ground in the midst. Then Terror and Fear1 drave quickly nigh to him his well-wheeled chariot and steeds, and from the spacious earth placed him in his variously-wrought car: and quickly then they lashed the steeds, and came to vast Olympus.

But Alcmena's son and glorious Iolaus, after spoiling Cycnus of the beautiful arms from his shoulders, returned home: and speedily then came they with fleet-footed steeds to the city of Trachis. Glancing-eyed Minerva, however, arrived at vast Olympus, and the halls of her sire. But Cycnus, on the other hand, Ceyx buried, and a countless people,2 who, near the city of the illustrious king, were dwelling in Anthe, and the city of the Myrmidons, and famed Iaolchos, and Arne, and Helice.3 And a vast host collected, in honour of Ceyx, dear to the blessed gods. His tomb, however, and monument, the Anaurus swept from sight, swelling with wintry rains. For so Apollo, son of Latona, bade it, because, I ween, he was wont to lie in wait, and spoil whoever happened to lead hecatombs to Delphi.

Terror and Fear, charioteers of Mars. See above at 195. 2λads ȧπεiρwv. Populus magnus, i. e. a vast multitude. Virg. En. i. 148, Ac veluti populo in magno cum sæpe coorta est Seditio. Cf. Ov. Met. vi. 197, Fingite demi Huic aliquid populo natorum posse meorum So Grævius in his Lectiones Hesiodeæ.

3 Compare ver. 380, 381.

Anaurus, a river of Magnesia in Thessaly, mentioned by Apollon. Rhod. i. 8, as a river in which Jason lost a sandal, 'Inown xelμερίοιο ῥέεθρα κιὼν διὰ πόσσιν ̓Αναύρου. Lucan, vi. 370, Nec tenues ventos suspirat Anaurus. Cf. Smith's Dict. Gr. and R. Geography, vol. i. p. 131.

THE

WORKS AND DAYS.

This poem of Hesiod is a Didactic poem, having for its main object the inculcation of agricultural precepts and the management of domestic matters connected with the farmer's vocation. The latter portion of the work, nuέpat, is a sort of Calendar, while the former, pya, (by which name alone the whole is sometimes called,) details the whole process of husbandry and country labours. There are two or three episodes, e. g. the story of Pandora, the ages of the world, and the description of winter, (504— 558,) all of which some have thought the work of later poets. Virgil has borrowed much of the ground-work of his Georgics from this poem, which, after his manner, he has admirably worked up, and polished with rare skill.

YE Muses from Pieria, celebrating in songs, come speak of Jove, and chaunt your2 sire, through whom mortal men are alike famed and fameless, named and nameless, by the will of mighty Jove. For with ease indeed he maketh strong,3

1 Pausan. ix. 31, § 4, states that the Boeotians showed him a leaden plate of very great antiquity, whereon was inscribed Hesiod's poem the Works and Days, without the lines 1-9, which other writers have disowned for Hesiod. Goettling conceives them to have been part of an ancient hymn to Jove, attached to this poem, which lacked a beginning, on the principle of "A Jove principium." Μοῦσαι Πιερίηθεν, i. e. Pierian Muses. So Homer, Ζευ πάτερ, "Ιδηθεν μεdéwv. Virg. Ecl. vi. 13, Pergite Pierides. Cf. Theog. 53, &c. 2 σφέτερον, i. e. ὑμέτερον. Čf. Matt. Gr. Gr. § 149, obs. 2, note, p. 245. In Theocritus, xxv. 163, it seems to be used for uós. In Hom. Il. x. 398, opíow is used for vuiv. The repetitions in lines 3 and 4 are arguments for the antiquity of this proem. ŋτ is used in the Odyssey:

3

βριάει μινύθει. Both are here used transitively, whereas βριάovra here, and μvúlovσ in 244, are intransitive. Compare with

and with ease bringeth low the strong: and easily he minisheth the illustrious, and increaseth the obscure: easily too doth high-thundering Jove, who dwelleth in mansions highest, straighten the crooked, and blast the proud of heart. Hear and behold and heed, and direct the judgments righteously, O thou!! Now would I narrate what is true, O Perses.

2

Not, I ween, was there one kind only of Contention, but there are two upon the earth: the one a sensible man would commend, but the other is blameworthy: and they have spirits minded different ways.3 For the one fosters evil war and discord, cruel as she is: her at any rate no mortal loves, but of necessity, by the counsels of the immortals, they honour harsh Strife. The other, however, gloomy Night bare first,4 and her, by far the best, the high-throned son of Cronos, dwelling in the heavens, placed at earth's roots and among men: 'tis she also who still rouses a man to work, even though he be inactive. For any one when idle having looked upon another being rich, he,5 I say, makes haste to plough and to

these and the two following lines Herodot. vii. 10 (the speech of Artabanus); Horat. Od. I. xxxiv. 12, Valet ima summis Mutare et insignem attenuat Deus, obscura promens; and in Holy Writ Hannah's song, 1 Sam. ii. 7; Psal. cxiii. 7, 8; Luke i. 51-53. Van Lennep and Goettling.

There seems no simpler way of understanding this passage than by placing a stop after rúvn, and none before it; and referring it, with Proclus, Tzetzes, and most who have followed them, to Jove. The contrast between rúvn and yo de is in favour of this view. Hesiod invokes the god to guide the right. For himself he would try to advise his brother what is true. τύνη is used hortatorily by Hesiod, Theog. 36, and in Hom. Il. v. 485; xii. 237, &c.-Of Perses see more at ver. 27.

2 "Non, sicut ante existimabam, unum est genus contentionis." Spohn. Hesiod, at Theog. 225, had spoken of but one "Epic, a daughter of Night. He recants this error here. That such is the force of apa is shown by Van Lennep, from Il. xvi. 60, ovd' äρа πw ǹv. Od. ix. 475; dip. Tyran. 1697. Goettling, however, treats apa here as an initiatory particle, "ergo, ut incipiamus."

3 διὰ δ ̓ ἄνδιχα θυμὸν ἔχουσι, i. e. διέχουσι δε άνδιχα τὸν θυμόν. Cf. Hom. Il. xx. 32, δίχα θυμὸν ἔχοντες.

The Scholiast explains that what is good is eldest, evil comes after; and Goettling instances the particularity of Hesiod in placing Jove as eldest among Saturn's sons, and Calliope among Muses. Both "Strifes" are called daughters of Night.

5 ὅς, i. q. οὗτος. See Matt. Gr. Gr. § 289, obs. 7, and Wordsw. Gr. Gr. § 147. Goettling quotes Hom. Odyss. xvii. 172; i. 286.

plant, and well to order his house; for neighbour rivals neighbour, when hastening toward riches; but this contention is good for mortals. Both potter is jealous of potter, and craftsman of craftsman; and poor man has a grudge against poor man, and poet against poet.

But do thou, Perses,2 lay up these things in thy mind, nor let Contention rejoicing-in-ills hinder thy mind from work, whilst it gapes at strifes, and is a listener in the forum.3 For rare indeed is the time for contentions and suits-in-the-forum to him, whose substance is not yearly stored up within, in season, substance which Earth bears, the gift of Ceres.4

5

When thou hast satisfied thyself with these, then, and not till then, further contentions and strife concerning the possessions of others: but it will never again be allowed you to do thus: let us however forthwith put an end to the dispute by righteous judgments which are the best from Jove. For already in sooth have we divided the inheritance, and thou

1 This line is quoted in full by Plato, Lysis. p. 215, C., and partly by Aristot. Rhet. II. iv. § 21; Polit. v. 10. Van Lennep. We have more than one homely proverb in English to the same effect. Van Lennep observes on the next line, that, strange though it may sound to our ears, beggar" "and" poet" were not so far removed in Epic times, and each was entirely dependent on the rich.

66

2 Hesiod and his brother Perses had divided their patrimony: Perses spent his share in riot and luxury, and then sought to recruit his fortunes, by bringing his brother to trial for having received more than his share, before corrupt judges, whom Perses had bribed (cf. 39). The passage from 27-41 seems to urge him to leave off litigation, and rely on toil and labour for a competence. 3 Grævius illustrates ȧyops &πakovòv lóvra by Aristoph. Nub. 447, δικῶν περιτρίμματα. Cf. Demosth. de Coron. 269, 19, ἀγορᾶς περιToiμpara. Liv., Qui concionibus adfixi hærent, et in foro vivunt. Cic. De Orat. I. chapter last, Qui in subselliis habitant. Such persons are said by Plautus, foro operam dare; and by Terence, “Îites sequi.”

AnμÝTEρos ȧKTηv. Cf. Scut. Herc. 290.

5 Hesiod bids Perses give up the frequenting of the forum, and connexion with lawsuits, till he was rich. The brother appears not merely to have had a taste for attending the courts, but also to have hoped to improve his fortunes by litigation. He was, as Goettling observes, what is called by Festus, lib. xiii. in voc., Ordinarius, i. e. improbus qui ipse in litibus moraretur. σοὶ δ ̓ οὐκέτι δεύτερον

66

oral, you will never have the alternative. The phrase was used when of two conditions the first did not please, and the option of the second was or was not allowed.

• avoi, extemplo, illico, for avroði.

1

didst carry off much more by plunder: flattering much the bribe-swallowing judges, whose will it is to give judgment thus. Fools! and they know neither how much half exceeds the whole, nor how great advantage is in mallow and asphodel.

2

4

Now the gods keep hidden for men their means of subsistence for else easily mightest thou even in one day have wrought, so that thou shouldest have enough for the year, even though being idle: else straightway wouldst thou lay-by the rudder above the smoke, and the labours5 of oxen and of toil-enduring mules would be undone. But Jove in wrath at his heart concealed it, because wily Prometheus6 had beguiled him. Therefore, I ween, he devised baneful cares for men. And fire he hid, which indeed the good son of Iapetus stole back for mankind from counsellor Jove in a hollow fennel

Baoiλñas, (cf. Odyss. viii. 40, 41,) the judges. In the kingdoms of the Heroic age the functions of judge appertained to the kingly office. When aristocracies took the place of monarchies, these functions were divided, and so, as touching administration of justice, there became many Baoλeis in lieu of one. Cf. V. Lennep.

2 év hμιov πavróç. This proverb is quoted by Plato, Polit. v. 466, C., and De Legg. iii. p. 690, D., as Hesiod's. In each case it is directed against violent and rapacious judges: and the scope of the phrase seems to be "the superiority of the mean between excess and defect." Cf. Ovid, Fast. v. 718.-In the next line, the mallow and asphodel are used to express the dinner of herbs, which was the lot of the poorest classes. Cf. Aristoph. Plut. 543, oireìobai μaλáxηs πτóρlov. Cf. also Horat. Od. I. xxxi. 15, Me pascunt olivæ Me chicorea, levesque malvæ. Homer, Od. iv. 565, places the dead heroes in a mead of asphodel, (τῇπερ ῥηίστη βιοτὴ πέλει ἀνθρώποισι,) because the dead and the gods are supposed by him to live most sparingly and lightly. Clericus. Compare Plin. H. N. xxi. 17, § 68. 3 Hesiod here resumes the thread dropped at ver. 31, 32, and yàp in ver. 43 implies i un expvav. Goettling compares here Virg. Georg. i. 121, Pater ipse colendi Haud facilem esse viam voluit.

4 Cf. Aristoph. Aves, 711, καὶ πηδάλιον τότε ναυκλήρῳ φράζει κρεμά σaνTI Kalεúdεiv; and Virg. Georg. i. 175, Et suspensa focis explorat robora fumus.

5

Epya Bouv. Cf. Virg. Georg. i. 118, Boumque labores, and Odyss. x. 48.

Compare Theogony, 507-516, 562, 563. The difference is explained by keeping in mind, that the poet is here dwelling rather on the consequences of the sin of Prometheus than his story, which he gives in the Theogony. Cf. Vollbehr. Prolegom. p. 28.

* ἐμήσατο κήδεα. So Virg. Georg. i. 121, Curis acuens mortalia corda.