commentators much difficulty. The manuscripts μέγαν αἰγυπίον ὑποδείσavres, with a full stop after the participle. Toup, ad Suid. T. III. p. 22, conjectured παταγοῦσιν, ἅτε πτηνῶν ἀγέλαι μέγαν αἰγυπίον, σ ̓ ὑποδείσαν Ts, 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 ärg in place of års; and this has been received by Wunder, who justifies it from Ed. Tyr. 176, Æsch. Eum. 660, and the following gloss of Hesychius agnatársg. Dawes, in Misc. Cr. p. 224, placed a colon after yλa, and inserted d' after alyvriov 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 ἄ, 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. Ep. ad Philop. T. I. p. 14, duães... θορυβοῦντες καὶ στασιάζοντες, ὁκόταν ἐξαπιναίως ἡ δέσποινα αὐτοῖς ἐπιστῆ πτοηθέντες ἀφησυχάζουσι. Add Pind. Pyth. 4. 273, ἀλλ ̓ ἐπὶ χώρας αὖτις ἔσσαι δυσπαλὲς δὴ γίγνεται, ἐξαπίνως | εἰ μὴ θεὸς ἁγεμόνεσσι κυβερνατὴς 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, consternatæ sunt.” LOBECK. Add Eur. Or. 776, izoπτήξας 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 Esch. Prom. 29, θεὸς θεῶν γὰρ οὐχ ὑποπτήσσων χόλον ; Ar. Vesp. 1490, πτήσσει Φρύ νιχος ὡς 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).

They

172-199. The Chorus doubtingly inquire whether Artemis or Enyalios has been the cause of the calamity which has overtaken Aias. 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, Tò mò 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, l. 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, #λńgus Távтwv àτonalagμáτwv. 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

writers occasionally recalled them for the sake of ornament or variety. In place of TuúgwTos, which Eschylus, Agam. 252, has employed in the Chorus, Aristophanes, Lys. 217, 218, has preferred to use åravgárn in the senarius. The same writer, Pac. 978, has employed ohvriμńrn, but elsewhere, as at Thesm. 293, TokuTíμnte Ańμntig. In Æsch. Agam. 1534, τὴν πολύκλαυτίν τ ̓ Ἰφιγένειαν ἀνάξια δράσας, erase the useless conjunction, and read oλunλuúrny. In Soph. Ai. 499, Aldus has doua for dovaíuv, in opposition to the metre." Again, in Præf. ad Hek. XV.: "It is true, that the Attics most commonly give to adjectives of this class (derivatives and compounds, as róßλεTτos, Eur. Hek. 355) but one form for the masculine and feminine genders. Yet the ancient authors do not invariably observe this rule. Theogn. init., "Agrɛμ Ongopóvn; Pind. Nem. 3. 3, πολυξέναν Αἰγίναν ; Athen. XIII. p. 574. Α, πολύξειναι νεάνιδες.” Lobeck has cited a great number of similarly inflected epithets of the goddesses; 'Hozóan, Anth. V. 228; Fogyogóvn, Eur. Ion. 1478 (add Γοργολόφα, Ar. Egg. 1177) ; Ἱπποσίη, Pind. Οl. 3. 27; Δημήτηρ πολυPogon, Hes. Th. 912; Moura ȧygovóμn, Meleag. Anth. VII. 169; "Hça Ηνιόχη, Paus. 9. 39. 4; Φοβεσιστράτη, Ar. Eqq. 1173; Εγερσιμάχη, Anth. Pal. VII. 122; Σwwdíva "Agriμis, Inscr. Boot. n. 1595; which may be compared with the proper names of women, Αστυνόμη, ΗγησάνSea, Assvoßia, Eugudinn, etc. Our form being, then, regarded as legitimate, Elmsley would, in the passage quoted above from the Iphig. in Tauris, correct Tavgozóλnv sάv, since the common reading exhibits an anapæst of a very peculiar kind. See the Edinb. Rev., Vol. XIX. p. 70. On the particles used interrogatively, consult Dindorf to Ar. Pac. 114; Brandreth to Hom. Il. 5. 416; and cf. v. 902 below, where Ellendt, "Adsignificatur consideratio rei indignæ et vix expectandæ."

173. Ω μεγάλα φάτις. SCHOL. : διὰ μέσου ἡ ἀναφώνησις· ὦ θαυμαστὴ φήμη, ἥτις ἐγέννησάς μοι ταύτην τὴν αἰσχύνην· κακὴ γὰρ φήμη ὑπῆρξε περὶ τοῦ Αἴαντος. In refutation of Musgrave's conjecture, ὦ μογερὰ φάτις, O infelix rumor, Erfurdt aptly cites Esch. Agam. 1492, Choeph. 479, Pers. 903, in order to prove that the adjective μiyas is frequently used by the Tragedians in the same signification as devós. With the expression μᾶτερ αἰσχύνας ἐμᾶς, compare Philokt. 1360, οἷς γὰρ ἡ γνώμη κακῶν μήτηρ γένηται ; Æsch. Theb. 225, πειθαρχία ἐστι τῆς εὐπραξίας μήτηρ ; Eur. Troad. 1222, σύ τ ̓ ὦ ποτ ̓ οὖσα καλλίνικε μυρίων μῆτερ τροπαίων, Ἕκτοgos pinov σános. So, too, even in prose: Xen. Ek. 5. 17, tùy yswęɣiar τῶν ἄλλων τεχνῶν μητέρα καὶ τροφὸν εἶναι ; Plutarch. V. Alc. 6, τυραννὶς μήτηρ ἀδικίας.

175. πανδάμους.

SCHOL. : ἢ τὰς παντὸς τοῦ δήμου, ἢ τὰς συνηγμένας. The former is the true interpretation. With βοῦς ἀγελαίας, Wesseling compares Hom. Od. 17. 181, ἵρευον δὲ σύας σιάλους καὶ βοῦν ἀγελαίην.

176. Η που. Lobeck, whom Wunder follows, ή που, i. e. ἴσως, εἰκότως, from his own conjecture. In the words which follow, ἀκάρπωτον is constructed with xág, by an enallage of cases very frequently met with in the Tragedians, instead of with νίκας. Compare below, v. 818; Antig. 852, ματρῷαι λέκτρων ὦται ;

794, τόδε νεῖκος ἀνδρῶν ξύναιμον ; Ibid. Esch. Choeph. 40, τοιάνδε χάριν ἄχαριν μ' ἰάλλει; Eur. Iph. Τ. 566, κακῆς γυναικὸς χάριν ἄχαριν ἀπώλετο ; Soph. Τrach. 485, κείνου τε καὶ σὴν ἐξ ἴσου κοίνην χάριν ; Plat. Legg. 853. Ε, ὧν δὴ χάριν οὐκ ἄχαριν λέο γοιμ ̓ ἂν νόμον. Similar instances abound in Latin writers ; as in Cic. N. D. 2. 39. 38; Tac. Hist. 1. 12; Hor. Od. 2. 3. 8; and other passages quoted by the critics. The whole expression is well translated by Wunder : ob non perceptum fructum alicujus victoria, i. e. as Matthia, Gr. Gr. 576, accurately explains, διὰ τὸ μὴ κεκαρπῶσθαι νίκην τινά.

178. Ψευσθεῖσ', ἀδώρος. The manuscripts, old Edd., and the Scholiast, ἡ ῥα κλυτῶν ἐνάρων ψευσθεῖσα δώροις εἴτ ̓ ἐλαφηβολίαις. Lecapenus in Matthia's Lect. Mosq. I. p. 79, ψεύδομαι καὶ τὸ ἀπατῶμαι καὶ ἀποτυγχάνω, συντασσόμενον γενικῇ, ὡς παρὰ Σοφ. ἐν Αἴαντι· ἦ ῥα κλυτῶν ἐνάρων ψευσθεῖσα δώρων, ἀντὶ τοῦ ἀποτυχοῦσα. TRICLINIUS. πρῶτον μὲν εἰς αἰτιατικὴν συνέταξε ψευσθεῖσα χάριν (which construction is followed by Neue) εἶτα πρὸς δοτικὴν ἐπλαγίασε, ψευσθεῖσα δώροις. If the reading of the common copies is retained, it will be better to connect ἦ ῥα κλυτῶν ἐνάρων with the preceding words, and ψευσθεῖσα with δώροις εἴτ ̓ ἐλαφηβολίαις by a syntaxis similar to ψευσθῆναι γνώμη, Her. 7. 9. 3, upon which consult Bernhardy, Synt. p. 101. Hermann more correctly refers δώροις and ἐλαφηβολίαις to ώρμασε ; an te instigavit, decepta ob dona a spoliis vel ob venationem. Lobeck, Dindorf, Wunder, and most recent editors, have received the exceedingly felicitous emendation of Musgrave, ψευσθεῖσ', ἀδώροις εἴτ ̓ ἐλα. φηβολίαις, ob cervos jaculo confizos nullo postea munere deæ oblato. On the dative, see Matthiä, Gr. Gr. 397. Bothe has expressed a doubt as to the correctness of the collocation and T. To remove this it will be merely necessary to cite Eur. Alh. 114, ἢ Λυκίας εἴτ ̓ ἐπὶ τὰς ̓Αμμωνιάδας ἕδρας Iph. Τ. 273, εἴτε Διοσκόρων ἢ Νηρέως ἀγαλμάτα ; Plat. Legg. 862. D, εἴτε ἔργοις ἢ λόγοις. See Schäfer, Mel. Cr. p. 5." LOBECK.

179. Ἢ χαλκοθώραξ ἢ τιν ̓ Ενυάλιος. SCHOL. : διαστέλλει τὸν Ἄρεα ἀπὸ τοῦ Ἐνυαλίου ὡς ἕτερον δαίμονα ὑπουργὸν τοῦ μείζονος θεοῦ, καὶ δῆλον ἐκ τῶν συνδέσμων· δηλοῦται γὰρ ὁ Ἄρης ἐκ τοῦ χαλκοθώραξ. ἢ καὶ ὁ "Αρης