limbs of the king, and, as years came round, having been beguiled by the wise counsels of Earth, huge Cronus, wily counsellor, let loose again his offspring, having been conquered by the arts and strength of his son. And first he disgorged the stone, since he swallowed it last.1 This stone Jove fixed down upon the earth with-its-broad-ways, in divine Pytho, beneath the clefts of Parnassus, to be a monument thereafter, a marvel to mortal men. Then he loosed from destructive bonds his father's brethren, the sons of Heaven, whom his sire had bound in his folly.2 Who showed gratitude to him for his kindnesses, and gave him the thunder, and the smoking bolt, and lightning; but aforetime huge Earth had hidden them: trusting on these, he rules over mortals and immortals.

Iapetus, moreover, wedded the damsel Clymene,3 a fairankled Oceanid, and ascended into a common bed. And she bare him Atlas, a stout-hearted son, and brought forth exceeding-famous Menatius, and artful Prometheus,4 full of various wiles, and Epimetheus of-erring-mind, who was from the first an evil to gain-seeking men: for he first, I wot, received from Jove the clay-formed woman, a virgin. But the insolent Menætius wide-seeing Jove thrust down to Erebus, having stricken him with flaming lightning, on account of his arrogance, and overweening strength.

an emetic to Cronus, and so brought back to light first the stone, and then the brethren of Jove.

1

Goettling interprets the myth of Cronus vomiting the sons he had devoured, to imply that the realms of the sea, and of the shades, &c., had been under the old regime content with the same sovereign who held the heaven; but that when these were assigned by Jove to separate gods, Cronus gave forth those whom he had confined in his own bowels. Hence arose new divine laws, to be promulgated by the Delphic oracle, which Pausan., x. 24, shows to have been connected with the stone, said to have been thrown up by Cronus, and honoured at festivals by the Delphians.

Cf. 157. áεoooooúvyow, Odyss. xv. 470, from άeoiopwv, properly ἀασίφρων from ἀᾶσαι. See Butmann's Lexil. p. 7.

3 The same story of Prometheus and Pandora is found in the Op. et D. 42-105. According to Apollodorus and Lycophron, Asia was the wife of Iapetus; according to Eschylus, Themis. Ovid, in his Metamorphoses, makes Clymene the wife of the Sun. 4 According to Goettling, in this myth Atlas is endurance, Prometheus providence, Epimetheus blindness, and Menætius (μEVEL oiros) mortality arising from excess of boldness, personified." Of

But Atlas1 upholds broad Heaven by strong necessity, before the clear-voiced Hesperides, standing on earth's verge, with head and unwearied hands. For this lot counselling Jove apportioned to him. And wily-minded Prometheus he bound in indissoluble bonds, with painful chains, having thrust them through the middle of a column.2 And he urged against him an eagle with-wings-outspread: but it kept feeding on his immortal liver, whilst it would increase to a like size allround by night, to what the eagle with-wings-outspread had eaten during the whole day before. This bird indeed, I wot, Hercules, valiant son of fair-ankled Alcmene, slew, and repelled from the son of Iapetus3 the baneful pest, and released him from his anxieties, not against the wishes of high-reigning Olympian Jove, that so the renown of Thebes-sprung Hercules might be yet more than aforetime over the many-feeding earth. Thus, I ween, he honours his very famous son,1 through veneration for him: and though incensed, ceased from the wrath which he was before cherishing, because he strove in plans against the almighty son of Cronus. For when gods. Menatius no author but Apollodorus gives any account, and perhaps he gathered his knowledge only from this passage.

According to Hesiod, Atlas is a doomed Titan bearing up the vault of heaven, as a punishment. Homer too (Odyss. i. 52) seems to have the idea of a giant, not a mountain, in view. Later writers confounded him with the mountain so called, cf. Virg. Æn. iv. 246-251. Van Lennep suggests that the mountain got its name either from a naval expedition of early date from Greece, the leader of which was called Atlas; or from Atlas the Titan, whom tradition connects with the growth of nautical science.-ἑσπερίδων λιγυφώνων, cf. supra, 275.

2 μέσον διὰ κίον Hermann explains to mean "ita ut mediæ columnæ vincula infixa essent." Eschylus, Prom. V. 65, describes Prometheus as fastened to a rock, διατόροις πέδαις. The scene of his suffering was, according to Eschylus, Scythia; according to Cicero, Tusc. Q. II. 10, Caucasus. dià--eλácoas is of course an example of Tmesis.

3 Ιαπετιονίδης, a double patronymic. Ιάπετος, ίων, ιονίδης. Compare Ovid. Met. i. 81, 82,

Quam satus Iapeto mistam fluvialibus undis

Finxit in effigiem moderantum cuncta Deorum. And see Virg. Ecl. vi. 42, and Blackie's Essay on the Prom. Vinctus, Classical Museum, vol. v. p. 1-40.

4' ταῦτα is to be taken with τιμᾶ. αξόμενος is translated by Van Lennep, "Pietate in illum ductus. Cf. Hom. Il. i. 21; Odyss. ix. 200, where the word is similarly used.

and mortal men were contending at Mecone, then did he set before him a huge ox, having divided it with ready mind, studying to deceive2 the wisdom of Jove. For here, on the one hand,3 he deposited the flesh and entrails with rich fat on the hide, having covered it with the belly of the ox;1 and there, on the other hand, he laid down, having well disposed them with subtle art, the white bones of the ox, covering them with white fat. Then it was that the sire of gods and men addressed him, "Son of Iapetus, far-famed among all kings, how unfairly, good friend, you have divided the portions." Thus spake rebukingly Jupiter, skilled in imperishable counsels. And him in his turn wily Prometheus addressed, laughing low, but he was not forgetful of subtle art: "Most glorious Jove, greatest of ever-living gods, choose which of these your inclination within your breast bids you." He spake, I ween, in subtlety: but Jove knowing imperishable counsels was aware, in sooth,5 and not ignorant of his guile; and was boding in his heart evils to mortal men, which also were about to find accomplishment. Then with both hands lifted he up the white fat. But he was incensed in mind, and wrath came around him in spirit, when he saw the white bones of the ox arranged with guileful art. And

1

1 Mecone.] Such, according to Strabo, viii. c. vi. p. 217, Tauch., was the ancient name of Sicyon, a city which, according to Pausanias, (ii. 5 and 7,) was of old famous for its worship of the gods. Fitly, therefore, is this matter, touching sacrifices and observances to be paid to the gods, referred to Mecone or Sicyon. Prometheus seems to have been chosen arbitrator of the portions of sacrifices each god should receive, and that Jove should have allowed this agrees with Eschylus, Prom. V. 199, who makes Prometheus favour in the first instance the younger ruler of Olympus and not the Titans. V. Lennep. Compare Eschylus, Prom. V. 207, seq., and the boast he there makes of his teaching mortals in religious matters. · ἐξαπαφίσκων, fallere studens. V. Lennep. Guyetus preferred to read ἐξαπαφήσων.

3 τῷ μὲν τῷ δε, hic—illic.

4 yaorpi Botig, the refuse, according to Hom. Odyss. xviii. 44, commonly given to beggars. In that passage the suitors are represented setting the beggars to fight for it.

5 you poud nyvoinot, compare ver. 157; Op. et D. 637; Hom. Il. x. 113; Od. xxii. 473; Edipus Tyrannus, Sophoc. 514; Ed. C. 397; Ajax, 289. Perhaps here more than a mere tautology is expressed. He knew, and did not, as Prometheus had hoped, overlook the fraud.

thenceforth the tribes of men on the earth burn to the immortals white bones' on fragrant altars. Then cloud-compelling Jove addressed him, greatly displeased: "Son of Iapetus, skilled in wise plans beyond all, you do not, good sir, I wot, yet forget subtle art." Thus spake in his wrath Jove knowing imperishable counsels: from that time forward in truth, ever mindful of the fraud, he did not give the strength of untiring fire to wretched mortal men, who dwell upon the earth.

But the good son of Iapetus cheated him,2 and stole the farseen splendour of untiring fire in a hollow fennel-stalk; but it stung high-thundering Jove to his heart's core, and incensed his spirit, when he saw the radiance of fire conspicuous among men. Forthwith then wrought he evil for men in requital for the fire bestowed. For from the earth the famous Vulcan, halting in both feet, fashioned3 the image of a modest maiden, through the counsels of the son of Cronus. And the goddess glancing-eyed Minerva girded and arrayed her in silver-white raiment; and from her head she held with her hands a curiously embroidered veil, a marvel to look upon: and Pallas Athene placed around her about her head lovely garlands fresh-budding with meadow-flowers, and around her head she set a golden coronet,5 which renowned Vulcan lame

Heyne suspects these lines because he finds no instance of bones of victims burnt in sacrifice on altars. But Menander and other poets quoted by Clemens Alexandr. mention this custom, and the grammarians explain μηρία, τὰ μηριαῖα ὀστᾶ.

2 Compare Op. et D. 50-52, whence it appears that Prometheus stole the fire from Jove. See also Horat. I. Od. iii. 29, Post ignem æthereâ domo Subductum. Esch. Prometheus V. 109, seq., ναρθηκοπληρωτὸν δε θηρῶμαι πυρὸς Πήγην κλοπαίαν, ἥ διδάσκαλος τέχνης Πάσης βρότοις πέφηνε καὶ μέγας πόρος.

γαίης γὰρ σύμπλασσε : supply ἐκ before γαίης in sense, comparing Op. et D. ver. 70, where the preposition is expressed.

For

Rightly, explains Goettling, is xipeσσi karέoxɛɛ used. Pandora would hold in her own hands the lappets or fringes of the veil given her by Minerva, as we find in the illustrations of ancient art which have come down to us. Minerva, according to Hesiod, Op. et D. (64, 72, 76,) gave Pandora other gifts, as did Venus, Mercury, the Graces, the Hours, and Persuasion. See the passage.

5 σTεPávovs, σTepávny, garlands of flowers, and a golden diadem. V. Lennep points out this distinction between στεφάνος and στεφάνη, by a comparison of Hom. Il. vii. 12; x. 30; xi. 96, where orepávn is an ornament of brass or gold.

with both feet had made himself, having wrought it carefully by hand, out of compliment to Jove his sire. On it had been wrought many curious monsters, a marvel to view, as many as in great abundance the continent and the sea maintain. Many of these he introduced, (and much elegance beamed from it,) of wondrous beauty, like to living animals gifted

with sounds.

But when he had wrought a beauteous evil1 instead of good, he led her forth even where were the rest of gods and men, exulting as she was in the adornment of the gleamingeyed daughter-of-a-strong-father: and wonder seized immortal gods as well as mortal men, when they beheld a deep snare, against which man's arts are vain. Now from her is the race of tender women.2 For from her is a pernicious race, and tribes of women, a great source of hurt, dwell along with mortal men,3 helpmates not of consuming poverty, but of surfeit. And as when in close-roofed hives bees feed drones, sharers in bad works, the former through the whole day till sunset are busy day by day, and make white combs, whilst the latter, remaining within in the close-roofed hives, reap the labours of others for their own maws.

4

The evil was Pandora; the good, fire. Hermann understands Tevžev of Vulcan. But it refers to Jupiter, as it did in line 570. The scene of this was Mecone, at the congress of gods and men.

2 θηλυτεράων. There had been θεαὶ θηλύτεραι before, (Odyss. viii. 324,) as well as Nymphs, but Pandora was the first woman, according to Hesiod.

* Theognis, 526, ἡ πενίη δὲ κακῷ σύμφορος ἀνδρὶ φέρειν, and 153, TÍKTEL TOL KÓPOS Üẞpiv. Goettling. Compare Op. et D. 302, 782. This character of women given by an ancient poet of generally fair sentiments and judgment, supported as it is by repeated concurrent testimony of later poets of Greece, argues very ill of the training of Greek maidens in early times, and the effects which resulted therefrom. Milton has imitated this description of the infelicities produced by womankind in a prophetic complaint, which comes with beautiful propriety from the lips of Adam.

"Thus it shall befall

Him who, to worth in woman over-trusting,

Lets her will rule: restraint she will not brook:
And, left to herself, if evil thence ensue,

She first his weak indulgence will accuse."

(Paradise Lost, b. ix. ad fin.)

See Elton's Translation of Hesiod, p. 284.

4 ξυνήονας, from ξύνειμι, ξυνέων, Ion. ξυνήων, Dor. ξυνάων. Pindar, Pyth. iii. 84, ¿λkéwv Evvάoves, vulnerum pleni.