from numerous errors, that he must have found the same corruptions in the copies he made use of. ΙΔΑΙΑ. τῇ Τρωϊκῇ. οἷον, ἐν τῷ τῆς Ἴδης χωρίῳ τοῖς χλωροῖς καὶ λειμῶνας ἔχουσι διάγων. ΑΝΗΡΙΘΜΟΣ. ἐν οὐ δενὶ ἀριθμῷ ταττόμενος, ἀλλὰ περιεῤῥιμένος. ΕΥΝΟΜΑΙ. ἤτοι τῷ εὐνομου μένῳ καὶ δικαίῳ. ἢ εὐκινήτῳ. ἢ εὐνόμᾳ λειμῶνι, τῷ καλὰς νομὰς ἔχοντι. τὸ δὲ ἑξῆς, παλαιὸς ἀφ ̓ οὗ χρόνος αἰἐν εὐνόμᾳ χρόνῳ τρυχόμενος Ἰδαίᾳ μίμνω λειμωνίᾳ πόᾳ μήλων. ἀνήριθμος κακὴν ἐλπίδα ἔχων, πῶς με δεῖ τὸν “Αιδην ἀνύσειν. Hermann's explanations and emendations are as follows : “Partem veri me vidisse puto, quum in istis λειμωνίᾳ ποίᾳ, λειμώνι ἄποινα latere conjeci. Nisi magnopere fallor, scribendum est: ἐγὼ δ' ὁ τλάμων πάλαιος ἀφ ̓ οὗ χρόνος Ἰδαία μίμνω λειμώνι ̓ ἄποινα, μηνῶν ἀνήριθμος αἶὲν εὐνώμα χρόνῳ τρυχόμενος, ego autem miser diu est ex quo Idæa pratensia præmia exspecto, mensium innumerabilis, semper præpete tempore cruciatus. Ἰδαῖα λειμώνι ἄποινα intellige præmia commorationis in prato Scamandrio, in quo secundum Homerum pugnabatur, i. e. eversionem Troja direptionemque. Deinde junge μηνῶν ἀνήριθμος, mensium numero carens. Ita in Ed. R. 179, ὧν πόλις ἀνήριθμος ὄλλυται. Ita El. 232, ἀνάριθμος θρήνων. Maxime vero quadrat hoc in Trach. 256, ἦ κἀπὶ ταύτῃ τῇ πόλει τὸν ἄσκοπον χρόνον βεβὼς ἦν ἡμερῶν ἀνήριθμον ;” ΑΠ these corrections and the interpretation of their author have been received by Dindorf, but are dismissed by Lobeck with no remark beyond the following: “ Aptissimum videtur, λειμώνι ̓ ἔπαυλα μήλων,” as if the word μήλων was not per se sufficiently perplexing. We are happy to perceive that critics of such acute discrimination as Elmsley and Hermann agree in considering μńλw, a corruption, and cry Lobeck's mercy if we refrain from further investigation of the poetry of his conjecture. We must object, however, to the mode in which Hermann renders his own correction λει μώνι ἄποινα. According to universal usage, the adjective λειμώνια would, in such a collocation, occupy the place of the genitive λειμώνος, and with ἄποινα would accordingly denote ransom-money, or compensation for a meadow which had been ceded to another. How entirely opposite this is to the destruction and plunder of Troy needs no formal explanation. Other equally inexplicable difficulties, which we cannot stay to notice, are presented by the adjectives εννόμᾳ or εὐνώμᾳ. We believe the text is incurably corrupt, and that, without further means of assistance than those we now possess, it is hopelees to suppose that we shall succeed in tracing the writing of the poet. 580. ἀνύσειν. Supply ὁδὸν εἰς. See Elmsley to Ed. Kol. 1562, Monk to Hippol. 740, Matthia, Gr. Gr. 409, and compare Antig. 805, τὸν παγ κοίταν ὅθ ̓ ὁρῶ θάλαμον τήνδ' Αντιγόνην ἀνύτουσαν, sc. ὁδὸν εἰς θάλαμον. Eur. Suppl. 1142, ἀνύτειν "Αιδην. 581. ἀπότροπον, from which one turns away. Cf. Ed. Tyr. 1314; Pind. Pyth. 8. 133, ἀποτρόπῳ γνώμᾳ σεσεισμένον. On ἀΐδηλον, devouring, destructive, see Buttmann, Lexil. I. S. 247 (p. 48, Eng. edit.). Others follow Passow, in rendering, invisible, dark, unknown. .... 582. Καὶ . . Αἴας. SCHOL. : οἷον πρὸς τοῖς πρώτοις κακοῖς ὥσπερ δεύτερόν ἐστί μοι κακὸν τὸ τοῦ Αἴαντος ξυνεστηκός· τοῦτο γὰρ δηλοῖ τὸ ἔφεδρος. ἔφεδρος δέ ἐστιν ἐν τοῖς ἀγῶσιν ὁ μὴ πλανώμενος (ὁ μεταπαυόμενος?) εἰς τὸ ἀγωνίζεσθαι τοῖς νικῶσιν· ἐνταῦθα οὖν φησιν, ὅτι ἔσχατος καὶ ὡς ἔφεδρος ἐλείφθη μοι ὁ Αἴας εἰς κακόν. The general meaning of the Chorus in the words which follow seems to be this: My long absence from my native island, the pressure of advancing age, and the many hardships I here endure, have been my first and arduous conflict. And if I rise victorious from this, a second and more fearful is at hand in the person of my own king, whom the gods have visited with madness, of which all hope of cure is vain. 583. ἔφεδρος. A fresh or third combatant. For a full explanation of this term, see Wesseling to Diodor. IV. 50, Krüger to Xen. Anab. 2. 3. 10, and especially Liddell and Scott, s. v. SCHOL. : ἀντὶ τοῦ σύνοικος. 584. μανία ξύναυλος. Literally, dwelling with madness, e. mud. Cf. d. Τyr. 1206, ξύνοικος ἀλλαγᾷ βίου; Plat. Symp. 203. D, ξύνοικος ἐνδείᾳ ; Rep. 367. Α, τῷ μεγίστῳ κακῷ ξύνοικος ᾖ, and the similar use of the verb σvvival, as a periphrase for the simple verb, in Esch. Pers. 177, Ed. Tyr. 303, Elektr. 611, Ar. Nub. 1404, Xen. GFk. 15. 12. On the expression θείᾳ μανίᾳ, see note to v. 185, supra. 585. ἐξεπέμψω. SCHOL.: ἀντὶ τοῦ ἔπεμψας ὧδε, i. e. to Troy. 586. νῦν δ ̓ αὖ φεενὸς οἰοβώτας. SCHOL.: αὐθαίρετος, ὡς ἂν εἴποι τις, αὐτὸς ἑαυτοῦ διάνοιαν βόσκων, καὶ μηδενὶ πειθόμενος· ἢ μονωθεὶς ἐκ τῆς φρενὸς, ἢ μονότροπος, μεμονωμένος τῷ λογισμῷ· ἢ ποιμαίνων τὴν ἑαυτοῦ διάνοιαν, καὶ μόναρχος ὢν τῷ λογισμῷ· ἢ οἷον διεσθίων αὑτοῦ τὴν φρένα, παρὰ τὴν βόσιν· ἢ ὁ βαίνων ἐν ἐρημίᾳ, διὰ τὸ συγκεκλικέναι ἑαυτὸν, καὶ ὅμοιόν ἐστι τὸ Ὃν θυμὸν κατέδων, πάτον ἀνθρώπων ἀλεείνων. (Π. 6. 202) ἢ φρενὸς οἰοβώτας, οὐ σὺν φρεσὶν, ἀλλ ̓ ἐκτὸς φρενῶν διάγων. [Εἰς τὸ αὐτό.] ἀποπλανη θεὶς, ἀπὸ μεταφορᾶς τῶν πλανηθέντων προβάτων καὶ μόνων βοσκομένων. Aldus and the greater number of the MSS. οἰοβότας, which is edited by Brunck, Lobeck, and Schäfer. The MS. Ven. reads οἰοβάτας, whence the explanation of the Scholiast ὁ βαίνων ἐν ἐρημίᾳ. The reading in the text, which is approved by the most recent editors, is exhibited in the MSS. La. Aug. C, and Suid. Cod. Leid. s. v. Render, feeding apart on his own mind, i. e. self-willed, inflexible in his own secret purposes and resolution. Compare v. 604. sq. On the genitive gɛvós, dependent upon the verbal notion contained in the compound substantive, see Jelf's Gr. Gr. 542. 2. 588. Τὰ πρὶν δ ̓ ἔργα χεροῖν, κ. τ. λ. SCHOL.: τὰ δὲ πρότερα μέγιστα τῆς ἀρετῆς τῶν χειρῶν αὐτοῦ ἔργα ἐν ὀλιγωρίᾳ εἰσὶ παρὰ τοῖς Ατρείδαις. ἢ οὕτω· τὰ δὲ πρότερα αὐτοῦ ἀνδραγαθήματα φροῦδα παρὰ τοῖς Ατρείδαις. Wunder observes, correctly, that the words ἔργα χεροῖν, deeds done by his hand, are so closely united as to form but one idea, and are thus equivalent in signification to the single word χειρουργημάτα, hand-deeds. On this attributive genitive, in which there is implied a verbal notion of creation, as, for example, in Hom. Π. 2. 397, τὸν δ ̓ οὔποτε κύματα λείπει παντοίων ἀνέμων, created or produced by all sorts of winds, see note to v. 457, supra ; Matthia's Gr. Gr. 380, Obs. 1; Bernhardy, Synt. p. 163. Erfurdt errs, therefore, in constructing ἔργα μεγίστας ἀρετᾶς χεροῖν. 590. Αφιλα παρ' ἀφίλοις. SCHOL.: παρὰ τοῖς πρώην αὐτοῦ φίλοις, νῦν διὰ πάντων ἐπιλελησμένοις· ἢ ἄφιλα παρ' ἀφίλοις, ἐχθρὰ παρ' ἐχθροῖς. The former of these observations refers to the corrupt reading παρὰ φίλοις, exhibited by Suidas, s. Τὰ δὲ πρίν. On this peculiarly Sophoklean collocation, see note to v. 252, supra, Neue to Elektr. 198, and Wunder to Antig. 13. .... .... 592. παλαιᾷ γήρα. Hermann observes, correctly, that the poet's meaning is, γεραία μὲν τῷ χρόνῳ γηραία δὲ καὶ τὸ σῶμα. In other words, the employment of the particles μέν . . . . δέ is not discretive, but serves, by making the clauses seem as if they were different notions placed in contrast to each other, to increase the importance of the common notion, by a diminution of its sameness. Cf. Χen. Μem. 2. 1. 32, ἐγὼ δὲ σύνειμι μὲν θεοῖς, σύνειμιδ ̓ ἀνθρώποις τοῖς ἀγαθοῖς. Philokt. 530, Ω φίλτατον μὲν ἦμαρ, ἥδιστος δ ̓ ἀνὴρ, Φίλοι δὲ ναῦται. So too with μέν omitted. Eur. Med. 99, κινεῖ κραδίαν, κινεῖ δὲ χόλον. Ibid. 1067, ὦ φιλτάτη χεὶρ φίλο τα τον δέ μοι κάρα. Οη ἡμέρα, in the sense of time or age, see (Ed. Kol. 434, 1140, 1218; Eur. Troad. 1321; Porson to Eur. Phan. 550 ; Blomfield, Gl. ad Esch. Pers. 266. 593. Φρενομόρως. SCHOL. : ἀντὶ τοῦ εἰς τὴν μοῖραν τῶν φρενῶν νοσοῦντα, ὅ ἐστι φρενοβλαβῶς, μανικῶς. “Νοσοῦντα φρενομόρως is identical in signification with φρενομανή, οι νοσοῦντα λυσσάδι μοίρα, Eur. Herc. 1002.” LOBECK. Aldus and a few MSS. read φρενομώρως incorrectly. 595. Αἴλινον . . . . θρηνήσει. SCHOL. : οἷον οὐ μέτριον· ἀναστρεπτέον δέ· .... ἄρχει γὰρ τοῦ λόγου τὸ οὔ, ἵν ̓ ᾖ, οὐκ αἴλινον, οὐδ ̓ οἰκτρᾶς γόον ἀηδοῦς ἥσει, dàà' öžutóvous μèv ýðàs, xai cà is. Hermann, Ellendt, and most editors, assent to this interpretation, and supply from the verse that follows, in order that the construction may be οὐκ αἴλινον, οὐδὲ ...., asserting that the expression is poetical for où μsrgías. Wunder opposes this view, and contends, from the language of Pausanias, 9. 29. 3, that the word avev cannot be applied to mere moderate lamentation, and that, even if it could, Sophokles would not have repeated it twice, had he intended it to be so understood in our passage. This reasoning, however, appears to be overturned by the language of Heliodoros, V. 2. 176, οἷον ἠρίνης ἀηδόνος αἴλινον ¿òèv iv vuxtì μugoμívns, from which it certainly appears that this epithet can be applied to the song of the nightingale, and that the opposition between the shrill-toned shrieks of the mother of Aias and the plaint of the piteous bird is extended also to this word. On the avos, or lament for the death of Linus, see Blomfield, Gl. in Æsch. Ag. 119; Klausen to Agam. 1060; and on the omission of ., Schäfer to L. Bos de Ellips. -p. 777. 597. das benvnos. See note to v. 558, supra. 601. Κρείσσων γὰρ, κ. τ. λ. The manuscripts and old editions vov, first corrected by Lobeck. Elmsley, in his note on Ed. Tyr. 1368, silently reads wag' "Aida, and in a subsequent notice of this verse in the Mus. Crit. Vol. I. p. 364, observes, that ""Aida xɛúlw›, without the preposition, can signify nothing except iv "Aida nsútwv, which expression is probably a solecism. Although the Attic poets say both is "Aidov and sis “Aidn», and even "Adny without the preposition (Antig. 822), we apprehend they never say "Aidy, but only is "Aidou. If iv "Aidy occurs at all, it may be compared with iv 'Abáva, Eur. Herakl. 754. The expression wag' “Aidņ κεύθων may be compared with κεῖται παρ' Αίδη, (d. Tyr. 972. We take this opportunity of correcting a trifling error which has escaped the attention of the critics. Eur. Med. 1059, Μὰ τοὺς παρ' "Αιδην νερτέρους ἀλάστορας. Παρ' "Αιδην is proper only where there is the idea of motion. See Soph. Ed. Kol. 1552; Eur. Alkest. 237. Read, therefore, wag' “Αιδη.” On the construction of these words, for κρείσσον γάρ ἐστι τὸν μάτ TRY OUT BY "Aidov neúbsoba, see Matthiä, Gr. Gr. 555, Obs. 2, and compare Ed. Tyr. 1368, κρείσσων γὰρ ἦσθα μηκέτ ̓ ὧν ἢ ζῶν τυφλός ; Demosth. Οl. 3. 38. 6, βελτίων εἶ οἴκοι μένων ; Dionys. Antt. VI. 9, κρείτα των γὰρ γένοιτο ἂν ὁ τοιοῦτος πολίτης ἀποθανών. It is, moreover, to be observed, that κεύθων is here used for κευθόμενος. Cf. Ed. Tyr. 967, xɛúθει κάτω γῆς, for κεύθεται. See Dorville ad Charit. p. 435; Fischer ad Well. Gr. Gr. p. 61 sq.; Erfurdt ad Soph. Ed. Tyr. 153, ed. min.; Abresch. ad Asch. I. p. 80. Lastly, νοσεῖν μάταν, for which a few manuscripts furnish μάτην, is of almost identical signification with φρενομόρως νοσεῖν, ν. 594. SCHOL. : νοσῶν μάτην· μεμηνώς· ματὴν γὰρ νοσεῖν τὸ ἀθεραπεύτως μαίνεσθαι· οὐ λέγει δὲ ὅτι ὅταν αὐτὸν πύθηται τετελευτη κότα· ὁ γὰρ μεμηνὼς καὶ τὰς φρένας διεφθαρμένος κρείσσων “Αιδα κεύθων· οἷον, ἄμεινον τῷ μεμηνότι ἐξιέναι τοῦ βίου· οἷον, ἡγήσεται κρείσσονα τὸν θάνατον τῆς τοῦ Αἴαντος μανίας. 602. ἄριστος. This word is found only in the MSS. Laud. Dresd. a. It is suprascriptum in the MS. Mosq. b. The observation of the Scholiast in the MSS. La. Γ., λείπει τὸ ἄριστος, leads us to infer that it had been introduced into some copy in his time, probably that of which Triclinius speaks in the following note: ἥκων γενεᾶς ἄριστος γράφε, ἵνα ᾖ ὅμοιον τῷ τῆς στροφῆς κώλῳ. οὕτω γὰρ εὑρέθη καὶ ἔν τινι τῶν παλαιῶν πάνυ. In order to strengthen its claims to our support, Lobeck aptly cites Trach. 180, πρωτογόνων ἥκων οὐδενὸς ὕστερος. Brunck renders, qui paterni generis nobilitate prastans fortibus Achivis. Compare v. 409 sqq. On ἥκων, see Wunder to Ed. Tyr. 982; Ellendt, Lex. Soph. s. v. 605. Οργαῖς. SCHOL. : τρόποις, ὁρμαῖς. See v. 1097, infra. Συντρό φος, in the preceding verse, is for οἰκείαις, as at Philokt. 203. 606. Ω τλᾶμον. This reading, which is found in the MSS. La. Lb. Harl., is supported by Antig. 39, ὦ ταλαῖφρον ; Trach. 1112, ὦ τλῆμον Ελλάς ; and other instances collected by Matthia ad Eur. Heh. 166, 194; Or. 1376. Hermann prefers τλάμων, in accordance with the reading of the majority of the manuscripts. 608. ἔθρεψεν. SCHOL.: ἀντὶ τοῦ ἔσχεν. See note to v. 478, supra. αἰών, age, or generation. Cf. Æsch. Theb. 744. 610. ScHoL. : ἐξέρχεται ὁ Αἴας, ὡς δὴ κατακηληθεὶς ὑπὸ Τεκμήσσας μὴ σφάττειν ἑαυτὸν, καὶ προφάσει τοῦ δεῖν εἰς ἐρημίαν ἐλθεῖν καὶ κρύψαι τὸ ξίφος • ἐπὶ τούτοις ἀναχωρεῖ καὶ διαχρῆται ἑαυτόν. παρίστησι δὲ ὁ λόγος, ὅτι καὶ οἱ ἔμφρονες καὶ παρακολοθοῦντες τῇ φύσει τῶν πραγμάτων, ὅμως ὑπὸ τῶν τοιούτων παθῶν ἐπὶ τὸ χεῖρον ἀπολισθάνουσιν, ὡς ἐν Τραχινίαις ἡ Δηιάνειρα περὶ τοῦ ἔρωτος διαλεγομένη καὶ τοῦ ἀνδρὸ;, ὅτι αὐτῷ οὐκ ἀντιστήσεται, οὐδὲ λυσιτελεῖ αὐτῇ ἀντιπράττειν τῇ ἐπιθυμίᾳ τοῦ ἀνδρὸς, πράττει μετὰ ταῦτα, ἅπερ αὐτὴν ἀνέπεισεν ἡ ζηλοτυπία. Aias here leaves his tent, and, coming forward upon the stage, delivers an address, in which he feigns to have been overcome by the solicitations of Tekmessa and the remembrance of the misery into which his death will plunge his wife and child. He persuades the Chorus that he has renounced the intention of self murder, and is now |