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follows: “ Read ἑρκείου. Erfurdt, who passes over ερκίου in silence, seens to have forgotten his own words (ad Ant. 483 (487), ed. min.) : ‘Ερκείου haud dubie rectius est quam ἑρκίου. See Asch. Choeph. 559, 569, 651; Eur. Tro. 17, 483. When a word of three syllables, of which the first and third are long, is always placed in the senarius, as igníov is placed in the present verse, there is reason to suspect that the second syllable is also long. In the following fragment of the younger Cratinus (ap. Athen. p. 460. F), the old Edd. read gxios, although the metre requires gxiños : Εἰς τὸ κυλικεῖον ἐνεγράφην· Ζεύς ἐστί μοι Ἑρκεῖος· ἐστὶ φρατόριος· τὰ τέλη τελῶ. SCHOL. : ἑρκίου στέγης· τοῦ περιφράγματος τῆς αὐλῆς ἢ τῆς τοῦ δώματος στέγης· ἕρκιον (sic) γὰρ τὸ δώμα. Moschopulus, Sched. p. 101, ἑρκίον τὸ περίφραγμα, παροξύτονον. Aristid. XIV. 206, Τ. Ι., αὐλῆς ἑρκία (the MSS. ἕρκια) ; Hom. Il. 9. 476, ὑπέρθορον ἑρκίον αὐλῆς ; Od. 18. 102, καί μιν ποτὶ ἑρκίον αὐλῆς εἶσεν | ἀνακλίνας. The error in the reading is probably due to those grammarians who, regarding it as a substantive, interpreted by δῶμα, in which sense the Homeric noun is used by Apollon. Rh. 2. 1073. The Tragedians, however, do not appear to have received this word as a substantive, any more than παιδίον, θηρίον, τειχίον, ἔκριον, ἴχνιον. As an adjective, the form ἕρκιος is destitute of all authority ; and the fact that adjectives from paroxytone substantives of the neuter gender in os (with the exception of those which have a in the antepenultima) take the diphthong in the penultima (cf. τέλειος, γήρειος, κήδειος, κήτειος, ἔτειος, θάλειος, ἕλειος, ὄρειος, ἀνείδειος, τέγειος) renders it extremely improbable that any adjective could have been formed from exos which did not follow the analogy of those derived from similar nouns by terminating in ειος. “The κίων ερκείου στέγης, as the Scholiast says, was either a kind of pillar or prop supporting the main beam of the roof, τὸν τὴν ὀροφὴν ὑπερείδοντα κίονα (Plut. V. Rom. c. XXVIII.), which Æschylus, in Agam. 897, calls ὑψηλῆς στέγης στῦλον ποδήρη, or some other pillar or column placed in the court of the tent. The latter was especially used for securing offenders for punishment: προσδεθεὶς κίονι ἔλαβε πληγὰς πολλάς, Artemid. 1. 68, p. 114 ; δήσαντες πρὸς τὸν κίονα αὐτὸν ἐμαστίζουν, Æschin. c. Tim. p. 83; and in the same way, Lysias, Fr. XLV. 407. 4, Hyperides ap. Poll. 3. 80, all of whom employ ὁ κίων, as also Ar. Vesp. 105, Aristot. Nicom. 10. 3. Upon the last point, our own Scholiast observes : ὁ κίων ἀρσενικῶς, παρὰ δὲ τοῖς Ἴωσιν ἡ κίων καὶ πολλὰ ἕτερα ἀρσενικῶς γραφόμενα θηλυκῶς οὗτοι προφέρουσι. Schol. Pind. Οl. 1. 10, ἡ αἰθὴρ παρὰ τοῖς Ἴωσιν ὡς ἡ κίων καὶ ἡ Μαραθών. οὐ πάντα δὲ τοιαῦτα ἰωνικά ἐστιν· ἐπεὶ καὶ οἱ ̓Αττικοὶ πολλὰ τῶν ὀνομάτων ἀρσενικὰ ὄντα θηλυκῶς ἐκφέρουσιν.

The Etymologicon Magn. s. v. assigns it the same gender, nor can I perceive any reason why our own lexicographers should so stoutly defend the opposite opinion." LOBECK. The Oxford translator remarks, that this peculiar punishment was a common custom; and is described by Homer in the 22d book of the Odyssey as the fate of Melanthius, who fares much the same with Sir Topaz, in Parnell's 'Fairy Tale.'"

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110. Μάστιγι πρῶτον. SCHOL. : ἐντεῦθεν ἡ ἐπιγραφὴ τοῦ δράματος. οὐ πρότερον φονεύω αὐτὸν πρὶν ἂν μαστίξω. Bothe contends that this verse should be united with the preceding by omitting τὸν δύστηνον ἐργάσει κακὸν párty, the words ri dira being assigned to Athene, and the remainder to Aias. This is not only opposed to all authority, but to the rixoμulía, or mode in which the alternate replies in this whole conversation are arranged, whilst a perfectly satisfactory periphrase in illustration of the sense is given by Wunder: Nolo eum ante mori, quam flagello terga ejus ita cruentavero, ut ea ipsa re mortem consequatur. Cf. Trach. 1135, ribvnne ægiv ἐξ ἐμῆς θανεῖν χερός ; Philoht. 1329, παῦλαν ἴσθι μήποτ' ἐντυχεῖν πρὶν ἂν νόσου μαλαχθῆς τῆσδε, cited by Neue On vara, see Jelf's Gr. Gr.

584. 1 ; Apollon. Rh. 3. 725, φοινίχθη καλὸν χρόα.

σου.

112. ἐγώ σ' ἐφίεμαι. SCHOL. : ἔγωγε σ ̓ ἐφίεμαι· ἐφίεμαί σε εἰς τὰ ἄλλα κελεύειν μοι, καὶ χαίρειν ὡς πειθομένου μου· εἰς τοῦτο δὲ μόνον οὐκ ἀκούσομαί Three manuscripts follow the reading exhibited in the lemma of the Scholiast. Lobeck translates the verse, de ceteris, omnia, quæ vis, fieri cupio, and detects in the language a certain air of disdainful indifference, which is not always found in the more customary formula, χαίρειν σὲ κελεύω. Others render ipipa by jubeo; but it seems to be employed here rather in place of the more hackneyed verb av, sinere, as in Hom. Il. 23. 82, Odyss, 13. 7, Xen. An. 6. 4. 31, and infra, v. 116; the sense being rightly given by Hermann: cetera tibi ex sententia tua cedant, sinam; ille vero hanc, neque aliam dabit pœnam. It may be observed, that the Greeks used the formula χαίρειν ἐᾶν, or κελεύειν τινά, of those quibus nihil secum esse volebant. Hesychius: χαίρειν ἐᾶσαι, καταφρονεῖν. Cf. Hdt. 9. 41, τὰ σφά για τὰ Ηγησιστράτου ἐᾶν χαίρειν, where see Valckenaer ; Plat. Symp. p. 176. Ε, τὴν αὐλητρίδα χαίρειν ἐᾶν ; Xen. Kyr. 7. 5. 42, χαίρειν ταύτην τὴν εὐδαιμονίαν κελεύω ; Soph. Trach. 816, ερπέτω χαίρουσα. Consult Heindorf to Plat. Theat. II. p. 441; Blomfield to Æsch. Agam. 555. On the construction, see Matth. Gr. Gr. 537.

114. Some manuscripts and wds, in place of ds. The MSS. TO. Heidelb. and Lips. b. exhibit de a priori manu, ads from the hand of some corrector. Hermann, retaining the writing of the far larger number of

the books, thinks that Matthiä, in Gr. Gr. 541, 542, has not given a sufficiently distinct explanation of the use of the article before the infinitive. He observes that "the insertion or omission of the article is any thing but an immaterial point, and that the infinitive with the article, except in cases where it is simply a substantive, is employed in two ways. The first is explicative, roro being either supplied or understood; as, τὸ δρᾶν, τοῦτο λέγω, or τοῦτο λέγω, τὸ ὁρᾶν. In this use it relates to something which is about to follow, or which has preceded. In addition to the examples cited by Matthiä, I may add Soph. Αnt. 79, τὸ γὰρ βίᾳ πολιτῶν ὁρᾶν ἔφυν ἀμήχανος. This is stronger than without the article. For Ismene says this, τὸ γὰρ βίᾳ πολιτῶν δρᾶν, τοῦτο ἀμήχανος εἰμι ; (Ed. Kol. 441, οἱ δ ̓ ἐπωφελεῖν οἱ τοῦ πατρὸς τῷ πατρὶ δυνάμενοι, τὸ δρᾶν οὐκ ἠθέλησαν ; Antig. 707, ὅστις γὰρ αὐτὸς ἢ φρονεῖν μόνος δοκεῖ, ἢ γλῶσσαν, ἣν οὐκ ἄλλος, ἢ ψυχὴν ἔχειν, οὗτοι διαπτυχθέντες ὤφθησαν κενοί. ἀλλ ̓ ἄνδρα, κεἴ τις ᾖ σοφός, τὸ μανθάνειν πόλλ ̓, αἰσχρὸν οὐδὲν, καὶ τὸ μὴ τείνειν ἄγαν, ΐ. ε. ἀλλὰ τὸ μανθάνειν πολλὰ καὶ μὴ τείνειν ἄγαν, τοῦτο οὐδὲν αἰσχρόν. Το also in the same play, v. 266; and in Philokt. 1241, ἔστιν τις, ἔστιν, ὅς σε κωλύσει τὸ δρᾶν. The second is that in which the article is joined with the infinitive, in precisely the same power as that elsewhere assigned to ὥστε, a usage which differs less in reality than in appearance from the former. For here, also, the sense is strictly τοῦτο, τὸ δρᾶν, but yet with the absolute signification quod attinet ad hoc. This use is most frequent in negation, τὸ μὴ δρᾶν, and τὸ μὴ οὐ δρᾶν. Antig. 264, ἦμεν δ ̓ ἕτοιμοι καὶ μύδρους αἴρειν χεροῖν, καὶ πῦρ διέρπειν, καὶ θεοὺς ὁρκωμοτεῖν, τὸ μήτε δρᾶσαι, μήτε τῷ ξυνειδέναι τὸ πρᾶγμα βουλεύσαντι, μητ ̓ εἰργασμένῳ. Sophokles particularly delights in this form of expression without a negation : Ed. R. 1416, ἀλλ ̓ ὧν ἐπαιτεῖς ἐς δέον πάρεσθ ̓ ὅδε Κρέων, τὸ πράσσειν καὶ τὸ βουλεύειν ; Elektr. 466, δράσω· τὸ γὰρ δίκαιον οὐκ ἔχει λόγον δυοῖν ἐρίζειν, ἀλλ' ἐπισπεύδειν τὸ δρᾶν, agre quidem, sed cedam, ut faciam; Philokt. 118, μαθὼν γὰρ οὐκ ἂν ἀρνοίμην τὸ δρᾶν, on which verse see Addenda to my edition of the Supplices of Euripides, 1095 ; Αi. 1086, ἤδη ποτ ̓ εἶδον ἄνδρ ̓ ἐγὼ γλώσση θρασὺν ναύτας ἐφορμήσαντα χειμῶνος τὸ πλεῖν, i. e. ὥστε πλεῖν, not color= tantem ad navigandum, but cohortatione efficientem, ut navigent. The passage in Antig. 262, εἷς γάρ τις ἦν ἕκαστος οὐρξειργασμένος, κοὐδεὶς ἐναργὴς, ἀλλ ̓ ἔφευγε τὸ μὴ εἰδέναι, is corrupt, and inapplicable to the illustration of this kind of expression." See, also, Jelf's Gr. Gr. 670. With the asyndeton, in the next verse, so frequent in exhortation, Neue has compared vv. 769, 802, 932, Ant. 1037, Trach. 1255.

116. Χωρῶ.... παρεστάναι. Having uttered these words, Aias with

great eagerness embraces the opportunity of returning to his tent, in order to consummate his vengeance, and leaves Athene, as if unable to tolerate a conversation which protracts the pleasure he imagines himself about to reap in the punishment of Odysseus. Erfurât punctuates xweŵ węòs "gyov τοῦτο· σοὶ δ ̓ ἐφίεμαι, which Hermann justly pronounces frigid. On the prospective use of the neuter demonstrative pronoun, as preparing the way for something about to be added, see Jelf's Gr. Gr. 657. 2. Ellendt takes exception to the position of the conjunction dé: "debuit enim rouro dicos esse, cum pronomen o sono et vi careat plane." A similar collocation occurs below, v. 1347, xaï, où dè xargós y'.

119. τίς ἄν.... εὑρέθη, who could have been found if such a person had been sought, or if I had not visited him with this affliction). The addition of the particle is to be referred to some implied condition similar to those given. Cf. Matth. Gr. Gr. 599. 2. b. Neue quotes in illustration vv. 388, 405; Ed. Tyr. 117; Ant. 390, 502; Trach. 709; Philokt. 443, 869. Elmsley, to Med. 190, would prefer his favorite form nugin; but see Lobeck ad Phryn. p. 140; Poppo ad Thuk. 1. 58. The Cod. T. ris ἀνδρῶν ἄλλος ἢ προυνέστερος (γρ. προνούστερος). In place of ἤ, some manuscripts of inferior reputation and Suidas . Antiatticista, p. 111. 25, Προνούστερος, ἀντὶ τοῦ προνοητικώτερος. Σοφοκλῆς Αἴαντι μαστιγοφόρῳο PHOTIUS: προυνουστέρως, ἀντὶ τοῦ προνοητικωτέρως. See Elmsley to Eur. Herakl. 544. With the construction deãv άusivwv, here placed antithetically to προνούστερος goμnbioregos, ad consilia prudentior, compare Hdt. IV. 157, ἀμείνων πράσσειν ; the phrases ἀμ. μαντεύεσθαι, προνοῆσαι ; ἀγαθοὶ, ἐσθλοὶ συρίζειν, ἀείδειν ; Theokr. 8. 4, Αμφω συρίσδεν δεδαημένω, ἄμφω dside; Virg. Ecl. 5. 1, boni inflare; Id. 7. 5, cantare pares; Georg. 1. 284, felix et ponere vitem.

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122. ἔμπας. All the manuscripts and Suidas ἔμπης. The true reading was restored by Heath. SCHOL. : Ἴωνες ἔμπης φασὶν, Αττικοὶ δὲ ἔμπας nai μra. The latter form is read below, v. 539, and there are some metrical considerations which may suggest the belief that Sophokles employed it here also. In v. 1276, we read ἀλλ ̓ αὐτὸν ἔμπας ὄντ ̓ ἐγώ. So, too, at Antig. 845. Homer, and the poets generally, put se urns after the participle; but by Sophokles, in our own play, the customary arrangement has been reversed. See Jelf's Gr. Gr. 697. c. The comma after was not found in the older manuscripts; that subsequently appended was erased by Schäfer, in order that uras might be connected with ironTsigw, and restored by Hermann, who refers the restrictive particle directly to dúornvov, miserum tamen etsi inimicum, or, to use his own

*

words, miseret me Aiacis, qui, ut sit inimicus, at miser tamen, ideoque miseratione dignus est. It appears to us that the comma must be placed after turas, or entirely omitted, and that, instead of the lengthened interpretation by which Hermann defends the punctuation he adopts, the true rendering is, attamen me miseret Aiacis miseri, quanquam inimicus est.

123. 'Oboúven'. The manuscripts 'ovena. See Liddell and Scott, s. v.; Lobeck to Phryn. p. 657; Matthiä to Eur. Alk. 813. On the indicative mood, here placed on account of the absence of any condition, see Jelf, 849. 4. With the eminently beautiful and peculiarly Sophoklean expression, är σvynari(ivntai nax, Wesseling compares Philokt. 1011, ἀνάγκῃ ζυγείς. Add Antig. 1311, δειλαίᾳ δὲ συγκέκραμαι δύᾳ ; below, ν. 850, οἴκτῳ τῷδε συγκεκραμένην ; Esch. Choeph. 744; Eur. Hippol. 1387 ; Ar. Plut. 854, πολυφόρῳ συγκέκραμαι δαίμον. So also in prosewriters. Plat. Mener. p. 240. C, ̓Αθηναίους ἐν τῇ αὐτῇ ἀνάγκῃ ζεύξαντες Ερετριεῦσιν ; Dion. Hal. 4. 83, τινὰ μεγάλαις ἀνάγκαις ζευγνύναι ; Clem. Αl. p. 4, ἐσχάτη δουλείᾳ κατέζευχθεί

125. 'Oga yàg...

"This entire passage, to the end of v. 132, is found in Suidas, s. Edwλov, and the first six are transcribed by Stobæus, Tit. XXII. 22. 188. This last author, Ibid. XLVIII. 4, attributes a verse to Sophokles which presents a very great resemblance to the second : ἄνθρωπος ἐστι πνεῦμα καὶ σκιὰ μόνον. Some writer, whose name I do not know, in Clem. Strom. II. 64, represents Aias as thus speaking:

Πῆμα δ ̓ οὐδὲν ἐλευθέρου

ψυχὴν ἔδακνεν ἄνδρος ὡς ἀτιμία.
οὕτως πέπονθα καί με συμφορᾶς ἀεὶ
βαθεῖα κηλὶς ἐκ βυθῶν ἀναστέψει

λύσσης πικροῖς κέντροισιν ἠρεθισμένον.

Αἴας

These verses are ascribed by Grotius (p. 461) to Sophokles, and many critics imagine, from the mention of insanity, that they are the words of Aias. The Scholiast to Aristid. T. II. 143, assigns them, in express terms, to this tragedy, although they are in no way appropriate to it: τὸ δειλίας γέρας ἀκίνδυνον Σοφοκλῆς ἐν Αἴαντι μαστιγοφόρῳ λέγει. γὰρ εἰ δειλὸς ἦν καὶ μὴ θρασὺς, εἴληφεν ἂν γέρας τῆς δειλίας τὸ μὴ κινδυνεῦ vai autoxsgig. Could it be shown that Sophokles re-edited this play, it would not be difficult to trace the source of these verses. I prefer, however, to suppose that the Grammarians err in assigning them to our tragedy, and cannot agree with those who represent them to have been lost from it by the mutilations of time. The remark of Osann (Ueber Sopho

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