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others ημίν and ὑμίν. Aldus makes use of the latter method in the Aias, and in the first 357 verses of the Elektra, but from the 358th verse to the end of the play he writes ημιν and υμιν. Modern editors write ἡμίν and ὑμίν, and I have followed them.” ELMSLEY. See v. 215, supra; Jelf's Gr. Gr. 143. 5; Hermann de Emend. Gr. Gr. p. 79; and the more ancient grammarians cited by Lobeck to this verse.

693. νέας βουλὰς . ... τρόποις. The allusion is, doubtless, to the renunciation of the purpose of self-destruction by Aias, in consequence of the change of feeling which he had previously professed. Lobeck quotes Cic. ad Fam. IV. 6, ad novos casus temporum novorum consiliorum rationes accommodare. Οη νέας νέοισιν, see note to v. 252, supra.

695. Ιου ιού.

τοῦτο προαναφωνεῖ.

SCHOL. : εἰδὼς ἀπὸ τοῦ μάντεως, ὅτι κακὸν αὐτῷ γίνεται,

696. Βραδείαν .... βραδύς. On the accusative, see note to v. 42, supra. The word ὁδόν is here equivalent to πέμψιν, errand, mission, the statement of the Messenger being that the departure of Aias from his tent is attributable either to Teukros, for his tardiness in sending, or to himself, for the dilatory mode in which he had performed the journey.

....

698. Τί δ' . . . . ὑπεσπανισμένον; SCHOL. : οἷον τί σοι λείπει, ὅπερ σπάνιόν ἐστι πρὸς τὴν χρείαν τὴν νῦν· ἐσπάνιζε δὲ τὸ ἄμεινον εἶναι πρὸ ὀλίγου αὐτὸν παραγεγονέναι. καὶ ἐν Σιμωνίδῃ ἐπὶ τοῦ πρὸς Αἰγέα ἀγγέλου πεμφθέντος· Βιότῳ καί σε μᾶλλον ὤνασα πρότερος ἐλθών. ὑπεσπανισμένον] δεόμενον τῆς τοῦ Αἴαντος παρουσίας. “Το the exclamation of the Messenger, that he feared his arrival would be too late, the Chorus inquire what thing, absolutely necessary to be done, had been omitted or imperfectly executed, τί ἐλλείπει τῶν δεόντων γενέσθαι. Βy τῆσδε is denoted τῶν ἅπερ φῂς δεῖν γενέσθαι.” LOBECK. Of the two explanations given by the Scholiast, the first is undoubtedly correct: quid hujus negotii justo parcius, i. e. tardius factum est? Compare Æsch. Choeph. 575, φόνου δ' Ερινὺς οὐχ ὑπεσπανισμένη ἄκρατον αἷμα πίεται τρίτην πόσιν, where ὑπεσπανισμένη is interpreted οὐκ ἀποτυγχάνουσα by the Scholiast. On the partitive genitive dependent upon τί, see Jelf's Gr. Gr. 535, Obs. 2.

699. ἔνδοθεν στέγης μὴ 'ξω παρήκειν. “The words ἔνδοθεν στέγης are rightly interpreted ἐκ τῆς στέγης in a gloss published by Brunck. See also Lobeck's note. The following gloss is less satisfactory: παρήκειν· ἀντὶ τοῦ ἥκειν. ἡ παρὰ περισσή. It appears to us that neither ἥκειν nor παρήκειν is capable of being used in any signification which will make sense of this passage. The Scholiast explains παρήκειν by παριέναι. But παρελθεῖν, the infinitive of παρέρχομαι, means rather to pass in than to pass out,

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and παριέναι, the infinitive of παρίημι, means rather to let in than to let out. Пgay is the verb best suited to the sense of this passage. We abstain from proposing improbable conjectures, and the silence of the commentators is our only reason for calling the attention of our readers to this difficulty." ELMSLEY. The meaning of the words before us is evidently this: Tov ἄνδρα ἐκέλευσεν ἔνδοθεν στέγης μένειν, for which the poet has employed the somewhat remarkable phraseology, τὸν ἄνδρ' ἀπηύδα ἔνδοθεν στέγης μὴ 'ξω Tags. With vdobey, from within, Lobeck aptly compares Plaut. Amph. 2. 2. 137, intus profecto pateram foras, where later writers would have substituted deintus. Hermann answers the objections urged by Elmsley against the applicability of rugs to the sense of the present passage by stating that the use of the verb is justified by the circumstance that the Messenger is now without the tent: vetuit Teucer, ne Aiax intus veniret foras, and approves the explanation of the Scholiast that agńz has here the meaning of παριέναι. 'Nam quod ait Elmslejus, introire potius hoc verbo, quam exire significari, alienum est ab hoc loco. Neque introire neque exire significant hæc verba, sed venire et advenire: quod refertur ad eum locum, de quo sermo est, ut introire, si intus est locus ille; exire, si foris, significetur." This explanation, which removes all doubt as to the authenticity of the text, and is supported by a precisely similar use of the verb gorμod in place of 20siv at v. 72, supra, is, in our judgment, perfectly satisfactory. "From the circumstance that agiva is the verbum proprium of those who go forth to a public assembly, I am disposed to infer that Teukros, in directing that Aias' agh, was solicitous to prevent his appearance in public, and more especially his repairing to the public council of the Greeks. He feared that Aias, exasperated with rage at his recent disappointment, and boiling over with an inordinate thirst for revenge, might thereby expose himself to the greatest peril, but he entertained no apprehension at this time that Aias would lay violent hands upon his own life" LOBECK. The great inaccuracy of this conclusion is shown in the clearest manner by the language of the Angelos at v. 706 sqq. He there states, in the most precise terms, that his arrival is to be attributed, not to any opinion or presentiment entertained by Teukros that the departure of Aias would be prejudicial for this reason or for that, but to the urgent injunction of Kalchas, who had taken Teukros from the royal circle, and had besought him, as he valued the life of Aias, to see to it that he was confined to his tent for that day, during which he would be particularly exposed to the wrath of Athene. It is evident, therefore, that Teukros despatched the Messenger (v. 738 sq.), not in

consequence of any sudden fear and apprehension of his own, but in compliance with the admonitions and appeal of Kalchas.

τύχῃ. The MS. F. reads rúx, the last syllable of which is suprascriptum in the MSS. Mosq. b. Lips. b., and this has been received by Hermann and Dindorf, on account of the past time of the verb anda in the principal clause. The alteration is unnecessary, for the conjunctive may be referred, not to the past verb, but to the infinitive present dependent on that verb. See Jelf's Gr. Gr. 848, Obs. 3, and note to v. 107, supra. On the omission of, consult note to v. 531, supra.

701. τραπεὶς γνώμης. Compare Hdt. 7. 16, ἐπειδὴ τέτραψαι ἐπὶ τὴν ápríva, scil. yváμny. On the genitive, see note to v. 674, supra.

....

702. θεοῖσιν χόλου. Compare Eur. Med. 896, καὶ διαλλάχθηθ' ἀμὰ τῆς πρόσθεν ἐχθρᾶς ἐς φίλους μητρὸς μέτα. On the genitive, see Matthiä, Gr. Gr. 345, and on the dative after xóλov, note to v. 674, supra.

704. Εἴπερ τι Κάλχας. SCHOL.: εἰς παροιμίαν ὁ στίχος παρῆκται, ἣν καὶ ̓Αριστοφάνης ἀναγράφει. On Κάλχας, doubtless from the same root as xaλxaívw, and therefore signifying the Searcher, see Donaldson to Antig. 20.

706. Τοσοῦτον. Thus much. SUIDAS: τοσοῦτον· ἀντὶ τοῦ, μεχρὶ τούτου. Σοφοκλῆς ἐν Αἴαντι. "That no offence should be taken at the collocation, οἶδα and ἐτύγχανον, is evident from the consideration that καὶ παρὼν ἐτύγε xavov are added in this sense: et ipse audivi." WUNDER.

707. yág. This particle is frequently employed, in animated narrative, to denote a reference to something which has been previously announced. Compare Antig. 238; Ed. Tyr. 277; Elektr. 644.

708. dios 'Argudav dixa. Compare v. 439, supra. Antig. 445, w βαρείας αἰτίας ἐλεύθερον. Philokt. 31, ὁρῶ κενὴν οἴκησιν ἀνθρώπων δίχα. On the word ofos, clam, i. e. nemine comitante, which, besides the present passage, is found only in Fragm. 27, ed. Dindorf, in the writings of Sophokles, once only in Eschylus, and not at all in Euripides, see Elmsley to Eur. Herakl. 743.

709. 'Es xiga....ís. Compare Virg. Æn. 1.418, dextram suam dextræ Teucri amanter jungens.

713. Ei.... ix. The MSS. Mosq. b. Dresd. a. b. read iλs. The common reading is unobjectionable, since in the oratio obliqua with an historic tense in the principal clause, the indicative of the oratio recta is, for the most part, changed into the optative. See Jelf's Gr. Gr. 885. 2. 714. ride Onμéga. Cf. v. 736, below; Ed. Tyr. 1283; Buttmann, Ausf. Griech. Sprachl. 29, Anm. 9. 14; Jelf's Gr. Gr. 14. The reading

of the books is de 'hugg, with adscriptum in the MS. Mosq. b. Erfurdt writes d' ¿v nμiga, upon the authority of Elektr. 674, Eur. Hippol. 721, Alkest. 351. Hermann cites Ar. Av. 1072, Tyde μévtos niga, and adds, that he can perceive no just reason for supposing that the Tragedians avoided this crasis. Tzetzes, Exeg. in Iliad. p. 33, quotes this verse, and exhibits the reading in the text. On the verb iλg, see

note to v. 262, supra. The tyro will observe the transition into the oratio

recta.

715. ὡς ἔφη λέγων. TRICLINIUS: τὸ ἔφη καὶ τὸ λέγων ἐκ παραλλή λου τινὲς οἴονται· τὸ δ ̓ οὐ τοιοῦτον, ἀλλ ̓ ὥσπερ φαμὲν τοιαῦτα ἔφῃ δημηγορῶν, οὕτω καὶ τοῦτο, οὕτως· ἔφη καὶ οἰονεὶ ἀπεφήνατο, λέγων τὸν περὶ τοῦ Αἴαντος λόγον. Wunder compares Philokt. 55, τὴν Φιλοκτήτου σε δεῖ ψυχὴν ὅπως λόγοισιν ἐκκλέψεις λέγων. Demosth. de Rebus Chers. p. 108. 14, καὶ λέγων (i. e. ἐν τῇ δημηγορίᾳ) εἶπεν οὕτω πως• εἰπέ μοι, βουλεύεσθε, ἔφη, κ.τ.λ. Add Antig. 227, ψυχὴ γὰρ οὔδα πολλά μοι μυθουμένη. Pind. Isthm. 8. 97, ὡς φάτο Κρονίδαις ἐνέποισα θεά. the expression τοιαῦθ ̓ ἁμαρτάνουσιν ἐν λόγοις ἔπη. 636; Fischer ad Well. IV. 46; Heindorf to Plat. Soph. c. 57, p. 363; Wesseling to Hdt. 1. 122; Abresch to Æsch. T. I. 168.

Somewhat similar is See Matthia, Gr. Gr.

716. Τὰ γὰρ περισσά. SCHOL. : τὰ παρέλκοντα καὶ ἀχρήσιμα καὶ πέρα τοῦ μέτρου, τὰ χωρὶς δικαίου. Suidas, s. τὰ γάρ, reads κανόητα, but s. ανόva preserves the reading of the books, which is also exhibited by Stobæus, Ecl. I. p. 114, Serm. XXII. 21, and Eustathius, p. 415. 13, 484. 17.

Didymus Alex. de Trinit. L. III. c. 6. 358, has quoted this and the following verse, substituting, as became a Christian writer, gòs sou for gos v. Wunder, contending that the adjective vous, v. 721, infra, is used in the signification impius, rather than in that of amens or demens, follows Bothe and Vauvilliers in reading avónta, to which he assigns a similar meaning, and pronounces the common reading "ineptum." Independently of the objection that may be urged against such an interpretation of vous, we find another in the fact that the verbal adjective dvíntos is invariably used by Greek writers in the sense of gwv, amens, ineptus. See Hdt. 1. 87; Plat. Phæd. 80. B; Ar. Nub. 416; Plutarch. de Soll. An. T. II. 959, ¡oxùs àvóntos, vis consilii expers. That the employment of avónros in its own strict sense is not inconsistent with the character of Aias may appear to derive some support from the nature of the crime he had left his tent to perpetrate, and the language of Alexand. Aphr. Probl. 1. 16, Όμηρος Οδυσσέα μὲν φρόνιμον λέγει, Αἴαντα δὲ μωρότερον. But this opinion is in entire opposition both to the representation of Homer, who

testifies expressly to the heaven-imparted πινυτή of Aias, in Il. 7. 289, and the language of Sophokles himself at v. 119 of this play. See note to v. 127, supra. The objection to ἀνόνητα, that it is a mere repetition of the idea which had been previously expressed by the adjective περισσά, deserves no refutation, and is worthy of the merest tyro. Cf. infra, v. 1188 sq., οὐ γὰρ οἱ πλατεῖς οὐδ ̓ εὐρύνωτοι φῶτες ἀσφαλέστατοι. We may add, that the word recurs at v. 1210, and is again displaced by Wunder for his favorite ἀνόητα. In illustration of the sentiment, compare Hdt. 7. 10. 5, ὁρᾶς τὰ ὑπερέχοντα ζῶα ὡς κεραυνοῖ ὁ θεὸς, οὐδὲ ἐᾷ φαντάζεσθαι, τὰ δὲ σμικρὰ οὐδέν μιν κνίζει; ὁρᾷς δὲ, ὡς ἐς οἰκήματα τὰ μέγιστα αἰεὶ καὶ δένδρεα, τὰ τοιαῦτα ἀπροσκήπτει τὰ βελέα; φιλέει γὰρ ὁ θεὸς τὰ ὑπερέχοντα πάντα κολούειν.

717. πρὸς θεῶν δυσπραξίαις.

On the use of gós, to intimate that the action spoken of arises from the presence of the agent, see Jelf's Gr. Gr. 638. 2. c, and compare Hdt. 2. 139, ἵνα κακόν τι πρὸς θεῶν ἢ πρὸς ἀνθρώτων λάβοι.

718. ὅστις. SCHOL. : ὅτι πρὸς τὸ σημαινόμενον εἶπεν ὅστις, τὸ ἀνθρώπου ἀποδούς, ἅτινα δέον εἰπεῖν, εἰ καὶ μὴ πληθυντικῶς εἶπεν· ἀπλούστερον γὰρ εἰπεῖν οἵτινες ἔδει. Eustathius, p. 415. 6 : σύνηθες Ὁμήρῳ σχῆμα, τὸ ἐκ πληθυντικῆς καταβαίνειν εἰς ἑνικόν. On the singular relative referred to a plural substantive of different gender, see Matthiä, Gr. Gr. 481, note 1. In this constructio κατὰ σύνεσιν (Jelf's Gr. Gr. 378), the relative is for the most part used in a very indefinite and generalizing sense, = εἴ τις. Examples of a similar usage in the Latin poets are by no means rare. Cf. Tibull. I. 6. 39 ; Ter. Eun. prol. 1 sq. ; Id. Heaut. 2. 4. 13. · ἀνθρώ που φύσιν βλαστών. Equivalent to ἀνθρώπου φύσιν φύς οι βλαστὴν βλάστων. Ellendt renders, "procreatus secundum hominis naturam, i. e. homo natus, ut φύσιν adverbiascat.” On the contrary, φύσιν is here the accusative of equivalent notion, by a construction similar to that found in Esch. Pers. 743, ῥέων ῥόον θεοῦ. See Jelf's Gr. Gr. 548. c, 553, and consult notes to νν. 42, 276, 410, 414, supra. The more common expression is ἄνθρωπος ὢν φύσει, οι άνθρωπος πεφυκώς, Xen. Kyr. 1. 1. 3.

719. ἔπειτα, yet, nevertheless. Matthiä, Gr. Gr. 603; Blomfield, Gl. in Esch. Prom. 802 ; Bornemann to Xen. Symp. 4. 2 ; Heindorf to Plat. Kratyl. 411. Β. On κατ' ἄνθρωπον, ut hominem decet, see Jelf's Gr. Gr. 629. 3. d. φρονεῖ. The MSS. La. Lb. and Stobæus, Ecl. I. 4. 20, read φρονῇ, by a construction similar to Eur. Ion. 855, δοῦλος ὅστις ἐσθλὸς ἦ. Cf. Brunck to Ed. Kol. 393; Ellendt, Lex. Soph. II. p. 103; Jelf's Gr. Gr. 629. 3. d. Lobeck, in defence of the common reading, aptly

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