the others, I wot, among the first ranks roused the keen fight, Cottus, Briareus, and Gyes insatiable in war, who truly were hurling from sturdy hands three hundred rocks close upon each other, and they had overshadowed the Titans with missiles, sent them 'neath the broad-wayed earth, and bound them in irksome bonds, (having conquered them with their hands, over-haughty though they were,) as far beneath under earth i as heaven is from the earth, for equal is the space from earth to murky Tartarus. For nine nights and days also would a brazen anvil be descending from the heaven, and come on the tenth to the earth: and nine days as well as nights again would a brazen anvil be descending from the earth, to reach on the tenth to Tartarus.2 Around it moreover a brazen fence 3 has been forged: and about it Night is poured in three rows around the neck; but above spring the roots of Earth and barren Sea. There, under murky darkness, the Titan gods lie hidden by the counsels of cloud-compelling Jupiter in a dark, drear place, where are the extremities of vast Earth. These may not go forth, for Neptune has placed above them brazen gates, and a wall goes round them on both sides. There dwell Gyes, and Cottus, and high-spirited Briareus, faithful

1 Hom. (Il. viii. 16) says that Tartarus is róσσov ëvep¤' åïdew, ooov oùρavós ¿σr' àñò yaíns, a variation from Hesiod's account, as making a deeper space beneath the earth, unless Homer looked on Hades as a part of the earth. Homer, too, Il. i. 590-594, makes the distance from heaven to earth less than Hesiod does here (722). But the poets followed their fancy on these matters. See Virg. Æn. vi. 577, Tum Tartarus ipse

Bis patet in præceps tantum, tenditque sub umbras,
Quantus ad ætherium cœli suspectus Olympum.

2 Hesiod endeavours to give an exact account of the distances from heaven to earth, and from earth to Tartarus. Throw an anvil from heaven, and it will reach earth on the tenth day after. Just so, if thrown from earth through the void beneath, the same anvil will take as many more days to reach Tartarus.

3 Compare Virgil, Æn. vi. 549-554; Milton, Par. Lost, ii. 643; both of whom also speak of this wall as threefold.

So Virg. Æn. vi. 581,

Hic genus antiquum Terræ, Titania proles,
Fulmine dejecti fundo volvuntur in imo.

5 Either we must read here Πέλωρ ̓ εἰς ἔσχατα γαίης, or take ἔσχατα as referred to Tirñves, and in apposition to it, as in Persæ Æsch. i. (Blomf.) This option is pointed out by Goettling.

• For the irregular elision of t in περοίχεται, cf. 678, περίαχε.

guards of ægis-bearing Jove. And there are the sources and boundaries of dusky Earth, of murky Tartarus, of barren Sea, and starry Heaven, all in their order: boundaries oppressive and gloomy, which also even gods abhor, a vast chasm, not even for a whole round of a year would one reach the pavement, after having first been within the gates: but hurricane to hurricane would bear him onward 2 hither and thither, distressing him, and dreadful even to immortal gods is this prodigy, and there the dread abodes of gloomy Night stand shrouded in dark clouds. In front of these the son of Iapetus stands and holds 3 broad Heaven, with his head and unwearied hands, unmovedly, where Night and Day also drawing nigh are wont to salute each other, as they cross the vast brazen threshold. The one is about to go down within, whilst the other comes forth abroad, nor ever doth the abode constrain both within; but constantly one at any rate being outside the dwelling, wanders over the earth, while the other again being within the abode, awaits the season of her journey, until it come; the one having a far-seeing light for men-onthe-earth, and the other, destructive Night, having Sleep, the brother of Death, in its hands, being shrouded in hazy mist.6

And there the sons of obscure Night hold their habitation, Sleep and Death, dread gods: nor ever doth the bright sun look upon them with his rays,7 as he ascends the heaven, or

1 xaoμa μέya.] Robinson quotes Milton, Par. Lost, ii. 932-938, A vast vacuity: all unawares, &c.

2

péроi mрò for рopépoɩ, used in like sense, Hom. Il. vi. 346; Od. xix. 63. V. Lennep.

3 Exer' is the reading of almost all MSS. V. Lennep defends it by Il. xx. 531, xɛpoì πúλaç ëxer', where the Schol. explains the middle voice, κατέχει και φέρει. He observes that there is but one instance (Il. xi. 272) of a cut off before a vowel in a similar case. Some suggest that we should read exεTO, imperfect, "tenendum accepit," supporting it by the use of pooέELTOV, (749,) "compellare solent."

For this passing salutation, cf. Hom. Od. x. 82, ölɩ moiμéva noiμὴν ἠπύει εἰσελάων, ὐδὲ τ ̓ ἐξελάων ὑπακούει.

5 μίμνει τὴν αὐτῆς ὥρην ὁδοῦ, ἔστ ̓ ἄν ἵκηται is equivalent to μίμνει ἔστ ̓ ἂν ἡ ὥρα ἴκηται, κ. τ. λ.

6 So Hom. Il. xiv. 231; Virg. Æn. vi. 278, Et consanguineus lethi sopor. Hesiod (Theog. 202) has made Sleep and Death the children of Night, and so we have their abodes nighest his in ver. 758, 759. 7 Clericus refers this passage to Hom. Od. xi. 15-18 as its source. But, as Van Lennep observes, both probably followed a common and earlier original.

1

descends from the heaven. Of whom indeed the one tarries on the earth and the 'broad surface of the sea, silently and soothingly to men; but of the other, iron is the heart, and brazen is his ruthless soul within his breast; and whomsoever of men he may have first caught, he holdeth: and he is hostile even to immortal gods. There in the front stand the resounding mansions of the infernal god, of mighty Hades, and awful2 Persephone besides; and a fierce dog keeps guard in front, a ruthless dog; and he has an evil trick: those who enter he fawns upon with his tail and both ears 3 alike, yet he suffers them not to go forth back again, but lies in wait and devours whomsoever he may have caught going forth without the gates of strong Hades and dread Persephone. There too dwells a goddess odious to immortals, dread Styx, eldest daughter of back-flowing Ocean: and apart from the gods she inhabits renowned dwellings vaulted by huge rocks; and round about on all sides they are strengthened to Heaven by silver columns. And seldom goes the fleet-footed daughter of Thaumas, Iris, on a message5 over the broad back of the sea,6 namely, when haply strife and quarrel shall have arisen among the immortals: and whosoever, I wot, of them that hold Olympian dwellings, utters falsehood, then also Jove is wont to send Iris to bring from far in a golden ewer the great oath of the gods, the renowned water, cold as it is, which also runs

4

1 According to Hesiod, beneath the boundaries of Earth, and over Tartarus, were the halls of Hades, called xýεvтεs, because high ceiled or vaulted. V. Lennep.

2 ἐπαινῆς. Cf. Butmann, Lexil. sub voc. aïvos, (pp. 62, 63,) who would read in' aivǹ-iπi being taken as an adverb, moreover. Both ears.] This dog appears to be the Cerberus of ver. 311, though there called πεντηκοντακέφαλος. V. Lennep suggests that the both ears may be understood of each several head.

66

1 áчoppóov, (Il. xviii. 399; Od. xx. 65,) an epithet of the ocean, which, to the Homeric and Hesiodean mind, encircled earth and flowed back into itself.

5 ἀγγελίης is a genitive governed by πωλεῖται, of the same class of constructions as πρnoσev odov. Goettling. Compare Il. iii. 206, and Butmann, Lex. p. 14, on that passage.

6

Styx is represented dwelling afar from the rest of the gods, so far that rarely does Iris penetrate thither; and then only when an oath is to be administered to gods, to put an end to strife.

7 Zevs de Tε is the apodosis to lines 782, 783. Tεμε, "is wont to send," the aorist for the present.-Of the Styx as the oath of the gods, see Hom. Od. v. 185; Il. ii. 755; Virg. Æn. vi. 323, 324.

down from a steep and lofty rock; but in abundance beneath the roomy Earth flows a branch of Ocean from the sacred river through black Night; and a tenth portion has been assigned to it. In nine portions indeed, rolling around Earth and also the broad back of the Sea with silver whirlpools, he (Ocean) falls into the brine; but the other one part flows forth from a rock, a great bane to the gods. Whosoever of immortals that occupy the top of snowy Olympus, shall have offered of this as a libation, and sworn over it a false oath, lies breathless until the completion of a year,3 nor ever comes near the repast of nectar and ambrosia, but also lies breathless and speechless on a strown couch, and a baneful stupor over-shrouds him. But when he has fulfilled his malady until the full year, then another after another severer trouble succeeds for him. And for nine years he is parted from the everliving gods; nor ever does he mix with them in council nor in feasts for nine whole years; but in the tenth he mingles again in the assemblies of the gods immortal, who occupy Olympian dwellings. Such a grave oath, I wot, have the gods made the imperishable water of Styx, that ancient water, which also runs through a very rugged tract. There too are the sources and boundaries of dusky Earth, and murky Tartarus, and barren Sea, and starry Heaven, all in order; boundaries oppressive and gloomy, which also even gods abhor.

4

And there are gleaming5 gates and a brazen threshold, unshaken and fixed upon far-extending foundations, selfgrowing; and before it, outside of all the gods, beyond gloomy Chaos, the Titans dwell. But the famed allies of loud

The poet states that a tenth portion of Ocean's waters has been assigned to this branch, the Styx, and in ver. 790-792, explains the distribution more fully. vvéa (poipas, sc.) must probably (as V. Lennep suggests) be construed adverbially, for eiyuevos can scarcely be taken in an active sense.

2 τὴν, i. e. ταύτην τὴν Στυγὰ. Guietus.

3 Goettling thinks, after comparing ver. 799, that rereλeoμévov eis Eviauróv means the year of eight ordinary years.

sipέas. Goettling. ipais. Lehrs. If the former reading is preferred, the accusative will be governed by ἐπὶ in ἐπιμίσγεται. εἰρέα, not epa, is the Boeotian form. Goettling.

5

papμápɛaι, gleaming.] The adjective is so explained in Il. iii. 126; xiv. 273; xvii. 594; xviii. 48; xxii. 441. V. Lennep.

Famed allies.] Briareus, who is mentioned as one of these, is probably the same as Ægeon (see Il. i. 403). See also Smith's Dict.

crashing Jove inhabit dwellings under the foundations of the Ocean, namely, Cottus and Gyes. Briareus indeed, for his part, strong as he was, deep-sounding Earth-shaker made his son-in-law, and gave him to wife his daughter Cymopolia.

But when Jove had driven the Titans out from Heaven, huge Earth bare her youngest-born son, Typhoeus,' by the embrace of Tartarus, through golden Aphrodite. Whose hands, indeed, are apt for deeds on the score of strength, and untiring the feet of the strong god; and from his shoulders there were a hundred heads of a serpent, a fierce dragon, playing with dusky2 tongues, and from the eyes in his wondrous heads fire sparkled beneath the brows: whilst from all his heads fire was gleaming, as he looked keenly. In all his terrible heads, too, were voices sending forth every kind of sound ineffable. For one while indeed they would utter sounds, so as for the gods to understand,3 and at another time again the voice of a loud-bellowing bull, untameable in force, and proud in utterance; at another time, again, that of a lion possessing a daring spirit; at another yet again they would sound like to whelps, wondrous to hear; and at another he would hiss, and the lofty mountains resound. And, in sooth, then would there have been done a deed past remedy, and he, even he, would have reigned over mortals and immortals, unless, I wot, the sire of gods and men had quickly observed him. Harshly

Gr. and R. Ant. p. 24, B. V. Lennep enumerates various passages from Latin poets, where Briareus is the enemy, not the ally, of Jove. Virg. Æn. x. 565; Hor. Od. III. iv. 69; Ov. Fast. iii. 805, &c.

Typhoeus.] Cf. 307. We find sch. Prom. V. 353, &c., corresponding in his account of Typhoeus with Hesiod, ver. 824-826, ἐκατογκάρηνον πρὸς βίαν χειρούμενον Τυφῶνα θοῦρον, and in 371, τοίον δε Τυφὼς ἐξαναζέσει χόλον θερμοῖς ἀπλάτου βέλεσι πυρπνόου ζάλης. It appears, from these descriptions, that Typhaon, or Typhoeus, was a wind of a fiery nature, to describe which he is imaged with fiery eyes." V. Lennep.

2

AEλEXμÓTES. Either the masc. participle is here used with <palai, (as in Hom. Il. viii. 455, where we have λnyέvтε Kɛpavvų, said of Minerva and Juno, and in Hesiod, Op. et D. 199, πроλITÓνT' ἀνθρώπους Αἰδὼς καὶ Νέμεσις,) or we must take it as a case of the σxημа πрос то onμaivóμevov, of which see Matt. Gr. Gr. § 434, obs. p. 715. For the word deλexμóres, see Butm. Lexil. p. 546, note.

3 wote Dεotoi ovviéμev. Understand eva, with Heyne," Ut diis intelligere liceret.” Thus it appears Typhoeus spoke the language of the gods, specimens of which, as varying from man's language, Goettling collects. Hom. Il. i. 403; xiv. 291; xx. 74; Od. x. 304, &c.