father Cronus, an event which was, in all likelihood, narrated in detail by Hesiod. The six verses enclosed within brackets were added as a transition to the next subject, which began abruptly from the loss of several lines. We have seen the birth of Zeus, but not his accession to the celestial throne ; and yet the narrative proceeds to describe the acts of Zeus in punishing rebels against his authority. And nothing in fact has as yet been said about the imprisonment of the Cyclopes by Uranus; which however Apollodom rus expressly mentions, i. 1, 2, μετὰ τούτους δὲ αὐτῷ τεκνοῖ Γῆ Κύκλωπας, ̓́Αργην, Στερόπην, Βρόντην, ὧν ἕκαστος εἶχεν ἕνα ὀφθαλμὸν ἐπὶ τοῦ μετώπου. ̓Αλλὰ τούτους μὲν Οὐρανὸς δήσας εἰς Τάρταρον ἔρριψε. There may be an allusion to it in πάντας ἀποκρύπτασκε sup. ν. 157. Compare inf. v. 624 seqq. The Cyclopes would hardly be called Οὐρανίδαι by Hesiod (for v. 486 is clearly spurious), even if (which is uncertain from v. 139 compared with 133) he had made them the sons of Uranus. In either case they were the πατροκασίγνητοι, 'father's brothers,' of Zeus, since his father Cronus was a brother of the Cyclopes at least by the mother Gaea, Οὐρανίδας, οὓς δῆσε πατὴρ ἀεσιφροσύνῃσιν· Κούρην δ ̓ Ἰαπετὸς καλλίσφυρον Ωκεανίνην ἠγάγετο Κλυμένην καὶ ὁμὸν λέχος εἰσανέβαινεν. ἡ δέ οἱ Ατλαντα κρατερόφρονα γείνατο παῖδα· τίκτε δ ̓ ὑπερκύδαντα Μενοίτιον ἠδὲ Προμηθέα ποικίλον, αιολόμητιν, ἁμαρτίνοόν τ' Επιμηθέα, ὃς κακὸν ἐξ ἀρχῆς γένετ ̓ ἀνδράσιν ἀλφηστῇσι· 505 510 ν. 1379.—ἀεσιφροσύνη, ‘folly, infatuation. So ἀεσίφρονα θυμὸν, Opp. 315. 646. Buttmann regards the compound as a euphonic form of ἀασίφρων (ἀάω). The form δῶκαν is noticed as doubtful on Opp. 741. 503. οἵ. Perhaps for οὗτοι. See on ν. 22.The syntax of this verse seems to be confused of two idioms, χάριν εἶχον οι ᾔδεσαν εὐεργεσιῶν, and ἀπεμνήσαντο εὐεργεσιῶν. Cf. Il. xxiv. 428, τῷ οἱ ἀπεμνήσαντο καὶ ἐν θανάτοιο περ αἴσῃ. Thucyd. i. 137, πειθομένῳ δ ̓ αὐτῷ χάριν ἀπομνήσεσθαι ἀξίαν. The thunderbolts were κατ ̓ ἐξοχὴν the weapons of Zeus. Cronus had not possessed these; and it was to the gratitude of the liberated Cyclopes that the new sovereign owed the making of them. 505. κεκεύθει, had concealed them, viz. the thunderbolts. Compare v. 141, where the Cyclopes are said τεύξαι κεραυνὸν, to manufacture it. They first supplied them to Zeus, according to Apollodorus, i. 2, 1, on the occasion of the battle with Cronus and the Titans. 507. ὠκεανίην Μ. Zeus in his new dynasty. A long narrative about Prometheus and Pandora forms the principal part of this account, which is only another version of the story given in Opp. 50 seqq. Some of the verses are even identical, e. g. 571-3 occur Opp. 70—2, and 613 is nearly the same as Opp. 105. There is nothing surprising in this repetition ; and the variations in the story are not greater, as Goettling observes, than may be accounted for by the different character and object of the two poems, or perhaps by an interval of some years between the composition of them. 510. ὑπερκύδας, over-boastful, an epithet of the Achaei in Il. iv. 66, is by some taken for a contraction of ὑπερκυδήεις, in which case the word must be circumflexed, like χρυσὸν τιμῆντα, 11. xviii. 475. The same doubt may be raised about ἀργᾷs in Aesch. Αg. 114. 511. ἁμαρτίνοον, wrongly judging, on account of his name which implies afterthought, or finding out consequences too late. See Opp. 47 and 84. 507. The offspring of Iapetus and 512-16. These verses, in the opinion Clymene are now described. Iapetus of Goettling, are wrongly inserted here. (ν. 134), son of Gaea and Uranus, was For the punishment of Menoetius ought one of the primeval Titanic powers, and to follow the account of the quarrel behis sons, Atlas, Menoetius, Prometheus, tween Zeus and the Titans, inf. v. 535 are described as the first enemies of seqq. The objection however has little πρῶτος γάρ ῥα Διὸς πλαστὴν ὑπέδεκτο γυναῖκα 515 520 ends, and N commences with the next. 519. With this verse M The deficiency in M is supplied by L, which agrees with M hitherto, and henceforth closely with the Aldine. 520. ἐδάσατο Ν. weight. The sons of Iapetus are mentioned together, and so are their respective fates or destinies. Of these Atlas may be supposed to symbolise patient endurance, or industry, and Menoetius resignation to the will of fate. All the four brothers incurred the anger of Zeus, because they were of Titanic origin. 513. πρῶτος ὑπέδεκτο, he was the first to receive the newly-fashioned woman from the hands of Zeus, and to convey the gift to mortals, though Prometheus had warned him against it, Opp. 84-9. Goettling explains the sense differently, as if ὑπέδεκτο meant, took to himself; "Nempe primus fuit Epimetheus, qui uxorem feminam sibi consociaret. Post imitati sunt homines." Perhaps the true reading is ἀπέδεκτο, as Barocc. 60 gives ἐπέδεκτο. κασιγνήτου τύχαι τείρουσ ̓ ̓́Ατλαντος ὃς πρὸς ἑσπέρους τόπους ἕστηκε κ.τ.λ. Ibid. 433, μόνον δὴ πρόσθεν ἄλλον ἐν πόνοις δαμέντ ̓ ἀδαμαντοδέτοις Τιτᾶνα λύμαις εἰσιδόμαν θεῶν. Homer calls him "Ατλας ὀλοόφρων, Od. i. 52.—πείρασιν, the furthest limits; cf. v. 335.—πρόπαρ, before, in front of, προπάροιθε.-λιγυφώνων, sweet-voiced, ὑμνῳδοί κόραι, Eur. Herc. 394, ἀοιδοὶ Hipp. 743. Goettling refers the epithet to the Λίγυες, or western Celts. But there can be little doubt that the abode of the Hesperides was placed beyond the Ocean stream, πέρην κλυτοῦ Ωκεανοῖο, sup. v. 215. πείρασιν ἐν μεγάλοις, ν. 335. Humboldt thinks the Atlas of the early poets was the great volcano of Teneriffe (Peak of Teyda), of which vague accounts had been brought by Phoenician mariners. This is not improbable, at least as the origin of the legend; but Hesiod conceives the idea of a vast giant holding up the sky with his arms and back; and Aeschylus copies him, Prom. 358 and 438. See inf. v. 745 seqq. 519. ἑστηὼς, in a standing position, ὀρθοστάδην, ἄϋπνος, οὐ κάμπτων γόνυ, Aesch. Prom. 32. Goettling rightly places a comma after λιγυφώνων.—This verse is repeated inf. 747. 520. ἐδάσσατο, had awarded (δαίω). Generally (as Opp. 37), the middle δῆσε δ ̓ ἀλυκτοπέδῃσι Προμηθέα ποικιλόβουλον νυκτὸς, ὅσον πρόπαν ἦμαρ ἔδοι τανυσίπτερος ὄρνις. 525 τὸν μὲν ἄρ ̓ Αλκμήνης καλλισφύρου ἄλκιμος υἱὸς Ἡρακλέης ἔκτεινε, κακὴν δ ̓ ἀπὸ νοῦσον ἄλαλκεν Ιαπετιονίδῃ, καὶ ἐλύσατο δυσφροσυνάων, οὐκ ἀέκητι Ζηνὸς Ὀλυμπίου ὑψιμέδοντος, ὄφρ ̓ Ἡρακλῆος Θηβαγενέος κλέος εἴη πλεῖον ἔτ ̓ ἢ τοπάροιθεν ἐπὶ χθόνα πουλυβότειραν. 522. Γαργαλέοισι 523. Fol 524. Είσον 524. ἶσον om. LN. ἔδει Ald. 529. ἀπέκητι 530 525. πράπαν Ν and by the first hand L. means 'to have allotted to oneself.' Cf. v. 112, but also v. 537. 885. Inf. 789, δεκάτη δ ̓ ἐπὶ μοῖρα δέδασται. ν. 544, διεδάσσαο μοίρας. The phrase here (if this verse be genuine) merely means ταύτην ποινὴν ἔνειμεν. the accusative in the sense of 'right through' is not common. But cf. Eur. Phoen. 1397, ὁ πρόσθε τρωθεὶς στέρνα Πολυνείκους βίᾳ διῆκε λόγχην. The compound is altogether irregular in the sense of ἄλυκτος πέδη (Hesych. δεσμοῦ εἶδος ἀναφεύκτου). Was the term applied to a chain to prevent a slave from running away,-an 'escape-chain,' as it were? 526-534. Perhaps this passage about Hercules is a later addition. (It is omitted also by Flach.) See Aesch. Prom. 891. The epithet Θηβαγενὴς seems purposely given to a Boeotian bard. 528. Ιαπετιονίδῃ. This double patronymic form, which had its origin solely in metrical convenience, occurs also 521. Prometheus also was punished by Zeus, as well as Atlas, and in the same way, by being bound with fetters. Hence the fates of both are compared in Aesch. Prom. 433 seqq., quoted above. Homer includes Japetus and Kronos, whom he represents as imprisoned by Zeus in the far west, Il. viii. 480.—ἀλυκτοπέδη, a word of ob scure etymology. As ἀλύσκειν is to escape,' there is no place here for a privative; and to derive &λUKтos from ἀλύω, ἀλυκτέω (whence ἀλαλύκτημαι, Il. x. 94), is hardly satisfactory. The Opp. 54. The intermediate name was Scholiast's theory is obviously false, πλεονάζει τὸ κ, αλυτοπέδαις γὰρ ἦν.— μέσον διὰ κίονα κ.τ.λ., having driven them (the chains) through the middle of the pillar, i. e. afixed them halfway up, so as to clasp his breast, or perhaps μέσον refers to the diameter of ihe pillar. Schol. ἤγουν διὰ μέσου κίονος δήσας τὸν Προμηθέα· ἢ μέχρι τῶν μέσων κίονα ἐλάσας. This indicates a reading μέσου οι μέσων διὰ κ.τ.λ. The use of Ιαπετίων (ι), like Κρονίων, Υπερίων, 531. ἐπὶ χθόνα. For the accusative see Opp. 11. |