φΦανερῶν σπιλάδων.
In both of these I think the word refers to the breakers at
the bottom of the cliffs: in the latter it is said that hidden rocks are more danger-
ous than visible ree’s.
Compare Diod. iii. 43, ὄρος δὲ ταύτῃ παράκειται κατὰ μὲν
. ‘ , > , ” ‘ - α΄ ΄ « ν \ ‘ τὴν κορυφὴν πέτρας ἀποτομάδας ἔχον καὶ τοῖς ὕψεσι καταπληκτικάς, ὑπὸ δὲ τὰς ῥίζας σπιλάδας ὀξείας καὶ πυκνὰς ἐνθαλάττους.
268
ἑαυτοὺς ποιµαίνοντες, νεφέλαι ἄνυδροι ὑπὸ ἀνέμων παραφερόµεναι,
Iz—
1
1 παραφερομενοι B.
rise and set in order, each in its sea- son, and transgress not against their appointed order. ... I observed and saw how in winter all the trees seem as though they were withered and shed all their leaves. . . . And again I observed the days of summer . . . how the trees cover themselves with green leaves and beamidrinite, 3). (ei And behold how the seas and the rivers accomplish their task. But as for you, ye have not continued steadfast; and the law of the Lord ye have not fulfilled . . . and have slan- derously spoken proud and hard words (below νετ. 15, περὶ πάντων τῶν σκληρῶν ὧν ἐλάλησαν kat αὐτοῦ) With your im- pure mouths against his greatness.” For the metaphor cf. Eph. iv. 14. In the parallel passage of 2 Peter the first ficure is broken into two, πηγαὶ ἄνυδροι, ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι. Per- haps the writer may have thought that there was an undue multiplication of causes; if the clouds were waterless, it was needless to add that they were driven past by the wind. We find the same eomparison in Prov. xxv. 14: “Ας clouds and wind without rain, so is he that boasteth himself of his gifts falsely ” [The LXX is less like our text, suggest- ing that Jude was acquainted with the original Hebrew. C.] For the use of ὑπό with ἀνέμων see my note on James ill. 4.
δένδρα φθινοπωρινὰ ἄκαρπα. Φθινο- πωρινός is an adjective derived from τὸ φθινόπωρον, which is itself, I think, best explained as a compound of φθίνουσα ὀπώρα (cf. φθίνοντος µηνός), meaning the concluding portion of the ὀπώρα. This latter word i is, according to Curtius, compounded of ὁπ-, connected with ὀπίσω, ὄπισθεν, and ὥρα = ‘ the later prime”. We find ὥρα used by itself both for the spring with its flowers and, more rarely, for the summer with its fruits, as in Thuc. ii. 52, Opa ἔτους. Perhaps from this double use of the word may have come the ambiguity in the application of ὀπώρα, of which Ideler says that ‘‘ it originally indicated, not a season separate from and following after the summer, but the hottest part of the summer itself, so that Sirius, whose heliacal rising took place (in the age of Homer) about the middle of July, is described as ἀστὴρ ὀπωριγός Il. v. 5). In early times it would seem that
the Greeks, like the Germans (Tac. Germ. 26), recognised only three sea- sons—winter, spring, summer, and that the last was indifferently named θέρος ο ὀπώρα :_ compare Arist. Aves 709, πρῶτα μὲν ὥρας φαίνομεν ἡμεῖς ἠρος, χειμῶνος, ὀπώρας, with Aesch. Prom. 453, ἦν 8 οὐδὲν αὐτοῖς οὔτε χείµατος τέκµαρ οὔτ᾽ ἀνθεμώδους ἧρος οὔτε καρπίµου θέρους βέβαιον. But though ὀπώρα was thus used strictly for the dog-days, when the fruit ripened, it was also vaguely used for the unnamed period which ensued up to the com- mencement of winter. Thus Hesiod (Op. 674) μηδὲ µένειν οἶνόν τε νέον καὶ ὁπωρινὸν ὄμβρον καὶ χειμῶν ἐπιόντα : and ὀπώρα appears as a definite season by the side of the others in a line of Euripides, qnoted by Plutarch (Mor. 1028 F), from which it appears that he assigned four months each to summer απά winter, and two to spring and ὀπώρα :—
φίλης 7 ὀπώρας διπτύχους ἠρος 7” ἴσους
(where the epithet φίλης deserves notice). It is said that the author of the treatise De Diaeta (ο. 420 Β.ο.), which goes under the name of Hippocrates, was the first to introduce a definite term (Φθινόπωρον or µετόπωρον) for the new season, the word ὀπώρα being reserved for the late summer, according to the definition of Eustath. on I/. v. 5, ὀπώρα dpa μεταξὺ κειµένη θέρους καὶ τοῦ pet” αὐτὴν µετοπώρου. And so we find it used by Aristotle (Meteor. ii. 5), αἱ χάλαζαι γίνονται ἔαρος μὲν καὶ μετο- πώρου μάλιστα, ELTA καὶ τῆς ὀπώρας, χειμῶνος δὲ ὁλιγάκις, and by Theo- phrastus (περὶ Σηµείων, 44), ἐὰν τὸ ἔαρ καὶ τὸ θέρος Ψυχρὰ γίνηται, ἡ ὀπώρα γίνεται καὶ τὸ µετόπωρον πνιγηρόν. There is a good deal of inconsistency about the exact limits of the seasons, as is natural enough when we remember that they were first distinguished for pur- poses of agriculture and navigation, as we see in Hesiod’s Works and Days. Each season brings its own proper work, and the farmer or merchant is reminded of the return of the season by various signs, the rising and setting of stars, especially of the Pleiades and Arcturus, the sun’s passage through the signs of