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with the genitive of the thing away from which the action of the verb is represented to take place. Thirdly, it will not cost a moment's thought to determine what is the object which we must regard as understood with the verbs τέρπειν, προστιθέναι, ἀνατιθέναι. It is the substantive ἄνδρα in a collective sense which is to be supplied from the words immediately preceding: alexgov yàg, ävdga, x.T.λ. Fourthly, the verses just alluded to show that the general sentiment which the poet wishes to establish in the words before us is the following: Vain and wretched is the pursuit after a long life. The especial reason why such a pursuit is declared vain and miserable is contained in the first of these verses, What pleasure can a day confer upon mortals? But this simple inquiry does not set forth the reason of the previous assertion with sufficient distinctness; hence its enforcement in the words which follow, whose sense can assuredly be no other than this: For no one knows, if he lives one day, whether he shall survive the next. Hence, too, the addition of the words oùx äv ægiaíunv ovderòs λόγου βροτόν, ὅστις κεναῖσιν ἐλπίσιν θερμαίνεται. The vain hopes here spoken of must be the calculation men make of enjoying the following day. Thus, then, speaks the unhappy Aias in the words αἰσχρὸν γὰρ, ἄνδρα . . . . τοῦ ys xarlaviy, expressing the same thought, in an altered form, which we meet again in the Trachiniæ, v. 943 sq. :

Τοιαῦτα τἀνθάδ' ἐστίν. Ὥστ ̓ εἴ τις δύο

Η καὶ πλέους τις ἡμέρας λογίζεται,
Μάταιος ἐστιν. Οὐ γὰρ ἐσθ ̓ ἡ γ ̓ αὔριον,

Πρὶν εὖ πάθη τις τὴν παροῦσαν ἡμέραν.

With which compare Hor. Od. 4. 7. 17, Quis scit, an adjiciant hodiernæ crastina summa tempora di superi? Literally translated, these words would therefore be, How can a day impart pleasure to mortals, which alternately gives them up to death and takes them from it? being equivalent to τί γὰρ ἡμέρα τέρπειν ἔχει, παρ ̓ ἦμαρ τῶν ἀνθρώπων προστιθεμένων τῷ θανάτῳ καὶ ἀνατιθεμένων τοῦ θανάτου; I observe lastly, that, since the language here employed refers to ordinary mortals, who, once dead, do not return again to life, the poet must have supposed that these words would be understood by his hearers in no other sense than the following: What gratification can a day impart to mortals, if they are snatched one day (to-day) from death, and on another day (to-morrow) are given up to death? that is, How can life delight us, since we are but creatures of a day, and, though in life and health to-day, may on the morrow fall into the arms of death?" WUNDER. We can by no means approve the reasoning of the

last note, or the result at which it finally arrives.

The participles προσθεῖ

σα κἀναθεῖσα appear to us to express a nearly identical meaning, and may be rendered by apponens imponensque. With the genitive, compare (Ed. Tyr. 709, μάθ ̓ οἵνεκ ̓ ἐστί σοι βρότειον οὐδὲν μαντικῆς ἔχον τέχνης. The thought, therefore, is the following: Quid habet dies diei adjecta oblectationis, quum addat suggeratque aliquid mortis. So Eustathius, p. 906. 35, τὸ μὲν εὐκλείας θανεῖν τῶν ἀγαθῶν μόνον ἴδιον, καὶ τὴν παραυτίκα σωτηρίαν οὐκ ἀπαλλαγὴν θανάτου δοξάζει, ἀλλὰ μικρὰν χρόνου ἀναβολήν· τί γὰρ παρ ̓ ἦμαρ ἡμέρα τέρπειν ἔχει; Plutarch. Cas. c. 57, βέλτιόν ἐστιν ἅπαξ ἀποθανεῖν ἢ ἀεὶ προσδοκᾶν. Liban. T. IV. 143, ἧττον εἰς συμφορὰν εἰσάπαξ ἀποθανεῖν ἢ πολλάκις ἐγγὺς ἰέναι τοῦ θανάτου.

453. θερμαίνεται. SCHOL.: ἀντὶ τοῦ θαῤῥεῖ, καθ ̓ ὁ λέγεται θάλπον παρ' Ομήρῳ τὸ θαλπωρή. With the phraseology, compare Eur. Elektr. 402, χαρᾷ θερμαινόμεσθα καρδίαν ; Pindar. Olymp. 10. 5, θερμαίνει φιλότατι νέον ; Ar. Ran. 844, παῦ', Αἰσχύλε, καὶ μὴ πρὸς ὀργὴν σπλάγχνα θερμή νης κότῳ ; and with the general sentiment, Hor. Od. 1. 4. 15, Vita summa brevis spem nos vetat inchoare longam. Jam te premet nox, fabulæque manes, et domus exilis Plutonia.

454. Αλλ' ή. Maximus Planud. in schol. ad Hermog. p. 371, ή γάρ, which is preferred by Musgrave. Lobeck suggests that Libanius-who, in Decl. p. 1040, T. IV., attributes the following sentiment to Aias : δεῖ γὰρ τοὺς ἀγαθοὺς ἢ ζῆν εὐδοκιμοῦντας ἢ τεθνηκέναι — may have found the same reading in his copy. The common reading is supported, not merely by all the manuscripts and old editions, but by Suidas s. v. 'Αλλ' ἤ and Εὐγενής, and the Scholiast to Plato, p. 142, ed. Ruhnk. With the sentiment, compare Isokr. ad Nik. p. 22, κρεῖττον τεθνάναι καλῶς ἢ ζῆν αἰσχρῶς ; Elektr. 989, ζῆν αἰσχρὸν αἰσχρῶς τοῖς καλῶς πεφυκόσιν.

455. Πάντ ̓ ἀκήκοας λόγον. Thou hast heard all. Cf. Philokt. 1240, Trach. 241, where the same formula is repeated. See Blomfield to Æsch. Agam. 582.

457. φρενός. Α prose-writer would have added the preposition ἐκ or παρά. See Jelf's Gr. Gr. 483, Obs. 4. Infra, v. 588, τὰ . . . . ἔργα χεροίν. Æsch. Prom. 908, Ἥρας ἀλατεῖαι, errores a Junone excitati. Philokt. 1116, πότμος δαιμόνων, but at v. 106, τὰ ἐξ ̓Ατρείδων ἔργα. Antig. 1219, τὰ ἐκ δεσπότου κελεύσματα. Xen. Kyr. 5. 5. 13, τὸ παρ' ἐμοῦ ἀδίκημα.

....

κακόν.

460. τῆς ἀναγκαίας τύχης .. οὐ γὰρ δεῖ τὸν χορὸν μηκύνειν τὸν λόγον.

SCHOL. : Τεκμήσσης ὁ λόγος, μικτὸς δὲ ὁ λόγος· τὸ μὲν γὰρ

αὐτοῦ γεννικὸν καὶ ἐλευθέριον διὰ τὴν παῤῥησίαν τῆς φύσεως, δούλη γὰρ ἐπά

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ναγκες γέγονεν· τὸ δὲ συναρμόζον τοῖς καιροῖς, δι ̓ ὅλου δὲ τὴν φιλοστοργίαν ἔμφαινον. καὶ ὅταν τὰ ἑαυτῆς καταβάλῃ, τεχνικῶς ἐπιχειρεῖ, μαλθακώτερόν πως καθιστῶσα τὸν Αἴαντα· δεῖ οὖν τοὺς αὐτοὺς λόγους, ὅτι διὰ τὴν ἐλευθε ρίαν παῤῥησιάζεται. • Eustathius, p. 1089. 38, παρά Σοφοκλεῖ ἀναγκαία τύχη ἡ δουλική. This interpretation is received by Brunck, under the mistaken supposition that Tekmessa speaks of her own state of servitude with the design of teaching Aias that misfortunes must be borne with equanimity. Such an explanation does great violence to that modesty of character which is attributed to her by the poet. We believe that the sentiment which she expresses is simply οὐδὲν ἰσχυρότερον ἀνάγκης καὶ τύχης, Diodor. 15. 63; δεινῆς ἀνάγκης οὐδὲν ἰσχύει πλέον, Eur. Hel. 521. That ἀναγκαία τύχη is said for ἀνάγκη may be learnt from Plat. Legg. VII. 806. Α, εἰ διαμάχεσθαι περὶ πόλεως ἀναγκαία τύχη γίγνοιτο, and Damaskios ap. Suid. T. II. 760, ἀπ ̓ οὐδεμιᾶς ἀναγκαίας τύχης αὐθαίρετον συνέβη γενέσθαι τὴν μεταβολήν. Compare Demosth. Ep. II. 1468. 14. Now it becomes a wise man τἀναγκαῖα τοῦ βίου φέρειν ὡς ῥᾷστα, Eur. Hell. 255, and this is the advice Tekmessa here gives Aias. But since she had herself become a victim to the tyrannous power of Necessity, she narrates the history of her own fortunes, not with the view of proposing it as an example for the imitation of Aias, but to excite his commiseration and pity." LOBECK- vaynaías, fated, inevitable. Some editors understand it of captivity." NEUE. With Dindorf and other scholars, we must confess our inability to deduce from the language here employed the admonition which is contained in the verse quoted from Euripides. The words of Tekmessa simply state that men meet with no greater evil than the lot assigned them by Necessity, and imply no exhortation that this misfortune is to be endured with constancy. Nor, if this sense could be extracted from these verses, would such advice be appropriate either to the circumstances in which she stood with regard to Aias, or to the design she had in hand. We regard them rather as a preface to the narrative which subsequently follows. Her whole address is nothing more than a pathetic appeal to Aias that he will not, by depriving himself of life, bring shame, want, and misery upon the relatives he will leave behind him. Lastly, the opposition pointed out by Wunder in the following words, iyà d' ἐλευθέρου μέν, κ. τ. λ., evidently shows that we are to understand ἀναγκαία rúxn of slavery, and that the sense of the entire passage is briefly this:The greatest of all human ills is slavery. To this calamity am I reduced, who erst was free and the scion of a lofty race: for thou hast made me a slave. I adjure thee, therefore, to have compassion on me and on thy son :

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for a frightful destiny awaits me, if I, bereft of thee, shall be delivered into the hands of thy enemies. 463. Εἴπερ τινός. SCHOL. : εἴπερ τινός· ἀντὶ τοῦ ὡς οὐκ ἄλλου τινός. The MSS. Γ. Dresd. b. Lips. a. b. read εἴπερ τινές, which variation is manifestly due to some transcriber ignorant of the construction. Εἴπερ τινὸς σθένοντος ἐν πλούτῳ is said by attraction for σθένοντος ἐν πλούτῳ, εἴπερ τις ἄλλος ἔσθενε, and the genitive Φρυγών is added, because this formula contains the superlative notion μέγιστον σθένοντος. See Jelf's Gr. Gr. 869.3; Schäfer on Ed. Kol. 734; and compare Demosth. p. 701. 7, iy δ ̓, εἴπερ τινὶ τοῦτο καὶ ἄλλῳ προσηκόντως εἴρηται, νομίζω κἀμοὶ νῦν ἁρμόσο τειν εἰπεῖν ; Hdt. 9. 27, ἡμῖν ἐστι πολλά τε καὶ εὖ ἔχοντα, εἰ τέοισι καὶ ἄλλοισι Ἑλλήνων, i. e. ἡμῖν μάλιστα ἔστι ; Arrian. Alex. III. 22. 3, Δαρείῳ . . . . ἀνδρὶ τὰ μὲν πολέμια εἴπερ τινὶ μαλθακῷ. ἐν πλούτῳ. With the use of the preposition is to denote means and instrumentality as existing in the object itself in a more emphatic way than the mere instrumental dative, see Jelf's Gr. Gr. 622. 3; Kruger's Griech. Sprachl. 68, Anm. 6 ; and compare v. 494 infra, ἐν σοὶ πᾶσ ̓ ἔγωγε σώζομαι ; Demosth. p. 824. 3, Ὅλης τῆς Ἑλλάδος ἐν ταῖς γυναιξίν ἐστιν ἡ σωτηρία. this usage it may be rendered by or through. By the noun πλοῦτος, not only wealth, but resources and prosperous circumstances of all kinds, are meant. Compare below, v. 494; Trach. 134; Ed. Tyr. 380; Elektr. 648 ; and Ed. Tyr. 1070, ταύτην δ ̓ ἐᾶτε πλουσίῳ χαίρειν γένει.” WUNDER. 464. Νῦν δ ̓ εἰμὶ δούλη. Compare Eur. Hek. 349, τί γὰρ με δεῖ ζῆν, ξ πατὴρ μὲν ἦν ἄναξ Φρυγῶν ἁπάντων . . . . · νῦν δ ̓ εἰμὶ δούλη. Achilles Tat. V. 17, p. 118, ἐλέησόν με γυνὴ γυναῖκα, ἐλεύθεραν μὲν ὡς ἔφυν, δούλην δὲ ὡς δοκεῖ τῇ τύχῃ.

465. Καὶ σῇ μάλιστα χειρί. beauty of this additional remark.

In

Schäfer calls attention to the peculiar Tekmessa fears that, in attributing her condition as a slave to the mere good pleasure of the gods, she may arouse the anger of her haughty lord. Our own Milton, in the noble lines in which he delineates the distinction between the sexes, has correctly appreciated and beautifully described the feeling which induced this true-hearted woman “ in sweet humilitie” so to correct her language :

"For valor he and contemplation formed;

For softness she and sweet, attractive grace:

He for God only, she for God in him."

466. Τὸ σὸν λέχος ξυνῆλθον. On the accusative, see note to v. 276 supra, and the examples quoted there, from which it will be learnt that

these words do not signify, as some suppose, τὸ σὸν λέχος ξυνελθοῦσά σοι ἔσχον, but εἰς τὸ σὸν λέχος ξυνῆλθον. Compare Eur. Phan. 831, ἡ δὲ σύν αιμον λέχος ἦλθεν. Trach. 27, λέχος γὰρ Ἡρακλεῖ κριτὸν ξυστᾶσα. Hom. Od. 23. 296, οἱ μὲν ἔπειτα ἀσπάσιοι λέκτροιο παλαιοῦ θεσμὸν ἵκοντο. εὖ φρονῶ τὰ σά. SCHOL. : εὔνους σοι καθίσταμαι. Similarly, Eur. Androm. 689, ταῦτ ̓ εὖ φρονῶν σ' ἐπῆλθον. 467. Καί σ ̓ ἀντιάζω, κ. τ. λ. SCHOL. : κάλλιστα ἀμφοτέροις τοῖς ὅρκοις ἐχρήσατο· μέγιστον γὰρ δικαίωμα, τὸ τῆς αὐτῆς ἑστίας ἐπιτυχεῖν, ὅποτε καὶ τῶν πολεμίων διὰ ταῦτα φειδόμεθα· καὶ τὸ σεμνὸν τῆς κοίτης χρήσιμον, ὅπου γε καὶ τὸ σεμνότατον τῶν προσώπων, περὶ τοῦτο ἔμνυσι· Σή θ ̓ ἱερὴ κεφαλὴ καὶ νωΐτερον λέχος. (Π. 15. 39.)

468. ᾗ συνηλλάχθης ἐμοί. SCHOL. : συναλλαγὰς ἔχεις, γάμῳ συνεζεύ χθης, συνηρμόσθης, ὅθεν καὶ συνάλλαγμα. ἧς συνηλλάχθης· δι ̓ ἧς συνηςμόσθης. The MSS. Ien. Dresd. Β. Mosq. b. Membr. read ἧs, which has met the approval of Brunck, because the Attics construct the relative in the case of its antecedent substantive, not in that which is required by the verb contained in the relative clause. That the Tragedians frequently decline to avail themselves of this attraction is, nevertheless, most certain. Compare

d. Τyr. 384, ἀρχῆς, ἣν ἐμοὶ ἐνεχείρισε ; Eur. Orest. 78, ἀδελφῆς, ἣν οὐκ εἶδον ; 1079, ἀδελφῆς, ἥν σοι κατηγγύησα ; Herakl. 152, τοσαύτης, ἣν ἐπῆλθον, Ἕλλαδος, and frequently elsewhere. Eustathius, therefore, p. 147. 10, observes correctly, χαίρω τῷ λόγῳ ᾧ λέγεις καὶ ὃν λέγεις· καὶ γὰρ τοῦτο ἀσόλοικον. That the dative in the signification δι' ἧς ἐμοὶ συνηρ μόσθης οι καθ ̓ ἣν is legitimate, is proved by such passages as Eur. Troad. 74, λέκτρα καὶ γάμοι, οἷς ἦλθον ἐς μέλαθρον Ἕκτορος. As, then, our reading has the additional authority of the first Laurentian and the majority of the manuscripts, we have not hesitated to receive it into the text. If the genitive should be preferred, it may be regarded as standing either for the accusative %v, after the analogy of the following examples : Hom. Il. 15. 32, φιλότης τε καὶ εὐνὴ, ἣν (μοι) ἐμίγης ; Dionys. Per. 656, ἐκ γὰρ ἐκεί της φιλότητος, τήν ποτε Σαυρομάτῃσιν ἐπ ̓ ἀνθρώποισι μίγησαν ; or for the dative ᾖ, as in Diog. VII. 93, καρτερία ἐστὶν ἐπιστήμη ὧν ἐμμενετέον ; Paus. IV. 26, σοὶ . . . . ἔσται κρατεῖν, ὅτων μεθ ̓ ὅπλων ἐπέρχῃ, and the numerous passages from Xenophon and Æschines which are collected by Krüger in his masterly Commentt. de Attractione, pp. 274 – 278; Bernhardy, Synt. p. 301; and Matthiä, Gr. Gr. 473.

470. χειρίαν ἐφεὶς τινί. The majority of the ancient copies exhibit ἀφείς. We have received ἐφείς on the authority of the Scholiast and the MSS. Laur. a. b. Γ. Suidas s. Χειρίαν : μή με τῶν σῶν ὑπ ̓ ἐχθρῶν χειρίαν

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