(635) οὐκ ἄφενος φεύγων οὐδὲ πλοῦτόν τε καὶ ὄλβον, ἀλλὰ κακὴν πενίην, τὴν Ζεὺς ἄνδρεσσι δίδωσι. νάσσατο δ' ἄγχ ̓ Ἑλικῶνος ὀϊζυρῇ ἐνὶ κώμῃ, Ασκρῃ, χείμα κακῇ, θέρει ἀργαλέῃ, οὐδέ ποτ' ἐσθλῇ. 640 Τύνη δ ̓, ὦ Πέρση, ἔργων μεμνημένος εἶναι ὡραίων πάντων, περὶ ναυτιλίης δὲ μάλιστα. νῆ ὀλίγην αἰνεῖν, μεγάλῃ δ ̓ ἐνὶ φορτία θέσθαι, μείζων μὲν φόρτος, μεῖζον δ ̓ ἐπὶ κέρδει κέρδος ἔσσεται, εἴ κ' ἄνεμοί γε κακὰς ἀπέχωσιν ἀήτας, 645 (640) 641. Γέργων 645. ἀδήτας 637. ἄφενον GI. 640. θέρει δ' Κ, Ald. τε om. G. are said to have removed thither his relics. Proclus says, the father of Hesiod was reputed to be fifty years old when he came to Boeotia. If so, the poet may have been born long before, and have retained vivid recollections of Asia Minor. This will account for the fact, that in Theogon. 338 seqq., he enumerates many more Asiatic than European rivers. 637. ἄφενος. See on v. 24. Theog. 112. The meaning is, that if he had possessed a farm there he would not have left it. Perhaps there is an ironical allusion to the wealth and prosperity so often promised to emigrants; or the poet may mean that his father came to Aeolis not as an exile, but as an adventurer. We need not suppose, with the scholiast, that the poet here used three mere synonyms: ὄλβος is prosperity, of which πλοῦτος, riches, is only a part, and άφενος, 'landed property,' or produce from it, is only an accident. 639. νάσσατο, see v. 168. Hesych. κατῴκησεν, ἔθλιψεν (ἔτριψεν). — ὀϊζυρῇ, 'beggarly,'' comfortless,' wretched.' ἀργαλέῃ, a synizesis, as in χρύσεος, κυάνεος, &c. This is better than to suppose a crasis of ? with où. For the character here given to Ascra, compare Ovid, Epist. ex Pont. iv. 31, 32: Esset perpetuo sua quam vitabilis Ascra, Ausa 638. πενίαν CI. δίδωσιν G. 643. ἐν φορτία BCGHI. est agricolae Musa docere senis.'-For οὐδέποτ' there seems to have been an ancient (and perhaps better) reading οὔποτε δ'. This accounts for οὔποτ ̓ ἐσθε λῇ of Cod. Gale, and θέρει δ' ἀργαλέῃ οἱ the Corp. Christ. MS. 641. τύνη, sup. v. 10.—μάλιστα, viz. because more risks and greater losses attend the sailing out of season than the farming out of season. Cf. 621. The sense then is, Whatever you do, choose the right time of doing it, but especially in sailing.' 643-5. On the probable disarrangement of these verses in their present place, see v. 632.—aiveîv, decline, have nothing to do with, a small ship. Properly, say what you please in favour of it, but don't make use of it.' More commonly ἐπαινεῖν is used in this sense. The scholiasts explain it by χαίρειν ἐᾶν and παραιτεῖσθαι. Το Virgil uses laudare (inverting however the relations of size), Georg. ii. 412; laudato ingentia rura, Exiguum colito.' Aratus, Phaen. 153, ὁ δὲ πλόος οὐκέτι κώπαις ὥριος· εὐρεῖαι μοι ἀρέσκοιεν τότε νῆες, where the Schol. compares the present passage. 644. ἐπὶ κέρδεϊ, Moschop., ἐπὶ τῷ καὶ ἐν ἀσφαλεστέρῳ εἶναι. So Aesch. Theb. 432, καὶ τῷδε κέρδει κέρδος ἄλλο τίκτεται, viz. πρὸς τῷ ὑπέρφρον σῆμα ἔχειν, καὶ τὸ υπέρφρονα γλώσσῃ κομπάζειν. εὖτ ̓ ἂν ἐπ ̓ ἐμπορίην τρέψῃς ἀεσίφρονα θυμὸν, βούληαι δὲ χρέα τε προφυγεῖν καὶ ἀτερπέα λιμόν. (645) δείξω δή του μέτρα πολυφλοίσβοιο θαλάσσης, οὔτε τι ναυτιλίης σεσοφισμένος οὔτε τι νηῶν. οὐ γὰρ πώποτε νηΐ γ ̓ ἐπέπλων εὐρέα πόντον, εἰ μὴ εἰς Εὔβοιαν ἀπ ̓ Αὐλίδος, ᾗ ποτ ̓ ̓Αχαιοὶ μείναντες χειμῶνα πολὺν σὺν λαὸν ἄγειραν Ἑλλάδος ἐξ ἱερῆς Τροίην ἐς καλλιγύναικα. 650 (650) 64675. om. I, from loss of a leaf. τρέψας K, and edd. vett. 647. βουλέαι δὲ χρέα τε προφυγεῖν καὶ λιμὸν ἀτερπῆ A, Ald. (with βούληαι). χρέα τε φυγεῖν καὶ ἀτερπέα λιμὸν BC. χρέα τε προφυγεῖν καὶ ἀτερπῆ λιμὸν ΕF. βούληαι δὴ χρέα τε φυγεῖν καὶ ἀτερπέα λιμὸν DG (with δέ). 648. δείξω δέ Κ. 649. σεσοφισμένος Α, (corrected to σεσοφιμένος, but the erased o restored by a later hand.) 651. εἰσ εὔοιαν Α. εἰς ΕF, Ald. ἐξ Αὐλίδος the MSS. 646. It seems best to place a comma after θέσθαι and ἀήτας, and a full stop at λιμόν. The meaning is thus connected: Put your goods in a large ship (for the profit will be greater, if you can but escape storms) when you turn your mind to trade, and desire to avoid debts. I will show you then the distances to the different marts, though no great sailor myself. Perhaps μείζων γὰρ φόρτος was the old reading, μεν being superscribed on account of μεῖζον δὲ following. Schoemann places a full stop after θέσθαι and ἀήτας, and reads εἰ δ ̓ ἂν ἐπ ̓ ἐμπορίην κ.τ.λ., as the protasis to δείξω δή. But the sentiment, 'or, if you turn your mind to commerce,' &c., should have been preceded by some advice different from Tepl ναυτιλίης δὲ μάλιστα in 642. 647. The reading of some good MSS., χρέα τε φυγείν, arose from not perceiving that βούληαι was a dissyllable by synizesis. Gaisford and Van Lennep edit τρέψας—βούληαι χρέα τε προφυγείν κ.τ.λ., omitting the δὲ on conjecture. If a full stop is placed after ἀήταs, and a comma after λιμὸν (or ἀτερπῆ), we must make deiew on the apodosis; when you are disposed to become a merchant, then I will show you,' &c. So also Proclus and Tzetzes understand the context; the comment of Moschopulus is obscure, and perhaps corrupt. But what a sentiment is this, especially when the poet adds, though I know little about sailing, and have never made a voyage.' Besides, as remarked on v. 635, it is probable that Hesiod and Perses came with their father from Cyme. Goettling regards the whole passage from v. 646 to v. 662 as spurious. His reasons are, that Plutarch ap. Procl.) did not recognise as genuine the verses on the tripod, 654—62; Pausanias, ix. 31, 3, speaks of Hesiod having gained a tripod at Chalcis, not as related by himself, but merely as the tradition of the place; and lastly, that v. 650 seems contradicted by 683, in which he thinks he finds an indication that Hesiod was an experienced sailor. 651. ἀπ' for ἐξ seems a necessary metrical correction. Otherwise Εὐβοίαν or Εὔβοιάν γ' must be read. Perhaps, εἰ μή γ' εἰς Εὔβοιαν. The sense is, ‘I never sailed on the wide sea, though I did once sail across the narrow channel to Euboea. 652. μείναντες χειμώνα, awaiting the cessation of the) adverse winds. Or perhaps, staying there during the stormy weather.' 653. καλλιγύναικα occurs in Il. ii. 683 and xi. 770 as an epithet of Hellas and Achaia. ἔνθα δ' ἐγὼν ἐπ' ἄεθλα δαΐφρονος ̓Αμφιδάμαντος Χαλκίδα τ ̓ εἰσεπέρησα· τὰ δὲ προπεφραδμένα πολλὰ 655 ἆθλ ̓ ἔθεσαν παῖδες μεγαλήτορες· ἔνθα μέ φημι ὕμνῳ νικήσαντα φέρειν τρίποδ ̓ ὠτώεντα. τὸν μὲν ἐγὼ Μούσαις Ελικωνιάδεσσ ̓ ἀνέθηκα, ἔνθα με τοπρῶτον λιγυρῆς ἐπέβησαν ἀοιδῆς. τόσσον τοι νηῶν γε πεπείρημαι πολυγόμφων ἀλλὰ καὶ ὡς ἐρέω Ζηνὸς νόον αἰγιόχοιο· (655) 660 Μοῦσαι γάρ μ' ἐδίδαξαν ἀθέσφατον ὕμνον ἀείδειν. (660) Ηματα πεντήκοντα μετὰ τροπὰς ἠελίοιο, 656. μεγαλήτορος Α. 658. μούσης AC. μούσαις BDEGH. μούσῃσι Κ. 660. νηῶν πεπείραμαι BC. νηῶν πειπείρημαι ΕF, and with τῶν νεῶν Η. πεπείραμαι Α. πεπείρημαι D. πεπείραμαι Ald. η 655. προπεφρασμένα, ‘previously announced. Cf. Apoll. Rhod. iii. 1315, δὴ γάρ σφι πάλαι προπεφραδμένον ἦεν. 656. ἆθλα, prizes for games at the funeral of Amphidamas.-The Cod. Gale has the remarkable reading μεγαλήτορος, with the gloss οἱ υἱοὶ τοῦ μεγάλου ̓Αμφιδάμαντος. This leads to the inference, as Hermann remarks, that the older reading was παῖδες μεγαλήτορος Αμφιδάμαντος, the verses about Hesiod's victory being a still later interpolation. There was another reading, preserved by Proclus, of v. 657, ὕμνῳ νικήσαντ ̓ ἐν Χαλκίδι θεῖον Ομηρον. Such a boast as this could not, of course, be really attributed to Hesiod himself. We may be assured that frag. xxxiv. (ed. Gaisf.) is also spurious; ἐν Δήλῳ τότε πρῶτον ἐγὼ καὶ Ομηρος ἀοιδοὶ Μέλπομεν ἐν νεαροῖς ὕμνοις ῥάψαντες ἀοιδὴν, Φοῖβον Απόλλωνα χρυσάορον, ὃν τέκε Λητώ. But it is curious as preserving an old tradition, which made the two great poets contemporaries. The reading of Proclus would require the present verse to be retained and emended somehow thus, ἔνθα μέ φημ ̓ οἶκόνδε φέρειν τρίποδο ὠτώεντα, and this again falls in with the old reading indicated in the Cod. Gale, μεγαλήτορος ['Αμφιδάμαντος]. α 659. ἔνθα, ' on the spot where, viz. in their temple on Mount Helicon. This event is described in Theog. 22.—ἐπέβησαν,‘they put me up to singing in clear tones." 660. τόσσον, “thus much and no more. Cf. v. 649.—πεπείρημαι, expertus sum. This seems hardly a form of the old epic; in Soph. Trach. 581, καὶ πεπείρανται τάδε, the verb is probably πειραίνω. It is remarkable that very good MSS. omit the ye, and two at least give πειπείρημαι to preserve the metre.--καὶ ὣς, Viz. καίπερ οὐ σεσοφισμένος ναυτιλίης. As a poet, and so an interpreter of the divine will, he professes to be able to lay down correct rules as to the times for navigating. 663. τροπάς. On the short a see below, v. 675. The poet distinguishes two sailing-seascns; one, which is the most favourable for merchants, between midsummer and autumn; the other, εἰαρινὸς πλόος ν. 678, after the rising of the Pleiades in spring. See v. 383. Apollonius Rhodius, ii. 523, speaks of forty days after the rising of the dogstar, as the period during which the Etesian winds, unfavourable for sailing, prevailed; ἱερά τ' εὖ ἔρρεξεν ἐν οὔρεσιν ἀστέρι κείνῳ Σειρίῳ, αὐτῷ τε ἐς τέλος ἐλθόντος θέρεος, καματώδεος ὥρης, 666. κατάξαις 665. θνητοῖσι Α. φόρτον δ' G, Ald. 665 (665) 670 (670) Κρονίδῃ Διὶ, τοῖο ἕκητι Γαῖαν ἐπιψύχουσιν ἐτησίαι ἐκ Διὸς αὖραι Ηματα τεσσαράκοντα. Hesiod however dates not from the rising of Sirius, but from the summer solstice a little before it. 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 υ, οἷον, ἀήρ ανήρ, πὼς αὐὼς, †ἅγιος αὔγιος, (ἀέλιος ανέλιος Scaliger,) ἀάτην τὴν βλάβην καὶ τὴν ἀκόρεστον αὐάταν καὶ τὰ ὅμοια· συμφώνου δ ̓ ὄντος μεταξύ, 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 ἑκὼν, 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, Il. xiv. 19, 6 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 Tλous ἁρπακτὸς, ν. 684. In the MSS. and editions generally ἀπήμων εὔκηλος were construed with πόντος, and so Moschop. ἀβλαβής, ἥσυχος. Εtymologically 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, 675. ἀδήτας 678. ἄλλος Γειαρινὸς πέλεται πλόος 677. χαλεπὸν πόντον δέ τ ̓ ἔθηκεν Ι. ἐποίησε Α. πέτηλ' Α. πέταλλ' G. 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, θύμα, and ἀήτης, ἄνεμος, ἀρσενικῶς (where M. Schmidt refers the adverb to Il. xv. 626, ἀνέμοιό 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 converting 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 v altogether, we get τροπάς, λυκός. Compare Scut. Η. 302, τοὶ δ ̓ ὠκύποδας λαγὸς ᾕρευν. Theocritus even has τὰς καλᾶς 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. 675 (675) 680 679. 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. Η. 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 φανείῃ (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 Μoschop. It is more properly said of ships which receive their crew, but is transferred to the sea, on which ships are said to ride. |