which is approved by the most recent editors, is exhibited in the MSS. La. Aug. C, and Suid. Cod. Leid. s. v. Render, feeding apart on his own mind, i. e. self-willed, inflexible in his own secret purposes and resolution. Compare v. 604. sq. On the genitive φρενός, dependent upon the verbal notion contained in the compound substantive, see Jelf's Gr. Gr. 542. 2. 588. Τὰ πρὶν δ ̓ ἔργα χεροῖν, κ. τ. λ. SCHOL.: τὰ δὲ πρότερα μέγιστα

On this

τῆς ἀρετῆς τῶν χειρῶν αὐτοῦ ἔργα ἐν ὀλιγωρίᾳ εἰσὶ παρὰ τοῖς Ατρείδαις. ἢ οὕτω· τὰ δὲ πρότερα αὐτοῦ ἀνδραγαθήματα φροῦδα παρὰ τοῖς Ατρείδαις. Wunder observes, correctly, that the words ἔργα χεροῖν, deeds done by his hand, are so closely united as to form but one idea, and are thus equivalent in signification to the single word χειρουργημάτα, hand-deeds. attributive genitive, in which there is implied a verbal notion of creation, as, for example, in Hom. Π. 2. 397, τὸν δ ̓ οὔποτε κύματα λείπει παντοίων ἀνέμων, created or produced by all sorts of winds, see note to v. 457, supra ; Matthia's Gr. Gr. 380, Obs. 1; Bernhardy, Synt. p. 163. Erfurdt errs, therefore, in constructing ἔργα μεγίστας ἀρετᾶς χεροῖν.

590. Αφιλα παρ' ἀφίλοις. SCHOL.: παρὰ τοῖς πρώην αὐτοῦ φίλοις, νῦν διὰ πάντων ἐπιλελησμένοις· ἢ ἄφιλα παρ' ἀφίλοις, ἐχθρὰ παρ' ἐχθροῖς. The former of these observations refers to the corrupt reading παρὰ φίλοις, exhibited by Suidas, s. Τὰ δὲ πρίν. On this peculiarly Sophoklean collocation, see note to v. 252, supra, Neue to Elektr. 198, and Wunder to Antig. 13.

....

592. παλαιᾷ . γήρα. Hermann observes, correctly, that the poet's meaning is, γεραία μὲν τῷ χρόνῳ γηραία δὲ καὶ τὸ σῶμα. In other words, the employment of the particles μέν . δέ is not discretive, but serves,

by making the clauses seem as if they were different notions placed in contrast to each other, to increase the importance of the common notion, by a diminution of its sameness. Cf. Χen. Μem. 2. 1. 32, ἐγὼ δὲ σύνειμι μὲν θεοῖς, σύνειμιδ ̓ ἀνθρώποις τοῖς ἀγαθοῖς. Philoht. 530, Ω φίλτατον μὲν ἦμαρ, ἥδιστος δ ̓ ἀνὴρ, Φίλοι δὲ ναῦται. So too with μέν omitted. Eur. Med. 99, κινεῖ κραδίαν, κινεῖ δὲ χόλον. Ibid. 1067, ὦ φιλτάτη χεὶρ φίλο τατον δέ μοι κάρα. On ἡμέρα, in the sense of time or age, see (Ed. Kol. 434, 1140, 1218; Eur. Troad. 1321; Porson to Eur. Phan. 550; Blomfield, Gl. ad Esch. Pers. 266.

593. Φρενομόρως. SCHOL. : ἀντὶ τοῦ εἰς τὴν μοῖραν τῶν φρενῶν νοσοῦντα, ὅ ἐστι φρενοβλαβῶς, μανικῶς. “Νοσοῦντα φρενομόρως is identical in signification with φρενομανή, οι νοσοῦντα λυσσάδι μοίρα, Eur. Herc. 1002.” LOBECK. Aldus and a few MSS. read φρενομώρως incorrectly.

595. Αἴλινον . . . . θρηνήσει. SCHOL.: οἷον οὐ μέτριον· ἀναστρεπτέον δέ·

ἄρχει γὰρ τοῦ λόγου τὸ οὔ, ἵν ̓ ᾖ, οὐκ αἴλινον, οὐδ ̓ οἰκτρᾶς γόον ἀηδοῦς ἥσει, ἀλλ ̓ ὀξυτόνους μὲν ᾠδὰς, καὶ τὰ ἑξῆς. Hermann, Ellendt, and most editors, assent to this interpretation, and supply où from the verse that follows, in order that the construction may be οὐκ αἴλινον, οὐδὲ . ..... asserting that the expression is poetical for où μergías. Wunder opposes this view, and contends, from the language of Pausanias, 9. 29. 3, that the word avo cannot be applied to mere moderate lamentation, and that, even if it could, Sophokles would not have repeated it twice, had he intended it to be so understood in our passage. This reasoning, however, appears to be overturned by the language of Heliodoros, V. 2. 176, οἷον ἠρίνης ἀηδόνος αἴλινον ᾠδὴν ἐν νυκτὶ μυρομένης, from which it certainly appears that this epithet can be applied to the song of the nightingale, and that the opposition between the shrill-toned shrieks of the mother of Aias and the plaint of the piteous bird is extended also to this word. On the αἴλινος, or lament for the death of Linus, see Blomfield, Gl. in Æsch. Ag. 119; Klausen to Agam. 1060; and on the omission of où, Schäfer to L. Bos de Ellips. p. 777.

597. das lgnvños. See note to v. 558, supra.

601. Κρείσσων γάρ, κ. τ. λ. The manuscripts and old editions vor, first corrected by Lobeck. Elmsley, in his note on Ed. Tyr. 1368, silently reads wag' "Ada, and in a subsequent notice of this verse in the Mus. Crit. Vol. I. p. 364, observes, that ""Aida nɛúlwv, without the preposition, can signify nothing except iv "Aida nsúlwv, which expression is probably a solecism. Although the Attic poets say both is "Aidov and sis “Aidëv, and even "Adny without the preposition (Antig. 822), we apprehend they never say iv "Aidŋ, but only iv "Aidov. If iv "Aidy occurs at all, it may be compared with iv 'Aláva, Eur. Herakl. 754. The expression παρ' "Αιδη κεύθων may be compared with κεῖται παρ' "Αιδῃ, Ed. Tyr. 972. We take this opportunity of correcting a trifling error which has escaped the attention of the critics. Eur. Med. 1059, Μὰ τοὺς παρ' "Αιδην νερτέρους ἀλάστορας. Παρ' "Αιδην is proper only where there is the idea of motion. See Soph. Ed. Kol. 1552; Eur. Alkest. 237. Read, therefore, rag' "Αιδη.” On the construction of these words, for κρεῖσσον γάρ ἐστι τὸν μά· THY OUT BY "Aidov xɛúbeσbα, see Matthiä, Gr. Gr. 555, Obs. 2, and compare Ed. Tyr. 1368, κρείσσων γὰρ ἦσθα μηκέτ ̓ ὧν ἢ ζῶν τυφλός ; Demosth. Οl. 3. 38. 6, βελτίων εἶ οἴκοι μένων ; Dionys. Antt. VI. 9, κρείτο των γὰρ γένοιτο ἂν ὁ τοιοῦτος πολίτης ἀποθανών. It is, moreover, to be observed, that κεύθων is here used for κευθόμενος. Cf. Ed. Tyr. 967, xsúθει κάτω γῆς, for κεύθεται. See Dorville ad Charit. p. 435; Fischer ad

Well. Gr. Gr. p. 61 sq.; Erfurdt ad Soph. Ed. Tyr. 153, ed. min.; Abresch. ad Æsch. I. p. 80. Lastly, νοσεῖν μάταν, for which a few manuscripts furnish μάτην, is of almost identical signification with φρενομόρως νοσεῖν, ν. 594. SCHOL. : νοσῶν μάτην· μεμηνώς· ματὴν γὰρ νοσεῖν τὸ ἀθεραπεύτως μαίνεσθαι· οὐ λέγει δὲ ὅτι ὅταν αὐτὸν πύθηται τετελευτη κότα· ὁ γὰρ μεμηνὼς καὶ τὰς φρένας διεφθαρμένος κρείσσων “Αιδα κεύθων · οἷον, ἄμεινον τῷ μεμηνότι ἐξιέναι τοῦ βίου· οἷον, ἡγήσεται κρείσσονα τὸν θάνατον τῆς τοῦ Αἴαντος μανίας.

602. ἄριστος. This word is found only in the MSS. Laud. Dresd. a. It is suprascriptum in the MS. Mosq. b. The observation of the Scholiast in the MSS. La. Γ., λείπει τὸ ἄριστος, leads us to infer that it had been introduced into some copy in his time, probably that of which Triclinius speaks in the following note: ἥκων γενεᾶς ἄριστος γράφε, ἵνα ἢ ὅμοιον τῷ τῆς στροφῆς κώλῳ. οὕτω γὰρ εὑρέθη καὶ ἔν τινι τῶν παλαιῶν πάνυ. In order to strengthen its claims to our support, Lobeck aptly cites Τrach. 180, πρωτογόνων ἥκων οὐδενὸς ὕστερος. Brunck renders, qui paterni generis nobilitate præstans fortibus Achivis. Compare v. 409 sqq. On ἥκων, see

Wunder to Ed. Tyr. 982; Ellendt, Lex. Soph. s. v.

605. Οργαῖς. SCHOL. : τρόποις, ὁρμαῖς. See v. 1097, infra. Συντρό φος, in the preceding verse, is for οἰκείαις, as at Philokt. 203.

606. Ω τλᾶμον. This reading, which is found in the MSS. La. Lb. Harl., is supported by Antig. 39, ὦ ταλαῖφρον ; Trach. 1112, ὦ τλῆμον Ελλάς ; and other instances collected by Matthiä ad Eur. Hek. 166, 194 ; Or. 1376. Hermann prefers τλάμων, in accordance with the reading of the majority of the manuscripts.

608. ἔθρεψεν. SCHOI: ἀντὶ τοῦ ἔσχεν.

1

See note to v. 478, supra.

αιών, age, or generation. Cf. Asch. Theb. 744. 610. ScHoL. : ἐξέρχεται ὁ Αἴας, ὡς δὴ κατακηληθεὶς ὑπὸ Τεκμήσσας μὴ σφάττειν ἑαυτὸν, καὶ προφάσει τοῦ δεῖν εἰς ἐρημίαν ἐλθεῖν καὶ κρύψαι τὸ ξίφος· ἐπὶ τούτοις ἀναχωρεῖ καὶ διαχρῆται ἑαυτόν. παρίστησι δὲ ὁ λόγος, ὅτι καὶ οἱ ἔμφρονες καὶ παρακολοθοῦντες τῇ φύσει τῶν πραγμάτων, ὅμως ὑπὸ τῶν τοι ούτων παθῶν ἐπὶ τὸ χεῖρον ἀπολισθάνουσιν, ὡς ἐν Τραχινίαις ἡ Δηιάνειρα περὶ τοῦ ἔρωτος διαλεγομένη καὶ τοῦ ἀνδρὸς, ὅτι αὐτῷ οὐκ ἀντιστήσεται, οὐδὲ λυσιτελεῖ αὐτῷ ἀντιπράττειν τῇ ἐπιθυμίᾳ τοῦ ἀνδρὸς, πράττει μετὰ ταῦτα, ἅπερ αὐτὴν ἀνέπεισεν ἡ ζηλοτυπία. Aias here leaves his tent, and, coming forward upon the stage, delivers an address, in which he feigns to have been overcome by the solicitations of Tekmessa and the remembrance of the misery into which his death will plunge his wife and child. He persuades the Chorus that he has renounced the intention of self murder, and is now

anxious to avert the anger of the gods by the immediate performance of certain rites of expiation, and to procure the return of favor from the Greeks by the burial of Hector's fatal gift. Although no one interrupts him in his speech, and he is permitted to retire without reply or hindrance, it is yet clear, from v. 648, below, that Tekmessa, in addition to the Chorus, was present during his harangue. μακρὸς κἀναρίθμητος. "These adjectives are conjoined in the same manner as in the Homeric expression γαῖα πολλὴ καὶ ἀπείρων, Odyss. 15. 81, and are repeated from this verse by Nicephorus Blemmidas, Geogr. XV. 81. Compare Theokr. 25. 24, πολὺς καὶ ἀθέσφατος ὄλβος. Hom. Π. 10. 6, πολὺς ὄμβρος ἀθέσφατος. Ζοsin. II. 19, πολλοὶ καὶ ἀναρίθμητοι.” LOBECK. κρύπτεται. SCHOL. : ἀντὶ τοῦ κρύπτει· On the frequent employment of middle verbs for active by our poet, see note to v. 486, supra, and compare vv. 730, 1314, infra; Ed. Tyr. 287, 1021; Trach. 103, 474, 680; Elektr. 1053.

612. Κοὐκ ἔστ ̓ ἄελπτον οὐδέν. Compare Archiloch. Fragm. 30, χρημά των ἄελπτον οὐδὲν, οὐδ ̓ ἀπώμοτον, the latter part of which is made use of by Sophokles in Antig. 388, βροτοῖσιν οὐδέν ἐστ ̓ ἀπώματον. Ar. Lys. 256, ἦ πόλλ ̓ ἄελπτ ̓ ἔνεστιν ἐν τῷ μακρῷ βίῳ. ἀλλ ̓ ἁλίσκεται φρένες. "Brunck excellently renders, sed vincitur etiam jurisjurandi religio et mentis obstinata rigor. And so the Scholiast: χω δεινὸς ὅρκος· ὅτι καὶ ὁμός σαντές τινες ἐν μεταβολῇ γίνονται τῷ χρόνῳ. The expression ὅρκος ἁλίσκεται is remarkable, and scarcely to be found elsewhere. Nor would this verb have been employed in the present passage, if the words αἱ περισκελεῖς φρένες had not been added. On the adjective περισκελής, see Lobeck to this verse.” WUNDER.

614. ὃς τὰ δείν ̓ ἐκαρτέρουν τότε. Who lately was resolute in my dread threat. On the accusative, see Eur. Alkest. 1074; Iph. Aul. 1370; Jelf's Gr. Gr. 548, c. 550; on the insertion of the article, consult note to v. 299, supra. τότε. SCHOL. : ὡσάνει πρὸ τοῦ. The frequent use of τότε in vague retrospective reference may be learnt from vv. 1178, 1315, infra, Esch. Choeph. 975, Eur. Med. 1401, Elektr. 1203, Alkest. 915, and the observations of Brunck to Ar. Lys. 1023.

615. Βαφῇ σίδηρος ὥς. SCHOL. : ἐν τῇ βαφῇ οὐκ ἀνίεται ὁ σίδηρος, ἀλλὰ μᾶλλον σκιραίνεται. οὕτως οὖν διασταλτέον· κἀγὼ γὰρ, φησὶν, ὃς ἐπείλουν καὶ ἔζειν καὶ ἐβόων, ὡς ἐν βαφῇ σίδηρος· ὡς Ὅμηρος, Ἐν ὕδατι ψυχρῷ βάπτει μεγάλα ἰάχοντα (Odyss. 9. 392). νῦν ἐθηλύνθην ὑπὸ τῶν λόγων τῆς γυναικός. ἢ ὅτι δισσῶς βάπτεται ὁ σίδερος. εἰ μὲν γὰρ μαλθακὸν βούλονται αὐτὸν εἶναι, ἐλαίῳ βάπτουσιν, εἰ δὲ σκιρόν, ὕδατι. In support of the last explanation, which has obtained the sanc

tion of Wunder, and connects the words Baon ridngos as with those which follow, Musgrave quotes Plin. H. N. XXXIV. 41, tenuiora ferramenta oleo restingui mos est, ne aqua in fragilitatem durentur. The same practice is alluded to in Hippokr. Coac. Prænn. p. 294, T. I. and Plutarch de Prim. Trig. c. 13. On the other hand, Lobeck observes correctly, "Bapń h. 1. significat omnem cudendi ferri fabricam, qua ferrum non solidatur solum sed etiam ad tractandum aptius, hoc est, flexile et elasticum, redditur ademta per aquam ferrariam naturali ejus asperitate. Quare Statius commode hac in re verbo laxandi usus est. Achill. 1. 429, Ferrum laxatur in usus innumeros." Compare Plat. Rep. III. 411. B, rò lupeosides WOTER σίδηρον ἐμάλαξε καὶ χρήσιμον ἀντὶ ἀχρήστου καὶ σκληροῦ ἐποίησε. Antig. 473, ἀλλ ̓ ἴσθι τοι τὰ σκλήρ ̓ ἄγαν φρονήματα | πίπτειν μάλιστα, καὶ τὸν ἐγκρατέστατον | σίδηρον ὀπτὸν ἐκ πυρὸς περισκελή | θραυσθέντα καὶ ῥαγέντα #λor' av siridos. See Klausen to Æsch. Agam. 216.

....

616. οἰκτείρω . . . . λιπεῖν, pity prevents my leaving. With this rare construction, compare Odyss. 20. 202, οὐκ ἐλεαίρεις ἄνδρας, ἐπὴν δὴ γείνεαι αὐτός, μισγέμεναι κακότητι καὶ ἄλγεσι λευγαλέοισιν. The infinitive is employed, instead of the participle, to denote unwillingness to perform the action it expresses, on account of the mental feeling expressed by the principal verb. Compare note to v. 481, supra; Matthiä, Gr. Gr. 534. b. 618. πρός τε λουτρὰ . 2μavas. "By the first of these substantives the end or purpose of his departure is declared; by the second, the place to which he will repair. Cf. Ed. Tyr. 761, àygous oqs riμfar κἀπὶ ποιμνίων νομάς. Pind. Οl. 1. 38, ἐς ἔρανον φίλαν τε Σίπυλον.” NEUE. 619. λύμαθ ̓ ἁγνίσας ἐμά. The word λúpara is not used here to denote the moral filth or defilement which Aias had contracted by the slaughter of the cattle, so much as physical filth, or dirt to be removed from the body by washing, in the same sense as we find it said of Here in Hom. Π. 14. 171, λύματα πάντα κάθηρεν. 'Ayvis, lustrare, which strictly is applied to sacrificial purification, is employed by Sophokles in the present passage in order to intimate that this cleansing of his person was prerequisite to any effort he might subsequently make for a reconciliation with Athene. For it was esteemed the highest impiety to proceed to sacrifice when stained with blood or any other kind of impurity. See II. 14.

266." JAEGER.

620. ἐξαλύξωμαι. The manuscripts generally and Aldus read ἐξαλεύσω μαι. See Liddell and Scott, s. 'Eaλsúoμas. Brunck restored the true reading, traces of which are found in his Membrana. HESYCHIUSαλúξωμαι, φυλάξωμαι. Σοφοκλῆς Αἴαντι μαστιγοφόρῳ.