1

down the deep, and all around kept rising a white foam from the immortal flesh; and in it a maiden was nourished; first she drew nigh divine Cythera, and thence came next to wavewashed Cyprus. Then forth stepped an awful, beauteous goddess; and beneath her delicate feet the verdure throve around:2 her gods and men name Aphrodite, the foam-sprung goddess, and fair-wreathed Cytherea-the first because she was nursed in foam, but Cytherea, because she touched at Cythera; and Cyprus-born, because she was born in wave-dashed Cyprus.3 And her Eros accompanied and fair Desire followed, when first she was born, and came into the host of the gods. And from the beginning this honour hath she, and this part hath she obtained by lot among men and immortal gods, the amorous converse of maidens, their smiles and wiles, their sweet delights, their love, and blandishment. Now those sons, their father, mighty Heaven, called by surname Titans, upbraiding those whom he had himself begotten; and he was wont to say that, out-stretching their hands in infatuation,

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though Dione, mother of Aphrodite, was worshipped there. άr' ǹπeiροιο is simply ex continente," as Goettling, Lennep, &c. agree. 1 Tibull. I. ii. 39,

Nam fuerit quicumque loquax, is sanguine natam,

Is Venerem e rapido sentiet esse mari.

The worship of Venus (Astarte) came from the Phoenicians from Ascalon, and was first celebrated in the isles of Cyprus and Cythera. See Herod. i. 105, at which place Blakesley quotes this passage of Hesiod: and Pausan. iii. 23.

*For parallels to this beautiful fancy of all things blooming which the goddess of beauty touched, see Lucret. i. 6,

Adventumque tuum, tibi suaves dædala flores

Summittit tellus: tibi rident æquora ponti
Placatumque nitet diffuso lumine cœlum.

Compare Scott, Lady of the Lake, canto I. 18; Homer, Il. xiv. 347-349; and Milton, Paradise Lost, book ix. 200-205.

3 ndè piλoμμndéa. This line being probably spurious, has been passed over untranslated.

Now those.] The thread is resumed from verse 155.

5 For this derivation of the word "Titan," see Van Lennep, ad loc., who says, all the brothers were called Titans, because one, Cronus, (ver. 178,) iriraivev, manum extendit," and thus effected what all the brothers, except Oceanus, (cf. Apollodorus,) wished. τέω, τείνω, tendo, τάω, τιτάω, τιταίνω, are all kindred verbs. The last occurs in Homer, passim, and in Hes. Scut. 229. But see Liddell and Scott, in voc. 66 Titan."

they had wrought a grave act, but that for it there should be vengeance hereafter.I

5

Night bare 2 also hateful Destiny, and black Fate, and Death: she bare Sleep likewise,3 she bare the tribe of dreams; these did the goddess, gloomy Night, bear after union with none. Next again Momus, and Care full-of-woes, and the Hesperides, whose care are the fair golden apples beyond the famous ocean, and trees yielding fruit; and she produced the Destinies, and ruthlessly punishing Fates, Clotho, Lachesis, and Atropos, who assign to men at their births to have good and evil; who also pursue transgressions both of men and gods, nor do the goddesses ever cease from dread wrath, before that, I wot, they have repaid sore vengeance to him, whosoever shall have sinned. Then bare pernicious Night Nemesis also, a woe to mortal men and after her she brought forth Fraud, and Wanton-love, and mischievous Old Age, and stubborn-hearted Strife. But odious Strife gave birth to grievous Trouble, and Oblivion, and Famine, and tearful Woes,

1 This will be seen to have come to pass, in verses 728, &c.

2 A similar list of the brood of Night is given by Cicero, De Nat. Deorum, III. xvii.

Death and Sleep are near akin in Homer too, Il. xiv. 231. Virg. En. vi. 278, Consanguineus Lethi sopor.

4 Mopov. Cicero calls him Invidentiam. Apoll. 113, ὁ δε Μῶμος, ἵν ̓ ὁ φθόρος, ἔνθα νέοιτο.

Callimachus, H. in

's From the use of the present tense uλovo we seem to gather that Hercules did not carry off all the fruit; or that other fruit ripened on the same trees after his theft. Muetzellius had suggested areading χρύσεα καλὰ μέμηλε, τά θ' Ηρακλέης ἐτρύγησεν. But the first syllable in Tovyάw is long. See Goettling and Van Lennep.

In ver. 211 we had mention of μópov and kñoa, and ver. 218, 219 recur in nearly the same words at 905, 906, to which place they seem better suited; for Apollodorus likewise makes the poipal children of Jove and Themis. Perhaps therefore these lines are of a later writer. The words αἵτε βροτοῖσι—κακόντε refer to Μοῖραι· αἵτ' ἀνδρῶν—ἀμάρτῃ to Κῆρας. The names seem here to belong to Κῆρες, whereas all antiquity refers them to Moipal. For the office of the Knρes, see Eurip. Electr. 1252 (Dind.), Æsch. S. c. Theb. 1055, where they are called púes. More on this subject may be gathered from V. Lennep and Goettling, though the only clear result seems to be the rejection of the lines 218, 219, from this place. Eustathius, ad Il. p. 302, 19, 20, quotes the word napaußarias as used by Hesiod. 'Nemesis was worshipped at Rhamnus in Attica, as daughter of Oceanus, Pausan. i. 33, §7, and had a temple at Patræ, vii. 20. • φιλότης is referred by the Scholiast to τὰ ἀφροδίσια.

1

Contests and Slaughters, Fights and Homicides, Contentions, Falsehoods, Words, Disputes, Lawlessness and Ruin,2 intimates one of the other, and the Oath, which most hurts men on the earth, whensoever one has sworn voluntarily a perjured oath.

And Pontus begat trusty and truthful Nereus,3 eldest indeed of his children, but men call him old, because he is unerring as well as mild, neither doth he forget the laws, but knoweth just and gentle purposes. And next again, by union with Earth, great Thaumas,5 and strong Phoreys, and Ceto with fair-cheek, and Eurybia, having in her breast a soul of ada

mant.

From Nereus and fair-haired Doris, daughter of Ocean, perfect stream, sprung lovely daughters of goddesses in the ala barrer sea, Proto, Eucrante, Sao, and Amphitrite; Eudora,

1 This line differs scarcely at all from Hom. Odyss. xi. 611. 2 For the deities here mentioned compare Virg. Æn. vi. 274-277, Vestibulum ante ipsum, &c.

3 Nereus, as being trusty and truthful, is mentioned here in strong contrast to the list of personified evil passions that have gone before. Nereus among Greek and Latin poets stands for the sea. Cf. Iph. in Aul. 948. Tibull. IV. i. 58, Vexit et Æolios placidum per Nerea ventos. Ovid. Met. i. 187, Quà totum Nereus circumtorat orbem. Amores II. xi. 39. The word Nýpevç is the same as Nefluus, i. e. fundus, from vǹ and pew, Hermann.

4 avràρ Kaλéovoi yέpovra. But they call him old, not because he is eldest, &c., but because he is vnueρrns Kai hπios.—Eustathius ad Il. says that Nereus is called "old" from the foam which whitens his surface.

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5 Thaumas (mentioned in Cicero, De N. D. iii. 20) is said at 265 to have been the mother of Iris, the rainbow, and Harpyiæ, the storms. This deity therefore must be taken to represent the wonders of nature," which have reference to the sea.-Phorcys (Odyss. i. 72; xiii. 96, 345) is also taken by most commentators to have been so called from his age. φόρκος is λευκὸς, πόλιος. Hesych. Hermann connects the word with "furcus," and so with promontories and jutting sea-rocks.

Knr, the wife of Phorcys, (270,) is supposed to refer to the 'monstra natantia" of the great deep, from raw, xáw, hisco: or to hidden rocks, from κsio@ai. Virg. Æn. v. 249, speaks of " Phorci chorus;" 824, " Phorcique exercitus omnis:" among which he numbers cete.

1 τέκνα θεάων is the same as θεαί. Similar periphrases are υίες Αχαιῶν, παῖδες σοφῶν. Blomf. Æsch. Pers. 402, παῖδες Ελλήνων. The Nereids whose names follow, (240-264,) were worshipped on the Magnesian coast. Herodot. vii. 191. Their mother "Doris " is by Latin poets put for the sea. Virg. Ecl. x. 5. Ov. Fast. iv. 678, Hac Hyades Dorida nocte tenent.

Thetis, Galene, Glauce, Cymothoe, Spio, Thoe, and charming Halia; graceful Melita, and Eulimene, and Agave, Pasithea, Erato and rosy-armed Eunice, Doto and Proto, Pherusa, and Dynamene, Nesæa, and Actæa, and Protomedia, Doris and Panope, and beauteous Galatea, lovely Hippothoe, and rosyarmed Hipponoe, and Cymothoe, who along with Cymatolege, and neat-ankled Amphitrite, calms with ease the waves on the misty sea, and the blasts of violent winds; Cymo and Eione, and Halimede with beauteous wreath, and blithe Glauconome, and Pontoporia, Liagore, Evagore, Laomedia, Polynome, Autonoe, and Lysianassa, and Evarne, both lovely in shape and in beauty faultless, and Psamathe, graceful in person, and divine Menippe, Neso, Eupompe, Themisto, Pronoe, and Nemertes, who hath the mind of her immortal sire.1 These were born of blameless Nereus, fifty maidens, versed in blameless labours.

And Thaumas2 wedded Electra, daughter of deep-flowing Ocean: she bare rapid Iris, and the fair-tressed Harpies,3

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1 Many of the names in this list are found in Hom. Il. xviii. 39-48. They are derived from the sea, its wonders, its treasures, and its good signs for sailors. Proto is the eldest, as the name imports. Amphitrite is so called from the caverns of rocky shores. Cf. Soph. Philoct. 19, auoirons. Eudora, Doto, (Virg. Æn. ix. 102, Nereia Doto,) Liagore, Evagore, Polynome, (multos pascens,) clearly have reference to maritime commerce and its profits. Thetis is from τίθημι, because she is wont ponere freta." Galene and Galatea, from yλaw, to be glad. The latter is celebrated in Theocr. Idyll xi.; Virg. Ecl. vii. 37; Ovid. Met. xiii. 738. Glauce and Glauconome, so called from the colour of the sea. Cymothoe, (Virg. En. i. 144,) Cymo and Cymodoce, (Virg. Æn. v. 826,) and Cymatolege, from kupa. The derivations of several others are self-evident: e. g. Nesæa, Actæa, and Eione, from výσoç, äктη, nóv. Halimede, Pontoporia, Eupompe, Laomedia, Lysianassa, have their names from the care the Nereids have for sailors and voyagers. Panope, from her look-out over the wide sea. (Cf. Virg. Georg. i. 437; En. v. 240.) Those compounded with inоç seem to point to the fact that horses first came by sea to Greece, as Neptune is often called iπos. Van Lennep.

2 Thaumas, (wonder,) son of Pontus, marries Electra, (lustre, Xaμandov, Schol.,) daughter of Oceanus, and hence springs Iris, the rainbow. For Iris see Hom. Il. xvii. 547. Cic. de Nat. Deor. iii. 20, Arcus, quia speciem habet admirabilem, Thaumante dicitur esse natus. So called from ipo pw, because the messenger of the gods. Æn. iv. 695. For Thaumas see Dict. Gr. and R. Biogr. vol. iii. p. 1021.

3 The Harpies, in Virg. Æn. iii. 241, are three, Celano being

4

Aello and Ocypete, who, I ween, accompany the wind-blasts and birds, with swift wings, for they are wont to fly high above the earth. But to Phorcys next Ceto of-fair-cheek bare the Grææ,2 gray from their birth, whom in truth immortal gods as well as men walking on the ground call Grææ ; namely, Pephredo handsomely-clad, and Enyo of saffron-vestment, and the Gorgons, who dwell beyond famous Ocean,3 in the most remote quarter night-ward, where are the clearvoiced Hesperides, Stheno,5 Euryale, and Medusa havingsuffered sadly. The latter was mortal, but they, the other two, were immortal and ageless, and it was with the one (Medusa) that the azure-haired god lay in the soft meadow, and amid the flowers of spring. From her too when, as the tale is, Perseus had cut off the head, up sprang huge Chrysaor and the steed Pegasus. To the latter, came his name, because I wot he was born near the springs of Ocean," whilst the other had a golden falchion in his hands. And he indeed, winging his flight away, left Earth, the mother of flocks, and added. Homer mentions "Aprνia Пodáрyn, Il. xvi. 150. 'Aɛλλw is named from dew, spiro. Ocypete, from her rapid flight. Goettling suggests that they personify the breath of pestilence, and so are driven away, according to the legend, by the sons of Boreas; and therefore these deities are to be referred to Thrace.

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μετα χρόνιαι, celeres ad instar temporis," like μerηvéμioi. Goettling. But the Scholiast says the ancients called oupavòs, xpóvos, and the old poets, from Hesiod downwards, recognise μeraxpóvios in the sense of μerswpoç. See Liddell and Scott in voc.

2 Grææ. Gorgones. Hermann (Opusc. ii. p. 179) says," гpaïai sunt undæ quæ littori allisa spumas agunt nunc veniendo, nunc_recedendo.' "Tópyoveç magnæ et terribiles aquæ." In Eschylus Prom. V. 819, they are called Pookides, from their sire, and кvкvóμoppoι, from their hair. Asch. mentions three, and Apollodorus mentions one named Aav. Goettling supposes here a verse to have been lost. 3 TÉρηy, i. e. in some isle of Ocean, to arrive at which one must cross Ocean.

'EoTepides Ayúpwvo. Cf. ver. 518. Euripides, Herc. Fur. 394 (Dind.), calls them ὑμνωδοὺς κορὰς. ἐσχατιῆ πρὸς νυκτός. Cf. Herod. vii. 115, πρὸς Ηλίου δυσμέων.

5

Stheno, th. o0evoç.-Euryale, from the open sea, in which was the island of the Gorgons.-Medusa, from μidwr, a ruler. For the fable of Medusa, and her ill treatment by Neptune, vid. Ovid. Met. iv. 771--798.

• See more about Perseus and the head of Medusa in Scut. Herc. 216-230, seqq.

Near the springs, πnyàs, fontes; that is, at the extremities. Cf. 738, 809, πηγαὶ καὶ πείρατα