nor ever travel they on board ship;1 but the fertile field yields its increase. But they, to whom evil, wrong, and hard deeds are a care, to them wide-seeing Jove, the son of Cronus, destines punishment. Oft2 hath even a whole city reaped the evil fruit of a bad man, who sins and puts in practice deeds of infatuation. On them then3 from heaven the son of Cronus is wont to bring great calamity, famine and pestilence at the same time: so the peoples waste away. Neither do the women bear children: and houses come to nought, by the counsels of Olympian Jove; and at other times again the son of Cronus either destroys their wide army, or he lays low their walls,4 or in the deep he punishes their ships. Now do ye too,5 ye judges, ponder likewise yourselves this vengeance: for being among men and nigh unto them, the immortals observe as many as with perverse judgments wearand-waste each other, disregarding the punishment of the gods. For on the many-nurturing earth are thrice ten thousand immortals, Jove's watchers over mortal men; who, I ween, watch both just judgments and daring acts, clad in 'Goettling explains this as meaning, that they are so little covetous of wealth, that none of them are merchants, but are content with their own land. Van Lennep would read, tù d'inì vn@v-because only those with whom Jove was wroth for their injustice met with shipwrecks. He shows that the poet had often crossed to Euboea. But Goettling's view renders this nugatory. Cf. Eschines contra Ctesiph. p. 427; Bekk. Herodot. vii. 147 ; Sophocl. Ed. T. 25, &c. Compare with this and the six next lines, Hosea ix. 11-14, a denunciation of God's vengeance on Ephraim's idolatry. For this emphatic use of oye in the second clause, cf. Op. et D. 321; Virg. Georg. iv. 255, Tum corpora luce carentum Exportant tectis, et tristia funera ducunt: Aut illa pedibus connexæ ad limina pendent. En. v. 457, Nunc dextrâ ingeminans ictus, nunc ille sinistrâ. To which add Horace, Od. I. ix. 15, 16; Epod. ix. 29. 5 The connexion is, "Heed the vengeance with which the gods pursue a state for the sin of an individual, ye judges; for evil deeds cannot escape Jove's eye, seeing that thrice ten thousand immortals, not from afar, but near and amongst men, are keeping watch on them." Togμúpio, i. e. very many. Definite for indefinite. Cf. Horat. Od. III. v. 79, Amatorem trecenta Pirithoum cohibent catenæ ; Sat. I. v. 12, Trecentos ingeris! ohe! and Plaut. Menoch. 795, where Sexcenties is so used. See Hildyard's edition of that play for other parallels. 2 misty-darkness, and haunting everywhere over the earth. And Jove's virgin daughter, Justice, besides, is a watcher, illustrious and venerable, with the gods who occupy Olympus. Yes, and whenever any one wrongs her by perversely railing at her, forthwith taking her seat1 beside Jove, son of Cronus, her sire, she speaks of the unjust mind of mortals, that so the people may atone for the infatuations of kings, who, with pernicious intents, turn her the wrong way by speaking judgments perversely. Heeding these things, ye judges, swallowers-of-the-bribe, make straight your sentiments, and entirely forget crooked judgments. For himself doth a man work evil, in working evils for another, and the evil counsel is worst to him that hath devised it.3 Jove's eye, having seen all things, and observed all things, also regards these things, if he so please, nor does it escape him, of what nature, in truth, is this justice, which the city encloses within. Now might in truth neither I myself, nor my son, be just among men, since to be a just man is an evil, if so be that the more unjust man is to have the stronger justice. But this I hope that Jove, delighting in thunders, will not yet bring about.5 4 Yet, O Perses, do thou ponder these things in thine heart, and heed justice in sooth, and forget violence entirely. For this law hath the son of Cronus ordained for men,6 for fishes 1ovorálov. Cf. Hom. H. in Merc. 30, and Esch. Suppl. 11, γάμον Αἰγύπτου παίδων ἀσεβῆ τ ̓ ὀνοταζόμεναι. With the next line Van Lennep compares Soph. Œd. C. 1382, Aien žúvedpos Zyvòs ἀρχαίων νόμων. 2 Compare Horat. Ep. I. ii. 14, Quidquid delirant reges, plectuntur Achivi. But Van Lennep observes that the ground-work of that line is Hom. Il. i. 410, ἴνα πάντες ἐπαύρωνται βασιλῆος, where Heyne quotes πολλάκι καὶ σύμπασα πόλις κακοῦ ἀνδρὸς ἀπηύρα. 3 This line is quoted by Aristotle, Rhet. iii. 9, § 6. Pausanias, II. ix. 5, (quoted by Van Lennep,) speaks of this verse as our Oey) teTOLNμEVOV. A. Gellius, iv. 5, gives the next line translated thus, "Malum consilium consultori pessimum." ↑ Tývde díkηv, i. e. this corrupt administration of justice. 5 оvπw, not yet; i. e. not till the iron age, which he seems to imply, at ver. 271, would be neither in his nor his son's day. Tɛɛv is TEXEσEV, the future. 1. Here Vollbehr, in his Prolegomena, p. 56, note 144, quotes Archilochus, Fragm. 73, p. 190, Schneider: Ὦ Ζεῦ, πάτερ Ζεῦ, σὸν μὲν οὐρανοῦ κράτος λεωργὰ καὶ θεμιστά, σοὶ δὲ θηρίων ὕβρις τε καὶ δίκη μέλει. indeed and beasts, and winged fowls to eat each other, since justice is not among them: but to men hath he given justice, which is far best. For if a man choose to know and speak out what is just, to him also wide-seeing Jove gives felicity; but whoso in his testimony, wilfully having sworn a false oath, 'shall have lied, and by it having marred justice, shall have gone astray incurably, of him then the race is left more obscure for the future. Of a man, however, of-true-oath, the generation is more excellent thereafter.2 But Now will I speak to thee with good intent, thou exceeding foolish Perses. Badness,3 look you, you may choose easily in a heap level is the path, and right near it dwells. before virtue the immortal gods have set exertion: and long and steep and rugged at the first is the way to it, but when one shall have reached the summit, then truly it is easy, difficult though it be before. This man, indeed, is far-best,5 who shall have understood everything for himself, after having devised what may be best afterward and unto the end: and good again is he likewise This verse shows that what was said before, at ver. 279, 280, had reference to evidence given in law-courts. Cf. 280. In 283, ψεύσεται is the Epic form for ψεύσηται. 2 This verse is found word for word in the oracle given to Glaucus, a Spartan, recorded by Herodot. vi. 86, where "Opkov Taïç is said to be the avenger of perjury. This story of Glaucus is given by Juvenal, Sat. xiii. 199-210. 3 kakóτng appears here, as Van Lennep observes, to signify "ignavia,' as in Hom. Il. ii. 368; xiii. 108, and elsewhere. For the sentiment in line 289, cf. Theognis, 463, 464, Evμaρέwç тоι xoñμа θεοί δόσαν οὔτε τι δειλὸν οὔτ ̓ ἀγαθὸν· χαλεπῷ δ' ἔργματι κῦδος ἔπι. 4 According to Dionys. Halic. the ancient poets purposely shaped the structure of their verse to the matter which was being described: e. g. Hom. Il. iii. 363, τριχθὰ τε καὶ τετραχθὰ διατρύφὲν ἔκπεσε χειρός, where you might almost fancy, as Eustathius observes, you heard the iron shivered. Cf. Hom. Od. ix. 71, and Virg. Æn. viii. 596, Quadrupedante putrem sonitu quatit ungula campum. Robinson sees in this line and the two next, first the ruggedness of the beginning of the way of virtue, and then its after-ease and smoothness. For the sentiment, cf. Simonid. Fr. 20; Tyrt. ix. 43; Pind. Nem. vi. 24. . Cf. Livy, xxii. 29, Sæpe ego audivi, milites, eum primum esse virum qui ipse consulat, quid in rem sit: secundum eum, qui bene monenti obediat: qui nec ipse consulere, nec alteri parere sciat, esse extremi ingenii;-the last two words answering to axonïos, i. e. ineptus, in 297. And see Cic. pro Cluent. c. 31. This passage of Hesiod is quoted by Aristot. Eth. N. I. 4. who shall have complied with one advising him well: but whoso neither himself hath understanding, nor when he hears another, lays it to heart, he on the other hand is a worthless man. Do thou then, ever mindful of my precept, workon, Perses, of stock divine,' that so famine may hate, and fair-chapleted Demeter love thee, august as she is, and fill thy garner with substance. For famine, look you, is ever the sluggard's companion. For And with him gods and men are indignant, who lives a sluggard's life, like in temper to stingless drones,2 which lazily consume the labour of bees, by devouring it: but to thee let it be a pleasure3 to set in order seemly works, that so thy garners may be full of seasonable substance. From works men become both rich-in-flocks and wealthy: by working too, thou wilt be dearer far to immortals and to mortals. greatly do they hate sluggards. Now work is no disgrace, but sloth is a disgrace. And if thou shouldst work, quickly will the sluggard envy thee growing rich; for esteem and glory accompany wealth. So to a sensible man,5 such as thou wert, to labour is best, if having turned a witless mind from the possessions of others towards work, thou wouldst study thy subsistence, as I recommend thee. But a false shame possesses a needy man, shame which greatly hurts or helps men. Shame, look you, is beside 1 Goettling thinks that diov Yévog only signifies here" a probo patre genitus," as dios Evμaios in the Odyssey. But Proclus shows that Hesiod's genealogy was traced up to Orpheus and Calliope. 2 knøýveσoɩ kołoúpois. Compare Virg. Geor. iv. 167, Ignavum fucos pecus a præsepibus arcet; 244, Immunisque sedens aliena ad pabula fucus. Van Lennep adds Phædr. III. xiii. 2. In Theog. 594, Hesiod compares women to drones. 3 pil' orw, the neut. plur. for neut. sing. For a similar construction, Van Lennep refers to Hom. Odyss. xvii. 15, ǹ yàp iμoì píx' ἀληθέα μυθήσασθαι. Robinson here would render ἀρετὴ, 4 πλούτω δ ̓ ἀρετὴ, κ. τ. λ. pulchritudo, and quotes Horat. formam regina pecunia donat. here to δόξα, δύναμις, οι εὐτυχία. 5 66 daipovi d'olos. Here Van Lennep follows the Scholiast, in interpreting daipov as equivalent to rúxy-" sorte, vel fato," to such as you are by Fates' decree. But Goettling follows Plato, Cratyl. 398, and Archiloch. iv. 4, in considering daiuwv the same as δαήμων. aidus r. Compare with this verse, Il. xxiv. 44, 45; Odyss. wretchedness, but confidence beside wealth; and possessions not gotten-by-plunder, but given-by-the-gods, are far best. For if any one even with his hands shall have taken great wealth by violence, or if he for his part shall have plundered it' by his tongue, even as often happens, as soon as in truth gain hath deceived the minds of men, and shamelessness comes suddenly on shame, then,2 I say, easily do the gods darken his name: the family of such a man is minished, and but for a brief space doth his wealth accompany him. And alike he who shall have done evil to suppliant and to guest, and he who mounts the couch of his kinsman, for stealthy union with his wife, doing acts unseemly; and whoso through the senselessness of any one wrongs orphan children, and whoso reproaches an aged parent on the threshold of wretched age, assailing him with severe words; against such an one, I say in truth, Jove himself is wroth, and at the last, in requital for wrong deeds, lays on him a bitter penalty. Then keep thou wholly a witless mind from these deeds. But after thy power do sacrifice to the immortal gods, holily and purely, and burn moreover sleek thighs of victims, and at xvii. 347. Robinson adds Ecclesiasticus iv. 21, "For there is a shame that bringeth sin; and there is a shame which is glory and grace." Antooeral. This is of course the Epic form of the first aorist conjunctive. The whole phrase is equivalent to, "shall have borne false witness for a bribe.' Note here the de in apodosis, an Epic usage especially. Vollbehr quotes on this passage Solon, El. ii. 7, et seq. 3 χρήματα δ' ἱμείρω μὲν ἔχειν, ἀδίκως δε πεπᾶσθαι οὐκ ἐθέλω πάντως ὕστερον ἦλθε δίκη. πλοῦτον δ ̓ ἦν μὲν δῶσι θεοὶ, παραγίνεται ἀνδρὶ κρυπταδίης εὐνῆς. Supply ἕνεκα or διὰ. It is at any rate such a genitive as in Hes. Scut. Herc. 406, μαχεσθὴν Αἰγὸς ὀρεσσινόμου. 4 ayaierai. Cf. Odyss. xx. 16; Herodot. vi. 61. Its first sense is to admire; hence (2) to envy, (3) to be annoyed at, to be wroth with. In Hom. 1. c. it takes an accusative. Van Lennep. This verse was often quoted by Socrates. Xenoph. Memorab. I. iii. 3. The inf. for imperat. here is very common to Hesiod; but in use with other poets. Cf. Matt. Gr. Gr. § 546. Robinson quotes here Horace, Od. II. xvii. 30—32; and III. xxiii. 1, Cœlo supinas si tuleris manus.-άyvwç kai kalapuç, i. e. purâ mente puroque corpore. Goettling;-who notes here three modes of propitiating the |