II. 20 ; Ep. ad Fam. VII. 29; and compare Eur. Alk. 58, πρὸς τῶν ἐχόντων, Φοῖβε, τὸν νόμον τίθης; Suppl. 240, Οἱ δ ̓ οὐκ ἔχοντες, καὶ σπανίζοντες βίου — Εἰς τοὺς ἔχοντας κέντρ ̓ ἀφιᾶσιν κακά. The Scholiast cites, in illustration of the thought, Pind. Nem. 8. 21, ὄψον δὲ λόγοι φθονεροῖσιν· ἅπτεται δ ̓ ἐσλῶν ἀεί, χειρόνεσσι δ ̓ οὐκ ἐρίζει. On the double ἄν with the negation in the preceding sentence, see Kühner's Gr. Gr. 432, Obs. 1, ed. Jelf. 158. Eustathius, p. 1124. 27, ἐκ δὲ τούτων ὡς καὶ ἐξ ἄλλων δῆλον ὡς οἱ μικροί τε κατὰ τὴν τραγῳδίαν μεγάλων χωρίς σφαλεροὶ πολεμεῖν εἰσι· καὶ μέγας δὲ ὀρθοῖτο ἂν ὑπὸ σμικροτέρων. The fact previously stated, that the great are envied by their inferiors in station, is shown to be absurd from the consideration that the "plebs sine principibus infirmum civitatis præsidium est." Upon this point, Musgrave acutely remarks: "Vereor ne poeta, qui optimatum partes secutus videtur, civium suorum levitatem et in principes civitatis procacitatem notare hic voluerit." Cf. infra, v. 1015, sq., and see Wunder to Ed. Tyr. 846. 159. Σφαλερὸν πύργου ῥῦμα πέλονται. SUIDAS : Ρῦμα φυλακή· χαλεπὸν πύργου ῥῦμα πέλεται, τουτέστιν εὐτελὴς (SCHOL. : ἐπισφαλής) φυλακὴ πόλεως. Hermann follows these authorities by interpreting munimentum civitatis, which would require πύργων. Wunder, comparing Cd. Tyr. 56, ὡς οὐδέν ἐστιν οὔτε πύργος οὔτε ναῦς, κ.τ.λ, understands πύργος as said of the arx, or citadel, in which a king resides; "in qua arce si plebs sine principe sit, eam se tuituram esse negat." Lobeck believes that the expression is periphrastic for the simple πύργος, and cites Alkæos ap. Schol. Æsch. Pers. 349, ἀνδρὸς γὰρ πόλεως πύργος ἀρήιος ; Eur. Iph. Αul. 189, ἀσπίδος ἔρυμα ; Oppian, Cyn. 2. 588, σκέπας αὐτοςόφοιο μελάθρου of the tail of a squirrel; remarking, also, that “a hero who protects others may be termed not only ῥῦμα πύργου, οι πυργοειδές, tutamen quale turres præbent, ein Thurmschutz, but with equal appropriateness πύργος ἐρύματος, ein Schutzthurm." In defence of this opinion of the last-mentioned scholar, that πύργου ῥῦμα is πύργος in the sense of prasidium, compare, in addition to the passages just cited, Eur. Med. 373, ἢν μέν τις ἡμῖν πύργος ἀσφαλὴς φανῇ; Alhest. 302, καὶ παῖς μὲν ἀρσὴν πατέρ ̓ ἔχει πύργον μέγαν ; Fr. Inc. 44, ἅπας μοι πύργος Ελλήνων πατρίς ; with many other passages in which úgyos is thus figuratively used; and for a somewhat similar periphrasis, see v. 14 supra. .... 160, 161. Μετὰ γὰρ ὑπὸ μικροτέρων. In illustration of the sentiment conveyed by these lines, Lobeck quotes Clem. Ep. ad Cor. i. 37, οἱ μεγάλοι χωρὶς τῶν μικρῶν οὐ δύνανται εἶναι, οὔτε οἱ σμικροὶ δίχα τῶν μεγά λων, where see Jacobson. On the latter verse the Scholiast writes : οὐκ ἔστιν ἐναντίος ὁ λόγος, ἀλλὰ καὶ αὔξησιν ἔχει. εἰ γὰρ ὁ μέγας ὑπὸ τοῦ ἐλάττονος διασώζεται, πόσῳ τῶν μειζόνων ἔχεσθαι χρή; κοινωνικὸς δὲ ὁ λόγος καὶ φιλάνθρωπος. καὶ Ὅμηρος· Συμφερτὴ δ ̓ ἀρετὴ πέλει ἀνδρῶν καὶ μάλα λυγρῶν. (ΙΙ. 13. 237.) Musgrave and Erfurdt think that the verb głów here, as frequently in Sophokles, is borrowed from the application of the adjective to ships, which are said to be iglaí when they maintain an upright position in the water, and heel over to neither side. Cf. Antig. 83, 167, 190, 994; Ed. Tyr. 695. This, however, is incorrect, for the reference is here not to a ship, but to a tower ; and the verb, more. over, is employed in evident antithesis to σφαλερόν. Cf. Χen. Μem. 2. 4. 6, σφαλλομένους δὲ πλεῖστα ἐπανορθῶν ; Soph. Elektr. 408, πολλά τοι σμικροὶ λόγοι ἔσφηλαν ἤδη καὶ κατώρθωσαν βροτούς. On μικροτέρων (cf. Ar. Eqq. 786), see Matth. Gr. Gr. 135, SCHOL. : τῶν λεχθέντων. .... 163. Τούτων. γνώμας προδιδάσκειν, rectam rationem impertire. Gaisford teaches that the preposition is redundant, referring for similar examples to Heindorf ad Plat. Gorg. p. 145. Cf. Trach. 681; Philokt. 1015 ; Plat. Gorg. p. 489. D, πραότερόν τε προδίδασκε (where the Scholiast : περιττεύει ἡ πρόθεσις ̓Αττικῶς); Id. Euthyd. p. 302. C; Hipp. Maj. p. 291. B. Woolsey ad Plat. Gorg. 1. c. observes that "gó means forwards, and that it is prefixed without adding much to the meaning of the verbs (προδιδάσκειν, προμανθάνειν), because the idea of advance is involved in learning and teaching." 164. θορυβεί, art clamored against. Cf. Thuk. 8. 50, θορυβούμενος δὲ ὁ Φρύνιχος, καὶ πάνυ ἐν τῷ μεγίστῳ κινδύνω ὤν ; Plut. Camill. 29, θορυβη θεὶς πρὸς ταῦτα ; Nic. 28, Ερμοκράτης μὲν εἰπὼν, ὅτι τοῦ νικᾶν κρεῖττόν ἐστι τὸ καλῶς χρῆσθαι τῇ νίκη, οὐ μετρίως ἐθορυβήθη ; Luc. Bacch. 5, θορυβηθεὶς τῷ παραδόξῳ τοῦ πράγματος. 166. ̓Απαλέξασθαι. SCHOL. : ἀντὶ τοῦ ἀντιτάξασθαι. In the manuscripts used by Triclinius, the last word, ἄναξ, is wanting, but was restored by Dawes, Misc. Cr. p. 224. eg for års in SCHOL. : ἅπερ 167. ̓Αλλ' ὅτε γὰρ δὴ .... In the MSS. Lips. a. γάρ is omitted, and in the quotation of the verse by Thomas M. p. 14. 4, δή. 168. Παταγοῦσιν . . . . ἄφωνοι. The MS. La. exhibits the lemma of the scholion, and this is received by Wunder. πτηνῶν ἀγέλαι· θηλυκῷ τῷ ἀγέλαι ἐπήγαγεν ἀρσενικὴν μετοχὴν τὴν ὑπου δείσαντες, πρὸς τὸ νοητόν· ἐν γὰρ ταῖς ἀγέλαις εἰσὶ καὶ ἄρσενες καὶ θήλειαι· ὁ δὲ νοῦς· διὰ τοῦτο κομπάζουσι, σοῦ ἀφανοῦς ὄντος, ὡς πτῆνων ἀγέλαι παταγοῦντες· καὶ τοῦτο εἰς τὸν κενὸν ψόφον. This passage has given the commentators much difficulty. : The manuscripts μέγαν αἰγυπίον ὑποδεί σavres, with a full stop after the participle. Toup, ad Suid. T. III. p. 22, conjectured παταγοῦσιν, ἅτε πτηνῶν ἀγέλαι μέγαν αἰγυπίον, σ ̓ ὑποδείσανTs, which is approved by Porson (Append. ad Suid. p. 465), but is properly rejected by subsequent critics, as opposed no less to the truth of nature than to the intention of the poet. The MS. Laur. a. exhibits rig in place of rs; and this has been received by Wunder, who justifies it from Ed. Tyr. 176, Æsch. Eum. 660, and the following gloss of Hesychius g. xalάrig. Dawes, in Misc. Cr. p. 224, placed a colon after dyiλa, and inserted d' after alyvov in the following line, in order to support the metre and to connect it with the succeeding verses. This emendation has been received by Brunck, Wunder, Dindorf, and Hermann in the following sense: Te remoto perstrepunt, avium ritu; magnum vero vulturem metuentes, si tu appareas, statim taciti latebras quærant. Lobeck appends a simple comma after yλa, and accepts the interpretation of Triclinius Græci te sermonibus differunt (v. 164), neque nos sine te hoc coercere possumus (v. 166), si tamen derepente prodires, timide, velut conspecto vulture aves, obmutescunt qui nunc absente te vociferantur, i. e. ¿λλà πτήξειαν ἄν, εἰ σὺ φανείης, οἱ νῦν θορυβοῦντες σοῦ ἀπόντος. Bothe and Apitz assert that no anxiety need be felt respecting the metre, and that there is no necessity on this ground for the insertion of d'or y' after aiyuríov, since the last syllable of this word is lengthened by the ictus metricus and the punctuation, whilst the asyndeton is in accordance with a frequent usage of the Tragedians. The emendation of Dawes may, however, be regarded as that which best meets the exigencies of the passage. The poet commences as if about to speak of birds μέγαν αἰγυπίον ὑποδείσαντες, and then suddenly transfers the metaphor to Aias and the Greeks. The causal member of the sentence, in conformity with a frequent practice of Greek writers both in prose and poetry, has been put first, as Wunder remarks, in order to throw additional emphasis upon its close, the general sense and connection being, Nor have we, O king, sufficient strength without thy presence to restrain the clamors of thy enemies; but if you should unexpectedly appear, they, shrinking in terror from the mighty vulture, will, without a word, crouch down in silence; for (i. e. whereas, on the other hand) as soon as they have escaped your eye, like flocks of winged birds, they raise a loud, tumultuous clatter. According to this view, aλά must be joined with si où paveins, whilst the particle d is inserted parenthetically for the purpose of explaining ἀλλά, as at Trach. 522, ἀλλ ̓ οὐ γάρ, ὥσπερ εἶπον, ὀργαίνειν καλὸν γυναῖκα νοῦν ἔχουσαν· ἡ δ ̓ ἔχω, φίλαι, λυτήριον λύπημα, τῇδ ̓ ὑμῖν φράσω ; Demosth. c. Timocr. p. 716. 9, ἀλλὰ γὰρ αὐτίκα ἐρῶ περὶ τούτων; νῦν δ ̓ ἀναγίγνωσκε τὸν ἑξῆς νόμον. Lastly, it must be observed, that the poet does not compare Aias with a great vulture by the insertion of any particle of comparison; but the hero himself, as Hermann has acutely taught, is with great energy of expression so called, the thought being, ἀλλὰ ὅτε μὲν τὸ σὸν ὄμμα ἀπέδραν, παταγοῦσιν, εἰ δὲ σὺ μέγας αἰγυπιὸς φανείης τάχ ̓ ἂν ὑποδείσαντες σιγῇ πτήξειαν. On the construction of the optative with in the conditional, as also on the optative with ἄν in the consequent clause, see Jelf's Gr. Gr. 855. 170. Hermann has inserted a comma after aípvns in order to connect it with πτήξειαν ; but that it may be taken with εἰ φανείης is shown by Lobeck, aptly quoting Hippocr. Εp. ad Philop. T. I. p. 14, δμῶες . . θορυβοῦντες καὶ στασιάζοντες, ὁκόταν ἐξαπιναίως ἡ δέσποινα αὐτοῖς ἐπιστῇ πτοηθέντες ἀφησυχάζουσι. Add Pind. Pyth. 4. 273, ἀλλ ̓ ἐπὶ χώρας αὖτις ἔσσαι δυσπαλὲς δὴ γίγνεται, ἐξαπίνως | εἰ μὴ θεὸς ἁγεμόνεσσι κυβερνατὴρ γένηται. 66 171. σιγῇ πτήξειαν ἄφωνοι. “ Pind. Pyth. 4. 57 (101), σιωπᾷ ἔπταξαν ἀκίνητοι, which is sufficient to refute the suggestion of Wakefield, Silv. ΙΙΙ. 25, φρίκη πτήξειαν. In the verse of a lyric poet cited by Herodian, π. μον. λ. p. 23. 10, ὄρνιθες ἀετὸν ἐξάπτησαν φανέντα, we must, I think, correct ἐξέπταξαν, consternata sunt.” LOBECK. Add Eur. Οr. 776, ὑποπτήξας σιωπῇ κατθάνω. Οι πτήσσειν, the verbum proprium of birds dropping their wings from fright, and thence of men and gods, in a more extended signification, to crouch down in terror, see Bloomfield's Gl. in Pers. 214; Eur. Cycl. 466; Herc. F. 974; and compare Æsch. Prom. 29, θεὸς θεῶν γὰρ οὐχ ὑποπτήσσων χόλον ; Ar. Vesp. 1490, πτήσσει Φρύνιχος ὥς τις ἀλέκτως ; Plut. Thes. 6, οἱ δὲ λανθάνοντες ἐκείνου παριόντος ἔπτησσον ; Plut. V. Alc. 4, ἔπτηξ ̓ ἀλέκτως δοῦλον ὡς κλίνας πτερόν (of Alkibiades under the influence of Sokrates). 172 – 199. The Chorus doubtingly inquire whether Artemis or Enyalios has been the cause of the calamity which has overtaken Aias. They suspect that their leader may have offended the former by some act of homage wrongfully withheld, or affronted the latter by ingratitude for, or haughty repudiation of, his friendly aid. They refuse to believe that Aias, as a free agent and in full possession of his senses, could have committed an act so fatal as the foray on the Grecian flocks, whilst they admit that a Heaven-inflicted madness may have visited their king. They urge him, in conclusion, no longer to permit, by confining himself to his tent, the circulation of disparaging whispers and innuendoes, but to come forth without delay and defeat the malignant plans and purposes of his enemies, whoever they may be. 172. Ταυροπόλα. SCHOL. : ἢ ὅτι ἐν Ταύροις τῆς Σκυθίας τιμᾶται, ἢ ἀπὸ μέρους, τῶν ποιμνίων ἡ προστάτις, ἢ ὅτι ἡ αὐτὴ τῇ Σελήνῃ ἐστὶ, καὶ ἐποχεῖται ταύροις, ἣν καὶ ταυρωπὶν ὀνομάζουσι....τοὺς πόλλους γὰρ τῶν μαινομένων ἐκ σελήνης νοσεῖν ὑποτίθενται διὰ τὸ [SUIDAS, s. V. ταυριώνη· διὰ τὸ τῶν] νυκτερινῶν δεσπόζειν φασμάτων. Critics differ greatly in their explanations of this epithet. According to Eur. Iph. T. 1457, rò λomòv ὑμνήσουσιν Ταυροπόλον θεάν, it was first assigned to Artemis after the return of Iphigenia from Tauri, at which place, according to Greek legends, all strangers thrown upon the coast were sacrificed in her honor. And hence it has been proposed, in accordance with the interpretation first given by the Scholiast, to render honored by the Taurians, or to consider the word as equivalent in signification to "Αρτεμις ἡ τοὺς Ταύρους πολοῦσα, which view is supported by the authority of Dionys. Perieg. 610, Diod. Sic. 2. 46. Lobeck, Aglaoph. p. 1089, translates bull-hunting; whilst others, following a third legend which would seem to identify her with Selene, or the goddess of the moon, whom the poets represent as borne across the heavens in a chariot drawn by two white cows, interpret vecta tauris. That her worship was orgiastic and originally connected with human sacrifices has been clearly shown by Lobeck, 1. c.; and that it agreed in some respects with that paid to Hekate may be inferred from Clearchos, ap. Αthen., p. 256. Ε, οὐδὲ λέγειν καλὸν, πλὴν ὅτι μαγευόμεναι καὶ μαγεύουσαι ταυροπόλοι καὶ τρίοδοί τινες, αὗται πρὸς ἀλήθειαν ἐγένοντο, #λngeis Távtwv åñonalaguáτwv. Upon the whole, it may, however, be pronounced that we are but poorly enlightened either as to the origin or the reason of this epithet, and the ancients themselves seem to have been equally ignorant, in consequence of the confusion which resulted from blending really Greek ideas respecting their own huntress, Artemis, with the borrowed attributes of the Lydian Great Mother, as well as of an indigenous Tauric virgin. The principal authorities in relation to this subject are Eur. Iph. T. 1.'c.; Ar. Lysist. 447; Herod. 4. 103; Strabo, XII. p. 534: XIII. p. 650; Paus. 1. 23. 9; 43. 1; 2. 35. 1. Cf. Creuzer, Symb. II. 127, seq.; IV. 198, seq.; Wesseling to Diod. Sic. 1. c. ; Spanheim to Callim. Hymn. Dian. p. 255; Intpp. to Liv. 44. 44 ; and especially Lobeck, Aglaoph. pp. 290, 1089. As to the inflection of this adjective, Porson to Eur. Med. 822 observes, that "all compound adjectives in os were declined by the ancient Greeks through three genders. The feminine forms having gradually become obsolete, the poets and Attic |