The Tragedies of Euripides, Volume I.

84

See note on Hecuba, 478.

85

The word τουνομα must be supplied after τουτο, which is implied in the verb καλουσιν.

86

The ζαρος is a bird of prey of the vulture species. The sphinx was represented as having the face of a woman, the breast and feet of a lion, and the wings of a bird.

87

Dindorf would omit this verse.

88

αραι and αρασθαι are often used by the poets in a good sense for prayers, ευχαι and ευχεσθαι for curses and imprecations.

89

διηρες ‛υπερωον, η κλιμαξ. HESYCHIUS.

90

Milton, Par. Regained, b. iii. l. 326.

The field, all iron, cast a gleaming brown.

91

Lerna, a country of Argolis celebrated for a grove and a lake where the Danaides threw the heads of their murdered husbands. It was there also that Hercules killed the famous Hydra.

92

This alludes to the figure of Argus engraved on his shield. See verse 1130.

93

Tydeus married Deipyle, Polynices Argia, both daughters of Adrastus, king of Argos.

94

"Signum interrogandi non post νεανιας, sed post λοχαγος ponendum. λοχαγος in libris pedagogo tribuitur: quod correxit Hermannus." DINDORF.

95

Some suppose ‛υστερωι ποδι to mean with their last steps, that is, with steps which are doomed never to return again to their own country.

96

Triæna was a place in Argolis, where Neptune stuck his trident in the ground, and immediately water sprung up. SCHOL.

97

Amymone was daughter of Danaus and Europa; she was employed, by order of her father, in supplying the city of Argos with water, in a great drought. Neptune saw her in this employment, and was enamored of her. He carried her away, and in the place where she stood he raised a fountain, which has been called Amymone. See Propert. ii. El. 20. v. 47.

98

αλληλας λεγουσιν is, they say one of another; αλληλαις λεγουσιν, they say among themselves.

99

By πεδιων ακαρπιστων is to be understood the sea. The construction πεδιων περιρρυτον Σικελιας, that is, ‛α Σικελιαν περιρρει. The same construction is found in Sophocles, Œd. Tyr. l. 885. δικας αφοβητος. L. 969. αφαυστος εγχους. See also Horace, Lib. iv. Od. 4. 43.

Ceu flamma per tædas, vel Eurus

Per Siculas equitavit undas.

100

The fire was on that head of Parnassus which was sacred to Apollo and Diana; to those below it appeared double, being divided to the eye by a pointed rock which rose before it. SCHOL.

101

The Python which Apollo slew.

102

Libya the daughter of Epaphus bore to Neptune Agenor and Belus. Cadmus was the son of Agenor, and Antiope the daughter of Belus.

103

But Dind. εκφρωσ'. See his note.

104

The construction is, αμφιβαλλε μοι το των παρηϊδων σου ορεγμα: that is, genarum ad oscula porrectionem. It can not be translated literally. The verb αμφιβαλλε is to be supplied before ορεγμα, and before πλοκαμον. See Orestes, 950.

105

Locus videtur corruptus. PORSON. Valckenaer proposes to read δακρυοεσσ' ανιεισα κ.τ.λ. Markland would supply φωνην after ‛ιεισα. Another reading proposed is, δακρυοεσσ' ενιεισα πενθηρη κονιν. Lacrymabunda, lugubrem cinerem injiciens. Followed by Dindorf.

106

Cf. Æsch. Prom. 39. το συγγενες τοι δεινον ‛η θ' ‛ομιλια, where consult Schutz.

107

See Porson's note. A similar ellipse is to be found in Luke xiii. 9. Καιν μεν ποιησηι καρπον: ει δε μηγε, εις το μελλον εκκοψεις αυτην: which is thus translated in our version; "And if it bear fruit, well: and if not, then after that thou shalt cut it down." See also Iliad, A. 135. Aristoph. Plut. 468. ed. Kuster.

108

Βραβευς, properly, is the judge in a contest, who confers the prizes, and on whose decision the awarding of the prizes depends: βραβευτης is the same. Βραβειον is the prize. Βραβεια, and in the plural βραβειαι, the very act of deciding the contest.

109

So Hotspur, of honor:

By heaven, methinks, it were an easy leap,To pluck bright honor from the pale-faced moon:Or dive into the bottom of the deep,Where fathom-line could never touch the ground,And pluck up drowned honor by the locks;So he, that doth redeem her thence, might wear,Without corrival, all her dignities.Hen. IV. P. i. A. i. Sc. 3.

110

See Ovid. Met. vi. 28. Non omnia grandior ætas, Quæ fugiamus, habet; seris venit usus ab annis.

111

The Scholiast doubts whether these Gods were Castor and Pollux, or Zethus and Amphion, but inclines to the latter. See Herc. Fur. v. 29, 30.

112

Or, fell with limbs that had never known yoke. – V. Ovid: Met. iii. 10.

Bos tibi, Phœbus ait, solis occurret in arvis,

Nullum passa jugum.

113

Porson and Dindorf (in his notes) favor Reiske's conjecture, πυκνοισι for πυργοισι.

114

Valckenaer proposes reading instead of ‛οραις or ‛ορας, αυραις, writing the passage αυραις βοστρυχον αμπετασας, "per auras leves crine jactato: " which seems peculiarly adapted to this place, where the poet places the tumultuous rage of Mars in contrast with the sweet enthusiasm of the Bacchanalians, who are represented as flying over the plains with their hair streaming in the wind. But see Note691.

115

ακοη is here to be understood in the sense of ακουομενον as we find αισθησις for αισθητον, νους for το νοουμενον.

116

The words διδυμων ποταμων do not refer to Dirce, but to Thebes, Thebes being called πολις διποταμος. The construction is πυργος διδυμων ποταμων. Thus in Pindar οικημα ποταμου means οικημα παρα ποταμωι. Olymp. 2. Antistr. 1.

117

692ee note.

118

γουν. See Dind.

119

τι γαρ παθω; Quid enim agam? est formula eorum, quos invitos natura vel fatum, vel quæcumque alia cogit necessitas. VALCKEN.

120

i. e. "you ask a thing (i.e. your son's safety) dangerous to the city, which you can not preserve." SCHŒFER.

121

Προσηγορησων is to be joined with μολων, not with ειμι. In confirmation of this see line 1011.

122

So called after Neïs the son of Amphion and Niobe, or from νεαται, "Newgate." SCHOL.

123

Argus himself might be called στικτος, but not his eyes, hence πυκνοις is proposed by Heinsius. Abreschius receives στικτοις in the sense of ‛οις στικτος εστι.

124

The Scholiast makes βλεποντα the accusative singular to agree with πανοπτην. Musgrave takes it as agreeing with ομματα; in this latter case κρυπτοντα is used in a neuter signification. Note693.

125

This is Musgrave's interpretation, by putting the stop after ‛ως, which also Porson adopts; others would join ‛ως with πρησων. It seems however more natural that the torch should be referred to Tydeus's emblem, than to himself.

126

Commentators and interpreters are much at variance concerning the word στροφιγξιν. For his better satisfaction on this passage the reader is referred to the Scholia.

127

γεισσα is in apposition to λααν in the preceding line. Cf. Orestes, 1585.

128

Commentators are divided on the meaning of ενηλατα. One Scholiast understands it to mean the uprights of the ladder in which the bars are fixed. Eustathias considers ενηλατων βαθρα a periphrasis for βαθρα, ενηλατα being the βαθρα or βαθμιδες, which ενεληλανται τοις ορθοϊς ξυλοις.

129

Musgrave would render ‛υγροτητ' εναντιαν by "mobilitatem male coalescentem;" in this case it would indicate the bad omen, and be opposed to ακραν λαμπαδα, which then should be translated "the pointed flame." Valckenaer considers the passage as desperately corrupt. See Musgrave's note. Cf. Note694.

130

If the flame was clear and vivid.

131

If it terminated in smoke and blackness.

132

The construction of this passage is the same as that of Il. Δ 155. θανατον νυ τοι ‛ορκι' εταμνον. "Fœdus, quod pepigi, tibi mortis causa est." PORSON.

133

Beck, by putting the stop after πετρον, makes ‛υποδρομον to agree with κολον, "his limb diverted from its tread."

134

The construction is φονος κρανθεις φονωι: αιματι depends on εν understood.

135

Most MSS. have ξυνετος. Here then is a remarkable instance of the same word having both an active and a passive signification in the same sentence.

136

μακροπνουν, not μακροπουν, is Porson's reading, μακροπνους ζωη is explained "vita in qua longo tempore spiratur; ergo longa."

137

See note at Hecuba 65.

138

The old reading was τι τλας; τι τλας; making it the present tense. Brunck first edited it as it stands in Porson. Antigone repeats the last word of her father.

139

See Dindorf on Orest. 1691. He fully condemns these lines as the work of an interpolator. They are, however, as old as the days of Lucian.

140

The Cyaneæ Petræ, or Symplegades, were two rocks in the mouth of the Euxine Sea, said to meet together with prodigious violence, and crush the passing ships. See Pindar. Pyth. iv. 386.

141

ερετμωσαι signifies to make to row; ερετμησαι, to row. In the same sense the two verbs derived from πολεμος are used, πολεμοω signifying ad bellum excito; πολεμεω, bellum gero.

142

Elmsley reads φυγη in the nominative case, "a flight indeed pleasing," etc.

143

Literally, Before we have drained this to the very dregs. So Virgil, Æn. iv. 14. Quæ bella exhausta canebat!

144

Ter. And. Act. ii. Sc. 5. Omnes sibi malle melius esse quam alteri. Ac. iv. Sc. 1. Proximus sum egomet mihi.

145

Elmsley reads και for ει, "And their father," etc.

146

In Elms. Dind. το γαρ ειθισθαι, "for the being accustomed," etc.

147

δυναται here signifies ισχυει, σθενει; and in this sense it is repeatedly used: ουδενα καιρον, in this place, is not to be interpreted "intempestive", but "immoderate, supra modum." For this signification consult Stephen's Thesaurus, word καιρος. EMSLEY.

148

‛οδε is used in this sense v. 49, 687, 901, of this Play.

149

μογερα is best taken with Reiske as the accusative plural, though the Scholiast considers it the nominative singular. ELMSLEY.

150

γεγωτας need not be translated as νομιζομενους, the sense is [Greek; ontas]: so αυθαδης γεγως, line 225.

151

That is, the character of man can not be discovered by the countenance: so Juvenal,

Fronti nulla fides.

‛οστις, though in the singular number, refers to βροτων in the plural: a similar construction is met with in Homer, Il. Γ. 279.

ανθρωπους τιννυσθον, ‛ο τις κ' επιορκον ‛ομοσσηι.

152

Grammarians teach us that γαμειν is applied to the husband, γαμεισθαι to the wife; and this rule will generally be found to hold good. We must either then read ‛η τ' εγηματο, which Porson does not object to, and Elmsley adopts; or understand εγηματο in an ironical sense, in the spirit of Martial's Uxori nubere nolo meæ: in the latter case ‛ηι τ' εγηματο should be read (not ‛ην τ'), as being the proper syntax.

153

The primary signification of πλημμελης is absonus, out of tune: hence is easily deduced the signification in which it is often found in Euripides. The word πλημμελησας occurs in the Phœnissæ, l. 1669.

154

Elmsley approves of the reading adopted by Porson, though he has given in his text

πονουμεν ‛ημεις, κ' ον πονων κεχρημεθα.

"We are oppressed with cares, and want not other cares," as being more likely to have come from Euripides. So also Dindorf.

155

‛ως εοικας; is here used for the more common expression ‛ως εοικεν. So Herodotus, Clio, clv. ου παυσονται ‛οι Λυδοι, ‛ως οικασι, πραγματα παρεχοντες, και αυτοι εχοντες. See also Hecuba, 801.

156

Beck interprets this passage, "Mea quidem vita ut non habeat laudem, fama obstat." Heath translates it, "Jam in contrariam partem tendens fama efficit, ut mea quoque vita laudem habeat." We are told by the Scholiast, that by βιοταν is to be understood φυσιν.

157

Iolcos was a city of Thessaly, distant about seven stadii from the sea, where the parents of Jason lived: Pelion was both a mountain and city of Thessaly, close to Iolcos; whence Iolcos is called Peliotic.

158

For the same sentiment more fully expressed, see Hippolytus, 616-625. See also Paradise Lost, x. 890.

Oh, why did God,Creator wise, that peopled highest heavenWith spirits masculine, create at lastThis novelty on earth, this fair defectOf nature, and not fill the world at onceWith men, as angels, without feminine?

159

Porson rightly reads ταχ' αν πιθοιο with Wyttenbach.

160

Elmsley has

"‛ως και δοκει μοι ταυτα, και καλως εχεινγαμους τυραννων, ‛ους προδους ‛ημας εχει,και ξυμφορ' ειναι, και καλως εγνωσμενα."

"that these things appear good to me, and that the alliance with the princes, which he, having forsaken me, has contracted, are both advantageous and well determined on." So also Dind. but καλως εχει. Porson omits the line.

161

In Elmsley this line is omitted, and instead of it is inserted

"νυμφηι φεροντας, τηνδε μη φευγειν χθονα."

"offering them to the bride, that they may not be banished from this country," which Dindorf retains, and brackets the other.

162

Although the Scholiast reprobates this interpretation, it seems to be the best, nor is it any objection, that Μνημοσυνη is elsewhere represented as the Mother of the Muses; so much at variance is the poetry of Euripides with the received mythology of the ancients. ELMSLEY.

163

The construction is πολις ‛ιερων ποταμων; thus Thebes, Phœnis. l. 831, is called πυργος διδυμων ποταμων. A like expression occurs in 2 Sam. xii. 27. I have fought against Rabbah, and have taken the city of waters, πολιν των ‛υδατων in the Septuagint version.

164

Elmsley reads παντες, "we all entreat thee." So Dindorf.

165

Elmsley reads ‛η δυνασει with the note of interrogation after θυμωι; "or how wilt thou be able," etc.

166

An allusion to that well-known saying in Plato, de Repub. 1. 3. Δωρα θεους πειθει, δωρ' αιδοιους βασιληας. Ovid. de Arte Am. iii. 635.

Munera, crede mini, capiunt hominesque deosque.

167

Vertit Portus, O infelix quantam calamitatem ignoras. Mihi sensus videtur esse, quantum a pristina fortuna excidisti. ELMSLEY.

168

Medea here makes use of the ambiguous word καταξω, which may be understood by the Tutor in the sense of "bringing back to their country," but implies also the horrid purpose of destroying her children: τοδε 'καταξω' αντι του πεμψω εις τον Αιδην, as the Scholiast explains it.

169

It was the custom for mothers to bear lighted torches at their children's nuptials. See Iphig. Aul. l. 372.

170

‛οτωι δε φησιν ουκ ευσεβες φαινεται παρειναι τωι φονωι, και δεχεσθαι τοιαυτας θυσιας, ‛ουτος αποτω. – τωι δε αυτωι μελησει συναπτεον το μη παρειναι. SCHOL.

171

But there; that is, in the regions below.

172

Ovid. Metamorph. vii. 20.

Video meliora proboque,

Deteriora sequor.

173

Elmsley reads

παυρον δε γενος (μιαν εν πολλαις

‛ευροις αν ισως)

ουκ, κ.τ.λ.

"But a small number of the race of women (you may perchance find one among many) not ungifted with the muse."

174

A similar expression is found in Iphig. Taur, v. 410. ναϊον οχημα. A ship is frequently called ‛Ερμα θαλασσης: so Virgil, Æn. vi. Classique immittit habenas.

175

Elmsley is of opinion that the instep and not the neck is meant by τενων.

176

The ancients attributed all sudden terrors, and sudden sicknesses, such as epilepsies, for which no cause appeared, to Pan, or to some other Deity. The anger of the God they endeavored to avert by a hymn, which had the nature of a charm.

177

Elmsley has ανθηπτετο, which is the old reading: this makes no difference in the construing or the construction, as, in the line before, he reads αν ‛ελκων, where Porson has ανελκων.

178

The space of time elapsed is meant to be marked by this circumstance. MUSGRAVE. PORSON. Thus we find in Μ of the Odyssey, l. 439, the time of day expressed by the rising of the judges; in Δ of the Iliad, l. 86, by the dining of the woodman. When we recollect that the ancients had not the inventions that we have whereby to measure their time, we shall cease to consider the circumlocution as absurd or out of place.

179

The same expression occurs in the Heraclidæ, l. 168. The Scholiast explains it thus; τυμβογεροντα, τον πλησιον θανατου ‛οντα: τυμβους δε καλουσι τους γεροντας, παροσον πλησιον εισι του θανατου και του ταφου.

180

αυτοφονταις may be taken as an adjective to agree with δομοις, or the construction may be αχη πιτνοντα αυτοφονταις επι δομοις, in the same manner as λιθος επεσε μοι επι κεφαληι. ELMSLEY.

181

μη με τι δρασωσι' had been "lest they do me any injury." Elmsley conceives that νιν is the true reading, which might easily have been corrupted into μοι.

182

Here Medea appears above in a chariot drawn by dragons, bearing with her the bodies of her slaughtered sons. SCHOL. See Horace, Epod. 3.

Hoc delibutis ulta donis pellicem,

Serpente fugit alite.

183

λυει may also be interpreted, with the Scholiast, in the sense of λυσιτελει, "the grief delights me." The translation given in the text is proposed by Porson, and approved of by Elmsley.

184

Elmsley has

μενε και γηρας.

"Stay yet for old age." So also Dindorf.

185

The construction in the original furnishes a remarkable example of the "nominativus pendens."

186

Or, that posterity might know it. TR. Dindorf would omit these words. B.

187

Dindorf would omit these lines. I think the difficulty in the structure may be removed by reading ‛οστις instead of ‛οσοις. The enallage, ‛οστις … τουτοις, is by no means unusual. B.

188

Cf. Soph. Œd. Col. 121, sqq. B.

189

Which at present you do not appear to have.

190

Monk would join ωκεανου with πετρα, as in the translation, but other commentators prefer, which is certainly more simple, to join it with ‛υδωρ. Then the difficulty occurs of sea-water being unfit for washing vests. This difficulty Beck obviates, by saying that ‛υδωρ ωκεανου may be applied to fresh water, Ocean being the parent of all streams, the word ωκεανου being here, in a manner, redundant. TR. Matthiæ is very wrath with the "all on a washing day" manner in which the Chorus learned Phædra's indisposition. The "Bothie of Toper na Fuosich" will furnish some similar simplicities, such as the meeting a lassie "digging potatoes." But we might as well object to the whole story of Nausicaa. It must be recollected that the duties of the laundry were considered more aristocratic by the ancients, than in modern times. B.

191

Cf. Æsch. Pr. 23. Χροιας αμειψεις ανθος. B.

192

Literally a speech mounted on madness. A similar expression occurs, Odyssey Α. 297. Νηπιαας οχεειν.

193

Plutarch in explanation of this line says, "καθαπερ ποδα νεως, επιδιδοντα και προσαγοντα ταις χρειαις την φιλιαν."

194

I have followed the elegant interpretation of L. Dindorf, who observes that ου δηθ ‛εκουσα refers to Phædra's assertion, ου γαρ ες σ' αμαρτανω, and that the meaning is, "non quidem consilio in me peccas, sed si tu peribis, ego quoque occidero." He compares Alcest. 389. B.

195

See Matthiæ's note. I prefer, however, ολεις, with Musgrave. B.

196

Matthiæ considers this as briefly expressed for τι τουτο, το εραν, ‛α λεγουσι ποιειν ανθρωπους. Still I can not help thinking ανθρωπων a better reading. B.

197

Phædra struggles between shame and uncertainty, before she can pronounce the name. It should be read as if ‛οστις ποθ' – ‛ουτος – ‛ο της Αμαζονος. B.

198

Matthiæ takes παναμεριος as = εν τηιδε τηι ‛ημεραι, i.e. up to this very time. I think the passage is corrupt. B.

199

This passage, like many others in the play, is admirably burlesqued by Aristoph., Ran. 962. B.

200

Or, this is a second favor thou mayst grant me.

201

On the numberless references to this impious sophism, see the learned notes of Valckenaer and Monk. Compare more particularly Aristoph. Ran. 102, 1471. Thesmoph. 275. Arist. Rhet. iii. 15. B.

202

Literally, "spurious coined race." B.

203

The MSS. reading, φυτον, is preferable. B.

204

The syntax appears to be δυσεκπερατον βιου, such as my like can scarcely get over. Musgrave has followed the other explanation of the Scholiast, which makes βιου depend on παθος. TR. I have followed the Scholiast and Dindorf. B.

205

προτρεπουσα, αντι του ζητουσα και εξερευνωσα. Schol. Dindorf acknowledges the strangeness of the usage, and seems to prefer προσκοπουσ', with Monk. B.

206

Cf. Soph. Ant. 751. ‛ηδ' ουν θανειται, και θανουσ' ολει τινα. B.

207

For the meaning and derivation of αλιβατοις, see Monk's note.

208

‛αλικτυπον seems to be an awkward epithet of κυμα, unless it mean "dashed [against the shore] by the waves." Perhaps αλικτυπον would be less forced. B.

209

‛Υπεραντλος ουσα συμφοραι, a metaphor taken from a ship which can no longer keep out water.

210

See the note on my Translation of Æsch. Agam., p. 121, note 1. ed. Bonn. B.

211

Read ωμοι εγω πονων: επαθον ω ταλας with cod. Hav. See Dindorf. B.

212

Cf. Matth. apud Dindorf. B.

213

In the same manner the chorus in the Alcestis comforts Admetus. v.

Ου γαρ τι πρωτος, ουδε λοισθιος βροτων

γυναικος εσθλης ημπλακες.

214

‛Υπερ is here to be understood. VALK.

215

Σφενδονη, literally, the setting of the seal, which embraces the gem as a sling its stone.

216

See a similar expression in Æsch. Eum. 254,

Οσμη βροτειων ‛αιματων με προσγελαι.