καὶ σθένος, ἀθανάταις δὲ θεαῖς εἰς ὦπα εΐσκειν 62. Γεξίσκειν 64. Γέργα 65. ἀμφιχεται 62. ἀθανάτῃς δὲ θεῇς ΑΚ, Αld. and (by correction) D. θενικῇς Α. παρθενικαῖς the rest. rate creation of woman, as a partner for man, reminds us of the Mosaic account of the formation of Eve, as well as of the recorded production of the human race from the earth itself, Gen. ii. 7. There is no mention in the context of woman having hitherto existed at all, whatever ideas Hesiod may have had respecting the propagation of mankind without the double sex. Goettling contends that this was not a new creation of the female for man, but merely the adornment of her with graces and accomplishments hitherto not possessed by her; which accomplishments, being contributed by the gods, generally gave rise to the name Pandora, But the mixing water and earth evidently implies a plastic process, viz. the creation of a new and distinct individual.—φύρειν, like φράν, always has reference to this primary sense of mixing and kneading solid and liquid ingredients to form a paste. Hesych. φύρει· μολύνει, μαλάσσει, μιγνύει. There is evidently an allusion to the primitive fictile statuettes, or to sculptors' clay models. Ibid. αυδήν. Νot merely voice, φωνὴν, according to the Scholiasts, but the faculty of speaking articulately. For καὶ σθένος Clement of Alexandria has καὶ νόον, which is a better reading in itself.—ΐσκειν, ' to liken it (the εἴδωλον) to immortal goddesses in face. This word is Homeric, and takes the double digamma. 62. Cf. Π. iii. 158, αἰνῶς ἀθανάτῃσι θεῇς εἷς ὦπα ἔοικεν. 63-4. It is probable that this distich was introduced by some rhapsodist, who thought that it was necessary to express the object after είσκειν. But the short a in καλὸν is fatal to the genuineness of the verse; in the early epic it is inva 65. χρυσὴν Κ. 65 63. παρ riably καλός. We have indeed in Theog. 585, αὐτὰρ ἐπειδὴ τεύξε καλὸν κακὸν ἀντ ̓ ἀγαθοῖο, but there Hermann reads αὐτὰρ ἐπεὶ τεῦξεν. Here Goettling suggests καλὸν παρθένου εἶδος. But this involves another difficulty ; εἶδος always has the digamma, except indeed inf. v. 714, σè δὲ μή τι νόον κατελεγχέτω εἶδος (where see the note), and Il. iii. 224, οὐ τότε γ' ὧδ' Οδυσῆος ἀγασσάμεθ ̓ εἶδος ἰδόντες. Again, nearly all the copies give παρθε νικαῖς or -ικῇς. The word διδασκῆσαι 1s used by Pindar, Pyth. iv. 217, which perhaps exempts it from the charge of being a purely Ionic word. Hesych. διδασκῆσαι· διδάξαι. Origen however here has the variant διδασκέμεναι. But the gravest objection to the distich consists in this; that whereas Athena is here directed to teach Pandora to weave embroidery, the same goddess afterwards is described as dressing her with ornaments. 65. χρυσέην Αφροδίτην. No mention is made of this goddess performing the behests of Zeus. Hence Goettling proposes to read δι' ̓Αφροδίτη for Παλλὰς Αθήνη in v. 76. The truth is, the insertion of 634 suggested that another goddess was here meant. The original reading was χρυσέης Αφροδίτης, that he (Hephaestus) should invest her with the beautiful face of Aphrodite. 66. γυιοκόρους, satiating, rendering listless, the limbs. So Ἔρος is λυσιμελής, Theog. 121. 911. There seems no reason to derive the compound from κείρειν γυῖα, with Goettling. Gaisford adopts the conjecture of H. Stephens, γυιοβόpous, which Proclus appears to recognise, φροντίδας κατεσθιούσας τὰ μέλη. This reading ( and B are often confused) is given in MS. Vat., and is preferred by Schoemann.-μελεδώνας Cant. Gale. Corp. Christ. and others for μελεδώνας. ἐν δὲ θέμεν κύνεόν τε νόον καὶ †ἐπίκλοπον ἦθος Ερμείαν ἤνωγε, διάκτορον ̓Αργειφόντην. Ὣς ἔφαθ'· οἱ δ ̓ ἐπίθοντο Διὶ Κρονίωνι ἄνακτι. αὐτίκα δ ̓ ἐκ γαίης πλάσσε κλυτὸς ̓Αμφιγυήεις παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκώπις Αθήνη· ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήνγε Ωραι καλλίκομοι στέφον ἄνθεσιν εἰαρινοῖσι· [πάντα δέ οἱ χροῒ κόσμον ἐφήρμοσε Παλλὰς ̓Αθήνη.] ἐν δ ̓ ἄρα οἱ στήθεσσι διάκτορος ̓Αργειφόντης ψεύδεά θ' αἱμυλίους τε λόγους καὶ †ἐπίκλοπον ἦθος 67. ἐπίκλοπα ήθη? 69. Γάνακτι 75. ἄνθεσι Γειαρινοῖσι 70 75 73-6-7. For 71. Είκελον 77. στήθεσφι Α. The accusative plural of μελεδώνη seems to be short after the Aeolic usage. Cf. Theocr. xxi. 5, αἰφνίδιον θορυβεῦσιν ἐφι· στάμεναι μελεδῶναι, but Od. xix. 517, ὀξεῖαι μελεδῶνες. The meaning here is determined by the context, the wasting cares of love which the goddess inspires in others. The old commentators strangely explained it 'care for adorning the person.' 67. ἐπίκλοπον ἦθος, a deceitful (tricksy) disposition.' Theognis, v. 959, πολλοί τοι κίβδηλον ἐπίκλοπον ἦθος ἔχονTES. But eos takes the digamma (see Buttm. Lexil. p. 245), so that we should probably read, with Bentley, ἐπίκλοπα ἤθη both here and inf. v. 78. This very repetition of the words, and the fact that v. 70-72 occur also in Theog. 571-3, have given rise to a suspicion, that the whole passage from v. 69 to v. 82 was added by the rhapsodists. If however we omit v. 76, (which seems clearly another version or recension of v. 72,) there is nothing in these repetitions inconsistent with the genius of the old epic. The difficulty on which Goettling dwells, that no mention is made of what was conferred by Aphrodite on Pandora, is removed by the correction suggested on v. 65. 71. ἴκελον, ' the likeness of a modest maid. The very nature of the word suggests some such noun as εἴδωλον. Compare Theog. 572. Moschopulus :ἔπλασεν—πλάσμα ὅμοιον παρθένῳ αἰδοῦς ἀξίᾳ. This may 72. ζῶσε καὶ κόσμησε. mean, she affixed the girdle, ζώνη, to the stola, and put on the peplus. So κόσμος seems used in Eur. Hipp. 631, with reference to the embroidered peplus of Athena Polias; γέγηθε κόσμον προστιθεὶς ἀγάλματι καλὸν κακίστῳ, καὶ πέπλοισιν ἐκπονεῖ. Perhaps however Kóσμos includes all the minor articles of female ornament, as bracelets, chaplet, brooch, hems and borders of embroidery, which are alluded to also in Theog. 574-582.—γλαυκώπις, 'grey-faced,' is the proper and natural epithet of the dawn-goddess. The rendering "owl-faced" has led Dr. Schliemann into some very erroneous inferences. 75. στέφον ἄνθεσι. In Theog. 576 the chaplets of flowers are said to have been added by Athena. But in the Homeric hymn to Aphrodite (ii. 5 seqq.) the Hours act as the attiring maidens of the goddess. 76. See on v. 67. 77. στήθεσσι. ΜS. Gale has στήθεσφι. 78. Inf. v. 789, ψεύδεά θ' αἱμυλίους τε λόγους κρυφίους τ ̓ ὀαρισμούς, 80 [τευξε Διὸς βουλῇσι βαρυκτύπου· ἐν δ ̓ ἄρα φωνὴν] θῆκε θεῶν κῆρυξ· ὀνόμηνε δὲ τήνδε γυναῖκα Πανδώρην, ὅτι πάντες Ολύμπια δώματ' ἔχοντες δῶρον ἐδώρησαν, πῆμ ̓ ἀνδράσιν ἀλφηστῇσιν. Αὐτὰρ ἐπεὶ δόλον αἰπὺν ἀμήχανον ἐξετέλεσσεν, εἰς Ἐπιμηθέα πέμπε πατὴρ κλυτὸν ̓Αργειφόντην δῶρον ἄγοντα, θεῶν ταχὺν ἄγγελον· οὐδ ̓ Επιμηθεὺς 85 ἐφράσαθ', ὡς οἱ ἔειπε Προμηθεὺς μήποτε δῶρον δέξασθαι πὰρ Ζηνὸς Ολυμπίου, ἀλλ ̓ ἀποπέμπειν ἐξοπίσω, μή πού τι κακὸν θνητοῖσι γένηται. αὐτὰρ ὁ δεξάμενος, ὅτε δὴ κακὸν εἶχ ̓, ἐνόησε. Πρὶν μὲν γὰρ ζώεσκον ἐπὶ χθονὶ φυλ ̓ ἀνθρώπων 90 νόσφιν ἄτερ τε κακῶν καὶ ἄτερ χαλεποῖο πόνοιο, νούσων τ ̓ ἀργαλέων, αἶτ ̓ ἀνδράσι κῆρας ἔδωκαν. 79. omitted in C, but 80. κήρυξ AG. al. κήρυξ. 86. Fοι ἐξειπε added in the margin by a later hand. ὀνόμησε ΕΕ (f. ὀνόμασσε). 89. ἐνόησεν GI. 91. ἄτερ τε κακοῦ Α. ἄτερ κακῶν Ε (by the first hand) DHK. 92. γῆρας AG and D by correction, but with gloss θανάτου. 79. This verse was condemned both by Bentley and by Heyne. Proclus: τοῦτό τινες περιττόν φασιν· ἤδη γὰρ ὁ Ηφαιστος δέδωκεν αὐδὴν τῇ γυναικί· εἰ δὲ καὶ τοῦτο γνήσιον εἴη τοῦ Ἡσιόδου, κ.τ.λ. (he adds, that we must understand by it the gift of eloquence.') And so Goettling defends the verse. But its weakness is apparent, and the distinction between φωνή and αὐὴ is forced and arbitrary. So inf. v. 104, φωνὴ is clearly a synonym of αὐδή. 80. κήρυξ vulgo. MSS. Gale and Cant. κῆρυξ, rightly. For this epexegesis of Αργειφόντης (if v. 79 be spurious) cf. ταχὺν ἄγγελον in v. 85. 82. The active δωρεῖν occurs also in Pind. Ol. vi. 131, ἐδώρησαν θεῶν κάρυκα λιταῖς θυσίαις. 83. δόλον αἰπὺν κ.τ.λ. The deep crafty trick from which there was no escape." 86. οὐκ ἐφράσατο, he had not remembered, or observed, how that Prometheus had charged him to beware of the threat of Zeus, δώσω κακὸν, ν. 57. For his name implies after-thought in contrast with fore-thought. Hence the C poet 'adds, ὅτε δὴ κακὸν εἶχε, ν. 89. Proclus :-Θεός τίς ἐστι καὶ οὗτος, λογ ισμοῦ μὲν αἴτιος, ἀλλ ̓ οὐ τοῦ προνοητικοῦ τῶν ἐκβησομένων, ὡς ὁ Προμηθεὺς, ἀλλ ̓ ἐκείνου τοῦ μόλις ἐκ τῶν ἀποβάντων πρὸς ἑαυτὸν ἐπιστρέφοντος. — Plutarch, De audiend. Poet. p. 23, E, (quoted by Gaisford,) interprets Ads dupa as the great and splendid gifts of fortune, such as wealth, illustrious marriages, high offices, &c., which often bring unhappiness to those who do not know how to use them. 90. πρὶν μὲν γάρ. These particles introduce the cause and the reason of mankind now first suffering calamity. "Hoc pertinet ad illud tempus quod fuit ante Pandoram receptam, sed post ignem recuperatum.” Schoemann, Com. Crit. p. 19, who supposes the story of Pandora was clumsily introduced by some epitomator." He thinks Pandora was intended to typify luxury.ἄτερ τε κακοῦ Cod. Gal. άτερ κακῶν several others. Brunck proposed ἄτερθε. See on v. 113. [αἶψα γὰρ ἐν κακότητι βροτοὶ καταγηράσκουσι.] ἀλλὰ γυνὴ χείρεσσι πίθου μέγα πῶμ ̓ ἀφελοῦσα ἐσκέδασ ̓· ἀνθρώποισι δ' †ἐμήσατο κήδεα λυγρά. μούνη δ' αὐτόθι Ελπὶς ἐν ἀρρήκτοισι δόμοισιν ἔνδον ἔμιμνε πίθου ὑπὸ χείλεσιν, οὐδὲ θύραζε 96. Γελπὶς 95 93. omitted in A, but added in the margin by a later hand. 97. ἔμεινε BCDEFHI. 93. This verse (and possibly the preceding one also) must be regarded as spurious. A false reading yñpas for Knpas led to the addition of v. 93, by way of illustration, from Od. xix. 360. The former verse (92) may have been suggested by v. 102 inf. On the form edwкav see inf. v. 741. 94. The abruptness of the narrative following is remarkable. No definite mention is made of human ills having hitherto been shut up in a chest; it is only stated that Pandora (out of feminine curiosity, we must suppose) opened it and let all out except Hope, which was at the bottom, and so had not time to escape before the lid was closed upon it. Goettling thinks a single verse may have dropped out, like Tárra yàp eis πίθον εἶρξε Προμηθεὺς ἀγκυλομήτης, but suggests that a larger lacuna is more probable. Otherwise, the poet must have had in mind the Homeric account, Il. xxiv. 527, δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει Δώρων, οἷα δίδωσι, κακῶν, ἕτερος δὲ ἑάων. According to this view, Pandora brought with her from heaven one of these crocks, which we may further suppose was given her as a gift by one of the gods, or by Zeus limself, with the express intention of injuring mortals. There is yet another explanation; that Prometheus had imprisoned human evils in a jar placed in the house of Epimetheus, where Pandora found them. And this is supported by the comment of Proclus; φησὶν, ὅτι Προμηθεὺς τὸν τῶν κακῶν πίθον παρὰ τῶν Σατύρων λαβὼν, καὶ παραθέμε νος τῷ Επιμηθεί, παρήγγειλε τὴν ΠανSúpar un décaobai. If the poet had this legend in view, he probably enlarged upon it in some verses now lost. 95. ἐμήσατο, she designed. This reading seems rather doubtful, first, be cause the very same words occurred at v. 49, used of the deliberate intention of Zeus to punish man; secondly, because this implies that the sending evils among men was an act of malice in Pandora; thirdly, because there are variants undea and Képoca, and Plutarch is said to have read μήδετο. Qu. ἐλύσατο κήδεα λυγρά ? The middle Avoarea is very often used where we should have expected λvoai. See on Aesch. Prom. 243. Theog. 523. 96. 'EXTís. The point of the legend is, that Hope still remains to man even under the most grievous afflictions: that he may always be able to find Hope as a final resource. But it is objected, that Hope is a blessing, and had no place amongst the ills incident to humanity. Goettling truly replies, that Als has its unfavourable as well as its favourable meaning. In the bad sense, it is that motive which incites men to vain and wrong enterprises. (Soph. Ant. 615, ὁ γὰρ δὴ πολύπλαγκτος ἐλπὶς πολλοῖς μὲν ὄνασις ἀνδρῶν, πολλοῖς δ ̓ ἀπάτα κουφονέων ἐρώτων.) But, being left, it became a blessing to man in its good sense. When Prometheus (in Aesch. Prom. 258) declares that among the benefits to man τυφλὰς ἐν αὐτοῖς ἐλπίδας κατῴκισε, the reply of the chorus is, μéy' woéλnμa Tour' ¿dwphow Вpoтois. Sir G. W. Cox, in a note on p. 176 of Mythology and Folk-lore,' contends that we have two contradictory and irreconcileable legends in the gift of fire by Prometheus and the letting out of the evils by Pandora. But ν. 105 seems to show that the mischief done to man by Pandora was in the counsels of Zeus, enraged at the theft of fire for the benefit of man. The sole alleviation to his misery is hope, which (if v. 99 is genuine) Zeus permitted to remain with him. 97. In ἔνδον ἔμιμνε and ἀρρήκτοισι ἐξέπτη· πρόσθεν γὰρ ἐπέμβαλε πώμα πίθοιο πη ἔστι Διὸς νόον ἐξαλέασθαι. 105. ἐξαλέξασθαι 100 105 103. 102. αἶδ' ἐπὶ νυκτὶ I and (with γρ. ἠδ ̓ ἐπὶ νυκτὶ BCH. omitted in H, but added at the bottom of the page by a later hand. 105. AEF. πη που the rest. δόμοισι Heinsius (ap. Gaisford) finds an allusion to the custom of maidens staying at home, παρθενευόμεναι. Rather, one would say, there is the notion of a strong prison-house, from which there is no escape. Gloss. MS. Cant. ἐν ἀσφαλεστάτῳ οἴκῳ. Thus Hope was left an involuntary benefactress to mankind. Ibid. πίθου ὑπὸ χείλεσιν. Under the (inner) rim of the casket,' or earthen jar. The xeitos or lip is often mentioned, apparently as a mark of the proper fulness in vessels of capacity. Hence Ar. Equit. 814, ὃς ἐποίησεν τὴν πόλιν ἡμῶν μεστὴν, εὑρὼν ἐπιχειλῆ. Aesch. Agam. 790, τῷ δ ̓ ἐναντίῳ κύτει ἐλπὶς προσῄει χεῖλος οὐ πληρουμένῳ (MS. χειρός). The idea is, that Hope took up her abode, not at the bottom of the jar, but immediately beneath the lid, the closing of which intercepted her escape. 98. ἔπτην, πτῆναι, πτὰς, are somewhat rare in the earlier epic. The middle aorist was much more in use. We may compare ἔτλην, τλῆναι, τλὰς, where τλῆμι was not more in use than πτῆμι οι πέτημι. — ἐπέμβαλε κ.τ.λ. Either Pandora was frightened at the sudden escape of the rest, or she designedly enclosed Hope as a counterbalance to the mischief she had let loose upon the world. The scholiasts were aware of this difficulty. Moschopulus asks; ‘How, having come as for mischief, did she stay her hand as if sparing?' And he suggests several answers; as, that she thought all the evils had escaped, and so shut in Hope inadvertently, or that the lid shut of itself; but the real reason, he adds, was, that this was done by the counsels of Zeus. Now this very verse (99) is enclosed in brackets by Gaisford and Goettling as spurious. It is wanting in some MSS., and in Plutarch, who quotes v. 94-104, Consol. ad Apollon. vii. p. 326 (p. 105, E). It does not however appear that (as Goettling alleges) it is incompatible with v. 105. For Zeus may be represented as a partial benefactor, though desirous to punish mankind. One might indeed suggest the transposition of v. 99 after v. 100, by which the passage would better suit v. 49 seqq. 102. νοῦσοι. See v. 92. Hence Hor. Carm. i. 3, 29, ‘Post ignem aetheria domo subductum macies et nova febrium terris incubuit cohors.' Some good copies give αἵδ ̓ ἐπὶ νυκτί. So also Stobaeus (vol. iii. p. 228, ed. Teub.), who cites v. 100-102. 104. σιγῇ. The idea is, that diseases give no warning of their approach. Compare σιγῶν ὄλεθρος, Aesch. Εum. 895. According to Proclus, this verse was rejected by some of the ancient critics (ἀθετεῖται ὁ στίχος ὁ λέγων ὅτι ἄφωνοι αἱ νόσοι). Plutarch however recognises it, De San. Tuend. ii. p. 127, D (ap. Gaisford). 105. ἐξαλέασθαι, which Moschopulus rightly compares with ἔχει and χέω, undoubtedly, like it, took the digamma, whence the other forms ἔχευα, ἀλεύασθαι (inf. v. 505). Hesychius explains the word by ἐκκλίνειν.—For πη many MSS. |