Just so to mortal men high-thundering Jove gave women as an evil, helpmates of painful toils: another evil too did he provide instead of good; to wit, whosoever shunning marriage and the ills that women work, declines to marry, and has come to old age pernicious,1 through want of one to tend his latter days; he lives not, it is true, in lack of subsistence, but, when he is dead, distant kindred divide his possessions: whilst to whomsoever, on the other hand, the lot of marriage shall have fallen, and he has had a good wife congenial to his heart, to him then for ever ill contends with good to be with him but whoso finds a baneful breed, lives with an incessant3 care to spirit and heart within his breast, and is an irremediable woe. Thus it is not possible to deceive or overreach the mind of Jove, for neither did Prometheus, guileless son of Iapetus, escape from beneath his severe wrath; but a great chain, by necessity, constrains him, very knowing though he is. But when first their sire5 became wroth in spirit against Briareus, Cottus, and Gyes, he bound them with a strong bond, admiring their overweening courage, and also their form 1 χήτει γηροκόμοιο. Græv., Caret quæ senectutem foveat. But χήτει is the dat. of χήτος, and is explained ἐνδείᾳ. γηροκόμοιο refers not to a wife, but a son born of her. xnre seems to depend on oloòv as the dative of the cause. Cf. II. vi. 463; xix. 324; Od. xvi. 35. 2 ἀντιφερίζει (ώστε) ἔμμεναι. "Malum perpetuo certat cum bono, ut sit unà." Ill strives with good, for existence. salíaorov, incessant, from a and λiaw, (Butm. Lexil. p. 406, 407,) which Butmann shows to be akin to κλίνω, as κνέφας is to νέφος, and χλιαρός το λιαρός. The κλέψαι, παρελθεῖν. Cf. Il. i. 132; xiv. 217; Od. xiii. 291. use of the epithet ἀκάκητα, (Ep. for ἀκακήτης,) in connexion with Prometheus, on account of his philanthropy, (as also in Hom. II. xvi. 185; Od. xxiv. 10, with Mercury for the same cause,) leads Van Lennep to observe that Mercury succeeded to Prometheus in the Greek religion. There was a mountain in Arcadia called Akaкnolos, from the epithet, and worship of Mercury there. Pausan. viii. 3, and 36, § 6. See also the Scholiast at Odyss. xxiv. 10, who shows that epithet to have been considered as peculiar to Hermes. 5 Their sire.] i. e. Heaven, or Ovpavós, cf. 155. We shall see, in 626, that they were freed by Jupiter from these bonds, to aid him against the Titans, by the advice of Earth. The forms 'Oẞpiaρευς and Βριάρεως are of earlier date than Βριαρῆος, which is used in Callim. Del. 143. and bulk; and he made them dwell beneath the roomy earth: then they in sooth in grief dwelling 'neath the earth,' sate at the verge, on the extremities of vast Earth, very long, afflicted, having a great woe at heart; but them the son of Cronus, and other immortal gods, whom fair-haired Rhea bare in the embrace of Cronus, by the counsels of Earth brought up again to light: for she recounted to them at large everything, how that they should along with those (Titans) gain victory and splendid glory. Long time then they fought, incurring soul-vexing toil, the Titan gods and as many as were born from Cronus, in opposition to each other in stout conflicts; the one side,2 the glorious Titans from lofty Othrys, and the other, I wot, the gods, givers of good things, whom Rhea the fair-haired had borne to Cronus, in union with him, from Olympus. They then, I ween, in soul-distressing battle, one party with the other, were fighting continuously more than ten years.3 Nor was there any riddance or end of severe contention to either party, and the completion of the war was extended equally to either. But when at length Jove set before them all things agreeable, to wit, nectar and ambrosia, on which the gods themselves feed, a noble spirit grew in the breasts of all. And when they had tasted the nectar and delightful ambrosia, then at length the sire of gods and men addressed them: "Hear me, illustrious children of Earth and Heaven, that I may speak what my spirit within my breast prompts me to speak. For now a very long space are we fighting, each in opposition to other, concerning victory 1 'Neath the earth.] i. e. in Erebus. See below, 669. 4 6 Here we have the battle-field. The sons of Cronus occupy Olympus, the Titans, Othrys: between which on the south, and Olympus on the north, lay Thessaly and its wide plains, not unmarked to after ages by tokens of a gigantic contest, in the rocks rent and the traces of earthquakes that are visible throughout it. V. Lennep. 3 δέκα πλείους ἐνιαυτούς. i. e. Πλείους ἤ δέκα ἐνιαυτούς. See Matt. Gr. Gr. § 455, 4. So "amplius" is used without "quam" in Latin, Amplius sunt sex menses. 4 Compare here, as Wolf suggests, Il. xv. 413; xii. 436, iπì loa μάχη τέτατο πτόλεμός τε. 5 Goettling suggests, for παρέσχεθεν, παρέσχεθον, referring it to the gods mentioned in 640 and 626. A very long space.] i. e. déкa πλɛiovę ¿viavroúç, 636. As also ἤματα πάντα stands here for συνεχέως iu that passage. D and power, all our days, the Titan gods and as many of us as are sprung from Cronus. Now do ye show against the Titans in deadly fight both mighty force and hands invincible, in gratitude for our mild loving-kindness, namely, after how many sufferings ye came back again to the light, from afflictive bondage, through our counsels,1 from the murky gloom." Thus he spake; and him again the blameless Cottus addressed in answer: "Excellent Lord, thou dost not tell things unlearnt by us: but we too are aware that thy wisdom is excellent, and excellent thine intellect, and that thou hast been to the immortals an averter of terrible destruction.2 And back again, from harsh bonds, have we come from the murky darkness, through thy thoughtful care, O royal son of Cronus, having experienced treatment unhoped-for.2 Wherefore also now with stedfast purpose and prudent counsel we will protect thy might in dread conflict, fighting with the Titans in stout battles." Thus spake he: and the gods, givers of good, applauded, when they had heard his speech: and their spirit was eager for battle still more than before, and they stirred up unhappy3 strife all of them, female as well as male, on that day, both Titan gods, and as many as had sprung from Cronus, and they whom Jove sent up to light from Erebus, beneath the earth, terrible and strong, having overweening force. From the shoulders of these a hundred hands outsprung to all alike, and to each fifty heads grew from their shoulders over their sturdy limbs. They then were pitted against the Through our counsels.] Wolf considered this line spurious. But perepas dià ẞovλàs was necessary to show by whose loving-kindness the Centimani were released from their bondage beneath the earth. V. Lennep. · ἀρῆς.—κρυεροῖο. Some would read ̓Αρες or "Αρεος here, but ἀρῆς is used similarly, Hom. Il. xviii. 10, ἀρῆς αλκτῆρα γενέσθαι. As to the objection to a masc. adjective with apñs, we have below, in ver. 696, θερμὸς ἀϋτμή. So also θῆλυς ἐέρση. 3 Unhappy.] auéyaprov, unenvied, not an object of envy; from á and uɛyaipw, always joined with unfortunate or mournful objects. Il. ii. 420; Odyss. xi. 400; Hecub. Eurip. 191. See Butmann, Lexilog. pp. 410-11, μɛyaíρw. àμέyapтoç. Heyne conjectures that line 664, and those following, are a fragment from an old Titanomachia. 4 'Epéßeop. Some read here the Ion. genitive 'Epéßevop. But Butmann prefers 'Ερέβεσφι. 5 κατέσταθεν. Stetere Titanibus oppositi. Eurip. Herc. Fur. 1168, ἐς πόλεμον ὑμῖν καὶ μάχην καθίσταται. 1 Titans in deadly combat, holding huge rocks in their sturdy hands. But the Titans on the other side made strong their squadrons with alacrity, and both parties were showing work of hand and force at the same time, and the boundless sea reechoed terribly, and earth resounded loudly, and broad heaven groaned, being shaken, and vast Olympus was convulsed from its base under the violence of the immortals,2 and a severe quaking came to murky Tartarus,3 namely, a hollow sound of countless chase of feet, and of strong battle-strokes: to such an extent, I ween, did they hurl groan-causing weapons. And the voice of both parties reached to starry heaven, as they cheered for they came together with a great war-cry. Nor longer, in truth, did Jove restrain his fury, but then forthwith his heart was filled with fierceness, and he began also to exhibit all his force: then, I wot, from heaven and from Olympus together he went forth lightening continually : and the bolts close together with thunder and lightning flew 5 1 λißárovs. Huge. Od. ix. 243; x. 88. See 2 ριπῇ ὑπ ̓ ἀθανάτων. Cf. Hesiod, Theog. 786; Sc. 422; Hom. Butmann, Lexil. pp. 331-333. Ab impetu deorum. Το ἀνέμων ῥιπαῖ, violence of the winds. ἔνοσις δε βαρεῖα — ποδῶν τ' αἰπεῖα, κ. τ. λ. Te is here apparently epexegetic of voois, a severe quaking, to wit, a hollow sound. This fine description of the nether world, being shaken by the conflict above it, is imitated by Virg. Æn. viii. 243–246, Haud secus ac si quâ penitus vi terra dehiscens Ovid, Met. v. 356-358, Inde tremit tellus, et rex pavet ipse silentûm Compare also Lucan, vi. 743, Immittam ruptis Titana cavernis, Et subito feriêre die. Cf. Milt. Par. Lost, vi. 867, &c. ✦ And he began also.] Compare Milton, Par. Lost, vi. 853-855, "Yet half his strength he put not forth, but check'd His thunder in mid volley, for he meant Not to destroy, but root them out of heaven." It is to be observed how low the heathen conception of Divinity is, compared with the Christian. The Messiah has a superabundance, Jupiter scarce a sufficiency, of might. See Robinson. 5 ἴκταρ is from ἴκω. εὖ ποτέοντο, few in such wise as not to miss their mark. εἰλυφόωντες is the same as είλυφάζω. Scut. 275. 2 duly from his sturdy hand, whirling a sacred flash, in frequent succession, while all-around life-giving Earth was crashing in conflagration, and the immense forests on all sides crackled loudly with fire. All land was boiling, and Ocean's streams, and the barren sea: warm vapour was circling the earth-born Titans, and the incessant blaze reached the divine dense-atmosphere, whilst flashing radiance of thunderbolt and lightning was bereaving their eyes of sight, strong heroes though they were. Fearful heat likewise possessed Chaos:3 and it seemed, to look at, face to face, with the eye, and to hear the sound with the ear, just as if earth and broad heaven from above were threatening to meet: (for such an exceeding crash would have arisen from earth falling in ruins, and heaven dashing it down from above.) Such a din there rose when the gods clashed in strife. The winds too at the same time were stirring up quaking and dust together, thunder and lightning and smoking bolt, shafts of the mighty Jove; and they were bearing shout and battle-cry into the midst, one of another, then a terrible noise of dreadful strife was roused, strength of prowess was put forth, and the battle was inclined: but before that time assailing one another, they were fighting4 incessantly in stern conflict. Now 1 ταρφέες, (ταρφύς, τρέφω, to thicken, frequentes. Il. xi. 387; Od. xxii. 246. 2 The divine atmosphere.] i. e. the clouds and darkness of the storm. Cf. Il. v. 864; xvii. 644, where aǹp is used in a like sense. Cf. Theog. 9, suprà. 3 Xáog stands here for the wide void beneath the earth, betwixt it and the bottom of Tartarus. Cf. 724, 740, 814. Grævius, in his Lect. Hesiodeæ, says that Chaos is often used for the abode of the infernal gods, quoting Plutarch, and Ovid, Met. x., where Orpheus addresses Pluto and Proserpine: Per ego hæc plena timoris, Per Chaos hoc ingens, vastique silentia regni. So also Statius uses Chaos, and also Aristoph. Av. 192-3: διὰ τῆς πόλεως τῆς ἀλλοτρίας, καὶ τοῦ χάους τῶν μηρίων τὴν κνίσσαν διαφορήσετε. And an old interpreter on St. Luke, xvi. 26, explains xáoμa pέya, (which divided Dives from Lazarus,) Chaos magnum. raro d ävтα- ÖTε. Compare Od. v. 281, for a like construction; and for the imperf. Tilvaro, after wç öre, see Odyss. xxi. 406, is ör ἀνὴρ—ἐτάνυσσε. Cf. Matt. Gr. Gr. § 508, b. Eμaxovτo-oï Oεɛoí," that is to say:" as contradistinguished from οἳ δ ̓ ἄρ ̓ ἐνὶ πρώτοισι. |