ཟཅ་ ་་པས་ པ་

-aiment, to the tribe of the immortals: but the baneshall remain behind, and against evil there shall be

-ce.

hen will I speak a fable to kings, wise even though - Thus the hawk addressed the nightingale of varieroat, as he carried her in his talons, when he had mer, very high in the clouds.

hen,2 pierced on all sides by his crooked talons, was piteously, whilst he victoriously addressed his speech to - Wretch,3 wherefore criest thou? 'tis a much stronger lds thee. Thou wilt go that way by which I may lead ongstress though thou art: and my supper, if I choose, I nake, or shall let go. But senseless is he who chooses tend against them that are stronger, and he is robbed of y, and suffers griefs in addition to indignities."

spake the fleet-flying hawk, broad-pinioned bird. But ou, Perses, hear the right, nor help-on wrong: for wrong ch ill5 to a poor mortal, nor in truth can a well-to-do man y bear it, for he is also weighed down by it, having upon the penalties of crime; 6 the better way is to arrive Shall Shame and Retribution depart.] rov is clearly used in a re sense. According to Hesiod's view, (273,) they had not yet 2. TOоTOVTE for poliоvoa. Cf. Theog. 826; Hom. Il. viii. πληγέντε for πληγεῖσα, said of Juno and Minerva. Compare, the whole statement, Juvenal, vi. 19; Ovid, Met. i. 150. Vollbehr, in Comment. p. 49, refers this fable of the hawk and htingale to the wish of the poet to hold up to censure that worse atention, (cf. 14, 15,) which is the instigator of his brother and e corrupt judges. Vollbehr adds, that Hesiod must have meant mself by the nightingale, or he would have adhered to_common age, and substituted the dove or pigeon, as in Horat. I. xxxvii. Soph. Aj. 140, 168; Esch. Prom. 857.

daquovin, Guietus translates "infelix." Van Lennep prefers to onsider it ironical, "O bona," Good mistress! In the next ine, siç is used in a future sense, and is equivalent to a mild impeative.

Aristarchus
rong place
less. V
r of the
he lat

urious, Goettling v, i. e. by crying

at to ασθενέστερος, καὶ καὶ τῇ δυνάμει

at what is right in the contrary path; and justice surmounts injury, when it has reached to the end. When he has suffered, the senseless man learns this. For along with crooked judgments straight runs the avenger of perjury;2 and a resistless course is that of Justice, though she be dragged whithersoever bribe-swallowing men may lead her, and with perverse judgments decide upon the existing rights. And she follows lamenting city and settlements of peoples, clad in mist,3 bringing ill on men, who shall have driven her out, and dispense not a fair decision. But whoso give fair judgments to strangers and to citizens, and do not overstep aught of justice, for these a city blooms, and her peoples flourish within her: peace rears her young men through the land, nor ever to them doth wide-seeing Jove ordain troublous war: nor ever doth famine, nor ruin, company with men who judge the right, but in festivals they enjoy the fruit of carefully-tended works. For them bears Earth much substance: on the mountains the oak at its top indeed yields acorns, and midway bees: the woolly sheep are weighed down with fleeces; women bear children like unto their sires: in blessings they flourish still:

that the wrong he has done has power to weigh him down.—¿répngɩ (òd, sc.) contrario modo. Dat. sing. See Matt. Gr. Gr. § 87.

1 παθὼν δὲ τε, κ. τ. λ. Cf. Hom. Il. xvii. 32. This passage is quoted by the Scholiast on Æsch. Agam. 177, ròv náðεi pálos Ŏévтa κυρίως ἔχειν.

"Opros. The avenger of perjury. Cf. Theog. 231; Sophocl. d. C. 1767, xú návτ ảiwv ▲iòç öpкog; and Herodot. vi. 86, the oracle to Glaucus. In the next line I have translated as Liddell and Scott, who understand for, though there is probability in the view of Van Lennep, who makes rpέxe the verb to pólos as well as oprog, and understands pólos of the noise of Justice, dragged perforce, whither she would not.

3 nepa έooaμέvn. She is hidden by a vapour, because she would watch and punish wrong-doers, unseen; and that, once embarked in wrong, they may not seem to have her countenance.

4 ἰθεῖαν ἔνειμαν—sc. δίκην.

3 Ver. 225–247. Van Lennep compares Callimach. H. in Dian. 120-135.

6

70.

TEKμaίOETαι, destinat immittendum. Cf. Hom. Il. vi. 349; vii.
Van Lennep.

7 Plat. de Rep. ii. p. 363, B.; Plin. N. H. xvi. 8, Robora ferunt et viscum et mella, ut auctor Hesiodus. Cf. Virg. Ecl. iv. 30, Et duræ quercus sudabunt roscida mella. Ov. Met. i. 112, Flavaque de viridi sudabunt ilice mella. Cf. Georg. ii. 452.

8

Compare Horat. Od. IV. v. 23, Laudantur simili prole puerperæ.

nor ever travel they on board ship; 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. Oft 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

1 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, e dini vnwv-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.

2 Cf. Eschines contra Ctesiph. p. 427; Bekk. Herodot. vii. 147; Sophocl. Ed. T. 25, &c.

3 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."

6 Tρigμúpio, i. e. very many. Definite for indefinite. Cf. Horat. Od. III. v. 79, Amatorem trecentæ 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.

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

1 óvorálov. 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, Aiên 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 oùv Oεw tεTOINμεvov. A. Gellius, iv. 5, gives the next line translated thus, "Malum consilium consultori pessimum."

Tývde díkηv, i. e. this corrupt administration of justice.

5 оw, 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 TEλéσE, 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

σὺ δ ̓ ἔργ ̓ ἐπ ̓ ἀνθρώπων ὁρᾷς

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

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. But 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.

4

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 KaкÓTηs 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, Evμapέws Toι xoñμа θεοί δόσαν οὔτε τι δειλὸν οὔτ ̓ ἀγαθὸν· χαλεπῷ δ' ἔργματι κῦδος ἔπι.

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.

3 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.