οὐδέ τι σῖτον ἤσθιον, ἀλλ ̓ ἀδάμαντος ἔχον κρατερόφρονα θῦμον ἄπλητοι ; Theog. 151, τῶν ἑκατὸν μὲν χεῖρες ἀπ ̓ ὤμων ἀΐσσοντο ἄπλατοι ; Soph. Trach. 1093, ἄπλατον θρέμμα κἀπροσήγορον. On the perpetual confusion in the manuscripts between the words ἄπλατος, ἄπλητος, ἄπλαστος, ἄπλαTos, see Pierson ad Mor. p. 25; Elmsley to Eur. Med. 149; Buttmann's Gr. Gr. Vol. II. p. 208: and Mützell de emend. Theog. Hes. p. 54. 244. Οὐκ ἔτι. SCHOL. : οὐκέτι αὐτὸν κατέχει ἡ μανία. Λαμπρᾶς λήγει. "Triclinius observes that the south wind, when unaccompanied with storm, soon terminates. Hence, then, the general meaning of this passage is as follows: cito (öžús) desiit furere, ut Auster sine fulmine ortus." HERMANN. 246. φρόνιμος. SCHOL. : ἔμφρων γενόμενος ἤρξατο συμπαρακολουθεῖν τῇ συμφορᾷ καὶ ἀλγεῖν. In place of φρόνιμος, the reading of the majority of the manuscripts, gómov is found in some manuscripts of inferior reputation, and is preferred as "longe exquisitius" by Hermann and Ellendt. 247. "oinsła Táln, sufferings of one's own creation. Cf. infra, 870, ἀπ ̓ οἰκείας σφαγῆς ; Elektr. 215, οἰκείας εἰς ἄτας ἐμπίπτεις.” NEUE. In the passage just cited from the Elektra, Hermann's explanation, that those mischiefs are spoken of quæ sibi Electra gignat ipsa, is open to the objection, that she personally is powerless to do aught that may injure her enemies, and that the Chorus intends simply to convey a warning that she should not be too profoundly affected by a sense of her own family misfortunes, lest she should thereby produce new troubles for herself. In our own verse, Ellendt renders by familiaris, in precisely the same force as oixsłos is opposed to daλórgios in Plat. Euthyd. p. 4. B; Rep. p. 463. B. Cf. Æsch. Agam. 1220, χεῖρας κρεῶν πλήθοντες οἰκείας βορᾶς, their own flesh for food, of the children of Thyestes; Antig. 1249, wévéos oixetov otéyei ; d. Kol. 769, τοῖσιν οἰκείοις κακοῖς νοσοῦντα. used in the sense of "dos, one's own, private: one's own natural understanding; Thuk. 2. 40, ἐπιμέλεια ; Id. 1. 41, τὰ οἰκεῖα χεῖρον τίθεσθαι. ties all his own, misfortunes peculiar to himself. Hence dixos is frequently ως 248. Tagaπgákαvros. Wunder renders male vel turpiter facientis, after Wesseling. Stollberg, who edited this tragedy in 1668, quotes, in illustration of this signification of zagá in composition, the verbs ragaxogdila, a chorda aberro; παραφθέγγομαι, perperam, inconcinne loquor; παραβλέTev, Tagogav, hallucinari, perperam videre. Nevertheless, the interpretation of the Scholiast, συμπράξαντος καὶ μετασχόντος, is equally sound and more appropriate to the context, although he somewhat absurdly adds, tigioon δὲ ἡ παρὰ πρόθεσις. 249. ὑποτείνει. SCHOL. : αἴρει, ἐγείρει, ὑποβάλλει· ἀντὶ τοῦ κάτωθεν εἰς ὕψος ἔτεινεν. See Liddell and Scott, s. v. 250. 'Aλx' i.... λόγος. "The Chorus says, Sed si liberatus est insania, optime se habere eum crediderim. Mali enim præteriti nulla ratio habetur, i. e. facile quis obliviscitur. Hence to πέπαυται we must supply To naxou from the following verse, i. e. insaniæ. So, also, at v. 266, to πεπαυμένος understand τῆς νόσου from the word νοσῶν immediately following. The verb rux must be taken impersonally (see my note to Trach. 189), or referred to Aias. The latter supposition is, in my judgment, the best; partly because it is more natural that the subject of this infinitive should be the same with that of the verb rizaurai, and partly because, if it be not referred to Aias, we shall inquire in vain, if ɛuruxsîv be received impersonally, with whom the suruxía rests." WUNDER. 251. Þgoúdov roũ nanoỡ, an evil that has gone by. The adjective Qgoudos, although most frequently applied to persons, is also used as an epithet of things quæ tolluntur et evanescunt. Cf. (Ed. Kol. 660; Eur. Hek. 335; Androm. 1078; Ar. Nub. 718 sqq. Kühner must have forgotten this verse in asserting (Gr. Gr. 119, Obs. 4, ed. Jelf) that goudos is never employed except in the nominative singular and plural. μείων λόγος. SCHOL. : ἀντὶ τοῦ οὐδεὶς λόγος. 252. Πότερα δ'. ... uvav. The explanation of these words given by Tekmessa herself in v. 258 sqq. With the expression κοινὸς ἐν κοινοῖσι, comp. v. 442, μόνος μόνοις ; 590, Αφιλα παρ ̓ ἀφίλοις ; Antig. 140, loo #gos loous; and many other passages cited by the commentators. 255. Τό τοι διπλάζον, i. e. τοὺς φίλους λυπῶν καὶ αὐτὸς λυπεῖσθαι. Porson to Eur. Hek. 228 observes, that "the Tragedians are very partial to the introduction of the particle ro in gnomes or brief moral sentiments." Cf. Stallbaum ad Plat. Sympos. p. 219. A; Jelf's Gr. Gr. 736. 1. .... 256. Ἡμεῖς ἄρ ̓. νῦν. SCHOL. : ἡμεῖς ἀντὶ τοῦ ὁ Αἴας νῦν μὴ νοσῶν ὀδυνᾷ ἑαυτὸν διὰ τὰ πεπραγμένα. By using the plural pronoun, Tekmessa identifies herself with Aias, and indicates with true womanly feeling the intimate union of their loves and fortune. In the same way, Theseus calls the daughters of dipus τὰς παῖδας ἡμῶν in d. Kol. 1021. On the form áráμsola, see Matthia's Gr. Gr. 203. 3, and cf. infra, vv. 630, 631, 641. 260. goνouvτas. So all the manuscripts and old editions. "Sed quum Scholiastes scribat ygáQsrai ßλéπovras, hoc præferendum judicavi.” HERMANN. In this decision few will acquiesce. At v. 50 supra, we have already seen that these various readings are supported by no authority, and are entirely due to some corrector anxious to improve the language of his author. The participle govouvras is equally appropriate to the sense of the passage, and is found in precisely the same antithesis, at Trach. 1230, τὸ μὲν νοσοῦντι θυμοῦσθαι κακόν· τὸ δ ̓ ὧδ ̓ ὁρᾶν φρονοῦντα τίς ποτ ̓ ἂν φέροι; = 262. λύπῃ ἐλήλαται. SCHOL. : ὑπὸ λύπης ἐλαύνεται. On the employment of λavy in the figurative sense of vexare, agitare, see below, vv. 479, 714; Eur. Androm. 30; Iph. T. 79; Ion. 1619; Soph. Ed. Tyr. 28; Ed. Kol. 1747. So also in prose-writers. Plat. Phædr. p. 240. D, ἀλλ' ὑπ ̓ ἀνάγκης τε καὶ οἴστρου ἐλαύνεται; Demosth. Phil. 3. 54, θεὸς τὰ πράγματα ἐλαύνει. On the adverbial use of πᾶς πάντως, prorsus, see Jelf's Gr. Gr. 714, Obs. 2; Ellendt, Lex. Soph. II. 516, and compare infra, v. 494, ἐν σοὶ πᾶς ἔγωγε σώζομαι ; v. 686, πᾶς .. θανεῖν. 264. *Αρα. "This particle has here the same force as aga oix, nonne. So also below, v. 1220; Elektr. 614, 790, 816; Ed. Tyr. 822; Ed. Kol. 753, 780. Cf. Hermann ad Vig. p. 823, and Matthia's Gr. Gr. 614." WUnder. Add Monk to Eur. Alkest. 351; Porson, Præf. ad Hek. p. xiv. .... 265. Ξύμφημι δή σοι. With the commencement of this senarius Lobeck aptly compares Ed. Kol. 1748; Elektr. 1257. Add Œd. Tyr. 553, 642; Philokt. 1310. δέδοικα μὴ 'κ θεοῦ πληγή τις ἥκῃ. Nearly all the manuscripts and old editions have xo, as Plut. V. Pelop. X., igãte μù Saragarro, where Schäfer has restored the conjunctive. "Erfurdt reads x on the authority of Suidas and one manuscript. Perhaps the true reading is . The words un zy or μù xs signify ne venerit. Erfurdt justly remarks that x does not signify venio, but veni. In the same manner, a signifies abii, not abeo. Both these verbs are more nearly allied to anλve than to exoμa. Now it is well known that after didana un, ga un, &c., the Greeks frequently employ the indicative to express that sense which the Latins express by the præter-perfect of the subjunctive. Thus, the Chorus in the Orestes of Euripides, believing that Orestes is dead, says to Elektra, v. 208, Ὅρα παροῦσα, παρθένε Ἠλέκτρα, πέλας Μὴ κατθανών σε σύγγονος λέληθ' ὅδε. See Budæus, p. 252, ed. 1548; Hoogeveen, pp. 708, 709. Among the examples produced by the grammarians is the following passage of Demosthenes (De Fuls. Leg. p. 342. 8): Καὶ τὸ χρόνον γεγενῆσθαι μετὰ τὴν πρεσβείαν πολὺν, δέδοικα μή τινα λήθην, ἢ συνήθειαν τῶν ἀδικημάτων ὑμῖν ἐμπεποιήκει. Are we to read ἐμπεποιήκε with Lambinus and Markland, or iμirony with Reiske? We do not condemn the subjunctive, but we strongly suspect that, if Demosthenes had employed it in this passage, he would have said μTETONòs. The orators generally, if not always, express this subjunctive and its corresponding optative by the auxiliary verb and the participle. Thus we find in the same relation βεβοηθηκὼς ᾖ, p. 345. 29; συμβεβηκὸς εἴη, p. 351. 9; πεποιηκότες εἴητε (εἶτε), p. 363. 19; δεδωκότες ἦτε, p. 411. 3. To return to Sophokles, the same arguments which lead us to suspect that is the true reading in the verse before us, induce us to propose Geßnne, Philokt. 493." ELMSLEY. The conjecture of this acute critic is supported by the authority of the MS. Ven., which exhibits xs, and by the scholion μ as in the MS. Ien. It is condemned, although without remark, by Matthia ad Eur. Phon. 93, and is pronounced inferior to zy by Hermann and most subsequent editors. 266. Is yág, for us yàg ou, how can it but be, i. e. yes assuredly. See Matth. Gr. Gr. 611. 4; Scholefield, Append. ad Æsch. Eumen. 577; Koen. ad Greg. Cor. p. 144; and compare Xen. Mem. 4. 4. 13, ovxoũv ὁ μὲν τὰ δίκαια πράττων δίκαιος, ὁ δὲ τὰ ἄδικα ἄδικος; Πῶς γὰρ οὔ; 268. Ως ὧδ ̓ ἐχόντων, κ. τ. λ. That this is so you must be assured. On the construction of s with the participle, where we might have expected T with a finite verb, or, as in Latin, the accusative with the infinitive, ταῦτα οὕτως ἔχειν ἐπίστασο, see Lobeck to this verse, Blomfield ad Æsch. Agam. 1364, and Matthia's Gr. Gr. 569. 7. Cf. also Philokt. 253; Antig. 1063; Ed. Kol. 1583; Plat. Crit. p. 108. B, ùs iæagxovons aurậ ovyzváμns "orw. Tekmessa, in her reply, as Jäger accurately teaches, opposes ἐπίστασθαί σε χρή to the language of the Chorus, δέδοικα μή, etc., in the following sense certa res est, a dis immissam Ajaci insaniam esse, non dubia, ut tibi videtur, i. e. that the malady of Aias is the infliction of some deity is not a mere matter of fearful conjecture, but of certainty and fact. Wunder compares Ter. Andr. 3. 2. 30: opinor, narras; non recte accipis certa res est. 269. #gorexTαTо. So Aldus and the manuscripts, with Eustathius, p. 527. 52. Brunck, relying upon the authority of the old grammarians, says that Trapa is not Attic. He has accordingly displaced the common reading rara for TiTirai at Eur. Ion. 90, Ar. Avv. 573, 574, and in our own passage has written προσέπτετο Porson to Eur. Med. 1 observes that “the Attics employ in the present πέτομαι, πέταμαι, in the aorist ἐπτόμην, ἐπτάμην, the former of which I consider preferable, although not to be introduced in opposition to manuscripts. Brunck, therefore, has well edited vsτóμav in Soph. Aj. 657." Moris, p. 311, iroμAIπέτεται Αττικοί ; πέταμαι - πέταται Ελληνες. See Matth. Gr. Gr. 246, p. 428; Thom. M. p. Lobeck ad Phryn. p. 323 sq. 473; Græv. ad Luc. Solac. t. 9. p. 485; Dindorf compares sch. Prom. 644, θεόσσυ τον χειμῶνα καὶ διαφθορὰν | μορφῆς, ὅθεν μοι σχετλίᾳ προσέπτατο ; Eur. Alhest. 420, ἐπίσταμαί τε κοὐκ ἄφνω κακὸν τόδε | προσέπτατο. 271. ὡς κοινωνὸς ὤν. The comparative particle ὡς in construction with the participle denotes the thought, opinion, supposition, or view in which, or the pretext under which, the action or state expressed by the participle is conceived to exist. It may be rendered by quippe. Cf. infra, 1043, οὐκ αὐτὸς ἐξέπλευσεν, ὡς αὐτοῦ κρατῶν ; supra, v. 64, ὡς ἄνδρας.... ἔχων ; Elektr. 1025, ὡς οὐχὶ συνδράσουσα νουθετεῖς τάδε. See Jelf's Gr. Gr. 701 ; Liddell and Scott, s. Ως. 272. ἄκρας νυκτός. SCHOL. : περὶ πρῶτον ὕπνον. πιθανῶς δὲ καὶ τὸ τοῦ χρόνου πρόσκειται· οἱ γὰρ ἐπιβουλεύοντες τότε τὰς ἐξόδους ποιοῦνται, ὥστε λαθεῖν τὰς παραφυλακάς. ἡ νίχ ̓ ἕσπεροι.] ἢ ὅτε οὐκ ἔφαινον ἔτι οἱ ἔσπεροι ἀστέρες, ἢ ὅτε ἐσβέσθησαν οἱ λύχνοι. συνετῶς δὲ καὶ οὐ κατὰ μαινόμενον, καὶ ἐκ τοῦ καιροῦ γὰρ ἐννοίας ἐπιβουλεύοντος, ἐπιθέσθαι περὶ πρῶτον ὕπνον. λαμπτῆρε; δὲ, οἱ κατὰ τὴν οἰκίαν φαίνοντες λύχνοι. "The former writing, οἱ ἕσπεροι ἀστέρες, is approved by Spanheim ad Callim. Η. in Del. 303 ; the latter is justly preferred by Valcknäer to Hdt. 7. 215. For although the stars are termed λαμπτῆρες by Manetho, 5. 426, and ἕσπερα λύχνα by Nonnus, 2. 324, it is nevertheless clear that in our passage the foculi or grates are meant, upon which dry wood and pine were burnt for the illumination of the sleeping apartments. Galenus, Ereg. p. 512, λαμπτήρ ὃν οἱ πολλοὶ φανὸν, παρὰ μέντοι τοῖς Αττικοῖς ἐν ᾧ ξύλα κατεκαίετο παρέξοντα φῶς. Eustathius, p. 1848. 32, λαμπτῆρες ἐσχάραι μετέωροι ἢ χυτρόποδες, ἐφ ̓ ὧν ἔκαιον. Cf. Odyss. 18. 304, αὐτίκα λαμπτῆρας τρεῖς ἔστασαν ἐν μεγάροισιν, ὄφρα φαείνοιεν. Theokrit. Id. 25. 47. the Greeks were accustomed to distinguish the appearance and decline of day, marking the commencement of night by the lighting up of lamps, ἀρχομένης ἡμέρας, μεσούσης, δείλης ὀψίας, περὶ λύχνων ἁφάς, Liban. Decl. Τ. ΙΙΙ. 127. So also Herodotus, 1. c. Dionysius, Antt. 11. 33, Diodoros, 19. 43, and Nikephoros, Breviar. p. 42. B, call twilight περὶ λύχνων ἁφάς ; Athenæus, XII. 526. C, μεχρὶ λύχνων ἁφῶν, and the same usage is attributed to the Attics by a grammarian in Anecd. Gr. p. 470, ap' ἑσπέρας οὐκ ἀπεσπέρας ἀλλὰ περὶ λύχνων ἁφάς. The expression vespertina lumina is found in Ammian. Marcell. 16. 8. 9, and they were brought in during the interval which followed the removal of the tables. This period of time was, moreover, called lumina prima, and primam facem (see Oudendorp. ad Apul. Met. II. c. 27), and by more recent writers lucernarum In this way |