πόντος τ ̓ ἀτρύγετος· τοὺς δ ̓ ἄμφεπε θερμὸς ἀϋτμὴ Τιτῆνας χθονίους, φλοξ δ' ἠέρα διαν ἵκανεν ἄσπετος, ὄσσε δ' ἄμερδε καὶ ἰφθίμων περ ἐόντων αὐγὴ μαρμαίρουσα κεραυνοῦ τε στεροπῆς τε. καῦμα δὲ θεσπέσιον κάτεχεν Χάος· εἴσατο δ ̓ ἄντα το ὀφθαλμοῖσιν ἰδεῖν ἠδ ̓ οὔασιν ὄσσαν ἀκοῦσαι αὕτως, ὡς ὅτε Γαῖα καὶ Οὐρανὸς εὐρὺς ὕπερθεν †πίλνατο· τοῖος γάρ κε μέγιστος δοῦπος ὀρώρει [τῆς μὲν ἐρειπομένης, τοῦ δ ̓ ὑψόθεν ἐξεριπόντος. τόσσος δοῦπος ἔγεντο θεῶν ἔριδι ξυνιόντων]. 700. χάρος 696. ἀμφείπετο L, Ald. (gl. ὑπῆρχε), Ald. ξυνιέντων Ν. 701. Ειδεῖν Ρόσσαν 705 696. θερμός. For the masculine form see v. 657. 697. The epithet χθονίους, which should mean ὑποχθονίους, but is prematurely applied to the Titans not yet imprisoned by Zeus, makes it probable that this verse is interpolated. Van Lennep thinks it may mean that the Titans made the surface of the earth their battle-ground against the gods above, i. e. it may stand for ἐπιχθονίους. 700. εἴσατο, it appeared; viz. μάχη, οι τὸ πρᾶγμα. But the absence of the F throws doubt on the genuineness of the passage. So Od. v. 281, εἴσατο δ' ὡς ὅτε ῥινὸν ἐν ἠεροειδέϊ πόντω.-In the next verse perhaps oσσav took the digamma. . See on v. 10 sup. 702. ὡς ὅτε πίλνατο. This should describe a real event, as when the earth and sky met,' or we should expect πίλναιτο, as when (i.e. as if) it should meet.' Again, τοῖος μέγιστος δοῦπος seems a strange phrase, and one that does not well suit the τόσσος δοῦπος in v. 705. Perhaps therefore we should read ὡς ὅτε γαῖα—πίλναιτ'· ὅσσος γάρ κε μέγιστος κ.τ.λ., for as great a noise as would have been made by the fall of earth and sky, so great noise did arise from the gods meeting in conflict.' (This conjecture is adopted by Dr. Flach, but with οἷos and ορώροι.) Per haps, after all, 7015 are spurious verses. 705. For ἔγεντo see sup. v. 199. σὺν δ ̓ ἄνεμοί *τ ̓ ἔνοσίς τε κονίην ἐσφαραγιζον 710 715 710. Γέργων 714. άρατος 706. ἄνεμοι ἔνοσίν τε MSS. 710. κράτος δ' ἔργον Ν. 718. There is a variant ἔπλειτο, which may be a corruption of ἔπλητο, a gloss on πίλνατο preceding, or of ἔπλετο, a gloss on ἔγεντο. Cf. sup. v. 193. Il. viii. 63, ἄταρ ἀσπίδες ὀμφαλόεσσαι ἔπληντ' αλλήλῃσι. 6 706. κονίην τ' Goettling and Van Lennep, with several MSS., for κόνιν τ' or κόνιν θ ̓ ἅμα. The meaning of the vulgate, σὺν δ ̓ ἄνεμοι ἔνοσίν τε κ.τ.λ., is not clear; together the winds brought with a mighty noise the earthquake and the dust. Here σφαραγίζειν seems an active form of σφαραγέω, ' to crackle. Hesych. εσφαραγιζον· ἐδόνουν· μετὰ ψόφου ἤχουν. Flach and Schoemann read σὺν δ ̓ ἄνεμοί τ ̓ ἔνοσίς τε κονίην ἐσφαράγιζον, omitting the next distich. Probably we should read thus ; βροντὴ δὲ στεροπή τε σὺν αἰθαλόεντι κεραυνῷ, κῆλα Διὸς μεγάλοιο, φέρον ἰαχήν (Fιαχὴν, see v. 678) τ' ἐνοπήν τε. 710. This verse reads like a later insertion. 711. πρὶν, before this final manifesta tion of the power of Zeus (cf. v. 687), and before the strength of Briareus and ἐσφράγιζον Ν. κόνιν L, Ald. év om. L. his brethren had been exerted. The subject to ἐμάχοντο is not οἱ θεοὶ, as Goettling supposes (for this would not allow of ἀλλήλοις being added), but the combatants on both sides. 6 712. ἐμμενέως, angrily. See Scut. H. 429. Others interpret, perseveringly, without intermission. 714. ἄατος. On this doubtful word, where the second a is properly long, see Lexil. p. 3, and on Scut. H. 59. Tins Goettling and Buttmann for Γύγης. 715. πέτρας, see sup. v. 675. By κατεσκίασαν the poet seems to mean κατέκρυψαν, κατέχωσαν. 716. ἐσκίασαν, cf. Virg. En. xii. 578, 'obumbrant aethera telis,' and Il. xvii. 3669. 718. πέμψαν κ.τ.λ. There is something weak in πέμψαν καὶ ἔδησαν, for the more usual πέμψαντες, and we should have expected the binding to precede the conveying away to prison. In v. 732, it is said that the imprisoned Titans cannot get out, not because they are chained in Tartarus, but because a [νικήσαντες χερσὶν ὑπερθύμους περ εόντας,] τόσσον ἔνερθ ̓ ὑπὸ γῆς, ὅσον οὐρανός ἐστ ̓ ἀπὸ γαίης· ἶσον γάρ τ ̓ ἀπὸ γῆς ἐς Τάρταρον ἠερόεντα. ἐννέα γὰρ νύκτας τε καὶ ἤματα χάλκεος ἄκμων οὐρανόθεν κατιὼν δεκάτῃ ἐς γαῖαν ἵκοιτο· ἐννέα δ ̓ αὖ νύκτας τε καὶ ἤματα χάλκεος άκμων ἐκ γαίης κατιὼν δεκάτῃ [δ'] ἐς Τάρταρ ̓ ἵκοιτο· τὸν πέρι χάλκεον ἕρκος ἐλήλαται· ἀμφὶ δέ μιν νὺξ 721 725 720. ἔνερθ ̓ ἀΐδης LN. order; 722, 725, 721. ἐς Τάρταρον ήερόεντα. δ ̓ ἐς τάρταρον ἵκοι Ν. 721 seqq. In N the verses are in this But 721 is thus read, τόσσον δ' αὖ ἀπὸ γαίης 725. δεκάτῃ δ' ἐς τάρταρον ἵκοιτο L, Ald. door is closed upon them. And v. 719 is so feeble a verse that it is probably an interpolation. (It is omitted by Flach.) One may suspect the original reading to have been καὶ τοὺς μὲν ὑπὸ χθονὸς εὐρυοδείης δήσαντες δεσμοῖσιν ἐν ἀργαλέοισιν ἔπεμψαν τόσσον ἔνερθ ̓ ὑπὸ γῆς K.T.A. But it is remarkable that this last verse seems to have been adapted from Il. viii. 16, τόσσον ἔνερθ ̓ Αΐδεω ὅσον οὐρανὸς ἐστ ̓ ἀπὸ γαίης. Virgil copies but diver sifies this description, Aen. vi. 577, • Tum Tartarus ipse Bis patet in praeceps tantum, tenditque sub umbras, Quantus ad aetherium caeli suspectus Olympum.' From Homer or Hesiod Apollodorus took his statement, i. 1, 2, τόπος δὲ οὗτος [Τάρταρος] ερεβώδης ἐστὶν ἐν Αιδου, τοσοῦτον ἀπὸ γῆς ἔχων διάστημα, ὅσον ἀπ ̓ οὐρανοῦ γῆ. Aeschylus also copied this passage, Prom. 227, ἐμοῖς δὲ βουλαῖς Ταρτάρου μελαμβαθὴς κευθμών καλύπτει τὸν παλαιγενῆ Κρόνον αὐτοῖσι συμμάχοισι. 721-3. These verses are wanting in several MSS. Ruhnken, followed by Gaisford, condemned v. 721. Flach omits 722-5, with Schoemann, and the Paris MS. Thus τὸν πέρι in 726 refers to Τάρταρον in 721. In other MSS. 723-4 are omitted; and in the Emmanuel and some others the order is inverted or otherwise changed. The occurrence of χάλκεος ἄκμων twice seems to have caused these disarrangements; or perhaps the two verses commencing with evvéa were at first transposed, or one of them omitted. The sense is, as the text now stands ; The distance is equal between heaven and earth, and earth and Tartarus ; for a mass of bronze would take nine days to fall through either space. The idea of the άκμων probably originated in the actual fall of a mass of meteoric iron. 723. δεκάτῃ δ' Van Lennep, with many MSS. Goettling omits the δὲ, by which the sense is somewhat benefited at the expense of the metre. If de be genuine, it is added as if kaтíoι had preceded. 726-81. Here [follows a long and minute description of Tartarus, its various parts, and the rebel powers confined therein. The conception and the language are alike fine, and they have the impress of a genuine antiquity in the main, though some verses may be interpolations. Hesiod's idea of Tartarus was nearly this :-A vast cavernous recess under the earth, extending indefinitely into Chaos, contained, as it were, an upper and a lower region. From the upper part of this dim abode, which was fenced round with a brazen wall, χάλκεον ἕρκος, ν. 726, were seen, in the obscurity, and forming as it were the vault of the prison-house, the roots τριστοιχεί κέχυται περὶ δειρήν· αὐτὰρ ύπερθεν 729. ἀἱερόεντι 730 728. πεφύκασι LN, Ald. 730. διὸς μεγάλοιο ἕκητι Ν. πελώρῃς τ' Ν. 732. τοῖς οὐκ ἐξὑπόντον ἐστὶ Ν. 731. of earth and sea. The highest part of this place is the δειρὴ, the entrance through earth, as food enters the body through the throat. But it is in the deepest and darkest spot, vò Cópw, v. 729, and perhaps in the region of the far west (sup. v. 622), that the rebel Titans are confined; the χάσμα μέγα of v. 740, from which there is no escape through the upper δειρὴ, because Poseidon has placed gates over the entrance. Virgil seems to allude to this lowest region, Aen. vi. 580, Hic genus antiquum Terrae, Titania pubes, Fulmine dejecti, fundo volvuntur in imo. Milton borrowed hence the notion of the depth of hell, Parad. L. Bk. ii., “ All unawares, fluttering his pinions vain, plumb down he drops Ten thousand fathoms deep." 727. τριστοιχεί, in three rows,” in a triple fold. The notion of a triple wall, triple darkness, &c., is common in the poets, as is the multiple of three, nine. Cf. Georg. iv. 480, * novies Styx interfusa coercet.' Aen. vi. 549, 'sub rupe sinistra Maenia lata videt, triplici circumdata muro. Ovid, Fast. iii. 801, Hunc triplici muro lucis incluserat atris Parcarum monitu Styx violenta trium.' 728. πεφύασι. This is a notable instance of that singular property of the epic perfect, the evanescence of the K, and the shortening the long vowel before it, πέφνα for πέφυκα. So τεθνηὼς, τεθνειώς, τεθνεώς, for τεθνηκὼς, τεθνάναι, fur τεθνηκέναι, Aesch. Αg. 522, and so ἐστηὼς (inf. v. 747), ἑστεως, ἑστὼς, &c. In pów indeed, the v seems only accidentally long, as in λύω and θυω, for we have φύσις by the side of λύσιs and θύσια. Homer has λύω in Od. xxiii. 343, and even the Attic poets sometimes used φύειν and θύειν. The elimination of the k is however a singular phenomenon. Like the digamma, it would seem in a certain sense to have been an arbitrary sound; and perhaps, as the forms commonly called second perfects are more common in the early epic, the к did not originally form a part of the perfect termination. Dr. Donaldson's opinion on this matter will be found in p. 185 of his larger Greek Grammar. Κ As 731. χώρῳ ἐν εὐρώεντι. 'Per loca senta situ,' Virg. Aen. vi. 462. ἔσχατα is rather unusual for κατὰ τὰ ἔσχατα, or adverbially for πορρωτάτω, we should perhaps read χῶρον ἐς εὐρώεντα. Compare ἐπ' ἐσχατιῇ, ν. 622. Gaisford, following Wolf, encloses this verse in brackets, and both Flach and Schoemann eject it. The passage seems to have been tampered with. The old reading may have been ἔνθα θεοὶ Τιτῆνες ὑπὸ ζόφῳ ηερόεντι χώρῳ ἐν εὐρώεντι πελώρης ἔσχατα γαίης ναίουσιν βουλῇσι Διὸς νεφεληγερέταο, τῶν οὐκ ἐξιτόν ἐστι, κ.τ.λ. 732. Ποσειδέων. To this god were attributed any mighty effects of nature in moving vast masses. The verbal ἐξιτὸν is remarkable, and perhaps ἅπαξ λεγόμενον. Aeschylus has ἔστι δ ̓ οὐκ εὐέξοδον, Pers. 684. 735 χαλκείας, τοῖχος δὲ †περοίχεται ἀμφοτέρωθεν. ἔνθα Γύης Κόττος τε καὶ Ὀβριάρεως μεγάθυμος ναίουσιν, φύλακες πιστοὶ Διὸς αἰγιόχοιο. ἔνθα δὲ γῆς δνοφερῆς καὶ Ταρτάρου ἠερόεντος πόντου τ ̓ ἀτρυγέτοιο καὶ οὐρανοῦ ἀστερόεντος ἐξείης πάντων πηγαὶ καὶ πείρατ ̓ ἔασιν, ἀργαλέο, ευρώεντα, τάτε στυγέουσι θεοί περ, χάσμα μέγ', οὐδέ κε πάντα τελεσφόρον εἰς ἐνιαυτὸν 740 734. 733. τεῖχος δὲ περίκειται Ν. τεῖχος δέ περ οἴκεται L, Ald. ὀβριάρεος Ν. ὀβριάρεως (or ὁ βρ.) L, Αld. 736–7. ἔνθα δὲ γῆς δνοφερῆς καὶ οὐρανοῦ ἀ. N, omitting the intermediate words. ἔασσιν Ν, Ald. 740. πάντα om. N. 733, περοίχεται was conjectured by Hermann for the vulg. περίκειται δ'. It was afterwards restored by Goettling and Van Lennep from two or three copies, some others having τεῖχος δέ περ οἴκεται, while the Emmanuel MS. has τεῖχος δὲ περίκειται. On the doubtful elision of the a in περὶ see v. 678. Perhaps τοῖχος περὶ δ' οἴχεται, though οἴχεTai is hardly the right verb, and possibly περιστάθη should be restored, or περιστίχει (περιστιχίζω, Aesch. Αg. 1354). By ἀμφοτέρωθεν he means that the wall is continuously built from the gate on both sides of it. 7345. On the form Οβριάρεως, which is found in one MS. and the Aldine for ὁ Βριάρεως (a solecism), see on v. 617. Van Lennep edits ἔνθα Γύγης, Κόττος καὶ Βριάρεως μεγάθυμος. The MSS. as usual agree in Γύγης. 735. φύλακες πιστοί. Cf. Aesch. Prom. 990, ἢ πατρὶ φῦναι Ζηνὶ πιστὸν ἄγγελον. The hundred-handed Giants had been released from their prison by Zeus, sup. v. 624, and are now appointed to the office of jailors over the conquered Titans. Apollodor. i. 2, 1, οἱ δὲ τούτοις ὁπλισθέντες κρατοῦσι Τιτάνων, καὶ καθείρξαντες αὐτοὺς ἐν τῷ Ταρτάρῳ τοὺς Ἑκατόγχειρας καθίστασαν φύλακας. Schol. δεῖ δὲ νοεῖν, ὅτι οὗτοι ἐκτὸς τοῦ τείχους ἐπιτηροῦσι τοὺς Τιτᾶνας, οὐδὲ ἐν τοῖς Τιτᾶσι δεῖ νοεῖν οἰκοῦντας τούτους. 738. 736-9. These lines seem merely to repeat in other words the description in v. 728. Indeed, v. 739 is borrowed directly from II. xx. 65; and all these four verses are repeated inf. v. 807-10. It is possible indeed that from 736 to 745 is a varied account of Tartarus, added from another recension, and formerly standing in place of 7219. The idea of distance would seem to have been differently described in these two recensions (or recitations of the early rhapsodists), by the χάλκεος άκμων in the one, and the year's journey from the entrance of Tartarus to the bottom ούδας) in the other. There is something abrupt in v. 740, where χάσμα μέγ' should be exegetical of some preceding word different from πηγαὶ καὶ πείρατα, and also in the omission of τις before ἵκοιτο.—How the sources of sea and sky' (which were thought to touch in their extreme limits can be said to have their site in Tartarus, will be understood from the note on v. 726. 740. τελεσφόρος ἐνιαυτὸs is a complete or solar year, the same as δέκα πλείους ἐνιαυτούς, sup. v. 636; or it may mean simply, for an entire and complete year, viz. measured by the seasons in any general way. Here πάντα is not the nominative to ἵκοιτο, but for ὅλον. We must supply τις, the idea being, that the descent is so vast from the en |