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Wretched the man condemn'd to drag the chain, | The man whom we devout and wife may call

What reft lefs ev'ning his, what days of pain!
Of a luxurious mate, a wanton dame,
That ever burns with an infatiate flame,
A wife whe feeks to revel out the nights
In fumptuous banquets, and in ftol'n delights:
Ah. wretched mortal: though in body strong,
Thy conftitution cannot ferve thee long;
Old age veratious fhall o'ertake thee foon;
There is the ev'n of life before the noon.

Obferve in all you do, and all you say,
Regard to the immortal gods to pay.

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Sits in that act, or ftreams against a wall.
Whate'er you do in amorous delight,

Be all tranfa&ted in the veil of night;

And when tranfported, to your wife's embrace
You hafte, pollute no confecrated place;
Nor feek to tafte her beauties when you part
From a fad fun'ral, with a heavy heart:
When from the joyous feaft you come all
440 In her fair arms revel the night away.

450

First in your friendship let your brother stand, So nearly join'd in blood, the ftricteft ban Or fhould another be your heart's ally, Let not a fault of thine diffolve the tie; Nor e'er debafe the friendship with a lie. Should he cfenfive, or in deed, or speech, First in the facred union make the breach, To punifo him may your refentments tend; For who more guilty than a faithless friend! But if, repentant of his breach of truft, The felf accufer thinks your vengeance juft, And humbly begs you would no more complain, Sink your refentments, and be friends again; Or the poor wretch, all forrowful to part, Sighs for another friend to ease his heart. Whatever rage your boiling heart fuftains, Let not the face difclose your inward pains. Be your companions o'er the focial bowl The few feledted, each a virtuous foul.

460

Never a friend among the wicked go, Nor ever join to be the good man's foe. When you behold a man by fortune poor, Let him not leave with fharp rebukes the door : The treasure of the tongue, in ev'ry cause, With moderation us'd obtains applaufe: What of another you feverely fay, May amply be return'd another day.

When you are fummon'd to the public feaft, 470
Go with a willing mind a ready guest;
Grudge not the charge, the burden is but small;
Good is the custom, and it pleafes all.

When the libation of black wine you bring,
A morning off ring to the heavenly king,
With hands unclean, if you prefer the pray'r,
Jove is incens'd, your vows are loft in air;
So all th' inmortal pow'rs on whom we call,
It with polluted hands, are deaf to all.

481

When you would have your urine pafs away, Stand not upright before the eye of day; And Icatter not your water as you go; Nor let it, when you're naked, from you flow: In either cafe 'tis an unfeemly fight: The gods obferve alike by day and night:

gay,

491

When to the rivulet to bathe you go, Whofe lucid currents never ceasing, flow, 'Ere to deface the ftream you leave the land, With the pure limpid waters cleanfe each hand; Then on the lovely furface fix your look, 500 And fupplicate the guardians of the brook: Who in the river thinks himself secure, With malice at his heart, and hands impure, Too late a penitent, fhall find ere long, By what the gods inflict, his rafhnefs wrong. When to the gods your folemn vows you pay, Strictly attend while at the feast you stay; Nor the black iron to your hands apply, From the fresh parts to pare the useless dry.

511

The bowl, from which you the libation pour To heav'n, profane not in the focial hour : Who things devote to vulgar ufe employ, Those men fome dreadful vengeance fhall deftroy. Never begin to build a manfion feat, Unless you're fure to make the work complete; Left on th' unfinish'd roof, high perch'd, the crow Croak horrid, and foretel approaching woe.

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'Tis hurtful in the footed jar to eat, Till purify'd: nor in it bathe your feet. Who in a flothful way his children rears, Will fee them feeble in their riper years.

520

Never by acts effeminate difgrace Yourself, nor bathe your body in the place Where women bathe; for time and custom can Soften your heart to acts beneath a man.

When on the facred rites you fix your eyes, Deride not in your breaft the facrifice; For know, the god, to whom the flames afpire, May punish you feverely in his ire.

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Sacred the fountains, and the feas efteem, Nor by indecent acts pollute their stream. Thefe precepts keep, fond of a virtuous name, And fhun the loud reports of evil fame: Fame is an ill you may with ease obtain, And fad oppreffion to be borne with pain; And when you would the noify clamours drown, You'll find it hard to lay your burden down: Fame of whatever kind, not wholly dies; A goddess fhe, and strengthens as the flies

NOTES TO THE SECOND BOOK OF THE WORKS AND DAYS.

Ver. 1. I shall first observe that the poet very judiciously begins his inftructions with a general

direction when to fow and to reap; which rule is contained in the two first lines, but lengthened

the tranflation into feven. cept is to reap when the plough when they set.

This first main pre
Pleiades rife, and to

qality of the upper air, while flying; which oc cafions her fcreaming in cold weather, left the

fhould fall. Tzetz

Ver. 114. Hefiod keeps up an air of piety quite through his poem, which, as Mr. Addifon obferves in his Effay on the Georgic, should be always maintained. Tzetzes tells us Ztus xeovies is Sacchus, and the reafon for his being joined with Ceres, is because they were in Egypt together, where they inftructed men in the art of tilage, and planting. It is not unreasonable to imagine, the poet should invoke Bacchus and Ceres, who are the two deities which prefide over the harvest and the vintage, two great fubjects of this book: but the learned Græv us has put it out of difpute that it is Pluto. Zove xovies, fays he, is the infer

After this he informs his countrymen in their feveral duties at home and in the fields. For the poetical and allegorical meaning of the Pleiades, I fhall use the words of the Scholiaft on this paffage Preïone bore to Atlas feven daughters; the names of which we find in the Phenomena of Aratus. Alcyone, Merope, Celano, Electre, Sterope, Tay, gete, and Maia; but fix of which, fays he, are feen. Thefe being pursued by Orion, who was in love with them, were changed into doves, and afterwards placed by Jupiter in the Zodiac. Thus much for the fabulous. By Atlas, who is faid to fupport the heavens on his fhoulders, is meant the pole, which divides and determinates the hemi-nal Jupiter; by xvia the Grecks meaned xujaxSpheres; of whom the Pleiades, or feven ftars, and all other stars. are faid to be born, because, after the feparation of the hemispheres, they appeared. The rifing of the Pleiades is from the 9th of May to the 23d of June the fetting of them from the 8th of October to the 9th of December. Tzetz What our author means by their rifing and fetting. I have endeavoured to explain in my tranflation. Ver. 8 This is, fays Tzetzes, partly in April and partly in May which is occafioned by the vicinity of the fun to the Pleiades at that time. In April he paffes through Aries, and in May through Taurus; in the middle of which fign thefe ftars are placed. Some, contrary to Tzetzes, date the rifing of thefe from the beginning of June; to which month quite through May, fay they, the fun paffes through Taurus and Gemini.

Ver. 22. It is evident from these and other lines, that though Perfes had defrauded his brother of his right, he was foon reduced to want his affiftance. It may not be impertinent here to obferve, that Hefiod, in feveral of his moral precepts, had his eye on the prefent circumftances of his brother, as in the first book, ver. 431, Speaking of the wicked,

like a dream his ill got riches fly. Ver. 59. The wood that is felled at this time of the year may be preferved imputrid, the moifture having been dried away by the heat of the weather, which renders it firm and durable; but if felled with the moisture in the trunk or bole, it Tots. Tzetz.

Ver. 6. Some think this was for the fame ufe of a mill: if so, an argument may be brought, from the invention of mills, for the antiquity of Hefiod, who does not mention one in any of his writings.

Ver. 76. On the ploughs here mentioned, auJoyver nas waxjov, Grævius has a learned note, from the fcholiaft of Apollonius Rhodius; the first he and other commentators interpret a plough made of a wood that inclines, by nature, to a ploughtail: fays one," aratrum quod habet dentale folidum et adnatum, non affixum." Tzetzes takes no notice of this paffage. See the View.

Ver. 94. The crare is a very fearful and tender bird, and foon fenfible of cold and heat, and, through the weight of its body, easily feels the

"

bovix, what is under ground' This he illustrates by many authorities, and proves Xovici Dia to be "infernal gods' We find many infcriptions, continues he, ΧΘΟΝΙΟΙΣ ΘΕΟΙΣ, in other places &τοις xalxs. We fee in ancient monuments xlovins Eguns inferual Mercury, because he drives the fouls of the departed to the fhades below. Æfchylus calls Pluto Zeus xxnxoтw, the Jupiter of the dead; and Hefiod, likewife, in his Theogony, ftyles him Dros xlovios; and the furies are called by Euripides, xlovizi Dra. "infernal godd ffes." Now let us examine why Pluto is invoked by the husbandmen; he was believed to be author of all the riches which come out of the earth. This we have in a hymn to Pluto afcribed to Orpheus:

:

Πλετοδοτων γενεην βροτέην καρτας ενιαυτων. "The giver of riches to human race in annual fruits." and Cicero, de Natura Deorum, thus accounts for it, "quod recidant omnia in terras, ct oriuntur è "terris. because all things must be reduced to, and arife from, the earth. Thus far Grævius; and Valla, in his tranflation has took it in the fame fenfe: " Plutonem, in primis venerare.

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Ver. 128. Ει τέλος αυτός ετίθεν Ολύμπιος ελλην oral, is one line in the original; the conflruction of which is, if heaven fhall afterwards grant you a good end.” The natural interpretation of which is, that proper pains may be taken for the tillage; but, if an unlucky feafon fhould happen, the labour of the husbandman is fruftrated.

Ver. 137 After the poet has taught his countrymen what feafons to plough and fow in, he teaches them what to avoid which are all the days in the winter tropic, or what the Latins call Solstice. From the fetting of Sagitta, and the rifing of Equus, to the rifing of the Pleiades, which is from the eighth degree of Aries to the feventh of Cancer, the vernal equin x begins and ends. From the rifing f the Piciades, which is from the eighth degree of Cancer, to the rifing of Arcturus and Capricorn, is the fummer folftice, of one hundred and twenty-four days. From the rifing of Arcturus and Capricorn, to the fetting of the Pleiades and Orion, is the autumn equinox, of fiftyfix days. From the fetting of the Pleiades and Orion, to the feting of Sagitta, and the rifing of Equus, is the winter folftice of an hundred days. Tzetz.

Ver. 164. Grævius changes the common Latin tranflation of this paffage, Eneam fedem, into offi cinam erariam, or ferrariam, which is apparently right to all who understand the author. Thefe forges, with the λxas, were places always open to poor people, where they ufed to fleep. Proclus, in his remarks on this verfe, fays, at one time in Athens were three hundred and fixty of these public places. Owns is the fame with dees in this fenfe our poet ufes it in another place: Quyu di oxiegus Iwxus, fly the open houfes, or hady places: hence wxt fignifies to loiter, or goffip. in any place; and hence Doze, zanja, and epi, become fynonimous. Dicæarchus gives this character of the Athenians: a people, fays he, much inclined to vain prating: a lurking, fycophantic crew, very inquifitive after the affairs of other people. Thus much from Gravius. Thefe paces, in one sense, are not unlike the tenfiring, or barbers-fhops of the Romans, where all the idle people affembled; which were once remarkable, and are now, in feveral places among us, for being the rendezvous of idle folks. In this fenfe, Frifias feems to take this paffage : fabrorum vitato focos, nugafque calentes, &c. This fame custom of loitering, and goffiping, at a bar. ber's fhop, was notorious too at Athens, as we may learn from the Plutus of Aristophanes.

Οι πείθομαι

Και του λόγος γ' ην, νη τ' Ηρακλέα, πολυς
Επι τοισι κουρείοισι των καθημένων.

"By Hercules, I would not believe it, if it was
"the common talk among the idle fellows in the
"barbers-fhops."

The last part of this note, from Ariftophanes, by Mr. Theobald.

Ver. 175. Here begins a lively and poetical defcription. The coming of the north wind, the effect it has on the land, water, woods, man, and beaft, is naturally and beautifully painted. The incidents of the sheep, and the virgin, are ridi. culed, by Mr. Addison, in his Effay on the Georgic, as mean. I muft beg leave to diffent from that great writer. The reprefentation of their comfortable condition ferves to enliven the picture of the distress of the other creatures, who are more exposed to the inclemency of the weather. All this is carried on with great judgment: the poet goes not out of the country for images: he tells us not of the havoc that is made in towns by forms. That of the polypus, is a very proper circumftance, and not foreign to a rural defcription. Valila and Frifus differ in their names of this month; one will have it to be December, and the other January: be it either of which, it is plain from hence it was the month in which the Greeks celebrated the feaft of Bacchus, Hefod calls it Aviv, from one of the names of that deity.

Ver. 203. The original, which I have tranflated Polypus, from the example of every Latin verfion, and commentator, is averses, which fignifies any thing that is bonelefs. The Scholiaft tells us, from Pliny, book ix. the polypus in the

fevere winter feafons keeps in his cave, and gnaws his feet through hunger: and Tzetzes fays many of them have been found with maimed feet. From these accounts, we may reasonably conclude what Hefiod calls avotos to be the fame fish.

Ver. 215. Here is a defcription of the old Grecian habit for men in winter. The foft tunic is an under garment, the ether a fort of a loose coat to wrap round the body, which he informs you how to make. The warp is that part of the loom, when fet, which the fhuttle goes through; the woof is the thread which comes from the fhuttle in weaving. To keep the neck warm, he advifes to throw the skin of fome beaft cross the fhoulders. The covering for the head was a thick cap, which came quite over the ears. From his mentioning nothing elfe in particular, we may imagine the fhoes completed the drefs. Le Clerc, on this place, merrily obferve, that the earnest directions for making the winter drefs, favour very much of old age in the poet: but I muft beg leave to remark, that fome allowance is to be made for the bad clime of his country, of which we find himfelf giving a wretched character.

Ver. 233 Hence we may learn the opinion of the ancients concerning the dew. Says Tzetzes, a cloud contracted from humid vapours extenuates into wind: if the vapours are thin, they defcend into dew; but if thick, they condenfe and fall into rain,

I fhall recommend to thofe who would inform themselves better in the nature of thefe bodies, and how they act on each other, Dr. Woodward's Natural Hiftory of the Earth, in the third part of which thefe subje&s are judiciously treated of.

Ver. 244. The reafon the Scholiaft gives for stinting the provender of the oxen at this time, is, because the days are at the fhortest; therefore they are not kept fo much to labour as in fome other parts of the year, but they fleep mot of their time away, and therefore are recruited by reft. The cafe is not the fame with the husbandmen; their labour is not leffened, and they require the more food, the more rigorous the weather.

Ver. 250. The fetting of the Pleiades is from the 8th of October to the 9th of December. The winter folftice continues an hundred days after; and, according to the poet, Arcturus rifes fixty days after the winter folftice. The ufe of pruning the vines at this time must be to cut off the leaves which fhade the grapes from the fun.

Ver. 255. The poct calls it ardiavis 282ida, alluding to the ftory of Progne and Philomela, the daughters of Pandion, king of Athens; the latter of which was married to Tereus, king of Thrace, who was in love with her fifter Progne, whom he debauched, and afterwards cut out her tongue. The story is told at large by Ovid, in his Metamorphofes, book vi.

Ver. 256. The Greek word, which I have trandated fnails, is genes, which literally fignifies any animal that carries its house about with The poet here fays, it is time to begin the

it.

harveft when the ground is fo exceffive hot, that the fnail, or gioixos, cannot bear it.

Ver. 269. It is remarkable, that Virgil, and other Latin poets, generally use the epithet rauca to cicada: whereas the Greeks defcribe the ri as a mufical creature, Τετζιγος έπει τους φέρτερον ades. Theoc. Idyl. I.

You fing sweeter than a grafhopper.

Μακαρίζομεν σε, τετίιξ,
Οτι δενδρέων επ' axpor,
Ολίγην δροσον πεπωκως,
Βασιλιυς όπως, αείδεις.

ANACREON.
Grafhopper, we hail thee blefs'd,
In thy lofty fhady neft,
Happy, merry, as a king,

Sipping dew, you fip and fing.

We have a fuller defcription of this creature in the fhield of Hercules:

The feafon when the grafhopper begun
To welcome with his fong the fummer fun;
With his black wings he flies the melting day
Beneath the shade, his feat a verdant spray;
He early with the morn exerts his voice,
Him mortals hear, and as they hear rejoice;
All day they hear him from his cool retreat;
The tender dew his drink, the dew his meat.

I must here take notice, that the grafhopper, in the original, is rχετα τετίιξε

"The Greek poets, agreeing thus in their de"fcription of this creature, give me reafon to be"lieve the common tranflation of this word into "cicada is falfe. Henry Stephens, and others,

give us an account of the cicada, and azheta, "the latter of which, fay they, is the finger." The following collection, concerning this creature, by Mr. Theobald. The nxira rar, or male finging grafhopper, has fuch properties afcribed to it, by the ancients, as ought to leave us greatly in doubt, whether it could be the fame animal which we now call by that name. I will fubjoin what I have met with in authors concerning it, and think the contents of fuch extracts may stand for reafons. Hefiod, Anacreon, Theocritus, Ariftophanes, &c. all concur to celebrate the fweetnefs of its note: and the old Scholiaft upon Ariftophanes particularly acquaints us, that the Athenians, of the moft early times, wore golden grafhoppers in their hair; becaufe, being a mufical animal, it was facred to Apollo, who was one of their tutelar deities. I can remember but a fingle paffage that contains any thing spoken in derogation of the melody of the rig, and that is from Simonides, as quoted by Atheneus. Tav ausrga Terbyss, Lib. xv.. cap. 8. Cafaubon renders it, "Quam cicada mo"dorum nefciæ;" and tells us, that the is here ftand for bad poets, or bad fingers. talent, I think, of our grafhoppers now known, is an acute, but not over grateful, chirping.

The utmoft

Alian, in particular, de Animal. instances, among the preferences that nature gives to the male fex in animals, the finging of the male grafhoppers:

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and, in another place, he feems to rank them with birds; for all the other birds that are vocal, fays he, exprefs their found, like man, with the mouth; but the tone of the rer is by the verberation of a little membrane about the loins.

Ariftotle does not give us much light upon the queftion: he fays wig wwv, lib. v. there are two forts of Trys, a larger and a smaller fort; that the large and vocal fpecies were called axira, but the fmall rhyova; and fubjoins, that no Tyes are to be found, where no trees are; a point that will presently fall under confideration.

But we learn fomething farther from Ælian, de Animal. lib. xii., that these rsrhys were not only more vocal than what are now met with, but of a fize big enough to be fold for food; that there was likewise a fea grafhopper, if we are to call it fo, of the bignefs of a small crab or cray fish, which made fome noife when ever it was taken, lib. xiii. Thefe, indeed, were seldom made use of for food, by reafon of a fingular superstition; for the Serephians paid them fuch uncommon homage, as to bury, and weep over, any of them which died, because they esteemed them facred to Perfeus, the fon of Jupiter. There is another circumftance, afferted by a number of authors, in which the abyss differed from our grafhoppers; and that is, of their fitting and finging in trees. It is evident, fays Euftathius, ad Iliad. iii., that the ryss fing aloft; for a great part of their fongs come from the branches of trees, and not from the ground. This neceffarily brings me to remember, fays he, that fymbolical threatening, which a certain prince fent to his enemies, that he would make their slyss fing on the ground; meaning, that he would cut down their trees, and lay their country waste. Aristotle sigi enros gins, and Demetrius ig gunsies, both record this expreffion, but afcribe it to different perfons: and that may be the reafon Euftathius names no particular perfon for it: nor did these rirhyis fing only upon fhrubs and bushes, but on the tops of the molt lofty trees. Archias, in his epigram. vid. Antbol. Græc. mentions the rh fitting upon the green boughs of the flourishing pitchtree; and Leonidas, in another which immediately follows, gives an epithet alluding to its nefting in the oak, δρυοκοιτα τιτλογι

Laftly, Another circumstance, in which the ilyes alfo differed from our grafhoppers, is, that ours only hop and fkip lightly, the other feem to have had a power of flying like birds. Alian, de Animal. lib. v. gives us more than a fufpicion of this, or tells us a very ridiculous ftory, if he did not believe it. He begins with informing us, that the Trys both of Rhegium and Locri, if they were removed out of their own confines into the other, became entirely mute; a change, that nature only could account for. He fubjoins to this, that as Rhegium and Locri are feparated by a fmall river, though the distance from bank to bank was not, at moft, above an acre's breadth, thefe rhys never fly over [» diarijovlas] to the opposite bank. Paufanias, Malaxov ii. (who gives us the name of this river, Caecinus), puts a different ture

upon the ftory of these memorable yes, that thofe on the fide of Locri were as thrill as any whatever, but that none of those within the territories of Rhegium were ever vocal. So much for grafhoppers. I thought what is mentioned by our poet, concerning the fweetness of their voice, and their perching on trees, might make this note neceffary, Ver. 184. The Scholiaft tells us this wine took its name from a country in Thrace abounding with fine wines. Armenidas is of the fame opinion; and Epicharmus fays it is fo called from the Byblian bills. This is mentioned in the catalogue of wines which Philinus gives us; viz. the Lesbian, Chian, Thafian, Byblian, and Mendaan. Theocritus, in his fourteenth Idyllium, calls it the fine flavoured Byblian. Le Clerc.

Ver. 185. The Greeks never accustomed themfelves to drink their wine unmixed When Ulyffes parted from Calypfo Homer tells us, he took with him "one veffel of wine, and another large one of water." Meander fays; rgus udaros' one d' is, "three of water; and but one of wine." Barnes's Homer. In the fourth book of the Iliad

where his father lived, from Cuma in Italy, famous for the birth of the fybil of that name.

Ver. 339. Afcra is mountainous and windy; where the fnow that is on the mountains often melts, and overflows the country. Tzetz.

Ver. 356. When we confider this pofitive declaration of his travels, which feems, as I obferved before, as if he defigned to prevent miftakes, and that Boeotia and Euboea are both islands, we cannot in the leaft difpute his being a Bastian born.

Ver. 365. The honour here paid to poetry, is very great; for we find the tripod the reward only of great and confiderable actions. Agamemnon, in the eighth book of the Iliad, feeing the gallant and wonderful exploits of Teucer, promifes, if they take Troy, to give him a tripod, as the meed of his valour; and, among other things, the tripod is offered to Achilles, to regain his friendfhip, when he had left the field. Paufanias, book 5. give us an account of the funeral games in honour of Pelias, viz. the chariot-race, the quoiting, the difcus, the boxing with the cæftus, &c. where Jafon, Peleus, and other heroes of the age, con

we find Agamemnon complimenting Idomeneus tended, and the victor in each had a tripod for his

in this manner:

Though all the reft with stated rules we bound, Unmix'd, unmeafur'd, are thy goblets crown'd. POPE.

Ver. 292. This at first seems abfurd, to advise to fweep up the chaff after they had threshed it in a place where the wind blowed it away; but we are to take notice, that the time for threshing is when a foft gale blows, fufficient only to separate the chaff from the corn.

Ver 302. As the bufinefs of agriculture is to be minded from the rising and setting of the Pleïades, that of the vintage is from the appearance of Arcturus; when it appears in the evening the vines are to be pruned, and when in the morning the grapes are to be gathered. This, according to the Scholiat, is fometime after the ninth of August, Ver. 312. Here the poet ends the labours of the year, fo far as relates to the harvest and the vintage, concluding with his firft inftruction founded on the fetting of the Pleiades. For the ftory of Orion, who was changed into a conftellation, and the Pleiades, look on the note to the first line of this book.

Ver. 316. The directions for the management of the veffels, to haul them on fhore, to block them round with ftones, to keep them fteady, to drain the keel, &c. and the particular inftructions for the voyage, fhow their fhips not to have been very large, nor their commerce very extenfive. The largest man of war, mentioned by Homer, in the Grecian fleet, carrying but one hundred and twenty men.

Ver. 336. The Eolian ifles took their name from Eolus their king, who was a great mathematician for his time, and fkilful in marine affairs, for which he was afterwards called God of the Winds, Tata. It is not unlikely that Hefiod used this epithet Eolian, to diftinguish this city

reward. Tripods were for various ufes; fome were confecrated to the fervice of religion; fome ufed as feats, fome as tables, and fome as ornaments; they were fupported on three feet, with handles to their fides.

Ver. 383. Neptune is called Earthshaker, becaufe water, according to the opinion of the ancients, is the caufe of earthquakes. Tzetz. Here the names of Jupiter and Neptune, can be used with no other but a phyfical meaning, that is, for the air and the fea; fo that the end of mariners are justly faid to be in the hands of Jupiter and Neptune.

Ver. 419. The reafon the Spartan lawgiver gave for advising men not to marry till fuch an age, was becaufe the children should be ftrong and vigorous. Hefiod's advice, both for the age of the man and the woman, feems to be reasonably grounded. A man at thirty is certainly as ftrong in his underftanding as ever he can be; fo far at least as will ferve him to conduct his family affairs. A maid of fifteen comes fresh from the care of her parents, without any tincture of the temper of another man; a prudent husband, therefore, may form her mind according to his own: for this reafon he would have her a virgin, knowing likewife that the impreffion a woman receives from a first love is not easily erafed.

Ver. 474. Hector uses almoft the fame words in which the precept is laid down:

Κερςι δ' ανιπλοιςιν δι λείβειν αίθοπα οίνον
Αζομαι.

11. z.

"I am afraid to pour libations of black wine to "Jove with unwashed hands."

I quote this, as I have other paffages with the fame view, only to fhow that the fame custom was held facred in the time of the Trojan wars, according to Homer, as in the days of Hefiod.

Ver. 480. Some of the commentators, and Izetzea among the reft, would perfuade us, that the poet

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