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This and the following idyll, together with x, are realistic sketches of the rougher side of Greek country life, while in iii we had the sentimental side. Poetic ornament is less apparent here: in its place we have a genial humour in the presentation of character which makes Battus and Corydon, Milo and his companion, Lacon and Comatas stand out each an individual drawn in a few sharp strokes without elaboration of detail (cf. Introd. p. 32).

Battus is by way of being a wit in this idyll, and finds an easy butt for his jibes in Corydon, his master, and all his belongings; Corydon is quite unconscious that he is being made fun of, and preserves his naive vanity and sententiousness throughout.

The scene of the poem is fixed for South Italy by v. 17, 33. The date is uncertain. but probably before 282 (vid. on line 31).

Recent critics have found in Battus the poet Callimachus, starting from the fact that Callimachus called himself Βαττιάδης, but vid. Introd. p. 28.

On the supposed connexion with Idyll iii see preface to that idyll.

'M. Dic mihi, Damoeta, cuium pecus? an Meliboei?
D. Non, verum Aegonis; nuper mihi tradidit Aegon.'

Φιλώνδας the Boeotian patronymic form like Epaminondas, Herondas.

[3] ψε = σφε by metathesis.

τὰ ποθέσπερα, 'o' evenings'; cf. v. 113 accus. of time. The singular is more usual cf. i. 15; τὸ μεσα̣̣έριον, vii. 21; τὸ ἀρχαῖον, Thucyd. ii. 99. 2; τὸ πάλαι, Ib. i. 5. 1; τὸ αὐτίκα, Ib. vi. 69. 4. But τὰ νῦν, τὰ πρῶτα are common in all periods, Krüger, l. 5. 13; and cf. Theocr. v. 13.

[4] γέρων, 'the boss.'

ὑφίητι, sc. ταῖς βουσί: cf. ix. 3 (= ὑφίησι).

κἠμέ. καί + ε gives in Ionic η, in Attic α: cf. ii. 100; xv. 74, etc. κἠπὶ, κής are attested by inscriptions (Ahrens, Dial. Dor. p. 221).

[5] ἄφαντος rather more than φροῦδος: cf. Soph. O. T. 560: “      Λάϊος
……
ἄφαντος ἔρρει θανασίμῳ χειρώματι;

” 'was swept from men's sight' (Jebb); Aesch. Agam. 624: “ ἁνὴρ ἄφαντος ἐξ ᾿Αχαιϊκοῦ στρατοῦ,
αὐτός τε καὶ τὸ πλοῖον.

” Hence here we have a colloquial exaggeration of speech.

[6] To Battus the prowess of his master should be famous καθ᾽ ῾Ελλάδα καὶ μέσον ῎Αργος.

οὐκ ἄκουσας; 'you haven't heard the great news?'

᾿Αλφέον the famous river of Elis.

Μίλων the famous athlete, Milo of Croton, thirty-one times victor in the great games, lived in 510 B.C. In l. 31 of this idyll Theocritus mentions song writers of his own day. It is hardly likely then that the scene of the poem is imagined as taking place in Milo's time; Shakespeare may allude to Elizabethan politics in King Lear, but he would not make his fool talk of Essex by name. The exploit of Aegon mentioned in l. 33 sqq. was according to the Scholiast recorded of a certain Astyanax of Miletus, but is transferred by Theocritus to Aegon. But a similar feat on the part of Milo is alluded to by Dorieus (Appendix to Anthologia 20; Brunck, Analecta, ii. p. 63): “ τοῖος ἔην Μίλων ὅτ᾽ ἀπὸ χθονὸς ἤρατο βρῖθος
     τετραένῃ δαμάλην, ἐν Διὸς εἰλαπίναις
ὤμοις δὲ κτῆνος τὸ πελώριον ὡς νέον ἄρνα
     ἤνεγκεν δι᾽ ὅλης κοῦφα πανηγύρεως:
καὶ θάμβος μέν: ἀτὰρ τουδὶ πλέον ἤνυσε θαῦμα
     πρόσθεν Πισαίου, ξεῖνε, θυηπολίου:
ὃν γὰρ ἐπόμπευεν βοῦν ἄζυγον εἰς κρέα τόνδε
     κόψας πάντα κατ᾽ οὖν μοῦνος ἐδαίσατό νιν.

” It would seem then that Aegon was setting himself to break Milo's record for a single meal. As therefore there is in that passage a reference to the famous Milo it is difficult to make the name here merely fictitious. I take this line to mean therefore 'the fame of Milo has sent him to Elis' to become a second champion of Croton. There is no difficulty in applying the words ᾤχετο ἄγεν to an abstraction (the memory of Milo) cf. ii. 7; Theognis 1295: “ παῖ μή με κακοῖσιν ἐν ἄλγεσι θυμὸν ὀρίνῃς
     μηδέ με σὴ φιλότης δώματα Περσεφόνης
οἴχηται προφέρουσα.

” The verb οἴχομαι in all these expressions only emphasizes the completion of the action, as in ᾤχετο φεύγων, οἴχεται θανών.

[7] ὀπώπει may be either pluperfect or a Doric tense from ὀπώπω (cf. i. 63, note), so far as form goes: ὄπωπα = 'I know by having seen,' not 'I see' nor 'I saw' (aorist); cf. Theocr. xxii. 55; Aesch. Eumenid. 57 τὸ φῦλον οὐκ ὄπωπα τῆσδ᾽ ὁμιλίας: Arist. Lysist. 1157 οὔπα γυναῖκ᾽ ὄπωπα χαϊωτέραν. So the pluperf. 'I knew by experience,' τὸ μὴ ὀπώπεσαν θηρίον, Herod. vii. 125.

ἐν ὀφθαλμοῖσι Homeric, Odyss. viii. 459; x. 385; also without ἐν, Odyss. iii. 373; x. 197, etc.

ἔλαιον the oil used by the competitors.

     'iuventus
Nudatos umeros oleo perfusa nitescit.'

[8] ῾Ηρακλῆι βίην καὶ κάρτος. The Homeric forms are used intentionally (Odyss. iv. 415 κάρτος τε βίη τε: v. 213 ἀθανάτῃσι δέμας καὶ εἶδος ἐρίζειν). Corydon rises to the occasion and eschews the vulgar Doric.

[10] κᾤχετ᾽ ἔχων, 'he took with him,' the emphasis being on the participle; καταγελῶν τῆς πόλεως ἄπεισιν, Lysias, xv. 10.

σκαπάναν δίκελλαν ἄμην: οἱ γὰρ γυμνασταὶ τούτοις ἐχρῶντο ὑπὲρ γυμνασίας (for exercise) τῇ σκαπάνῃ σκάπτοντες καὶ τὰ ἄνω μέρη τοῦ σώματος ἀναρρωνύντες, Schol. The athletes trained for thirty days at Elis before going to Olympia (Frazer on Pausanias, vi. 23. 1). The twenty sheep are of course provisions for the month. Briggs quotes well from St. Chrysostom αἰτεῖται τὴν πάλην καὶ φεύγει τὸ σκάμμα.

τουτόθε see on iii. 10.

[11] πείσαι τοι Μίλων. The reading is supported by all MSS. except k, which has πεῖσαί κε. This gives a satisfactory sense if we take the optative to express, not a wish, but a 'concession.' The sequence of thought is, Aegon has gone off leaving his flocks and even devastating the fold to provide him food. Milo might as well, says Battus, set the wolves on to the flock at once (αὐτίκα) and make short work of it (κ.τ.λ. the wolves as well as Aegon). For this use of the optative to express indifference cf. Aesch. Prom. V. 1048: “      χθόνα δ᾽ ἐκ πυθμένων
αὐταῖς ῥίζαις πνεῦμα κραδαίνοι:
……
πάντως ἐμέ γ᾽ οὐ θανατώσει:

” 'Let the whirlwind shake the earth from her foundations if it will.'

λυσσῆν we should doubtless expect to have added something like ἐπὶ τῇ ἀγέλῃ to define the verb; but the sense is given by the ὤχετ᾽ ἔχων εἴκατι μᾶλα of the preceding line: moreover λυσσῆν expresses a much more active madness than μαίνεσθαι: cf. Pseud. Phocyl. 215 πολλοὶ γὰρ λυσσῶσιπρὸς ἔρωτα: Eurip. H. F. 846 Λύττα, personified, says of herself, οὐδ᾽ ἥδομαι φοιτῶσ᾽ ἐπ᾽ ἀνθρώπων φόνους; cf. Plato, Rep. 329 c ἀσμεναίτατα μέντοι αὐτὸ (sc. ἔρωτα) ἀπέφυγον ὥσπερ λυττῶντά τινα καὶ ἄγριον δεσπότην ἀποφυγών. Tr., therefore, not 'to be mad,' but 'to go raving.'

[14] μὰνγε Arist. Frogs 104 μὴν κόβαλά γ᾽ ἐστὶν ὡς καὶ σοὶ δοκεῖ. Corydon understands τὸν βουκόλον to refer to Aegon who has left his farm. Battus intended a double hit at Aegon and Corydon. The author of the Epit. Bion. imitates the line (v. 23): “      καὶ αἱ βόες αἱ ποτὶ ταύροις
πλαζόμεναι γοάοντι καὶ οὐκ ἐθέλοντι νέμεσθαι.

λῶντι Doric 3rd pers. plur., from λάω.

[15] Cf. ii. 89; A. Pal. vii. 31 Σμερδίῃ ἐπὶ Θρῃκὶ τακεὶς καὶ ἐπ᾽ ἔσχατον ὀστεῦν.

αὐτά, 'only.'

[16] The cicada fed according to popular belief on dew;

     'φλυϝιος δυμ πισξις αμαβιτ,
δυμθυε τηψμο πασξεντυρ απες, δυμ ρορε ξιξαδαε.'

Anacreont. 42.

[17] οὐ Δᾶν cf. vii. 39. The accusative is used with no particle; cf. v. 17, iv. 29: Soph. O. T. 1087 οὐ τὸν ῎Ολυμπον: Ant. 758 οὐ τόνδ᾽ ῎Ολυμπον. Δᾶ is traditionally explained as Doric for γᾶγῆ), and Δημήτηρ as Γημήτηρ. There is no evidence for an interchange of γ and δ in the dialects, and the word is rather to be connected with δῖος, Διός, Ζῆνα; see Ahrens, Dial. Dor. pp. 80, 81 (= by Gad).

Αἴσαρος a river of Croton (cf. Lycophron, 911; and note on 33). Latymnus, a hill near the same (Schol.).

[20] πυρρίχος a diminutive from the adj. πυρρός (cf. ὁσσίχος, iv. 55), expressing contempt. The termination is otherwise known only in nouns--ὀρτάλιχος (Theocr. xiii. 12); especially in names--᾿Αμύντιχος (vii. 132); Σίμιχος, ᾿Ασώπιχος (Pind. Ol. xiv. 15); Λεόντιχος (A. Pal. vi. 103); cf. Ahrens, Dial. i. 216.

[20] -22. 'I hope Lampriades' folk, the demesmen, may get, when they sacrifice to Hera, one like that. They are dirty blackguards all.'

The point may be (1) if they sacrifice a skinny beast, their offering will be rejected and they will suffer from Hera's wrath.

(2) If they offer this beast, there will not be a good feast afterwards and they will be paid out (cf. Schol. vii. 107 ὅταν λεπτὸν ἱερεῖον θύσωσι καὶ μὴ ἱκανὸν τοῖς ἐσθίουσι).

Beware of translating 'the demesmen of Lampriades.' The repetition of the article shows that the two phrases are in apposition (see note on l. 33). Who Lampriades was is wholly unknown; perhaps an eponymous hero of the deme.

ὅκκα^ cf. Nossis, A. Pal. vi. 353 καλὸν ὅκκα πέλῃ τέκνα γονεῦσιν ἴσα: Theocr. i. 87 ὅκκ᾽ ἐσορῇ (and often so elided): Epicharm. fr. 90 οὐκ ἔστι διθύραμβος ὅκχ᾽ ὕδωρ πίῃς. ὅκκα_ in Theocr. viii. 68; Epicharm. fr. 115 is doubtful.

κα_ (= κεν) is always long (Theocr. i. 4, iii. 27, etc.). ὅκκα^ should therefore be regarded as = ὅκα with double consonant (cf. ὅττι, ὁππόκα, etc.; contra, Ahrens, Dial. ii. p. 382) and ὅκκα θύωντι = ὅτε θύωσι: the κα or ἄν being omitted (cf. v. 98).

Hera was the special deity of Croton, and was worshipped with sacrifice of kine; Liv. xxiv. 3 'sex millia aberat a Crotone templum, ipsa urbe nobilius. Laciniae Iunonis: lucus ibi frequenti silva ... laeta in medio pascua habuit ubi ... sacrum Deae pascebatur pecus' (Hartung).

[22] τοιόνδε --the object of λάχοιεν is held over to the end--as a παρὰ προσδοκίαν.

κακοχράσμων. So all MSS. except Q which has κακοσχράμων. The word cannot be derived from χράομαι which preserves η throughout and would give -χρήμων: nor from χρῄζω which would have -χρῄσμων. Hiller reads κακοχρῄσμων (needy), but this does not give a good sense. Ahrens (ed. ii), κακογράσμων = κακόφαγος from √ γρα, γραστις = gluttonous; formerly he suggested κακοσχάμων (hyperdorized for κακοσχήμων) = ἀσχήμων. This would refer to the penalties imposed on 'unseemly conduct' at festivals (Inscr. Messenia, Collitz and Bechtel, 4689 ὀμνύω τοὺς θεοὺς ἐπιμέλειαν ἕξειν ὅπως γένηται τὰ κατὰ τὰν τελετὰν θεοπρεπῶς καὶ μήτε αὐτὸς μηθὲν ἄσχημονποιήσειν μηδὲ ἄλλῳ ἐπιτρέψειν). κακοδράσμων, Hermann, 'malus sacrorum administrator.' κακοχράσμων may, however, be right; it must be derived from χραίνω, 'to defile' (cf. φάσμα from φαίνω), and is a new coinage meaning, as I have translated, 'dirty blackguards ...'

[23] καὶ μάν takes up and answers 20 λεπτὸς μάν.

Στομάλιμνον apparently the same marshy lake as is mentioned in v. 146 Συβαρίτιδος ἔνδοθι λίμνας. The word occurs only here, but cf. Oppian, Hal. iv. 506: “      Μαιῶτις ὅπῃ συμβάλλεται ἅλμῃ
ἀγρόμεναι λιμναῖον ὑπὸ στόμα.

[23] τὰ Φύσκω cf. ii. 76.

[24] Νήαιθον cf. Lycophron, 919: “ Κρᾶθις ῾ξφ. τηεοξρ. ϝ. 16᾿ δὲ τύμβους ὄψεται δεδουπότος
εὐρὰξ ᾿Αλαίου Παταρέως ἀνακτόρων
Ναύαιθος ἔνθα πρὸς κλίδων᾽ ἐρεύγεται.

” Ovid, Met. xv. 51 'Praeterit, et Sybarin, Salentinumque Neaethem' (Briggs).

φύοντι (= φύουσι), rarely intransitive; cf. vii. 75: (Moschus) Epit. Bion. 108 ὕστερον αὖ ζώοντι καὶ εἰς ἔτος ἄλλο φύοντι: and the famous passage, Iliad vi. 149: cf. Mimnernos, fr. 2 ἡμεῖς δ᾽ οἷά τε φύλλα φύει πολυανθέος ὥρῃ ἔαρος, ὅτ᾽ αἶψ᾽ αὐγῇς αὔξεται ἠελίου. In all these the sense might indeed be 'puts forth foliage': but the intrans. sense is fixed by Alcaeus, fr. 97 ἐλάφω δὲ βρόμος ἐν στήθεσι φύει φοβερός.

[26] Cf. Epigram vi. 3.

[27] ὅκα causal; cf. Arist. Frogs 22; Lysias, xii. § 36; xix. § 5 ὅτ᾽ οὖν τοιαῦτα πολλὰ γεγένηταιεἰκὸς ὑμᾶς μήπω τοὺς λόγους ἡγεῖσθαι πιστούς.

[27] ἠράσσαο a Homeric form.

[28] ἐπάξα ἐπάξω, aor. middle.

[30] ἐγὼ δέ τις εἰμὶ μελικτάς a singer of some note; 'a minstrel in my way' (Calv.): cf. i. 32; Demosth. Ol. iii. § 4 ᾿Ολύνθιοι δύναμίν τινα κεκτημένοι. More commonly with adjectives, cf. vii. 38; Plato, Protag. 334 c ἐγὼ τυγχάνω ἐπιλήσμων τις ὢν ἄνθρωπος (disparaging) or used alone = 'some one of importance' (Eurip. Electra 939 εὔχει τις εἶναι τοῖσι χρήμασιν σθένων: cf. Theocr. xi. 79), in which case instead of τινες for the plural τι is generally used, Plato, Gorgias 472 a ὑπὸ πολλῶν καὶ δοκούντων τι εἶναι (so οὐδέν, a 'nobody').

[31] Glaucè of Chios, a contemporary of Theocritus, mentioned by Hedylus in App. Anthol. 34 "Theon the flute player “ ηὔλει δὲ Γλαύκης μεμεθυσμένα παίγνια Μουσέων,
     καὶ τὸν ἐν ἀκρήτοις Βάτταλον ἡδυπότην":

” obviously a writer of popular songs.

Of Pyrrhos nothing is known; ᾿Ερυθραῖος Λέσβιος μελῶν ποιητής, Schol. J. A. Hartung in his note here and Introd. p. xv, strangely makes τὰ Πύρρω = 'the deeds of King Pyrrhos.' Such a conjunction of τὰ Γλαύκας, 'the songs of Glaucè,' with τὰ Πύρρω, 'the deeds of Pyrrhos,' is wholly impossible. We can, however, get a date for the idyll from the history of the king of Epirus. Pyrrhos entered Italy, 279; Croton was utterly destroyed at the same time. The scene of this poem should therefore be imagined as before 279, and the time of writing probably the same.

[32] αἰνέω τάν τε Κρότωνα the sentence begins as if τάν τε Ζάκυνθον followed. The interposition of καλὰ πόλις changes the latter to the nominative.

καλὰ πόλις may possibly be the actual beginning of the song (? anacreontic in rhythm, καλὴ πόλις Ζάκυνθος), but is more probably to be taken as iii. 15 νῦν ἔγνων τὸν ῎Ερωτα: βαρὺς θεός (Hiller).

Ζάκυνθος conjectured to be some place near or some part of Croton, the position of the words between Κρότωνα and Λακίνιον making the commentators adverse to referring the name to the island Zacynthus. But that the island is meant is rendered almost certain by Holm (Hist. of Greece, iii. ch. 3. Appendix). He points out that Croton and Zacynthus (and no other town in Western Greece) in the fourth century adopted a coinage identical with that used by the commercial and political league of Rhodes, Ephesus, Cnidus, and Samos (the type is Heracles strangling the serpents), only omitting the ΣΥΝσυμμαχία which appears on the coins of the league. Some intimate relations must, therefore, have existed between Croton and Zacynthus, and to these Corydon refers, just as every after-dinner speaker now refers to U. S. A., and every Frenchman to his dear ally Russia.

[33] τὸ Λακίνιον (the temple of Juno Lacinia): vid. supra, v. 22; and cf. Dionys. Perieg. 368: “      ἐγγύθι δὲ σφῶν
ἱμερτὸν πτολίεθρον ἐϋστεφάνοιο Κρότωνος
καιόμενον χαρίεντος ἐπ᾽ Αἰσάρου προχοῇσι
ἔνθα κεν αἰπὺν ἴδοιο Λακωνιάδος δόμον ῞Ηρης.

” The double article here is strange, and can only be explained by taking τὸ ποταῷον substantivally and in apposition to τὸ Λακίνιον, the eastward part, the temple of Lacinia (so Hermann), cf. iv. 21; Eurip. I. T. 250 τοῦ συζύγου δὲ τοῦ ξένου τί τοὔνομ᾽ ἦν; = his comrade, the stranger. For though the order art. adj. art. adj. noun is good Greek (see on xiii. 5), the supposed order art. adj. art noun is not Greek at all. The Scholiast quotes a proverbial saying, μάταια τἄλλα παρὰ Κρότωνα τἄστεα (lege παρὰ Κρότωνά γε or παρὰ Κρότων᾽ ἐστ᾽ ἄστεα with Duebner).

[33] -36. Vid. note on iv. 6.

[34] ὀγδώκοντα μόνος with the verbal antithesis; cf. ix. 26; xvi. 87, etc.

[36] ὁπλᾶς gen. with πιάξας πιέσας), catching it by the foot; cf. xxv. 145; v. 133.

[37] χὡ βουκόλος = Aegon's laughing at the way in which he had frightened the women.

[38] χαρίεσσ᾽ ᾿Αμαρυλλί. Battus is recalled by the mention of Amaryllis to the memory of his dead love, and for the moment drops his banter (σέθεν is only used here in the pastorals).

[39] For the construction cf. note on ii. 82, but the sentence is here rendered more difficult by the elliptical form of the comparison, which in full would be ὅσον αἶγες ἐμὶν φίλαι, ὅσσον φίλα τὺ ἀπέσβης, 'dear are my goats, so dear art thou in death'; cf. Thucyd. vii. 71 διὰ τὸ ἀνώμαλον καὶ τὴν ἔποψιν ἠναγκάζοντο ἔχειν: Longus, iii. 21 τοσοῦτο ἐπαύετο βράδιον ὅσον ἤρξατο (Haupt. Opusc. ii. 467).

ἀπέσβης of death, A. Pal. vii. 20, 422, 295.

[40] τῶ σκληρῶ genit. with exclamation, Herond. iv. 21 μὰ καλῶν ἀγαλμάτων, and often in Attic μαλά follows the adjective as in Arist. Acharn. 851 ταχὺς ἄγαν.

λελόγχει probably pluperf. not 'Syracusan' present perfect 'which then possessed me,' Plato, Phaedo 107 d ἑκάστου δαίμων ὅστις ζῶντα εἰλήχει (dist. Soph. O. C. 1337τὸν αὐτὸν δαίμον᾽ ἐξειληχότες”). The form λελόγχα is archaic (Krüger, i. 40, p. 169).

[41] sqq. Consolation by means of proverbs is characteristic of the class to which Theocritus assigns Corydon.

[42] On form of verse cf. Introd. p. 40(b). The proverb is used by Lycurgus, Contra Leocr. § 60 ἀνθρώπῳ ζῶντι μὲν ἐλπὶς ἐκ τοῦ κακῶς πρᾶξαι μεταπεσεῖν τελευτήσαντι δὲ συναιρεῖται πάντα δι᾽ ὧν ἄν τις εὐδαιμονήσειεν.

[43] Ζεύς in the original sense 'the sky god,' Theognis 25: “      οὐδὲ γὰρ Ζεὺς
οὔθ᾽ ὕων πόντεσσ᾽ ἁνδάνει οὔτ᾽ ἀνέχαν.

” Arist. Aves 1501: “      ΠΡ. τί γὰρ Ζεὺς ποιεῖ;
ἀπαιθριάζει τὰς νεφέλας συννεφεῖ;

Verg. Georg. i. 418'Iuppiter uvidus austris.'

[44] κάτωθε, 'up to the hill.'

[45] τὰ δύσσοα cf. iii. 24.

λέπαργος not a proper name. Suidas quotes a proverb ἀνά σοι τάδε πάντα λέπαργε: ἐπὶ τῶν οὐδὲ μετὰ τὸν κάματον ἀνιεμένων, ἐκ μεταφορᾶς τῶν βοῶν. See Meineke, p. 455.

[46] See on i. 151. The article with a proper name in the singular is very unusual; cf. however Lucian, Deor. Dial. 20 σὺ δὲ πρόσιθι ᾿Αθηνᾶ (k here has σίττ᾽ Κυμαίθα).

[48] εἰ μὴ ἄπει, 'if you won't go away'; cf. Arist. Aves 759 αἶρε πλῆκτρον εἰ μαχεῖ. εἰ with the fut. indic. has always this modal sense; see Sonnenschein, Greek Syntax, § 354 obs.

[49] εἴθ᾽ ἦν μοι ῥοικὸν τὸ λαγωβόλον, ̣̣ς τυ πάταξα MSS. (p has ῥοικόν τϋ). If Theocritus wrote this and meant τὸ ῥοικὸν λαγωβόλον, as even Hiller thinks, then he learnt but little Greek from Philetas. Hermann reads τι, cutting the knot. It is worth while to examine the passages where the article takes an abnormal position.

(1) Homer has τοῦ βασιλῆος ἀπηνέος, Iliad i. 340; τὸν ξεῖνον δύστηνον, Odyss. xvii. 10, etc. The order is always art. noun adj., never adj. art. noun. The article is probably merely a demonst. pron. 'him, the hapless stranger.' This then is no support for the order here; so Bion, Ep. Ad. 34 οἱ δ᾽ ὑπὸ μαζοὶ χιόνεοι.

(2) Soph. Ajax 572 λυμεὼν ἐμός: Athenaeus, vii. 126 τῇ ῾Εκάτῃ τριγλανθίνῃ: Collitz and Bechtel, Inscr. 4427 τῷ Διὶ ᾿Ολυμπίῳ. In all these the article stands first, and the order may be explained by bracketing the two following words--τῷ [Διὶ ᾿Ολυμπίῳ]--as a single notion. λυμεὰν ἐμός means then not 'my destroyer,' opposed to 'some one's else,' but 'this destroyer of me.' Cf. such passages as Aesch. In Ctes. 78 μισότεκνος καὶ πατὴρ πονηρός: Charito, B. iii. 7 θεὸν εἶναι νομίζων τὴν οὐδὲ ἄνθρωπον εὐτυχῆ.

(3) τὰς ἄλλας ταύτας πραγματείας προστεταγμένας κατὰ ψήφισμα, Aesch. In Ctes. 13. Divided attribute, normal, Krüger, 50. 9. 8.

(4) Wide extensions of the predicative adjective, especially in Lucian, e. g. Quomodo Hist. Conscrib. § 4 εἴ γε καὶ συγγραφέας τοσούτους ἀνέφυσε πόλεμοςὑπὸ μιᾷ τῇ ὁρμῇ (at one go). In the present passage the sense 'would that my staff were crooked that I might have struck thee' is barred by the sense.

It is quite easy to hit a cow with a straight stick. If the text is sound we must translate 'Would that I had a crooked staff' (taking ῥοικόν as a loose predicate as in example (4), and laying the emphasis on ἦν, not on ῥοικόν, as we might say ῥοικὸν εἶχε τὸ λαγωβόλον): but I am not sure that we should not read ῾Ροικὸν τὸ λαγωβόλον, 'my staff, Crookie.' For the shepherd's staff, used for throwing, cf. vii. 21; A. Pal. vi. 37; Iliad xxiii. 845.

ὥς τυ πάταξα must be attached to the preceding, 'that I might have struck thee.' To take it absolutely 'how I would have struck thee' (Hiller) is impossible Greek. For the construction cf. Soph. O. T. 1392: “      τί μ᾽ οὐ λαβὼν
ἔκτεινας εὐθὺς ὡς ἔδειξα μήποτε, κ.τ.λ.

” Dinarchus, i. § 10 ἐχρῆν ζητεῖν ἵνα ἀπηλλάγμεθα (pluperf.) τούτου τοῦ δημαγωγοῦ: Theocr. vii. 86; Ap. Rhod. i. 281.

[52] = ταὶ ἀτρακτυλλίδες.

κακῶς πόρτις ὄλοιτο, 'dang the beast'; Lucian, i. 204 Prometheus says τῷ Καυκασῳ προσηλωμένος τὸν κάκιστα ὀρνέων ἀπολούμενον αἰετὸν τρέφων τῷ ἥπατι.

[53] ἐς ταύταν ἐτύπην χασμεύμενος. For the order cf. i. 47; Odyss. xiii. 267 τὸν μὲν ἐγὼ κατιόντα βάλον χαλκήρεϊ δουρὶ ἀγρόθεν.

[54] τε is unusually late in the sentence, but cf. Bacchyl. xviii. 53: “      χιτῶνα πορφύρεον
στέρνοις τ᾽ ἀμφὶ καὶ οὔλιον
Θεσσαλὰν χλαμύδα).

[55] ὁσσίχον, 'a wee bit wound'; cf. πυρρίχος, iv. 20. Meineke quotes Boissonade's Anecd. ii. 424 δεῖξον ὁσσίχον τὸ τύμμα καὶ λέοντα δαμάζον ἡλίκον φαίη γ᾽ ἂν Θεόκριτος.

[58] μ᾽ = μοι: elided according to Homeric usage, Iliad ix. 673; x. 544; cf. on xv. 112.

[59] ἐρωτίδα see on iii. 7.

τᾶς ποκ᾽ ἐκνίσθη, 'about whom he was excited.' In gen. as in Lucian, Dial. Meret. x. 4 κέκνισται γὰρ κἀκεῖνος τῆς Νεβρίδος.

[62] εὖ γ᾽ Lucian, i. 228 εὖ γε γενναῖος.

[62] 63. γένος with ἐρίσδεις as in the Homeric βίην καὶ κάρτος ἐρίζειν: cf. iv. 8. See k. ἐρίσδει MSS. ceteri.


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  • Commentary references from this page (5):
    • Sophocles, Oedipus at Colonus, 1337
    • Vergil, Aeneid, 5.134
    • Vergil, Eclogues, 3
    • Vergil, Eclogues, 5
    • Vergil, Georgics, 1.418
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