Source: Hermes, 94. Bd., H. 1 (1966), pp. 124-128 Published by: Franz Steiner Verlag Stable URL: http://www.jstor.org/stable/4475396 . Accessed: 12/09/2011 21:01 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. Franz Steiner Verlag is collaborating with JSTOR to digitize, preserve and extend access to Hermes. http://www.jstor.org I24 Miszellen In the syllabic columns the one noteworthy difference of distribution is the markedly smaller proportion of cases in the Halieutica occurring at the beginning of a line as opposed to those after a caesura. The total lack of cases after a first-foot dactyl accords well with the small no. in Homer. In the tem- poral columns a much more striking discrepancy is presented by the shift in the Halieutica away from cases determined by the metrical form of the verb to those which occur after a caesura, of which there are no examples in Homer. In both the syllabic and the temporal columns for omitted augments alone the proportion of the total which is made up by cases without strong metrical causes is very nearly the same for Homer and the Halieutica. But in the Hali- eutica the proportion of syllabic augments omitted for whatever reason is much lower, whilst the proportion of omitted temporal augments is markedly higher'. Thus in the Halieutica there are 34 cases of omitted syllabic augments without strong metrical cause out of a total of 4I8 tense forms for which an augment is normally used, a proportion of approx. I: I2. For the temporal augment the respective figures are 45 out of i85, a proportion of approx. I:4. VAN LEEUWEN concludes that it was clearly easier in the Homeric poems to ignore for metrical purposes the lengthening of an initial vowel by the temporal augment than to discount a syllabic augment, and notes that the proportion of temporal and syllabic augments omitted without the recognised extenuating metrical factors is approx. 2: i respectively. The results of my analysis give a proportion of 3: I for the Halieutica, which means that, consciously or not, the differentiation in the Homeric hexameter between the temporal and syllabic augments for the purpose of omission is perpetuated and indeed strengthened by the author of the Halieutica. I dare hope that this contribution of mine may stimulate others to investi- gate the stylistic feature under discussion as employed by other epic poets2, so that we may form a clear picture of the phenomenon within the framework of what is felicitously termed 'innerepische Tradition'. Cambridge A. W. JAMES 1 In Homer 4543 omitted syllabic augments to 6276 included, in the Hal. 129 omitted to 289 included. In Homer 1955 omitted temporal augments to 3936 included, in the Hal. 72 omitted to II3 included. 2 On the importance of Oppian's Halieutica and his influence on later epic poetry cf. KEYDELL, RE, s.v. Oppianos I), cOl. 702. ARATUS ON THE MAIDEN AND THE GOLDEN AGE Walther LUDWIG'S illuminating article3 has shown how ingeniously and with how gentle a hand Aratus appropriates Hesiodic motifs and phrases. Availing myself of LUDWIG'S insights, I offer a few additional observations bearing on the section about the Hae08voq (vv. 96-I36). In the opening lines of this section Aratus professes to leave his readers a choice between three opinions about the origin or identity of the Maiden, but the second of these opinions is stated in so indefinite a form (EYm xrv 4alov scil. ySvS, v. 99, which means: or whether she has a father other than Astraeus 4) 3 Die Phainomena Arats als hellenistische Dichtung, Hermes 9I, I963, 425ff., esp. 438ff. 4 The phrase leaves open the possibility of Zeus' paternity; for Zeus as father of Dike see Theog. 902, Op. 256. Cf. Ernst MAASS, Aratea (Berlin, I892) 277 and Jean MARTIN in his edition of Aratus (Florence, I957) ad loc. Miszellen I25 that the choice practically narrows down to two possibilities. We may either regard the Maiden as a daughter of 'ancient' Astraeus or identify her with Dike, who in the early days dwelt among men on Earth. Astraeus is in the Theogony (vv. 376. 378-382), the father of all stars; Dike's experience with mortals is described in the Works and Days (vv. 2I7ff. 256-262). Evidently we are set for a journey across Hesiodic territory. Throughout the section Dike remains in the center and it gradually becomes clear that Aratus has decided to relate all that he has to say about her to the Hesiodic scheme of mankind's progressive decline from the condition of the golden age. For his purpose the first three y8v8a( of Hesiod's five suffice (very understandably he stops at the point where the race of the heroes interrupts the downward trend). In the details of his account Aratus allows himself the utmost liberty; there is more inventio than imitatio, and if we look for verbal echoes we must content ourselves with a relatively small harvest. pi5a yvvatx6Cv (v. I03) is a Hesiodic 'tag". With v. I04, where Dike takes her seat in the midst of mortals, MAASS and TREU have compared the passage at the beginning (as we now know) of the Katalogoi about the xotvol Oo'wxot of gods and men V. I26, a'as8rat &vQc&tonott, xaxov d' 6rErt'o'erat a'Ayog has now by LUDWIG3 on 'rhythmic' and other grounds been linked to Op. 20I OV'qTrOl dv0Qotort, xaxov d' ov3x '0rdr8t at xc1-, and I would suggest that there is a similar relationship between v. IIO xaaenr' 6' ebXE&TO OacUao'ca and Op. I5I 1w{ag 6' d7dx&Tro at5oX (abexo, not ovx gcoxE was obviously the reading which Aratus here found) 4. 100 ovaa xaAatcov '08a Aa6cv (v. II6) recalls the description of the similarly-and for similar reasons-dismayed Dike in Op. 2225. Other echoes, limited to single words and not in every case beyond question, need not be listed. But on the content of the section something may still be said. WILAMOWITZ8 pointed out that Aratus transfers to Dike what Hesiod had said of Aidos and Nemesis (Op. I97ff.); as they leave the Earth when injustice and hybris are rampant, so Dike '7rraY' v5rovqav'7 (v. I34) because she hated the increasing wickedness of man. That Dike was present among the golden race could be inferred from the word 'orvXot which Hesiod uses of it (v. II9) and perhaps even more confidently from his description of hybris as originating in the silver race (vv. I34f.). However Hesiod, as is well known, develops the opposition of Dike and injustice not in the myth of the ages but in the section subsequent to this myth. Here he draws the contrasting pictures of the just city which prospers and the unjust which is visited by Zeus' wrath and punish- ment. From the observations made by several scholars and now synthesized by LUDWIG 7 (who adds some of his own) it is evident that Aratus has introduced 1 See Theog. 59I and for approximations in the Catalogues Theog. I02I and Scutum 4 (both of them in truth Catalogue passages). 2 Pap. Oxyrh. 2354,6f. = frg. 82 RZACH; see alsoR. MERKELBACH, DieHesiodfragmente auf Papyri (Leipzig, I957) A 6f. Cf. MAASS in his edition ad loc. and Aratea 275. Max TREU, Rh. Mus. IOO, I957, I69f. 3 loc. cit. 44I. a ne'xe8To iS not an obvious word to use of the sea. In Op. I5I no manuscript but only Philostratus' quotation (v. Ap. 6,2) has preserved this reading which WILAMOWITZ in his edition of the Erga (Berlin I927) does not even mention. Aratus' testimony alters the balance of probability for the text of Op. I5I. Cf. MAASS, Aratea 276. With Phaen. I03 'vivaTo 9p2fa cf. now Pap. Oxyrh. 2488 B 4 d]7ravalveTo 9piAov. 6 Hellenist. Dichtung (Berlin 1924) II 265. Cf. also KAIBEL, Hermes 29, I 894, 85. 7esp. 440. I26 Miszellen into his account of the golden age (vv. IOO-II4) motifs of Hesiod's just city. These motifs include-besides the central idea of the honored presence of Dike-the peaceful life unfamiliar with strife and war and the absence of navigation: xaAesr' 6' a'&rxetro OaAaoaa / xact Pliov o" ow v4Eg &rO QO08V 'yiVErxov (vv. iiof.). These lines correspond to the clause ovzb' sar vvJs' vtoaov- rat (Op. 236). Even the modem reader of the Erga is likely to feel a certain similarity of tone and outlook between the description of the golden age and that of the just city'. But we are in the habit of 'analyzing' the poem and of dividing it into sections. Aratus, even if he could think in terms of parts or sections, would not hesitate to fuse conceptions that Hesiod had elaborated in different connections. My reason for making this rather obvious point2 is that as soon as we recognize this 'method' of Aratus' procedure we may arrive at a new, and I hope better understanding of vv. II2f., where the interpreters have found a problem whose solution has so far eluded them. Grammatically vv. II2f. are the continuation of the statement (just quoted) about the absence of navigation in the golden age; logically they are its comple- ment: a'AAa' Bo'eg xat deorQa xat avtr, rowrvta Aacov, / />veta 6avTa ialE !Xs Abxr, 60Yr8teQa 6txaiwOv3. The comment, made more than once, that oxen and ploughs have no place in the traditional account of the golden age is entirely correct. In Hesiod and ever after him it had been the prime boon of this paradisical condition that xaeno'v 6' `eQ8v C81coeog a-kovqa / av'roua',I noXo'v Te xat a`c0ovov (OP. II7f.). NORDEN4 who may have been the first to notice Aratus' unortho- dox departure thought that it should be attributed to Stoic influences. WILAMO- WITZ protested 5 when NORDEN'S view had been taken up by others: Jch traue dem Versuche nicht, aus Arat + Poseidonios eine altstoische Kulturgeschichte zu konstruieren; wer weiB denn, daB es uiberhaupt eine gegeben hat ? < His own explanation was that since the stars, as Aratus states in the proem, have been created by Zeus to guide men in their work on the fields they must have served this purpose in every age, including the first; therefore even the golden race must have practised agriculture. I am not sure that Aratus had reasoned out matters so closely but, whether or not he had, the mention of oxen and ploughs in these Hesiodic surroundings has a significance which is independent of such explanations. Oxen and ploughs (or ploughing) bring the agricultural section of the Erga to mind6. Hardly any other words or motifs could 'represent' this central part of Hesiod's epic so effectively. When Aratus I See e.g. WILAMOWITZ'S comments (in his edition p. 69) on Op. 231. 2 See again LUDWIG 240f. and also his comments 24If. on the gain in depth and perspective achieved through these combinations. 3 It is considerably bolder to describe Dike as bo'Tvta AaaWv (cf. WILAMOWITZ, I-Hell. Dichtg. II 269) than to call her do'rtea &txaocov with a variation of the phrase 6onT4eg Ed(ov which Hesiod and the Odyssey use of the gods in general. I assume that nraQwe8e has three subjects among which At'X is given prominence. WILAMOWITZ' alternative inter- pretation (ibid.) has, however, its attractions. 4 Jahrb. f. class. Phil. Suppl. i9, I893, 426. Cf. also KAIBEL, loc. cit. 83 and on Stoic sources e.g. PASQUALI, Charites, Friedrich Leo ... dargebracht (Berlin, I9iI) II9f. (now also HERTER, Maia n. s. 4, I963, 477 n. 58). It should be mentioned that even in Hesiod the men of the golden race gQy' eve'ovro (Op. iig); cf. on this somewhat puzzling phrase the discussion in Entretiens sur l'antiq. class. 7, I960, i99ff. NORDEN observed that Germanicus in his 'version' of the Phaenomena reintroduces the traditional avwTo'taTov motif (v. II7 sponte sua). 5 Op. cit. II 266. 6 ploughing: vv. 384, 405, 429ff., 432ff., 450, 458ff., 467 etc.; oxen: (46) 405 (406), 429, 434, 436ff., 452, 453, etc. Miszellen I27 refers to the oxen a second time in his account of the ages (v. I32), he provides them with their Hesiodic epithet: floCov Jeorir4ecov (cf. Op. 405: P0o?v r' deQoTrra), combining once more the fl6g- and the aeorea motif and confirming for his educated readers that in v. II2 Hesiod had been in his mind. Having previously fused the Hesiodic vision of the just city with that of the golden age, he goes in vv. II2f. a step farther, placing Hesiodic agriculture in the golden age and identifying the condition of life in which Justice was present and powerful as that of the peasant. This is his boldest and final integration of Hesiodic motifs and at the same time his most eloquent act of homage. The tribute paid to Hesiod is obvious but unobtrusive. We are not far from Vergil's aureus hanc vitam in terris Saturnus agebat'. Whether Aratus' own contemporaries were ready for this 'idealization' of rural life is a question not easy to answer- Theocritus' ebucolic' poetry seems to be conceived in a different spirit. The possibility that Aratus had recent authorities to bear out his departure need not be completely ruled out; if we were in a position to substantiate this hypothesis2 it would provide a welcome subsidiary explanation. It remains to mention WILAMOWITZ'S observation that Hesiod's A ixq has turned into Atatoaov'v; her t% juoT9e (v. I07) are not enforcements of the law, verdicts, or punishments, but ordinances. Antigonos Gonatas, himself a &qaortXOq ,BaotAsv) , may have been pleased when reading of b,uovr?ag 0,tuora;3 (although the temptation is strong, I refrain from suggesting that Aratus chose these words to please his royal patron). As LUDWIG well says4, the Stoic poet Aratus could look upon Hesiod as a )>Vorlaufer seines Glaubens< concerning Zeus' providential care for man. The echoes-both of the Theogony and of the Erga-that have been noticed in the proem of the Phainomena are meant to acknowledge this kinship of outlook. Op. 398 ?ya ra r' dvOQcootort 0o' 6t8 rxEiYgQavro is a line which must have impressed itself strongly upon Aratus' mind, all the more as nxMa(QeocOat is one of his own favorite verbs and as he could find in Hesiod ample evidence that the divine (bta)rxMuat'QeoOat materializes through the constellations. In the proem of the Phainomena it is no longer the good Eris but Zeus himself who d 47t' eyov ?yEieet; he reminds men of their lt'oTog (here and elsewhere Aratus seems to correct Hesiod's xqv'pavre; yae EXovat Ocot /tiov avOedrowat) 5. The 'eyov of man is, as we may expect, defined in agricultural terms. In speaking of it Aratus uses a vocabulary which is partly but by no means entirely or even predominantly Hesiodic. His emphasis on the cbeat, while l georg. 2,538; see now LUDWIG 427 n. I. 2 Theophrastus, according to whom the first men had a life of >troubles and tears( (cf. Porph. de abstin. 2,5f., esp. I35,9ff. NAUCK), and Dicaearchus (frg. 49 WEHRLI) are entirely on the side of the av?To'uarov tradition. The case for an early Stoic theory is, as we have seen, precarious. WILAMOWITZ (Op. cit. II 266) says with regard to vv. I05 ff. that Aratus' golden age has even ))eine Art von Staat und Regierung'(. This seems a slight overstatement. The idea of Dike's presence at that stage has (unlike that of oxen and ploughs) certain antecedents; see esp. Plato, Legg. 4,7I3 c-e, where after a reference to the avxTo'parov motif the Hesiodic ad0ov(a xae7Cv is turned into an dq0ovia Jxb% (cf. Entretiens, cited in p. 126 note 4, I91). v. I07. The scholiast (p. 358 MAASs) explains 6rjyore'Qag as 7reaeiag c otv Tveavvtxag. Cf. Aelian, v. h. 2,20 (where Antigonos' remark about kingship as an 8v6o4og 6ov2ela is reported): 'AvTiyovo'v Tavt. . . . yr1OXL6V xa' rcdov yeviaOat. See W. W. TARN, Anti- gonos Gonatas (Oxford, 1913) 255f. 4 Ioc. cit. 442. 5 Phaen. 6f. (Hes. op. 20.42 ff.). Cf. KAIBEL, Ioc. cit. 83f., esp. 84 n. z for the valuable comments on Phaen. 768-772: Zeus reveals things to man, and there may even be a )>progressive revelation.o See PASQUALI Ioc. cit. (p. 126, n. 4) 12T. I28 Miszellen appropriate to his own argument, is bound to remind us of Hesiod's persistent concern about 65eat, J5Vaia, 65 ena 8eya etc., and of the familiar fact that through- out his agricultural section Hesiod proceeds from season to season until the course of the year is completed'. In vv. IO-I3 Aratus, stating and at the same time justifying the topic of his poem, becomes more specific about the manner in which Zeus has organized man's activities: av'rog yai a y8 iryqaa' ev oveavw eorlr?etv ... In the Theogony too, as Kurt SCHtTZE has pertinently observed, Zeus ar-ret$ a orj,a, namely the stone which Kronos had received from Rhea and swallowed: rov pz'v Ze8vi ar4t$e xara ZOovo0 8VQeVOb8h7 ... or4a' i'7V 64ol7- 602. But the o uaTa in Heaven are much more in keeping with Zeus' august majesty, as a Stoic poet would conceive it, than the ci,ua on Earth. Grouped in constellations, they indicate to men the TrTVYeUva 65adwv, ' L' y rea ivaTa qvwvTat (vv. I2f.)3. Thus one more reference to the doeat and one more to farming round off Aratus' definition of his subject which is to be the order that lies behind Hesiod's order. Later passages where Aratus while describing the constellations looks from the perspective of the Heaven upon the farmer's work answer as it were the verses of the Erga in which Hesiod turns from the farmer's occupations on Earth to the sky to find the constellation indi- cative of the right season4. Zeus is atrtog that the Pleiads announce the be- ginning (deXoyevov) of winter and summer e'Xoevov Tr a' eo'roto (vv. 265 ff. cf. Op. 384 aeXaO ... aeo'roto) 5. University of Wisconsin FRIEDRICH SOLMSEN 1 Op. 383-6I7; see e.g. vv. 422, 450, 494, 575 (but the C"'QlOV motif dominates also the precepts on navigation, v. 630, 642, 665 and occurs in later sections as well, vv. 695, 697). 2 Theog. 4g8ff. Cf. Kurt SCHfTZE, Beitrage zum Verstandnis der Phainomena Arats (Diss., Leipzig, I935) 29 n. 2. Theog. 779, which MAASS cites in his edition ad loc., may also have been present to Aratus' mind yet seems less close to our passage. 3 In spite of MARTIN'S learned note ad loc. I should regard the genitive as depending on TeTvy,uiva (in the sense of 'ordered'). MARTIN rightly resists WILAMOWITZ's attempt of drawing d.ocacov into the construction of the o&ea clause. 4 Phaen. 264-267, 74I-743; Op. 383-387, 565f., 598, 6ogf., 6I4f. (6igf.). 5 Cf. SCHtYTZE'S perceptive comments, op. cit. 22f.