Pal.gr.64

α That the virtues of the souls benefit those who possess them with boldness. And he says many good things are said. But the vices of the souls are punished. They wished very much to bind him, though he is immortal, and to subject the one whose will is divine. [The word] sara is from the account concerning the thigh (mēros), for God counseled upon the thigh as upon a pillar, and this is a testament to his not being loosed, a terror to the plotting gods. For the sea, being in the midst, served as no embassy to heaven. But divine Zeus loosed him, and the device was to the benefit of Zeus. And there he subdued them. He says that Poseidon, Hera, and Athena represent those honored among men. It is necessary for Athena to send to Zeus. And the events after these will be most sweet. Nevertheless, it is a history. The gods are called Olympians either because they are in Olympus, or because they fought when they were established, or because others are more choice. And those who dispute with Kronos—for Kronos signifies truth to him—claim the things concerning what has come to pass. But to me, nothing but these things. Indeed, nothing is according to my own departure. It is written also that he conceals me with the names. The intellect is Briareos.

Or since indeed she used to come, did she help me or give to me?
But you, if you are able, protect your own son;
go to Olympus and entreat Zeus, if ever indeed
you gladdened the heart of Zeus by word or by deed.
For often I heard you boasting in the halls of my father,
when you said that you alone among the immortals averted
shameful ruin from the son of Kronos, lord of the dark clouds,
at the time when the other Olympians wished to bind him—
Hera, and Poseidon, and Pallas Athena.
But you, goddess, came and loosed him from his bonds,
quickly calling to high Olympus the hundred-handed one,
whom the gods call Briareos, but all men call
Aigaion; for he is greater in strength than his father;
he sat beside the son of Kronos, exulting in his glory;
and the blessed gods feared him and did not bind Zeus further.
Reminding him now of these things, sit by him and clasp his knees,
if perhaps he might be willing to aid the Trojans,
and to hem the Achaeans in among the sterns of their ships
and by the sea as they are slaughtered, so that they all may enjoy their king,
and that even the wide-ruling Agamemnon, son of Atreus, may recognize
his own delusion, in that he honored the best of the Achaeans not at all.
Then Thetis answered him, shedding tears:
"Alas, my child, why did I rear you, having borne you to a bitter fate?
Would that you could sit by the ships tearless and without pain,
since your destiny is brief, not at all long;
but now you are at once short-lived and wretched above all men;
therefore I bore you to an evil fate in the halls."

And Gyges and the arrogant armor. It is to be sought whether the following is the soddos. Many things indeed by the hands of Briareos. He speaks toward Kronos above the gods, and "men who carry couches." Hekator ought to have been poor. Not to imitate.

β In the phrase "to him" (tō ge) he speaks more physically, having brought the matter to fullness. And the name receives favor for me and for the gods. Some follow, and he exchanges everything. And the "battle" is an adverb. He says the optative "would that." And it was recognized that he spoke worthy praise. Relative to the one answering for his whole life from himself. In a paraphrase of the auspicious. As if he fought according to fate (aisa) and not beyond fate. [phi] Why was he not loosed by his father? For it is said that he readily learned the correct beginning. Because the portions, the Tiphthiai, he arranged not coordinating them from the sun, but it possesses life itself in abundance. The position of the gods is inglorious to them; time was spent. It is unseemly through abuse. Thus certain pronouncements to the gods, and in this the unlawful things are changed into sweetness toward things like a girl or a sowing. It is among the Cyclades. +