580. The logic of τίς γὰρ proves that the previous lines assert the progeny to have been Jupiter's; hence Ζηνὸς must be predicate, and τὸ δὴ cannot possibly be right. I propose to change it to τόδε.
628. ἀρότοις ἐν ἄλλοις implies that ἄροτος in a literal sense has been named in the previous lines: I think, therefore, that ἄχορον has somehow come in place of the word ἄροτος. In the antistrophe, for πράκτορά τε σκόπον, which is certainly wrong, I would suggest πράκτορ᾽ αὐτόσκοπον.
672. Paley well changes τὼς to γᾶς.
674. I like the Aldine reading ἐπιβώμαν better than ἐπὶ βωμῶν or βωμοῖς. We probably all adopt μοῦσαν θείατ, with Ahrens and Hermann, for μοῦσαι θεαί τε.
678–680. The common text is certainly wrong; yet it may be corrected in more ways than one. For τὸ πτόλιν κρατύναι I wish καὶ πόλιν κρατύνοι, which explains syntax and sentiment, so as to open the poet's meaning, probably, thus: φυλάσσοι τ᾽ αἰσίμοισι τιμὰς | τὸ δήμιον καὶ πόλιν κρατύνοι | προμαθίαις ξυνόμητις ἀρχά. This is the poet's ideal of a well-tempered free state. "Let the folk reserve honours (public offices) for the virtuous, and let a magistracy of common counsel stablish the city by previous deliberations." Προμάθιαι is poetical for προβουλεύματα. For αἰσίμοισι the old text has ἀτιμίας, which is manifestly wrong.
775. ἀπρόσδεικτος, a rock that "cannot be pointed at"! Rather, I think, ἀπρόσμικτος, inaccessible.
786. τίν᾽ ἀμφ᾽ αὐτᾶς ἔτι πόρον | τέμνω γάμου καί λυτήρια. This chaos would be desperate, only that the metre of the strophe guides us. (Dindorf there changes καρδίας to κάρζας, quite causelessly.) I see nothing for it but audacious conjecture, thus: ἐλθέτω μόρος πρὸ κοί | τας γαμηλίου, τυχὼν | τᾶνδ᾽ ὑφᾶν, τελεσφόρον | δεμνίων γάμου καλύπτραν. | Here τᾶνδ᾽ ὑφᾶν is the σάργαναι of v. 768, and καλύπτραν is accusative in apposition to the sentence, as in Ag. 218, where we supply λέγω with ἀρωγάν.
