Sivut kuvina

Orion anil the Dog, each other nigh. Together mounted to the midmost Iky, When in the rosy morn Arcturus shines, Then pluck the clusters from the parent vine* j Forget not next the ripen'd grapes to lay Ten eights in air, nor take them in by day; Five more remember, ere the wine is made, To let them lie to mellow in the shade; And in the sixth briskly yourself employ, 310 To cask the gift of Bacchus, fire of joy. Next, in the round do not to plough forget, When the Seven Virgins and Orion set: Thus an advantage always flia*l appear, In ev'ry labour of the various year.

If o'er your mind prevails the love of gain, And tempts you to the danger* (if the main, Yet in her harbour safe the vessel keep, When strong Orion chases to the deep The Virgin stars; then the winds war aloud, 310 And veil the ocean with a fable cloud: Then round the bark, already haul'd on Ihon', Lay stones, to fix her when the tempests roar; But first forget not well the keel to dram; And draw the pin to save her from the rain. Furl the ship's wings, her tackling home convey, And o'er the smoke the well made rudder lay. With patience wait for a propitious gale, And a calm season to unfurl the sail; Then launch the swift wing'd vessel on the main, With a fit burden to return with gain. 331 So our pour father toil'd his hours away, Cartful to live in the unhappy day; He, foolish Perses, spent no time in vain, But fled misfortunes through the wat'ry plain, He, from Æolian Cuma, th' ocean pals'd, Here in his fable bark arriv'd at last. Not far from Helicon he fix'd his race, In Ascra's village, miserable place! How comfortless the winter season there! 340 And cheerless Ascra is thy summer aiiy

O Pcrscs, may'st thou ne'er forget thy sire, But let thy breast his good example sire: The proper bus'ncss ot each season mind; And, O! be cautious when you trust the wind. If large the vcslcl, and her lading large, And if the seas prove faithful to their charge, Great are your gains; but, by one evil blast, Away your hopes are with your venture cast. If diligent to live from debtors free, 35* You rashly are rclolv'd to trade by sea, To my instructions an attention pay, And learn the courses of the liquid way: Though nor to build, nor guide a ship I know, I'll teach you when the founding main to plough.

Once 1 have cross'd the deep, and not before
Nor since, from Aulis to Eubœa's shore.
From Aulis, whore th' assembled Greeks lay bound,
All arm'd for Troy, for beauteous dames re-

At Chalcis, there the youth of noble mind, j6o
For so their great forefather had enjoin'd.
The games decreed, all sacred to the grave
Of king Amphidamas, the wise and brave;
A victor there in song the pride I bore,
A well car'J tripod, to my native shore;

Which to the sacred Heliconian nine
1 oslVr'd grateful for their gift divine,
Where with the love of verse I first was fir'd,
Where by the Bcav'nly maids I was inspir'd;
To them I owe, to them alone I owe, 370
What of the seas or of the stars 1 know;
Mine is the pow'r to tell, by them reveal'd,
The will of Jove, tremendous with his shield;
To them who taught me first, to them belong
The blooming honours of th' immortal song.

When, from the tropic os the summer's fun,
Full fifty days and nights their course have run,
Fearless of danger, for the voy'ge prepare,
Smooth is the ocean, and serene the air: [view,
Then you the bark, safe with her freight, may
And gladsome as the day the joyful crew, 381
Unless great Jove, the king of gods, or he,
Neptune, that shakes the earth, and rules the sea,
The two immortal pow'rs on whom the end
Of mortals, good and bad, alike depend.
Should jointly or alone their force employ,
And in a luckless hour the ship destruy:
If, free from such mischance, the vessel flies
O'er a calm sea, beneath indulgent skies, 389
l.ct nothing long thee from thy home detain,
But measure, quickly measure back the main.
Haste your return before the vintage past
Prevent til' autumnal show'rs and southern blast,
Or you, too late a penitent, will find
A ruffl'd ocean, and unfriendly wind.
Others there are who choose to hoist the sail,
And plough the sea, before a spring-tide gale,
When first the footsteps of the crow are seen
Clearly as on the trees the budding green 1
But then, may my advice prevail,you'll keep 4CO.
Your vessel safe at land, nor trust the deep;
Many, surprising weakness of the mind,
Tempt all the perils of the sea and wind,
Face death in all the terrors of the main,
Seeking, the foul of wretched mortals, gain.
Would'sl thou be safe, my cautions be thy guide;
Tis fad to perish in the boist'rous tide.
When for the voy'ge your vessel leaves the shore,
Trust in "her hollow sides not half your store;
's he h is your lols should she return no more: 419
■ With all your slock, how dismal would it be
To have the cargo perish in the sea!
A load, you know, too ponderous for the wain,
V ill crush the axlctrcc, and spoil the grain.
Let ev'ry action prove a mean conseis'd;
A moderation is in all the best.

Next to my counsels an attention pay, To form your judgment for the nuptial day. When you have number'd thrice ten years in time, The age mature when manhood dates his prime, With cautien choose the partner os your bed: 42 ( Whom fiftten springs have crown'd, a virgin wed. Let piudeucc now direct your choice; a wile Is or a blellitrg or a curie in life; Her father, mother, know, relations, friends, For on her education much depends; If all ate good, accept the maiden bride; Then form her manners, and her a& ion*, guide: A life of blifc. succeeds the happy choice; Nor shall your friends lament, nor foes rejoice. 439 Wrcuhed the man condemn'd to drag the chain,

VVLu restless ev'ning his, what days of paio!

Of a hilarious mare, a wanton dame,

That ever burns with an insatiate flame,

A viifc who seeks to revel out the nights

le sumptuous banquets, and in stol'n delights:

Ah. •retched mortal: though in body strong,

Ttj ccoiiitstion cannot serve thee long;

Old age ttiarious shall o'ertake thee soon;

Thine i> file ev'n of life before the noon. 440

Oh/cm in all you do, and all you say, R(gn6 to the immortal gods to pay.

First is your friendship let your brother stand, So Dearly join'd in blood, the strictest ban; Or should another be your heart's ally, } Let not a fault of thine dissolve the tie; > Mot e'er debase the friendship with a lie. j Should he ofiensi ve, or in deed, or speech, First in the sacred union make the breach, To ftsi& tim may your resentments tend; 450 lot who more guilty than a faithless friend! But if, repentant of his breach of trust, The self accuser thinks your vengeance just, Alc humbly begs you would no more complain, Sick your resentments, and be friends again; Or the poor wretch, all sorrowful to part, Sighs for another friend to cafe his heart. Whatever rage your boiling heart sustains, Let not the face disclose your inward pains.

fie your companions o'er the social bowl 4(0 Tie few selected, each a virtuous foul.

Sever 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 tin cot leave with sharp rebukes the door: The treasure of the tongue, in ev'ry cause, With moderation us'd obtains applause: What os another you severely Illy, May amply be return'd another day.

When you are summon'd to the public feast, 470
Co whh a willing mind a ready guest;
Crutdge not the charge, the burden is but small;
kood i> the custom, and it pleases all.

When the libation of black wine you bring,
A morning offYing to the heavenly king,
Whh hands unclean, if you prefer the pray'r,
3ov< tt incens'd, yoi r vows are lost in air;
So all th' immortal pow'rs on whom we call,
If with pollute J hands, arc deaf to all.

When you wculd have your urine pass away, Staid not upright before the eye of day; 481 Acs scatter Dot your water as you go; Ner let it, when you're naked, from you flow: la either cafe "tis an unseemly sight: lit gods observe alike by day and night:

The man whom we devout and wise may call
Sits in that act, or streams against a wall.

Whate'er you do in amorous delight,
Be all transacted in the veil of night;
And when transported, to your wife's embrace
You haste, pollute no consecrated place; 49s
Nor seek to taste her beauties when you part
From a fad fun'ral, with a heavy heart:
When from the joyous feast you come all gay,
In her fair arms revel the night away.

When to the rivulet to bathe you go. Whose lucid currents never ceasing, flow, 'Ere to deface the stream you leave the land, With the pure limpid waters cleanse each hand; Then on the lovely surface six your look, jeo And supplicate the guardians of the brook; Who in the river thinks himself secure, With malice at his heart, aud hands impure, Too late a penitent, shall find ere long, By what the gods inflict, his rashness wrong.

When to the gods your solemn 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.

The bowl, from which you the libation pour To heav'n, profane not in the social hour: 511 Who things devote to vulgar use employ, Those men some dreadful vengeance shall destroyNever begin to build a mansion seat, Unless you're sure to make the work complete; l.est on th' unsinish'd roof, high perch'd, the crow Croak hurrid, and soretel approaching woe,

'Tis hurtful in the footed jar to «at, Till purify'd t nor in it bathe your feet.

Who in a slothful way his children rears, jl» Will fee them feeble in their riper years.

Never by acts effeminate disgrace
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 sacred rites you six your eyes,
Deride not in your breast thefacrisice;
For know, the god, to whom the flames aspire.
May punish you severely in his ire.

Sacred the fountains, and the seas esteem,
Nor by indecent acts pollute their stream. 53*

These precepts keep, fond of a virtuous name, And shun the loud reports of evil fame: Fame is an ill you may with ease obtain, And fad oppression to be borne with pain; And when yu would the noisy clamours drown. You'll find it hard to lay your burden dovun: Fame of whatever kind, not wholly dies; A goddess she, and strengthens as she sliet,


Ver. 1. I shall first observe that the poet very direction when to sow and to reap; which rule is jadicusllf begins his instructions with a general contained in the two first lines, but lengthened

the tranIDation into seven. This first main pre eept is to reap when the Pleiades rise, and to plough when they set.

After thin he informs his countrymen in their several duties at home and in the fields. F r the poetical and allcpo ical meaning of the Pleiades, 1 shall use the Words of the Scholiast on this passage

Pieionchore to Atlas seven daughters; the names of which we find in the Phenomena of Atatus. Alcyone, Mefope, Celœno, hlcctre, Sterope, 1 ay-, gete, and "Maia; but fix of which, fay* he, are seen. These being purs ed by Orion, who was 5n li'Ve with them, were changed into doves, and afterwards placed by Juprer in the Zodiac. Thus much for the fabulous. By Atia«, who is said to support the heavriiKon his shoulders, i* meant the pole, which divides and determinates the hemispheres ; of whom the Plciade-,1 r seven stars, and all oilier stars are said to be born, because, asttr i the separation * f the hemispheres, they ay peared. ] The rising of the Plei-uies is from the 9th of May \ to the 13d oi June the setting of them from the 8th of October to the yth of December Tzetz What our author means by their rising and setting. I h >.V( endeavoured to explain tranflition.

Ve:. 8 Thi* i«, says Tzetzes partly in April and parrly in May which it occasioned by the: vicinity of the sun to the PKiades at that time.! In April he passes through Aries, and in May through Taurus; in she middle of which sign i these star* arr placed. Some, contrary to Tzetzts, date the rising of these from the beginning of June; to which month quite through May, fay they, the fun pusirs through I aurus and Gemini.

Vtr. It is evident fn'm these and other line*,' that though Perscs had defrauded his brother of his right, he was soon reduced to want his assistance, ft may r.ot be impertinent here to observe, that Hcfiod, n several of his moral precepts, had his eye on the present circumstances of his brother, as in the first book, ver. 431, /peaking of the wicked,

—— like a dream hiR ill got riches fly.

Ver. 59. The wood that is felled at this time of the year may be preserved imputrid, the moisture 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 j rors. Tzctz.

Ver. 6j. Some think this was for the fame use! cf a mill: if so, an argument may be brought,! from I'i.c invention of mills, for the antiquity of! Hesiod, who does not mention one in any of his writings.

Ver. 76. On the ploughs here mentioned, *e»*iayvs* nai wnx]to, Grxvius has a learned note,from the scholiast of Apdlonius Rhodius; the first he and other commentators interpret a plough made of a wood that inclines, by nature, to a plough, tail: fays one, •■ aratrum quod habet dentate iolidum et adnatum, non afnxum." Tzetzes takes no notice of this passage. See the View.

Ver. 94. The crat e is a very fearful and tender bird, and soon sensible of c- Id and heat, and, through the weight of its body, easily feels the

q ality of the upper air, while flying; which ac* casions her screaming in cold weather, lest (he should fall. Tzetz

Ver. 114. Htsiod keeps up an atr of piety quite through his poem, which, as Mr. Addifon observes in his Hssay on the Gcorgic, should be always maintained. Tzetzr-s tells os Zivf X$omi is Bacchus, and the reason for his being joined with Ceres, is because they were in Egypt together, where they instructed men in the ait of til.age, and planting. It is not unreasonable to imagine, the poet should invoke Bacchu« and Ccres» who are the two deities which preside over the harvest and the vintage, two great subjects os this b<v>k: but the learned Grxv us ha put it nut of dispute thai it is Pluto. Zivt %fcri*ft 'ays he, is the infernal Jupiter; by %tana rhe Greeks meaned Ku]«xm l**f«, * what is under ground * Thii he illustrates by o any authorities, and proves Xlmcj Si« to be *■ infernal god« *' We find many inscriptions, continue* he XQOMOIX 0EOIX, in other places i*v>n x-ocjx^favmt. We fee in ancienr monuments ^tmn E^»)f i ferial Mercury, because he drives the lou's o. the departed to the (hades below. Æschylus calls Pluto Z(Wf xiM.u.nKorv*, the Jupiter of the dead; and Hesiod, likewise, in his Theogony, styles him Siflf x$ofiot; and the furies ate called by Euripidt - wV.., 1 '* infernal godih sles." Now let us examine why Pluto is invoked by the husbandmen ; he wa> believed to be author of all the riches which come out of the earth. T his we have in a hymn to Pluto ascribed to Orpheus:

"I'hc giver ol riches Lo human race in annual fruits" and Cicero, dr Nattirs Dtorvm, thus accounts for it, "qu"d recidant omnia in terras, ct oriumur e "terris '* because all things must be reduced to, and arise from, the earth. Thu> far -Gravius; and Valla, in his transition has took it in the fame sense: " Plutonem, in primis venerare"

Vtr. 128 E< rsXff mire: or&i* OXwtrj?; i3Xa» era**, is one line in the original; the cunllruction of which is, ** if heaven shall afterwards ^rant you a good end.** The natural interpretation of which is, that proper pains may be taken s>r the tillage; bur, if an nn'ucky season {hot.Id happen, the labour of the husbandman is frustrated.

ircr. 137 Aster the poet has taught hi* countryman what seasons to plough and sow in, he teaches them what to avoid , which are all the days in the winter tropic, or what, the Latins call Solstice From the serting of Sagifta, and the rising of F.quus, to the rising of the Pleiades, which is from the eighth degree of Aries to th* seventh os Cancer, the vernal qnin x begins and ends. From the rising f the Pleiades, which i- fr>m the eighth degree of Cancer, to the riling ot Arcturus and Capricorn, is the summer solstice, of one hundred and twenty four days. From the rising of Arcturus and Capricorn, to the setting of the Pltiades and Orion, i» the autumn equinox of fiftysix days. From the setting of ihc Pleiade* and Orion, to the fet ing of Stgitta, and the rising us Equus, is the winter solstice of an hundred days. Tzetz.

Ver. 164. Grzvius changes the common Latin translation of this passage, Æntam srdcm, into tf! Omjm trarUm, or Jtrrartamy which is apparently right to all who understand the author. These iorgc*, with the Xt^at, were places always open la poor people, where they used to sleep. Proera, in ha remark* on this vers-, lays, at one time in Athens were three huulrcd ar.d sixty of these rubbe places, enu; is the fame with ituci ■ this s_nsc our poet uses it in another plier: it rxnfus Svxwt, fly the open

house*, at toady places: hence Saixm signifies to loiter, or goffip. in any place; and hence &«»«, sais]u, and tpiXii, become synonimous. Diceardna pives this character of the Athenians: a people, fayt he. much inclined to vain prating. a lukine,, fveopbantic crew, very inquisitive after the aslant of other people. Thus much from Crxvigs. These p aces, in one sense, are not tin Sic the tafirin*, or barbers-shops of the Romans, wiere ail the idle people assembled: which were once remarkable, and are now, in several places æon; us, for being the rendezvous of idle folks. In tins fense, Frisios seems to take this passage: f^krzrwm vltato fifoi, ttugafaue calottes^ Sic, This same custom <.f loitering, and gossiping, at a barber's (hop. w» notorious too at Athens, as we Buy learn from the Plutus of Aristophanes.

Ov Xfthfutt

"By Hercules, I would not believe it, if it was "rJac common talk among the idle fellows in the u fcarbers-fbops."'

1 he last part of this note, from Aristophanes by Mr. Theobald.

Ver. 175. Here begins a lively and poetical description. The coming of the noith wind, the effect it has on the land, water, woods, man, and beast, is naturally and beautifully painted. The incident* of the sheep, and the virgin, are ridice'-ed, by Mr. Addion, in his Essay on the Georfit, as mean. I must beg leave to dissent from that great writer The representation of their comfortable condition serves to enliven the picture of the distress of the other creatures, who are more exposed to the inclemency of the weather. AU this is carried on with great judgment: the poet goes not out of the country for images: he ceib us not of the havoc that is made in towns by ftorm>. That of the polypus, is a very proper circumstance, and not foreign to a rural description. Valla and Frisus differ in their names of this month; one will have it tn be December, and the other January: be it either of which, it is plain from hence it was the month in which trie Greeks celebrated the feast of Bacchus, Heted calls it Amuit, (torn one of the names of (Jut deity.

Ver. 103. The original, which I have translated Polypus, from the example of every Latin version, and commentator, is «»rwr, which signifies any thing that is boneless. The Scholiast tests at, from Pliny, book ix. the polypus in the

severe winter seasons keeps in his cave, and gnaws his feet through hunger: and Tzetzes lays many of them have been found with maimed feet. From these accounts, we may reasonably conclude what Hcsiod calls aterr-t to be the fame fish

Ver. 215. Here is a description of the old Grecian habit fi r men in wiuter. The soft 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 set, which the shuttle soes through; the woof is the thread which comes from the shuttle in weaving. To keep the neck warm, he advises to throw the stein ol some beast cross the shoulders. The covering for the head was a thick cap, which came q :ite over the ears. From his mentioning nothing else in particular, we may imagine the shoes completed the dress. Le Clerc, on this piece, merrily observe , that the earnest directions for making the winter dress, savour very much of old age in the poet: but I must beg leave -to remark, thai some allowance is to be made for the had clime of his country, of which we find himself giving a wretched character.

Ver. 233. Hence we may Irani the opinion of the ancients concerning the dew. Says 1'zetzes, a cloud contracted from humid vapours extenuates into wind: if the vapours are thin, they descend into dew; but is thick, they condense and sail into rain,

I shall recommend to those who would inform themselves better in the nature of these bodies, and how they act on each other, Dr. Woodward's Natural History of the Earth, in the third part of which these subjects arc judiciously treated os.

Ver. 244. The reason the gives for stinting the provender of the oxen at this rime, is, because the days are at the shortest; therefore they are not kept so much to labour as in some other parts of the year, but they sleep most of their time away, and thereferc are recruited by rest. The cafe is not the fame with the husbandmen; their labour is not lessened, and they require the more lood, the more rigorous the weather.

Ver. 2jO. The setting of the Pltiades is from the 8th of October to the «th of December. The winter solstice continues an hundred days after; and, according to the poet, Arcttuus rises sixty days after the winter solstice. The use of pruning the vines at this time must be to cut off the leaves which shade the grapes from the fun.

Ver. 153. The poet calls it Txiiimif £i>.ij»ir, alluding to the story of Progne and Philomela, the daughters of Pandion, king of Athens; the latter ot which was married to Tereus, king of Thrace, who was in love with her sister Progne, whom he debauched, and afterwards cut out her tongue. The story is told at large by Ovid, in his Metamorphoses, book vi.

Ver. 236. The Greek word, which I have tranfiated'snaili, is pi(i«xc;, which literally signifies any animal that carries its house about with it. The poet here fays, it is time to begin the harvest when the ground is so excessive hot, that the snail, or f tonnes;, cannot bear it.

Ver. 269. It is remarkable, that Virgil, and other Latin poets, generally use the epithet rauca to ckada: whereas the Greeks describe the Tir/<; as a musical creature,—Tir'iy.; It« ttyi fi{rij«« «3rif. Theoc. Idyl. I.

You sing sweeter than a grashopper.


Grashopper, we hail thee blelVd,
In thy lofty shady nest,
Happy, merry, as a king,
Sipping dew, you lip and sing.

V'e have a fuller description of this creature in
the shield of Hercules:
The season when the graSioppcr begun
To welcome with his long the summer sun;
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 grashopper, in the original, is K^it* Tit;i$.

•" The Greek poets, agreeing thus in their dc"scription of this creature, give me reason to he"lieve the common translation of this word into "cicada is false Henry Stephens, aud others, "give us au account of the cicjdat and aebeta, "the latter of which, fay they, is the singer." The following collection, concerning this creature, by Mr. Theobald. The n£ir« Tit/.;, or piale singing grasuopper, has such properties ascribed to it, by the ancient?, as ought to leave us greatly in doubt, whether it could be the fame animal which we now call by that name. I will subjoin what I have met with in authors concerning it, and think the contents of such extracts may stand lor reasons. Hefiod, Anacreon, Theocritus, Aristophanes, &.C all concur to celebrate the sweetness of its note: and the old Scholiast upon Aiistophanes particularly acquaints us, that the Athenians, of the most early times, wore golden grastioppcrs in their hair; because, being a musical animal, it was si.cred to Apollo, who was one of their tutelar deities. 1 can remember but a single passage that contains any thing spoken in derogation of the me* lody of the -nr]il, and that is from Simonides, as quoted by Atheueus. Tao Kusraoi Tit^i;, Lib. xv. cap. 8. Calaubon renders it, " Quani cicada: mo* "dorum nescias;" and tells us, that the Tit/i/ii here stand for bad poets, or bad singers. The utmost talent, I think, of our gralhoppcrs now known, is an acute, but not over gratciul, chirping.

Ælian, in particular, de Animal, instances, among the preferences that nature gives to the male sex in animals, the sii-ging of the male graslioppers:

and, ia another place, he seems to rank them with birds; for all the other birds that arc vocal, fays he, express their found, like man, with the mouth; but the tone of the Tit],'- is by the verberation of a little membrane about the loins.

Aristotle does not give us much .light upon the question: he fays Ti{i lib. v. there are two

lorts of TtT//yff, a larger and a smaller fort; that the large and vocal species were called ~.x. ~mt> but the small nr^w; and subjoins, that no ci*— Tiyn are to be found, where no trees are; a point that wiil presently fall under consideration.

But we learn something farther from Ælian, dt Animal, lib. xii., that these nr'iiyt; were not only more vocal than what are now met with, but of a size big enough to be sold for lood; that there was likewise a sea grashopper, if we arc to call it so, of the bigness of a small crab or Cray fish, which made some noise when ever it was taken, lib. xiii. These, indeed, were seldom made use of for food, by reason of a singular superstition; for the Serephians paid them such uncommon homage, as to bury, and weep over, any of them which died, because they esteemed them sacred to Perseus, the son of Jupiter. There is another circumstance, asserted by a number of authors, in which the vx^yic differed from our grafhoppers; 3nd that is, of their sitting and singing in treesIt is evident, fays Eustathius, ad Iliad iii., that the viTtt-yii sing aloft; for a great part of their songs come from the branches of trees, and not from the ground. This necessarily brings me to remember, fays he, that symbolical threatening, which a certain prince sent to his enemies, that he would make their rtrliyii fun; on the ground; meaning, that he would cut down their trees, and lay their country waste. Aristotle Ti^i enT*fiKtis, and Demetrius -r^i tymnets, both record this expression, but ascribe it to different persons: and that may be the reason hustathius names no particular person for it; nor did thcle Tir/iyif ling only upon sihrubs and bushes, but on the tops of the most lofty trees. Archias, in his epigram, viJ. Antbul. Grxc. mentions the »ir}i£ lining upon the green boughs of the flourishing pitchtrec; aud Leonidas, in another which immediately sollows, gives an epithet alluding to its nesting iu the oak, ieuixoira nrkyi.

Lastly, Another circumstance, in which the Ti]riyn also differed from our gralhoppcrs, is, that ours only hop and skip lightly, the other seem to have had a power of flying like birds. Ælian, di Animal, lib. v. gives us more than a suspicion of this, or tells us a very ridiculous story, if he did not believe it. He begins with informing us, that the nr'liytt 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 • ould account for. He subjoins to this, that as Rhegium and Locri are separated by a small river, though the distance from bank to bank was not, at most, above an acre'- breadth, these riTtiyti never fly over [k }iaTi/s»3«i] to the opposite bank. Pausanias, . li. (who gives u* the

name of this river, Caeunus), puts a different tura

« EdellinenJatka »