Kita ....`-` - ARTES LIBRARY 1837 VERITAS EXC PLURIOUS UNIFES UNIVERSITY OF MICHIGAN VV.AAMOJA TUEBOR SCIENTIA CIRCUMSPICE OF THE SI-QUÆRIS-PENINSULAM-AMŒNAM` AUC BEQUEST OF PROFESSOR M. L. D'OQGB. THE ANTIGONE OF SOPHOCLES, } THE ANTIGONE OF SOPHOCLES > 4. 32. λéyw yàp kаµé. The deep feeling latent in these few words is not at first apparent. The speaker, it must be remembered, is the affianced bride of Creon's son, and through him, the heiress to his throne. A look or gesture on the part of Ismene would probably intimate, And will you, so circumstanced, contravene this royal order?" "Yes," the words of Antigone imply: "that order puts my duty as a subject in collision with behests of a higher and holier nature; and Creon knows nothing of me if he supposes me capable of neglecting the latter to comply with the former." Of her relations with Hæmon no direct word ever escapes the lips of Antigone. From the commencement of the drama to its close she is a heroine throughout, knowing nothing of the laws of man, but deeply sensible of those of heaven. A character more finely conceived, or more perfectly executed than that of Antigone, is not to be found in the Grecian drama. Mit. 33. velobai, pres. inf. with fut. sign. "will come" common in Pindar, but rarely found elsewhere. Toîlσi un ei dóow. Cf. 535, where the same crasis is found. 34. &yew' nyeîobal, Schol.; Lat., ducere; "to hold," "consider." ἄγειν ὡς παρ᾽ οὐδέν (=ὡς πάρεργον, Schol.), “ to regard it as a thing of no account-as nothing." as nothing.” So παρ᾽ οὐδέν τίθεσθαι, and παρ' ὀλίγον, “by little;" aρà Toλú, "by far." Cf. Œd. R. 983; Eur. Or. 569; see Jelf, Gr. Gr. 637, iii. 3, f. 35. ds av. If av is joined to the relative and the conjunctive, it belongs to the relative and not to the verb, and gives an indefinitive- ness to it, by annexing the notion, "be he who he may." Cf. Jelf, Gr Gr. § 829, 2. 36. φόνον προκεῖσθαι δημόλευστον, sub. τούτῳ,“ death by public stoning awaits him." Cf. Aj. 254, λιθόλευστον ῎Αρη: Trach. 357, ὁ ριπτὸς THE ANTIGONE OF SOPHOCLES. 43 'Ipírou μópos. In all such passages, Bl. observes, the verbal is still passive, being only transferred from the person to the act. 37. οὕτως ἔχει σοι ταῦτα, "this you will find (oo) is the state of affairs.” So Elect. 761, τοιαῦτά σοι ταῦτ᾽ ἐστίν. 38. εἴτ᾿ ἐσθλῶν κακή. λείπει γονέων. Schol. ; i. e. εἴτ᾿ ἐσθλῶν πεφυκυῖα Kakỳ el. Wünd. Indirect compound questions are introduced by etre- EĬTE, in the same sense as ei-, except that eite-ette expresses that the two clauses stand in the same relation to the principal verb. Compare Il. u. 239; cf. Jelf, Gr. Gr. § 878, d. éσeλŵv," from noble or well-born parents;" kakh, “ignoble." 39. εἰ τάδ᾽ ἐν τούτοις· εἰ ταῦτα οὕτως ἔχοι, Schol., “ if these things be so;" i. e., as the Schol. explains, el raûra Kρéwv èkéλevσer. 40. тí πроσbεíμŋv πλéov, "what advantage should I gain for myself?" τί προσθείμην πλέον, Mid. Compare the similar expressions πλέον τι μοί ἐστι, πλέον τι ποιῶ, πλέον τι ἔχω. >> λúovo''páπтovoa, "by breaking or by observing (the law);" i. e. whether I obey Creon's decree or refuse to do so. The MSS. also have θάπτουσα ; and both readings are supported by the Schol. : λύουσα τὸν νόμον καὶ θάπτουσα τὸν ἀδελφόν. εἰ δὲ γράφεται ἢ ἐφάπτουσα, ἀντὶ τοῦ, ei λύουσα τὸν νόμον, ἢ βεβαιοῦσα αὐτόν. Various alterations have been suggested by different editors, which it is needless to specify. Aúew róμov, as Bl. observes, means "to violate a law;" like σтovdàs λúew, in Thuc. passim; and léopara λúew, Eur. Iph. A. 1268. And as ἐφάπτειν is the opposite of λύειν, ἐφάπτειν νόμον must eridently mean to “ establish or "observe a law" (èmißaιoûr, as explained by the Schol.). Donaldson (adds. Bl.) rightly renders "by doing or undoing." Wünd. ex- plains: "neque deprecando neque agendo, sive, neque verbis, neque factis;" i. e. "neither by interfering, nor by acting." Compare the pro- verbial expression, κάθαμμα λύειν λόγου, "to loose a knotty point." Eur. Hipp. 671. The Oxf. Ed. observes that Avew means to loosen, épáπтew, to fasten, a knot; the knot in the present case being Creon's decree, and Ismene means to say that she does not see how she can in any way help. Brunck translates, "by loosening or tightening (i.e. breaking or keeping) the law." 41. ei... OKÓTEL, "consider, whether or no." Franklin cbserves that the characters of Antigone and Ismene are an exact counterpart of those of Electra and Chrysothemis; the fierceness and resolution of the one is contrasted by the softness and timidity of the other. The senti- ments are nearly the same throughout, and indeed, the similitude of circumstances considered, this was almost unavoidable. 42. moîdy ti kivdúvevμa, “in whatever kind of perilous adventure am I to co-operate with thee?" Toîos and Tis are often joined in direct questions, making the question less definite; Tоîos, and moîós Tis, are often also used in indirect questions for dπoîos. Cf. Jelf, Gr. Gr. § 877, obs. 2. Toû yváµns mor' el, "whatever art thou thinking of?" Cf. Œd. C. 170, ποῖ τις φροντίδος ἔλθῃ ; and 310, ποῖ φρενῶν ἔλθω; cf. Jelf, Gr. Gr. § 527. For moû norè, cf. Jelf, Gr. Gr. § 883, 1. 43. εἰ τὸν . . . ξὺη τῇδε . . . χερί, “ whether thou wilt aid this ei my hand in raising (bearing) the corpse." The pronouns dde, öye, oûtos, Škeîvos, ἐκεῖνος, express a pointing to the scene (near or distant) of some action; hence they are used in an animated address, and even are applied emphati- 44 NOTES ON **____ "2 cally to the speaker himself. So in poetry öde for uós; as here, cuv τῇδε κουφιεῖς χερί (τῇ ἐμῇ θάψεις). Cf. Jelf, Gr. Gr. § 655, 1, 2. Herna, Erf., and Schneid. connect ùv Tide Xepl, "in co-operation with me, comparing Eur. Hipp. 661, oùν ñaтρds μoλwv modí. Schaef. thinks that Xepl is used pleonastically, and that guv Tyde significs mecum: "raise with thy hand together with me.” κουφιεῖς· βαστάσεις καὶ θαψεις. Schol. Wünd. observes that koupífew veкpóv is used by the poets in the sense of ἀναιρεῖσθαι νεκρόν, as it would be written in prose. 44. ĥ yàp voeîs, "What? art thou thinking," &c. ἀπόρρητον, “ a thing forbidden to (by) the state." The accusative (frequently with a gen. depending on it) is put in apposition to the patient of the verb, or the cognate or equivalent notion, with which it agrees. And even when there is no accusative of the cognate notion or its equivalent, an acc. stands in apposition to the verbal action con- tained in the sentence which precedes it, and which would stand, if expressod, in the cognate accusative or its equivalent. Cf. Jelf, Gr. Gr. § 580, 2. The Schol., however, takes aπóppnтov to be masculine: Tòv ἀπηγορευομένον καὶ κεκωλυμένον ὑτο τῆς πόλεως τολμᾷς θάπτειν σύ; but as Bl. asks, how could a dead body be said aπауорeveσlαí тι? It was the act of burying Polynices that was forbidden to others. 45. Tòv yoûv uóv. The answer of Antigone seems partly framed in reference to the ope of the prcccding sentence, Him! My brother and your brother, &c. Mit. Av où un léλns, “Though thou should'st be unwilling (to bury him)." εἰ μὴ σὺ θέλεις θάπτειν, ἐγὼ τοῦτο ποιήσω μόνη. Schol. 46, οὐ γὰρ δὴ προδοῦσ᾽ ἁλώσομαι, “(I will bury him) for I will not now (d) be found betraying him." On dn, cf. Jelf, Gr. Gr. § 722, 1. This verse was considered spurious by some (Schol. on 45): Alduµos δέ φησιν ὑπὸ τῶν ὑπομνηματιστῶν τὸν ἑξῆς στίχον μενοθεῦσθαι), probably only from its breaking the orixouvola or single-line dialogue; for, in other respects, the line is altogether free from suspicion. It is can- celled by Wünd, and Dind., but is retained by Herm., Schn., Don., &c. Bl. θάψεις. "} 47. σxetxía, “fool-hardy," "venturesome." Sub. Oáveis. 48. οὐδὲν αὐτῷ . . . μέτα, i. e. μέτεστι, “it is no does not belong to him," "is no business of his ; own. The Oxf. Ed., however, connects Tŵv translates: "but he has nothing to do with my keep me (from them)," and compares El. 536, τὴν γ' ἐμὴν κτανεῖν. part of his duty,” “it to keep me from mine uv with μéra, and friends that he should ảλλ' où μetîv avtoîσl 49. Ismene bids her sister reflect upon the series of misfortunes which had befallen their ill-starred family, and not add by her impru dent conduct to their troubles. Bl. 50. ἀπεχθής, “detested,” sc. διὰ τὸν γενόμενον λοιμόν. Schol., i. e. in consequence of the pestilence caused by his guilt. πρὸς αὐτοφώρων ἀμπλ, "9 51. πρds avтоpúpwv aμmλ, "impelled by," or, "in consequence of, his self-detected crimes:" propter facinora. Cf. Jelf, Gr. Gr. § 638, 1, 2, f. -avтоpúρwv, "detected, or disclosed, by himself: αὐτὸς γὰρ ἑαυτὸν ἐφώρασε, καὶ ἔγνω συνὼν τῇ μητρί. Schol., lit. said of a thief (φώρ) caught in the fact. Compare the phrase, en' avтopúpy λaµßárew," to catch in the act." (6 52. ὄψεις ἀράξας . . . χερί : “ having torn out both his eyes himself, with THE ANTIGONE OF SOPHOCLES. 45 "J "" suicidal (lit. self-operating) hands." Cf. Ed. R. 1328, πŵs ĔтλNS TOLOÛTA πῶς ἔτλης σàs ŏveis μapâvai; where opes also sign. "eyes or "eye-balls. αὐτὸς αὐτουργῷ χερί: “himself with his own hand,” in one word αὐτόχειρ, as below, 1175, 1315, &c.` BI. 53. διπλοῦν ἔπος, "two-fold designation," both mother and wife: διπλοῦν ὄνομα ἔχουσα, μήτηρ τε καὶ γυνή. Schol. " with 54. πλεκταῖσιν ἀρτάναισι (=ἀγχόναις. Schol, “a halter”) : platted cords." Cf. Ed. R. 1263, κρεμαστὴν τὴν γυναῖκ᾽ ἐσείδομεν πλεκταῖς ἐώραις ἐμπεπλεγμενην : and 1266, χαλᾷ κρεμαστὴν ἀρτάνην. λωβᾶται· ἀφανίζει, ἀπόλλυσιν. Schol., “destroys,” “ignominiously ends." 56. αὐτοκτονοῦντε, Erf. αὐτοκτενοῦντε, vulg. Corrected first by Coray ad Heliod, vol. ii. p. 7, who, however, wrongly cites aúтоKTOVOÛVTE. So, Tavρokтoveîv, таνроктоvεiv, Æsch. S. c. Th. 276; άvôрокTOVEIV, Eum. 602. avdρоктovεiv, Eum. 602. The word is equivalent to άλλŋλоктovoÛVTE. Neue compares Esch. S. c. Th. 681, θάνατος ὦδ᾽ αὐτοκτόνος : 805, ἄνδρες τεθνᾶσιν ἐκ χερῶν αὐτοκτόνων (mutua cæde). Bl. aŮTOKтovev, "to murder oneself," or "murder mutu- αὐτοκτονεῖν, ally." Pass. Esch. S. c. Th. 805, XEрŵv avтOKTÓνw", "mutual death by each other's hands." 57. èπ' àλλýλow xepoîv, "at one another's hands." I have retained the reading of the MSS. with Br., Wünd., and Hart. Herm. proposed Éπαλλýλow XЄpoîv, "mutuis cædibus." Bl. translates, "against one another with their hands," xepoîv in this case being the instrumental dat. Musgrave objecting to xepoîv, without any epithet, proposed to read кowały (i. e. ¿deλpaïv) xepov, "fraternis manibus" (cf. v. 1), and éπ áλλńλois, a very fair conjecture. 58. póva dù và λeλeyµµéva, “as we are the only two, you see (di) left." Cf. 79, Bią 59. vouov Big, "in spite of the law:" lege invita. πολίτων. 60. pñpov, "decree." τυράννων, sc. Creon: βασιλεύς and τύραννος being frequently used in the plur. when only said of one king; as in 1172, τόδ’ ἄχθος βασίλεων. Eur. El. 93, λαθὼν τυράννους, οἱ κρατοῦσι τῆσδε γῆς. κράτη, Kрάтη, "authority," "sovereign power." Tapétuev, "shall violate." 61. TOûTO µev—followed (v. 63) by čñeiтa dé. “But, in the first place, we should bear in mind that we are women." τοῦτ᾽ αὖθις. Cf. 165, 167, toûto μèv ws >> 62. ὡς . . . οὐ μαχουμένα, “for that reason not suited to fight with men. is is used with partic., in the same case as the subj., to give the reason, motive, &c., of the action expressed by the principal verb. Cf. Jelf, Gr. Gr. § 701. 63. ěteita d' (sc. évvoeîv Xpǹ) oűvekα, “that”=öTI. Wünd., however, objects to this use of oűveka. He prefers the interpretation of Jacobs, who connects χρὴ (from 61) with ἔπειτα δὲ καὶ ταῦτ᾽ ακούειν. If the construc- tion with which the scntence began had been continued, the poet (he thinks) would have written thus: ἔπειτα δὲ (sc. ἐννοεῖν χρὴ), ὅτι, οἵνεκα ἀρχόμεσθα ἐκ κρεισσόνων, καὶ ταῦτα ἡμᾶς χρὴ ἀκούειν, &c. But aiming at brevity, he went on,, as though he had begun by saying, "but first, as we ought to recollect, we, inasmuch as we are women, ought not to fight with men. ἀρχόμεσθ᾽ ἐκ (=ὑπὸ) κρεισσόνων, “ are governed by the stronger.” (=úñd) 46 NOTES ON + 64. καὶ ταῦτ᾽ ἀκούειν: sub. ὥστε with Br. and Schol, ὥστε ἀκούειν ταῦτα καὶ τὰ τούτων χείρονα: “ so that we must obey both these com- mands, and (others) still more galling than these." Cf. the similar phrase in v. 219; where amoтelv Táde signifies "to disobey this ἀπιστεῖν τάδε edict." 65. τοὺς ὑπὸ χθονὸς. ἢ τὸν Πολυνείκη, ἢ τοὺς χθονίους δαίμονας. Schol. The plur. for the sing. as in v. 10. 66. ξύγγνοιαν ἴσχειν' συγγνώμην ἔχειν. Schol.: “to make every allowance for me; an expression not found elsewhere in the Trage- dians. ὡς βιάζομαι (=ἀναγκάζομαι) τάδε· ὅτι βίᾳ πράσσω ταῦτα. Schol. "Since I am forced into this," sc. obedience, Biáfouai here, and 1073, is passive. "} 67. τοὶς ἐν τέλει βεβῶσι, “ those in the paths of authority,” βασιλεῦσι, Schol., i. c. Creon: the plur. being again used for the singular. réλos, "the highest station in civil life: Lat., magistratus. Aj. 1352, oi èv Téλel, and Hdt. iii. 18, ix. 106, oi èv téλeï éóvтes, "men in office," magistrates." "" ܕܙ 68. περισσὰ πράσσειν γνωμολογικῶς ἀπαλλάττεται· τὸ γὰρ παρὰ δύναμίν Tι πρáттεi λídiov. Schol.: "to do things beyond our power." Accord- ing to Ell, περισσὰ πράσσειν = πολυπραγμονεῖν, πολλὰ πράττειν. Bl. translates, to do that which is superfluous, needless, not called for." Translate, "to be over-heroic (over-valiant) evinces no judg ment." 66 exЄ, “argues,” “evinces," as in El. 351, taûta deiλíav exei, “show cowardice.' 69. àv-ŏv. “Av is sometimes found twice in a sentence, and for two reasons. (a.) At the beginning to denote the conditional nature of the whole sentence, and again with that part of the sentence which it im- mediately modifies, especially when a good many words precede the verb to which av belongs. (b.) Rhetorically, being attached to the word on which most emphasis is to be laid. If it is wanted to lay stress on more than one word, it is repeated with every such word, and may be again placed after the verb which it modifies, though no particular stress is to be laid thereon: frequently also with oйTE—OŬTE, as here. Cf. Jelf, Gr. Gr. § 432. "C ei Déλois éti πpáσoew, "if moreover-what is more (ěr)—thou wert willing to do it," implying that she would not. Cf. Jelf, Gr. Gr. § 855. 70. y' ndéws. Erf. supplies euol from èuoû, "at least with my con- sent." Br. renders: "lubens te utar adjutrice;" Bl., "agreeably," acceptably" to me; Dind. with others, "lubens mecum facies." (C 71. Yoo' drola σoi dokeî, "be the character you like;" if we tako loo to be the imperative of eiul; or, entertain what opinions you like;" if we consider toe' to be from tonu, in which case we must read dπoîά σοι. The Schol. interprets both: γίγνωσκε ὁποῖα σὺ θέλεις, τὸ πείθεσθαι τοὶς τυράννοις· ἤ τοιαύτη γενοῦ, ὁποία καὶ βούλει. Wünd. translates, 'know what it seems good to thee to know," i. e. keep thy knowledge to thyself, referring to the words of Ismene, v. 61. Bl. translates, "be such as you think right," oo doneî being equivalent to @éxes or βούλει. 73. Construe, κείσομαι μετ' αὐτοῦ, φίλη μετὰ φίλου. Β1. THE ANTIGONE OF SOPHOCLES. 47 ὅσια πανουργήσασα, " ,, 74. 8σia mavouρyńσaσa, either, 1: "having acted the rebel in a deed of piety;" in which case Bl. compares Hor., "splendide mendax," and the English expression, a pious fraud; " and the Oxf. Ed. quotes Young's Night Thoughts: "with pious sacrilege a grave I stole; or, 2: "hav- ing done all things piously." The Schol. supports both: Síkala μEтà πανουργίας ἐργασαμένη, ὡς αὐτὴ λέγεις· ἐπεὶ προεῖπεν τὸ γὰρ πέρισσα πράσσειν οὐκ ἔχει νοῦν οὐδένα. ἢ οὕτως· ὅσια πανουργήσασα, ἀντὶ τοῦ εὐσεβῶς πάντα ἐργασαμένη. } ἐπεὶ πλείων Tŵv évláde: “for the time is longer, during which I must please those below than (that during which I must please) those nere: "diutius me oportet placere inferis, quam iis, qui hic sunt." Cf. Eur. Alc. 708; Hec. 320; Cic. ad Att. xii. 18, "Longum illud tempus, cum non ero, magis me movet quam hoc exiguum." The complete construction would be, ἢ ὃν δεῖ μ᾽ ἀρέσκειν τοῖς ἐνθάδε. Cf. Jelf, Gr. Gr. § 782, a. 75. v, acc. of time. As verbs of motion imply a coincident notion of a space over which the motion takes place, so all verbs imply a notion of time over which the action extends, coincident and co-exten- sive with it, whence all verbs may have an acc. case of this coincident notion of time, if it be required definitely to express it. Cf. Jelf, Gr. Gr. § 577. 19 • • 76. èkeî, "there," sc. káтw, with those below in Hades. " σoì d' ei dokeî. I have removed the comma after d', which Dind. inserts. The pronoun is attached to doke?, instead of to exe, the usual construction which Elms. and Hart. actually read, où d'—àtiµaoas εχει "continue to dishonour the sacred rites of the gods; i. e. the rites of burial: τὰ παρὰ θεοῖς τίμια ἀτίμαζε· τετίμηται γὰρ παρὰ θεοῖς καὶ ὅσιον νενόμισται τὸ θάπτειν νεκρούς· οἷς μᾶλλον δεῖ πείθεσθαι ἢ τοῖς τοῦ Κρέοντος κηρύγμασι. Schol. Bi. renders, τὰ τῶν θεῶν ἔντιμα, "the things which are honoured (and required) by the gods." K 78. οὐκ ἄτιμα ποιοῦμαι (=ἀτιμάζω): sc. τὰ τῶν θεῶν. Schol., “ I do not hold (those rites of the gods) in scorn." Totoûμai, "habeo, æstimo," as in the phrase, év ovdevì Xóyų toιoûμai. Musgr. To de dpâv, “but as to acting in spite of the citizens, I am incapable of it." From the substantival use of the infin. it would naturally follow that the article would be attached to it when especial emphasis was to be laid on the notion expressed by the inf.; and as this inf. always stands to the preceding verb in the relation of the accus. (effect, or operation, or intention, &c., as the verbal notion may re- quire), this article is always the neut. ró, even when the preceding verb is constructed with a subst. in genitive. This construction, is being emphatical, is very often used in antithesis. Cf. Jelf, Gr. Gr. § 670. τάδ᾽ προὔχοιο, >> a meta- 80. où µèv tás' àν трoйxoι, "thou mayest hold up this for an excuse, mayest put forth these sentiments as a pretext" for not assisting me: lit., "mayest hold this before thee as a screen; phor derived from a shield held before the body, as a protection against wounds: σὺ μὲν τοιαῦτα προφασίζου. τὰς γὰρ προφάσεις προχάνας ἐκάλουν. ἢ σὺ ταῦτα προβάλλου. ἢ σὺ μὲν τούτοις ἂν σαυτὴν σκεπάξοις. Schol. 1) ¿yà dè dý “I will go forthwith (dý)." Cf. Jelf, Gr. Gr. § 721, 1. Tápov xúσovoa, "to raise a mound, "to raise a mound." For the accusative, cf. Jelf, Gr. Gr. § 571. ,, He is sur 3 48 NOTES ON # 1 82. oluo. Stephens, Wünd., Dind., and others have the comma after οἴμοι: Herm. and others after ταλαίνης. 83. éέoploûv, "to set upright:" metaph. "to bring into better condi- tion, amend, restore," "make thine own lot safe." For πότμον most MSS. have Biov. 84. åλλ' oûv ye, "but, at all events, don't tell this to any one." πро- µnvúops—undevi. The neg. is not often thus placed after a verb. Neue cites Il. 432, τούτων μὲν--τύμβῳ προσάψῃς μηδέν. 85. où dé, “at the same time." Prepositions are frequently used adverbially in Ionic Greek, as in Hdt., but less frequently in Attic. The partic. dè is often joined to them, and they are placed first in the sentence for greater emphasis. Hom. Il. y. 879, avтàp ý ŏpvis—avxév ἀπεκρέμασεν, σὺν δὲ πτερὰ πυκνὰ λίασθεν. Cf. Jelf, Gr. Gr. § 640, 2. 86. oluo, "indignantly," as in 320. οίμοι, "Dear me !" Kaтaúdα, "tell it καταύδα, out;" ""indicium fac," "proloquere." Antigone declares that she is annoyed and grieved, because Ismene thinks she ought to conceal the pious duty she was going to perform for her dead brother, as though it were a crime. Wünd. Toλλòr, the old Attic or Ionic form, is found also in Trach. 1196. Porson (on Eur. Hec. 624) suggests πλeîov or µãλλov, but prefers the former. 87. σιγῶσ', ἐὰν μὴ κηρύξῃς: i. e. ἢ κηρύξασα. Added epexegetically. A similar redundance in Cd. R. 57, ἔρημος ἀνδρῶν μὴ ξυνοικούντων *ow. Bl. ،، "" 88. θερμὴν . . . ἔχεις, “ Thou hast a warm heart upon a chilling busi- ness.' ἐπὶ ἀδυνάτοις νεανιεύῃ καὶ ἐπὶ ἀηδέσι τέρπῃ τὴν ψυχήν. Schol. Mitchell thinks that by this proverbialism nothing more appears to be meant than, "it is a cold business," i. e., a business which to others would cause chillness and shuddering, "in which you are engaged; and yet your heart is hot upon it." yuxpòs refers to the chill produced by fear. Musgr. renders Oepunu, "bold." 89. vîd' арéσкоvoa, "I know that I am pleasing." Cf. on v. 17. ådeîv, aor. of åvdáveiv, “to pleasc." ofs, plur. for sing., i. e. Polynices. 90. ei kal duvýσeɩ y', “yes (ye), that is to say, if you will be able to do so:" "dummodo poteris." Ell. For the difference between ei kal, and κal ei, see Jelf, Gr. Gr. 861-2. S àµnxávwv èpậs, "thou desirest impossibilities." Cf. Eur. Hec. 318, ἄλλως δ' ἀδυνάτων ἔοικ᾽ ἐρᾶν. Λccording to Zenob. and Suidas, ἀδύνατα θηρᾷς was a proverb : cf. 92, τἀμήχανα θηρᾶν. • 91. οὐκοῦν ..πEπаÚσομаι, “Well then, as soon as I find that I have no power (to procecd), I shall have done with it.” L. and S. translate, well, then, seeing that I have in fact (d) no power, I will cease." << 92. ἀρχὴν . Taμnxava, "But it is not at all right to hunt after im possibilities." apxny, when followed by a negativo, omnino. ******** 93. exeapeî, the 2nd fut. mid. used passively. Cf. Jelf, Gr. Gr. § 364. Vulg. ex@pavy, which Erf. corrected from Ald. and marg. Turneb. 95. ἐχθρὰ προσκείσει· δυσμενὴς ἔσῃ. Schol. "Besides" (Tрos), or "iu addition to that," "thou wilt justly be hated by him that is dead." dinn = + •• δικαίως. 95. ea, here, as in Hom. and frequently in Trag., is a monosyllable. έα με... TOUTO, "Leave me and my indiscretion with me to brave this danger." Tǹv ¿§ ¿µoû dvo Bouxíav. Mit. quotes Peile ad Choëph., 409, who observes that 2 uoû is emphatic, whether we translate, • + THE ANTIGONE OF SOPHOCLES. 49 "what you call imprudence on my part;" or the "imprudence which is all my own-originating with me, and for which I only am responsible." Taleîv td dewdy Toûтo, either, "to suffer this dreadful thing," ie., what you think so dreadful; or, with Dale, "to dare the menaced evil." Mit. thinks this last to be incorrect. "It is only necessary (he says) to observe the indignation felt by Antigone, when Ismene twice uses the word aunxava, not to see that the expression is pointed at that remark. 'Difficulties ! impossibilities! allow me and my imprudence to be under the influence of such a terrible feeling as that of pursuing impossibilities; whatever else may result, one thing at least is in my power-a noble death.' "}} >> 96. πeíσoμai yàp ou. The negative particle has the same position in Aj. 545, Tapßýσeɩ yàp oỡ, and in several other passages. "I shall not suffer anything so dreadful as a disgraceful death," or, "so as not to die honourably: οὐδὲν τηλικοῦτον κακὸν πείσομαι, ὥστε μὴ οὐ καλῶς àπo@aveîv. Schol., i.e., "no suffering, however great, will prevent my dying honourably." Bl. "I can suffer no heavier penalty than not to die an honourable death." Dale. un où is used in the sense μὴ of quominus quin, with the infin. after all negative notions where in Latin quin with conjunct. would be used. Cf. Jelf, Gr. Gr. § 750, 2 c. 98. ἀλλ᾽ . . . στεῖχε, “ Well then, go.” 99. vous... pían, "Thou art going on a foolish errand, but right dear art thou to thy friends." "Epxeola, abire, as in Phil. 48, àλλ' Ἔρχεσθαι, ἀλλ᾽ ἔρχεταί τε καὶ φυλάξεται στίβος. рXEтaí TE Kаl puλáterai σríßos. Blaydes, however, translates: " you are indeed foolish :" and for a similar use of ěpxeσ0aι refers to Ed. R., 1358. poveùs λov, “bave become (come to be) the murderer:" i.e., ἦλθον ἐς τὸ φονεύειν.—τοῖς φίλοις, sc. Polynices, ut supra. ὀρθῶς, truly," "sincerely: as in 403; and Eur. Iph. T. 610, toîs plλois ὀρθῶς φίλος. С، "J G 100. "The Theban elders (composing the Chorus), who have been summoned by Creon, come forward. They greet the Sun, which is just beginning to be seen above the horizon, as ushering in a day of deliverance from the enemy. Hence they pass on to describe the advance of the enemy, and his overthrow; ascribing the victory to Zeus. While they are speaking-enter Creon." Oxf. Ed. "The king- dom of Thebes, which had been torn to pieces by the dissension of the two brothers, being at length, by their deaths, restored to peace and tran- quillity, the principal and most ancient inhabitants, who form the Chorus, are brought together with the utmost propriety to sing a song of triumph on the occasion: as they are the friends and counsellors of Creon, we find them condemning Polynices as the author of the war, and rejoicing in his defeat." Franklin. 100-109. "O beam of the sun, most beautiful light of all before thee that ever shone on seven-gated Thebes, at length hast thou beamed forth, O eye of golden day, mounting from over Dirce's streams, driving off the knight of the white shield [sc. Adrastus], who came from Argos in full panoply, in headlong flight at a quickened speed." 100. ακτὶς ἀελίου· δ λόγος· ὦ φίλη ἡμέρα, παρὰ τὰς πρόσθεν ἡμέρας φαιδρὰ huîv paveira. Schol. For deλíov Tò (the reading of MSS. and recognised by Schol.), recent editors have deλloto. D 50 NOTES ON 101. κάλλιστον τῶν προτέρων. So. 1212, δυστυχεστάτην κέλευθον ἕρπω Tŵy Tapeλdovσŵv ódŵv. Cf. Jelf, Gr. Gr. § 502, 3. ἑπταπύλῳ Θήβᾳ. The seven gates of Thebes are often spoken of: cf. 119, 141; Ed. C. 1311, &c. It is not improbable that this number was fixed upon by Cadmus as being a sacred one, and the symbol of perfection. Tricl. thinks pavèv put by a figure of speech for φανεῖσα. Β1. ༥ 104. Toré, "at length." The first syllable of xpvoéas is short. ἐφάνθης ποτέ. Musgr. observes that the elegance of this address will be heightened, if we consider it to have been spoken just after sun-rise. ἁμέρας βλέφαρον· ὡς ἀκτὶς τῆς ἡμέρας ὀφθαλμός. Schol. The moon is called νυκτός τ᾽ ἀφεγγὲς βλέφαρον in Eur. Ph. 543. 105. Dirce was a stream and river of Thebes: Aiркn кρηνη каl тотα- uds OnBwv. Schol. That Dirce runs on the west side of the city (obs. Schneid.), mattered nothing to the poet. He rather speaks of the sun's course (says Bl.), than of the direction of his rising. Tricl., dià rò èv Δίρκῃ παρακεῖσθαι τοὺς πολεμίους. 106. 'Apуblev ek is Hermann's conj. adopted by Dind., vulg. 'Apy60ev. Br. filled up the wanting syllable by proposing ét 'Apyb0ev. Erf. år' Αργ. Ahrens᾿Απωθεν, comparing (Ed. C. 1303, γῆς ὅσοιπερ ᾿Απίας πρῶτοι καλοῦνται.—ἐκ φῶτα βάντα, i.e., ἐκβάντα. men" τὸν λεύκασπιν... φῶτα: i.e, the Argive host in general An anallage of the singular for the plural sufficiently common. The Argive host is spoken of as "a man," because of the simile of the eagle which immediately follows. "Also (fancies Don.) with a special refer- once to the flight of Adrastus on his horse Arion, as described in the Cyclic Thebais." Schneid. also understands λevicaσπis pws of the whole λεύκασπις Argive host, as headed up in its leader Adrastus. Schol: Toι Tòv ´Αδραστόν φησιν, ἢ ἀφ' ἑνὸς τὸ πλῆθος δηλοῖ. Iu like manner, we say for soldiers. Don. thinks pas means here "a brave man, a warrior," as in Hom. Il. iv. 194, xxi. 546; Od. xxi. 26. The designa- tion (λeúkασπ), applied to the Argive host, arose from the compara- tively white and glistening appearance of their burnished shields, which were faced with a plate of metal, probably of copper, derived from the adjacent hilly district between Argos and Corinth (v. Müller's Dor. i. 4, § 4), or perhaps of a mixture of copper and tin, i.e., of brass or electrum; whereas the shields of most other nations in early times were protected with a coating of skin (hence "scutum," from σKÚTOS). The Argive buckler was also round in form, as well as bright; henco in Virg. Æn. iii. 636, the eye of Polypheme is said to be "Argolici clypei aut Phoebe lampadis instar?" Among the troops of Perseus are men- tioned the "clypeati," called also "aglaspides," perhaps the same with the "leucaspis phalanx," mentioned a little after. Argos was famous for its weapons of war, especially its shields. Blaydes. 107. πανσαγίᾳ (from σάγη, “ armour”), σύν πανοπλίᾳ, Schol., “in full panoply,” completely armed: πάσῃ σάγῃ καὶ σκευῇ χρησάμενον. φυγάδα 109. puɣáda.... Xav: lit., "having started him off, a fugitive at full speed with tightened rein;” οἷον παρασκευάσασα τῶν χαλινῶν μετὰ σπουδῆι ἐφαψάσθαι, διὰ τὴν ὀξυτέραν φυγήν. Wünd. thinks that φυγάδα πρ. κινήσασα is a tragic mode of expression for φυγάδα πρ. ποιήσασα. The Oxf. Ed. takes φυγάδα πρόδρομον proleptically for ὥστε εἶναι φυγ. πρ., (C ,, THE ANTIGONE OF SOPHOCLES. 51 comparing Cd. R. 166, εἴ ποτε—ἠνύσατ' ἐκτοπίαν φλόγα πήματος, 10. ὥστε εἶναι ἐκτοπίαν, and supra, 25. πρόδρομον, “ præcipitem, « "} (f at headlong pace." oğurépy. Musgr. thinks that the Chorus sarcastically implies (by this comparative) that the Argives ran away faster than they had come; Wünder that the approach of daylight rendered it necessary for them to flee more hastily than they need have done by night, when they would not have been seen. Don., "more rapid than their former flight during the night; for the danger of being pursued became more imminent after day-break." Bl. connects oğuтépų xaλwą with quyáda ὀξυτέρῳ χαλινῷ φυγάδα πрódρoμov, rather than with khoaσa, and approves of Heath's render- ing, "fræno acute penetrante," not seeing how a "bit" could properly be called oğús. Wünd. thinks that oğurépy xaλive is used in such a manner, that what would properly be attributed to the course flight, is here asserted of the reins. or → Kivnoaoa. Bl. thinks that this refers to the shaking or jerking of the reins in order to urge the horses on. The Argives fought from chariots cf. v. 149, 110-116. "Anapæstic system, recited by a single Choreutes. Our parodos has this remarkable peculiarity, that in it Anapastic systems, of which in the more ancient tragedy the parodi used to consist (as in the Ajax), alternate with lyrical strophes sung by the entire chorus." Schu. ap. Bl. 110-116. "Who being incited against our land by the contentious feuds of Polynices, as an eagle, shrilly screeching, swept down upon our land, protected by a wing of white snow, with many an armed follower, and with waving helmets." 110 os, sc. pws from 106. The MSS., Schol., Herm., and others read o and Hoλuvelkns. ds—Hoλuvelkovs, Scal., Mudg., Br., Erf., Dind., Wünd., Schn., Bgk. The reason for this alteration being (as Blaydes observes) that the words following λευκῆς .... στεγανός, and στὰς δ' ¿πèρ, &c., aud indeed the entire system, must necessarily apply to the whole army, rather than to Polynices singly: such inversions being of common occurrence. Others (he adds) defend the common reading, supposing a lacuna, which Erf. supplies by reading èñópevoe θοῶς δ᾽, and Boeckh ἀγαγὼν θούριος before ὀξέα, whilst Herm. inserts συναγείρας before ὑπερέπτα. And certainly there is not an exact agree- ment between these verses and their corresponding ones, 127, &c.; but then, as Wünd. observes, anapast systems are not bound by such necessity. Dind. defends öv, on the ground that the poet intended to add hyaye, but suddenly changed the construction, in order to amplify the sentence, as in El. 140; Tr. 207; Aj. 1058, &c. Schneid. (con- tinues Bl.) supposes the reading &v ... . Πολυνείκης to have been in- ported into the text from the paraphrase of the Schol.: övriva σrpаTÒL ᾿Αργείων ἐξ ἀμφιλόγων νεικέων ἆρθεῖς ἤγαγεν ὁ Πολυνείκης. Finally, Bl. translates, "Which (host) having set out against our land because of the contentious disputes of P.," &c. '' 111. ἀρθεὶς, passive, roused," "incited." Others render, "having set out," "started;" or "soaring on high," applicable to an eagle. Mitchell considers the word to be preparatory to iжерéπTα, and con- sequently to signify "lifted up on high.' è, "by," or "in consequence of:" reikéwv àµpıλóywr Пoλ. Wünd. quotes Eur. Ph. 500, ἀμφίλεκτος ἔρις. A pun upon the name of Vishal Jo D 2 *2 NOTES ON Polynices (says Bl.), as if derived from Toλùs and veikos: referring to Æsch. S. c. Τh. 658, ἐπώνυμον δὲ κάρτα Πολυνείκη λέγω : 829, οἳ δῆτ ὀρθῶς κατ᾽ ἐπωνυμίαν καὶ πολυνεικεῖς ὤλοντ᾽ ἀσεβεῖ διανοίᾳ: Εur. Ph. 1495, ὦ Πολύνεικες, ἔφυς ἄρ᾽ ἐπώνυμος, 112. oğéa, the adverbial accusative. Cf. Jelf, Gr. Gr. § 548, f. 113. νжерéжтα, generally signifies "flew over;" here " swooped down," "flew down from above:" desuper involuvit. Wünd. I have retained as with the MSS., which Dind., Wund., and others have rejected. 114. λευκῆς χιόνος πτέρυγι. The attributive gen. (λευκῆς χιόνος) instead of the material adjective (xiovéņ); an idiom much used in the poets. Cf. Jelf, Gr. Gr. § 435, c. The Schol. explains λευκαῖς καὶ λαμπραῖς ἀσπίσι πεφραγμένος ; and Hesych. πτέρυγες· σκέπαι. "The glis- tening effulgence of the eagle's plumage is here made to represent the characteristic appearance of the Argive λεύκασπις στρατός. "The great aoris (observes Don.) covering the whole body, would suggest the broad wing of the eagle, when let down; and the image of the eagle itself would be derived from the almost proverbial hostility of the αἰετὸς and the δράκων.” Bl. " 115. öπλwv, the abstract for the concrete dπλTŵv. So in Eur. Ph. 111, ἦλθε Πολυνείκης χθόνα, πολλοῖς μὲν ἵπποις, μυρίοις δ᾽ ὅπλοις βρέμων. Don., however, explains λwv in its proper and original sense of shields," in reference to the wings of the eagle. 116. iπTоKÓμOIS коρúеεσσi, lit., "helmets having a crest of horse-hair:" an expression common in the Iliad. 117-125. "And stopping (in his flight) over our palaces, gaping wide round our seven-gated entrance with murderous spears, he was off, before he was ever glutted as to his jaws with streams of our blood, and before the smoking fire had seized upon the crowning battlements of our towers: such a din of battle was raised in his rear -(he was off, I say, ěßa,)—though a hard conquest for the antagonist dragon." 117. ords, i.e. the Argive (pus) represented as an eagle: probably (as Don. supposes) referring to the position of the Argive camp on the Ismenian hills: ὡς ἀετὸς κυκλώσας τὰς Θήβας ταὶς τῶν φόνων ἐρώσαις λόγχαις, ἀμφιχανὼν ἔβα· ἐνέμεινε δὲ τῇ μεταφορᾷ. Schol. φονώσαισιν, Boeckh and Schol. ; vulg. φονίαισιν. φονᾶν (desideratire verb), "to be athirst for blood." Cf. Phil. 1209, povậ vóos žồn. 118. aµpixavor, inhians, properly of a wild beast, or bird of prey: gaping open-mouthed." 119. éπтáяuλov ordua, i. e. the seven gates of the city. Cf. Eur. Ph. 629, ἑπτάστομον πύργωμα. 120. ἔβα· ἡττήθη. Schol., “went away,” ""retreated." (C "blood-stained corpses." The aiμáτwv, "streams of blood," or αἱμάτων, plural used to give weight to the idea. yévvow, the local dative. “ Before that they (sc. τὸν λεύκασπιν φῶτα, the Argives) had had their fill of our blood in their jaws." Cf. Ed. R. 25, φθίνουσα μὲν κάλυξιν ἐγκάρποις χθονός, αἱμάτων governed by Tλnoonvaι. Oxf. Ed. Cf. Jelf, Gr. Gr. § 605. 121. στεφάνωμα πύργων. "The circuit of the walls," Gl.; Tor κύκλον τοῦ ἄστεος, Bl, i. e. πύργους τὴν πόλιν στεφανοῦντας. Wind. George Rataller, the only Latin translator (says Franklin) who has THE ANTIGONE OF SOPHOCLES. 53 ever done justice to Sophocles, has turned this noble chorus into good Sapphic Ode. The following is his rendering of vv. 112-120:-. Ut Jovis summo veniens Olympo Armiger plumis coöpertus albis, Devolat, late strepituque acuto Æthera complet. Constitit cels super arcis ædes, Ense munitus, galeaque et armis, Undequaque hastis inhiabat urbi Sanguine tinctis. Victus at fugit trepide, priusquam Posset insanas satiare fauces, Et nimis nostro cupidum cruore Tingerc guttur. (C << 122. πευκάενθ Ηφαιστον, lit. “ a pine-wood fire;” a fire caused by torches of pine:" TOV EK TŶS TεÚKNS EYEιрÓμεvov. Schol. Cf. Virg. Æn. xi. 786, pineus ardor," and v. 662, "furit immissis Vulcanus habenis.' (C 123. τοῖος ἀμφὶ νῶτ᾽ ἐτάθη : Schol, πάταγος ῎Αρεως περὶ τὰ νῶτα τοῦ ἀετοῦ ετάθη (τουτέστι, δραπετεύειν καὶ νῶτα αὐτὸν διδόναι πεποίηκεν ὑπὸ τοῦ ἀντιπάλου δράκοντος), ὃς ἐποίησεν αὐτὸν τὸν δράκοντα δυσχερῶς χειρωθῆναι, Xelρwoñval, i. e., "the crash of war that was raised in the rear of the eagle (sc. the Argives) by his adversary the dragon (sc. the Thebans made the dragon himself difficult to vanquish :" and accordingly th tổ dragon (i. c. the Thebans) is victorious. The Argive host has all along been designated by tho deròs, and therefore the Spáкwv must be taken to symbolise the Thebans, and most appropriately, as being sprung from the dragon's teeth ("Draconigena"). Ov. Met. iii. 531, styles them "anguigenæ." Erf., Dind., and others erroneously suppose that Spákovтe refers to the Argives. Blaydes thus translates, and explains: "such a warlike din, a thing difficult to overcome, was made upon his back by his antagonist the dragon;" i. e. such an irresistible attack did the dragon make, that the eagle was fairly put to flight. And Wünd. thinks the sense to be, that such an attack was made on the Argives by the Thebans that it could not be overcome, but that the Argives were forced to turn their backs." Don. construes, Toîos máтayos *Apeos ἀμφὶ νῶτα [τοῦ αἰετοῦ] αντιπάλῳ δράκοντι δυσχείρωμα ἐτάθη. clatter of the pursuing host was prolonged in the rear of the flying Argives." Now this war-clatter (he says), or the onset of a pursuing host, which had shown itself ἀντίπαλος in the battle, was a δυσχείρωμα to the defeated army, for the very same reason that made a defeated army itself exeíparos (Esch. Pers. 452). The word dvoxelpaua there- fore (he thinks) is well placed before the causative case Spáкovтi, and after the epithet åνTITάλ@, which contributes so much to its meaning. • "The δυσχείρωμα. 125. dvoxelpwμa. Bl. renders, "a resistless onset, a difficult con- quest," lit., a thing difficult to master. Don., "hard work," put in app. with πάταγος ῎Αρεος. But to whom a δυσχείρωμα? Blaydes thinks to the defeated Argives: but it seems much more natural to suppose that the "difficulty" was on the part of the Thebans, who gained the victory, though after a severe contest. Schneid. (quoted by Bl.) thinks the position of duox between the two datives such that no hearer could possibly think of detaching it from them. He explains accord- 54 NOTES ON ingly: "the clashing din of the Thebans, which effected the flight of the Argives, was hard work for the assailing dragon to encounter." Mitchell translates, "such a war-clatter on the part of the antagonist dragon had been raised at his back (behind him), a war-clatter not to be safely encountered (or resisted)." The Oxf. Ed., "Such a din of war was raised behind them (àµpl vŵra, behind the retiring Argives), a hard conflict by reason of the dragon their adversary." Apeos, i. e. of the Thebans, whose badge was the dragon. SpákovтI, dat. commodi after the subst. Suox. So Esch. P. 501, àv◊ρúπoiσiv ¿peλýμara. Cf. Jelf, Gr. Gr. § 592, obs. 2. 126-133. "For Zeus abominates the vauntings of a haughty tongue, and seeing them pouring on in torrents vast, setting at naught their clanking steel, down he hurls with his brandished bolt (their loader) now springing forward to raise the cry of victory from upon the top- most battlements." ✓ μεγάλης γλώσσης, 126. μeɣáλns yλwoons, "an arrogant (haughty, or loud-boasting) tongue;" so in v. 1350, µeydλo λóyou. The reference is to Capaneus. For the sentiment compare sch. Pers. 827, ZEUS TOL KOλAOTÈS TŴV ὑπερκόμπων ἄγαν φρονημάτων ἔπεστιν, 129. toλλê feúμarı, said of an army rushing on like a flood, or stream. Cf. Eur. Ipli. T. 1437, Seûua' r' è§орµŵν σтратоû. So кûμa, Esch. S. c. ῥεῦμα τ᾽ ἐξορμῶν στρατοῦ. Th. 64, κῦμα χερσαῖον στρατοῦ. πрoσviσσqμévoνs, "advancing against." In Hom. Il. ix. 381, ès 'Opxó- προσνισσομένους, μενον ποτινίσσεται, “ comes to Or. ،، χρυσεοπήληξ. 130. χρυσοῦ καναχῆς ὑπερόπτας. The MSS. have ὑπεροπτίας. Herm. reads úπeрóπтаs, which La. has over the common reading. Schneid., Dind., Wex. read xpvσoû kavaxîì 0' úπepóπras, which Schneid. renders, "proud, overweening in the clatter of their gold-deckt arms." Don., χρυσοῦ καναχῇ θ᾽ ὑπερόπλους. He thinks that χρυσὸς refers to the orna- ments on their helmets; "for while the breast-plate was chiefly of bronze (whence the epithet xaλкоμíтрηs), and the greaves of tin, the helmet often had a gold or gilded crest (Il. xviii. 612), whence the epithet Xpuσcornλns. Now as the helmets and their crests waving backwards and forwards, gave the idea of a fluctuating surface of a stream, when an army was advancing in order of battle, it seems to me neither forced nor unpoetical to say that an advancing army oλùs peî χρυσῷ.” He also refers καναχῆς to the heavy tramp of the armed multitude, coupled with the clang of their hollow shields against each other. Cf. Il. xvi. 794, and Od. vi. 82. Blaydes thinks all these ex- planations to be anything but satisfactory, and is persuaded (with Bergk) that the corruption lies deep. "I am surprised (he adds) that none of the commentators should have suspected that in kavaxñs lies concealed the actual name of the daring chieftain Capaneus, who threatened to burn Thebes, whether with or without the will of the Gods. I would for the unmneaning καναχῆς substitute Καπανῇ” (as Пŋλña Il. π'. 574, &c.)." Blaydes is generally very reckless in his suggestions, but this seems to have something in it. Brunck proposed χρυσοῦ καναχῇ χὐπεροπλίαις, “ with clanking steel and pride of arms.” 131. παλιῷ πυρί· τῷ κεραυνῷ τῷ ἄνωθεν παλθέντι. Schol. The reference is to Capaneus, who, after he had mounted to the top of the kλlμakes, or scaling-ladders, was beat down with stones and slain; which gave the poets (as Franklin obs.) an opportunity of reporting him to have been THE ANTIGONE OF SOPHOCLES. 55 struck dead with lightning. The entire army is represented as being punished for its insolence in the person of Capaneus, one of its most daring leaders. BaλBidwv. Baλßís, generally in pl. (Lat. carceres) means the starting. posts of a race-course; and since these were also the goal, it hence ac- quires the meaning of any thing to be aimed at or reached: here of the battlements of the wall (deriv. uncertain: some say ẞáλλw, others ἅλλομαι). Oxf. Ed. 133. ópμ@vтa, sc. Capaneus their leader, who was "springing for ward," or "preparing eagerly," &c. νίκην ἀλαλάξαι· παιωνίσαι, ἀλαλαγμὸς δέ ἐστιν ἐπινίκιος ᾠδή. Schol., “to raise the cry of victory.' of victory." Cf. Jelf, Gr. Gr. § 566, 3. 134-140. “But on the eve of victory the fire-bearing hero fell to the earth with recoiling bound, who at that time raging with mad im- petuosity breathed upon us the blasts of most bitter fury. And the tide of battle flowed now this way, now that, and different ruin upon different ranks mighty Mars dealt out, crushing them with the might of a war-horse." 134. àvтíтuña, “backwards," or "with recoiling bound:" the reading of the elder MSS., Ald., Eustath., and Schol. The neut. plur. used ad- verbially, the last syllable being lengthened by cæsura: al. àvtítuños (( sursum resiliens:”al. ἀντιτύπῳ; al, ἀντίτυπον γᾶν. Porg., ἀντιτύπᾳ, a dat. with fem. term., adopted by Dind., Wund, Neue, Hart.; used actively according to Wünd., "striking him in return." Schneider translates avτíTUTα, "with a stroke encountering him." Mit. renders avtitúną, “which threw him back again as he fell upon it." Schol., ἀντιτύπᾳ, ἄνωθεν τυπεὶς ὑπο τοῦ κεραυνοῦ, κάτωθεν δὲ ὑπὸ τῆς γῆς. TavTaλweels. This word is not found elsewhere: from Távraλos, as δαιδάλλω from Δαίδαλος. The Schol. explains it by διασεισθείς, “ being swung," or "hurled down;" the notion being (as the Oxf. Ed. thinks) that he was suspended a moment and then fell. Eustath., p. 1701, 17, has the following explanation : τὸ τανταλωθῆναι, κείμενον παρὰ Σοφοκλεί ἐν τῷ, ἀντίτυπα δ᾽ ἐπὶ γᾷ πέσε τανταλωθείς· ἤγουν τὸ τοῦ Ταντάλου παθών. The meaning may be, either, "being tantalised" by hopes of imme- diate victory, destined not to be realised; or "swung," "hurled down." Musgr. conj. ταρταρωθείς. (C 135. Tuppópos, "bringing fire," "bearing a torch :" sc. for the purpose of setting fire to the city; πῦρ φέρων ἐν αὑτῷ· δ πῦρ τοῖς τείχεσι προσά- ywv. Schol. Eschylus represents him as having a naked man with a torch" for a device on his shield; S. c. Th. 432, ĕxei de oîµa γυμνὸν ἄνδρα πυρφόρον, χρυσοῖς δὲ φωνεῖ γράμμασιν, πρήσω πόλιν. I have placed a comma after Tuppópos, with Br., to connect it with what has preceded. The reference is to Capaneus. μαινομένᾳ ξὺν δρμᾷ, “with mad impetuosity.” Cf. 133, δρμῶντα, 136. Baxxeuwv, "raging," "frantic:" debacchans, furens, Ell. évbovoiŵv, καὶ μέγα φυσῶν, καὶ πνέων ὀργήν. Schol. ἐπέπνει, Térve, "was blowing against it," like a furious storm of wind. Cf. Æsch. S. c. Τh. 343. μαινόμενος δ᾽ ἐπιπνεῖ῎Αρης. Bl. ἐχθίστων ἀνέμων, piraîs èxoìotwv avéμwr, "with the blast of most hostile (adverse) winds." Bl. Musgr. renders, "odii acerbissimi flatu, metaphorice," "with the blasts of most bitter hatred." The same metaphor occurs v. 929, ἔτι τῶν αὐτῶν ἀνέμων αὐταὶ ψυχῆς ῥιπαί. The Schol, however, explaine, 56 NOTES ON ὡς ἐπὶ τυφῶνος καὶ καταιγιδώδους πνεύματος, ἐπέπνει τὴν πόλιν ῥιπαῖς ἀνέμων. The flame is supposed to be caused by the violence of the winds, which are said to be exoto, inasmuch as they threaten destruction to the city. Herm. prefers this interpretation. 137. For eixe 8' ăλλą тà µèv, various alterations have been proposed by different editors, none of which are any improvement on the pre- sent, that of Boeckh. For rà uèv followed by aλλa dé, Erf. compares ἄλλα Pind. Οl. ii. 132, τὰ μὲν χερσόθεν, ὕδωρ δ᾽ ἄλλα φέρβει. He translates, .. alia alibi sors." Oxf Ed. "But the battle went partly in one way, partly in another." ἐπινωμᾶν, εἶχε, sc. ῎Αρης, and so the Schol., τὸ εἶχεν οὐκέτι ἐπὶ τοῦ Καπανέως, ἀλλ᾽ ἐπὶ τοῦ ῎Αρεως ἔστιν. Wünd. understands εἶχε in the sense of directed, or turned, comparing Phil. 1119, στυγερὰν ἔχε δύσποτμον ἀρὰν ἐπ᾽ ἄλλοις. 139. éπevúμa érépepe, Schol., "distributed," "dealt out." ἐπενώμα· 167, avтô èπivwµâv, "sends in his direction." plains éπeváμa in a neut. sense, attacked." στυφελίζων· ταράσσων, Schol., Schol., hitting them hard” (στυφλός, "hard"). Bl. renders, "roughly handling," "pushing," and explains it to mean "inflicting any hard blow, as with a stone, spear, or other weapon." (c "Apns. The first syllable is here long. 6 140. δεξιόσειρος· δ γενναῖος· οἱ γὰρ ἰσχυροὶ ἵπποι εἰς τὴν δεξιὰν σειρὰν Çeúyvvvтαι Toû äpuaтos. Schol. Blaydes translates, "strong and dashing like (with the strength and dash of) a right trace-horse." Lat. "funarius, funarii instar." Herm., "validus." "The metaphor (he says) is taken from the right-hand horses of chariots, which, as having in the chariot races to run with greater speed than the others in rounding the turning- posts from right to left, as was the custom, were generally selected for their strength and swiftness. σειραφόρος means an assistant' in general (Esch. Ag. 842). Secioσeipòs an assistant on the right hand,' and therefore a powerful one. In like manner the Choreuta who was stationed on the right hand of the Chorus was called decoσTάTNS (Poll. ii. 161, iv. 106)." "The Greeks in battle (observes Don.) were always anxious to be covered on the right side (v. Thuc. V. 71)." decióσeipos (says Schneider) "because in the Theban war-chariot he did his part as trustiest and mightiest ἵππος παράσειρος: at the same time there is an allusion to the happy result." The Thebans being πολυά- pμatoi, cváрuaтoi, the figure is very appropriate. Wünd., Boeckh, Schneid., and others fancy there is a side allusion to decids, "propitious." Lat., "Mars faustus." So also Schol., Blaydes. The Oxf. Ed. translates, "and mighty Mars, a strong ally, roughly apportioned their different fates;" and he thinks that as decidσeipos (Sc. Tos) sig. lit. a horse fastened to the trace on the right, outside, and that as the strongest and most spirited horse was usually selected for that place, hence the word came to mean little more than strong, high-mettled. 138-140. "The poet appears to refer generally: first, to the dif ferent direction which the events of war are apt to take from what was at first expected; second, to the different fates assigned to different persons in boisterous and bloody conflicts; both operations being ascribed, after the manner of Grecian poetry, to the agency of the god of war. In the first instance the poet apparently alludes to the case of Capaneus,--smitten to the carth when just about to raise the victor's Cf. Phil. Blaydes erroneously ex- THE ANTIGONE OF SOPHOCLES. 57 cry, and to the Argive host suddenly routed; in the second, to the different lot assigned to the two brothers, and the Argive chiefs." Mit. 141-147. "For seven chieftains marshalled against the seven gates, like number against like, abandoned their brazen panoplies to Zeus the god of rout, except the wretched two, who though born of one father and of one mother, directing against each other their doubly (equally) fatal spears, both participated in a common death." 141. ETтà λoxayoí. From Eur. Ph. 100 sq. we find that their names were as follows: Hippomedon, Tydeus, Parthenopaus, Polynices, Adrastus, Amphiaraus, and Capaneus. In the Suppl. 858 sq. he gives a different enumeration, the name of Eteocles being substituted for that of Amphiaraus, Adrastus being represented as the sole survivor. Diodorus Siculus iv. 64, and Apollodorus iii. 6, give the same names as Eur. does in the first of the above lists. ep' éπтà пúλαιs. Following the arrangement of names in Eur. Ph., the gates which the respective chieftains assailed, were the Ogygian, the Homoloion, the Neitan, the Crenean, the Northern, the Proetan, and the Electran. > γάρ. yáp. Wünd. and Bl. observe that the particle yàp serves to ex- plain what had just been said of the ill-will of Ares to the Argives. 142. ταχθέντες ἴσοι. Erf. compares Eur. Ph. 750, ἴσους ἴσοισι πολεμίοισιν ἀντιθείς. Apollodor. iii. p. 154, Ετεοκλῆς, καταστήσας ἡγεμόνας, ἴσους ἴσοισ᾽ ἔταξε. "" ,, 143. Zηvl трожalw, "to Zeus the god of route;" or, Bl., "that turns the battle :” διὰ τὸ φυγαδεύειν καὶ τρόπην ποιεῖν τῶν πολεμίων. Schol.; or, “to Zeus that caused their flight;” τῷ τροπὴν αὐτῶν ποιήσαντι Δι Schol. Cf. Trach. 300, & Zeû Трonale, which the Schol. explains by ἀποτρεπτικέ, ἀλεξίκακε. πάγχαλκα τέλη, i. e. πανοπλίας, from which the trophies might be constructed (Boeckh). TÉλn öλa. Schol., "arms: τέλη· ὅπλα. according to Musgr., "dona diis oblata," comparing S. c. Th. 260, where Téλos signifies "donum." Blaydes translates, "offerings of complete sets of brazen armour (πavoπλíαs)," which had been stript from their dead bodies and dedicated as trophies to Jove. The Oxf. Ed., "left for Zeus the tribute of their brazen armour," i. e. they were slain and spoiled. Dale, "left their bright spoils to grace Tropaan Jove." 144. πλὴν τοῖν στυγεροῖν. The brothers, each falling by the other's hand, left it undecided which was conqueror which the con- quered so that they supplied no Téλn to Zeus. Schneid. 145. καθ᾽ αὑτοῖν· ἀντὶ τοῦ κατ᾽ ἀλλήλων. Schol., “against each other.” The reciprocal pronoun άAλýλwy is often represented by the reflexive : as in Thuc. iv. 25, év éαUTOîs ἐν ἀλλήλοις. Cf. Jelf, Gr. Gr. § 654, 2. رد 146. Supaтeîs λóyxas, "double-slaying spears." The Schol. explains : ἀμφοτέρωθεν ἠκονημένας· ἢ δικρατεῖς φησιν, ὅτι ἀλλήλους ἀπέκτειναν, καὶ ἡ ἑκατέρου λόγχη οὐκ εἰς κενὸν ἀπεπέμφθη, ἀλλ᾽ ἐκράτησε τοῦ ἑτεροῦ. Pass. understands the meaning to be "spears of a large size, hurled with both hands." Br., " utrinque victrices," and so Bl., "a two-fold (or doubly) victorious spear;" i. e. each using his spear successfully or with fatal effect. Wünd. thinks that in Sikparels the ideas of number and victory are combined; as in Aj. 252, the Atridæ are styled dikpateîs ("twin-sovereigns") with reference equally to their number and to D 3 58 NOTES ON their power. Hincks, quoted by Spillan, suggests the ingenious idea of making dikρareîs refer to Eteocles and Polynices in the sense of "duo-crats." 147. ἔχειν μέρος seens equivalent to μερίζειν. In the same manner Sophocles often couples Tiévaι (cf. infr. 150) and λaµßávew with a substantive, instead of using a simple verb. Phil. 536-7, leàv λaßeîv θεάσασθαι: Αj. 345, αἰδῶ λαβεῖν αἰδεῖσθαι. Mit. KOLVOû. Musgr. prefers кowòv, “ communem vel æqualem partem." 148-154. "But stay-for victory of glorious title hath come, bringing joy at last to Thebes, rich in chariots. So, then (dǹ), since ye are out of your present quarrels, consign them to oblivion, and let us visit all the temples of the gods with choral dances all the night through, and let Bacchus who fills Thebes with revelry lead the dance." * 148. àλλà yáp. According to some, this is an elliptical expres- sion-Taúσaσle or some similar word being understood: frequently used when the speaker breaks off the discourse, or changes the subject: Lat., "sed enim." But the construction may be explained without any ellipse: ἀλλὰ (Νίκα γὰρ ἦλθε Θήβᾳ) θέσθε λησμοσύναν. The premiss is often placed first, when, as being opposed to the conclusion, it is introduced by ἀλλά: Hdt. ix. 27, ἀλλ' οὐ γὰρ ἐν τοιῷδε τάξιος εἵνεκα στασιάζειν πρέπει, ἄρτιοί ἐσμεν πείθεσθαι ὑμῖν. Cf. Jelf, Gr. Gr. § 786, obs. 4. (( C }) (6 μεγαλώνυμος, renowned," of great name; or "giving a great name," conferring glory: ἡ μεγάλην περιποιοῦσα δόξαν. Schol.: “of glorious title," "that gets a great name for itself." tr 119. àvтixapeîσa," bringing joy in return for past troubles;" or ἀντιχαρεῖσα, joicing in company with," "sharing the joy of:" loov avτîî xapeîoa• αὐτῇ πρὸς χαίρουσαν γὰρ αὐτὴν καὶ αὐτὴ χαρεῖσα ἦλθεν' (i. e., as Bl. explains, "rejoicing equally with, responding to, congratulating." Herm., mutuum ridens: ") ✈ åvтl tŵv kakŵv Xapeîσa. Schol. Schneid. ex- plains: "rejoicing in return" (mutually), or "by way of amends " (àvtì tŵv πply kakŵv). Don. translates: "sharing in her joy, and con- gratulating her on her success." 150. ἐκ μὲν δὴ πολέμων τῶν νῦν. The exact construction of this passage is not very clear. The prep. è can hardly be referred to Anoμooúvav, as iu ěkλnow (Od. ú. 484); nor if we connect it with πολέμων, will thero be any object after θέσθαι λησμοσύναν. The only probable solution of the difficulty is to suppose ἐκ—θέσθαι λησμοσύναν put by tmesis for its equivalent exλaléσ0α, the Poet, it would seem, having put béolai Anoµooúvav instead of what he originally had in view, λαθέσθαι. So Trich: ήγουν ἔθεσθε καὶ ποιήσατε λησμοσύναν τῶν Toλéμwv Twv vûv. The sense will then be, "let us utterly forget." Blaydes. Erf. thinks that Tŵy vûv are not to be connected with Tоλéμwv, and that there is no tmesis. He thus construes: "èk Tоλéμшv post ἐκ πολέμων belluma θέσθε λησμοσύναν τῶν νῦν obliviscanini præsentia,” i. e. funera fratrum. The Oxf. Ed. translates: "Now at last out of these wars, take to yourselves forgetfulness," sc. of them and observes that Tŵv vûv might be said of the war, since peace had not been concluded. After θέσθε λησμ. he supplies αὐτῶν. He gives also Erfurdt's inter- pretation, which he says gives good sense: "since these wars are at last ended, forget these present things," i. e. funera fratrum. : 151. Xopoîs, "choral dances." Cf. Dict. Antiq. and L. and S (C (C "" re- THE ANTIGONE OF SOPHOCLES. 59 152. étéλowμev, "let us visit," "attend." Lat., "adeamus." 153. ὁ Θήβας ἐλελίχθων. The gen. Θήβας depends upon ἐλελίχθων, ag Herm., Br., Erf., Wünd. allow: "that shakes the soil of Thebes," sc. with dancing. The Schol. connects OnBas with Bákxios: "Thebes Θήβας Βάκχιος: own Bacchus:” δ Θηβαγενὴς Διόνυσος, ὁ τῆς Θήβας πολίτης, and so d Musgr., "Bacchus Thebis oriundus," "Thebarum indigena." He pro- poses to read éλeλixoeìs, "clamoribus et vociferatione invocatus," and renders ǎpxoi èλeλixoels "auspicium det invocatus," i. e. "ab eo initium ἄρχοι ἐλελιχθεὶς fiat." Ald. and other MSS. have λeλíswv, "may Bacchus commence with his joyful cry." Schneid. renders èxeλíswv apxoi "lætum clamorem incipiat. It is better to connect Θήβας with ἐλελίχθων. This pleon- astic expression may be compared with Esch. S. c. Th. 109, Toλio- σοῦχοι χθονός. }} 154. ἄρχοι, “lead off the dance :” ἄρχοι τῆς χορείας. Schol. Bl. observes that the opt. is now used instead of the subj., because it con- tains the expression of a prayer. ἄρχειν, ἄρχεσθαι, and the compounds ἐξάρχειν, κατάρχεσθαι are used of those persons who in the sacred rites and dances of the ancients led off in the song or dance. Cf. Eur. Alc. 74,ŵs katáρè̟wµai §ipei, “commence the sacrifice," sc. by cutting a few hairs from the living victim's head, and burning them as first- fruits. "} 155–161. “But enough: for here in fact (dǹ) comes the king of the land, Creon son of M., newly appointed to meet the recent visitations of heaven, agitating some plan doubtless (dh), because he has proposed this convoked assembly of senators, having summoned them by public proclamation.' "> ἀλλὰ γάρ. 155. àλλà yάp. The connection is: "but enough of this; we must now adjourn to the temples (v. 151), for here comes (öde xwpeî) Creon.' Cf. v. 148. Compare also El. 595, ἀλλ᾽ οὐ γὰρ οὐδὲ νουθετεῖν ἔξεστί σε, (but enough) for, &c." And 619, ἀλλ᾿ ἡ γὰρ ἐκ σοῦ δυσμένεια καὶ τὰ σὰ ἔργο εξαναγκάζει με ταῦτα δρᾶν βίᾳ, “ (what am I to do) тà σà ěpy' for, &c." << [C 156. I have retained the reading of the MSS., veoxμòs veapaîoi. Heath and Br. supply rĥode after xúpas to complete the metre. Musgr., tîîde. Dind. conj. νεοχμοῖσι for νεοχμὸς νεαραῖσι, observing that νεοχμὸς ξυντυ- χία is a more usual expression than νεοχμὸς βασιλεύς. Recent Ed. have followed him. νεοχμός νέος, νεωστὶ κατασταθεὶς εἰς τὴν ἀρχὴν καὶ τυραννίδα. Schol. 157. νεαραῖσι θεῶν ἐπὶ συντυχίαις is rendered by Bl. “ in consequence of the late favourable events." The dat. has reference to time: (6 << after," "upon," ""to meet" the recent visitation of the gods. ἐρέστων, 158. épéσowv, "revolving," "pondering," a metaphor taken from plying or handling the our in rowing: ἐν ἑαυτῷ κινῶν καὶ μεριμνῶν. ἐκ μεταφορᾶς τῶν ἐρεσσόντων. Schol. So Aj. 251, τοίας ἐρέσσουσιν ἀπειλὰς δικρατεῖς ᾽Ατρείδαι, “ ply against us.” Phil. 1135, épéσoei, "thou art ἐρέσσει, handled." Compare a similar metaphorical use of xoowy, when the metaphor is from feathering the oar. For Twvà Herm. reads riva, interrog., in which case we must tran- slate T, "that." σύγγκλητον: extraordinary assemblies of the people (ἐκκλησίαι), specially convened on any sudden emergency were called ouуKAŊTOL' σύγκλητον λέσχην τὴν συγκληθεῖσαν ἐξαίφνης ὁμιλίαν. Schol. 60 NOTES ON προὔθετο λέσχην, 160. πрoйleто λéoxny, "has proposed, appointed, or announced a conference:" dμiλlav σvveкρÓтτnσev. Schol. The middle voice (observes the Oxf. Ed. following Herm.) is here used with a nice distinction, for Creon was not said προτίθεναι ἐκκλησίαν, in which the people might declare their opinions, but πрóleσ0α, i. e. where he might have it all his own way,-declare his sovereign will, and pronounce his decrees. Blaydes, however, thinks that the only reason why the middle voice is here used, is, that Creon summons the assembly to a conference with himself, λéσxnv Bouλýv. Schol., "a eonference, or assembly:" λέσχην· βουλήν. as Don. thinks, a private conference as opposed to a public one (Bovλýv). Cf. Ed. C. 164, λόγον εἴ τιν' οἴσεις πρὸς ἐμὸν λέσχαν, “ if thou shalt have anything to say in answer to my address," or, as Wünd. renders, " to our assembly," i. e. to us who are here assembled. 161. πέμψας· μεταστειλάμενος. Schol. Messengers (πομποί, 164), it seems (says Blaydes), were sent to them individually to summon them to the royal presence. SCENE II. (162—331.) Creon informs the Chorus of his succession to the throne, lays before them his views of the government, and justifies and repeats his edict respecting the body of Polynices, charging the Chorus to see it fulfilled (211-222). Oxf. Ed. 162. τὰ μὲν δὴ πόλεος ... . πάλιν, “The gods have safely righted again the (vessel) of the state, after having tossed it in a terrible storm.” πολλῷ σάλῳ· τροπικῶς, ὡς ἐπὶ νεώς. Schol. The phrase σάλῳ σείσαντες may be compared with CEd. R. 24, πόλις γὰρ ἄγαν ἤδη σαλεύει κἀνακουφίσαι κάρα βυθῶν ἔτ᾽ οὐχ οἷα τὲ φοινίου σάλου, "The verb opeów, here and 167, and the secondary predicate opens in 190, are borrowed from the same reference to a ship, which is called open when it does not heel over to either side. With the Greek rowing-galleys, no less than with our steamers, it was very desirable to maintain the proper trim." Don. 163. ὤρθωσαν πάλιν. Cf. Οd. R. 51, ἀσφαλείᾷ τήνδ᾽ ἀνόρθωσον πόλιν, >> "establish on a firm basis.' 164. ἐκ πάντων δίχα, “ apart from all the rest:” χωρὶς ἁπάντων. Schol., i.e. to a secret conference. пoμñoîσi, dat. of instrument. 165. ἔστειλ” ἱκέσθαι, “I have summoned you to come;” διὰ τῶν πυμπῶν ὑμᾶς μετακαλεσάμην χωρὶς ἁπάντων, ἐξαιρέτως πρὸς ὑμᾶς μόνον ἀπεστάλη ἡ ἀγγελία. Schol. Cf. Phil. 60, στείλαντες ἐξ οἴκων μολεῖν. (C τοῦτο μέν, “ in the first place,” followed by τοῦτ᾽ αὖθις, 167. πρῶτον μέν—δεύτερον. Schol. Cf. Cd. R. 603, τοῦτο μέν-τοῦτ᾽ ἄλλο. Phil. 1345, τοῦτο μὲν—εἶτα. κράτη. 166. тà—άel kpάтη. "In the first place, because I know well that thou dost respect the successive (del) authority of the throne of Laius." With Tà del kpáтη compare Æsch. P. V. 937, 8 del kpatŵv, “who ever is ruler," i. e. "the ruler for the time being." Others connect del with σéßovras, but the position of del shows plainly that it must go with κράτη. THE ANTIGONE OF SOPHOCLES. 61 Oрóvæv нрáтη, "the enthroned power." Don. Don. Reisig observes that Opovo, the plur., is used by the Tragedians to signify a "kingdom," whilst Opóvos means simply the "royal seat." εὖ may be taken either with εἰδὼς or with σέβοντας. 167. toût' aððis, "in the second place," "then again," know," &c. ( "because I ὤρθου, was establishing the state." Cf. supra, 163. Others render it "ruled," "governed:" Lat., "regebat," "dirigebat." 168. kåtel diúλETO, "and after he perished." Blaydes observes that Sophocles thus makes the two brothers to have immediately succeeded to the throne vacated by Edipus, without any intermediate regency of Creon. ἀμφὶ τοὺς—φρονήμασιν, “that you still stool by with unfinching loyalty towards his children.” μένοντας poetice for ἐμμένοντας. Simple verbs are frequently used for compounds: cf. 399, крîve for àvákpive. Εl. 699, τέλλειν for ἀνατέλλειν. Kelvæv. We must understand this of the offspring of Edipus and Laius: in the one case of sons, in the other of grandsons. In a certain sense, too, Polynices and Etcocles were the sons of both Laius and Edipus, being born of her who was the common wife of both. Bl., Erf., Herm. 17 169. ἐμπέδοις, “firm,” “unwavering:" cf. Aj. 639, συντρόφοις ὀργαῖς EμTedos, "firm to his usual character.' ἔμπεδος, ἐπεί; 170. STE, gl. èrel; "when." It is strange that all three Tragedians speak of the brothers as dying childless: aud yet mention is made of Thersander, son of Polynices, by Pindar, Ol. ii. 76; Herod. iv. 147, vi. 52; and also of Laodamas, son of Eteocles, by Herod. v. 61. The war, too, of their descendants, or the Epigoni. the issue of which is shortly given in Eur. Suppl. 1213-26, was made a special subject of a drama by Esch, and Soph. It is difficult to reconcile such a glaring discrepancy. Bl. διπλῆς μοίρας. Cf. 14, and S. c. Τh. δ49 : διπλαῖ μερίμναι, διδυμάνορα κάκ' αὐτοφόνα, δίμοιρα τέλεια τάδε πάθη. 172. aÙтÓXεiρi σùv μiáoμati, "with self-murderous violence;" or, as Bl. renders, "with the pollution of mutual murder:" cf. 1175, avtóxeip aiµdoσeral, "by a violent hand." With σùv μdoμari, Schn. compares Pind. Οl. ii. 42, Ἐρινὺς ἔπεφνε σὺν ἀλλαλοφονίᾳ γένος ἀρήϊον. Cf. also 1266, νέος νέῳ σὺν μόρῳ : and Ed. C. 817, ποίς σὺν ἔργω τοῦτ' ἀπειλήσας ἔχεις; CC "The more com- 174. γένους κατ᾿ ἀγκιστεῖα, “ from my family relationship to the deceased,” or, “through being next of kin :” οὐδετέρως· κατ᾽ οἰκειότητα, katà σvyyévelav. Schol. Kará, "on account of." κατά, mon ἀγκιστεία is thus explained by the author of the λέξεις ῥητορικαί (Bekker, Anecd. p. 413): ἀγχιστεία· συγγένεια. καὶ ἀγχιστεῖς οἱ ἀπὸ ἀδελφῶν καὶ ἀνεψιῶν καὶ θείων κατὰ πατέρα καὶ μητέρα ἐγγυτάτω τοῦ τελευτήσαντος. οἱ δὲ ἔξω τούτων συγγενεῖς μόνον. οἱ δὲ κατ᾽ ἐπιγαμίαν μιχθέντες τοῖς οἴκοις οἰκεῖοι λέγονται. And yet Thucydides says (I. 9) κατὰ To oikeîov of the very relationship referred to in the text-that between Atreus and Eurystheus. In Pindar (P. ix. 64), and Æschylus (Ag. 237), ἄγχιστος YXIOTOS signifies merely 'nearest at hand to protect,' like the præsens numen of the Romans." Don. 175. navтds àvòpós: "of any sovereign;" "cujusque viri (regis)." 62 NOTES ON Wünd. As Creon has but just succeeded to the throne, he proceeds to explain his views, and to let them know beforehand what sort of a king they may expect to find him. èкμabeîv, "thoroughly to ascer tain." : 176. ψυχήν τε καὶ φρόνημα καὶ γνώμην. It would be an injustice to Sophocles (observes Don.) to suppose that he used these words as idle synonyms: the connexion by means of Te Kal showing an intimate union but there is still a difference which it is important to mark. By ψυχὴ is meant the fabric of a man's mind and character; by φρόνημα, that mind as it manifests itself in the general tenour of his outward actions, especially in relation to politics: and by yvwun, the dogmatical expression of the meaning in words; so that opóvnμa and yvúµŋ are distinct and successive manifestations of the uxh-the former being the rрoaípeσis or will, a unity of which contributes to the formation of a political party, and which by itself regulates the enactments of a ruler; and the latter being the meaning or sentiment, which expresses in words, or justifies to the reason, that which is already felt to be a sufficient motive for the will or choice. Don. translates, "soul and will and meaning;" Dale, "man's secret soul, the latent thoughts and judgments of his mind." πρὶν ἂν φανῇ. The conjunct. and opt. are used with rpir only when a negative clause precedes. There are, however, some passages where an affirmative clause seems to precede the conjunct., but in reality the negative is implied in some part of the principal clause: ἀμήχανον ἐκμαθεῖν being here equivalent to οὐκ αν μάθοις. Cf. Jelf, Gr. Gr. § 848, obs. 2. The sentiment that άpxǹ vdpa delкvvoι is attributed by the Schol. to Chilon or Bias. Translate, "till he has shown himself thoroughly versed (or practised) in the duties of government and in the laws." 178. euol yáp. Wünd. thinks that the poet, for the sake of brevity, has suppressed the sentence to which yάp is to be referred. The meaning therefore is: "since it is not possible thoroughly to ascertain the mind, disposition, and sentiments of any ruler till he has held the government and administered the laws for some considerable time, [I take this opportunity of letting you know what sort of a king ye are likely to find in me,] for," &c. Bl. translates, "now to me-to me then," in explanation of the preceding sentiment. Don. ob. serves that yάp, and in prose your, are frequently used thus at the beginning of a narrative or exposition: cf. inf. 238, 407, 1016: that the English particle "for" is rarely an adequate representa- tive of yáp: but that our phrases "in fact," "the fact is," "in point of fact," "if you come to that," &c., are much better equivalents in many cases. πᾶσαν εὐθύνων πόλιν, “ whilst governing any state:” cf. 175, παντὸς avdpós. Most Ed. render, "whilst governing the entire state." 179. μὴ . Bovλevμάtwv, "does not adopt the best counsels," or, βουλευμάτων, • • • engage in the best designs" öσTIs un with the indic.; un being used when the relative clause, whether it expresses a fact or a supposition, depends immediately on the principal, so that it is introduced by and completes it. Cf. Jelf, Gr. Gr. § 743, 2. 180. k póßov....exe. Said with reference to the edict prohibiting ἐκ φόβου the burial of Polynices. уkλýσas exei. Cf. v. 22. ( THE ANTIGONE OF SOPHOCLES. 63 阜 ​+ 181. νῦν τε καὶ τάλαι· καὶ πρὶν ἄρξαι, καὶ νῦν, ὅτε ἐπὶ τὴν ἀρχὴν ἐλήλυθα. Schol. 182. μeíçova àvrl, "of more importance when set against, or, com- pared with his father-land." Cf. Trach. 577, σtéρţei yuvaîka keîvos àvтl σоû πλéοv, "will love her more as put in competition with thee;" and Cd. C. 488, ἄλλος ἀντὶ σοῦ. (( 183. ovdaμoû λéyw, "I reckon nowhere". count as nothing"-" hold in no esteem." Musgr. takes λéyw = Tíonu, and understands elvai, τίθημι, εἶναι, "in nullo honoris loco esse dico." Cf. Esch. Pers. 498, 0eoùs voµí(wv οὐδαμοῦ. 184. forw Zeús. A formula derived from Homer (Il. 6. 36, t'. 258; Od. é. 184, §. 158, p. 155, r'. 303, v'. 230), not an accommodation of the Tragedians to Theban modes of speaking (cf. Trach. 399; Eur. Andr. 37; Iph. T. 1077), as evinced in Aristophanes. Neue. • 185. τὴν ἄτην . . . . σωτηρίας, “ if I saw ruin in place of prosperity impending o'er the citizens." Mit. understands Thy Tηy of the calamity caused or likely to be caused by the guilt of Polynices, and owτnpías of the safety gained by the recent victory. Wünd. renders ȧVTL TÈS σwTnplas, "instead of (at the price of) my own safety;" ἀντὶ τῆς σωτηρίας, 'pro eo, ut ipse salvus sim." *C 186. στείχουσαν ἀστοῖς. Cf. 10, πρὸς τοὺς φίλους στείχοντα. 187. οὔτ᾽ ἂν φίλον· οὐκ ἂν κτησάιμην φίλον τῆς ἐμῆς πόλεως δυσμενῆ· τοῦτο δὲ εἰς Πολυνείκην συντείνει. Schol. Translate, "nor would I ever take to myself as a friend a man who was disaffected to the state;" referring to Polynices. xlovós móλews. Schol. Deíμny čµavт@ Mit. observes that this is a solecism in the use of the middle verb, and compares Ed. R. 1143, éµavtŵ Ope¥alµnv: Eur. Hel. 1286, τρύχου σὺ σαυτήν : Arist. Achar. 1017, αὑτῷ διακυνεῖται. τοῦτο γιγνώσκων, “that being my conviction (γνώμη).” B1. 189. ἥδ᾽ ἐστὶν ἡ σώζουσα· ἡ πόλις δηλονότι. Schol. “It is our country that keeps us safe.” καὶ ταύτης, κ.τ.λ. The sense is: "and that it is by keeping the bark of our country well-trimmed (opeîs) we make the friends we do;" lit., "by sailing in her whilst safe, or well-trimmed." Blaydes renders, "by pursuing our course in her steadily (without up- setting)," i.e. our own welfare depends on that of the state: πλÉOVτes πορευόμενοι, ἀπὸ τῶν νεῶν ἡ μεταφορά. Schol. Cf. Cic. Ep. ad Fam. xii 25: "Una navis est jam bonorum omnium; quam quidem nos damus operam ut rectam teneamus." Plato, p. 896, В., пáνта ηµîv Kaт' ỏρðòv πάντα ἡμῖν κατ᾽ ὀρθὸν Tλe. Dobree observes that Pericles, in Thuc. ii. 60, has imitated this passage of Soph., or vice versa. CC opens, cf. 163. Lat., recta navis." (( τοὺς φίλους ποιούμεθα, we make the friends we do" (make). Erf. translates, "comparamus nobis cos amicos, quos nobis comparamus:" BO TOÙS DEOÙS Яyeîoba, "credere Deos esse quos esse credi soleat." Mit. 50 θεοὺς ἡγεῖσθαι, compares El. 302, тàs µáxas, "the battles which he fights." Ed. R. 889, Tò Kéρdos," the gain which he acquires." 185-190. οὔτ᾽ ἂν σιωπήσαιμι—ποιούμεθα. “There is a parallelism in this passage which has not, I think, been sufficiently noticed: Creon says that he would not purchase his own safety by winking at that which would bring mischief on his people; and that he would not select a friend from among the enemies of his country: for that our safety depends on the security of our country, and that friends are 64 NOTES ON naught, except when our native land is in prosperity. Emper has pointed out the proper interpretation of ἀντὶ τῆς σωτηρίας. For although there is nothing in the words themselves to prevent us from referring the owrnpía to the same object as the aτn (cf. inf. 314, 439), it is clear that Creon is here opposing the individual owrnpía to the pub- lic ăn, and is arguing for the fact that no individual is really safe unless his country is so likewise; for 8' èorìv nowCovσa. The article, in τὴν ἄτην and τοὺς φίλους, must not be neglected. By τὴν ἄτην is meant the mischief which always comes upon the citizens of a free state, when a man through fear of his Taîpo, or intimate associates, acquiesces in their corrupt or seditious designs: and roùs píλous implies that those are not friends, in any true sense of the term, whose friend- ship tends to an interference with the state's equilibrium." Don. How- ever ingenious Emper's interpretation may be, I cannot think that it is correct, for if such had been Creon's meaning, he would have taken care that his audience should not have missed it, and would certainly have added uns: and the article with píλovs simply implies that the only friends we make are made in this and no other way. τήνδ᾽ πόλιν, 191. týνď avè̟w móλ, "I advance this state." Schneid. suggests Tĥod' ǎρw πóλews, since a fut. seems to be required, Creon having only just succeeded to the government. 192. kal vûv ådeλpà tŵvde: “and now I have made a proclamation to the citizens in terms akin to these," sc. views, or laws. àdeλpá loa, oμola. Schol. The dat. occurs with ådeλpà in Œd. C. 1262. 193. тŵv àп' Oidinov. Sophocles often thus uses ¿§ and àπó. Cf. 2, τῶν ἀπ' Οἰδ. κακῶν: Εl. 544, τῶν ἐξ ἐμοῦ παίδων. 194. Tóλews is here a dissyllable, as frequently. • ἀριστεύειν, 195. távt' àpiσteúσas dópet, “having acted nobly in all respects with his spear" or with Don., "bore off the meed of prowess with his spear." apiσTEVEL, 1. with gen. "to be the best (ăpioros) of all;" as in Hom. . 460, ds apιoteveσre µáxeobaι Tpwwv, "who was the best of ζ. ἀριστεύεσκε μάχεσθαι Τρώων, the Trojans;" the gen. being due to the notion of superiority arising from a comparison, and therefore implying an antecedent notion of some object or standard with which the comparison is made (Jelf, Gr. Gr. § 504): 2. with acc., apiσTevei ti = τῷ ἀριστεῦσαι λαβεῖν τι, “to gain a thing by excelling-as being the best.” Cf. Aj. 435, tà πρŵta Kaλλioteî' àpiσTEÚσas σтpаTOû (acc. of cognate notion), and Aj. 1300, στρατοῦ τὰ πρῶτ᾽ ἀριστεύσας, Fc. καλλιστεῖα (= ἀριστεῖα), “haring gained by his prowess the first prize of the army." 196. τάφῳ τε κρύψας Bl. observes that Creon speaks here rather loosely, for the interment of Etcocles really took place before Creon's edict, and therefore could not have been made in conse- quence of such. • • · πάντ᾽ ἐφαγνίσαι . VERPOîs, "to perform over him (over his grave) all the obsequies (sacred rites) which are paid to (are duc to-fall to the lot of) the heroic dead below.” ἐφαγνίσαι· ἐπὶ τῷ τάφῳ ὁσίως ποιῆσαι. Schol. ἐπὶ τῷ τάφῳ ἁγνίσαι τὰ πάντα. Gl. According to Musgr., ἁγνίζειν signifies not only "to purify," or "expiate," but also "to sacrifice," or "offer to the gods." Don. thinks the word refers to honours paid at the tomb subsequently to the regular sepulture-those évayloµara rŵv KaTOIXOμévwv which Pindar calls aiμakoupíai, O. i. 90; cf. v. 25. On cer- tain days the tombs were crowned with flowers, and offerings were All THE ANTIGONE OF SOPHOCLES. 65 made to the dead, consisting of garlands of flowers and various other things. The act of offering these presents was called évayíÇew, and the offerings themselves évayiouara, or more commonly xoal. Cf. Dict. Antiq. p. 558. 197. Musgr. connects epxeraι káтw, observing that libations and offer- ings to the dead were believed to penetrate through the earth to the abode of the dead. Hence the Chorus in Esch. Pers. 624, σú te téµtE χοὰς θαλάμους ὑπὸ γῆς. 66 PXETαι, "fall to the lot of, are the portion of." So yiyveola is used with a dat., and in like manner we say a thing comes (falls) to a person." Bl. 198. τὸνδ᾽ αὖ ξύναιμον. Suvern (quoted by Wünd.) observes that Creon does not give these commands through any private ill-will towards Polynices, but because he thinks it to be the duty of a good citizen and king to be equally just towards those who love their country, and towards those who prove themselves its enemies; and that his harsh treatment of Antigone was not the result of any animosity, but of a desire to maintain his own authority. κατάκρας, 199. ds.... Kaтάкраs, "who, a runagate returning from his exile, wanted utterly to destroy by fire his father-land aud household (tutelary) gods." Bl. supposes that eoùs is to be connected with γῆν πατρῴαν by a zeugma: τοῦς ἐγγενεῖς rendered by Ell, “ Deorum gentilitiorum et popularium cognomentum." Dale, "patron-gods." Cf. El. 428, πρός νυν θεῶν σε λίσσομαι τῶν ἐγγενῶν. 200. Kateλowy "having returned from exile." So κáтe in Esch. κάτειμι Ag. 1283, and naтáyei, 1607. > 201. κατάκρας кат' åкрая, “from top to bottom," "utterly." Lat. "funditus." αἵματος κοινοῦ, alμaros Koivou, "kindred blood;" partitive gen. кowoû ἀντὶ τοῦ ἐμφυλίου· ἢ τοῦ ἀδελφικοῦ αἵματος. Schol. : cf. v. 1. κοινοῦ· " 202. πάσασθαι, “to taste. The Aor. ἐπᾶσάμην is from πατέομαι, but ἐπᾶσάμην πάομαι. ¿ñãσáµŋy from пávµai.—Toùs dè, "and others;" as if (obs. Bl.) in the preceding clause Tŵv µèv had gone before. 203. Ékkekýρuktai, Musgr. vulg. èkкeкnρûx0αι. If the common reading be retained, we must understand Aéyw with Br., who translates, "hunc interdictum esse aio." ▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬ κτερίζειν τοῦτον ταφῷ, 204. KтEPÍŠEW TOUTOV Tapy, "to honour him with the rites of burial." With the acc. of person KтEPÍŠEш Tiva, “to bury a to bury a man with due honours;" with acc. of thing, KтÉρEα KтEPÍŠEш, "to offer due honours to the dead:" Lat., "exequias facere." 205. ἐᾶν ... . αἰκισθέν τ᾿ ἰδεῖν, “but that we leave his body unburied, to be devoured both by birds and by dogs, a shameful sight to look upon." I have retained aikio0év 7', the reading of one MS. which Reisig also had conjectured: vulg. alkıσ0évt': Br. and one MS., alkiotóv T'. Erf. prefers aikio0évr', and renders, "et corporc alitibus canibusque ad de- vorandum projecto turpatum," understanding av from the previous verse; the construction being similar to où λaßeir, and the like. Blaydes thinks that aikio@évr' is right, déuas being added as the object, disfigured as to his body, or person." Tricl., TOUтo кať dλov кal µépos' τοῦτο καθ᾽ μέρος τὸ μὲν αἰκισθέντα ὅλον, τὸ δὲ δέμας μέρος. Construe with this reading, ἐᾷν δ᾽ ἄθαπτον καὶ αἰκισθέντα ἰδεῖν δέμας ἐδεστὸν (“devoured,” “mangled”) πρὸς οἰωνῶν καὶ πρὸς κυνῶν. Schneid. construcs, ἐᾷν δ᾽ ἄθαπτον καὶ (ἐᾷν) αἰκισθέντ' ἰδεῖν (“ aspectu”) δέμας ἐδεστὸν πρὸς, κ.τ.λ. Mit translates " ܝ 66 NOTES ON aikiσdénr' ideîv, "foul to be seen," édeσròv, (because) mangled. The read- ing in the text seems to be the simplest. " 207. κοὔποτ᾽ ἐκ γ᾽ ἐμοῦ . . . . τῶν ἐνδίκων. “ And never, at least from me, shall the base receive honour before (in preference to) the just." Herm. reads Tроσéžovσ' from one MS. Aug. to avoid the hiatus, which, however, may be excused by the aspirate, as in avтoévтns, Ed. R. 107. Don. renders, "and if it rests with me, the base shall never forestall the rightful honours of the righteous; " Sophocles making Creon repre- sent any honour paid to Polynices as a diminution of those due to Eteocles. 210. TiμµÑσETαι, "shall be honoured:" fut. mid. used passively. This is common in Attic Greek, where the fut. pass. is never or rarely used; the receptive reflexive form being used for the passive receptive form, which,'when considered only as receptive, differ but little: and the poets used the shorter form of the middle future for the passive; thus τιμήσεται (Plat, Χen., Soph., &c.), ζημιώσεσθαι, ὠφελήσεσθαι, ἀδικήσεσθαι, μαστιγώσεσθαι, δτο. So φιλήσεαι (Od. a, 123), στερήσομαι, &c. Cf. Jelf, Gr. Gr. § 364, obs. 2. "Creon, conscious to himself that the edict forbidding the burial of Polynices must be highly unpopular, and would probably be construed by his subjects as an an act of arbitrary power, calls a council of the principal and most ancient inhabitants of Thebes, to whom he artfully represents his conduct, not as the effect of private resent- ment, but of his zealous regard for the public welfare; and as he was apprehensive that the friends of Polynices would, in spite of all his precautions, bury the body, he prepares them for that severity with which he had resolved to treat the offender. The council, we may observe, is composed of slaves, who are obliged to assent to what they could not approve, and submit to orders which they could not resist. By this lively representation of the evils and miseries of an arbitrary government, the poet pays an oblique compliment to his countrymen, the Athenians, who would naturally take a pleasure in comparing it with the freedom and happiness of their own. Chorus, according to Horace, should indeed always appear as the friends of distressed virtue; but in this case Sophocles, we see, is excusable, as it could not be done, considering whom they are com posed of, with any degree of propriety." Franklin. The 211. σοὶ ταῦτ' ἀρέσκει, “I am of the game opinion with you.” The Chorus express their approval of Creon's policy: ool depends upon ταῦτα. This is the reading of Br. and others for σοὶ ταῦτ᾽ ἀρέσκει, "such is thy pleasure." With this reading, the Chorus would seem to insinuate that others might think differently, and disapprove of Creon's conduct. 212. τὸν τῇδε . . . . πόλει, “both with respect to the foeman and the friend of our state:" kås, i.e. kal ès, is the conj. of Dind. for the common reading kaí. Both dúovovy and evμery depend on és. "Schneid. (with kal) considers the acc. to depend on σol taût' åpéokei, the equiva lent of which is σù raûta dpâσaι voeîs. Elms. considers it to be an acc. absolute. Scaliger and Reiske supposed something to have fallen out between this and the preceding verse." Bl. σοι, · 213. νόμῳ δὲ χρῆσθαι . . "it is in thy power, I suppose (rov), to enforce any law that pleases thee (πavτí):" "quavis lege uti, i. e. quamvis • THE ANTIGONE OF SOPHOCLES. 67 legem ferre." Musgr., Tavтí Tov πáρeσтí σo. Dind., Wünd., vulgo, távti ToÚ Ý ĚVEσtí σ0. Erf. translates, máνтɩ mοú y', "etiam forte quacunque :" Ell., "qualicunque sane lege puto." The Schol. explains, feσTÍ σоi öπWS ἔξεστί σοι ὅπως Béλeis voμODETEî, "it is lawful for thee to legislate as thou pleasest." Don. reads πανταχοῦ. 214. Construe, καὶ περὶ τῶν θανόντων καὶ (περὶ ἡμῶν) ὁπόσοι ζῶμεν. • 215. &s av eipnμévwv, “ (Take care) that ye attend to what has been said." &s av-Te is the reading of MSS. Dind. (interrogatively), πŵs àv—eîte, followed by Wünd. "I am surprised that any scholars should be found to whom Dindorf's emendation could appear even pro- bable. That such a strong expression of a wish should proceed from the sovereign ruler, is quite inconsistent with the general accuracy of this poet. The collocation &s àv with the subjunct. is by no means uncommon, and though there is a good deal of syntactical refine- ment in its usage, every Greek scholar is aware that in a final sen- tence it indicates an crentual conclusion-one in which an additional bypothesis is virtually contained: e. g., Esch. P. V. 670-672: 觀λ0€ ἔξελθε πμὸς Λέρνης βαθὺν λειμῶνα, κ.τ.λ. ὡς ἂν τὸ Δῖον ὄμμα λωφήσῃ πόθου, “iu order that the eye of Jove may, as in that case it will, be freed from passion.' Soph. Εl. 1495, 6, χώρει δ' ἔνθαπερ κατέκτανες πάτερα τὸν ἀμὸν, ὡς ἂν ἐν ταὐτῷ θάνῃς, ‘in order that you mar, as by going there you will, die in the very place where you murdered him.' Now, the only difference in the case before us is, that the main verb is omitted. If the Chorus had asked Creon: Tí d' čotiv. àvơ' où Tóvď ȧvýλwoas λbyov; the answer in the text would be quite in accord- ance with the common usages of the language: 'in order that you may, as by having heard my words you will, be careful to see to their observance by others.' But this or a similar basis for the sentence being fully implied in the tenour of what has preceded, its omis- sion need not offend here any more than in Esch. Choëph. 981, ὡς ἂν παρῇ μοι μάρτυς ἐν δίκῃ ποτὲ, where I think there is, properly speaking, an omission of the antecedent clause. On the whole, I conceive that there are only three modes of dealing with this pas- sage, in which a scholar can acquiesce: (1.) the supposition that a line has fallen out, in which the Chorus asekd why they had been sum- moned: (2.) the supposition that Creon is interrupted by the Chorus, who mistake his use of the word σкожоí: (3.) the supposition that the subjunct. with ús av has here an imperative force, the antecedent clause being implied. As I consider this the most reasonable supposition, have merely changed vûv into vuv, a change which the second supposi- tion would also demand." Don. If we adopt Dindorf's reading, trans- late, "how then might ye now look to, &c.? i. e. would that ye would look to." πws av with the opt. asks a question, but also includes a wish. Oxf. Ed. • 66 • shoulders to bear:" (6 216. νεωτέρῳ πρόθες, impose this burden upon younger impose this office upon some younger person." τοῦτο βαστάζειν· τοῦτο τὸ φορτίον. Schol. The Chorus, not taking Creon's words in his sense, wishes the watching of the corpse to be assigned to some younger person. Schn. 217. 'Aλλά. The suppressed clause is thus supplied by the Gl., où λέγω ὑμᾶς φυλάσσειν, ἀλλὰ κ. τ. λ. We may, however, translate: "Oh! but there are men provided to guard the body;" Creon thus over “ • 68 NOTES ON ruling the objection of the Chorus, that they were too old, by inform ing them that others were ready to discharge that duty. .. • · 218. τί δῆτ᾽ ἂν ἄλλο ETI; "What further command is this that ἔτι; wouldst still give to us?" i. e., if it is not the duty of watching the body that is required of us (v. 215), what is it? Erf. renders, "quid hoc aliud esse possit, quod insuper mandas?" Herm., Wünd., and others read č^^w, understanding it of the Chorus: i. f. C. what is there for another to do, if watchmen are provided already ?” τί δῆτ᾽ ἂν εἴη τοῦτο, ὃ ἄλλῳ ἐπεντέλλοις ἔτι; " 219. τὸ μὴ 'πιχωρεῖν . . . . τάδε. "That ye yield not to those who would disobey in this matter?" i. e., that ye will take care to see that no one disobeys my edict. àmiσтeiv here, "to disobey." So in Trach. 1228, miσtevei, "to obey ;" and in Eur. Iph. T. 1476, &πIOтos, "dis- obedient." "This meaning of rioris (from reíleodal, 'to obey'), πιστεύειν, ἀπιστεῖν, ἀπιστία, in the New Covenant, scems to have been sadly overlooked, the only or chief idea of these words being associated with that of a mental character, 'belief.'" Bl. πιστεύειν, "" 220. ds Oaveîv épa, "as that he would wish to die (C as to wish to die." The adjectival sentence is very often used for an adverbial sentence introduced by ὥστε, after οὕτως οι ὧδε, as also after τοιοῦτος, &c. Cf. Jelf, Gr. Gr. § 836, 5, a. "C kal å y' 221. καὶ μὴν ὁ μισθός γ᾽ οὗτος, “ And yet of a truth (καὶ μὴν) the penalty is this," viz., death. ἀλλ᾽ ὑπ' ἐλπίδων . . . . διώλεσεν, “but gain in anticipation (or, by the hopes it raises) hath often ruined men:” οἷον, ὑπ' ἐλπίδων τοῦ διαφυγεῖν καὶ τοὶς ἐπικινδύνοις ἔργοις ἐπιχει- ooûow. Schol. ,, 223-331. "It will be remembered that Antigone had already gone for the purpose of performing the necessary rites for her brother. She has succeeded in scattering, unobserved, a few handfuls of dust over the body, just enough to satisfy the requirements of religion. The fact, though not the author of it, has been noticed, and a watch- man now comes to report what has taken place to Creon. The Chorus suggests that what has been done has been by the intervention of the gods; but Creon rebukes them, and threatens the watchman with punishment, for neglect of duty, if he do not quickly discover the offender. Exit Creon (326) into the palace, and the watchman by the way that he had come, towards the plain where the body is lying." Oxf. Ed. 223. Þúλağ, Br., "Ayyeλos here and below, Edd. vet. The character of the watchman is admirably drawn, the touches of low life and the humorous turns in it contrasting strikingly with the elevation of soul and tragic seriousness so conspicuous in Antigone. We find the same familiar quaintness of thought and expression in the Corinthian messenger in King Edipus, and the watchman in the Agamemnon, and the nurse in the Choephori, of Eschylus. The hesitation and indirect manner in which he introduces the matter he has to an- nounce, tà kúkλw λéɣwv kal прooμiacóuevos (as Aristotle, Rhet. iii. 14, observes that slaves, in order to evade a direct answer to questions, are wont to do), plainly evince that his cause is none of the best. Blaydes. 223. ἐρῶ μὲν οὐχ . . . . πόδα, “I will not say that I come panting for breath from very haste, having lifted a nimble foot." Aristotle, Rhet. THE ANTIGONE OF SOPHOCLES. 69 iii. 14, has σroudns instead of ráxous, which the Schol. also shows: o* τοῦτο λέγω, ὅτι μετὰ σπουδῆς ἀσθμαίνων πρὸς σὲ πορεύομαι. τάχους ὕπο. Cf. the similar expressions ὑπὸ δέους, χαρᾶς, ὀργῆς, &c., by or from fear, joy, anger, &c. Lat., "præ, propter." Camerarius (quoted by Wünd.) observes that servants are in the habit of making remarks on the haste with which they have come before delivering their messages: as in Plaut. Merc., "Seditionem facit lien, occupat præcordia. Perii, animam nequeo vertere : nimis nihili tibicen siem." > "} 224. κοῦφον πόδα. Cf. Eur. Troad. 342, μὴ κοῦφον αἴρῃ βῆμ᾽ ἐς Αριο Yelwv OTOATÓV: Eur. El. 439, кoûpov äλµa πodŵv. Bl. and Mit. quote Trach. 966, Bapeîav as signifying "heavy in opposition to кoûpov, "light." But Bapeîar ayopov pépei Báow in Trach. 966 must be rendered: "they observe a slow noiseless step." ἐπιστάσεις, (( 225. πολλὰς .... émiotάσeis, “I had many attacks of thought," or many pressing anxious thoughts," as to whether I should come at all or not: πολλάκις γὰρ ἐπιστὰς ἐλογισάμην πότερον ἔλθω πρὸς σὲ ἢ μή, Schol. Blaydes translates, "For I had many scruples in my mind, much hesitation, much thoughtful consideration," as to what I had best do: or "inroads of anxiety;" and so Tricl., Toλλal ppovtídes étéorNOAV καὶ ἐπῆλθον ἐμοὶ ἀναχωρήσεως. He thinks that Milton, Sams. Ag. 732, has imitated this passage: "With doubtful feet and wavering resolution I come, still dreading thy displeasure." Wünder renders, "I have had many hindrances to my deliberations," i. e. my deliberations have often restrained me, or bid me stand still. Mit., "haltings by reason of my cares: ἐπιστάσεις· ἐνστάσεις. Schol. Don., "I have had many half-way houses of cogitation.” "} 226. ¿doîs, dat. loci; "at different places along the road." The plur. may probably imply that by frequently turning back and then starting again he made many "journeys" of it. Blaydes thinks that ddois may be connected with φροντίδων, and quotes (Ed. R. 67, πολλὰς δ᾽ ὁδοὺς ἐλθόντα φροντίδος πλάνοις, So Tricl., στρέφων ἐμαυτὸν εἰς ἀναχώρησιν ἐν ταὶς ὁδοῖς δι᾽ ὧν ἐπορευόμην· ἢ ἐν ὁδοῖς καὶ ἀναπολήσεσι κυκλῶν ἐμαυτὸν, τουτέστι κατὰ νοῦν στρέφων τὴν ἀναχώρησιν. Don. translates, “wheeling about after every fresh start as though I would return." kukλŵv éµavtov, "wheeling myself round with the view of turning κυκλῶν ἐμαυτόν, back." Cf. Aj. 19, ἐπ᾿ ἀνδρὶ δυσμενεῖ βάσιν κυκλοῦντα: Eur. Or. 632, ποῖ σὸν πόδ᾽ ἐπὶ συννοίᾳ κυκλεῖς ; μυθουμένη, me, saying;" or, "" 227. nida... µvlovμévn, "often reasoned with "in its cogitations often said to me." Cf. Aj. 757, quotes Hor. Sat. i. 2, 68, " si diceret hæc animus: more usually the person is made to address his own τέτλαθι δὴ, κραδίη. ws ěpn λéywv. Bl. and observes that uuds, as in Homer, τάλας, Or of may 228. Táλas, “simpleton;" of, "quo." The corresponding demonstra- tivo adv. ἐκεῖσε is understood: τί χωρεῖς (ἐκεῖσε) οἷ κ.τ.λ. be taken with μoλáv. Cf. Jelf, Gr. Gr. § 822, obs. 6. dliny didóval, "pœnam dare," lit., "to give satisfaction," i. e. suffer punishment. 229. µeveîs aû; “ on the other hand, wouldst thou stay behind?” Mit. translates generally: 70 NOTES ON "And yet wouldst tarry, wretch, and leave Another's mouth to tell the tale to Creon?" Táde, "this affair," which has caused me such anxiety and por plexity. où 230. πῶς σὺ δῆτ᾽ οὐκ ἀλγυνεῖ; “how wilt thou then avoid smarting for it?" où Twρnonon. Schol. Bl. passively, "be punished." 231. Exloowv, metaph., "turning in my mind," "revolving in thought." Cf. v. 159. ἑλίσσων, ἤνυτον, VUTOV, "I made my way hither: ""adveni, viam confeci." Musgr. and Wünd., who remarks that the watchman says two things: 1. That he had come to Creon against his inclinations (σxoλn hνuтov), and 2. That he had been slow in performing the journey (Bpadùs hvvrov). Blaydes thinks йvuTov cannot mean "viam confeci," that the aor. vvoa would in that case have been used. He translates, "I kept advancing, moving on, progressing." σxoλn Вpadús: "tardy through delay." Later editors have absurdly restored ταχύς (for βραδυs) mentioned in the Schol. (καίτοι ταχὺς ὢν, βραδέως ἤνυον τὴν ὁδόν). Bl. renders σχολῇ ταχύς : “leisurely quick, hastening slowly," a pleasant oxymoron (he adds). Don., "the speed I made was tardy in its swiftness. η 233. δεῦρο ἐνίκησεν μολεῖν, sc. ἡ γνώμη : “ (the resolution) prevailed to come hither to thee;” μολεῖν in app. with ἡ γνώμη: οι ἐνίκησε (sc. ἡ yváμn) used impersonally; "it was resolved by me to come hither." Lat., "visum est." " 234. Wünd. thinks that the position of rol here, where it would require to be pronounced with peculiar emphasis, cannot be cor- rect; he therefore proposes to punctuate after μoleîv, and read κεί σοι τὸ μηδὲν ἐξερῶ, φράσων ὅμως. Br. has a stop at μoλeir aud connects σοὶ with φράσω. Erf. stops after uoλeiv, and reads kel σοι, connecting σοὶ with ἐξερῶ. So Schol. : καὶ εἰ μηδέν σοι τερπνὸν ei λέξω. ἢ οὕτως· εἰ καὶ τὸ μηδέν σοι μέλλω λέγειν. Don. thinks that the common reading is genuine; and that the terror of the Sentinel, and the anger of Creon, justify this emphatic position of the personal pronoun. Kel, "and though," "et quamquam;" as ei signifies "quamquam." Cf. Asch. Choëph. 297, καὶ μὴ ’πεποίθα, τουργον ἔστ᾽ ἐργαστέον, kei Erf. undèv, sc. Tepπvóv. Schol., "nothing agreeable." "( " 235. τῆς ἐλπίδος δεδραγμένος, “ having grasped at the hope :” ὑπὸ γὰρ yàp τῆς ἐλπίδος νενικημένος ἐλήλυθα. ἢ οὕτως ἀντειλημμένος τῆς ἐλπίδος ¿λńλvoa. Schol., who, as Bl. remarks, clearly read despayμévos, though he was in doubt whether to take it in a passive or a middle sense. One MS. has πETрayμévos: others Teppayμévos, for which Dind. has sub- stituted the Attic form πεφαργμένος. Don. observes that δεδραγμένος is a strong metaphorical word, well adapted to the character of the speaker. The later writers (he says) seem to use the word in very much the same signification, and it must have extended its applica- tions in the ordinary language of Athens, in which the commonest coin, the Spáxμn, was so called because it was a handful of κéрμaтα, i. e. Boλol. Observe that éλrídos is the partitive genitive; verbs of actual or imaginary contact taking the gen., as it is the part and not the THE ANTIGONE OF SOPHOCLES. 71 whole which is touched. Cf. Il. π'. 486, κόνιος δεδραγμένος αἱματοέσσης, Cf. Jelf, Gr. Gr. § 536. 236. τὸ μὴ παθεῖν ἂν, as if ἐλπίζω γὰρ had preceded. Wind. I can suffer naught else but what my fate demands. 237. ἀνθ' οὗ, like ἀνθ' ὅτου, and ἀνθ' ὧν, v. 1068, cause." account of which." "That **** "wherefore," "be- "What is the reason why"-lit., "what is the thing on "L }} à¤vµíav, “want of heart-hesitation-despondency." 238. πρŴта тàµavтoû. The slave Parmeno in Ter. Eun. V. 5, 9, pre- faces his tale with a like formality: Here, primum te arbitrari quod res est velim, Quicquid hujus factum est, culpa non factum est mea." τὸ γὰρ πρᾶγμα. The particle γὰρ serves to explain more fully what has just been mentioned. So v. 178, euol yáp, K.т.λ. Cf. 999; El. 614; Ed. R. 277, 711; Phil. 1049; as also v. 407 of this play. Wund. & οὑργάτης, 239. 8 Spŵv, "the perpetrator," "the culprit." Cf. ovpуátns, 252. 241. Ev YE σTOXάse, "thou dost at any rate feel thy way carefully: or, "thou dost take good aim-art long in firing :" the idea probably being that he was sure to hit the mark (σTxos) he was aiming at, and get off harmless. For στοχάζει Emper proposed στεγάζει, οι σκεπάζει. Schneid. thinks στοχάζει may here be used in the sense of ἀποφράσσει, àøpaλísei, “thou hedgest (securest) thyself well against the charge," a term taken from the chase (Bl.). Erf. renders, "belle, i.e. commodum tuum probe respiciens, conjicis s. judicas te non dignum esse, qui in malum quodpiam incidas." Ellendt, "tentas et pervestigas omnem præsidii rationem." Wünd., "belle tu tibi consulis." Blaydes, "well dost thou take aim (contrive)." Don. adopts Emper's conj. σTEYÁŠEI, which means (he says), "you roof yourself in," or cover yourself over-head,” and is the proper correlative to ἀποφράγνυσαι κύκλῳ, “του surround yourself with a hedge." CC (C κἀποφράγνυσαι κύκλῳ τὸ πρᾶγμα, “and dost fence the matter well about." Wünd., Dind., and Don. read κаπopáрyvvσaι. The Schol. explains by, κύκλῳ σαυτὸν ἀσφαλίζῃ, ἢ αὐτὴν τὴν πρᾶξιν. Wind. trans- lates, "shiftest from thyself the blame of the deed." Blaydes, lit., you ward off from yourself on all sides (the imputation of) the deed" just as Tроéxоμαι тоûTO means, "I hold this before myself." Dale renders very happily, "well dost thou evade, and raise a cautious rampart round thy cause. "The Oxf. Ed., "fencest thyself off from the matter:" but rò тρâyμa, as Bl. remarks, depends solely on àπo- φράγνυσαι. προέχομαι τοῦτο 242. δηλοῖς . . .. νέον, “thou lookst as though thou hadst something strange (disagreeable) to tell: " véov T is nearly equivalent to Kaкóv Ti. νέον κακόν τι. Cf. Phil. 784, kai тɩ пρоσdoкŵ véov. See v. 20. 243. tà deivà yàp, K.T.λ. “Yes; for in very truth dangers beget much κ.τ.λ. vacillation (anxiety)." "" 244. оuкоvv éрes; "quin dicis." Wünd. elr' àπaλλax@els &πei; "and after that make haste, and be off?" ávúσas with a verb has a similar force. Bl. translates, "take yourself off and begone," and compares Eur. Ph. 972, peûy' ús táXIOTA Tĥoď άπaλλaxoels xoovós. Cf. Jelf, Gr. Gr. § 696, obs. 1. 245. καὶ δὴ λέγω σοι. "Well then I do tell thee." Wünder thinks 72 NOTES ON (C that when kal dh are united, kal is not used exactly as a copula, but unites in one notion the particle dh, so that al dh means now, at this time." He refers to Ed. C. 173, where to the command of Edipus, πρόσθιγέ νύν μοι, Antigone answers ψαύω καὶ δή. But there also we may translate, "well then I do, &c." θάψας. 246. 0ápas. This could hardly be called a burial, since Antigone had only sprinkled a little dust over the body; but this was consi- dered sufficient, if there lacked time or opportunity for doing more. Cicero de Legg. ii. says, "humatos proprie dictos esse, quos humus injecta contegeret." Horace makes the ghost of the unburied Archytas ask the sailor: "Quanquam festinas, non est mora longa, licebit Injecto tu pulvere curras. Od. i. 28, fin. " And Palinurus, in Æn. vi. 365, "Aut tu mihi terram Injice." Bl. Translate, "Some one has just now interred the corpse, and is gone away, after having sprinkled dry dust over his body, and performed the necessary rites: " or, rather, "Some one has recently paid the last dues to the corpse, both by sprinkling, &c., and by performing, &c., and has gone away."-diplav Enpáv. Schol. διψίαν ξηράν. 247. maλúvas, lit., "having sprinkled with flour," from Taλń, "fine flour." παλύνας, κἀφαγιστεύσας, i.Θ., καὶ ἐφαγιστεύσας· ἐπ' ἐκεῖνον καθοσιώσας. Schol., "having performed the sacred rites that are befitting." Cf. v. 196, τὰ τάντ᾽ ἐφαγνίσαι. δικέλλης ἐκβολή, 249. γενῇδος πλῆγμα, “stroke of a pickaxe -or mattock:" con- tracted gen. from yevnis. Bl. renders Tλnyua, "the mark of a blow." 250. dikéλans ékẞoλń, "upcast of spade:" i. e., for the purpose of shovelling the dust over the body. Brunck's rendering is not good: "ibi enim neque securi quid erat cæsum, neque ligone effossum and Blaydes' is open to the same objection: "the earth thrown out by a mattock;" for the guard's meaning is simply that there was no mark of pickaxe or spade in the neighbourhood. ; στύφλος· "hard:" okλnpá. Schol. Cf. Esch. P. V. 748, oтúpλov πέτρας. "3 C 251. χέρσος, “ firm : ἡ ἔρημος γῆ καὶ τραχεῖα. Hesych. In Homer always a subst., here an adj., and therefore the comma is placed after it. It properly signifies "dry land," as opposed to " "" sea. ἀρρὼξ οὐδ᾽ ἐπήμαξευμένη τροχοῖσιν, “not broken up or traversed by waggon-wheels: ""plaustri sulcata rotis." Br. appàg, from a and pwoow, ἀρρὼξ, ῥώσσω, an obsolete form of ῥήσσω, as πτώσσω of πτήσσω, whence (obs. Bl.) ἔρρωγα, ῥὼξ, ρωχμὸς, ῥωγαλέος. ἀρρώξ· μὴ ἐσχισμένη. Schol. ἐπημαξευμένη• ἐσκαμμένη. Schol. 252. ἀλλ’ ἄσημος ἦν: v: "but the perpetrator, whoever he was (τις), left no trace behind :” δ τοῦτο ἐργασάμενος ἄγνωστος ἦν. Schol. Bl. erroneously connects tonµÓS TIS, some unknown person." 253. & πрштоs Яμeроσkóπos, "the first day-watchman." The speaker was evidently one of those who were employed to watch by night. Don. observes that this is a note of time. The day-watches had just commenced, for it was shortly after sunrise. 254. mãoi... (f παρῆν, a disagreeable surprise came over all.” 255. ὁ μὲν γάρ, sc. δ νέκυς ἠφάνιστο, “had been covered from sight.” • ،، "" THE ANTIGONE OF SOPHOCLES. 73 συμβήρης μὲν οὔ, λεπτὴ δ' ἄγος· οὐ κατὰ βάθος τεθαμμένος, ἀλλ᾽ ὡς ἔτυχεν ἐπιβεβλημένη ἦν ἡ ἄμμος. Τοῦτο δὲ ἐποίησεν ὁ θάψας νόμου χάριν· οἱ γὰρ ʼn ó oi νεκρὸν ὁρῶντες ἄταφον καὶ μὴ ἐπαμησάμενοι κόνιν ἐναγεῖς εἶναι ἐδόκουν, Schol., "not entombed indeed." λεπτὴ 256. λeπTH... Kóvis, "but fine dust was upon it, as if (thrown) by one wishing to avoid pollution." Mit. thinks that the epithet λETT seems referable, not to quantity, but to the quality of the dust thrown over the body: for that the quantity had been considerable is evident from the preceding verse. How else (he says) could the body have been concealed from the eyes of the guard, or why so much time sub- sequently occupied (if it was so occupied) in clearing the body from earth, and restoring it to its state when first cast out for birds and beasts to devour? ἄγος φεύγοντος ὥς, "As of one (as the offering of one) wishing to avoid a pollution or curse." Bl. A writer in Class. Journ. xxxii. 98 (quoted by BL) explains differently: "as the piacular offering of one who was anxious to avoid us," referring to v. 775. It is the causal gen., "as if done by-as if the work of one who wished to avoid pollution." Cf. Jelf, Gr. Gr. § 483, obs. 3. The Oxf. Ed. translates, "but dust was thinly scattered over it, as from the hand of one who wished to avoid pollution:" and refers to Hor. Od. i. xxviii. 23 and 31, and Virg. Æn. vi. 366. The Greeks attached great importance to the burial of the dead. It was considered a religious duty to throw earth upon a dead body, which a person might hap- pen to find unburied. Antigone is represented as disregarding all consequences in order to bury the dead body of her brother Poly- nices. Cf. Dict. Antiq. v. funus. 257. σημεῖα δ᾽ ... ἐξεφαίνετο. "No traces were found (appeared) either of wild beast, or of any dog having come or torn (the body).” What he appears to mean (says Bl.) is this, that there was no brace of any beast or dog having mangled the body, and then, as is their custom, scraped up the earth over the remains, reserving them for another meal. w 259. λόγοι δ' ἐν ἀλλήλοισιν ἐρρόθουν κακοὶ — κακοὺς λόγους εἶπον ἀλλή· Aovs. Jelf, Gr. Gr. § 708. Blaydes thinks that the passage is corrupt, and, as usual, proposes all sorts of alterations. He asks, how can kakol λόγοι properly be said ῥοθεῖν ἐν ἀλλήλοις? There is no necessity for any change. Translate, "abusive language was loudly bandied about (sc. by the watchmen) from one to another:" lit. (since polev signifies "to make a noise"), "angry words spoken against one another (by the watchmen) made a noise," i. e., there was a sound of angry words. Cf. v. 290. Don. translates, "thereupon among us the bandied threat sped up and down." φύλαξ A púλat éléyxwv púλaxa, "watchman criminating watchman." sudden change of construction, as if eppolovμev had preceded; in appo- sition with the previous sentence. Don. observes that the participial scntence is a secondary predication, or explanatory apposition to the main verb. It is, in fact, equivalent to an adverb. Cf., however, Jelf, Gr. Gr. § 708, 1; Esch. P. V. 200; Eur. Bacch. 1129, &c. 260. κἂν ἐγίγνετο πληγὴ τελευτῶσα, “and blows would have occurred at the last," as we say, "it would have come to blows at last." Don. thinks that the imperfect is here used instead of the aorist, because, in F 74 NOTES ON the eagerness of his narrative, the Sentinel reproduces the scene, and represents it as going on. Consequently, he has used the imperfect or present throughout, instead of the aorist, which is the regular historic tense. Bl. considers that the imperfect implies the probability of a continued series of blows. TEλEUT@σα, adverbially, "at last." Cf. Jelf, Gr. Gr. § 696, obs. 1. 261. οὐδ᾽ ὁ κωλύσων παρῆν. Cf. El. 1197, οὐδ᾽ ὁ κωλύσων πάρα. 262. els .. TIS... EKαOTOS, "every one of us severally (each single ἕκαστος, individual amongst us), sc. in the opinion of the rest, was the one who had done it." • ،، 263. ἐναργὴς, “ clearly convicted.”—ἔφευγε πᾶς τὸ μή, sc. ἐξειργάσθαι, "the charge of having done it." This is the interpretation of Wünder and Dind., who refers to v. 443, καὶ φήμι δρᾶσαι κοὐκ ἀπαρνοῦμαι τὸ μή. Herm. omits Tas, and reads epuye Tŵ un eidévai, "escaped" (or in judi- cial language, 66 was acquitted"), "because we did not know that he had done it?" Oxf. Ed. The MSS. and Br. have aλ' ĕpevye tò µn eidéval, which is against the metre. Various alterations have been suggested: Porson proposed ἀλλ᾽ ἔφυγε τὸ μὴ εἰδέναι, but the imperfect is required. Don. reads àλλ' épevye µù eidéva, the article (he thinks) not being required by the sense, and spoiling the metre. This is better than substituting the aorist for the imperfect. The poet (he says) has here used peúyw, which commonly signifies "to be de- fendant in a suit,” as opposed to διώκω, in the sense of ἀρνοῦμαι, or to put in a plea." Esch. Suppl. 393, uses the word in the same << sense: δεῖ τοι σὲ φεύγειν κατὰ νόμους τοὺς οἴκοθεν ὡς οὐκ ἔχουσι κῦρος οὐδὲν ἀμφὶ σοῦ. And in Dem. adv. Aph. p. 813, § 1 : ἐπειδὴ δ᾽ οὗτος εἰδότας τὰ ἡμέτερα ἔφυγε μηδὲν διαγνῶναι περὶ αὐτῶν. translates, "but the plea was ignorance of the facts." the text may be rendered, "but every one shrunk from the charge so as not to own it.” τοὺς μὲν σαφῶς Don., therefore, The reading in 264. éтoμoι, i. e. πрóðυμο, “non inviti, si quis exigeret." Musgr. μúdpovs alpei xepov, "to take up hot iron (masses of red-hot metal) in our hands." Brunck, Erf., Dind., and Wünder point to these verses as the earliest proof on record of those ordeals which prevailed so much throughout Europe during the middle ages [under the name of "The Judgments of God"]: but it should seem incorrectly. What were the "waters of jealousy" (Numb. v. 11 sq.) but an ordeal by water, and that of the most trying character? What again but a similar ordeal was the water brought by Isis in golden ewers from the river Styx, and by which Zeus tested the truth or falsehood of subor- dinate deities? (Hes. Theog. 784 sq.) How the Stygian test acted on such occasions, we are not told; but that it enabled the King of heaven to detect perjury in some way, is very clear from the whole of the narrative. Mit. There were two kinds of ordeal in England, fire-ordeal and water-ordeal; the former for persons of bigher rank, the latter for the common people. Fire-ordeal was performed either (as here) by taking in the hand a piece of red-hot iron, or by walking barefoot and blindfold over nine red-hot ploughshares, laid lengthwise at unequal distances, and if the person escaped unhurt, he was adjudged innocent; THE ANTIGONE OF SOPHOCLES. 75 otherwise he was condemned as guilty. Water-ordeal was performed, either by plunging the bare arm to the elbow in boiling water, or by casting the person suspected into a river or pond of cold water, and if he floated without an effort to swim, it was an evidence of guilt, but if he sunk he was acquitted. It was abolished by an order in council of Henry III. Blackstone. Hence the phrase, "to go through fire and water." In ancient Greece. it was usual for persons accused of any great crime to clear themselves by taking a solemn oath that they were not guilty of it, at the same time holding in their hands a red-hot iron, called μúdpos, which, if they expressed no sense of pain, was admitted as a sufficient proof of their innocence. 265. Tuρ diéρπew, "to walk (or pass) through fire." This method of clearing themselves was exactly similar to our Saxon custom of purga- tion by fire-ordeal, wherein the person accused passed blindfold and barefooted over red-hot ploughshares. This is said to have been per- formed by Emma, the mother of Edward the Confessor, to vindicate her honour from the scandal of incontinency with Alwyn, Bishop of Winchester. Franklin. Cf. Hor. Od. ii. 1, "Incedis per ignes suppositos cineri doloso." ) ὁρκωμοτεῖν (ὅρκος and ὄμνυμι), “ to swear by.” μήτε δρᾶσαι, 266. TO µÝTE Spûoai, "that we had neither done the deed nor were privy to (accomplices of) any one who had devised or performed it.” For the art. with inf., cf. supra, v. 79. τέλος πλέον, 268. TÉλOS... Tλéov, "at last, when no progress was made in our in- vestigations." èpevvwow, dat. commodi. Cf. Jelf, Gr. Gr. § 596, obs. 2, οὐδὲν πλέον ἦν, “ no advantage was gained :” οὐδὲν πλέον ἐστί, “ nihil expedit." Wünd. λέγει 269. Xéyel tis eîs, "one (wiser than the rest) makes a proposal :" lit., some one speaks." Bl. renders, "a certain single individual." He thinks the addition of the emphatic els to be needless here: probably the above translation conveys the intended meaning; els Tis is also found; and Tis eis occurs again in Ed. R. 246. ὃς ... κάρα νεῦσαι . . . προὔτρεψεν, “who compelled us to bow our heads to the ground through fear." Cf. 441, σè tǹv veúovoav és tédov kápa. Blaydes asks, “Is then vevei, like péπew, sometimes transitive?" kápa is the accusative cognate to a notion implied in the verb. Cf. How. Od 18, 237, νεύειν κεφαλάς. The more common construction is reveш kepaλy. Don. thinks that they did not throw themselves on the νεύειν ground like Oricntal mourners, but merely that they hung their heads a sign of embarrassment which has been ingeniously expressed by Tennyson in his new poem, "The Princess," p. 26: 1. "At these high words, we, conscious of ourselves, Perused the matting.” yàp "For we knew not either how 270. οὐ γὰρ εἴχομεν . . . . πράξαιμεν. to answer him, or by taking what course we should come off best." For the double structure with exouer, Neue compares Aj. 428, ottol σ ἀπείργειν, οὐδ᾽ ὅπως ἐῶ λέγειν ἔχω. καλῶς πράξαιμεν, i. c. εὐτυχήσαιμεν,“ prospera vel læta corte uteremur.” Musgr. 272. Hv & ¿ µîlos K.T.λ., "and his proposal was, that the matter should be reported to thee, and not be concealed." ἀνοιστέον, “to be E 2 76 NOTES ON reported, referred;" àvapépew sometimes is used in the sense of άπayyéλλew, Lat. "renuntiare." Hdt. i. 157; Thuc. v. 28; Eur. Ph. 1732, Σφιγγὸς ἀναφέρεις ὄνειδος. << 274. ταῦτ' ἐνίκα, “ this opinion prevailed.” Cf. v. 233. Kаµè... λaßeîv, "and the lot condemns me, poor wretch, to under- take this choice service-to get this piece of luck." καθαιρεῖ· κατα- λaußável. Schol., a forensic term, as Musgr. shows from Pollux viii. 15, Lysias adv. Agoratum: τὴν μὲν καθαιροῦσαν [ψῆφον] ἐπὶ τὴν ὑστέραν, τὴν δὲ σώζουσαν, ἐπὶ τὴν προτέραν. Eur. Or. 862, кaléîλov ἡμᾶς. TOûTO Tаyalóv. Said ironically, lots being generally (as Bl. remarks) cast for things desirable. Schol., ἐπειδὴ εἰς τὰ ἀγαθὰ κλήρους βάλλουσιν, ἐν ἤθει τοῦτό φησι. λaßeiv, sub. Bore: "to gain or win" this choice prize. • + • 276. πάρειμι old 8T, "I am here as much against my will as thine, that I know." ἄκων οὐχ ἕκουσιν. Cf. Τrach. 198, οὕτως ἐκεῖνος oùx ékùv, ékoûσi dè ¿úveotiv, “to their wish, though not to his own." Æsch. P. V. 19, ἄκοντά σ᾿ ἄκων δυσλύτοις χαλκεύμασι προσπασσαλεύσω. Observe here the plural éкoûσw again for sing., as in v. 10, &c. (C 277. στέργει ἐπῶν: “πο no one likes the messenger of evil tidings." σrépye, "likes ; " Lat., " patienter audit." Bl. érv, as in v. 20, matters, things." Eur. Hec. 217, véov TI πρds σè onμavâv ěπos. νέον τι πρὸς σημανῶν ἔπος. Bl. who quotes Shakesp. Ant. and Cleop. ii. 5, "Tho' it be honest, it is never good, To bring bad news," &c. (C kal "" 278. μή τι καὶ θεήλατον τοῦργον τόδ᾽, ac. ἐστί, “ whether this be not even some supernatural (heaven-sent) occurrenco : μὴ καὶ θεήλατόν ἐστι τὸ πρᾶγμα. Schol. μὴ καὶ ... (ἐστι). Cf. Jelf, Gr. Gr. § 814, μὴ καὶ (c ne adeo." Cf. v. 1253. • • • 279. §úvvola, "my conscious heart:" German (trans. of Donner) ἡ ξύννοια, "mein Inneres; "mine innermost heart." Cf. Ed. C. 453, σvvvoŵv τε τὰξ ἐμοῦ παλαίφατα, “ comparing in my mind the ancient predictions belonging to me." Æsch. P. V. 437, συννοίᾳ δὲ δάπτομαι κέαρ. Β1. translates, " my reflection." 280. πρὶν ὀργῆς κἀμὲ μεστῶσαι λέγων, “before thou dost even fill me with anger by thy prating." I have connected κal with μeotŵoal: Wünd. and others with opyns, which seems tame: others, again, with πрív. Seidler writes kaí ue, in order to mark more clearly the connec- πρίν. καί tion between kal and πρív. Don. adopts the same reading to throw the emphasis on opyŵs. Xéywv is to be connected with peoт@σal. It is in the nom. case (obs. Oxf. Ed.), although before an infin., in accordance with the rule by which, when an adj. or part. is joined with an infin., it is attracted back to the case of the subject of the sentence. 281. μὴ ἐφευρεθῇς ... ἅμα, “lest thou be found a fool and a dotard at the same time," contrary to what might be expected, for age and wisdom are supposed to go together: ἐναντίον γὰρ ἡ ἄνοια τῷ γήρᾳ. Schol. Cf. Ed. C. 930, καί σ' δ πληθύων χρόνος γέρονθ᾽ ὁμοῦ τίθησι καὶ τοῦ νοῦ κενόν. "" 284. ὑπερτιμῶντες, “doing him especial honour.’—πότερον ἔκρυπτον αὐτόν ; "did they confer the rites of burial on him?" Cf. v. 25. 285. BOTIS... H0e: "who came to destroy by fire the column-girt ὅστις ἦλθε temples:" aµpikiovas, lit., "supported on all sides by columns:" TOUS τοὺς THE ANTIGONE OF SOPHOCLES. 77 ἀμφοτέρωθεν ὑπὸ κιόνων βασταζομένους ναούς. Schol. Herm. has a comma after ἦλθε, so as to connect all that follows with διασκεδῶν. 286. ἀναθήματα, shrines," depending on upwowv. The Oxf. Ed. renders," offerings in the temples," such as were those of Croesus at Delphi. 287. γῆν ἐκείνων, sc. δαιμόνων, from 282. "And their land," as being dedicated to them, and so held by them. Bl. Musgr. remarks, that the expression is deserving of notice, as showing that the gods of a nation were considered as its proprietors (mancipes). I have placed a comma after èkelvwv with Schaefer, thus connecting yêu with vaoùs and àvaðhμaтa: "their temples, and their shrines, and their ἀναθήματα: land:" ékelvwv belonging equally to all. διασκεδῶν, diuσkedŵy, “to abolish-scatter to the winds-trample on-their laws.” Cf. Ed. C. 619, τὰ νῦν ξύμφωνα δεξιώματα δόρει διασκεδῶσιν, "shall shiver asunder the present harmonious agreement." 289. ἀλλὰ ταῦτα κ.τ.λ. "But certain men in the state discontented (with me)-or (with my government)-have long been throwing out these murmurs at me." Most of the commentators connect Taûra with μóλis péportes, “being displeased with this," viz., the edict forbidding Polynices to be buried. And so Tricl., δυσχερῶς καὶ βαρέως ταῦτα δεχό- μενοι. It is better to connect Taûra with éppólour, as Schneid. does, who translates, "in hunc modum strepebant: "-the only objection being that, in this case, pépovTES has no object. It is easy to supply one as above. Mitchell thinks that Taûra cannot refer to the edict, at most but a few hours old, xal máλa, being opposed to such an interpre- tation. But Don. thinks that Táλa does not of necessity imply any particular lapse of time, the Chorus having just used the same adverb to express a short cogitation, v. 279. He thinks that the avopes Tóλews are tie ἀστοί, δημόται, οι lower citizens: (= πολῖται, as in Aj. 1044, ἄνδρα στρατοῦ στρατιώτην.) = 291. круρî κáра σelovτes," shaking their heads in secret," whilst plot- ting to subvert my government; or in disapprobation of my edict: οἷον μὴ πειθόμενοι τοῖς ἐμοῖς κηρύγμασι, μόνον συνῄνουν μοι, οὐχ οὕτω διακεί- MEVOL. Schol. כג οὐδ᾽ ὑπὸ ζυγῷ κ.τ.λ. "Nor did they hold their necks in due submis- sion under the yoke, so as to acquiesce in my government." μerapopà ἀπὸ τῶν ὑποζυγίων τῶν μὴ βουλομένων ὑπὸ τὸν ζυγὸν εἶναι. ταῦτα, φησίν, ὑπ' ἐκείνων πράττεται, βουλευομένων λάθρα σαλεῦσαι τὴν ἡμετέραν ἀρχήν. Schol. Don. renders dikalws, "in equal poise." Cf. New Crat. p. 464. is is rarely used (obs. Herm.) by the more ancient writers to desig nate the effect. It is more commonly used in that sense by more modern writers, generally with ourws or a word of similar meaning before it. ¿s σTÉPYEIV èµé, “so as to be loyal to me," lit., "to put up with me," "submit to my command:" vroµéveiv èµè, Hyovv ὑπομένειν ἐμὲ, ήγουν ἢ ἐγὼ θεσπίζω. Schol. Cf. Trach. 1125, ws kλúew êµé: "so as for me to hear it (in my hearing)." And so some of the editors translate here: "so as for me to approve of (their conduct):" Schneid., "so that I could be content (with their behaviour):" and Wünd., "so that I could bear it." With this interpretation compare Phil. 458, TOÚTOUS ¿yw TOÙS ἄνδρας οὐ στέρξω ποτέ. 293. Ek tŵyde K.T.λ. "And I well know that these here (sc. the watch- τῶνδε κ.τ.λ. 78 NOTES ON men) from (belonging to) this class (ἐκ τῶνδε), by hire corrupted, have done the deed.” The ordinary interpretation of ἐκ τῶνδε is to connect them with παρηγμένους (ἠπατημένους, Schol.), and translate, “ misled by these " malcontents. I am inclined to think that the meaning is that the watchmen belonged to this class of citizens (ἐκ τῶνδε), and that by reason of their disloyalty they had been easily corrupted by bribes to violate Creon's edict or it may be: "suborned by tribes (received) from this class;” ἀπὸ τούτων, φησί, τῶν δυσαρεστούντων μου τοῖς κηρύγμασιν, οἱ φύλακες μισθὸν λαβόντες ἔθαψαν τὸν νεκρόν. Schol. τούτους, sc. φύλακας. 294. παρηγμένους, gen. “ persuaded ;” here, “ led away.” Cf. Schol. 295. ἄργυρος. As the great income of the Athenians was derived from their silver mines at Laurium, the word ǎpyupos naturally stood among them for money generally. Mit. 296. νόμισμα, (C coin,' institution,” i. e., as Bl. explains, any recog- nised and established current article, or principle, or institution; as, e.g. money, being a thing νομιζόμενον. Erf. compares Eur. Edin. Frag. V., οὗτοι νόμισμα λευκὸς ἄργυρος μόνον καὶ χρυσός ἐστιν, ἀλλὰ κἀρετὴ βροτοῖς νόμισμα κεῖται πᾶσιν, ᾗ χρῆσθαι χρεών. Blomf. on Æsch. S. c. Τh. 255, renders it "a rite," or “ custom.” Cf. Arist. Nub. 247, πρῶτον γὰρ θεοὶ ἡμῖν νόμισμ᾽ οὐκ ἔστι: Ran. 720, τἀρχαῖον νόμισμα. (( "" CC ἔβλαστε ἀνθρώποισιν, “ is current among men. τοῦτο καὶ πόλεις πορθεῖ, “ this ruins even states.” Observe that τοῦτο agrees in gender with νόμισμα instead of with ἄργυρος. So in v. 334, τοῦτο χωρεῖ, where τοῦτο agrees in gender with δεινότερον instead of with ἀνθρώπου. 297. τόδ” ἄνδρας . . . δόμων, “this drives men from their homes;” ἄνδρας, “individual citizens,” as opposed to πόλεις, CC ἐξανίστησιν, removes from-expols-evicts." Bl. renders, "utterly overthrows, causes the utter overthrow of;” i.e. ἐξαναστάτους ποιεῖ. Schol. rec., ὑπὸ τῶν δυνατωτέρων ἐξελαυνομένους. "" 298. τόδ' ἐκδιδάσκει κ.τ.λ. "This thoroughly instructs the upright souls of men, and perverts them, so that they turn to deeds of base- ness. ἐκδιδάσκει καὶ παραλλάσσει, i. e, “tcaches by perverting;” ἵστασθαι properly depends on ἐκδ. Cf. v. 22. Musgr. quotes Hdt. viii. 60, οὐκ ἐθέλει οὐδὲ ὁ θεὸς προσχωρέειν πρὸς τὰς ἀνθρωπηΐας γνώμας. Thuc. iv. 56, πρὸς τὴν ἐκείνων γνώμην ἀεὶ ἕστασαν: vi. 34, τῶν δὲ ἀνθρώπων πρὸς τὰ λεγόμενα αἱ γνῶμαι ἵστανται. Don. translates, “ till they take their post upon the side of ignominious actions.” (( 300. πανουργίας . . . ἔχειν, “and it hath taught men to practise villany," or “ villanous tricks,” plur. So ὕβριν, μάχην, ἔχειν. Ηom. 66 301. καὶ παντὸς . . . εἰδέναι, “ and to fimiliarise themselves with impiety in all their actions;” or παντὸς ἔργου may be rendered, “ of any and every kind." Cf. v. 175, παντὸς ἀνδρὸς ἐκμαθεῖν ψυχήν. Perhaps we may translate, "and of every deed to know its wickedness." The sense is, as Bl. supposes, καὶ παντὸς ἔργου δυσσεβοῦς ἵδρεις εἶναι, but there is no necessity to alter the text. Cf. Phil. 960, οὐδὲν εἰδέναι κακόν : Trach. 582, κακὰς δὲ τόλμας μήτ' ἐπισταίμην ἐγὼ μήτ᾽ ἐκμάθοιμι. 302. μισθαρνοῦντες, “ for hire ;” Lat., “mercede ducti.” Bl. τὰδε, sc. αἰσχρὰ πράγματα, “ these villanies.” (C 303. χρόνῳ ποτ’. . . δίκην, “ have at last (some time or other) brought - things to such a pass that they pay the penalty," sc. for their treason- ܝܝ THE ANTIGONE OF SOPHOCLES. 79 able doings. Don. explains, "they have at last brought their dislike to an overt act, which will ensure their punishment." The χρόνῳ ποτε belongs therefore (as he thinks) to étéπpaçav, of which the effect is s douvaι díкny. The precise meaning (obs. Bl.) is not very clear. Schol., ἀντὶ τοῦ, φανεροὶ ἔσονται καὶ τιμωρηθήσονται. Schneid. connects χρόνῳ TOT' with douvaι dírny, "have brought matters to that pass that now at ποτ᾽ δοῦναι δίκην, last they shall get their deserts." Wünder thinks that xpóv потe refer to kal máλai of v. 289, and that the sense is, "I have long known that there are disloyal men in the state, but whenever they commit any treasonable act, they sooner or later suffer for it." Matt. § 506, 2, "Hoc ipso (r@ àvúσai taûta) effecerunt ut post aliquod tempus pœnas dent."&s for wote. ὥστε, ἀλλ᾽ σέβας, 304. å›λ' eĭπep, “well then (a^^à) if in fact (rep)," as the case really is. Creon now addresses the watchman: toxe... σéßas, "Zeus still receives worship (reverence) at my hands;" el Tiµŵ kai σéßw Ala, kal un ἐπιορκῶ αὐτόν. Schol. öрrios, 305. öρжιos, "with an oath," "as if on oath." Cf. Ed. C. 1637, κατῄνεσεν τάδ' ὅρκιος δράσειν ξένῳ. cr > 327. ἀλλ’ εὑρεθείη μὲν μάλιστα. "I wish he may be found out by all means ("most heartily do I wish," &c.): "maxime vellem, ut deprehenderetur." Wünd. This remark was intended to reach Creon's cars. ἐὰν δὲ καὶ μὴ, “but whether--or not:” instead of ἐάν τε----ἐάν τε. Cf. Jelf, Gr. Gr. § 778, b. All that follows is said aside. I 3 82 NOTES ON A 328. TOUTO Yap Túxη Kρivel, "for fortune (luck, or fate) will decide this." τοῦτο γὰρ τύχη κρίνει, 329. oùк čσ0' öπws, K.T.λ. "It is not likely that thou wilt see me οὐκ ἔσθ' ὅπως, κ.τ.λ. coming hither again" (aside). 332-383. The Chorus, astonished that any one should have the audacity to disobey Creon's commands, admires the daring and versa- tility of men in their various pursuits: e. g. seamanship (335-7); husbandry (339-40); hunting, in its several kinds (341-355); rhetoric (354); civil government (355), and medicine (354-362); but deplores the too frequent perversion of these gifts (362-375). Mean- while, Antigone, having observed that the earth which she had cast upon the body of Polynices has been swept off, has tried to bury the body, but has been detected in the act. The Chorus now breaks off its strain, observing the approach of Antigone in custody of those who had been set to guard the body (375-383). Oxf. Ed. 332-340. "The strange things of this world are many, and there is nothing more strange than man. This being crosses the sea even when whitened by the wintry blast, riding upon the billows as they roar around him; and the noblest of the Deities, the immortal, imperishable Earth, he subdues to cultivation, his plough rolling on year after year, turning it up with the race of horses." 332. πολλὰ τὰ δεινά· ἐν σχήματι εἶπεν ἀντὶ τοῦ· πολλῶν ὄντων τῶν δεινῶν, οὐδέν ἐστιν ἀνθρώπου δεινότερον. Schol. Cf. Esch. Choëph. 585, πολλὰ μὲν γὰ τρέφει δεινὰ δειμάτων ἄχη, κ.τ.λ. deivá σоpà κal Tavoûрya. Gl., "clever." Don. translates," Many the δεινά· σοφὰ καὶ πανοῦργα. things that mighty be, and nought is mightier than-MAN." 334. TOUTO: Sc. man, though agreeing in gen. with dewóтepov. Cf. v. 296, and Jelf, Gr. Gr. § 820, 1. The Scholiast, however, understands γένος· τὸ γένος τῶν ἀνθρώπων. Musgr. considers τοῦτο to be equivalent to κατὰ τοῦτο, itaque. kal followed by Te 337, et-que. There is no necessity for reading ydp or μèv (for kal) with Reiske. Bl. renders kal " even," i e., much more over land. But it is better to connect xal with woλ‹oû. " 335. The primary meaning of Téρav, according to Buttmann, is "trans;" of Tépa, "ultra." Connect χειμερίῳ νότῳ with πολιοῦ, “ even when whitened into foam by the wintry blast," when navigation is dangerous and difficult. Bl. calls attention to the recurrence of Tóvтov in the corresponding place in the antistrophe, 345, such similarity being much affected by the Tragedians. Others connect xeμEpíw VÓTW with χωρεῖ: goes across the foaming sea (impelled) by the wintry blast." Cf. Ov. Pont. ii. 3, 27, "nimboso vento.' Doederlein removes the comma after χωρεῖ, and connects νότῳ with περιβρυχίοισιν as the r "} dative of instrument. (C 336. περιβρυχίοισιν. The derivation is either from βρυχᾶσθαι, “ to roar" (the only objection to this being that the u would be long); or from Bpú (gen. Bpvxós), “the depths of the sea," in which case the meaning of the word will be "engulphed by the surge all round; and περιβρυχίοισιν οἴδμασιν will siguify waves destroyed by one another," i. e. wave upon wave. (L. and S.) Passow renders, "storm- swollen sea," where one wave destroys the other. The Scholiast sup- ports either derivation: τοῖς ἠχώδεσιν, ἢ τοῖς καλύπτουσι τὴν ναῦν. Wünder thinks that by οίδματα περιβρύχια are meant the waves of the THE ANTIGONE OF SOPHOCLES. 83 sea agitated by the winds, which are rolled about the ship on all sides in such a manner that it seems to be sunk under the water: hence the preposition ὑπό. Herm. renders, "inter undas." For ὑπ', Ε. Musgr. and Br. read π', i. e. upon, over. Bl. thinks that the idea here put forth is that of the mariner with the billows towering around him. 337. Vπеρтάτаν. The Earth is called by this epithet in reference to her character as the all-producing and all-nourishing mother. Erf. thinks that she was so called "propter vetustatem, quum Deorum, pariter atque hominum mater esse perhibeatur." Virg., Æn. vii. 136, calls her “prima Deorum.” Solon, 28, 3, μεγίστη δαιμόνων Ὀλυμπίων. In Phil. 402, she is styled τῷ Λαρτίου σέβας ὑπερτάτον, “object of Ulysses' highest worship." 338. áκaμáтav. Bened., àκáµатov. All compound adjectives ending in os were declined by the most ancient Greeks with three genders. The feminine forms having gradually become obsolete, poets and Attic writers occasionally restored them for the sake of ornament and variety. Cf. Pors. on Med. 822. åkaµάtav, "inexhaustible," though called upon to produce crops year after year Wex. compares Ov. Met. ii. 286, where the Earth complains- "Adunci vulnera aratri Rastrorumque fero, totoque exerceor anno." άTоTρÚETαι, mid. "cleaves, or subdues (sc. to cultivation) for his own benefit:” γεωπονεῖ, ἢ ἀποσχίζει τὴν γῆν. Schol. >> 339. ἰλλομένων· περικυκλούντων. Schol. κινουμένων πρὸς τὸ ἀροτριᾶν. Tricl. Buttmann thinks that the idea of "motion backwards and for- wards," or "to and fro," is implied; i. e., when the plough is turned at the end of each furrow. It is better to understand aрóтρwv in the sense of "ploughing-time as the season for ploughing revolves (returns) year after year." In Plato, Tim. 40, B., yn iλλoμévn signifies, "the earth rotating on its axis.' "" (C ἔτος εἰς ἔτος' ἔτος ἐξ ἔτους. Schol. ånd ětovs eis eros. Tricl., "from year to year." Cf. Theocr. xviii. 15, els étos é čтeos, "year after year for ever." Bl. Cf. Jelf, Gr. Gr. § 577, obs. 2. 340. inπelo yével. The Scholiast understands this to mean "mules: 3 ταῖς ἡμιόνοις· τινὲς δὲ καὶ ἵπποις χρῶνται εἰς ἀροτριασμόν (he adds), some used horses for the plough; as Don. observes, the training of the horse is not mentioned till 351. He remarks that in the same way as Sophocles has here shrunk from mentioning the mule, Simonides addressed the victorious mules of Leophron as "the daughters of storm-footed steeds,” χαίρετ᾽ ἀελλοπόδων θύγατρες ἵππων. Fragna. 13, Bergk. • Toλeúar, vulg., Dind., &c. Toλeûov, L. M. N. V., Dresd. a. Steph. Ed. Lond. Herm., Bened., Toλevor, R., Topeûov, v. 1. ap. Turn. Toλeúwr is πορεῦον, πολεύων according to the sense, as we have audißaλov immediately after. Bl. Pors. on Hec. 293, observes, that when the Greeks express a person by a circumlocution, they return as soon as possible to the person itself thus Hom. never says βίη Ηρακληείη, ήπερ, but ὅσπερ. 341-353. "And the flocks of flighty birds he brings within his snares, and the race of savage beasts, and the finny tribe of the deep within his line-enwoven nets, all-subtle man. And he masters by 84 NOTES ON his wiles the mountain-ranging beast in his wild lair, and the shaggy. maned horse and the untamed bull of the forest he will bring under the neck-encircling yoke." ,, "C 341. koupovówv, "light-minded, flighty," is the reading of Br. for the common κουφονέων, “ swiftly flying.” Cf. 617, κουφονόων ἐρώτων. The eading of the text is supported by Theognis 582, σμкpâs ŏpvidos σμικρᾶς τοῦφον ἔχουσα νόον, where Schneid. thinks κοῦφον means cunning and shy." The Greeks (says Bl.) appear to have considered a bird as a proper emblem to denote whatever is light and volatile; he translates the epithet, "silly," or "timid." Don. observes that in the language of Soph. and Plato, words referring to the use of wings are employed to denote the purpose of the mind, especially in regard to the fluctua- ting emotions of love; that here we have the converse metaphor; or rather that which gave occasion to the metaphor in the other case, is here used in the reverse application; wings expressed the light mindedness of man, therefore light-mindedness is made an epithet of the winged birds. He translates, "flighty-purposed." The words pûλov and ělvos (he adds) are used here with a covert reference to their employment as political terms, denoting classes in a state. åµpißaλàv ăɣe, lit., "he encompasses (with nets) and captures:" περιβαλὼν τοῖς δικτύοις ἀγρεύει. Schol. Cf. Virg. Geo. i. 139, "Tum laqueis captare feras, et fallere visco inventum. 344. θηρῶν ἔθνη. Cf. Phil. 1146, ὦ πταναὶ θῆραι χαροπῶν τ᾽ ἔθνη θηρῶν. In Hom. ovn is frequently found, denoting swarms" of flies or bees, flocks" of birds, &c. (6 * 345. TóνTOV T'eivaλíav qúow, "the creatures of the deep" or as Bl. renders, "the watery tribes of the deep," i. e., fishes: Toùs ix@úas. Schol. púow, "sobolem, gentem." So Lucret. i. 16, "Natura animantum;" and i. 57, "Omnis Divum natura." Musgr. Cf. Soph. Fragm. 515, 1, θνητὴν φύσιν; and 517, 2, τὴν γυναικείαν φύσιν: Ed. R. 869, οὐδέ νιν θνατὰ φύσις ἀνέρων ἔτικτεν. 346. σπείραισι δικτυοκλώστοις, sc. αμφιβαλὼν ἄγει: “with line-enwoven nets:" lit., "with twisted cords (σmeipaio) woven into meshes:" Toîs σχοινίοις τοῖς εἰς δίκτυον κεκλωσμένοις. Schol., “with twisted cord made into nets." 347. περιφραδής (περιφράζομαι), a person who turns matters over all ways in his mind. Erf. and Herm. prefer àpippadns; to which Neue objects, that neither Sophocles nor Euripides uses compounds in åpɩ or épt. Mit. 348. κρατεῖ δὲ μηχαναῖς· καθολικὸν τοῦτό φησιν, ὅτι ἐν ζώοις δ᾽ ἄνθρωπό ἐστι πολυμήχανος καὶ ἔντεχνος. Schol. Having described above the skill of man in capturing the animal creation, he now turns to the mechanical means by which he tames and subdues them to his purpose. Mit., Schol. 349. ἀγραύλου, “ living in his wild lair” (ἀγρός and αὐλή). θηρὸς ὀρεσσιβάτα. Cf. Phil. 1147, ἔθνη θηρῶν, οὓς ὅδ᾽ ἔχει χώρος οὐρεσιβώτας. 351. gerai is the reading of the MSS. Br. proposed iπágerai for the sake of the metre. Dind. àégerai, taking aupiλopov Svydy for nomina- tives, and άéĝera in a middle sense, (as Bl. remarks) a poor correction indeed. Don, ὀχμάζεται ἀμφὶ λόφον ζυγῶν (an emendation sent by Franz to Böekh). Various other corrections have been proposed. The THE ANTIGONE OF SOPHOCLES. 85 general sense of the passage Wünder takes to be this: "and he tames the shaggy-maned horse, putting the yoke upon his neck." So Schol. : ἀμφίλοφον ζυγόν· ἀντὶ τοῦ, περιβαλὼν αὐτῷ ζυγὸν περὶ τὸν λόφον ὑπάγει· ἢ ἀμφίλοφον, τὸν ἀμφιτράχηλον (“neck-encircling”), τὸν ἀμφοτέρωθεν συνέχοντα τοὺς λόφους τῶν ὑποζυγίων· καὶ λείπει ἡ ὑπό· ὑπὸ ζυγὸν ἄγει. ảµpíλopov (vyòv, sub. vñò, as the Schol. observes. CC 352. οὔρειόν τ᾿ ἀδμῆτα ταῦρον· ἀπὸ κοινοῦ τὸ ὑπὸ ζυγὸν ἄξεται. Schol. ἀδμῆτα, wild," "untamed." For this, the reading of the MSS., Dind., Wünd., and others have àкuñтα, "untiring," or unwearied," i. e., with field-work. Bl. If we retain ǎğerai, the common reading is much preferable. For the various changes of tense in κρατεῖ, ἄξεται, ἐδιδάξατο (355), ἔρχεται (360), ἐπάξεται (362), and ξυμπέφρασται (363), as present, see Jelf, Gr. Gr. § 406, 2. The absolute future, like the aorist and abso- lute present, expresses repetition, that an action may happen at several future moments, but as not yet having happened, as only possible and supposable. The three iterative forms are found together in this passage: κρατεῖ and ἄξεται--ἐδιδάξατο—ἐπάξεται. 354-364. "And language and soaring science and the temper of civil society he hath taught himself, and to avoid the atmospheric stormy shafts of inclement frosts, provided for everything, he proceeds unprepared for no event future though the matter be; an escape from death alone he will not fiud for himself, but a remedy for perplexing diseases he has hit upon." 354. καὶ φθέγμα καὶ ἀνεμόεν φρόνημα καὶ ἀστυνόμους ὀργάς. "Most students of Sophocles have sought in vain for a precise and consistent explanation of these words. In speaking of the dewóτns or power of man, the poet enumerates the following exemplifications of it: (1) navigation; (2) agriculture; (3) fowling, hunting and fishing; (4) domestication of wild cattle, and taming and training the ox and the horse; (5) the three particulars in the verses before us; (6) architec- ture; (7) medical skill. In such a complete specification, it seems scarcely possible that a highly educated Athenian would omit: (a) language applied to poetry and oratory; (b) speculative reasoning or philosophy; and (c) political science. And I believe that these are the three particulars here mentioned as φθέγμα, ἀνεμόεν φρόνημα, and àoтvvóµoi ¿pyaí. The first word, péyua, has no epithet, and as it cannot mean that man taught himself (edidáğaro) mere utterance, it must imply language in its higher sense, or as applied to oratory and poetry. The other words, opóvnµa and opyal, are defined by their epithets. In themselves, they are general terms referring, the one to that mixture of intellect and will which was placed by the Greeks in the breast (pphy) of man, and which formed the basis of his political predilections and of his philosophical bias; the other, to that complex of longings and likings, which, regulated by the mind, constituted the distinctive character or disposition of an individual. How opórnua and opyń differ, and at the same time how far they agree, may be seen by a comparison of the following passages: above v. 169: µévovтas éμtédois φρονήμασιν : and Aj. 640, οὐκέτι συντρόφοις ὀργαῖς ἔμπεδος. What, they, are the ἀνεμόεν φρόνημα, and the ἀστυνόμοι ὀργαὶ, which man has taught himself? With regard to the former, it is to be observed that we have twice in this play the phrase φρονεῖν διδάσκεσθαι, οι διδάσκειν τὰ 86 NOTES ON φρονεῖν, where φρονεῖν means 'wisdom' considered as a sort of ex. perience (umepía), and the opyal, which a man teaches himself, can only be regarded as habitudes, or eceis, which he acquires by practice. Accordingly, the very idea, which must be attached to the word Opóvnua in this passage, is inconsistent with one of the versions pro- posed for aveμóev, viz., 'swift as the wind;' for ppóvnµa must here be considered as something fixed and stable, not as something fleeting and changeable. We must have recourse therefore to the other and more ancient sense of aveμóeis, i. e. 'ventosus ea significatione qua dicuntur loca ventosa.' (H. Steph. in v.) By a very natural application of the word in this sense it means 'lofty' (cf. luft, lift, luff, &c.), 'up in the air,' 'exposed to the winds:' thus Pindar calls Etna TTOV ἀνεμόεσσαν Τυφῶνος. If, therefore, φθέγμα refers to poetry, as by implication and in part it does, there is the same juxtaposition that we ând here in Eur. Alc. 962: ἐγὼ καὶ διὰ μούσας καὶ μετάρσιος ᾖξα. The epithet oтvvóμos is not to be explained by a mere reference to the phrase aorη véμew, ' urbes incolere.' For although this is no doubt the origin of the compound, it had established itself in the time of Sophocles as an independent word, which conveyed a special significa- tion. It referred, viz., to the internal care and management of a town the repair of houses, the police and cleansing of the streets, and the superintendence of the fountains, harbours, &c. The performance of these duties was called doтuvouía (Arist. Pol. vi. 8, § 5): and in order to άoruvoµía its proper performance at Athens, there was a board of officers called άσтνvóμoι, five for the city and five for the Piræus. Plato thought that, in proportion as his citizens were properly educated, they would the less need regulations of this kind (Resp. iv. p. 425, D.)—that is, they would of themselves be sufficiently under the influence of àσтνvóμοι oрyal: but in his Laws (vi. p. 763, C.), he is careful to appoint a board of three ἀστυνόμοι and five ἀγορανόμοι. If, from the legal use of the word in the prose writers, we turn to its tropical use in the poets, we shall find, as here, a direct reference to the primary application. Thus, Pindar prays on behalf of the city of Etna, that Jupiter will bestow upon the inhabitants μοῖραν εὔνομον, ἀγλαΐαισι δ' ἀστυνόμοις ἐπιμίξαι λαόν (Ν. ix. 31). And Æschylus distinguishes between the gods as ἀστυνόμοι, ὕπατοι, χθόνιοι, οὐράνιοι, and ἀγοραῖοι (Ag. 88). I think, therefore, that this adjective and its converse ayрovóμos (Ed. R. 1103 and infr. 775) ought to be paroxytone, like the word denoting the offices of town and country police. In conclusion, I will remark that if, as is probably the case, Sophocles is referring here by covert allusion to his friend Pericles, the connection between the ἀνεμόεν φρόνημα and the ἀστυνόμοι ὀργαὶ will be particularly em- phatic: for there was nothing better known about this great states- man, than that he combined with his ȧorvvoula the μerewpoλoyla which he got from Anaxagoras." Don. The Schol. explains peéyua to be Tǹv ἀνθρωπίνην διάλεξιν, and ἀνεμόεν φρόνημα to be τὴν περὶ τῶν μετεώρων φιλοσοφίαν : and ἀστυνόμους ὀργὰς to be τὴν τῶν νόμων ἐμπειρίαν, δι᾿ ὧν τὰ ἄστεα νέμονται, ὃ ἔστι διοικοῦνται. Schneid translates ἀστυνόμους ὀργὰς, "the tempers apt for civil government." 356. καὶ δυσαύλων ... Béλn. Bl. translates, "and to avoid the keen arrows of comfortless (pinching, severe, rigorous) frosts, as well as those of heavy rains." The gen. náуwv is coupled by kal with the adj. THE ANTIGONE OF SOPHOCLES. 87 duooußpa, as in Ed. R. 267. Schneid. It is much simpler to translate as above. δυσαύλων· δυσχερῆ τὸν ἐπαυλισμὸν ποιούντων. Schol. Don. remarks, that as the poet is here speaking of architectural contrivances as a shelter against the inclemency of the weather, it is obvious that this epithet must be taken in its most pregnant meaning, viz., "frosts which make a mere hut, or anything except a walled house, very comfortless." Although auλn is used poetically to siguify a complete house (Trach. 901), and even a treasure-house entirely walled in (infra, 946), its proper meaning was "a partial shelter," such as a court-yard or cattle- pen without a roof, or a hut without side walls: the poor shelter of a soldier's bivouac is called his duo avλía. Esch. Ag. 555. The idea which Sophocles wishes to convey is partly expressed by the "sparso triste cubile gelu" of Propert. iii. El. 13, v. 26. Táywv, "of frosts," "hoar frost : " from πýуvuμi. Cf. Æsch. Ag. 335, πήγνυμι. ὑπαιθρίων πάγων. αἴθρια· ψυχρά. Schol., “cold.” Wünd. thinks that by duσaúλwv máywv aïopia is meant "the chill of hoar frost trying to those who pass the night in the open air." Dind., Boeckh, and Don. read valopeia, for the sake of the metre; Musgr., atopeia; Schneid., èvai@peia. Bl. now prefers atopia, the reading of the MSS. dúcoußpa, "stormy;" lit., " δύσομβρα, very rainy." Eustath. p. 571, 26, ex- plains δύσομβρα βέλη to mean τοὺς ῥαγδαίους ὑετοὺς καὶ μάλιστα τοὺς Xemeplovs. Mit. translates, "the rain's adverse darts," from Pass., and quotes Ezek. v. 16, where hail, showers, blasts, &c., are sublimely termed "the evil arrows of famine." "Sophocles terms hail 'the arrows of the storm.' Milton (and after him Gray) has inverted the metaphor, and termed thick, flying arrows 'sleet of arrowy shower.'" Potter. The infin. φεύγειν is added as another object after ἐδιδάξατο. "> 359. παντοπόρος· εἰς πάντα μηχανὰς ἐξευρίσκων. Schol., “ ingenious, fertile in resources.' Wünd. thinks that this refers to what has gone before, and that it is added in the same way as Teρippadns ȧvýp in 347. He has a colon after it. παντοπόρος, ἄπορος. Bl. calls attention to the studied resemblance in the form of word and even punctuation between this verse and its corresponding one in the strophe 370, ὑψίπολις ἄπολις. ἄπορος ἐπ᾽ οὐδὲν τὸ μέλλον is rendered by the German prose translators (ap. Mit.) "inexhaustible in plans of action, futurity never comes upon him destitute of consideration." Schneid. offers the following con- struction, ἄπορος ἐπ᾽ οὐδὲν ἔρχεται τὸ μέλλον, “he advances to the future (to that which awaits him) unprovided against nothing." Don. thinks that the Greek syntax will not bear such a construction as èr' οὐδὲν τὸ μέλλον. He therefore takes τὸ μέλλον as a sort of adverb, analogous to rò πρlv, тò vûv, &c. In v. 611 it is undoubtedly used in this way : he therefore construes, τὸ μέλλον, ἄπορος ἔρχεται ἐπ᾽ οὐδὲν, “in regard to the future, he comes to nothing without resources. Schol. explains, ἐπ᾿ οὐδὲν ἄπορος τῶν μελλόντων. Herma. thinks this explanation incorrect; and adds, "aliud est éπ' oùdèv µéλλov, ad nullam rem futuram, infinite dictum, quam finite, ad eorum, quæ futura sunt, nihil. Quorum alterum est, ad nihil, si quid futurum est; alterum, ad nihil, quod est futurum." The 361. Αιδα—ἐπάξεται. θανάτου μόνον οὐχ εὗρεν ἴαμα. Schol---φεύξιν, a means of escape from." << 88 NOTES ON ἐπάξεται. Don. thinks that ἐπάγομαι here bears its common sense "of calling in succours," with which is coupled the notion of getting aid of any kind. Ell. takes φεῦξιν ἐπάξεται φεύξεται 364. ξυμπέφρασται· ἐπινενόηκε καὶ γιγνώσκει. Schol. Lat., “excogitavit,” "he has thought out, hit upon, devised." ***** 365-378. “Carrying his contrivances of art to a certain degree of shrewdness beyond expectation, at one time he inclines to vice, at another to virtue: he that combines the laws of the land and the sworn justice of the gods is high in the state; low in the same may he be, for his audacity, with whom what is dishonourable is familiar. May he neither be an inmate with me, nor a partner in my thoughts, who acts thus. I am doubting this into a divine prodigy; how, when I know it, shall I say in denial that this is not the maid Antigone?" 365. "Endued with a certain incredibly wise skilfulness of con- trivance (he does not proceed in one path, the better one, but) at one time he inclines to good, at another to evil." So the Schol. explains. Bl. σοφόν τι—ἔχων, i. e. τὸ μηχανόεν τῆς τέχνης σοφὸν ἔχων. Schol. The reference is, of course, to the use of the verbs μηχανῶμαι and τεχνῶμαι, and not to mechanical art in its modern sense. Don. Translate rò unxavóev téxvas, "the skill in art that he acquires;" and for the μηχανόεν article, compare v. 190, τοὺς φίλους ποιούμεθα. ὑπὲρ ἐλπίδα· παρὰ προσδοκίαν. Schol. 367. ποτὲ μὲν κακὸν, sc. ἐπί. Cf. v. 212, τὸν τῇδε δύσνουν κἂς τὸν Evμevη TÓλEL. The reflections of the Chorus as to the two opposite directions in which man turns his ingenuity, for bad and for good; and as to the glory on the one hand of upholding divine and human laws, and the disgrace on the other of acting a contrary part, evidently point to the daring conduct of the as yet unknown individual, who, in the face of the sovereign's decree, has ventured to sprinkle earth upon the corpse of Polynices. Bl. ،، 368. Tapeípwv is the reading of the MSS. Reisk., Musgr., and others read yepaipwv, "honouring; " Dind. has raрaiрav, "violating." Ottema thinks the common reading may mean the contrary of Xúwv, in the sense of "observing;" so Schol., puλáoowv. Derived from Tapelрw, "to φυλάσσων. παρείρω, insert (fasten) beside or near, and signifies literally "combining," connecting." It is found in a Fragm. of Esch. ap. Longin. de Sublim. iii. 1; in Xen. Sympos. vi. 2; and Polyb. Hist. xviii. 1, 18. Erf. renders it by "inserere, connectere," and translates the present passage thus: "qui leges patriæ et sacratam Deorum justitiam con- nectit;" i.e. " qui leges patriæ tales esse vult, quæ sanctæ Deorum justitiæ conveniant." The Schol. explains by & Tλnрŵv тoùs vóμovs. δ πληρῶν τοὺς νόμους. Herm. understands rapeípwv in its natural signification "inserens," and translates, "mirum in modum sollers inveniendis artibus, modo mala, modo bona sectatur, eminens civis, si isti sollertiæ insuper addit legum patrice jurisque jurandi observantiam, inutilis, si temeritati indulgens inhonestis studet." The sense seems to be this: "he that combines with his skill in art observance of the laws and strict justice is raised to an eminent position in the state." "C 370. ὑψίπολις, “ is high in the state;” ὑψίπολις γίνεται, ὅ ἐστιν ἐν τῇ móλei ú¥ŋλós. Schol. Bl. compares dúπolis, "beloved by the state," Ed. R. 510; μmoλis, "of the same state," Ed. C. 1156; and the "" >> THE ANTIGONE OF SOPHOCLES. 89 fictitious name of the Athenian citizen Aikaιóπоλis (as if dik.) in the Acharn, of Aristoph. ěvоρкov díкav, “his plighted faith to." Tņ ἄπολις (the opposite of ὑψίπολις), “low in the state:” ταπεινὸς τῇ πολιτείᾳ. Schol. 370. ὅτῳ τὸ μὴ καλόν· ᾧ τινι μὴ τὸ καλὸν σύνεστι. Schol. ὅστις δι᾿ οἰκείαν κακίαν ἀμέτοχός ἐστι τῶν καλλίστων. Τricl. As this is said with special reference to the person who had disobeyed Creon's edict, I understand the Chorus to express a wish that the guilty person may be punished and degraded for his audacity. τόλμας χάριν, 372. Tóλμas xápiv, "for (because of) his audacity," sc. in having buried Polynices. It seems much better thus to connect Tóλμas xáρiv with ἄπολις, than with ὅτῳ τὸ μὴ καλὸν ξύνεστι, or with what follows, as Don. does by placing a colon at úveσTI. It explains the reason why the Chorus wishes the unknown culprit to be aroλis. Cf. Ed. R. 886, κακά νιν ἕλοιτο μοῖρα, δυσπότμου χάριν χλιδᾶς, “because of his pampered pride." Mitchell translates, "with whom that which is base and disgraceful is so engrafted as to be part as it were of himself (úveσTI), thanks to his bold and turbulent disposition." Schneid. renders Tóλuas xápi, "to gratify his audacity." > 411. καθήμεθ᾽ ἄκρων ἐκ πάγων : “we sat down [lovking] from the top of the hills." Observe the pregnant construction of the preposition, as in v. 51, πρὸς αὐτοφώρων ἀμπλακημάτων, “ [impelled] by his self-detected crimes." Verbs of standing, sitting, suspending, holding, are joined 94 NOTES ON with ard and K, and denote a motion from their objects which is implied therein : Od. φ'. 420, αὐτόθεν ἐκ δίφροιο καθήμενος ἧκε δ᾽ ὀϊστόν. Od. θ'. 67, ἐκ πασσαλόφι κρέμασεν φόρμιγγα λίγειαν, “ he hung it on, so that it hung down from it." Il. 18, 480, èk dippolo kabhμevos, "sitting ἐκ δίφροιο καθήμενος, on his chariot," in such a manner as to appear hanging from it. Musgr. quotes Eur. Troad. 523, Tpwádos ånd пéτρas oraleís. Cf. Jelf, Gr. Ğr. § 646, c. "to ὑπήνεμοι, “to windward:” ἀντὶ τοῦ ὑπὸ τὸν ἄνεμον, οὐκ ἐναντίον Ò TOû avéμov. Schol., i.e., "under the wind," or "not exposed to the wind." This would be "to leeward;" but the sense requires windward," on which account Musgr. proposed enveμol, a word no- where found. Cf. Xen. Econ. 187, K TOû vпηνéμоν. Don. renders, we sat so far beneath the hill-top that the wind blew o'er our heads." 412. The construction is, πεφευγότες ὀσμὴν ἀπ᾿ αὐτοῦ (sc. πνέουσαν), un Báλoi: "shunning the odour from it, lest it should cross us." ἀπ' αὐτοῦ, sc. τοῦ σώματος. For βάλοι the MSS. have βάλῃ. Bl thinks that the subjunctive is preferable, because a continued act is meant. CC βάλοι 413. ἐγερτὶ. . . κακοῖσιν, “each man sharply stirring up his fellow with virulent abuse." Nom. absolute. Cf. v. 259.-éyepri, "sharply, keenly," as in Rhes. 524, ppoupeîv ¿yeptì, "to keep a sharp look out."—érippólis -ἐπιρρόθοις· λοιδόροις, ὑβριστικοῖς. Schol. Cf. Trach. 263, πολλὰ μὲν λόγοις ἐπερ- półnσe, "he ofttimes set upon him with abuse.' 19 414. kakoîow, "with reproaches," "abuse." Cf. Phil. 374, рaσσov Kaкoîs Toîs жâσw, "assaulted with all the abuse I could lay tongue to (τοῖς).” " apeidnσoi, "should shrink from," "should not spare." Erf., " si quem negligentem videret;" Herm., "si quis neglecturus esset laborem. In both peídeodai and àpeideîv we find the common meaning of neglect- ing, but from different points of view. apeideîv means to be unsparing, hence, reckless, careless about, and so to be neglectful of: peídeodai, on the contrary, means to be too sparing, to fail in doing what is wanted; and so it too acquires the sense of neglecting. Oxf. Ed. from Herm. Toûde móvov, i.e., of scraping off the sand from the body. The whole passage is thus explained by Bl.: "The watchmen who had placed themselves so as to avoid the smell from the corpse, kept rousing in strong terms that one of their number whose turn it was to watch the body, in order to keep him up to his unpleasant work; so overpowering was the stench." 415. χρόνον τάδ᾽ ἦν τοσοῦτον, “ this lasted so long.”—ἐν αἰθέρι μέσῳ, "in mid firmament," the poet quickly transporting us (as Schn. obs.) from early dawn to mid-day. Eustath. p. 579, 13, observes that this phrase is taken from Hom. Ιl. θ'. 68, ἦμος δ᾽ ἠέλιος μέσον οὐρανὸν àµpißeßýкel. Cf. Virg. Geo. iv. 426, "Et medium sol igneus orbem hauserat.' "" 416. λαμπρὸς κύκλος, “the brilliant orb.” Cf. Eur. Hec. 412, ἀκτῖνα κύκλον θ᾽ ἡλίου προσόψομαι. Alc. 209. 417. καῦμ᾿ ἔθαλπε, "the heat was scorching-began to burn." "Intransitive de æstu ingravescente dicitur." Ell. Quidni percale- faciebat, il faisoit chaud ("it was warm")? Lob. ad Aj. 268. Mit. ἐξαίφνης . . . σκηπτόν: “suddenly a tornado having raised from the ground a pillar of dust:" xeoròs, the separative genitive after åelpas. THE ANTIGONE OF SUPHOCLES. 95 So Phil. 630, νεὼς ἄγοντα, “ from the ship.” El. 324, δόμων φέρουσαν. Cf. Jelf, Gr. Gr. § 530. τυφώς, 418. Tupús, "a tornado, a hurricane:" & Kataiyidwdns åveµos. Schol. καταιγιδώδης —σKηπтÓV KEраvvdv åvwdev dià Tuρós. Hesych.: literally, "a thunder- bolt; "generally, "a whirlwind; "here, "a pillar of sand" (σTpóßiλov. (στρόβιλον. Schol.), in shape like a water-spout, called in India "a dust whirl- wind;" with respect to which Baddeley ("On the Dust Storms and Whirlwinds of India ") observes: "their rotatory action seems to be continuous above as far as the eye can reach, and the cloud of dust carried up by them, even at the height of some thousand feet, to possess a gyratory motion." Blaydes, who is very fond of proposing different readings, suggests Tuoŵ σκηπτός, which he renders, " a thunderbolt, having raised, or stirred up, a hur- ricane ! !" • CC CC οὐράνιον ἄχος, a heaven-sent pest; "calamitatem divinitus ortam." Blomf. on Esch. P. 579. The storm is called (infra, 421), Deíav voσov. Others understand it to mean, "reaching to heaven," "high as heaven." Photius explains οὐράνιον by μέγα, “ vehement: also οὐράνιον ἄχος· τὸν κονιορτόν. Σοφ. Photii Lex. MS. Others, again, explain οὐράνιον of the air: τὸ λυποῦν τὸν αἰθέρα, καθὸ ταράσσει αὐτόν. Schol. λύπην ἀερώδη. Τricl. Cf. Cd. C. 681, οὐρανίας ὑπ᾽ ἄχνας θάλλει 8 váρxiσσos, "blooms under heaven's dew." 33 "" • • • 419. πᾶσαν αἰκίζων mediados, “blasting all the foliage of the woodland plain." Tricl. joins míμmλnoι medíov üλns mediados, which πίμπλησι πεδίον ὕλης πεδιάδος, Wünd. thinks is so far correct, that the full construction would have been πᾶσαν αἰκίζων φόβην ὕλης πεδιάδος, πίμπλησιν αὐτῆς πεδίον. The idea does not seem to be that the plain was filled with the leaves torn from the trees, but that the "dust-whirlwind" spread over the whole plain, damaging the trees in its course. póẞny, metaphoricè, "the tresses" of trees; their foliage. Lat., (( coma. Cf. Eur. Alc. 172, πτόρθων ἀποσχίζουσα μυρσίνης φόβην. 420. év dè, used adverbially: "besides," " moreover," or r at the same time." Lat., "simul." So in Ed. R. 27, èv ♪ å πuppópos Beds θεός σκήψας ἐλαύνει. Εl. 713, ἐν δὲ πᾶς ἐμεστώθη δρόμος, “ and then.” Also in Ionic; Hdt. iii. 39, èv dè dǹ kal Aeoßíovs eîλe, "amongst them." Here we may render, "thereby." Cf. Jelf, Gr. Gr. § 640, 2. μéyas, "spacious;" ¿ueσtúln, “was filled (with dust)." ἐμεστώθη, 421. μúσavтes, "with our eyes and lips closed;" μów (from uv, pro- μύω μυ, nounced by closing the lips), "to close the eyes or lips." Cf. Fragm. 754, μύω τε καὶ δέδορκα κἀξανίσταμαι. Metaphorically, Trach. 1008, ἀνατές τροφας ὅ τι καὶ μύσῃ, “ thou hast roused again whatever might have been laid to sleep.' ,, εἴχομεν, “ we sustained;” ἀντείχομεν. Schol. So Phil. 1167, ἀδαὴς δ᾽ ἔχειν μυρίον ἄχθος. "" Delav vóσov, "the heaven-inflicted nuisance; i. e. the dust-whirl- wind just spoken of. Cf. Aj. 186, ἥκοι γὰρ ἂν θεία νόσος : 611, θείᾳ μανίᾳ ξύναυλος. r 422. τοῦδ' ἀπαλλαγέντος, “ when this had cleared off;" τοῦ σκηπτοῦ πεπαυμένου. Gl. Ev xрóvų μакрâ, "after a long time." The same phrase occurs in Phil. 235; Ed. C. 88, &c. 423. κἀνακωκύει . . . . φθόγγον, “ and wails forth the shrill notes of 96 NOTES ON the plaintive bird." Cf. Eur. El. 716, plóyyov keλádel. Soph. Trach. 866, KWкUтdν пxeî. Cf. Jelf, Gr. Gr. § 566, 3. πικρᾶς ὄρνιθος, TIKρas bρvidos, "plaintive, mournful" (filled with bitter grief). Bl. "Mæstæ volucris," Musgr., who observes that this use of the word occurs nowhere else. The Oxf. Ed. observes that the fundamental notion of mikpòs is piercing, whether referring to shape, sound, taste, or feeling. Here it probably refers to the piercing cry of the bird. wood renders it "iratæ." Lin- С. 424. kevñs evvîs λéxos, “her empty nest-bed." Mit. Such pleonasms abound in the Tragedians: e. g., Eur. Troad., Ovñvwv òdvpµoí: Alc. 946, λέκτρων κοίτας: Med. 436, κοίτας λέκτρον. We may take κενῆς proleptically: as when she sees her nest reft of its brood so as to be empty." An adjective is sometimes applied to a substantive, though the property expressed by it does not exist in the substantive till after the action of the accompanying verb is completed. In this construction the verb and adj. generally form a compound predicative notion. Cf. Jelf, Gr. Gr. § 439, 2. (C 426. ψιλόν· γυμνὸν τῆς κόνεως. Schol., “ stripped bare.” 427. yooow wμwcev, "groaned and sobbed." Ek 'nρâтo, by tmesis for enpâto dé: “and, she imprecated (kept on imprecating) dreadful curses. " 430. ἐκ τ᾿ εὐκροτήτου . . brass held on high." πрóxου, "and from a well-wrought vase of εὐκροτήτου (κροτέω), EUкρоτηтоυ (Kротéw), "well-beaten," sc. with a hammer: "malleo bene indurati." Musgr. ǎpdnv (aĭpw), “raised aloft." πρóxου πpoxóov. ἄρδην πρόχου˙ προχόου. Schol., gen. of πρόχους. 431. Xoαîoi Tρioπóvdoioi, "with three libations," sc. of honey, milk (or water), and wine, as we learn from Eur. Iph. Taur. 163 sq., or Hom. Od. λ'. 26 : L ἀμφ' αὐτῷ δὲ χοὰς χέομεν πᾶσιν νεκύεσσιν, πρῶτα μελικρήτῳ, μετέπειτα δὲ ἡδέϊ οἴνῳ, τὸ τρίτον αὖθ' ὕδατι, In this case we had better perhaps translate," with triple libation," as Antigone has but one vessel with her. Thudichum, i. 338, observes that Antigone has the three materials, viz., milk, honey, and wine, mixed up in one vessel, purposing to pour them out of three separate vessels at a time of more leisure and security. But if they were already mixed up in one vessel, why need she have thought of using three? στέφει, “ crowns,” or “honours :” κοσμεῖ, κύκλῳ περιῤῥαίνει. Schol. So Aj. 93, καὶ σε παγχρύσοις ἐγὼ στέψω λαφύροις, “ will deck.” "" 432. ἱέμεσθα, “rush up : ἐπορευόμεθα, ὡρμῶμεν. Schol. Bl. observes that it is more probably the present, as Onpúuela, in the next verse. σὺν δέ νιν θηρώμεθα. This is generally regarded as an instance of tmesis, but we may take oùv (followed by dè) adverbially: "and in a body catch her." The compound verb, however, occurs in Phil. 1005, ὑπ' ἀνδρὸς τοῦδε συνθηρώμεναι. 434. ἠλέγχομεν, “ taxed her with.” 435. ἄπαρνος δ᾽ οὐδενὸς καθίστατο, “she was found to deny none of them,' 436. For du' the MSS. have dλλ.' Dind. conjectured AM for AAA. THE ANTIGONE OF SOPHOCLES. 97 Wünd. adopts this, and also substitutes éμoí тe for eμorye. Dind. observes that the Greeks use the double qua not only in sentences op- posed by μev and dé, but also in those joined by caí. 438. Tous píλous. The plur. again used for sing. Bl. observes that the watchmen had formerly been of the household of Edipus. • 439. ἀλλὰ πάντα σωτηρίας. "But to consider all these secondary to mine own safety is natural to me." Or, with Bl., "All such matters are of less moment to obtain," &c. Neue compares El. 1015, προνοίας οὐδὲν ἀνθρώποις ἔφυ κέρδος λαβεῖν ἄμειμον οὐδὲ νοῦ σοφοῦ : no greater benefit has nature for man to receive at her hands than forethought and sound understanding." σε δη. 441. σe dŋ. “You there!" The accusative depends on a verb în the speaker's mind, which is readily supplied by the nature of the passage, and is omitted for the sake of emphasis. Here sub. λéyw. Cf. Jelf, Gr. Gr. § 581, 2. VEÚοUσav Káρa. See on v. 269. 442. καταρνεῖ μὴ δεδρακέναι τάδε; “dost thou stoutly deny having done it?" With verbs expressing fear, anxiety, care, doubt, distrust, denial, forbidding, preventing, &c., the infin. is used with un, instead of without it, as we might expect; so that the negative notion of the verb is increased thereby. Cf. Eur. Iph. T. 1380, póßos d'iv, BOTE µù τέγξαι πόδα: Hdt. iii, 66, δεινῶς ὁ Πρηξάσπης ἔξαρνος ἦν μὴ μὲν ἀποκτεῖναι Σμέρδιν: Arist. Eq. 572, ἠρνοῦντο μὴ πεπτωκέναι. Cf. Jelf,Gr. Gr. § 749, 1. 443. Td µn, sc. dedpakéval, "that I did it." Cf. 442 and 263. τὸ μή, δεδρακέναι, 444. où μév. Creon now addresses the watchman. μέν. KoμíÇois àv σEAUTÓv, “thou mayest take thyself off, if it please thee." A mild form of the imperative instead of a direct command. So El. 1491, χώροις ἄν. ,"whither;" Tol. Schol. So Ed. C. 183, éπeo µàv â o' byw. Trach. 573, αν γὰρ αἷμα τῶν ἐμῶν σφαγῶν ἐνέγκῃ χερσὶν, ᾖ, κ.τ.λ., "from that part of my wounds where," &c. 445. ἔξω βαρείας αἰτίας ἐλεύθερον. This is generally considered to be a redundant form of expression similar to Phil. 31, Kev-dixa. Aj. 464, yvuvdv—ǎтeρ, and supra, 399. But we may here take ěw with κομίζοις. 446. μǹ μñкos, "not in a roundabout way;" acc. used adverbially. like δίκην, τάχος, χάριν, &c. The same con- σúvтoua, sc. Ern, "in few words," "concisely." • struction. 447. ons. The MSS. es: the plup. of olda was dew and idea. Att. ᾔδη. τί δ᾽ οὐκ ἔμελλον; 448. Tí d'ovk eμeλλov; “wherefore should I not (have known it)?” Supply the infin. from previous sentence. So Plat. Phæd. 78, B., πâs yàp où µéλλei; Cf. infra. 460. 常 ​¿μpavĥ, sc. тà кпрux évтα, "they were plain enough." those edicts which I proclaimed." (6 449. τούσδε νόμους, se. γάρ τι, 19 450. où yap TI, K.T.λ. “Yes; for it was in nowise Zeus that did make this proclamation, nor justice, the assessor of the gods below; for they established these laws (of sepulture) among men.' CC The third of these lines" (says Don.) "bas caused a good deal of perplexity to the editors; some propose to emend it by writing for of, or Toloved for F 98 NOTES ON : ! οἳ τούσδ', and changing ὥρισαν into ὥρισεν. And Dind., who is followed by Wünd. and Emper, adopts the favourite expedient of omitting the line altogether. It appears to me that the intention of the poet has not been understood. Creon asks Antigone if she knew the proclamation (TÀ KNρνXÔÉVтα), and then expresses his surprise that she should venture to transgress these laws (rovode vóμovs), meaning, of course, his own enactments. She replies, that she did not consider his proclamations as emanating from Zeus, the supreme god, or from that justice which regulated the rights of the dead, who, she says, have established these laws, viz., the laws of sepulture, which do not need any enactment, but have their pot set up in the human heart. in the human heart. And I did not' (she con- tinues) think your кηрúуμатa superior to voμua, which had the gods for their authors.' The whole play turns upon the opposition between his laws and those which she thought it right to obey. And this speech in particular is entirely upon that text. The last words, ool & El dокŵ-opλiσkávw, are another expression of the same antagonism. 'If my obedience to the laws of heaven, in defiance of the laws of man, seems to you foolish, I consider your opposition to the laws of heaven, on behalf of your own ordinances, equally void of sense.' The signi- fication of τούσδε νόμους in v. 452 is partly suggested by the ἡ ξύνοικος τῶν κάτω θεῶν which precedes, and partly by the ὥρισαν ἐν ἀνθρώποις which follows. The laws, which internal justice regulated, and which had their poi, not as outward marks, but as records in the heart, could need no further description in their opposition to the кпрúуμата of Creon. It is because they are so implicitly defined, that the article which Böckh would place before aураnтa is unnecessary, and has been omitted by the poet. Moreover, it will be remembered, that dikŋ and vóμos, in their relation to funeral rites, have a natural title to stand in juxtaposition. Cf. above, v. 23, 24. I think, therefore, that the proposal to reject line 452 must be considered as one proof, among many, of the necessity of general exegesis to sound criticism." Cf. 456, 517, &c. Eur. Suppl., ouтı yáp. Bl. οὐ γάρ τι. 451. ʼn ÚVOIKOS Tŵy KάTW Dewv. Matth. (§ 379, obs. 2) observes that words compounded with our and duoû often take the gen. instead of the dat. Justice (as Bl. observes) is elsewhere described as the assessor (mάpedpos) of Zeus and the gods above. Cf. Ed. C. 1382, Alên §úvedpos Ζηνὸς ἀρχαίοις νόμοις. 152. κ αυτοι γάρ. “For they.” τούσδε νόμους, sc. θάπτεσθαι τοὺς νεκρούς. Schol. 453. σθένειν τοσοῦτον, “had such weight.” 454. ὥστ᾽ ἄγραπτα... ὑπερδραμεῖν: “that thou, a mortal man, couldst trample on the unwritten and unerring laws of the gods," viz., by issuing such a proclamation. It is plain that Creon is referred to- σè (from Tà σà kηp.) being understood- and not Antigone, as Erf. (magy supposes. ἄγραπτα νομιμα. Unwritten indeed on tables of stone, but inscribed nevertheless on the fleshy tablets of the heart in all alike. Bl. Cf. Ep. 2 Corinth. iii. 3; Ep. Rom. ii. 14; Cicero pro Mil. § 4, "Est igitur hæc, judices, non scripta sed nata lex; quam non didicimus, accepimus, legimus; verum ex natura ipsa arripuimus, hausimus, expressimus; ad quam non docti, sed facti: non instituti, sed imbuti sumus. Xen. Mem. iv. 4, 19, where, in answer to the question, "What were THE ANTIGONE OF SOPHOCLES. 99 these unwritten laws?” Hippias says, τοὺς γ' ἐν πάσῃ χώρᾳ κατὰ ταὐτὰ νομιζομένους : and when asked who enacted them, answered: ἐγὼ μὲν θεοὺς οἶμαι τοὺς νόμους τούτους τοῖς ἀνθρώποις θεῖναι. 455. úñeрdρaμeîv (Wünd. thinks) is not equivalent to vπeрßñvaι, but means (as Schæfer obs.) "to conquer, to be superior to, to overcome." And so the Schol., κρείττονα τῶν θεῶν φανῆναι. The other sense seemg preferable. Cf. Eur. Ion. 973, καὶ πῶς τὰ κρείσσω θνητὸς οὖσ᾽ ὑπερ- δράμω ; 456. For vûv ye some ed. read vuv Te, but the former is preferable, the opposition being between vûv or èx¤és, and àeí: “to-day merely, or yesterday, but from all eternity." άεí πOTE Šîì, ì.e., "have been in force (vogue) from all eternity, and continue so for ever." Cf. Aj. 320, άel TOT' ényeîтo, simply "he ever ποτ' ἐξηγεῖτο, taught.” Gd. R. 481, τὰ δ᾽ ἀεὶ ζῶντα περιποτᾶται. 457. ἐξ ὅτου ’φάνη, “ whence they came;” καὶ ἀρχὴν αὐτῶν οὐδεὶς οἶδεν. Schol., or sub. xpóvou, "from what time they have had their being." (C "} τούτων· ἀντὶ ὑπὲρ τούτων. 458. TOÚTWV ȧVT) TOû ÚπÈρ TOÚTwv. Schol., i. e. "harum legum viola- tarum." Dind. (C Referring to voμiud, with the notion (which naturally arises from τὴν δίκην δώσειν) of their violation included. οὐκ ἔμελλον, I did not choose-or, in more common English, I was not going to have to pay the penalty, &c. Thν díkηy, the penalty which I should have had to pay, if I had violated them." Oxf. Ed. For the force of the article see on v. 190. Translate, "I was not going, through fear of any man's pride, to pay the penalty of their violation (TOÚTWV) in heaven; for I knew well that I must die: why should I not? >> 459. póvnua is here used in a bad sense, as frequently. Cf. Esch. P. V. 953, σεμνόστομός γε καὶ φρονήματος πλέως δ᾽ μῦθος ἐστιν, “ pre- sumption." ἔμελλον δώσειν δίκην. Cf. El. 538, οὐκ ἔμελλε τῶνδέ μοι δώσειν δίκην; "he was not likely, was he?" Eur. Cycl. 693, δώσειν δ᾽ ἔμελλες ἀνοσίου δαιτὸς δίκην. èv Beoîσt, i. e. in Hades amongst the gods below; or "by the judg- ment of the gods,"" at their hands." θανουμένη 460. Davovμévn edn. Cf. supra, v. 17, 20, &c. 461. προὐκήρυξας, sc, τὸν θάνατον. Schol. τοῦ χρόνου πρόσθεν· τοῦ εἱμαρμένου δηλονότι. Schol., “ before my al- lotted time." Bl. quotes Shakesp. Cæs. iii. 1 : Why he that cuts off twenty years of life, Cuts off so many years of fearing death,- Grant that, and then is death a benefit. The Oxf. Ed. refers to v. 896, тρív μoι μoîдav enкew Blov, and re- marks that every one at his birth was supposed to have a poîpa Blor allotted to him, which, under ordinary circumstances, he would fulfil; but it might be cut short by accident or violence, or want of means. 462. aŭt', i. e. aŬTo: "that I deem a gain (benefit)." αΰτο 463. For the sentiment Burton quotes Fragm. Soph. ap. Stob. 120, θανεῖν ἄριστόν ἐστιν, ἢ ζῆν ἀθλίως: and Esch. P. V. 750, where Io says, κρεῖσσον γὰρ εἰσάπαξ θανεῖν ἢ τὰς ἁπάσας ἡμέρας πάσχειν κακῶς. Some- what similar is the speech of Andromache in Eur. Troad. 632, Toû Sîv δὲ λυπρῶς κρεῖσσόν ἐστι κατθανεῖν. F 2 100 NOTES ON ¡ ¿ 464. pépe, where we should have expected the middle péperaL. The use of the reflexive or non-reflexive form often depends directly on the notion in the speaker's mind (ex animo loquentis). So, for example, φέρειν and πορίζειν are not unfrequently used where the middle would be rather expected, the speaker not regarding the action in its reflexive relation to the subject. Jelf, Gr. Gr. § 363, 3. 465. οὕτως .... παρ' οὐδὲν ἄλγος, “whence to me at least it is no grief;" ovdeμía λúrn. Schol. Wex doubts whether the construction is ἄλγος (ἐστὶ) παρ᾿ οὐδέν, οι παρ' οὐδὲν ἄλγος (ἐστί). Bl. prefers the latter. 466. àv―ăv. Cf. supra, 69, &c. Rost (quoted by Mit.) refer this repetition of the particles to that case where the particles belonging to the same part of the construction are separated from each other by a long intermediate proposition, and the particle av, which already stands at the beginning, is again placed after this proposition. 467. ǹvoxóunv is the emendation of Dind. from A. and Ald. on account of the Scholiast's note: veσxóμnv úжepeîdov, and the read- ing of another MS. ἠισχόμην. Other MSS. have ἰσχόμην, vulgo ἐσχόμην. "But if I had allowed my own mother's son, when dead, to (lie) unburied.” ἄθαπτον, sc. ὄντα. With θανόντα νέκυν compare v. 26, τὸν δ᾽ ἀθλίως θανόντα Πολυνείκους νέκυν. Or, if we retain the common read- ing, ἐσχόμην, we may construe: ἐσχόμην αθαπτον, νέκυν (γενόμενον), “ if I had left unburied," &c. 468. Keivois av yovv, "at that I should have grieved." Plur. for sing. Cf. Ed. C. 744, àλy@ тoîσι σoîs кaкоîs, yépov. Cf. on v. 391. 14 τοῖσδε δ᾽ οὐκ ἀλγύνομαι, “ but at this I feel no pain.” 469. μῶρα δρῶσα τυγχάνειν, “perchance to be acting a foolish part εἰ δοκῶ παρὰ σοὶ εὐήθη πράττειν, οὐκ ἔστι περὶ ἐμὲ ἡ εὐήθεια, ἀλλὰ περὶ σέ Schol. For Tuyxávew followed by a part., cf. Jelf, Gr. Gr. § 694. "} 470. σχεδόν τι.... ὀφλισκάνω, “I might almost say that I am charged with folly by a fool." σxedóv Ti are frequently found together, σχεδόν τι as in Εl. 609, σχεδόν τι τὴν σὴν οὐ καταισχύνω φύσιν, “I had almost said that I do no disgrace to my birth from thee;' where they are used in the same way to soften the harshness of the expression. σxeddy is often used in Plato for the same purpose. In Ed. R. 736, σxedóv σχεδόν τι πρόσθεν ἢ σὺ τῆσδ᾽ ἔχων χθονὸς ἀρχὴν, the meaning is “ just before,” &c. Bl. renders here, " perhaps, it may be;" lit., somewhat nearly, used (he thinks) sneeringly: so that the sense would be, "I am charged with folly by one who is not far from being a fool himself." 471. δηλοῖ.... παιδός “The stubborn family disposition of the child plainly shows that she is from a stubborn father: " Td OKλnpòv σκληρὸν αὐτῆς τοῦ φρονήματος ὁμολογεῖ πατέρα τὸν Οἰδίποδα. Schol. The construc- tion is τὸ γέννημα ὠμὸν τῆς παιδὸς δηλοῖ (ὄν) ἔξ ὠμοῦ πατρός. The parti ciple v is often omitted with predicative adj. and subst., as in Soph. Cd. C. 783, ὥς σε δηλώσω κακόν (sc. ὄντα). Ibid. 1210, σώς ἴσθι (sc. ὤν). Cf. Jelf, Gr. Gr. § 682, 3. Wünder thinks that rò yévrnua tês maidos is nearly equivalent to ἡ γεννηθεῖσα παῖς, the genitive being considered as explanatory, and that the meaning of the whole passage is this: δηλοῖ ἡ ᾿Αντιγόνη ὠμὴ γεγονυῖα ἐξ ὠμοῦ πατρός. Schneider construes, τὸ γέννημα τῆς παιδὸς δηλοῖ ὠμὸν (ὂν) ἐξ ὠμ. πατ., "the native disposition (natural character) of the daughter shows itself stern from a stern father." Dind. and Brunck take dŋλoî in the sense of dŋλoûtαı, as in Aj. • THE ANTIGONE OF SOPHOCLES. 101 " 878, ἁνὴρ οὐδαμοῦ δηλοῖ φανείς, “ the man nowhere shows and presents himself." 472. eĭkelv kakoîs, "how to bend to misfortunes." Cf. Phil. 1046, KOVX ÚTTEÍKOVσAV kakоîs. Virg. Æn. vi. 95, “Tu ne cede malis, sed contra audentior ito." 473. ἀλλ᾽ ἴσθι . . . . μάλιστα, “ but know of a truth that it is the over stubborn spirits that are generally broken." Cf. Aj. 758, τὰ γὰρ περισσὰ κἀνόνητα σώματα πίπτειν βαρείαις πρὸς θεῶν δυσπραξίαις, “that overgrown and unwieldy persons fall into heavy misfortunes." . ► • 474. καὶ τὸν ἐγκρατέστατον eioiduis, "and it is the strongest εἰσίδυις, steel, when hard tempered by the fire, that you will generally see shivered and snapped." The Oxf. Ed. translates ὀπτὸν ἐκ πυρὸς περι- σKEλn," the strongest iron out of the fire, baked to excessive hardness." Blaydes, "heated by (forged in) the fire till brittle.” The meaning is simply, "when tempered (oπтòv) by the fire so as to be thoroughly hard (περισκελή).” Cf. Aj. 649, αἱ περισκελεῖς φρένες, "obstinate minds;” αἱ ἄγαν σκληραὶ ψυχαί. Schol. 476. πλεῖστα, most often," superl. of Toλad (i. q. woλλákıs), "often." Bl. • 477. σμικρῷ . KатаρтUÕéνтas, "and I have known the most high- mettled steeds held in by a small bit.” • катаρтUOÉνтая, "trained, or broken in." καταρτυθέντας, Brunck quotes a saying of Themistocles, preserved by Plutarch, τοὺς τραχυτάτους πώλους ἀρίστους ἵππους γίγνεσθαι, ὅταν ἧς προσήκει τύχωσι παιδείας καὶ καταρ- τύσεως. 478. où yàp éktéλe, "for it is not fitting." EσT, Hesych., "it may not be." 479. τῶν πέλας, “of others.” Mit. observes that d réλas (sub. dv or yevóμevos), strictly, "a neighbour," was used first by Herodotus in the plural number, in an indefinite manner, for any other persons, whoever they might be. Hdt. i. 97, τοῖσι πέλας δι᾿ ἡμέρης δικά- Sew, &c. 480. αὕτη .... ἐξηπίστατο, “she first dared to insult me,” “knew too well how to be insolent." Cf. v. 301. · • • 481. νόμους. πроKEιuévous, "when she was transgressing (the im- perfect. Bl.) our established laws.” 483. dedpakvîav yeλav, "to laugh at having done it." Verbs which express any emotion of the mind, as "to rejoice, to be indignant," &c., take in the participle the object or operative cause, which in Latin is expressed by quod, or by the acc. and inf. Matt. § 555, 1. 484. ἦ νῦν ὄντως δή. Schol. 485. εἰ ταῦτ᾽ ἀνατὶ . ... крάтη, "if this triumph shall be made over to her with impunity:” εἰ ταῦτα τὰ τολμήματα καὶ ἡ νίκη αὕτη χωρὶς Bráßns Kal Tiuwplas. Schol. Kelσerai, "shall accrue, come, be made over to her." It is difficult to say what kрάтn means. Emper thinks it refers to Creon's decree. Schneid., "if this assumed superiority (this victory over my authority) shall remain with her unpunished." Bl., "if this victory (or these acts of violence)," &c. Long (quoted by Bl.), "if my authority shall be without harm to her," i. e., if she shall escape my authority with impunity. 486. ἀλλ᾽ εἴτ᾿ ἀδελφῆς . . . κυρεῖ. “ But whether she be my own sister's daughter, or be more nearly akin to us than our whole family circle :" 102 NOTES ON εἴτε ἐξ ἀδελφῆς οἰκείων (τοῦτο γὰρ ἐμῆς, εἴτε οἰκειοτέρα καὶ συγγενικωτέρα πάντων τῶν δηλοῖ τὸ τοῦ παντὸς ἡμῖν Ζηνὸς ἑρκίου) κυρεῖ, ἀθῷος οὐκ Teισ. Schol. Schneider observes that Creon, in the heat of his passion, expresses himself hyperbolically, and puts the impossible case of Antigone being the daughter of a woman more akin to him. (Sμaiμoveσrépas, the common reading) than all kindred whatsoever. 487. τοῦ παντὸς ἡμῖν Ζηνὸς ἑρκείου, i. e, as Brunck well explains, than the whole of my family, who live under the same roof with me, and worship the same family Zeus. Eustath. p. 1930, 30, explains 'Еρкeιov Δία by τοὺς ἐν οἴκῳ πάντας. Cf. Ov. in Ibin. 242. "Cui nihil Hercei profuit ara Jovis." Bl. Zeùs "Еpreios, Jupiter Penetralis; an expression used generally to denote all those ties by which, as under the same tutelary god, all the members of a household are linked together. Oxf. Ed. Dale translates, "dearer than all whom Hircian Jove defends." àdeλøñs kupeî, sub. ovoa, "happens (turns out) to be." The participle is sometimes omitted with Kupev, as in Eur. Hipp. 1421, ds àv μάλιστα φίλτατος κυρῇ βροτῶν: Cd. C. 726, καὶ γὰρ εἰ γέρων κυρῶ. 488. ἀλύξετον (ἀλύσκω) with a gen. as in El. 626, θράσους τοῦδ᾽ οὐκ ảλúžeis. The notion of removal or separation implies the antecedent conception of a point whence the motion began; hence all verbs ex- pressing any notion of removal, separation, departure, rising from, may have a gen. of the point whence these began. Cf. supra, 417, x0ovòs άelpas. Cf. Jelf, Gr. Gr. § 530, 1. άλúσкw (an Homeric word) is generally found with an acc. 489. καὶ γὰρ κείνην . . . . τάφου. “For I accuse her equally of this burial, that is, of having plotted it:" i. e., kaì yàρ oûv нelvηv loov èñaι- κείνην ἐπαι- τιῶμαί τοῦδε τοῦ τάφου, δηλονότι βουλεῦσαι αὐτόν, as WVünd. explains. When an infin. (as here) or part. stands in the same sentence with some other verbum finitum, the subst. which properly depends on the infin. or part. is frequently made to depend on the verbum finitum, so that it is in the case required thereby. So Phil. 62, οὐκ ἠξίωσαν τῶν ᾿Αχιλ- λείων ὅπλων ἐλθόντι δοῦναι, “did not think you worthy of the arms of A. so as to give them to you when you came." Cf. Jelf, Gr. Gr. § 898, 1, B. Yoov, used adverbially, as in Ed. R. 1018, &c. 491. ow. We should have expected evdov; see, however, Aj. 105, 235; El. 1103, &c. 492. λυσσῶσαν (λυσσάω, from λύσσα, used in Hom. to denote martial rage), “raving." ἐπήβολον φρενῶν, ¿πýВоλov pрevŵν, "in her right mind;" lit., "in possession of (èπl and Baλλw, having hit, or reached a thing, and so become possessed of it') her senses. Lat., "mentis compotem :" kuplav тŵv opevŵv kal ÉσTŵσav év αúry. Schol. Ismene was distracted when she found that her sister's offence was detected, and that the penalty, viz., death, would most probably follow. >> • 493. φιλεῖ δ᾽ ὁ θυμὸς τεχνωμένων, “and the mind of those who plan nothing good in the dark, is wont to turn traitor first ;" i. e., to betray itself: εἴωθεν ἡ ψυχὴ τῶν λάθρα τι κακὸν τεχνωμένων προαλίσκεσθαι καὶ ἑαυτὴν ποιεῖν καταφανῆ, πρὶν φωραθῆναι. Schol. ᾑρῆσθαι κλοπεὺς, lit., "to be convicted of knavery;" πpóσeev, "beforehand," even before being accused of it, as Schn. explains, "the evil conscience betrays the evil • + THE ANTIGONE OF SOPHOCLES. 103 doer." Creon means to insinuate that Ismene's raving is a proof of guilt. Erf. is wrong in interpreting KλOTEùs, "celator;" it means κλοπεὺς, one who does anything in secret," as Musgr. renders it," malefica." Cf. Aj. 1137, πόλλ᾽ ἂν κακῶς λάθρα σὺ κλέψειας κακά, “plot in secret.” Ib. 189, κλέπτουσι μύθους οἱ μεγάλοι βασιλῆς, “glily spread their oi slanders." Erf. quotes Ovid. Met. ii. 447, "Heu quam difficile est crimen non prodere vultu." Dale's translation conveys the exact meaning: The mind that broods in darkness o'er its guilt By starts of frenzy is betrayed to light. 495. μισώ γε μέντοι χὤταν τις, κ. τ. λ. "And yet I hate it also, when- ever any one detected," &c. 496. Kaλλúvely, "to gloss it over." He alludes to Antigone's defence, that she had been obeying a divine law. For the sentiment compare Plaut. Ant. iv. 10, 23, "Non mihi placent homines, qui, quando male- fecerunt, purgitant.” 497. KATAKтeîvaι µ' éλwv, “than to take and kill me." Cf. Ed. R. 641, KтЄîvaι λaßáv: i. e., "after having taken me afterwards to kill me: so that we need not suppose the participle to be redundant. 498. èyà µèv ovdév, "for my part I want nothing of the sort: nearly equivalent to the cominon expression οὐ δῆτ᾽ ἔγωγε, οὔκουν ἔγωγε, "not I indeed." For yw, Neue conjectures μeîŸov.—äπavт', "all I want.' >> >> 39 499. τῶν σῶν λόγων οὐδὲν, “since in thy words there is nothing satisfactory to me," where we should have expected ovdeís. 500. µnd' åpeσdeln Toтé, "nor may they ever be satisfactory to me." The passive used actively. Neue quotes Hdt. vi. 128, where ǹpéσKOVтO is used actively, "they were pleasing." Herm. conjectures àpeo de inv (sc. avт@), “nor may I ever be pleased with it." Elmsl., und àpéot' eïn. Blaydes, οὐδὲ μὴ ἀρέσῃ ποτέ, no, nor will it ever be pleasing to me. For. μηδ' after οὐδὲν, cf. v. 686, οὔτ᾽ ἂν δυναίμην, μήτ᾽ ἐπισταίμην λέγειν. "C "" 501. "And in like manner also what I say (Tăua) is naturally dis- pleasing to thee." With ěpu joined to a part. Wünd compares Ed. R. 9, πρέπων ἔφυς : 587, ἱμείρων ἔφυν : Phil. 1052, χρήζων ἔφυν. 99 (6 502. κλέος εὐκλεέστερον, “honour more honourable, a glory more glorious;" vel tale aliquid. For this redundant mode of expression, Wind. compares 589, δυσπνόοις πνοαῖς: 1261, φρενῶν δυσφρόνων. Αj. 546, νεοσφαγῆ φόνον: Eur. Τroad. 75, δύσνοστον νόστον. "3 503. ἂν κατέσχον. Cf. 390. “Could I have acquired :” ἀντὶ τοῦ ἔσχον. Schol. • • 505. εἰ μὴ . pósos, "did not fear tie their tongues." Herm. renders, "hisce hoc omnibus placere dicatur, nisi metus os occlusurus sit.” Erf. conj. èккλelσα, “clausisset;” Schæfer, ékкλeloi, “clauderet ;' Dind., Wünd., Don., ¿yкλfoi. "" 506. "Absolute power is fortunate in many other respects:" said ironically, as the Schol. remarks, and not in praise of a tyranny. 507. kǎ§eσtiv aur, “and especially in this (kal) that it is in its power," &c. 508. où roûto poúvn, i. e., as the Schol. explains, "thou alone thinkes♦ 104 NOTES ON that Polynices ought to be buried:" Spas Toûтo, i. e. "dost look at the TOûTO, matter, in this light." (C 509. σοὶ δ᾽ ὑπίλλουσι στόμα, “ but they smother their opinions before thee, or, to please thee:” διὰ δὲ σὲ τὸ στόμα συστέλλουσι καὶ σιωπῶσιν. Schol. ὑπείλλει, ὑποστρέφει· ὡς καὶ Εὐριπίδης ἐν Οἰδίποδι φησὶν, Οὐρὰν ὑπείλλει ὑπὸ λεοντόπουν φύσιν. Erotianus. ἤγουν ὑποβάλλουσι κλείοντες οἷα ὀδὰξ ἐν χείλεσι φύντες. Eustath. p. 1834. Some think that the figure is taken from dogs, which from fear drop their tails between their legs: "they keep their tongue in check for fear of thee," i.e. they cringe to thee. Don., however, thinks that iríλaw applies to that action of the mouth in resolute silence, which is produced by the pronunciation of the word mum. He quotes Shakesp. Richard III. Act. iii. Sc. 7, ܕܙ Now by the holy Mother of our Lord, The citizens are mum, say not one word. " 510. τῶνδε χωρίς, “ differently from these :” παρὰ τούτους φρονοῦσα. Schol.-ei ppoveis, "that thou thinkest," "to think." 511. "No: for to love mine own brother is in no way disgraceful" (is no disgrace)? 512. "Was not he too thy brother who fell on the other side?" i.e. Eteocles, who died in mortal combat (kaтavтíov) against Polynices. 513. èk μiâs, sc. μnтpós. Schn. compares Plat. Legg. T. 627, C., πολλοὶ ἀδελφοί που γένοιντ' αν ἑνὸς ἀνδρός τε καὶ μιᾶς υἱεῖς. 514. πŵs dŷt' èkelvw, K.T.λ. “How is it, then, that thou dost confer an honour on the one that implies disrespect to the other?" i. e. to Eteocles. So Brunck interprets, πῶς δῆτα τιμᾶς τῷ Πολυνείκει χάριν, ἥτις ἐκείνῳ (τῷ ᾽Ετεοκλεῖ) δυσσεβής ἐστιν. She is accused of impiety towards Eteocles because she had paid funeral rites to his enemy. ἐκείνῳ is connected with δυσσεβῆ by Tricl. Others connect it with Tiuas and understand it of Polynices: as Reiske, who translates, "quapropter illi (Polynici) honorem tribuis impium, legibus adver- santem?" ὅτι 515. "He that is dead and gone will not bear this testimony;" ör δυσσεβὲς ἡγεῖται τὸ θάπτειν με Πολυνείκην. Gl. It is left uncertain which of the brothers is meant by 8 катlavæv vékus (for which see v. 26, &c.). She probably implies that Eteocles will not think himself dishonoured by what she has done for Polynices, as indeed the next verse shows. >> 516. Sub. μаρTUρhσeι Taûтa. "Yes he will; if thou dost honour him μαρτυρήσει ταῦτα. (only) in the same manner as the impious one.' ope, sc. Eteocles. è loov, “equally with," followed by a dat. So v. 644, è lσov παтρl. ἐξ 517. où yap Ti doλos. Blaydes observes that the subject now is Polynices, taken up from T dvoσeßeî, and that the sense is—“he will not feel himself aggrieved, since it was not a slave, but his own brother that fell, and therefore entitled to equal privileges." The meaning is rather this: "Eteocles will not think me guilty of impiety towards him, for it was no slave, but my own brother that fell," and that I buried. 519. μws 8 y' "Aidns. "Notwithstanding all that (viz., that one brother died fighting for his country, the other against it) the laws THE ANTIGONE OF SOPHOCLES. 105 which Death at least exacts are equal (the same for all)." Toùs vóμovs, sc. the rites of burial: Tò 0άπтew, Schol. 520. "Yet the good is not on a level with the bad in receiving (these rites)." It is difficult to express axei loos literally; the mean- ing is, "it is not right that the bad should receive the same rites as the good." The construction is very common: δίκαιος, ἄξιος, δυνατός, aunxavos, and other adj. are used in the same way: e. g. dikaιós eiµi τοῦτο πράττειν, the personal construction for the impersonal, for δίκαιόν ἐστί με ταῦτα πράττειν. I am inclined to think that ἴσους, repeated from the previous verse, is correct, which is given as a various reading in one MS. and adopted by Schn. toov is found in several MSS. and retained by Br., Heath, and Erf. Understand in this case either &§iós éσti, - or Tolet from preceding verse. "The good man does not require to obtain the same (toov) as the bad;" or, "is not worthy, &c." ex 521. "Who can tell whether such a distinction is considered right in the shades below?" i. e. that the bad should not have the same funeral rites as the good : τίς οἶδεν, εἰ καθ᾽ Αιδου ἀλλήλοις διαλλάσσοντες ἡγοῦνται εὐσεβῆ τάδε; Schol. The common reading is κάτω 'στίν, for which Dind. restored káтweev from the Schol., who quotes Hom. II. vii. 219, Αἴας ἐγγύθεν ἦλθεν· ἀντὶ τοῦ ἐγγύς. evayî, "holy, pious:" evσeß. Schol., "agreeable." Don. The Oxf. Ed. translates, "who knows whether from the dead beneath these things will have approval for innocence?" i. e. as being right and pure. 522. “A foe can certainly never (oŭтoi To☺') become a friend, even when he is dead." 523. "I am certainly not the woman to join thee in thy hatred, but in thy love." Or, "I am not naturally disposed-it is not my way to join in hating (another person), but in loving him:" ràs pixías koivàs φιλίας ποιοῦμαι, ἀλλ᾽ οὐ τὰς ἔχθρας. Ἐν δὲ τῷ ὑπομνήματι οὕτως· εἰ καὶ ἐχθαίρουσιν ἀλλήλους οἱ ἀδελφοὶ, ἐγὼ οὐ τοιαύτη εἰμὶ τὴν φύσιν, ὥστε σὺν ἑτέρῳ αὐτῶν ἐχθαίρειν τὸν ἕτερον, ἀλλὰ συμφιλεῖν τοῖς φιλοῦσι. Schol For ἔφυν fol- lowed by an infinitive, compare Phil. 88, ěpvv yàp ovdèv èk téxvns πрάσσеш какŵs: and cf. Jelf, Gr. Gr. § 668. 524. "Go to Hades, then, and love them there, if thou must love them; but whilst I live no woman shall hold sway." 526. Ismene, according to Creon's orders (kal viv kaλeîte, v. 491), is here brought in. 527. pixádeλpa dákρvа, "tears of sisterly love;" i. e. tears of love at her sister's peril. Bl. erroneously renders, "tears of affection for her brother." She was distressed on account of Antigone's apprehension and impending death. piλádeλpa' piλadéλpws. Schol., adverbially. 528. vepéλŋ... Tapeiάv. "The cloud (of sorrow) on her brow disfigures her flushing face, her beauteous cheeks bedewing;” ἀλληγορικὼς εἶπε τὴν νεφέλην· ὡς γὰρ ἡ νεφέλη στυγνὴν καὶ δμιχλώδη τὴν ἡμέραν ποιεῖ, οὕτω καὶ ταύτην διάδηλόν φησι γένεσθαι ταῖς ὀφρύσι συμφοράζουσαν, καὶ τὸ πρόσωπον στυγνὸν καὶ κατηφέστερον πεποιηκυῖαν. Schol. “ As a dark cloud envelop- ing the mountain tops pours down the rain, so from the black cloud on Ismene's brow there trickles down a stream of tears." Schn. Cf. Trach. 869, àñons kal ¿uvwppuwµévn ypaîa, "with clouded brow." ἀήθης ξυνωφρυωμένη Hor. Ep. i. 18, 94, "Deme supercilio nubem." aiμatóev, “flushed and red," partly with excitement and grief on F8 108 NOTES ON account of Antigone's danger, and partly with shame and remorse at having refused to share it with her. Heath thinks that it means "bloody," and that Ismene had been tearing her cheeks out of grief. Herm., crimson," with shame (because she had not had the courage to stand by her sister). 529. pé0os, "face, countenance." In plur. "limbs." Cf. Eur. Herc. 1204, ¿élos àeλíw deîtov. Apol. Rhod. ii. 68. The word (as Bl. observes from Eustath. p. 1090) denoted in general any member of the body, but was confined by the Eolians to denote the face. 530. Tévyovoa, elegantly said of the cloud on her brow damping her cheeks. Wünd. Tricl. connects this line with eißoμévn, and takes the intermediate lines parenthetically. 531. "Creon charges her, suspecting her of having aided Antigone. She, desirous of atoning for the selfish timidity which she had evinced before, professes herself to have been an accomplice, and claims to share Antigone's punishment; but the latter indignantly disclaims her sister's having taken any part in the work. Ismene then tries to move Creon to pity; but he remains obdurate." Oxf. Ed. ὑφειμένη. σὺ δ᾽, ¿peiµévn. “Thou there, that art slinking into the house like a viper.” ὑφειμένη., “ furtim subrepens,” Musgr.; ὑποχαλωμένη, ἐαθεῖσα, άπоλveεîσα. Schol. kabeμévη, Taπen. Hesych.; "clam immissa," Herm.; ἀπολυθεῖσα. καθειμένη,ταπεινή. gliding," Don. Others, "lurking." 532. λήθουσά μ᾿ ἐξέπινες, for ἔλαθές μ' ἐκπίνουσα, “ unnoticed hast been sucking my blood :” ἡ γὰρ ἔχιδνα λάθρα καθεζομένη τῶν ἀνθρώπων ἐκπίνει τὸ αἷμα. Schol. The construction of λανθάνειν and φθάνειν is sometimes reversed, so that they are placed in the participle, and seem to be accessories to the action of another verb. Phil. 46, µǹ кal ráon μe πроσπεσάν, "lest he come on without my seeing him." Cf. Jelf, Gr. Gr. § 694, obs. 3. CC οὐδ᾽ ἐμάνθανον τρέφων, nor was I aware that I was nurturing;" or with Bl.," without my being aware that," &c.; loosely added to the relative clause -ééπives. " • • 533. δύ᾽ ἄτα κἀπαναστάτεις θρόνων, “two pestilent subverters of my throne." Hendiadys, and also abstract for concrete. a 534. καὶ σὺ ... μετασχεῖν, “ wilt thou, too, confess that thou hadst a hand in," &c., i.e., "wilt thou also, as Antigone has already done, boast of having dared to disobey my commands? 66 535. ἢ ’ξομεῖ (ἐξόμνυμαι), or wilt thou swear outright that thou knewest not of it?" dπapvn eidévai éváμoтos; Schol., "disown upon ἢ ἐνώμοτος; oath all knowledge of it." Two MSS. have μ' eidéval. See v. 33, where the same crasis occurs. 66 ὁμορροθεί (δοθέω, 536. Suoppolei (poléw, of the noise made by oars), "pulls with me," agrees" duopoveî. Schol. δμοφωνεῖ. Bl. quotes Schu., who observes that "Ismene, in her fear, and not knowing whether Antigone has con- fessed, does not venture to avow it outright." "} 537. The gen. airías is generally considered to depend on the more remote verb ξυμμετίσχω. Bernhardy thinks that it depends on φέρω. Translate, "I share and bear (mny part of) the blame:" the partitive gen. after pépw. 538. τοῦτο sc. τὸ ξυμμετίσχειν καὶ φέρειν τῆς αἰτίας. Observe the double acc. after doel, and cf. Œd. C. 407, daλ' oùk éậ toŭµpuλov aîµa σ᾽, ὦ πάτερ, : THE ANTIGONE OF SOPHOCLES. 107 539. out' èyà 'kowwoάμny, "nor did I take thee as a partner;" "give thee art or part in it; " lit., "take counsel with thee. 'κοινωσάμην, > 540, οὐκ αἰσχύνομαι ποιουμένη, “I am not ashamed to make myself;" αἰσχύνεσθαι and αἰδεῖσθαι take the infinitive when the feelings provent the person from acting, the participle when the person has done somo- thing which causes them. Cf. Jelf, Gr. Gr. § 685, obs. CC 541. ξύμπλουν τοῦ πάθους, “ a shipmate in affliction:” κοινωνόν. Schol. Because there is a Téλayos как@ν to be encountered, as Schn. observes. Cf. Eur. Iph. Τ. 599, ὁ ναυστολῶν γὰρ εἰμ' ἐγὼ τὰς συμφορὰς, οὗτος δὲ συμπλεῖ τῶν ἐμῶν μόχθων χάριν. Αj. 873, ἡμῶν ναὸς κοινόπλουν ὁμιλίαν, our ship's crew that sailed with us." Shaksp. has, coach-fellow in affliction.' 66 "" ܝܕ << ŵv 542. ὧν τουργον . . . ξυνίστορes, “whose the deed was, Hades and those below are witnesses." Cf. Phil. 1293, &s Deol Cuviotopes. Bl. renders, “ are cognizant of” Formed as ἵκτωρ, προσίκτωρ, πράκτωρ, &c. 543. "I value not a friend who is friendly in words (alone);" sub. μόνον. 544. "Do not on any account (unro) deprive me of the honour of dying with thee." Observe the double acc. after årμάons, viz., µe and τὸ μὴ οὐ θανεῖν (= ἀτιμίαν). Cf. Jelf, Gr. Gr. $ 583. With τὸ μὴ οὐ compare Aj. 728, ὡς οὐκ ἀρκέσοι, τὸ μὴ οὐ πέτροισι πᾶς καταξανθεὶς θανεῖν, "saying that he could not prevent his dying, being lacerated picce- meal by stones." Cd. R. 233, μὴ παρῇς τὸ μὴ οὐ φράσαι. Τrach. 90, οὐδὲν ἐλλείψω τὸ μὴ οὐ πᾶσαν πυθέσθαι τῶνδ᾽ ἀλήθειαν πέρι, nihil pra- termittam, quin cognoscam. Cf. Jelf, Gr. Gr. § 750, 2, a. ȧyvloaι Tiμñoal. Schol., "and of having hallowed the dead." The Oxf. Ed. observes that the aorists, eaveîv and åyvíσai, must not be ren- dered alike. He translates, "Do not reject me from dying with thee, and from having offered the lustral rites to the dead." Ismene (he adds) was willing to make up for having neglected her duty to the dead, by now dying with her sister. 546. μή μοι... cr κοινά, do not, prithee (uo), die a common death with me (along with me)." uol is the dat. commodi, "for my sake,” "I pray thee." Cf. Eur. Hec. 535, déţai xoás μot táode. And the com- moù phrase, λûí μo, "prithee, hear." Cf. Jelf, Gr. Gr. § 598. κοινὰ used adverbially, as in Aj. 577, τὰ δ᾽ ἄλλα τεύχη κοίν' ἐμοὶ τεθάψεται, so that we may here connect μοι with κοινά, “together with (in common with) me." μηδ᾽ ἃ μὴ ἔθιγες ποιοῦ σεαυτῆς, i. e. μηδὲ ποιοῦ σεαυτῆς ἐκεῖνα ὧν μὴ ἔθιγες, the relative being made to agree in case with the preceding noun. Bl. Translate, "nor claim as thine own what thou didst not meddle with." 547. ἀρκέσω θνήσκουσ᾽ ἐγὼ for ἀρκέσει ἐμὲ θνήσκειν, “’twill be enough for me to die." Cf. Eur. Alc. 383, аρкoûμev μéîs oi πрodvýOKOVTES σέθεν. ܕ (4 548. σοῦ λελειμμένῃ, “ when bereft of thee (left behind by);” στερη- θείσῃ. Gl. Cf. Eur. Alc. 406, λείπομαι φίλας ματρός: Med. 52, πῶς σοῦ μόνη Μήδεια λείπεσθαι θέλει: Εl. 1310, σοῦ λειπόμενος: Soph. Εl. 174, γνώμας λειπομένα σοφᾶς, “ short of sound judgment.” 549. "Ask Creon that; for thou art a friend of his :" or, "thou art mindful of his interests," having been careful not to violate his decree, and he may therefore interest himself in thy favour, and make thy life agreeable: ἢ τοῦ βίου, ἐπεὶ φιλοζωοῦσα οὐ συνέπραξας· ἢ τοῦ Κρέοντος, ἐπεὶ 19 108 NOTES ON μὴ παρέβης αὐτοῦ τὰ ψηφίσματα. Schol. The latter interpretation is the best. 550. "Why dost thou thus distress me, when thou dost get no good by it?" A double acc. after àviậs, and wpeλovμévn, “being helped, profited," not as Schol. explains i ὠφελοῦσα. 551. "It is pain, however (uèv dn), to myself, even though I do raise the laugh at thee," sc. by taunting thee with submission to Creon ; or, "I am sorry for thee," &c. The present reading is the conjecture of Dind. vulgo, μὲν δῆτ᾽, εἰ. The Schol. explains, εἰ γελῶ ἐπὶ σοὶ, ἀλγοῦσα γελῶ. Observe that ἐν σοὶ γελᾶν γέλωτα is used poetically for ἐγγελᾶν σοί. į = 552. "In what (way) then even now can I befriend thee?" aλnà vûv, "at least now, if I never did before." This usage is common in the Tragedians, ye however being usually added to the emphatic word. Cf. El. 411, ὦ θεοὶ πατρῷοι, συγγένεσθέ γ᾽ ἀλλὰ νῦν, i.e. εἰ μὴ πρότερον συγγένεσθε, ἀλλὰ νῦν γε συγγένεσθε. 554. "Must I miss participating even in thy death?" The al goes with uópov. Herm. correctly renders, "etiam mortis tuæ priver?" 556. "But not with my advice at least withheld," sc. didst thou choose to die : οἷον προεῖπόν σοι τὰς ἐσομένας τιμωρίας ἐν τῇ παραβάσει. Schol. Mit. thinks that the meaning is, ἀλλ᾽ οὐκ (εἰλύμην ζῆν) ἐπ᾿ ἀρ., κ.τ.λ., "without having at least assigned my reasons for so doing;" and so Matthiæ renders, "not without my having spoken." Don. thinks this interpretation inadmissible, and considers appýrois a secondary predi- cate, or adjective used adverbially, the construction being the same as the πρὺς ἰσχύοντας τοὺς ἐχθροὺς of Thuc. i. 36. He translates, “not where my secret words remained unspoken." Schneid. (quoted by Bl.), "If I did choose life, at least I did it not upon my unspoken con- victions (i. e. in my heart I was of the same mind with thee)." Dind. strangely explains, i. e. "specie quidem, sed non ex animi sententia." 557. (6 Thou didst seem (to thyself) to speak wisely in what thou didst say, I in what I said,” i. e, σὺ μὲν καλῶς ἐδόκεις φρονεῖν τοῖς (σοῖς λόγοις), τοῖς δ᾽ (ἐμοῖς) ἐγὼ 'δόκουν φρονεῖν. Wiinder thinks that τοῖς- τοῖς δέ are ablatives of instrument referring to λόγοις : but that σὺ μὲν τοῖς, τοῖς δ᾽ ἐγώ do not mean the same thing as σὺ τοῖς μέν, τοῖς δ᾽ ἐγώ, which the metre would have admitted: rois being here emphatic, and nearly equivalent to τούτοις, so as to mean τοῖς σοῖς λόγοις. σὺ μὲν τοῖς· σεαυτῇ καλῶς ἐδόκεις φρονεῖν. Schol. The general sense is, "thou hadst as good reasons for obeying Creon's edict, as I had for disobeying it." 558. on. Because one committed the offence, and the other was privy to it, as the Schol. explains. 559. ἡ δ᾽ ἐμὴ ψυχὴ . . . ὠφελεῖν. This has been variously interpreted. I think the meaning is, "but my life has long been forfeited, so that it is due to the dead;" or, "so that I owe it to the dead." I may there- fore die; but there is not the same necessity for thee to die with me: σὺ μὲν ζῇς. Cf. Phil. 1421, καὶ σοὶ, σάφ' ἴσθι, τοῦτ᾽ ὀφείλεται παθεῖν : and Εl. 1173, πᾶσιν γὰρ ἡμῖν τοῦτ᾽ ὀφείλεται παθεῖν, “this is a debt we must all pay." But as wpeleiv is taken by all editors to be from wpeλéw, I offer the above explanation with great diffidence. Bl. renders, "But my life has long since been forfeited, to benefit the dead (Polynices)," in consequence of Creon's sentence of death. Wünd. supposes the sense THE ANTIGONE OF SOPHOCLES. 109 to be," so that I am no longer of any use to the living." Don. objects to this, and renders, "never mind-you live; that is the difference,- and my life has been long ago sacrificed in my attempt to help (i.e. bury) the dead." The dative after wpeλeîv may be defended by several examples (dativus commodi)—e. g. Æsch. P. 842, Toîs davoûσi πλoûtos ovdèv woeλeî. Eur. Or. 665, &c. It generally takes an acc. 561. τὼ παῖδε τώδε--τὴν μὲν—τὴν δέ. Cf. on v. 21. In Attic a feminine subst. in the dual (raîde, "maidens ") is often joined with a masculine attributive in the dual, as in Thuc. v. 28, upw tù TÓλee. Cf. Jelf, Gr. Gr. § 388, b. Thν μév, i. e. Ismene. 563. "Never does any mind that ever was born stand firm to those that fare ill, but is wrenched from its seat." Ismene seeks to soften Creon by reminding him how natural it is for those who are overtaken by some great calamity to lose their sound judgment. Schn. ap. Bl. ds av Bλáory. If av is joined to the relative and the conjunctive, it belongs to the relative, and not to the verb, and gives an indefinite- ness to it by annexing the notion, "be he who he may." Cf. Jelf, Gr. Gr. § 828, 2. 565. "'Twas so certainly in thy case, when thou didst elect to fare ill with the bad:" i. e., when Ismene wished to make herself the ξύμπλουν τοῦ πάθους of Antigone. Bl. and others crroneously render πράσσειν κακὰ, “to act wrongly.” σὺν κακοῖς. Gl. σὺν τῇ ἀδελφῇ. The plur. for sing. again. 566. " Why, what value hath life to me, if left alone, without her here?" Cf. Hor. Od. ii. 17: Ah! te mea si partem animæ rapit Maturior vis, cur moror altera, Nec carus æque, nec superstes Integer ? 567. “Talk no more of her here,' for she is no more." As de is quoted as it were by Creon, from the rode of Ismene in the preceding verse, strict speech required the insertion of the article, anλà tò ide µì Aéye, but the article is sometimes omitted on such occasions. Cf. Matt. § 280, Mit. Bl. thinks that the poet was about to write aλλ' ïde µévtol oùK ỄσT' ěti, but that he suddenly interrupted the sentence with the emphatic remark, un λéye, which necessitated the following insertion of γάρ. The nom. ἥδε he thinks really belongs to ἔστι, the words μὴ λέγ'. où yàp being put ev μéow. Br. explains, "as for this one here, mention her not, for she is no more," de being repeated from the preceding Tĥode. Schn. observes that " τῆσδε. persons present and alive are oïde; there- fore Antigone, now as good as dead, shall no more be called %de.” Bl. thinks we should, in this case, have Tĥode or Tývde, rather than ἥδε. 568. vvμpeîa, "the affianced bride." νυμφεῖα, Abstract for concrete, ἀντὶ τοῦ τὴν νύμφην. Schol. Porson (on Or. 1051) observes that neuter plurals are often put in apposition with a noun in the singular. Eur. Or. 1051, καὶ μνῆμα δέξαιθ᾽ ἓν, κέδρου τεχνάσματα. So τεχνήματα is applied to a single cup. Soph. Phil. 36. πроσрάуμатα to one victim, Hec. 265. Ov. Met. xv. 163, “ Cognovi clypeum, lævæ gestamina nostræ.” With vuμpeia understand iepà, "nuptial rites." 110 NOTES ON 569. "Yes; for the wombs of other women besides are capable of bearing him children.” ἀρώσιμοι· παιδοποιήσιμοι, εὐγεώργητοι. Schol. 570. "Yes, but there is no such plighted troth (harmonious agree- ment) as there was between him and her: " i. e., as Wünd. explains, "there are none living who are so united as Hæmon and Antigone were. For the plur. ήρμοσμένα. Cf. inf. 576, δεδογμένα. 571. viéri, dat. pl. fr. the form viévs. G. viéos, D. vieî, acc. not used. Dual, viée, viéow. Pl. nom. vieîs, viéwv, viéσɩ (later vieûσi), viéas and vieîs. There is another Epic form, vîs. Oxf. Ed. Translate, "I hate (to have) bad wives for my sons." Dat. incommodi. The Schol. understands συνάπτεσθαι. 572. All the MSS. assign this verse to Ismene; Ald. and Turn. to Antigone. 573. If Antigone be supposed to have spoken the preceding sentence, translate "thou art very vexatious, both thou, and this marriage of thine." But if Creon is answering Ismene, translate Tò odv λéxos, "the marriage of which thou pratest;" referring to v. 568. So Brunck renders, nuptiæ, quas crepas." τὸ ὑπὸ σοῦ ὁνομαζόμενον λέχος. Schol. Cf. Phil. 1251, rdv odv où тaрßw póßov, "the fears you talk Tapßŵ about." 575. "It is Hades that shall forbid this marriage." An expression by which every thought of arbitrary caprice on Creon's part is to be beaten down. Schn. Observe that Alons is always the name of a person, not of a place. Cf. Eur. Alc. 126. 576. dedoyμéva. Cf. supr. v. 570. 577. καὶ σοί γε κἀμοί. We are not to understand δεδογμένα (ἐστὶ), as Bl. and others do: it is the s čoke that is to be repeated. Creon says, sarcastically, "it seems so to thee (does it?), so it does to me." μὴ τριβὰς ἔτ᾽, sc. ποιεῖτε, or as the Schol. supplies, ἐμβάλλετε. In animated and excited passages, the verb is often suppressed after µń : as in Eur. Ion. 1331, μὴ ταῦτα. Med. 769. μή μοι σύ, sc. ταῦτα εἴπῃς. Cf. Jelf, Gr. Gr. § 897. Translate, "come, no more delay." 578. εὖ δὲ τάσδε—-είλαι. The common reading is ἐκ δὲ τοῦδε-εἶναι. Henceforth must these be women, i. e. conduct themselves as women, i. e. live at home. A bitter sarcasm, implying indecorous behaviour on the part of the sisters. ella, "shut up, confine." àvequévas. Cf. El. 516, εῖλαι, ἀνειμένη μὲν ὡς ἔοικας αὖ στρέφει. Oxf. Ed. ,, 579. ἀνειμένας, “at large;” αὐτεξουσίους. Schol. ἐλευθέρας καὶ ἀπολελυ- μένας. Gl. "" 580. For even the bold take to flight when they see the grave close at the heels of their life: too near a neighbour to their life." Don. On Téλas with a gen., cf. Jelf, Gr. Gr. § 526. Bl. renders, "approach- ing their life (to take it away)." Antigone and Ismene are carried off, Creon remaining on the stage. 582-630. "The Chorus, observing the race of Labdacus, now almost arrived at the consummation of misery, is led to reflect how calamity attaches itself and spreads. The cause is traced mainly to impiety, which excites the wrath of the gods." Oxf. Ed. 582. evdalµoves, "they have a good genius, or destiny," "are favoured by the gods;" the opposite of the & duoruxǹs daíuwv ("evil genius ") of El. 1156. Kakŵv ǎyevσTOS (in a middle sense), "that is without experience of κακῶν ἄγευστος THE ANTIGONE OF SOPHOCLES. 111 ἀμέτοχος κακῶν. disaster:” àµétoxos kakŵv. Tricl. The privative gen. as in Eur. Suppl. 82, ἄκλαυστος γόων. Χen. Cyr. iii. 3, 55, ἀπαίδευτος μουσικῆς. Cf. Jelf, Gr. Gr. § 529, 1. Mit. thinks that кaкŵv are the ordinary ills of life, in opposition to those which come expressly from the gods (0ed0ev), on which latter word a strong emphasis must consequently be laid. αἰών· δ βίος τῶν ἀνθρώπων, ὁ χρόνος τῆς ζωῆς. Hesych. Soph. opposes δ alav to yeved, considered as representing the whole series of generations which make up the existence of a family, the aiùv here, or yévos (596), i.e. the existing generation for the time being. If mischief (τη) once gets into a family, no single generation (alúv, yévos) can exhaust it, but it must have its play: just as the waves, which the wind raises on the surface of a narrow sea or bay, such as that between Euboea and Attica, must affect the whole mass of water until they reach the shingle at the bottom. Don. 583. οἷς γὰρ ἂν σεισθῇ θεόθεν δόμος, κ.τ.λ. Literally, “ for nothing of calamity is wanting to those, whoever they may be (v), whose house is shaken by the gods." Cf. supra, v. 163, πоλ σáλw σeloavтes. Neue quotes Aristid. de Societ. p. 502, oùdèv aloxúvns èλλeíπei. 585. γενεᾶς ἐπὶ πλῆθος ἕρπον, “spreading over a vast number of the race," through each successive generation. This seems to be the mean- ing of the phrase, with which we may compare Hdt. ix. 73. σών στρατοῦ πλήθει, a periphrasis for σὺν στρατῷ πολλῷ. Wünder translates, usque ad expletam gentem," i. e. to the last descendant of the family. Comparing Phil. 722, πλneet ñoλλŵv unvŵv, "many months being πλήθει πολλῶν fulfilled." But nothing more is implied than that a certain number of the Labdacidæ in each generation had been harassed by calamities. Bl. renders, "extending over a series of generations: φερόμενον ἐπὶ τὸ πλῆθος τῆς αὐτῶν γενεᾶς. Tricl. Observe that ἕρπον agrees in gender with ouder, instead of with ǎтas. Cf. 2, 334, &c. Schn. renders, "to the multitude, the fulness, of the race,” èk yeveâs ès yeveáv. 586. Construe, ὅμοιον ὥστε οἶδμα ποντίας ἁλὸς, ὅταν ἔρεβος ὕφαλον δυσπνόοις Θρῄσσαισιν πνόαις ἐπιδράμῃ (αὐτὸ), κυλίνδει, κ.τ.λ. "Like as the ocean wave, when by the stormy Thracian gales a deep (lit., submarine) darkness has spread over it, rolls from the lowest depths the miry sand, &c.” Schol. ὅμοιον ὡς ὅταν Θρῄσσαισιν ποντίαις δυσπνόοις πνόαις οἶδμα ἔρεβος ὕφαλον ἐπιδράμῃ, ἀντὶ τοῦ, ἐκ βάθους κινήσῃ τὴν θάλασσαν. In this highly sublime passage the visitation of the gods is likened to the angry fury of a tempest, which rolling against the house of Labdacus one wave after another of calamity, shakes it to its lowest foundations. Blaydes. The MSS. have the reading in the text. Dind. and others prefer Toνríais, omitting åλós. For this they have the support of the Schol. The Oxf. Ed. has the latter reading, and make aurd the subject of èπidρáµp, translating: "like as a wave, when it races over the dark depths of the sea (ěpeßos upaλov), (driven) by the violent Thracian sea-blasts, rolls up from the abyss the black and storm-tossed sand," &c. Others, he adds, take ěpeßos úpaλov as the nom. and oldµa as after ἐπιδράμῃ. Musgr. renders ὅταν ἔρεβος ὕφαλον ἐπιδράμῃ, cum caligo invaserit:" Erf., "cum tenebræ ex imo mari prodeunt," hiscentibus sc. undis. Jacobs thinks that ἔρεβος ὕφαλον is equivalent to τὸ μέλαν τῆς θαλάσσης βάθος. Finally, the Schol. explains δυσάνεμον by τὴν ὑπὸ àvéµwv tapaɣleîoav. Don., however, objects to this. "The context (he says) leads to a very obvious interpretation. When mischief begins ποντίαις, C << }) 112 NOTES ON in a family, it goes on éπì πλñlos yeveûs : similarly, when the wind in the Euripus blows hard upon the surface for a given time, the undu- latory motion continues till the shingle at the bottom is stirred: now this shingle being in the peßos üpaλov, is itself black and gloomy for want of light (ñeλawά): and being covered by a bulk of water, it is also dvσáveμos, or 'not easily affected by the wind.' I should there- fore explain δυσάνεμος in the same way as the adjectives δυσήνιος, δυ- σθαλπής, δυσθεράπευτος, &c., which all signify a defiance of that whicn is expressed by the main part of the compound." But since the opposite of δυσάνεμος is εὐάνεμος,—Αj. 198, ἐν εὐανέμοις βάσσαις, “ in sheltered,” or it may be," in well-fanned glades," we must understand duoáveμos to mean exposed to the winds," to their evil influence. Understanding δυσάνεμος, then, in this sense, and taking ἔρεβος ὕφαλον as the acc. after éridρáμn used in its usual sense of "assaulting," "making an incursion," we may render the passage thus: "Like as the swell of the sea, when under the influence of hard-blowing Thracian gales (it) assaults (invades) the nether gloom beneath the sea, rolls up from the lowest depths the black and storm-tossed shingle." (( 592. ἀντιπλῆγες· ἀντιπλησσόμενοι. Schol, “wave-lashed.” Verbal adjectives in n are active or passive in their signification. Those in TOs are passive only. "The sea-beach feels the reverberation of the waves, as do the later members of the race the after-effects of the old &τn." Schn. aтαí. The poet speaks as an Athenian, who had taken his stand on the east coast of Attica, and looked towards Euboea, while a violent gale was blowing from the N.E. It would first touch the surface of the sea, but at length would so affect the whole mass of water, that the windward coast of Euboea, no less than the lee shore of Attica, would be lashed by the waves. That akтh is particularly applied to the sea-coast of Attica, which derived its name from this use ('Attiký 'AKTIKń), is well known. And that the term is also applied to Euboea is clear from v. 1131, infra (xλwoά r' åkтá): and from Trach. 236, аKTÝ TIS ἔστ᾽ Εὐβοϊΐς. Don. 593-603. "I see the ancient curse of the deceased house of the Labdacidæ adding to (the heap of) their present afflictions"—or, (" I see the ancient curse of the house of the Labdacidæ accumulating upon the afflictions of the dead,")-"nor does one generation (of them) ransom another; but some god wrecks their hopes, nor have they any means of escape. For now a ray of light which has spread over the last scion of the stock (house) of Edipus, that too again the murderous scythe of some one of the infernal gods mows down; and folly in tongue, and frenzy at heart." 593. apxaîa is regarded by Wünd. as being equivalent to è apxûs, being used almost adverbially. He reads p0T@v (with Herm. and Dind.) for φθιμένων of the MSS, and connects it with Λαβδακιδᾶν. He thinks that the sense is, "I see from the beginning the afflictions of the dead of the family of Labdacus succeeding to afflictions," i. e. that all of the house of Labdacus who have hitherto died have been wretched, so that afflictions were succeeded by afflictions. Schn. construes, ¿pâμai ἀρχαῖα (ὄντα) τὰ Λαβδακιδᾶν οἴκων πήματα πίπτοντα ἐπὶ πήμασι φθιτῶν, i. e. (as Bl. renders his translation), "I perceive that the falling of woes upon the woes of the departed in the house of the Labdacidæ is esta- THE ANTIGONE OF SOPHOCLES. 113 blished from the beginning." I see it to be the law (he adds) of the race from the beginning hitherto that there should be woe upon woe in that house, in each generation fresh disasters falling upon the old disasters of those which have perished: from the beginning it was so, and ever will it be. The petrol (or pliµévoi) are, in the first instance, Eteocles and Polynices, before then Edipus and Jocasta, then Laius. Don. thus gives the general meaning of the passage (with reference to the influence of the article in determining whether a given adj. or part. is to be considered as an ovoμa, or as a pñua): "The calamities of ὄνομα, ῥῆμα) the house of Labdacus, which I see in the act of being added to the calamities of those members of the family who are dead and gone, are only the old misfortunes resuscitated and revived." Cf. New Crat. § 306. 594. olkwv, "the family," "race:" Lat., "gens." Cf. Phil. 180, OUTOS oÛTOS προτογόνων ἴσως οἴκων οὐδενὸς ὕστερος, “ inferior to none of his ancestral house." op@ual. Mit. quotes the following instances from Soph. of middle for active. Εl. 1059, ἐσορᾶσθαι: Phil. 130, 852, αὐδᾶσθαι: Aj. 647, κρύπτεσθαι ; 511, διαφέρεσθαι: Phil. 944, φήνασθαι: Trach. 296, σκοπεῖσθαι: El. 993, σώζεσθαι: Phil. 351, εἰδόμην for εἶδον, &c. Herm., Dind., Wünd., &c., read pirŵv, vulgo, p0µévwv. Cf. Eur. Alc. 100, ἐπὶ φθιτῶν πύλαις, where several MSS. have φθιμένων. 595. Tíπтоνта, de cumulatione malorum. Ell. οὐδ᾽ ἀπαλάσσει 596. oùd' àπaλáoσei yeveàv yévos. Bl. renders, "Nor does one gene- ration (by exhausting the stock of calamities) exempt or rid another succeeding generation (from trouble, îηµáτwv)," i.e., as Brunck explains, the life of the parents does not drain the cup of misery, so that their offspring are exempt from it. Bl. quotes Esch. S. c. T. 744, where it is said that the curse of the ancient transgression αἰῶνα ἐς τρίτον μένει. 597. ἐρείπει, lit., "fells them," like a tree: "strikes them to the ground;" said elegantly of the unhappy house of Labdacus. λύσιν, 598. λúow, "a means of escape." So in v. 361, peûğıv. The subject of ἔχει is γενεὰ, as Wünd thinks, or rather τὸ γένος, which has just occurred as subject. Herm. and others take тà Thμara to be the subject of exe, and render, "nor have they (any) remission." 599. éσxáτas úπèρ §íças, “over the last root, or scion:" sc. Antigone, who, if she had lived to marry Hæmon, might have thrown out a fresh shoot. Ismene was the only other surviving descendant, but was as yet unaffianced. Cf. infra, v. 627, where Hæmon is called the véarov yévvηua of Creon. The Schol. gives as an equivalent, ǎvw Tîs $igns. The house of Labdacus is compared to a tree thrown down by the gods, one root alone (Antigone) being left from which a fresh shoot or tree could spring up. 600. 8 TÉTATO, substituted by Dind. and others for éréTato from the following interpretation of the Schol.: νῦν γὰρ ἐσχάτας ὕπερ· λείπει ἄρθρον τὸ ὅ· νῦν γὰρ ὅπερ ἐτέτατο, φησὶ, καὶ σωτηρία ἦν τοῖς οἴκοις τοῦ Οἰδίποδος, ἐσχάτης ὑπὲρ ῥίζης, ἀντὶ τοῦ ὅπερ ἔβλαστεν ἄνω τῆς ῥίζης, θάνατος καταλαμβάνει. With this reading we may translate: "for now the light which was spread (or, which shone) in the house of Edipus over its last scion, that too (a viv) the gory scythe of the gods below mows down." $iças. For the present use of the word compare Aj. 1178, yévous 114 NOTES ON ἅπαντος ῥίζαν ἐξημημένος, i. e, “ shorn of his whole family root and branch." páos' owrnpía. Hesych., Schol., a common figure. Cf. Virg. Æn. ii. 281, CC O lux Dardaniæ." 601. viv Thu píÇav. Schol. We cannot refer viv to pάos, because that could not be said ἀμᾶσθαι (or καταμᾶσθαι). 602. Koπls, the correction of Askew, Jortin, Reiske and others, has been very generally received, except by Herm., Don., Jacob, &c., who retain óvis, the reading of all the MSS., Schol., and Tricl. Donaldson translates, "the deathful dust (povía κóvis) of gods that reign below is levelled o'er it." But (as Bl. observes), even supposing Kóvis capable of signifying the rash "act of sprinkling dust" over the body of the deceased, what a jumble of metaphors we should here have, kóvis àµậ páos (or píçav)! Those who retain this reading (he adds) explain it of the act of laying the dust over the gory corpse of Polynices, or of the said fatal act: and leŵv tŵv veрTÉρwv of the gods below requiring the performance of that act. λόγου 603. Móyov ǎvola, "foolish speech (language)," referring to the bold language of Antigone in the presence of Creon, and Ismene's desire to share the consequences of her sister's act. Don. thinks that λóyou r ἄνοια καὶ φρενῶν Ἐρινὺς is clearly predicated of Antigone, whose incon- siderate language to Creon, coupled with her feeling of resentment at the violation of religious ordinances in the case of Polynices, had led to her condemnation. This he regards as the proper force of the word 'Epivús, which (according to Müller) denotes "the feeling of deep offence, of bitter displeasure, when sacred rites belonging to us are impiously violated by persons who ought most to have respected them.' "" φρενῶν Ἐρινύς, “ distraction (infatuation) of mind :” ὅτι οἰστρηθεῖσα ὑπὸ τῶν Ἐρινύων ᾿Αντιγόνη τοῦτο τετόλμηκεν. Schol. “Along with the infernals, associated with them for the extermination of the race, are 'the madness of the purpose, and the infatuation of the understand- ing?"", Schn. ap. ap. Bl. 604-614. "What arrogance of men can hold in check thy might, O Zeus, which neither all-enfeebling sleep doth ever lay hold of, nor the untiring months of the gods; but, a sovereign unimpaired by time, thou holdest the marble brilliancy (brilliant splendour) of Olympus. Both to immediate and distant future this universal law will hold good, and it has done so hitherto (тò πρlv); (viz. that) nothing finds its way into the life of mortals exempt from misery." 604. δύνασιν, al. δύναμιν. The same form occurs in v. 951, τις δύνασις δεινά. ,, 605. ὑπερβασία,“arrogance;” ὑπερηφανία, ὑπερφρόνησις. Schol., Hesych. Сf. v. 663, ¿πерßás. Don. (Theatre of the Greeks, Ed. 4, p. 81) thinks that the connection of ideas in this passage is as follows: "What mortal transgression or sin is Jupiter liable to, Jupiter the sleepless and everlasting god? But mortal men know nothing of the future till it comes upon them." Kaτάox, the reading of one MS., Br., Erf., Sch., Elmsl., &c.; al. кaTÓ- oxo. But the opt. without av is very rarely found. σχοι. 606. αἱρεῖ, “masters;” κατισχύει. Gl. "C παντογήρως, all-subduing," "all-enfeebling;" lit., "making all THE ANTIGONE OF SOPHOCLES. 115 Wünd. old;" is the reading of the MSS., but suspected by many. thinks that the true reading is a word of the same meaning as тay- τοδμάτωρ. Hom. Il. xxiv. 5 has, οὐδέ μιν ὕπνος ᾕρει πανδαμάτωρ: and Dd. ix. 373, κάδ δέ μιν ὕπνος ᾕρει πανδαμάτωρ. Don. suggests παγκρατής from Aj. 675. 607. I have retained the reading of the MSS., for which Dind. has οὔτ᾽ ἄκοποι θεῶν νιν. It is not necessary to give the other suggestions of different ed. μῆνες· ἀντὶ τοῦ· ἡ τοῦ χρόνου περίοδος. Schol. With deŵv µĥves Wünd. The compares Hom. Il. ii. 134, ἐννέα δὴ βεβάασι Διὸς μεγάλου ἐνιαυτοί. months are styled "untiring, or unwearied," on account of their con- tinual course. Cf. Aj. 1185, woλUπλάYKTWV ÉTÉшv аpilμós, "the series of ever-shifting years.' >> ȧyńpw, 608. aynpw, "a potentate through time which grows not old." 609. Ὀλύμπου αἴγλαν. Cf. Hom. Il. i. 532, &c., αἰγλήεντα Ολυμποι. 611-614. Wünd. observes that this passage is so corrupt, that there can be no hope of its restoration till we obtain better MSS. τό τ᾽ ἔπειτα. The Schol. explains this by τὸ ἐσόμενον, but adds that some explained it ἰδίως, in the sense of νῦν (ἐπὶ τοῦ ἐνεστῶτος, i. e. "temporis instantis "). So also Triclinius. Musgr. explains thus, "et post hac, in posterum." Erf. thinks that Tó T'ĔTeiтa kaì тò μéλλоv may τό τ᾽ ἔπειτα καὶ τὸ μέλλον simply mean "the future." Schn., "the nearest and the remoter future (all eternity)," comparing Plaut. Pers. v. 2, 1, "qui erunt, qui- que fuerunt, quique futuri sunt posthac ;" and Lucr. i. 460, trans- actum quid sit in ævo, tum que res instet, quid porro deinde sequatur." Bl. 637. éµol yàp ... nyovµévov, “for no marriage will justly be of more importance to me to obtain than thy just rule :" literally, "than thou, if thou rulest justly. οὐδείς μοι προκριθήσεται γάμος τῆς σῆς ἀρχῆς, Kaλŵs σоû άрXоVTOS. Schol. The meaning is, "it is of more importance to me that I should be directed aright by thee, than that I should obtain any marriage whatsoever." agíws ("deservedly," "properly") is to be taken with μel(wv. Mus- grave conjectured ἀξιώσεται for ἀξίως ἔσται, in which he has been followed by Schn. and Bl. Erfurdt remarks that adverbs often take the place of adjectives, and quotes the following instances: Eur. Hec. 732, εἴ τι τῶνδ᾽ ἐστὶν καλῶς : Thuc. ii. 14, χαλεπῶς αὐτοῖς ἡ ἀνάστασις ἐγίγνετο, &c. THE ANTIGONE OF SOPHOCLES. 119 638. Musgrave conjectured μεῖζον φέρεσθαι. Cf. v. 439, ταῦθ' ἥσσω λαβεῖν τῆς ἐμῆς σωτηρίας. • • • σоû kaλŵs ĤYovµévou, "than thou, provided (as long as) thou rulest rightly," i. e. "than thy guidance, as long as it is good." Cf. v. 701. Hæmon indirectly claims the right of withholding his obedience in the case of Creon's wrong guidance. Bl. • • (C 639. οὕτω γὰρ ἑστάναι. (Thou sayest well :) for it behoves thee to cherish this in thy breast, that all things are secondary to a father's will (judgment)." But yàp in such passages as these itself expresses assent, and may be rendered (without any ellipse) "undoubtedly," "certainly;" Latin, "profecto," sane.' Cf. Phil. 755, NE., deivóv ye τοὐπίσαγμα τοῦ νοσήματος: ΦΙ., δεινὸν γὰρ οὐδὲ ῥητόν, “ yes it is.” So in a passage of Plato, Phædr. p. 268, a. Socrates assents to a remark that had just been made by saying exe yap, which we may render "certainly it is so," or (you say well :) for so it is;" Latin, "habet profecto." 46 ( dià σтéρvæv ěxei' àvтì тoû èvovμeîobai. Schol., "to feel," "to think;" στέρνων ἔχειν· ἀντὶ ἐνθυμεῖσθαι. "in animo habere, sentire." Erf. Compare the phrases exei Tivà di ὀργῆς : διὰ χειρῶν ἔχειν, &c. 640. ŏπiσdev éσTával, "to be second to," "to be disregarded for." The intransitive tenses of orηu are often used as a stronger form of εἶναι, as in Aj. 1084, ἀλλ᾿ ἑστάτω μοι καὶ δέυς τι καίριον, “let some reasonable fear be established in me." Bl. does not think that Távтα is here the subject of the verb, unless for faráraι we read (as Musgr. and Schæf. propose) ioтával, "to place, or set:" Latin, "post- ponere, posthabere;" and translates, "that one should in all things follow one's father's will." The Scholiast's explanation is as follows: οἷον τῆς πατρῴας γνώμης πάντα εἶναι δεύτερα· οἷον χρὴ τὴν πατρῴαν πράττοντα γνώμην περὶ τῶν ἄλλων οὐδένα λόγον ἔχειν ἀσφαλῶς δὲ προσέθηκε τὸ ῾πάντα, μὴ ἄρα ἐκ τοῦ παιδὸς ὑπαντηθῇ, ὅτι πλὴν τῶν χρησίμων. 641. εὔχονται . . . φύσαντες . . . ἔχειν, “ boast that they have begotten and have at home;" i. e. are proud of having obedient children. Others render euxovrai, that they may," &c. (6 642. yovàs, “children," as in Ed. C. 1192, eioì xàrépois yoval kakai: Εl. 1232, ἰὼ γοναὶ, γοναὶ σωμάτων ἐμοὶ φιλτάτων. << "" 643. åvтaµúvwvtal, "requite," "revenge themselves on. The editors compare Thuc. i. 42, ἀξιούτω τοῖς ὁμοίοις ἡμᾶς ἀμύνεσθαι; Cd. C. 873, ἔργοις πεπονθὼς δήμασίν σ᾽ ἀμύνομαι. Ps. cxxvii. 5, "Like as the arrows in the hands of the giant, even so are the young children. Happy is the man that hath his quiver full of them; they shall not be ashamed when they speak with their enemies in the gate." Kakoîs, “with ill turns," "with evils;" dativus incommodi. 644. ¿ toov maтpí, "equally with their father," "as much as their father does." The meaning is not that the children love their father's friend as much as they love their father himself, but that "they honour whom their father loves to honour," as Don. translates. Verbs, adjectives, and adverbs of coincidence, equality, similarity, &c., take a dative. Cf. Jelf, Gr. Gr. § dat. 594, 2. >* 645. ἀνωφέλητα, “thankless. Bl. renders, "unprofitable;" Dale, mean and dastard." Téкva, the acc. of the cognate (or equivalent) notion after pirvel. Cf. 120 NOTES ON Jelf, Gr. Gr. § 569, 2. Most of the MSS. have purevel. Musgr., Erf. (from Eustath. p. 767, 30), and others piтevel. CC 646. πόνους· γρ. πέδας, ἵν᾿ ᾗ ἐμπόδιον, δεσμοὺς, κώλυμα τοῦ πράττειν ἃ Boúλetal. Schol. Hence. Erf., Herm., Wünd. and others have adopted πέδας for πόνους. Translate, what else wouldst thou say that this man (did) (sub. Spûoai), but beget," &c. Or, "what else wouldst thou say that this man had begotten, but," &c. 648. All the MSS., except one, have ràs opévas only; ràs opévas y T., Br., Musgr., Dind. Wünder objects to the restrictive particle ye, and reads pòs for y' úp'. ¿' ñdovîs, “under the influence of pleasure;" "from pleasure on a woman's account." Cf. v. 221, úπ' èλπídшv. The prep. und in such pas- sages, with a gen., expresses the cause, occasion, or actuating influence. Hdt. i. 85, úπd rîs πаρeovσns σvμpopñs, "under the influence of;" the calamity being, as it were, upon him, and he under its pressure. Cf. Jelf, Gr. Gr. § 639, I. b. 649. ἐκβάλῃς τὰς φρένας, “lose thy senses, "cast thy wits away.” Cf. d. C. 631, εὐμένειαν ἐκβάλοι, “refuse;” 636, οὔποτ ἐκβαλῶ χάριν τὴν τοῦδε, “I will never lay aside my good will towards him." 650. ψυχρὸν . . . γίγνεται, “ this proves a cold comfort (poor consola- tion).” таρаукáλoμα, lit., "object taken in the arms to embrace;" piλnua, Cf. Eur. Alc. στέργηθρον, κοινώνημα, παρακοίμημα, περιπλοκή. Schol. 361, τὴν φίλην ἐν ἀγκάλαις δόξω γυναῖκα, καίπερ οὐκ ἔχων ἔχειν· ψυχρὰν μὲν, οἶμαι, τέρψιν. Bl. observes that the word is purposely selected by Creon with a view to Hæmon's contemplated alliance. τοῦτο. The neut. demonstrative, TaÛTα, TOûTO (rarely ékeîvo), is used to prepare the way for a following substantive, or for a whole sentence. Cf. Jelf, Gr. Gr. § 657, 2. 651. Tí yàp ... kakós; "For what can prove a more rankling ulcer than a worthless friend?" τί EXKOS (ulcus), lit., "a wound, sore, ulcer." Here Erf. takes it met. in the sense of "pain," "affliction;" λкη λural, Hesych. Cf. Æsch. Ag. ëλkŋ' 641, πόλει μὲν ἕλκος ἕν τὸ δήμιον τυχεῖν, 653. πтúσαs, "spurning her; καταπτύσας, ἐν οὐδενὶ λόγῳ θέμενος, Kaтаpрovýσas. Schol. Bl. quotes the following passages to prove that the ancients were accustomed to show their contempt for any person Theocr. or thing by spitting, usually three times, upon their bosom. vi. 39, τρὶς εἰς ἐμὸν ἔπτυσα κόλπον : Tibull. 1. 5, 9, “ Despuit in molleg i. et sibi quisque sinus;" i. 2, 56, "Ter cape, ter dictis despue car- minibus.' eis "} woei te dvoμevî, "like a foe," "as if (she were) a foe." woei Te (to be taken as a single word) is used in mere comparisons, without a verb, in the sense of "like," "just as." Neue refers to Hom. 11. ii. 474, xvi. 192, xix. 366, &c.; Pind. P. i. 44, iv. 112. μéles vuμpeбew. The infinitive is used after other verbs, as to give, &c., in themselves of complete meaning, but which would not be suffi ciently defined, without such an addition, to express a purpose. Matth. § 532, "Leave this maiden here to marry somebody within (the realms of) Hades." 654. év "Aidov, sub. dóuois, which is often expressed; Hades being the THE ANTIGONE OF SOPHOCLES. 121 namo of a person, not a place. Cf. Eur. El. 1144, vμpeúσel dè kȧv “Αιδου δόμοις. vuμpeve properly signifies, "to give in marriage," as in Eur. Alc. 317, οὐ γάρ σε μήτηρ οὔτε νυμφεύσει ποτέ, Here, "to be given in mar riage," ," "to marry," said of the woman, like nubere in Lat. Cf. inf. 816. But vuupeve is sometimes said of the man, Lat. ducere, and we may render here, "Leave this damsel here for somebody in Orcus to marry." Cf. Eur. Med. 625. 656. ἀπιστήσασαν. Cf. v. 219, πόλεως, a dissyllable. 657. "I will not prove myself a liar, at least to the state." ... 658. πρὸς ταῦτ' . . . ξύναιμον, “ IWherefore let her whine her appeal to Zeus, the god of kindred." Creon hints that it is of no use for her to claim him as a kinsman. Δία ξύναιμον· τὸν ἔφορον τῆς συγγενείας. Schol. min. The Zeus, who presided over the house and family, called épкeîоs, v. 487; and ôμóyvios, Eur. Andr. 921, Ar. Ran. 750. ei yàp 659. εἰ γὰρ ... γένους. “For if I shall bring up even those who are allied to me by birth disorderly, much more those who are out of the pale." Tá y' èyyevñ. Erf. observes that ye sometimes signifies "etiam." Porson (Præf. Hec.) quotes Hec. 602, older tó y' aicxpóv; 848, píλovs τιθέντες τούς γε πολεμιωτάτους, &c. ἐγγενῆ· συγγενῆ. Schol. 660. ἄκοσμα, “disobedient, disorderly.” Tas. —θρέψω· ἕξω. Schol. Cf. v. 730, τοὺς ἀκοσμοῦν· τοὺς ἔξω γένους, sc. θρέψω ἀκόσμους. Mit. gives the general meaning correctly: "if I foster or admit of disobedience in the members of my own family, much more shall I have to encounter it among those who do not belong to my family." 661. oikeiοlow, "his own affairs," "his household." Cf. 1 Tim. iii. 5, οἰκείοισιν, "For if a man know not how to rule his own house, how shall he take care of the Church of God?" • 663. ὅστις Biaferal. "But whoever by transgression either breaks the lawg.” ὑπερβάς· λείπει τὸ δίκαιον. Schol., transgressing what is right;" but as Wünd. remarks, nothing is omitted, for vπepßaívew signi- fies "to be insolent," as it frequently does in Hom. and in v. 605. Teрßaola signifies "insolence," or "arrogance." Passow in voc. and ad væreрßaría, has shown from Hom. that the word may be used in the sense of sinning, offending without any case. Cf. Il. ix. 497, ὅτε κέν τις ὑπερβήῃ καὶ ἁμάρτῃ. (6 ἢ 664. ἢ τοὐπιτάσσειν . . . . νοεῖ, “ or has a mind to lord it over those in power." The common reading is кρaтoûσiv évvel, which Dind, corrected from one of the MSS., which has paт. οὖσιν νοεῖ. + • 663-5. These lines, usually placed after 671, are transposed here by Seidler, Erf., Schæf., Herm., Dind., Wünd., Schn., &c. Bl. (( 666. στήσειε, “ may have set up (as ruler):” καταστήσειεν ἄρχοντα. Schol. Cf. d. R. 940, τύραννον αὐτὸν οὑπιχώριοι χθονὸς τῆς ᾿Ισθμίας στήσουσιν. The relative without av is sometimes joined with the opt., when the adjectival sentence expresses an uncertain, doubtful condition: ἀλλ᾿ ὃν πόλις στήσειε, τοῦδε χρὴ κλύειν (εἴ τινα στήσειε). Cf. Jelf, Gr. Gr. § 831, 4, a. • (6 G 122 NOTES ON 1 Wünder has properly removed the comma after Kλúew, which governs σμικρά, &c. "Him we must hearken to (obey) both in matters trivial and just, and their opposites." 667. τἀναντία· τῷ δικαίῳ δηλονότι. Schol. Brunck correctly explains that τἀναντία means καὶ μεγάλα καὶ ἄδικα, the opposites of σμικρὰ and dikala. Creon advocates absolute and unconditional obedience. Cf. Solon's maxim, ἀρχῶν ἄκουε καὶ δίκαια κἄδικα. Senec. Med. 195, "Equum atque iniquum regis imperium feras." 668. καὶ τοῦτον . . . . θέλειν, “ and I would be bold to say that this man would rule well, and be willing duly to submit." τοῦτον τὸν žvdpa, “a man of this sort," who pays unlimited obedience to his rulers: τὸν τῷ βασιλεῖ πειθόμενον. Schol. θαρσοίην Papooíny ǎv, "I should feel confident," "should boldly assert." θαρσεῖν and θάρσος ἔχω are often found with an infinitive. Cf. Phil. 596, οὗτος γὰρ πλέον τὸ θάρσος εἶχε θἀτέρου, δράσειν τάδε, “ had more confident hopes than the other to do this. .. 669. ἄρχειν, sub. ἄν, which is repeated with θέλειν and μένειν. Don. thinks that θέλειν governs ἄρχειν as well as ἄρχεσθαι, and that this is another instance, in which it has not been generally observed, that Oéλew is used to signify habitual conduct. 670. δορός τ᾽ ἂν... παραστάτην, “and that he would keep his post (maintain his station) in the storm of the battle-field, an honourable and brave champion (comrade)." dopós avтl TOû Tĥs μáxns. Schol. ἀντὶ τῆς μάχης. Valckn. thinks that Plato imitated this passage in Apol. Socr. p. 28, D., οὗ ἄν τις ταχθῇ, ἐνταῦθα δεῖ μένοντα κινδυνεύειν. πроσтетаYμévον µéveiv, “remain at his post (where he was stationed).” προστεταγμένον μένειν, Musgr. renders πроσтетаyμévov, "jussum," i. c. ubi jussus est. παραστάτην, 671. πараστáтηy, a military term; "a comrade on the flank," "a right- hand man, or left-hand man," as the case may bе: πроσтάτηS, "a front- rank man;" miσTáτηs, “a rear-rank man." ἐπιστάτης, be "> 672. àvapxía, “insubordination;" тeilαρxía, v. 676, "subordination." 673. αὕτη—— δ᾽, The poet commenced as if he had intended to add καὶ ἀναστάτους, κ.τ.λ. So in 296 TOûTo is followed by ród'. 674. ἥδε . . . . καταρρήγνυσι, “it is this that in the contest of the spear puts the broken ranks to flight." I have connected dopòs with μάχῃ, as in Eur. Erecth. Fr. xvii. 24, οὐκ ἄν νιν ἐξέπεμπον εἰς μάχην δορός. Musgrave takes it with Tроràs, as in Aj. 1275, év τρoπy doρós, "in the rout caused by the spear." Esch. Ag. 1246; Eur. Rhæs. 116. 675. τροπὰς καταρρήγνυσι. Wünder remarks that as ἕλκος ῥῆξαι signifies "vulnus rumpendo facerе,” sо трожàs катappîçaι means "fugam rumpendo (sc. ordines) efficere: ἐκ γὰρ διαρρήξεως στρατοῦ τροπὴ yíveral. Schol. Bl. translates," causes routs by breaking the ranks" of armies, i. e. "puts armies to flight by breaking their ranks." Observe that Tрomàs is the acc. cognate to a notion implied in the verb. Mit. takes dopòs to be a noun abstract for concrete, and translates σùv μáxņ δορός, "with help of spearmen's fight; as also τροπάς, which he renders "fugitives." The Oxf. Ed. takes rponàs proleptically for σTe εἶναι τροπάς. 11 τῶν δ᾽ ὀρθουμένων . . . . πειθαρχία. “ But subordination mostly preserves the lives of the well-ordered." The Schol. interprets oplovμévwv by apxoμévwv. Mit. thinks that it may be more rightly explained from 1 Chron. xii. v. 33, 38: "of Zabulon, such as went forth to battle, }} THE ANTIGONE OF SOPHOCLES. 123 "All fifty thousand, which could keep rank." expert in war . . these were men of war, that could keep rank." We may there- fore translate, "of those who stand firm in their ranks," and do not run away. Don. observes that although opeòs properly signifies "vertical," and eveùs, "horizontal," they are both used to denote a straight unbroken line, whether horizontal or vertical. He translates, (C qui rectam aciem servant." 676. тà πоλλά, "for the most part." Gl., κатà TоλÚ. Or more pro- bably, rà woλaλà owµata, “most of the lives.” "C 677. οὕτως .... κοσμουμένοις. “This being the case (οὕτως), the go- vernment must be maintained by us;" or, so then we must support the government." ouтws, "quæ quum ita sint." Wünd. àµuvté éotí. When an infinitive or a whole sentence stands as the subject, the predicate adjective is frequently in the plural instead of the singular. This is especially the case with verbal adjectives in Téos and rós; in those in Téos the infinitive subject is implied, as άuvvтéa τινί εστιν = ἀμύνειν δεῖ τινι, we must assist some one." Cf. Jelf, Gr. Gr. § 383. "C Toîs коσμovμévois. "The institutions of the state, public order,” i. q. τοῖς κοσμουμένοις. TÊ кóσμw. An enallage of construction; for properly speaking a people κόσμῳ. or an army is said кooμeîobal. Musgr., "iis, quæ decreta et edicta sunt;" Erf., "iis, quæ instituta et apparata sunt." Dative of rà кобμоúμevа. So Musgr., Erf., Wünd., Schn., Don., &c., Bl. Others take it in an active sense, the Schol. explaining it by roîs ǎpxovσι, comparing Hom. Il. i. 16, xoσunтope λacov. But, as Wünd. observes, kooμéîodai could not have been used actively by Soph. For the use of xóoμos, as implying "government and military discipline," see Don. Theatre of the Greeks, Ed. 4, p. 8. 678. γυναικὸς ... ἡσσητέα, “we must not by any means give place to a woman.' The impersonal verbal adjective is followed by the case of the verb from which it is derived. Cf. Eur. Alc. 697, yvvaikòs, & κάκισθ', ἡσσημένος : Arist. Lys. 450, οὐ γυναικῶν οὐδέποτ᾽ ἔσθ᾽ ἡττητέα iv. The plur. is used here again as in the previous line. Cf. Jelf, Gr. Gr. § 613, 3. 679. πρòs avôpòs ékтeσεiv, “to fall at the hands of a man," "to be defeated by a man.' The Oxf. Ed. renders "to be deposed," fre- quently followed by a gen. He quotes Esch. P. V. 756, ẻkπéon τυραννίδος: 757, ἐκπεσεῖν ἀρχῆς. 680. oùк av kaλoíue' av. "We will not be called, if you please." A soft future, and slightly ironical. oooves, "weaker." ei 681. εἰ μὴ .... κεκλέμμεθα, “unless we are impaired by years : εἰ μὴ τῆς φρονήσεως ὑπὸ τοῦ γήρως σεσυλήμεθα, λέγειν φρονούντως δοκεῖς περὶ ὧν λέγεις. Ὁ δὲ λόγος πάνυ πρεσβυτικῶς καὶ αἰδημόνως εἴρηται. τοσόσδε τῷ χρόνῳ, Schol. Cf. Plato, Ax. 365, B. CC so far advanced in years. Cf. v. 1218, ἢ θεοῖσι κλέπτομαι, 682. λέγεις δοκεῖς. A similar jingle occurs Trach. 1241, voσeîs φράσεις. Mit. 21 683. Opévas. In the somewhat elaborate exposition which Wünder gives of the exordium of Hæmon's speech, the learned writer appears to have missed two important points; viz., the meaning of the word opévas, and the emphasis which is to be laid on the word col. The word opéras appears to have grown out of a preceding observation of "" o 2 124 NOTES ON Creon (v. 648), and must therefore mean wisdom, and not mind, as Wünder renders. The word Beol determines this "best of earthly pos- sessions" to be a gift of the gods, born at any period of life, in youth as well as old age, and consequently entitling Hæmon to combat his father's arguments, modestly it may be, but still without regard to any disparity of age between them. Those acquainted with the Pindaric writings need not be told how closely the Attic poet here follows his great master and guide. Mit. 683. porn péras, “implant wisdom.” Cf. Ed. C. 804, oUỔI T χρόνῳ φύσας φανεῖ φρένας. púovou οὐδὲ 684. ктημάтшv, “of possessions," is the reading of one MS. adopted by most of the recent ed.; vulgo xpnμáтwv, "of blessings." ὑπέρτατον. When the subjects, whether masculine or feminine, ex- press not any particular individual of a class, but merely the general notion, the predicative adjective stands in the neuter sing. Cf. Plat. Rep. p. 420, C., οἱ ὀφθαλμοὶ, κάλλιστον ὂν, οὐκ ὀστρείῳ ἐναληλιμμένοι eloív. So in Latin: Virg. Æn. iv. 570, "Varium et mutabile semper εἰσίν. fæmina." Cf. Jelf, Gr. Gr. § 381. For the sentiment compare Esch. Ag. 927, καὶ τὸ μὴ κακῶς φρονεῖν θεοῦ μέγιστον δώρον. 685. Sws here for 8T, "that." ὅπως ὅτι, 686. Mark the difference between oure and μnte. "I neither can, nor may I ever learn the lesson;" ouтe asserts a fact, "I shall not be able;" unre contains a prayer. Jelf, Gr. Gr. § 741, b., observes that un is used in sentences which express a wish, whether in opt. or historic ind., as the negation depends entirely on the fancy or desire of another person. 687. γένοιτο . ... ἔχον. “ Nevertheless, a sound opinion may be found in another person too :” δυνατὸν δὲ καὶ ἑτέρως καλῶς μεταβουλεύσασθαι. dè Schol., who seems to have had xarépws in his copy (instead of xȧtépw), a reading which has been adopted by Erf., Herm., Hart. Hæmon admits that there may be wisdom in what his father says, but suggests that others may have sound opinions as well. So Schn., "yet also there might come a good thought into the mind of another." Wün- der reads AéyoTo from conjecture, "yet something that is right and proper may be said by another also;" érépy, as he says, being opposed, not to the eye of v. 685, but to oú. Don. does not think that any alteration is necessary. The sense (he thinks) is made clear by the particles which the poet. has used: "although I could not, and do not wish, to arraign the justice of your sentiments, nevertheless (μévtoi) it might come to pass, that this censure would proceed with propriety from another,” i. e. γένοιτο καλῶς--ἔχον καὶ ἑτέρῳ λέγειν ὅπως σὺ, kal ÉTÉPW K.T.λ., where кal performs the office of emphasis, which is best ex- pressed in English by a stress on the auxiliary. But, as Bl. objects, this would require not χἀτέρῳ, but ἑτέρῳ γε. Heath renders, "fieri quidem id possit ab alio (qui filius non sit tuus), et quidem non inde- core." And Dale, "Such task were meeter from a stranger's lips." нaλŵs ĕxov, sub. Tí. Sometimes adjectives or participles stand alone, though only something of that which is named is meant, where usually Tl is added. Matt. Gr. Gr. § 487, 7. • • 688. σοῦ δ᾽ οὖν πроσкожεîν. “But at all events (whether I may have sound judgment, as well as thyself, or not), I am the fil person (πépuкα) to keep an eye on thy behalf on all that any one says, or does, • THE ANTIGONE OF SOPHOCLES. 125 or has to find fault with;" or, perhaps, "I am naturally in a position · to observe sooner than thee (σoû проσкоπеîν) what people have to say of thee." Herm. (followed by Eil., Donner, and others) reads où d' où τéquкas, which has the authority of one MS., "Thou art not in a position, &c." TéQUка, "I am the fit person," "it is my duty." Cf. Eur. El. 1102, πέφυκας (“thou art in duty bound”) πατέρα σὸν στέργειν ἀεί σοῦ προσκοπεῖν, i. e. πρὸ σοῦ σκοπεῖν, “for thy interest.” Instead of the usual construction of the verb, the preposition, and its case, the preposition is joined to the verb without affecting the meaning, but only perfecting the construction thereof, as cioiéval dóμov ἰέναι εἰς Sóμov. Cf. Jelf, Gr. Gr. § 641, 2, B. 689. In Trach. 943, and Eur. Or. 1218, there is a similar repetition of TIS. 690. åvdpì dnµóry, "to a private citizen." 691. λόγοις τοιούτοις. Wünder explains thus: σὲ γὰρ φοβεῖται ἀνὴρ δημότης λόγοις τοιούτοις Aéywv TolaÛTα, Blaydes, "Because of such words (because the words he would utter would be such) as you would not be pleased to hear." Such (he adds) is the force of the future. For the dative of cause he refers to v. 391, taîs oaîs àñeiλaîs. Erf. translates, “propter ejusmodi sermones. The Schol. explains, Tò σèv ὄμμα τοιοῦτόν ἐστιν, ὥστε μηδένα τῶν πολιτῶν ἄντικρύ σοι λέγειν τοιαῦτα, ois où un Tépun. The sense seems to be, "thine eye deters a private citizen from uttering such expressions as thou wouldst not be pleased to hear. >> 692. Arist. Rhet. iii. 17, commends the good taste and judgment of Sophocles for thus making Hæmon appeal to his father on behalf of Antigone from the opinion of others, rather than from his own, which would have savoured of λοιδορία or ἀγροικία, and have been more likely to give umbrage to Creon. Bl. ἐμοὶ . . . τάδε· ἐμοὶ δὲ πάρεστιν ἀκούειν τῶν λάθρᾳ κατὰ σοῦ λεγομένων. Schol., "But it is my fate to hear in the dark the terms in which the city mourns this maiden." He means, not that he hears in secret how the people bewail Antigone's fate, but that he hears how they bewail in secret. With und σkótov, Bl. compares Xen. Anab. iv. 4, úïò tîs aiopías, "in the open air." Cf. Phil. 578, тí μе Kатà σKÓтOV ("in this under- hand way”) ποτὲ διεμπολᾷ; 694. s, "saying that." --κάκιστα—εὐκλεεστάτων. Observe the three superlatives, ἀναξιωτάτη CC 695. ἀπό, on account of." So in Æsch. Ag. 1303, τλήμων ἀπ' EÙTÓλμOV Oрevós, "in consequence of." Cf. Jelf, Gr. Gr. § 620, d. 696. TIS, "for that she." ἐν φοναῖς πεπτῶτ' ἄθαπτον, “ that had fallen unburied in the carnage." Cf. Pind. P. xi. 56, πépver ev povaîs. 697. µño'... eĭao'. The reason why u is used here, and not où, is because the sentence is conditional, "quæ non siverit," not " quæ non sivit," which would be TS OUк etaσe. Bl. Emper finds the justifica- tion of the un in the transition from a particular to a general reference; Tis refers indeed to Antigone, but by means of the second apodosis (for we have here the figure protasis inter duplicem apodosin), the thought receives a general application, où dε, &c. Don. thinks that this is the more correct view of the case. He considers that the 126 NOTES ON special reference to Antigone terminates at poível, and that the words which follow contain a general sentiment in explanation of the epi- thet EÙкλ€€σтάTwv-" her deeds were most glorious: for, if a woman, when her brother lies unburied, braves every danger to guard his corpse from insult, is she not worthy of the highest glory?" This (he adds) appears from the use of ris instead of . wμnoтŵv, "ravening," lit. "feeding on raw flesh," an epithet of dogs, wild beasts, and birds. • • λαχεῖν, 699. οὐχ ἥδε λaxeiv. "Is she not worthy of golden honour λαχεῖν. (so as) to obtain it?" or, as Wünd., who makes the gen. Tuns depend upon λaxeiv, "Is she not worthy to obtain golden honour?" That λaxeîv may take a gen. after it, is evident from Ïl. w, 76, us кev ’AXIλNEÙS δώρων ἐκ Πριάμοιο λάχῃ. Brunck reads τυχεῖν, which is indeed often confounded with λaxev in the MSS. 100. τοιάδ᾽ φάτις, Such dark rumours secretly spread them- selves." ¿peµvn, syncop. from èpeßevvǹ, “dark," "uncertain.' ""uncertain." Cf. Aj. 376, ἐρεμνὸν αἷμ' ἔδευσα, (C ἐπέρχεται, Téρxeтα, "spread themselves," "prevail to a great extent." Wün- der, however, understands μoí, "reach me." 701. σоû πрάσσονтOS EUTUX@s, "than thy happy prosperity." " 703. τί γὰρ πατρὸς, κ.τ.λ. "For what can be a greater ornament of glory to children than a father in flourishing circumstances, or to a father than his children? With εὐκλείας ἄγαλμα compare Aj. 465, στέφανον εὐκλείας μέγαν: Æsch. Αg. 741, ἄγαλμα πλούτου: Eur. Suppl. 315, πόλει παρόν σοι στέφανον εὐκλεῖας λαβεῖν. Don. renders, “sheen of glory;" Oxf. Ed. "pride and glory.” 704. ἢ τί πρὸς παίδων πατρι; The Schol. explains, οὐδὲ ὁ πατὴρ & μείζονα ἄλλην χάριν πρὸς τῶν παίδων δέχεται, ἢ εὐτυχοῦντας τούτους ὁρῶν. Translate literally, "or what (can be a greater ornament of glory) on the part of children to their father," than their prosperity? instead of saying simply παίδων θαλλόντων. Johnson explains πρὸς by πρόσεστι, "adest." The suggestion of Blaydes is better, who thinks that pòs may mean "in addition." • • 705. μή νυν .. exew. "Do not then cherish within thyself one humour (habit) only to think that what thou dost say, and nothing else is right," i. e. don't retain that one bad habit of thinking that what thou sayest is right, and nothing else. 706. ŵs pîìs où, i. e. roùs σoùs λóyous. Erf. 708. ἢ γλῶσσαν . . . ἔχειν. "Or that he has a flow of language, or a genius, such as no one else (has)." * 709. οὗτοι . κενοί. "These men when laid bare are found shal- low." Observe that oris is here followed by the plur. oToL. Fre- quently the relative pronoun is placed first in the sing., while a sub- stantive to which it belongs, generally a demonstrative pronoun, follows in the plur. Cf. Jelf. Gr. Gr. § 819, 2, ß. διαπτυχθέντες· ἀνακαλυφθέντες. Schol. lit. "when unfolded."- ὤφθησαν κενοί, i. q. ἐφάνησαν, εὑρέθησαν, “ appear empty.” The gnomic (C Aorist. Bl. 710. ἀλλ᾿ ἄνδρα . . . . ἄγαν. "But it is by no means disgraceful for a man, even though he be clever, to learn many truths, and not to set himself too strongly against advice (be too obstinate)." The construc- tion is τὸ ἄνδρα μανθάνειν πολλὰ οὐδὲν αἰσχρόν (ἐστι). On the difference THE ANTIGONE OF SOPHOCLES. 127 between e. kai, and kal ei, cf. Jelf, Gr. Gr. § 861-2, and for the addition of the article, cf. Tr. 65; Aj. 1166; infr. 723. 711. τὸ μὴ τείνειν ἄγαν· μὴ αὐθάδη εἶναι ἀντιτείνοντα τοῖς συμβουλεύουσιν. Schol. Schn. "not to draw the cord too tight," attached freely, as if καλὸν, instead of οὐδὲν αἰσχρὸν, had preceded. Bl. ἐκσώζεται. 712. ôpậs. ... KOŃCEтα. Translate either, "Thou seest how that all the trees by the side of swollen streams that bend (to the blast) preserve their branches." Or by connecting xλ@vas with πeike, "how κλῶνας ὑπείκει, that all the trees that bend their branches save themselves." Many verbs exchange their neuter for an equivalent transitive sense, and thus take an acc. of the patient: as doeßeiv eis Geoús, and àσeßeîv ("to dis- honour") Tous Beoús: so that, when they have an acc. of the patient, they must be explained by the corresponding transitive expression. So ἐξιέναι τὴν γήν. sch. P. V. 713, ἐκπερᾶν χθόνα. Il. 6. 227, νεμεσσηθείς vπóεičev Xeîpas euás, "'scaped my hands." Cf. Jelf. Gr. Gr. § 548. ὑπόειξεν Heath renders, "videsne prope fluenta, quotquot arbores hibernis tor- rentibus cedunt?" and Musgr. "videsne arborum propter fluenta, quot- quot." χειμάρροις (χείμαρρος poet. for χειμάρροος) “swollen by the rains and melted snow of winter," is evidently here an adj., as in Il. xiii. 138, χειμάρρους ποταμός: Eu. Bacch. 1093, διὰ χειμάρρου νάπης: Tro. 449, χειμάρρῳ ὕδατι. In Il. xi. 493, χειμάρρους stands alone. Bl. quotes Schn., who observes that "above, 473, Creon had expressed the same thoughts with the like images, which the spectators could not fail to call to mind. The Poet had probably Esop's fable, káλauoi kal dpûs (Babr. 36), in his mind; he puts into the mouth of Hæmon just what would be familiar to a young Athenian of his own times from his school instruction." The previous lines are apparently imitated from Theo- gnis, whose work was used as a school-book at Athens. 714. avтóπpeµva, “roots and all," i. e. "root and branch," autóppija. Schol. 715. αὕτως δὲ . . . . ναυτίλλεται. "So, too, whosoever hauls taut (Teívas) the firm-holding sheet of a vessel, and slackens not at all, cap- sises and sails ever after with upturned benches." èукpaтn, “holding ἐγκρατῆ, fast," "strong," so that it does not "carry away" from the force of the wind. Most ed. take it proleptically for σre éykpaтî eÎvaι, “so as to be tight," and translate, "strains the sheets tight" but then the word does not signify "taut" at all, and besides, Teivas itself implies the idea of "hauling taut," or "stretching tight," as in Hom. Od. xi. 11, ioría TÉTATO, "the sails were taut set." We may also take ἐγκρατῆ ad- verbially, and indeed, one or two MSS. have eypar@s as a correction. But perhaps the best reading is èykparǹs, which is found in most of the MSS., and must be connected with vads, signifying "the master (or, person in charge) of the ship." Indeed, I doubt whether Sophocles could have intended to connect vads with wóda. It is not usual even for a landsman to talk of "a ship's rope." The Todes were (in later times as well as in the poems of Homer) the ropes attached to the two lower corners of a square sail. They ran from the ends of the sail to the sides of the vessel towards the stern, where they were fastened with rings attached to the outer side of the bulwark. (Cf. Dict. Antiq.) Both of these ropes would be called in modern language "sheets," they had nothing in those days corresponding to our "tacks," which haul the 128 NOTES ON weather-most corner of the sail forward. "By tightening or relaxing the "sheets," they were enabled to sail with the wind (v. Schol. ad Eur. Or. 704. Schol. ad Arist. Eq. 436), the modes thus forming the feet as it were on which the sail moved. [By "sailing with the wind," he means that the sails were trimmed to the wind by tightening or slack- ening the Todes]. When the wind was right astern, so that it was unnecessary to haul the sail to either side, the ship was said to sail ἀμφοῖν τοῖν ποδοῖν. Β1. 716. vñeikei undèv is generally rendered, "yields not at all (to the breeze);" the meaning is probably that he "does not ease off the sheet;" viz., the lee sheet, and therefore capsises his vessel. The Schol. explains by μὴ ἐγχαλάσῃ. Compare Eur. Οr. 705, καὶ ναῦς γὰρ ἐνταθεῖσα yàp πρὸς βίαν ποδὶ ἔβαψεν, ἔστη δ᾽ αὖθις, ἣν χαλᾷ πόδα κάτω στρέψας, BC, τὴν ναῦν. We use the same elliptical expression in English, "upsetting," or "capsising," without adding "the ship, or vessel." τὸ λοιπὸν ναυτίλλεται, 717. Tò λoiπòv vaνтíλλeтαι, "proceeds for the rest of his voyage ;" i. e. as Musgr. explains, où vautíλλerai, “does not sail any further, since ho is drowned." Don. expresses the irony well: "sails, what else he sails, with thwarts reversed." oèλµaow, Lat. transtris," rowing-benches." When these were Tiα, ὕπτια, i. e. "turned upside down," the vessel would be keel uppermost, and hopelessly wrecked. 718. àλλ' eÎкe Ovμoû: lit. "draw back from thy wrath :" i. e. “desist from it, give it up." The MSS. have ovuq, which would seem to give the very opposite meaning to that required by the context, "yield to (indulge in) wrath," unless we render it "give place to wrath." Don. prefers Ouμoû, which he thinks is so placed (the rhetorical accent falling on it) as to qualify the whole sentence; "with regard to your Ovµós, θυμός, εἶκε καὶ μετάστασιν δίδου, scil. μετάστασιν αὐτοῦ.” That εἶκε θυμοῦ in itself would be good Greek, he thinks is clear from Hom. Il. iv. 509, μηδ᾽ εἴκετε χάρμης 'Αργείοις. If εἶκε θυμῷ be retained, he thinks it can only be understood as equivalent to the phrase διδόναι τόπον τῇ ὀργῇ. Ep. ad. Rom. xii. 19. Porson prefers evμóv. kal kal μeтáoтaσiv didov, "and allow in thyself a change (of temper)." Schn. (quoted by Bl.) explains thus: "get out of the way of the passion (when it comes to thee and threatens to hurry thee away with it, as the torrent does the trees), and give it leave to pass." 719. γνώμη γὰρ . . . πολύ, "for if any judgment is to be expected from me, a young person, I say that it is by far the best thing," &c. Probably yvwun here signifies "a maxim;" one of those yvwµai (Lat. γνῶμαι sententia) which abounded in the writings of the Poetæ Gnomici, such as Theognis, who had just been quoted. Kат' éμoû, i. e. кal аπ' ¿µоû, “from me also." Schn. understands it as κἀπ' καὶ ἀπ᾿ ἐμοῦ, νεωτέρου, ὄντος. << καὶ ἐπ᾿ ἐμοῦ, to me too." Bl. vewrépov, sub. ŏvros. 720. πрóσεσтi, comes est, i. e. inest. Ell. ( πρεσβεύειν, to hold the first place." Schol. vreρéxew. 721. φῦναι . . . πλέων, “that a man should be by nature full to the brim (návra) with knowledge." "An emphasis to be laid on pûval. The poet speaks from his Pindaric studies. Those studies taught him to distinguish strongly between natural knowledge and virtue and acquired knowledge and virtue. The Platonic Socrates continually makes a THE ANTIGONE OF SOPHOCLES. 129 similar distinction." Mit. "According to the ancients, true copía was ἔμφυτόν τι, hence the φῦναι τὸν ἄνδρα ἐπιστήμης πλέων, or κεἴ τις ᾖ σοφός, above, 710; and thus Pindar teaches (O. ix. 28), åyabol dè kal σopol kaтà daíµov' žvdpes. It is worthy of remark-indeed the proper under- standing of an important epoch in Athenian history depends upon it— that although the nobles were by birth ayabol кal σopoí, and though kaλokȧyalds expressed a mixture of good qualities and mental culture, which was generally found in the nobles, yet in the time of Pindar and Sophocles the kaλol, as a class, were beginning to separate themselves from the nobles, or kaλokȧyaboí, and a middle class was springing up, especially at Athens, who called themselves of raλoí, as distinct from the duos on the one hand, and from the aristocrats on the other. Sophocles could say, as here, καλὸν τὸ μανθάνειν, or τὸ μανθάνειν πόλλ' aloxpòv ovdév (above, v. 710), and the educated Athenians thought with him, but Pindar delights in invectives directed against the kanol and μαθόντες. Don. > 753. "But what threat is it (merely) to give a little advice to an empty pate?" (literally, "to speak against empty (unwise) resolu- tions?") Hæmon at last loses his temper, and speaks bitterly. He means, "How can I be said to threaten, when I only advise you to change your senseless determination to put Antigone to death?" (C 754. Creon takes offence at the words kevas yváμas, and replies sharply, to thy sorrow shalt thou teach me understanding (wisdom), being devoid of that commodity thyself." Kλalwv, "at thy peril," "to thy cost:" the opposite of xalpwv, v. 759. φρενώσεις, "thou shalt teach me wisdom (shalt put wisdom into me)." 755. "If thou wert not my father, I should say that thou hadst not overmuch of it thyself." Remember that they are now abusing each other, and translate accordingly. Bl. translates, "I should have said that you are not rightminded:" said respectfully (he thinks) for kakŵs φρονεῖν, οι παραφρονεῖν. I rather think that Hæmon now throws off all respect for his father, and speaks plainly, as his anger dictates to him. or 756. "Thou woman's plaything, don't twit me (in this way)." KÚTIλλe is generally rendered, "prate to," "lecture; " but as Wünder observes, the context shows that it stands for ὑβρίζειν, oι δεννάζειν (the word used by Creon afterwards). Don. thinks that the verb THE ANTIGONE OF SOPHOCLES. 133 wriλw properly applies to the idle small-talk of women: and quotes Theocr. Id. xv. 87, παύσασθ᾽, ὦ δύστανοι, ἀνήνυτα κωτίλλοισαι. Β1. renders, "don't wheedle, coax, cajole me." But what coaxing or wheedling was there in Hæmon's speech? δούλευμα for δοῦλος, abstract for concrete. } }) 757. "Would'st thou wish to say something, and after saying it to hear nothing (in reply)?" Wünder has no note of interrogation, and renders, "qualis ego tibi videar dicis: qualis tu mihi videare ut dicam non pateris." Mitchell thinks that "in the character of Creon Sophocles meant to depicture a person possessed of and strongly devoted to despotic power, while Hæmon exhibits a prince inclined to popular and democratic institutions. Amongst the highest privileges of the latter, was what the ancients termed ionyopía, or equal liberty of speech to all-a privilege so highly valued, that the term ionyopía became equivalent to ioovouía and èλevoepía. In Creon's ears the claim to such a privilege could sound as little else than high treason; and hence his indignant exclamation, 'And is it come to this? But so, Heaven help me, I will not have insult added to censure, nor be made your mock as well as your reprobation? "Really?" Latin, "Itane?" ironically. So Ed. R. 350. When used sarcastically, the accent is thrown back. ἀλλ᾽ οὐ. èué. "But, by this Olympus here, be assured of that, thou shalt not with impunity insult me in addition to (nl) thy cen- sures (as well as blame me)." The construction is aλx' où (µà), Tóvď “Oλvµπov, lσð' ÖT, K.T.A. For the omission of uà, compare d. R. 660, Ολυμπον, ἴσθ᾽ ὅτι, κ.τ.λ. οὐ τὸν πάντων θεῶν θεὸν πρόμον ἅλιον: El. 1063, ἀλλ' οὐ τὰν Διὸς ἀστραπὰν Kal Tàv oùpavlav Oéuiv. Understand ouvvui, "I swear by," &c. For ἴσθ᾽ ὅτι, BI. reads ἴσθ᾽, ἔτι, i. e. ἀλλ᾽, ἴσθ᾽, οὐκ ἔτι χαίρων, &c. He thinks that the negative should have come after 10' ori, instead of before it. But too' or here is really parenthetical: "thou shalt not insult me with impunity; be assured that (thou shalt not)." So in v. 276, old' or is used parenthetically. 758. aλnoes, "Indeed?" ἄληθες, • • él yoyotσ is rendered by Wünder, "by upbraiding me," or "accusing me:" by Bl., "for the purpose of (or with) abuse, abusively," i. q. ψέγων. Dobree and Emper propose ἔτι for ἐπὶ. Musgrave, ἐπιψόγοισι, BC. ἔπεσι. There is no need of any change. The meaning is clearly, "don't insult as well as blame me:" for, as Don. observes, Hæmon begins with póyos (v. 689), and is at last supposed by his father to threaten, devváÇew signifying "to use hard words, threats, and the like." 760. Tò μîoos, "the hated wretch (hateful minx): " i. e. Antigone. Spoken very bitterly to the attendants. So in Phil. 991, Ulysses is called uîoos. In Latin, scelus is used in the same way. Kат' ŏµµатa, “before his very eyes;" literally, "over against, opposite to." Cf. Jelf, Gr. Gr. § 629. "The precision and the accumulation of terms used by Creon, in order to give more pungency and bitterness to his intentions, will not escape the reader." Mit. 762. où dût ĕμolye. The pronoun euorye, though placed before both the disjunctive clauses ove' ', &c., and σú r' ovdaµà, &c., properly belongs only to the former. "The poet intended at first to write où δῆτ' ἔμοιγε δ' ὀλεῖται πλησία, but the sentence suddenly branches off into two distinct negative clauses." Bl. 134 NOTES ON 763. For ovdaµà, most of the MSS. have the older form ovdaµâ, some ovdaμoù. For examples of oure followed by Té (neque-que (et),) cf. Jelf, Gr. Gr. § 775, 3. 764. τοὐμὸν κρᾶτ', a periphrasis for “ me." Cf. v. 1. ἐν ὀφθαλμοῖς, "with thine eyes." Cf. Theocr. iv. 7, èv oplaλμоîσш ỏπάπη. ὀφθαλμοῖσιν προσόψει ἐν ὀφθαλμοῖς ὁρῶν. Observe the fulness of the expression, perhaps intentional, as ironical. Bl. In reply to (v. 760) ws Kat' ὄμματα, &c. κατ’ 765. ws.... §uvúv, "In order that thou mayest rave in the company of such of thy friends as will stand it," sc. thy raving: ws μalvy πapà τοῖς φίλοις τοῖς θέλουσιν ὑπομεῖναι τὴν σὴν μανίαν. Schol. With τοῖς Béλovol, Musgr. supplies tuveival. Exit Hæmon. 766. é oруns Taxùs, "in a passionate hurry," literally, "hurriedly through passion." Cf. Phil. 563. ἐκ βίας ἄγειν, i. e. βίᾳ. 767. νοῦς Bapús, "Such a young mind when pained is desperate (dangerous)." Wünder renders Bapus Wünder renders Bapùs "a quo grave quid metuendum.' So in Cd. R. 546., δυσμενῆ γὰρ καὶ βαρύν σ' εὕρηκ' ἐμοί. 768. δράτω, φρονείτω. The asyndeton is well suited to the impe- tuosity of Creon's manner. Bl. • 29 • φρονείτω . iúv, "Let him go and cherish higher thoughts than ἰών, become a man." ἢ κατ᾽ ἄνδρα. When the notion of inequality between two objects is denoted, so that the properties of the one are too different or too great to exist in or with the other, the comparative of the adjective is used with Kaтa with the acc., more rarely with πpós: Thuc. vii. 75, μείζω ἢ κατὰ δάκρυα πεπονθότας. The Latins use quam pro with the abl., as Liv. xxi. 29, "prælium atrocius, quam pro numero pugnantium, editur." Cf. Jelf, Gr. Gr. § 783, i. ἄνδρα is here used as ἄνθρωπον. Cf. Aj. 77., πρόσθεν οὐκ ἀνὴρ ὕδ᾽ ἦν; Ter. Heaut. i. 1, 25, "Homo sum, humani nihil a me alienum puto." 769. Since Creon, above v. 577-581, had spoken as if he had resolved to put to death not only Antigone, but Ismene also, the poet here contrives to prevent the spectators from being deceived, if they should see Antigone only condemned. Dind. 770. Observe the position of kal, and cf. v. 726, "Dost thou then even to put both to death?" A question which naturally followed from the last remark of Creon. 772. "And by what sort of death dost thou mean to kill her?" Tоiç kal. Porson on Ph. 1373, observes that kai πŵs objects or con- tradicts: Tŵs kal asks for further information: so the conjunction is put after τίς, πῷς, ποῦ, ποῖ, ποῖος. • 773. ἄγων . . Kатáрνxi, "Carrying her to a place where the track is untrodden by mortals, I will bury her alive in a rocky excavation." 774. πετρώδει ἐν κατώρυχι' ἐν ὑπογείῳ σπηλαίῳ. Schol. Bl. quotes Schn., who observes that "by яeтρúdηs кaт@pv§ (instead of which we have below κεῦθος νεκύων, ἕρμα τυμβόχωστον, κατηρεφὴς τύμβος, θανόντων κατασκαφαὶ, κατῶρυξ στέγη, λιθόστρωτον νυμφεῖον “Αίδου) we aro to conceive a enoavpòs, formed by excavation and masonry, which served the family of the Labdacidæ as a burial place, like the Thesauri of Mycenae, Orchomenus, &c. Our Ono avpòs was situated, like those, without the city." • 175. φορβὴς πроleís, “Having set before her only just so much food, as will be a piaculum (escape from pollution)." • • THE ANTIGONE OF SOPHOCLES. 135 φορβῆς τοσοῦτον· ἔθος παλαιὸν, ὥστε τὸν βουλόμενον καθειργνύναι τινὰ ἀφοσιοῦσθαι βραχὺ τιθέντα τροφῆς. καὶ ὑπενόουν κάθαρσιν τὸ τοιοῦτο, ἵνα μὴ δοκῷσι λιμῷ ἀναιρεῖν· τοῦτο γὰρ ἀσεβές. Schol. Το destroy any one by famine was looked on by the Greeks as impious: probably because it reflected disgrace on any country to suffer its inhabitants to perish by hunger; when they buried persons alive, therefore, it was customary to give them a small quantity of victuals, "that the city might escape pollution," a piece of pagan superstition not unlike our modern Jesuitism, calculated, we may observe, with a design to separate crimes from guilt, and give tyrants a power to gratify their resentment with impunity. Franklin. ὡς ἄγος, sc. εἶναι. Neue compares Xen. διακόσια ἔχοντες καὶ sacrifice." πάντως, 776. não', equivalent to návтws, "altogether," entirely." Cf. Aj. 275, κεῖνός τε λύπῃ πᾶς ἐλήλαται κακῇ : 728, πέτροισι πᾶς καταξανθεὶς, "lacerated piece-meal by stones." τὸν 777. Tòv “Aidny airovμévn, “asking it of Hades for herself," or supplicating Hades." El. thinks that aireîobal signifies precari. , 778. που τεύξεται τὸ μὴ θανεῖν, “she will obtain I dare say exemption from death.' Toν, "no doubt," ironically. Tricl. connects rò µn daveiv with αἰτουμένη. που, (( Wünder takes ἄγος here in the sense of κάθαρσις. Anab. vii. 8, 19. καὶ διασώζονται, ἀνδράποδα ὡς πρόβατα ὅσον θύματα, “ as many as sufficed for "} (C • • • 779. ἢ γνώσεται. σéßew, “Or will on the other hand (ảλλà) then σέβειν, at least (your) know, that it is a work of supererogation to reverence folk in Hades." åλλà tηvikaûta is generally rendered "at least (aλλà) then;" "she will certainly (yoûv) then at least know," if she does not find it out sooner. Cf. 552. Arist. Αves, 1598, ἐὰν τὸ δίκαιον ἀλλὰ νῦν ἐθέλητε Spar, "at least now," if ye did not do so before. Another example of this elliptic use of aλλà in the middle of a sentence, (the hypothetical protasis being suppressed,) occurs in Ed. C. 1276, TEIρáσαт' àλλ' ὑμεῖς γε κινῆσαι πατρὸς . . . . στόμα, “ if no one else does, at least do you try." Cf. Jelf, Gr. Gr. § 774, obs. 1. πόνος περισσὸς, 780. Tóvos Tерioods, "labour over-much," and therefore all to no purpose; "labour in vain." Cf. 68, тd πeρiσσà πρáoσeiv. то περισσὰ πράσσειν. 781-800. "The Chorus takes occasion from Hæmon's devotion to Antigone, to sing the irresistible power of love." Oxf. Ed. 781-790. "Love invincible in fight, Love, who fallest upon the brute creation, who slumberest on the downy cheeks of the young and fair, and roamest o'er the deep and in the wild beast's lair: thee neither any of the immortals escapes, nor any one among mortals of a day, and he who feels thy power is mad." ἐν κτήμασι πίπτεις, 782. év Kтýμασι TITTEIS, "fallest upon (attacks) the flocks;" domes- ticated animals; as contrasted with the wild ones ἐν ἀγρονόμοις αὐλαῖς, v. 785 : κτήμασι being equivalent to κτήνεσι, “property in herds and flocks.” Cf. Aj, 375, ἐν δ᾽ ἑλίκεσσι βουσὶ καὶ κλυτοῖς πεσὼν αἰπολίοις: 185, τόσσον ἐν ποίμναις πίτνων. Fr. 678 (ap. Stob. lxiii. 6): ὦ παῖδες, ἥ τοι Κύπρις οὐ Κύπρις μόνον, * εἰσέρχεται μὲν ἰχθύων πλωτῷ γένει, 136 NOTES ON ἔνεστι δ᾽ ἐν χέρσου τετρασκελεῖ γονῇ· νωμᾷ δ᾽ ἐν οἰωνοῖσι τοὐκείνης πτερὸν, ἐν θηρσὶν, ἐν βροτοῖσιν, ἐν θεοῖς ἄνω. Herm., Wünd., and others, however, understand kтhμaσ of "the rich and powerful," the abstract for the concrete; and so the Schol.: τὸ δὲ ἐρᾶν πλουσίους ἔχει. καὶ ἡ παροιμία. Εν πλησμονῇ τοι Κύπρις, ἐν πεινῶσι δ᾽ οὔ. If this be the true interpretation κτήμασι will refer to Hæmon, νεάνιδος to Antigone, and ἐν ἀγρονόμοις αὐλαῖς to men “ who live in rural abodes." The Schol. gives another interpretation, èπel kal κτημάτων ἐρῶσι πολλοί, So Tricl., οὐ γὰρ μόνον ἀνθρώπων, ἀλλὰ καὶ κτη- μάτων ἐρῶμεν· ὅθεν ἡ πλεονεξία γίνεται. And Bothe, qui res ac fortunas invadis." Klotz thinks кThμao! are "slaves." Don. thinks that Soph. κτήμασι here speaks of love as making men his Kтhuaтa, by his triumphant victories over those whom he attacks, Kтhuaoi being here used prolep- tically. He remarks that the use of μníπтw, with the dative to ἐμπίπτω, signify the access of an emotion or passion, is exceedingly common, and that ἔρως ἐμπίπτει τινί is a phrase of constant occurrence. He thinks it may be borrowed from the wrestling school. He renders, "whose attacks at once enslave." So Schn., "fallest upon a sure booty (thine unresisting captives)." I find that Ellendt thinks that there is an intended opposition between κτήμασι and ἀγρονόμοις αὐλαῖς, as I have remarked above; but it would certainly be natural to find a contrast, if possible, between κτήμασι and νεάνιδος, and between ὑπερπόντιος and ἀγρονόμοις αὐλαῖς, 784. évvuxeveis diaтpíßeis. Schol., "thy nightly vigils keepest." Don. Cf. Hor. Od. iv. 13, 6, "Ille (sc. Amor), virentis et doctæ psallere Chiæ pulchris excubat in genis." 785. ὑπερπόντιος· ὅτι καὶ τὰ πόρρω θηρεύει ὁ ἐρῶν. Schol. Ag Paris, who crossed over from Troy to Greece, for the sake of Helen. Bl. Observe that úперпóνтios is joined with the subject instead of the predicate = ὑπὲρ τὸν πόντον. So Cd. R. 32, ἐφέστιοι ἑζόμεθα for ἐπὶ τῇ EoTią. Cf. Jelf, Gr. Gr. § 714, a. àypovóμois avλaîs I understand of the "lairs of wild beasts," for which there is the support of v. 347, ἀγραύλου θηρὸς ὀρεσσιβάτα. Wex, however, thinks that auλal is invariably used by Sophocles of the dwel- lings of men; and Zehlickius (quoted by Wünder with approbation) maintains that the lairs of wild beasts are never called auλal. But surely if ἄγραυλος (ἀγρος, αὐλὴ) can be predicated of a θήρ, the dens or lairs of wild beasts may be called auλaí. Most of the Ed. render, “in the rustic cottages," as Venus sought out Anchises in his shepherd's hut. 786. σe púžiuos, "is able to escape thee." Verbals govern the same case as the verbs from which they are derived, the transitive force of the verb being transferred to the adjective. Cf. Jelf, Gr. Gr. § 581. 787. ',"among." Musgr. quotes Aristides, Panath. tom. i. p. 96, μόνῃ τῇ πόλει . . . ἐπὶ τῶν Ἑλληνικών: and Pind. Οl. vii. Εpod. iv., σοφώ- τατα νοήματ᾽ ἐπὶ προτέρων ἀνδρῶν παραδεξαμένους. Erf. and others take ét' for éñeσti, "nor is there one of mortals.” ó d' exwv, sc. тdv čρwтα. Schol. Cf. Plato, Phædr. p. 239, C, àràp ἔχων ἔρωτα. ΒΙl. remarks that the Greeks not only said ἔρως (πόθος, ἵκερος) ἔχει με, as in Pind. I. vii. 20, ἔρως γὰρ ἔχεν, but ἐγὼ ἔχω ἔρωτα. THE ANTIGONE OF SOPHOCLES. 137 791-800. "Thou also allurest the minds of the just to injustice with a view to their ruin; thou also hast stirred up this quarrel among relations; and the brilliant fascination of the eyes of a handsome maiden carries the day, equal in authority to mighty decrees; for the irresistible Goddess Aphrodite makes us her sport. 791. σὺ καὶ δικαίων ἀδίκους. σὺ καὶ δικαίους διαφθείρεις, ὥστε τὰς φρένας αὐτῶν ἀδίκους γίνεσθαι, ὡς Ἡρακλῆς ἐνεχόμενος τῷ ἔρωτι τῆς Ιόλης τὰ ἐν Οἰχαλίᾳ ἔπραξεν, ἀφορμὴν τοῦ πολέμου μὴ ἔχων ἢ τὸν ἔρωτα μόνον. Schol. Observe the prolepsis, ἀδίκους for ὥστε εἶναι ἀδίκους. Cf. v. 25, &c. 792. éπì λúßq, "with a view to (for, to) their disgrace." Cf. Aj. λώβα, 113. μεγάλοι θόρυβοι κατέχουσ᾽ ἡμᾶς ἐπὶ δυσκλείᾳ, “tending to our infamy." 793. τόδε νεῖκος ἀνδρῶν ξύναιμον (for ξυναίμων), “ this quarrel among relations:” συγγενές· ὅτι υἱοῦ πρὸς πατέρα γέγονε μάχη καὶ διαφορά. Schol. Love for Antigone made Hæmon quarrel with his father. úvaquor. When a single substantival notion is expressed by a sub- stantive in the gen., the attributive adj. in poetry frequently does not agree with the substantive in the gen. to which it properly belongs, but with the other: the two words expressing one compound notion being considered as one word. Eur. Alc. 538, §évwv πpòs ǎλany ẻoríav. Cf. Jelf, Gr. Gr. § 440. 791. ἔχεις ταράξας = ἐτάραξας. Cf. v. 77, &c. 795. νικῷ· νικᾷ δὲ ὁ φανερὸς ἵμερος τῶν βλεφάρων τῆς εὐλέκτρου νύμφας τὸν Κρέοντα, τὸν ἐν ταῖς ἀρχαῖς τῶν μεγάλων θεσμῶν. Schol. Hæmons love for Antigone prevails over his duty to Creon. 19 ἐναργὴς βλεφάρων ἵμερος is rendered by Wünder, “splendidus oculo- rum nitor." Bl., "flashing love-glance of the eyes." Mit., "desire, or love for the eyes." Erf. understands Tuepos "de oculorum blando nitore. Don. closely connects Bλepápwv iuepos, and renders, "love, that was learned in the lustrous eyes of her whose bridal bed he coveted." It is only necessary to observe the double gen., and to understand, that "the fascination of a handsome maiden's eyes" is too much for Hæmon, and induces him to set his father at defiance. ì EvλÉÊтρoʊ, “desirable for a bride;" i. e. Antigone, who was betrothed to Hæmon. εὐλέκτρου, 796. All the MSS. have τῶν μεγάλων πάρεδρος ἐν ἀρχαῖς θεσμῶν. Dindorf rejects èv àpxaîs (as being only a gloss), and inserts oùxl before πáρeƐрos, “by no means an assessor of the supreme laws,” In these words (according to Dind., quoted by Bl.), the Chorus imply that the attachment of Hæmon for Antigone is not one consistent with those sacred laws, which require respect to be paid to the will of a father, and the laws of one's country; which view he thinks confirmed by the following words of the Chorus, νῦν δ᾽ ἤδη ἐγὼ καὐτὸς θεσμῶν ἔξω φέρομαι. Mit., who retains the reading of the MSS., thinks that Love is here termed "the assessor of high legislators, even in their seats of office," or, "in the administration of their judicial and legislative functions," θεσμῶν being equivalent to θεσμοθετῶν, the abstract for the concrete. Erfurt renders, "magnorum assessor inter principes judiciorum;" ápxal frequently signifying "magistratus ac principes.' magistratus ac principes." Schn. (quoted by Bl.), "the charm of love is an assessor of the mighty laws" (inasmuch as together with the moral laws love also exercises a mighty influence over the deeds of men), πάρεδρον λέγει τὸν ἔρωτα τῶν μεγάλων ἐν ἀρχαῖς 138 NOTES ON νόμων, ὡς κατακρατοῦντα ἀνθρώπων, καθάπερ καὶ τὰ μεγάλα παρὰ τῶν ἀνθρώ- πων νόμιμα. τοῦτο δὲ εἶπεν ὅτι θαυμαστή τις ἐστὶν ἡ τοῦ ἱμέρου ἀρχὴ καὶ wσmeρ voμiodeîσa ǎvwbev. Schol. Don. explains the meaning to be that (( love has equal power with the mighty laws of filial piety;" but we must understand eoμwv, not "of the primæval moral laws which are anterior to, and above all, human laws," but of "the enactments" of Creon. The meaning is simply, that "love is equal in authority to the mighty decrees" of Creon, and impels Hæmon to take part with Antigone against his father, whose enactments she had violated. 800. ἄμαχος· ἀκαταμάχητος, Schol.: ἐμπαίζει· ἥδεται, χαίρει, Schol. : "ludos facit," Ell.: "insultat," Wünder, who thinks the meaning to be, that when Aphrodite comes in conflict with piety and respect, she is certain to be the conqueror. It seems rather to signify that "she makes sport of men," and "tricks" them into acting foolishly and rashly. Dale translates, Matchless in might, In sport like this fair Venus takes delight; and quotes Hor. Carm. i. 33, Sic visum Veneri; cui placet impares Formas atque animos sub juga ahenea Savo mittere cum joco. 801. νῦν δ' ἤδη .... ὁρῶν, “But I myself, too, am een now being carried beyond the laws (hurried into disrespect of the laws) when I see this." The Chorus acknowledge that they feel compassion for Antigone, who had been condemned by Creon, and that they are carried away by their feelings to violate the spirit of his "enactments." vûv hồn, or on vûv, "even now," Lat., "jam nunc," expresses the immediate and momentary presence of that which is spoken of, without any notion of duration. Cf. Jelf, Gr. Gr. § 719, 4. 804. τὸν παγκοίταν . . . . ἀνύτουσαν, “wending her way to the univer- sal chamber of death;" to the chamber in which all must sleep, sc. the grave. avútovσav, with an acc., like other verbs expressing or implying motion to a place. Cf. Aj. 606, κακὰν ἐλπίδ᾽ ἔχων ἔτι μέ ποτ᾽ ἀνύσειν τὸν ἀπότροπον ἀΐδηλον “Αιδαν, “that I shall yet one day reach the abhorred darksome grave:" Trach. 657, æply rávde πpòs Tóλiv åvúσeie: El. 1451, φίλης γὰρ προξένου κατήνυσαν, sub. δόμον, “they have come to the house of a hostess that will make them welcome." Porson writes the Attic form, avúrw, with an aspirate, in compliance with the grammarians Moris, Herodian, and others. 807. τὰν νεάταν, i. e. τὴν ὑστάτην. 808. Véaтov, "for the last time," used adverbially. Wex quotes Aj. 858, πανύστατον δὴ κοὔποτ᾽ αὖθις ὕστερον. Eur. Hec. 411, ὡς οὔποτ᾽ αὖθις, ἀλλὰ νῦν πανύστατον. 810. κοὔποτ᾽ αὖθις, sc, ὀψομένην. 811. ὁ παγκοίτας Αιδας, “Hades who lays all to rest.” Similar epithets of Hades are common. Cf. Aj. 1192, τὸν πολύκοινον “Αιδαν: Εl. 137, Αΐδα παγκοίνου. 814. ove vµμevalwv čуkλпpov, "neither having participated in nuptial THE ANTIGONE OF SOPHOCLES. 139 rites." Cf. Ed. R. 422, öтav katalσly tòv ůµévalov, "the marriage.”— ἔγκληρον· μέτοχον. Schol. me." 815. οὔτ᾽ .... ὕμνησεν, “ nor as yet has any bridal hymn celebrated Observe the sudden change of construction-the finite verb after ěуkλnрov in the previous clause. 816. νυμφεύσω. Cf. on v. 654. ’Αχέροντι is probably the dativus loci, "in Acheron." 817-822. "Thou art departing then, renowned and covered with glory, to this receptacle of the dead, neither smitten by wasting diseases, nor having received a blow from the sword, but independent, alive, the very only one of mortals, thou shalt thus descend to Hades." "The Chorus makes matter of consolation of the very thing which Antigone had just been bewailing, viz., her going down alive to Hades." Schn. ap. Bl. 818. τόδε κεῦθος νεκύων, sc. the πετρώδης κατώρυξ into which ehe was to be immured alive. 819. οὔτε .... λαχοῦσα· οὔτε νοσήσασα οὔτε ἀναιρεθεῖσα. Schol. 820. ξιφέων ἐπίχειρα λαχοῦσα· οὐ δία ξιφῶν τὸν μισθὸν τοῦ πλημμελή- μаTOS λaxovσa kal Thν Tiμwplav. Schol. Erf. renders, "ensis pœnam sortita "Br., "gladiorum ictus perpessa ;" Bl., "the recompense of the sword;" Oxf. Ed., "having for your lot the meed of the sword,” i. e. death by the sword. Don. (New Crat. p. 295) observes that èπíxeɩpa, in the sense of a reward or punishment, contains the idea of reciprocity : ἐπίχειρον· ἀνταπόδοσις. Hesych. ; τἀπίχειρα· τὸν μισθὸν, τὰς apoßás. Suid. In this passage he thinks that punishment is implied: in the Greek idea of punishment, that of an equivalent, or quid pro quo, being always included. 821. autóvoμos, "independent;" in the sense of obeying the laws of her own heart; acknowledging no law in opposition to the dictates of her own heart. Oxf. Ed. The Schol. explains, μet' èλevoepías teovýšei, τεθνήξει, ἰδίῳ καὶ καινῷ νόμῳ [περὶ τὸ τέλος] χρησαμένη. She goes down to Hades of her own free choice and will, not dying of disease, or through the violence of man. 822. 'Aïdav, according to Wünder, is here used of the "rocky den," which was to be Antigone's grave. 823. The recollections of Antigone bring to her mind a previous instance of a person dying neither by disease nor the sword, viz., Niobe, the daughter of Tantalus; and who, though strictly a Lydian by birth, is here termed a Phrygian, because the stone into which she was turned lay on the borders of both countries. Mit. 823-833. "I have heard, 'tis true (S), that the Phrygian stranger, daughter of Tantalus, perished most mournfully on the heights of Sipylus; whom, like clinging ivy, the growing rock overpowered; and as she wastes away under the storm (such is the report of men) snow never leaves her, but bedews her neck from under her all- streaming eyes; most like to whom Fate now consigns me to the grave." 824. ξέναν. Niobe was called ξέναν because she was not of Greek origin, but, being a Phrygian, had married Amphion, King of Thebes. Oxf. Ed. After the destruction of her fortunes at Thebes, she became her father's guest at Sipylus. Mit., who renders, "the daughter-guest of Tantalus." 140 NOTES ON 825. Ταντάλου depends upon τὰν Φρυγίαν ξέναν. Cf. d. C. 623, ὁ Διὸς Φοῖβος. 826. τὰν δάμασεν· ἣν ἐδάμασεν ἡ πέτρας βλάστησις, ὡς κισσὸς περιβαλοῦσα αὐτήν. Schol., Musgr., and Heath connect arevns with Bλáora. It is to be taken with Koods, "tight-clinging," Lat. tenax. πετραία βλάστα, “ 827. TETρaía Brάora, lit. " a rocky growth," saxea germinatio. Heath. περιέφυσεν αὐτῇ ἡ πέτρα, ὡς κισσὸς δένδρῳ. Schol. For the boasting of her children Niobe was punished by their being slain by the arrows of the Letoida; whereupon she herself, transported back to her native land, was by Zeus in pity transformed into an ever-weeping rock on mount Sipylos: a legend which took its rise from the form of the mountain ridge, which, seen at a distance, resembled a weeping woman, a resemblance still recognised by modern travellers, as it was by Pausanias, i. 21, 5. Schn. ap. Bl. 828. For oußpw, the reading of the MSS., Dind., Wünd., and others read õµßpoi, imbres. Takoμévav, the more appropriate here, because snow also ThKETAι, "melts." Bl. 831. For Téyyei e' of the MSS., Dind., Wünd., &c., have réyyei d'; té— dé being often found in two successive clauses, especially where one of them, generally the first, is negative. Cf. Jelf, Gr. Gr. § 754, 4. Wünder makes Niobe the subject of Téyyet, and compares the Homeric expression ὑπ᾽ ὀφρύσι δάκρυα λείβειν with the phrase τέγγειν ὑπ᾽ ὀφρύσι δειράδας. He notices also the great force of the words ὀφρὺς and Seipàs, which apply equally to a mountain chain and the human body. κατευνάζει, 833. KaTevvάČei, "sends me to my rest" in the grave. Cf. Trach. 95, νὺξ τίκτει κατευνάζει τε. 834. The Chorus gently rebuke the presumption of Antigone in comparing herself with one who was of divine origin; but admit that for a mere mortal to have obtained a similar lot with one descended from the gods, is matter for great talk and applause. Translate: "but she was a goddess sure and goddess born; whereas we are mortals, and mortals born; and yet indeed for one in death to obtain the lot of the god-like, is a high thing to be told of.” θεὸς καὶ θεογεννής. Niobe was the daughter of Tantalus by the Pleiad Taygete, and Tantalus was the son of Zeus. 836. φθιμένῳ, “for one when dead:” φθιμένᾳ, Ald. vulg. sub. σοι. Some MSS. have poquévav. The Schol. notices the first two readings, καί τοι σοι φθιμένῃ, ἢ φθιμένῳ παντὶ, μακαριστὸν ἂν εἴη τὸ τῆς αὐτῆς μοίρας τυχεῖν τοῖς ἰσοθέοις. Toîs loobéois. Emper has remarked that this refers to a nom., và ἰσόθεα, and not to a lower synonym of θεὸς and θεογεννής, applied to Niobe. Don. 837. ἔγκληρα· κοινά, ὅμοια, τοῦ αὐτοῦ κλήρου καὶ τύχης. Schol. Wünder thinks that yλпpоs seems to be used for ovykλnpos, in the same way as ἐγγενής τινι is used for συγγενής τιν Cf. supra, v. 814. μéy' àкoûσaι, "is a great thing to have said of one." Audire is used in the same way in Latin. Bl. quotes Theocr. xvi. 30, čopa kal eiv *Αΐδαο κεκρυμμένος ἐσθλὸς ἀκούσῃς. 839. "Why, by the gods of my fathers, do you insult me, not dead, but still alive?" ỏλλvµévav. Dresd., one or two other MSS., Erf., and THE ANTIGONE OF SOPHOCLES. 141 Dind. vulgo oroμévav, which does not suit the metre. The sense re- quires a preterite, and if we retain ỏλλvµévav, we must use it as a par- ticiple of past time. Bl. CC 841. ἐπίφαντον. Gl., δρωμένην καὶ ζῶσαν. As if ἐν φάει ὄντα, Β1, 843. πολυκτήμονες, “ opulent,” and therefore probably εὐγενεῖς. 844. "O fountains of Dirce, and grove of Thebes abounding in chariots, you at all events I obtain as my witnesses, how unlamented by my friends, and by what (cruel) laws I am descending to the sepulchral vaults of an unheard-of tomb." 845. εὐαρμάτου. Cf. 149. ἄλσος was any place consecrated to the gods. ἔμπας ύμμ' ἐπικτῶμαι. Don. thinks that Wünder's reading, ἐπαυδῶμαι, is quite unnecessary. Emper remarks that ἔμπας explains ἐπικτῶμαι, you, at all events, even though I can obtain nothing else." (6 uue. The Dorians said iuè, the Eolians tuue, according to Apollon, 1. c. B.; Matth. § 145, 9. 847. ǎкλаνтos, pass. "unwept by." ἄκλαυτος, (6 οἷοις νόμοις, i. e. quam nefaria lege." Hence the Chorus imme- diately reminds her that she has been brought to death by her own fault. Wünd. (( 849. ἕρμα, agger, a mound," "cairn," or "barrow;" hence applied to "a tomb, or grave." Don. renders épμa тvµßóXWσTOV TÁPOV TOTαIíov, ἕρμα τυμβόχωστον τάφου ποταινίου, "the tomb-heapt mound of a strange sepulture." ποταινίου· προσφάτου· θέλει δὲ εἰπεῖν καινοῦ καὶ παρεξηλλαγμένου. Schol. Cf. Frag. 162, exovσw ĥdovàs Toтavlovs. Said of Greek boys delighted with ice, a sight not very usual with them. Mit. * 851. Neither a sojourner among mortals, nor among the shades, nor among the living, nor the dead." Since the first of these lines does not agree with the corresponding line of the antistrophe (v. 870), Dind., Wünd., and Bergk condemn it, regarding it as the substitution of an interpreter for the verse which was lost. 853-856. “Having advanced to the utmost pitch of audacity, thou hast fallen full foul upon the exalted throne of justice, my child; but thou art now paying the penalty of some ancestral curse." … 854. βάθρον, “base,” “pedestal;” in Aj. 860, πατρῷον ἑστίας βάθρον, "base" of an altar. Neue compares Esch. Ag. 383, λakтloavтI µÉYaV δίκας βωμόν, and Eum. 539, βωμὸν αἴδεσαι δίκας, μηδέ νιν κέρδος ἰδὼν ἀθέῳ ποδὶ λὰξ ἀτίσῃς. 855. προσέπεσες· ἔπεσες. Schol. Two MSS. have προσέπαισας. πολύ· toλú ávтl toû μéya. Hesych., "greatly," "fiercely;" Lat., "valde.” Toλú is often joined with verbs in this sense. Cf. Aj. 1382, kal µ’ ἔψευσας ἐλπίδος πολύ: Cd. R. 786, ὑφεῖρπε γὰρ πολύ. 856. ektíveis, "thou art paying off in full" some ancestral misery; i. e. art undergoing some misery which thy ancestors should have suffered ; ήγουν ὅσον δυστυχίας ἔμελλεν ἐκεῖνος δυστυχῆσαι, τοῦτο αὐτὴ ἀποπληροῖς τοιαύταις περιπεσεσοῦσα δυστυχίαις. Tricl. 857. The last remark of the Chorus recalls to the mind of Antigone the sad calamities which had fallen on her family. Bl. 857-861. "Thou hast touched upon sorrows most galling to me; I mean the thrice-renowned woes of my father, and of all our ill-fated race, (most grievous) to the illustrious Labdacidæ." 857. ἔψαυσας . . . . μερίμνας, “Before involving ourselves in other 142 NOTES ON difficulties, a grammatical question must here be met; is μepíuvas a gen sing., or an acc. plural? Passow observes that yave is found with a gen. case, Il. xxiii. 519, 806, H. Ven. 125, Hdt. iii. 30, &c.; and more rarely with a dat., Il. xiii. 132, xvi. 216, &c., &c.; whether with an acc. he thinks is very doubtful, because of the two places in the pre- sent play, he considers that μepíuvas may be a Doric gen., and that infra, 961, τὸν θεὸν may depend on ἐπέγνω. Ell. considers μερίμνας as an acc. plur., κατὰ τὸ σημαινόμενον, ‘quia ex verbo ψαύειν commemorandi, s. dicendi, Toû λéyew s. uvnuovevew notio repetitur.' With this view the Schol. harmonises, who says that eiroûσa is here to be understood." Mit. Don. observes, "that if yaúw, in its translated sense of touching upon in words, can be used with the acc. (and this he thinks is clear from v. 961) there seems to be no reason for making a difficulty here; uepí- μvas will then be the acc., and as a train of thoughts rather than a single recollection is awakened by the word Tатрov, the plur. is almost required." Musgr. and Wünd. also take it as an acc. 858. τριπόλητον is the reading of Dind. for the common τριπόλιστον, which must be rendered "deeply seated," from Tpls and Toλígw, lit., "thrice-founded;" тρiñóλnтov, from Tpls and Toλéw, equivalent to τριπόλητον, πολέω, Tрíπoλov, lit., “thrice-ploughed;" hence "much bruited," "thrice-told,” "widely-blazoned.' "" olToV is the reading of Brunck. The MSS. havе оîктоν, except that the κ is erased in M, which points to the present reading. Bl. It must be in apposition with μερίμνας, and indeed if μερίμνας be not the acc., olToV itself would be indefensible. 859-861. Wünder and others, who read оlkтov, takе Tатρòs and TÓTμOU as genitives after it, and render, "grief for my father, and for the entire calamitous lot of us, the illustrious Labdacidæ :" Kλeoîs κλεινοῖς Λαβδακίδαισιν being considered as equivalent to κλεινῶν Λαβδακιδῶν. And so Matth. § 389, 3. The sense seems to require after naτрòs, the whole of our race besides," so that Bl. reads dóμoû for TóтμOυ. I have taken Tóτμoυ in the sense of "ill-fated race," and make the dat. Aaßda- κίδαισιν depend upon ἀλγεινοτάτας understood. (C 862-867. “O curse of my mother's marriage, and incestuous slum- berings of my unhappy mother with my father, from whom, unhappy one that I am, I was formerly sprung: to whom devoted, unmarried, I here am descending to sojourn." 862. μaтp@aι agrees with âral, instead of λékтpwv. Cf. supra, v. 793. 864. κοιμήματα αυτογέννητα ματρὸς, signifies “the intercourse of a mother with her own son:” καὶ συνουσίαι τοῦ πατρὸς αὐτογενεῖς, ἢ συγγενικαὶ, ἢ ὅτι ταύτῃ συνεκοιμήθη, ἐξ ἧς γέγονε. ὅτι ὁ αὐτὸς πατὴρ ἅμα καὶ παῖς ἦν. Schol. Observe that the adjective again agrees with Koμýμara, instead of (as we should have expected) with àu Taтρl, i. e. "intercourse of my unhappy mother with my father, whom she herself had borne," (or, "who was himself borne of her.") 866. olwv, sc. yovéwv. Schol. Wünder thinks it may be referred to κοιμήματα. We may translate, "(to think) from what parents I sprang!" or, "(to think) that from such parents," &c., olwv being equivalent to Ti TowÚTwv, as we so often find it: or "that from such a match (kohμaтa)." But as πpòs oùs (sc. yoveîs, Schol.) follows, it is better to understand yovéwv here. 867. ἀραῖος ἐπικατάρατος, διὰ τὰ ἐκείνων ἁμαρτήματα. Schol. THE ANTIGONE OF SOPHOCLES. 143 868. μÉTOIKOS ěpxoμal. Cf. v. 852. Don. translates, "I go an emi- grant from life to death." 869-871. "O brother, that hast met with an ill-fated marriage, by thy death thou hast been the death of me still living." 869. δυσπότμων· διὰ τὴν πρὸς ῎Αδραστον ἐπιγαμίαν, ἥτις αἰτία τοῦ TоλÉμOV KATÉσrn. Schol. Polynices married Argia the daughter of Adrastus. 872-875. "To reverence (the dead) is a kind of reverence: but sovereignty, in whosesoever hands it is vested, is by no means to be trampled under foot: for so (dè) thy self-willed temper has been thy ruin." The Chorus admit that Antigone performed a pious duty (evσeßeía) in burying her brother, but remind her that she had no right to set the authority of Creon at defiance, for that by so doing (dé) she had brought destruction upon herself. 872. σéßei, Gl. Toùs lavóvtas: “to act piously (towards the dead), is piety in its way (εὐσέβειά τις).” 873. κράτος, κ.τ.λ. The construction is κράτος δὲ (τοὺτον} ὅτῳ κράτος μéλe, and the meaning (as Musgr. remarks) is not "cui curæ est imperium," but " penes quemcunque imperium est:" the sense being, "edictum autem ejus, penes quem summa potestas est, nullo modo vio- landum est." He compares Eur. Helen. 197, Tuρl μéλovσav, and 1161, ålda μéλovтaι, in which he says there is no signification of " care." 875. αὐτόγνωτος ὀργά· αὐθαίρετος καὶ ἰδιογνώμων τρόπος. Schol. Musgr. renders, "ingenium quod se ipso monitore utitur," i. e. avðáôns. Erf. thinks that auróyvwTos rather signifies "qui sua tantum animi sententia (yun) unumquidque agit." Compare the similar forms αὐτογνώμων and αὐτόβουλος, Æsch. S. c. Τ. 1033. 876-882. "Unlamented, unbefriended, unmarried, in despair I am conducted on this my destined way: no longer is it fated for me to behold this sacred ray of the sun; yet not one of my friends laments my fate that calls not forth a tear.' 877. ταλαίφρων ἄγομαι τάνδ' ἑτοίμαν ὁδόν, vulgo. Dindorf rejects ταλαίφρων ἄγομαι, and reads ἔρχομαι τὰν πυμάταν ὁδόν. For youaι dddv, cf. Matth. § 409, 4, or Jelf, Gr. Gr. § 583. Dale translates, "despairingly I tread the path too well prepared." 879. λαμπάδος. τοῦ ἡλίου. Schol. τόδε λαμπάδος ἱρὸν ὄμμα, i.e. “ the ere of this sacred luminary.” So 793, τόδε νεῖκος ἀνδρῶν ξύναιμον. Β1. Bl. 881. ἀδάκρυτον· τὸ ἀδάκρυτον σαφηνισμός ἐστι τοῦ οὐδεὶς στενάζει· τὸ γὰρ παρ᾽ οὐδενὸς στεναξόμενον ἀδάκρυτόν ἐστιν. Τricl. The consequence of having no one to lament her, is, that her fate does not call forth a single tear. Proleptically. 883. ἆρ᾽ ἴστ' . . . λέγειν. "Do ye know that, if there were any use in giving utterance to whinings and lamentations before his death, there is not any one that would desist from them?" Creon angrily addresses the attendants who had been ordered to take away Antigone, when he sees them hesitating to carry out his orders. The Scholiast explains thus: ἆρα ἴστε, εἰ χρείη λέγειν ἀειδὰς καὶ γόους ποὺ τοῦ θανεῖν, οὐδέποτέ τις παύσαιτο ; δεῖ οὖν ἐκ βίας ἕλκειν αὐτήν. Elmsley would make ἀοιδὰς depend on λέγων contained in λέγειν. "No one would cease uttering, &c., were there any use in indulging them." 884. el Xpeín, "si utile sit," Schæfer; "si liceat," Wünd. Blaydes, "} 144 NOTES ON who is never content with the reading of MSS., for el xpein λéyew; reads εἰ οξείη, ᾽κχέων; (!) 885. οὐκ ἄξετε...καὶ ἄφετε. These verbs are rightly joined, since oтê ǎğeтe, with an interrogation, are equivalent to ǎyere. Wünd. κατηρεφεῖ, “ roofed,” "roofed," "vaulted." ” “ vaulted.” Cf. El. 381, ἐν κατηρεφεῖ στέγῃ. 886. πеριπTúžaνtes, "having enclosed her." Musgr. quotes Eur. Ph. 1357, τειχέων περιπτυχαί. еlрпка, "I bade you." εἴρηκα, 887. εἴτε χρῇ, “whether she desire ;” εἰ χρήζει καὶ θέλει. Schol. ei kal Cf. Αj. 1373, σοὶ δὲ δρᾶν ἔξεσθ' ἃ χρῇς, where Hesychius: χρῇς· θέλεις, χρήζεις. ἄφετε--εἴτε χρῇ—ζῶσα τυμβεύειν στέγῃ. These corrections, which are partly due to the MSS. and partly to Dindorf, have been most properly received by Wünder. The use of xp for léλe or XprŠeɩ is supported by Hesychius and Suidas, and by quotations from Euripides (apud Cic. ad Att. viii. 1, et Suidam, s. v. Taλaµãσbai), and Cratinus (apud Suidam, s. v. xpń). Don. 888. (wσa тuμßevel. Wünder observes that there is nothing objec- ζῶσα τυμβεύειν. tionable in Tuµßevery being taken passively, "to be buried," for vuμpeveiv is also used both actively and passively. He translates, "sepulta vivere," ""to live entombed." But we may render, "or living to have her tomb in such an abode." 889. Parenthetically; "for we are clear as far as regards (Toùπl) this maiden." Cf. Eur. Alc. 666, тélνnкa yàp dh Tourlo'. Porson (on Or. 1338) observes that oσov ye Tour' eµ' admits of a double interpretation : " as far as lies in my power," and "as far as concerns me." 890. μετοικίας . σTEρησETαι, “she shall, I say (ovv), be deprived of an habitation above ground (or among the living)." Observe that when Creon resumes his observations after the parenthesis of the previous line, he uses ouv, equivalent to our "I say," or "so then." μετοικίας τῆς ἄνω· τὸ μέθ᾽ ἡμῶν ἄνω οἰκεῖν. Schol. The expressions οἱ avw, "the living," and oi κάтw, "the dead," are common. 891. Antigone, says Wünder, here advances towards that part of the stage from which she can obtain a view of the tomb prepared for her. · νυμφεῖον. The πετρώδης κατώρυξ was to be the “bridal chamber” in which she was to be married to Hades. In v. 1205 it is called vuμpeîov Αιδου κοῖλον. κατασκαφὴς, excavated," "dug down," through the rock. She proceeds to speak of this chamber as if it were the abode of the dead, for she says οἷ πορεύομαι πρὸς τοὺς ἐμαυτῆς. 893. ὧν ἀριθμὸν . . . ὀλωλότων, “a vast number of whom Proserpine has received among the shades, now no more." 895. Kákiσтa En μаkр, "by far the most disgraced it would seem (d)," or "in by far the most miserable manner." 896. Kάтеiμ, "I am descending to the grave." Cf. Eur. Alc. 74, κάτεισιν εἰς “Αιδου δήμους. κάτειμι, πpiv... Bíov, "before my term of life had run out." Cf. v. 461, πρίν βίου, εἰ δὲ τοῦ χρόνου πρόσθεν θανοῦμαι, and note. So Phil. 199, πρὶν ὅδ᾽ ἐξήκοι Xpóvos, "be fully arrived." 897. κάρτ᾽ ἐν ἐλπίσιν τρέφω, “I warmly cherish it in my hopes.” ἐλπίζω ἀποθανοῦσα πάντας ἕξειν φίλους. Εὐεπίφορος δ Σοφοκλῆς εἰς τὸ THE ANTIGONE OF SOPHOCLES. 145 τρέφω ἀντὶ τοῦ ἔχω. Wünder cites the following examples of τρέφω for ěxw, v. 660, 1089; Aj. 503, 644, 1124; Œd. R. 356, 374; Trach. 28, 117; Phil. 795. 899. κασίγνητον κάρα· ὦ Ετεόκλεις· ἑξῆς γὰρ τοῦ Πολυνείκους μετὰ οἴκτου μνημονεύει. Schol. Cf. v. 1. 900. Sophocles here, agreeably with his object, follows a different form of the mythus from that which he afterwards adopted in Ed. R. and Ed. C. There the sisters are yet infants at the time of their mother's death; here Antigone performs the last offices for Jocasta. Antigone assisted in the obsequies of Eteocles. See ou 25, Schn. ap. Bl. ἔλουσα κἀκόσμησα, 901. ěλovσa kåкboμnoa. After a person was dead, the body was washed and anointed with perfumed oil, and the head was crowned with the flowers which happened to be in season. The deceased was next dressed in as handsome a robe as the family could afford, according to Lucian, that he might not be cold on his passage to Hades, nor be seen naked by Cerberus. This garment appears to have been usually white. Cf. Dict. Antiq. v. Funus. CC κἀπιτυμβίους χοὰς ἔδωκα, sc. ὑμῖν, “ offered libations at your tombs.” On certain days the tombs were crowned with flowers, and offerings were made to the dead, consisting of garlands of flowers and various other things. The act of offering these presents was called évayiçeı, and the offerings themselves ἐναγίσματα, οι more commonly χοαί. Cf. Dict. Antiq.; cf. Εl. 406, μήτηρ με πέμπει πατρὶ τυμβεῦσαι χοάς. Eur. Or. 116, καὶ στᾶσ᾽ ἐπ᾿ ἄκρου χώματος λέξον τάδε· Ελένη σ᾽ ἀδελφὴ ταῖσδε δωρεῖται χοαῖς. >> 908. περιστέλλουσα, “ for burying.” Gl. ἐνταφιάζουσα. signifies "to dress or adorn the corpse, and lay it out.' τάφον περιστελοῦντε δυστήνου νεκροῦ, “to deck the grave.” τοιάδ᾽ ἄρνυμαι, тоιád' aрvvμαι, "I receive this in return (requital)." Aaußáva. Schol. FC. μισθόν. 904. καίτοι σ᾽ ἐγὼ ᾿τίμησα· παρὰ τοῖς καλῶς φρονοῦσι δοκῶ σε τετιμηκέναι, ὥστε τοὺς συνετοὺς ἀποδέξασθαι τὰ ὑπ' ἐμοῦ εἰς σὲ γενόμενα. Schol. It commonly Cf. Aj. 1170, > Toîs oрovoûσi eu, "in the opinion of men of right feeling." Triclinius connects eû with eríunoa, "I have done right in honouring thee," maintaining that the emphasis of the passage was on ev. Schn. reads σε γ' εὖ τίμησα, for the eὖ at the end must not be separated from φρονοῦσιν. Cf. Aj. 1252, οἱ φρονοῦντες εὖ κρατοῦσι πανταχοῦ. 1330, ☎ yàp eĭnv oùк àv ev pрovŵv. Cf. 755. For the dative, signifying "in the opinion or estimation of," cf. Jelf. Gr. Gr. § 600, 1. 905-913. This passage is by most Ed. considered to be an interpo- lation. If we compare Hdt. iii. 119, it is clear that either Sophocles (if he wrote the passage at all) imitated Herodotus, as Don. thinks; or vice versa, as Wolff maintains, who considers the present text an interpolation by Iophon, Sophocles' son, at a later exhibition. The wife of Intaphernes obtained a promise from Darius that one of the prisoners should be given up to her, viz., either her husband, or children, or other relations, whom Darius had cast into prison for cou- spiracy. She made choice of her brother, and gave this as her reason for preferring him: ὦ βασιλεῦ, ἀνὴρ μεν ἐμοὶ ἄν ἄλλος γένοιτο, εἰ δαίμων ἐθέλοι, καὶ τέκνα ἄλλα, εἰ ταῦτα ἀποβάλοιμι, πατρὸς δὲ καὶ μητρὸς οὐκ ἔτι μευ ζωόντων, ἀδελφεὸς ἄν ἄλλος οὐδενὶ τρόπῳ γένοιτο. B 146 NOTES ON ¿týketo, 906. éτýKETO, "were wasting away," i. e., from putrefaction. Wünder remarks that катlavшV TÝKETO (were dead and turning to dust), must be also referred to her children. 14 907. Biά... Óvov, “should I have undertaken this task against the will of the citizens.' βιά "} av póun the reading of one MSS. Br., Herm., Dind., Don., Bl., ἀνηρόμην οι ἀνῃρόμην most MSS. ἂν ἠρόμην (aor. of ἄρνυμαι), Neue, Wünd., &c. Brunck considers póuny the only legitimate form, and calls páμny "forma Atticis poetis inusitata." Bl. τίνος νόμου πρὸς χάριν, 908. Tívos vóμov πрòя xáρш, "in compliance with what principle," ἤγουν τίνι νόμῳ χαριζομένη, καὶ στέργουσα καὶ ἀποδεχομένη τοῦτον, λέγω ταῦτα. Tricl. Cf. v. 30, πρὸς χάριν βορᾶς. 909. ἂν ἦν μοι, “I might have,” κατθανόντος, (< when my first was "1 dead;” sc. τοῦ πόσιος, οι τοῦ προτέρου. 910. ei тoûd hµπλakov, "if I had lost the one I had already," i. e. παιδός. τοῦδ᾽ ἤμπλακον, ܝܙ 911. "But now that my father and mother are buried in the grave there is no one who could ever be born a brother." KEKEVOÓTOL is used intransitively: "lie hidden" év "Aidov, (lit.) "in (the realms) of Hades." Cf. El. 868, kéкevlev, "is buried." 912. av BλáσTOL. The opt. is used with àv when the adverbial sen- tence expresses an assumption, supposition, conjecture, of something happening at some time or season, depending on some condition to be supposed or expressed. Cf. Jelf, Gr. Gr. § 845. Matth. renders, "there is no brother, who could spring (if there were one)," § 528. 913. τοιῷδε .. . νόμῳ. "Having selected thee, however, for special honour in accordance with such a principle.” 914. Taût' åµaptávew, "to have acted wrong in this." Cf. Hom. Od. 22, 151, αὐτὸς ἐγὼ τόδε γ' ἤμβροτον. Instead of using the acc. neut. pron. prose writers say ἁμαρτάνειν περί τι οι τινος. 916. " Having seized me with violent hands (dià xepŵv) he is drag- ging me off :” ἐμφατικώτερον τὸ ἄγει· οὐ γὰρ εἶπεν, ὅτι ἐκέλευσέ με ἀχθῆναι, ἀλλ᾽ αὐτὸς ἄγει. Schol. 918. παιδείου τροφῆς, “rearing of children:” οὔτε παῖδα θρέψασαν. Schol. , 919. ἔρημος πρὸς φίλων, “ deserted by my "deserted by my friends." Bl. erroneously connects πρὸς φίλων with ἔρχομαι, “by order of my friends,” i. e. Creon. **** 920. катаσкарàs, "prisons, caverns, or subterranean abodes." Bl. 921. "Having transgressed what righteous law of heaven?" thinks that this question seems to refer especially to the reproof admi. nistered to her, 853. 922. Tí Xph, "of what use is it?" Cf. v. 884. 923. τίν᾽ αὐδᾶν ξυμμάχων; "which of them (sc. the gods) for allies (can I) appeal to?” "} èmel ye dǹ K.T.A., "since it would seem for my piety I have got ἐπεί γε impiety; or, "have earned for myself a character for impiety." Wünder renders dvoσéßelav, "impietatis crimen." In El. 968, evσéßelav "the character of piety," as also in Phil. 1443. Cf. v. 943. δυσσέβειαν, 925-926. ἀλλ᾽ εἰ . . . ἡμαρτηκότες. "But if, however, this is right in the sight of the gods by suffering I shall be conscious that I have done amiss." THE ANTIGONE OF SOPHOCLES. 147 παθόντες, κ.τ.λ, 926. taðóvtes, K.T.λ. The meaning is, as Don. explains: "If I have done wrong-if the gods, in fact, approve of the conduct of Creon-by suffering, I shall become conscious of my error; the fact of my suffer- ing will prove to me that the award of Heaven is against me; but if Creon is wrong, I pray that he may not escape an equal amount of anguish." The first two lines are thus explained by the Schol., ei Taûтa τοῖς θεοῖς ἀρέσκει, παθόντες τὴν τιμωρίαν, [συγ]γνοίημεν [ἂν] τὴν ἁμαρτίαν. Wex has pointed out that we must here take συγγιγνώσκω in its original sense, as a correlative of oúvoida. He translates, "ex eo, quod poenam luo, cognoscam me peccasse." Neue, on the other hand, renders, "jam passi merita, ideoque poenæ subeundæ metu vacui." Wünder," fatear merito me, ut quæ in ea re peccaverim, malis affectam esse;" and Blaydes, "I will readily acknowledge the justice of what I endure, as having acted wrongly." This construction, however, is not only forced, but we find TabóvTes taken in the sense of "suffering justly,” which it cannot possibly bear. The Oxf. Ed. translates, "having suffered, I shall confess that I have erred," i. e. (he adds) I shall have been in error, and shall have atoned for my error by my punishment; but ¿vyyvoiμev av means, "I shall be conscious," viz., that I am wrong, from the mere fact of the gods allowing me to suffer for my conduct. Schn. thinks that Evyyoîuer is used in its ordinary sense of "pardoning:" "then must I pardon what I have suffered, as having indeed done wrong;” but any interpretation which separates ξυγγνοῖμεν from ἡμαρτη KÓTES is more than questionable. παθόντες—ἡμαρτηκότες. πаÐÓνTES —ЯμаρTηKÓTES. According to Dawes' Canon, when a woman speaks of herself in the plural number, she uses the masculine gender, and vice versâ. 925. ei d'old' àµapтávovσi, i. e. “if on the other hand these (sc. Creon) are wrong" in declaring my conduct to be impious. ἀμαρτάνουσι, μὴ πλείω ἐμέ. "May they suffer no greater evils than what they unjustly inflict on me." This is said with a mixture of irony and bitterness, Antigone evidently meaning that she hopes Creon may meet with the like treatment. Wex thinks that κal indicates as much, and he compares, for the negative periphrase which gives bitterness to this wish, Æsch. P. V. 104, αὐθαδία . . . αὐτὴν καθ᾽ αὑτὴν οὐδενὸς μεῖζον φρονεῖ. Teuffel, Rhein. Mus. 1844, 621 (ap. Don.), quotes Dem. Ol. ii. 6, p. 23, οὐδένων εἰσὶ βελτίονες, i. e. "as bad as any one." Bl. observes that μὴ πλείω κακὰ ἢ καὶ δρῶσιν is equivalent to τὰ αὐτὰ κακὰ ἅπερ καὶ δρῶσιν. • ἔχουσιν. • C 920. ἔτι τῶν αὐτῶν exovow. "Still the very blasts of the same currents of rage (strong feeling) bear her at least before them:" ἔτι ἐν τῷ αὐτῷ κινήματι ἔοικεν ἡ παῖς εἶναι· οἷον· οὐκ ἐνδέδωκεν ὀδυρομένη. Schol. Camerarius explains correctly: "she neither confesses that she has done wrong, nor repents of what she has done; hence the Chorus says that she still retains her former violence of temper, by a metaphor derived from the blasts of the wind." By Tývde y' we must understand the Chorus to insinuate that Antigone at least remains the same, if Creon does not: perhaps he may change his mind, but (as Emper remarks), the Chorus give up all hope of that, when they hear his reply. Cf. v. 137, ῥιπαῖς ἐχθίστων ἀνέμων. • • • • • 931. τοιγὰρ UTEр. "Wherefore for such conduct tears shall be the lot of those who carry her, on account of their slowness." Kλaúμαтα κλαύματα • H 2 148 NOTES ON ToÚTWV, "tears, i.e. punishment, for this," viz., the fact that Antigone had been allowed by her guards to remain and make her appeal against the determination of Creon to immure her alive. "" 933. θανάτου ἐγγυτάτω, “ close upon death.” "Hei mihi! mortem proxime hæc vox accedit." Br. Antigone addresses the Chorus, and not Creon, though the next two lines are usually assigned to him. 935. θαρσεῖν . . . κατακυροῦσθαι. "I do not encourage thee into the confident hope that these things are not decreed in this way :” οὐ παραμυθοῦμαί σε θαρρεῖν, ὡς μὴ κεκυρωμένου σοι τοῦ ἀποθανεῖν. τοῦτο δέ φησιν, ὡς οὐκ ἐνδιδοὺς, ἵνα μὴ ὑπονοήσῃ ἐκείνη μεταπεπεικέναι αὐτὸν δακρύουσα. ἢ ὁ χορὸς λεγει, ὡς τοῦ Κρέοντος μὴ μεταπεισθέντος. Schol. 936. катакνρоûola, "decerni." Ell.; "1atified," "rata fieri." Bl. 937. Neue remarks that Onßns aσтu, "urbs Thebarum," is the same as ἄστυ Θήβη. Cf. d. C. 297, πατρῷον ἄστυ γῆς ἔχει. Wünd. The sense is, ὦ γῆς πατρῷον ἄστυ Θηβαῖον : but Θήβης is not to be taken for an adj., but must be connected with ǎorv. Herm. 938. θεοὶ προγενεῖς, “ye ancient gods.” WVith προγενὴς, Hermann compares μeтayevǹs (Menand. ap. Athen. p. 559, F.), of both which adjectives the comparatives προγενέστερος, μεταγενέστερος, are more in He understands πрoуeveîs to mean, not πроуóvous, but "antiquos,' and supposes the gods alluded to to be Ares and Aphrodite, the parents of Harmonia, the wife of Cadmus. Lat., "aviti." Bl. use. 939. ayoµai dǹ, "I am being borne off at once." >> 940. κοιρανίδαι, “princes : κοίρανοι· τοῖς ἀπὸ τοῦ χοροῦ φησίν· εἰώθασι γὰς οὐ μόνον τοὺς βασιλεῖς, ἀλλὰ καὶ τοὺς ἐνδόξους τῶν πολιτῶν οὕτω Kaλev. Schol. And so Tricl., οἱ προὔχοντες τῶν Θηβαίων. And in v. 988, Teiresias addresses the Chorus as Onẞns avaктes. The word is of the same form as oùpavidal, Eur. Ph. 823, and åλiádai, Aj. 883. Emper thinks that koipavidaι could not apply to the Chorus, and that Barixida must be a marginal gloss. He therefore reads Thν kоipavidŵv povvyv λomy. This is adopted by Schn. and Don. 941. The objection to the verse in brackets is that a dactyl and an anapæst occur in the same dipodia: it is probably spurious. Moúvny. If the text is genuine, Antigone ignores the existence of Ismene. 942. οἷα πρὸς οίων .... σεβίσασα, “What indignities and at what hands I suffer from my respect for piety." Two or even more inter- rogative words may be attached to the same verb, so that two or more questions on different points aro expressed in one sentence, as in Aj. 1164, τίς ἄρα νέατος ἐς πότε λήξει, κ.τ.λ. So with the relative, as here; often in a construction with a participle: Eur. Alc. 145, olas îos av åμaptáveis; Cf. Jelf, Gr. Gr. § 883, 1. 944-987. "The Chorus, gazing after Antigone as she is led away, compares her fate with that of Danao, King Lycurgus, and Cleopatra." Oxf. Ed. "In three examples, fetched from heroic fable, of similar modes of death, the Chorus shows that nothing can resist the omnipo- tence of Destiny (951-986), thereby seeking to console Antigone, now in the act of being led off to her punishment, and exhorting her to willing resignation. The ode, bordering on the style of Pindar, and in its grave and solemn rhythms announcing itself as a Threnos, forms in THE ANTIGONE OF SOPHOCLES. 119 respect of its contents a lyrical Trilogy, like the very similar one in Esch. Cho. 585, on the daring deeds of women. Three is the usual number in such cases, where something is to be made good by examples of former times; thus in Il. v. 380, where Aphrodite is wounded by Diomede, Dione consoles her with the instances of Ares, Hera, Hades, what they severally had to endure." Schn. So in holy writ we find the three examples of Noah, Daniel, and Job; Shadrach, Meshach, and Abednego; Peter, James, and John; three being con- sidered an amply sufficient number of witnesses. The narrative of Danae is as follows: Acrisius, King of Argos, having been warned by an oracle that his daughter Danae would bear a child, by whom he should be put to death, confined her in a subterranean chamber. Jove, however, notwithstanding, descended upon her through the roof in the form of a shower of gold, from which union sprang Perseus. Bl. 944-954. "The princess Danae, too, deigned to change the light of heaven for brass-girt prisons; and buried in a sepulchral chamber was fettered down; and yet she was honoured in her generation, and received the golden-flowing seed of Zeus. But the power of fate is a certain terrible power. Neither wealth, nor martial might, nor tower (on land), nor sable ships groaning in the deep, can escape it." 944. kal, “as well as thyself." Daváas déµas, a common periphrasis, "the person of D." or "the princess D." oùpáviov pŵs ånλάşaı, “tenebris mutare lucem cœlestem." Musgr. οἷον, ἡ Δανάη ἔτλη μὴ εἶναι ἐν φωτὶ, ἀλλ᾽ ἐν σκότῳ. Schol. "To change the light of heaven (for darkness) in a brass-girt prison." àλλáσσei ἀλλάσσειν generally signifies "to take in exchange;" here "to give in exchange (to exchange) for," hence "to leuve, or quit," and so *C to lose." Werns- ford construes, ἔτλα καὶ Δανάας οὐράνιον φῶς ἀλλάξαι δέμας, “ the divine beauty (the heavenly) Danae endured to waste her fair form." ἐν χαλκοδέτοις αὐλαῖς, i.e. in a chamber lined with plates of bronze fixed to the walls by nails of the same metal, such (says Schn.) as have been found in the Thesaurus of Mycenæ. Cf. Leake's Morea, ii. 382; Pausan. ii. 23, 7. 946. κρυπτομένα. When a substantival notion is expressed by a periphrasis of a substantive with another attributive substantive in the genitive, as Aaváas déµas, the attributive participle agrees with the subject in case, but in gender and number with the attributive genitivo which expresses the principal part of the compound notion, as in v. 1001, φθόγγον ὀρνίθων κακῷ κλάζοντας οἴστρῳ. Cf. Jelf, Gr. Gr. 380, 2. κατεζεύχθη, σε was bound down, or, securely confined." Bl. renders, ** was confined below." Cf. infra, 955-958. 948. yeveâ ríμos, either "honoured in her generation," or "noble by birth." Dale renders, "of lineage high she came.' In Esch. Cho. 547, Agamemnon is called ǎrdpa Tímov. 950. ταμιεύεσκε ἀντὶ τοῦ ἐν αὐτῇ εἶχε τὰς γονὰς τοῦ Διός· ὅ ἐστιν ἔγκυος ἦν. Schol. "As this impregnation did not take place before Danac's seclusion in the brazen chamber, the imperfect seems here to require a larger sense than is usually given to it. The verb, too, seems capable of a more definite meaning than the Scholiast has given. Ταμιεύειν may signify ‘to be a ταμίας, ταμία, as κηρύσσειν, ‘to be a kîpu§, Knρv, or herald. The word Tauías aps in Hdt. viii. 51, as adminis- ταμίας trator of the temple-treasury in the Aropolis at Athens; and to this " 150 NOTES ON metaphoric sense the words yovàs Xfvoopúтovs seem here to refer it.' Mit. Don. translates, "husbanded;" Dale, "cherished;" L. and S., "became the depository of." 951. The construction seems to be ἃ μοιριδία (δύνασις) δεινά τις δύνασίς (σTI). For the position of Tis, cf. Jelf, Gr. Gr. § 660. 952. Bos is the correction of Erf. who compares Bacchylides ap. Stob. Εcl. i. 6, θνατοῖς δ᾽ οὐκ αὐθαίρετοι οὔτ᾽ ὄλβος, οὔτ᾽ ἄκαμπτος ῎Αρης, οὔτε πάμφθερσις στάσις. The cominon reading is ὄμβρος, which the Schol. explains by tà èv oùpav, because the rain descended from heaven, thus opposing it to τὰ ἐν τῇ γῇ, viz, ῎Αρης and πύργος, and to Tà év Tĥ Oaλáttņ, viz., vâes. It was in a shower of gold that Zeus ἐν θαλάττῃ, descended upon Danae, so that the common reading admits of an easy defence. 953. ἁλίκτυποι, either pass. sea-stricken," or act. "labouring in the deep." Ell: "mare pulsantes, i. e. pernavigantes." 954. ékpúyoiev. Bothe thus explains the whole passage. "Nothing, however powerful, can resist Destiny, says the Chorus, as may be proved by numerous examples. What is more rapid than a storm (oußpos), more violent than Mars (or war), firmer than a tower, more fitted for escape than ships? Yet none of these can withstand the omnipotence of Destiny." (C 955-965. "And the choleric son of Dryas was bound for his fiery temper, being shackled down by Bacchus with rocky chains. Such a dreadful and virulent temper flows from madness. He found out at last that in his madness he was attacking the god with scurrilous tongue; for he was for putting down the frenzied women, and the mystic fire, and for challenging the tuneful Nine.” 955. Another instance of a similar fate is that of Lycurgus, son of Dryas, and king of the Edones in Thrace. "For contemning or dis- turbing the rites of Bacchus, he was (according to Sophocles) chained to a rock, where he perished. Homer punishes him with blindness, Il. vii. Some are of opinion that the fable took its rise from this monarch's virtuous regard for his people, who, seeing the ill effects of their intemperance in the use of wine, caused all the vines in his country to be rooted up and destroyed." Franklin. The Scholiast observes that we are not to understand the Chorus to imply that Antigone was punished for profanity as Lycurgus was. ζεύχθη δ᾽ KATEČεÚXON, suр. 946: with which line 8' in this marks the sequence, as again dè in line 966, Oxf. Ed. * xoxos is the reading of Scaliger, Reiske, Br. Dind. &c.; vulgo ¿ğuxóλws. Cf. Virg. Æn. iii. 13: "Terra procul vastis colitur Mavortia Campis (Thraces araut) acri quondam reguata Lycurgo." 956. Ἠδωνῶν. The Edoni, or Edones, were a people of Thrace, living between the Nestus and the Strymon, near Mount Edonus. They were famous for their orgiastic worship of Bacchus : whence Hor Od. ii. 7, 26. "Non ego sanius bacchabor Edonis." κερτομίοις ὀργαῖς· διὰ τὰς κερτομίους ὀργάς. Schol. “propter procat ingenium." Erf. The singular opyà occurs in the same sense, v. 875. 957. Teтρúdei év deoue, "in a prison in the rocks," a cavern in Mount THE ANTIGONE OF SOPHOCLES. 151 Pangaus, where he was shut up, according to Apollodorus, iii. 5, ᾿Ηδωνοὶ δὲ . . . . εἰς τὸ Παγγαῖον αὐτὸν ἀπαγαγόντες ὄρος ἔδησαν. eis õpos 959. οὕτω· οὕτω καὶ του Λυκούργου ἀπὸ τῆς μανίας ὀργὴ ἀποβαίνει· μένος γὰρ ἡ ὀργή. ἀνθηρὸν δὲ τὸ ἀκμαῖον καὶ ἀνθοῦν ἐν κακοῖς. Schol. In addition to the translation given above, we may render: "thus (i. e. by such a punishment) he cools down (wears out) the strong and virulent storm of his madness." So in Esch. Suppl. 579, àπоσTÁČEL ald@, "she weeps away her shame." Bl. renders: "thus the strong and exuberant force of his rage diminishes," is made to diminish, lit. distils or melts away. Don. 'So mighty and so vigorous the strength of madness which distilled from him." L. and S. intrans. "the fury of madness trickles away, comes to naught." Others: "a strange force comes forth from madness." Passow: "he permits the dreadful rage of his madness to run down, or, to run itself out." ... 960. åvenpòv μévos, "rage bursting (as it were) into flower," i. e. at its height. L. and S. Cf. Trach. 1000, μavías aveos, "virulent madness," or "the highest pitch of madness." Esch. Pers. 821, üßpis ¿§avoûσa. ἐξανθοῦσα. κεῖνος . . . γλώσσαις· τὸ ἑξῆς· κεῖνος ἐπέγνω τὸν θεὸν κερτομίοις γλώσσης µavíais Yaúwv. Schol. Herm. renders, "ille cognovit deum, quum eum pro insania sua acerbis dictis læderet." Dind., "sensit vim dei." Mit., "he knew the power of the god, when too late (T.)." Bl., "he learnt. that in his madness he was jeering the god with abusive speeches." Schn. (quoted by Bl.), " that man got to know how that in his frenzy he had been touching the god in his railing utterances" (with a peculiar sarcasm heightened by the asyndeton). Don. and Emper connect Keivos with the previous sentence, and for uavíais, Don. reads dè dúais, and renders: "but sorrow taught him it was a god his jeering tongue had mocked." He thinks that éréyvw, as well as yawr, should be consi- dered as governing the acc. rdv eeóv, "he recognised the god, and at the same time discovered his error in meddling with him." Perhaps the following free rendering may give the full meaning: "he found out at last the god (he had to deal with), when he began to assail him with scurrilous language." 961. awr. Cf. v. 857. With ev yλwoσais compare Phil. 60, ol o'èv λιταῖς στείλαντες : 101, ἐν δόλῳ ἄγειν: 1393, εἰ σέ γ᾽ ἐν λόγοις πείσεις duvnoóμeoba. The Latins would use the abl. of instrument, instead of èv, in these cases. 963. παύεσκε, as supra, 949, ταμιεύεσκε This form is common in Epic poetry. Translate, Translate, "he was for putting down." Don., “he sought to let and hinder." ἐνθέους· γυναῖκας τὰς θεολήπτους βάκχας. Schol. “the inspired maidens," the Bacchantes: " possessed" (sc. with the divine frenzy). 964. εὔϊόν τε πῦρ' τὸ ὑπὸ τῶν Βακχῶν αἱρόμενον ἐν ταῖς Διονυσιακαῖς δᾳδουχίαις. Schol. "The mystic flame" of the torches used in the Bacchic mysteries. 965. npélice, “he was for challenging, or provoking" "lacessivit, dictis puta procacibus et contumeliosis." Musgr., who adds that if Movoas can signify cantus, ǹpédie may be rendered contempsit. The Muses are reckoned among the attendants of Bacchus by Diod. Sic. iv. 4. Per- haps the following extract from the Dict. Mythol., &c., may throw some light on the meaning of the poet. "When Bacchus had grown up, Hera drove him mad, in which state he wandered about through 152 NOTES ON various parts of the earth.... On his return to Europe, he passed through Thrace, but was ill received by Lycurgus, King of the Edones, and leapt into the sea to seek refuge with Thetis, whom he afterwards rewarded for her kind reception of him with a golden urn, a present of Hephaestus. All the host of Bacchantic women and Satyrs, who had accompanied him, were taken prisoners by Lycurgus, but the women were soon set free again. The country of the Edones thereupon ceased to bear fruit, and Lycurgus became mad, and killed his own son, whom he mistook for a vine. After this his madness ceased, but the country still remained barren, and Bacchus declared that it would remain so till Lycurgus died. The Edones, in despair, took their king, and put him in chains, and Bacchus had him torn to pieces by horses." 966-967. "By the azure expanse of the double-shored sea, are the shores of the Bosphorus and the Thracian Salmydesus, dangerous to voyagers, where Mars, god of the surrounding states, saw the accursed wound inflicted to blindness (Tupλwlèv) on the two sons of Phineus by their fell step-mother, lacerated till they were blind (åpax@èv àλadv) upon the orbs of their eyes, thus darkened for ever (àλaσtópolσi) by the bloody instrumentality of swords, and the points of spindles.' The last instance adduced by the Chorus is that of Cleopatra, daughter of Boreas and Orithyia. She married Phineus, King of Salmydessus in Thrace, by whom she had two sons, Plexippus and Pandion. Ovid calls them Polydectus and Polydorus. She was in course of time repudiated by Phineus, who married a second wife, Idea or Idothea, daughter of Dardanus, King of Scythia. She falsely accused his sons of having made an attempt upon her virtue, whereupon Phineus put out their eyes, or according to others, ordered them to be half buried in the earth, and then to be scourged. We can only gather from the context that their mother, Cleopatra, was imprisoned, such a fate being hinted at v. 977. Sch. observes that "the third example takes up two strophes, the poet dwelling with peculiar interest on the ancient Athenian heroine, his compatriot, who together with her two sons endured a heavy calamity." 966. πaρά. For mapà with a gen., where we should have expected a dat, Winder compares 1123, παρ' ὑγρῶν Ἰσμηνοῦ δείθρων. Cf. Jelf, Gr. Gr. § 637. παρὰ δὲ Κυανέων, κ.τ.λ. "The narrative begins, as is often the case in the poets, with a description of the locality where the events about to be related occurred, as in Il. β΄. 811, ἔστι δέ τις προπάροιθε πόλιος αἰπεῖα κολώνη. aiπeîα koλwvη. So in the Latin poets, 'est locus. ... ubi,' &c." Bl. The poet therefore means, as Wünder remarks. "There is by the Thracian Bosporus, Salmydessus, where," &c. The Cyanean Islands were two small rocky isles at the entrance of the Thracian Bosporus into the Euxine, the Пάуkтαι and Zvµmλnyádes of mythology, so called because they were once said to have been moveable, and to have rushed together, and thus destroyed every ship that attempted to pass through them. Cf. Eur. Med. 2, Κυανέας Συμπληγάδας. With πελαγέων ἁλὸς, Winder compares Hom. Od. v. 335, νῦν δ᾽ ἀλὸς ἐν πελάγεσσι. Eur. Troad. 88, πέλαγος ᾿Αιγαίας ἁλός. Ell. thinks that Κυανέων πελαγέων ig equivalent to πελαγέων ἐν οἷς Κυάνεαι πέτραι. 967. didúµas årós, i. e. the Propontis and Euxine. The mouth of the THE ANTIGONE OF SOPHOCLES. 153 Euxine was called διδύμη ἅλς, according to the Scholiast, διὰ τὸ διαχωρί ζεσθαι ὑπ' αὐτῶν τὴν θάλασσαν. 968. ȧктal, sub. eiol, as Dind. remarks, comparing the usual formula used in commencing a narrative, "Est locus ubi." The Epic form 18', "and," for 8' vulg. is due to a Dresden MS. and ǎçevos is the addition of Böckh to fill up the metre. 970. Salmydessus was situated in the Euxine Sea, some fifty miles to the N.W. of the mouth of the Bosporus. Its coast is called by Scymnus of Chios δυσπρόσορμος ἀλίμενός τε παντελῶς. Bl. ἀγχίπτολις ἔμπολις, 970. дyxínтoris, Aug., Dresd., a. Dind. ayxíñoλis, Ald. vulg. Don. reads ǎyxiσtos on account of the metre, to make this line correspond with 981. The meaning of the word is variously understood. Musgr. thinks ȧyxíTTOλis is equivalent to μToλis, "incola," "indigena," Tóλis being frequently used in the sense of "terra." Others take it to be equivalent to Toλirns or exépios, "a native of." Bl. quotes Schn., "Ares at home on that pirate-infested coast (Xen. An. vii. 512): hence ayxiπToλis, 'the neighbour-god' of Salmy dessus." The Oxf. Ed. ren- ders lit. "Ares, near the city, i. e. the tutelary god of the city;" and then by transf., "the people under the god's tutelage;" so that ȧyx. "Ap. comes to mean no more than "incolæ civitatis." 971. dioσoîoi Diveldais. The two sons of Phineus and Cleopatra, Plexippus and Pandion, sometimes also called Crambis and Orythus. 972. eldev, sc. Apns, unless we refer it to the shores of the Bosporus and Salmydessus, with which last it would agree. In this case we must take aуxíπTоλis Apηs parenthetically, "where Mars is god of the neighbouring country." 973. τυφλωθέν, “inflicted so as to cause blindness.” Tricl. τυφλωθέν· ἀλαδν· καὶ τυφλόν. Β1. Wünder conj. ἀραχθέν. ἐξ ἀγρίας δάμαρτος, sc. Idæa or Iāothea, who blinded them with the consent and connivance of Phineus, who is accordingly elsewhere said to have done it himself. - Tò, as in v. 957. 974. àλadv is added, and joined poetically with λkos, so that the sense is ὥστε ἀλαοὺς, sc. τοὺς ὀφθαλμοὺς γενέσθαι. Wünd. ἀλαστόροισιν· τοῖς ἄλαστα πεπονθόσιν, ἢ τοῖς δυστυχέσι κύκλοις τῶν ὀμμάτων. Schol., "under the influence of an àλάoтæp, or avenging deity." L. and S. Bl. "wretched." Don. approves of Welcker's expla nation (who renders " crying for vengeance"), as referring to the spirits of vengeance, which cried aloud in the sightless eyeballs of the Phineidæ. 975. I have retained the reading of the MSS. and Schol. for which Herm. conj. repo' ¿yxéwv. It is not necessary to mention the various conj. of Ed. ἀραχθέν· πληγέν. Tricl. With the poetical use of ὑπὸ here, compare Pind. N. i. 68, βελέων ὑπὸ ῥιπαῖς. So δαμῆναι ὑπό τινι, πίπτειν ὑπό τιν. Cf. Jelf, Gr. Gr. § 639. The text is evidently corrupt, but in the absence of any better reading from MSS., we must translate as we can. The sense required seems to be that their eyes were put out by the hand alone of the step-mother, and not by means of the instruments usually employed by women for inflicting wounds. If the translation given above is considered objectionable, we may render, "by murderous hand with the points of swords and spindles.' HS 154 NOTES ON ļ KeрKidwν. Alcmena dug out the eyes of the murdered Eurystheus κερκίδων. with the same weapon. Cf. Apollodor. ii. 8, 1. Musgr. observes that women generally used their clasps, and not their shuttles, for the pur- pose of inflicting wounds. 979–987. “And wasting away they bewailed full piteously their piteous lot, sprung as they were from a mother so unhappily married. And yet she reached in extraction to the olden Erechtheidæ, and in far-distant grottoes she was brought up amid her father's storms, daughter of Boreas, swift as a steed over the hard-bound ice, child of heaven: yet even upon her the immortal Fates laid their hands." 979. KATAтAKÓμevo, " pining away," probably in confinement: málav, sc. the loss of their eyes, and imprisonment, which they shared with their mother. .. 980. ἔχοντες γονὰν, i. e. γενόμενοι, “having their birth,” “ being sprung from:” ἀνύμφευτον, agreeing with γονὰν instead of ματρὸς, unhappily married:” ὅτι ἐπὶ κακῷ νυμφευθεῖσα δυστυχεῖς αὐτοὺς ἔτεκεν. Schol. Mit. observes that Sophocles appears often to use compounds with a privative, as if they had been compounds with dus. Wünder renders, ex infausto matris connubio nati." So also Herm. We may, however, connect μarpòs with πábav, as edd. vett. Br. and others do, rendering: "bewailed the piteous fate of their mother, sprung as they were from one so unhappily wedded." Don. thinks that unless there were some reference here to a similarity between the fate of the mother of the Phineida and that of Antigone, the whole passage, and especially the end of this antistrophe, would lose its chief point. The fact that the Phineide themselves were blinded by their step-mother, and that they bewailed their own wretched lot, in being sprung from a mother unhappy in her marriage, would not sufficiently connect their case with the catastrophe of this drama... The imprisonment of Cleopatra (he adds), rather than the blindness of her sons, was the point of the story as far as Sophocles was interested in it, and this reference to the μeλéα пáðα μarpós, is the natural transition from the mention of the disaster which befel them, to the more direct allusion to a traditionary imprisonment, with which the Athenians were per- fectly familiar, because it was connected with their own national mytho- logy. We may also understand that by ἔχοντες ἀνύμφευτον γονὰν, they bewail their own "unwedded life," as Antigone herself had done just before. ἢ τὴν ἀνύμφευτον ἑαυτῶν κοινωνίαν, οἷον τῆς πρὸς γυναῖκας συνουσίας ἄπειροι ὄντες. Schol. For ἔχοντες, Br. reads ἐχούσας, “they bewailed the wretched fate of their mother, who had obtained an un- propitious offspring from her marriage." "} TOS. • 981. σπέρμα ἄντασ', Erf. thinks is equivalent to μετέσχε τοῦ σπέρμα- Wunder considers ἀντᾶν τίνος σπέρμα to be the same as εἶναί τινος yévos, so that in either phrase the genitive depends on the verb, and σπέρμα and γένος are accusatives. Dind. conj. αὔδασ' οι αὔχασ’. Don. adopts the former, considering &vrao' to be inexplicable. Schn, ex- plains ἄντασε by ἔθιγε, σπέρμα, “by birth.” The meaning of ἄντασε seems to be, "she reached up to" the Erechtheid in her extraction: she traced her descent directly from them, being the daughter of Orithyia, and grand-daughter of Erechtheus. Cf. Phil. 239, yw yévos μέν εἶμι τῆς περιρρύτου Σκύρου, “I am by extraction of the wave-lashed Scyros." "" "" THE ANTIGONE OF SOPHOCLES. 155 985. Bopeàs, Ion. Bopeias, poet. Bopnïàs, Bopnts, "a Boread," a daughter of Boreas. Passow. So in Esch. Cho. 596, Oeσriàs, " daughter of Thestius." ἅμιππος (ἅμα, ἵππος), “feet as a horse:” ταχεῖα, ἴσον ἵππῳ δυναμένη τρέχειν. Schol орlóжоdos úжèρ máyou is generally rendered, "over the steep or craggy hill," which Schneid. understands of the steep heights of the Pangæus, to which Boreas was said to have carried off Orithyia : πάγου· ὑψηλοῦ ŏрovs кal aкpwpeias. Schol. Ellendt, thinking this irreconcilable with the allusion to èv åvтpois, adopts Hermann's interpretation of máyov, "ice so firm, as to support those stepping on it." "J ỏρlóπodos, "firm to the foot.' 986. beŵv maîs, as being the daughter of Boreas, himself a divinity, and by her mother's side descended from the gods. Cleopatra's grandsire, the ynyevǹs 'Epexleùs, who was worshipped in the Erech- theion on the Acropolis of Athens, was deified Ποσειδῶν Ἐρεχθεύς. Cic. N. D. iii. 19, 15, "Erechtheus Athenis filiæque ejus in numero Deorum sunt." Schn., Bl. 987. ἔσχον· ἐπέσχον, ἐπετέθησαν, ἐπεβάρησαν. Schol. Musgrave, taking it with ẻπl in the previous verse, renders, "irruebant, invade- bant.' He understands åλλà каπ' èkelvą to signify, that "notwith- standing her having been brought up in a far distant country, and in secluded grottoes, her swiftness of foot, and her descent from the gods, all these availed nothing against the power of Destiny." Phineus divorced her, and cast her into prison. They are "} μakpalwves, "everlasting," "long-lived," "immortal." called waλaryeveîs in Esch. Eum. 172. SCENE VI. (987–1115.) "AT the end comes Teiresias, the old blind soothsayer, alarmed by the bad omens which have attended his divinations. He advises Creon to pacify the wrath of the gods by performing the proper rites to Polynices; Creon accuses him of having been bribed; a quarrel ensues between them, and Teiresias goes away, after having foretold great afflictions coming upon Creon's house. Creon, after his departure, being alarmed, begins to relent, and presently hastens to set Antigone free, and make all other amends in his power." Oxf. Ed. ånd 988. ἄνακτες, “ princes,” “ nobles :” καὶ νῦν ἄνακτάς φησι τοὺς ἀπὸ τοῦ Χοροῦ ἐντίμους. Schol. Cf. v. Cf. v. 940. 989. ¿ Evds, “by the eyes of one." ἐξ τοῖς τυφλοῖσι ... πέλει, “The blind have this mode of journeying (only), viz., by means of a conductor." The words èk Tропупτоû are ἐκ προηγητοῦ added as an έπεξήγησις of the preceding αὕτη. Erf, i.e., ἥτις ἐστὶν ἐκ πропуηтоû. Ell. renders, "depends on a guide.' 19 992. τῷ μάντει, “to the man who is a seer.” So τὸν μάντιν, v. 1053. Cf. on v. 190. The prophet Teiresias is here introduced with great propriety; his appearance has something in it very solemn and affect- ing, his age and blindness adding a kind of melancholy dignity to the scene; the tyrant himself, we see, pays at first the utmost deference 156 NOTES ON to his authority and trembles at his power, though he afterwards treats him with contempt, and even accuses him of being corrupted by the friends of Antigone. This conduct of the poet is artful, as it raises the character of the poet, and heightens his consequence, at the same time that it aggravates the guilt of Creon by representing him as a contemner of the gods, and renders him a fitter object of divine vengeance." Franklin. • 993. οὔκουν . . . . φρενός, “I have not hitherto, at least, been in the habit of swerving from thy suggestions (counsels)" olov ovdè tùν àpxǹv τῆς σῆς κατωλιγώρουν μαντείας. The verb ἀποστατεῖν, “ to stand aloof from, or differ from," is found in Esch. Ag. 1075; Cho. 445, 826; Eum. 65, 414. Cf. also Cd. R. 743, μορφῆς δὲ τῆς σῆς οὐκ ἀπεστάτει πολύ. 994. "That is the reason why (Toryap) thou dost pilot the state aright (ou a safe course)." dì'òpeñs, sc. ddoù, i. e. opeŵs. Cf. Jelf, Gr. Gr. § 627. So in Trach. 395, ἐκ ταχείας. 995. “I can (ếxw) bear witness to the services thou hast conferred (ovhoiua), from experience (TETOVOάs)." Hermann and Wünder refer (ὀνήσιμα), (πεπονθώς).” this to the recent salvation of Thebes, chiefly because, at Teiresias' advice, a son of Creon had devoted himself to death for that purpose (v. 1162, 1303). This view of the matter, as well as Wünder's and Matthia's sense of the construction, seems open to objection. The word ovnoua appears to imply a course of benefits, not any one single benefit; while instead of making Teлоves a participle exclusively de- pendent on μaprupeîv, we may mentally repeat the participle, and thus get the following sense, "I am able, from previous experience, to testify (that I have received) various benefits from you." And so, more briefly, Camerarius, non possum negare, re expertus, te mihi profuisse. Mit. The common rendering is, "I am able to bear witness that I have experienced from thee what is advantageous." (C 996. φρόνει . . . τύχης, “ Know that thou art now again in a critical state of fortune;" or rather, lit., "that thou art now again standing on the razor's edge of a crisis (of danger)." A proverbial expression to de- note a person's being in a state of extreme danger. Bl. thinks that the origin of this phrase is to be found in Hom. Il. k'. 173, vûv yàp dì táv- τεσσιν ἐπὶ ξυροῦ ἵσταται ἀκμῆς, ἢ μάλα λυγρὸς ὄλεθρος ᾿Αχαιοῖς ἠὲ βιῶναι, death or life stands on a razor's edge," i. e. is balanced on so fine an edge that a hair would turn the scale, L. and S: èπì çuρoû àкiths, Hdt. vi. 11, &c. ( 67. Beßus is frequently found equivalent to av. Cf. v. 997. τὸ σὸν στόμα· τὸν σὸν λόγον. Schol. , 998. γνώσει . . . κλύων, “Thou wilt know, by listening to the symbols (tokens) of my art." Don. renders, "if you listen, you will know ;" and quotes El. 878, Yσėl toût' ¿µοû кλúοvσα. He thinks that it has not been sufficiently observed, that when Auw is discriminated from aкouw it presumes the continuous act of listening, whereas άkoúw signifies to hear and understand, which, as an act of comprehension, is single. Thus we often find λów in the present tense by the side of aкouw in the imperfect, aor., or perfect, as in Esch. P. V. 448, kλúovtes OỦK ἤκουον; Choëph. 5, κλύειν, ἀκοῦσαι, &c. 999. θᾶκον ὀρνιθοσκόπον (“ augurial”), in one word, οἰωνοσκοπεῖον. Cf. Pausan. ix. 16, 1, Θηβαίοις ἐστὶν οἰωνοσκοπεῖον Τειρεσίου καλούμενον. THE ANTIGONE OF SOPHOCLES. 157 1000. λιμὴν, “a receptacle” for every kind of bird: ὅρμος καὶ ἕδρα. Schol. The templum of the Roman augurs, according to Boeckh. 1001. άyvâт' άкоú∞, K.т.λ., "I hear a strange sound of birds, screech- ing with an ill-boding and barbaric fury." Observe that kλášovтas agrees in number with ὀρνίθων, but in case with φθόγγον, as if ὄρνιθας pleyyoμévous had preceded. Cf. on v. 946. 1002. βεβαρβαρωμένῳ· ἑρμηνευθῆναι μὴ δυναμένῳ, ἀλλὰ ἀσαφεῖ. Schol., "confused," "indistinct," "outlandish." Wünder thinks it may mean fierce," "savage." 1003. σπῶντας. . . φοναῖς, “ tearing each other to death (φοναῖς) with their talons:" povaîs, "in slaughter: a substantive, and not, as the Schol. took it to be, an adj.: Taîs aiµarıkaîs. • • èv xnλaîow, for the simple dative of instrument. Wünder. 1004. πτερῶν . . ἄσημος ἦν, “the whirring of their wings was not without its meaning." Though Teiresias was blind, he could still under- stand the meaning of what he heard. }) 1005. éμπúρwv èyevóμny, "I tried the burnt-sacrifices on the all-blazing altars :” ἀντὶ τοῦ ἀπέπειρώμην τῆς διὰ πυρὸς μαντείας. Schol. In Trach. 1101, yeúeσlaι signifies "to essay," ""make trial of:" Aλwv TE μÓXOWV ἄλλων τε μόχθων μυρίων ἐγευσάμην. 1006. παμφλέκτοισιν. Cf. Εl. 1139, παμφλέκτου πυρὸς ἀνειλόμην. Divination by birds was in great esteem among the ancients: the augurs were clothed in white with a crown of gold upon their heads, and seated on a kind of throne, from whence (as the Scholiast informs us), they had power to assemble the birds from all quarters, whenever they had occasion for them. Teiresias does not tell us what birds they were that he heard fighting in the air, most probably vultures, as they feed only on carcases; these, and other birds of prey, were always sup- posed to foretel blood and slaughter. Alarmed at the fighting of the birds, he proceeds to the Tupoμavтeía, or divination by fire of the sacri- fice, which terrifies him with fresh omens; for when the fire was kindled with difficulty, when the flame was divided, when it did not immediately spread itself over all the parts of the victim, but con- sumed them by degrees; when instead of ascending in a straight line, it whirled round, or was extinguished; when it cast forth a thick black smoke: when the unpol, or thighs of the victim, parts ap ropriated more particularly to the gods, were not covered with fat, in order to consume them more quickly; all these were considered as marks of the divine displeasure, and infallible portents of future misery. Franklin. 1007. Ηφαιστος οὐκ ἔλαμπεν. “The fire did not burn bright and clear." In order that the omen should be propitious, it was necessary that the flame should burn bright, and ascend in a straight line to a point, Cf. Seneca Ed. 309: "Utrumque clarus ignis et nitidus stetit, Rectusque purum verticem cœlo tulit, Et summam in auras fusus explicuit comam? An latera circum serpit incertus viæ Et fluctuante turbidus fumo labat?" ἀλλ' ἐπὶ σποδῷ . . . ἐτήκετο, “ but an oozing eputter from the thighs died away in the ashes:" uvdŵσа кηkls is rendered by some, "liquid îŋkls 158 NOTES ON fat:" by Bl., "a damp or moist vapour:" but as кnkiew signifies "to spurt forth,' ""to gush forth," Phil. 697, 784, and aŋels primarily signi- fies "anything gushing or spurting forth," I have translated as above, "an oozing sputter." Wünder also connects Kηkls with unpíwv, under- standing it, however, to mean "the fat exuding from the thighs of the victim when set on fire." Others take unplwv with eтhkето, "oozed out ethKeto, from the thighs." The unpía were the "thigh-bones," which were cut out for the purpose of sacrifice, and enveloped in the fat, over which the gall was placed. "} 1009. κἄτυφε κἀνέπτυε, “and smoked and spluttered :” τύφειν ἐστὶ τὸ ἡρέμα ὑποσμύχειν. ἀνέπτυε δέ, ἀνέβαλλε τὰ μηρία ἐκ τοῦ λίπους. Schol. "Hoc dicit: bullivisse adipem et cum crepitu ferventes particulas ejecisse." Herm. 1010. καὶ μετάρσιοι χολαὶ διεσπείροντο, “the gall-bladder first swelled out and then burst asunder:" xoλal may perhaps mean "the lobes of the liver," which would of course include the gall-bladder. Ell. and Dale translate xoλal "entrails." Most Ed. render, "the gall was scat- tered about high in the air." Others, "melted into air." I understand Meтáρσion to mean "swelling out to a great height: and so Dale, "the swollen entrails were dispersed." The singular xoλn (“the gall" itself; sometimes, "the gall-bladder") is more commonly found, as in Atsch. P. V. 495, χολῆς λοβοῦ τε ποικίλην εὐμορφίαν : Eur. El. 827, λοβὸς μὲν οὐ προσῆν σπλάγχνοις, πύλαι δὲ καὶ δοχαὶ χολῆς (“the receptacles for the bile,” i.e, the gall-bladder), πέλας κακὰς ἔφαινον τῷ σκοποῦντι πроσВоλás. From both of these passages it is clear that the lobe of the liver was used in divination. καὶ καταρρυεῖς . . . . πιμελῆς, “and the thighs shrinking in were laid bare of the encircling fat." Passow and Ell. deny that unpol can here be equivalent to unpía, and apparently with good reason, seeing that the latter word had just been used before. Musgr. and Wünder main- tain the opposite opinion, citing Pollux, ii. 185; Pausan. i. 24, 2, &c., as authorities. If this be correct, we must render: "and the thigh- bones falling down (probably from the altar), were laid bare, &c." καταρρυεῖς, decidentes : καταρρυὴς is formed like περιρρυής. The verbe τριχορρυῶ and πτερρορυῶ, from ῥέω, have also the letter v. Musgr. 1011. Kaλuπтîs, used actively. Wünder and Boeckh take it passively, in the sense of "placed around," circumdatus. Wünder also thinks that Tueλns depends upon the adj. kaтappveîs, "falling away from the fat which covered them." "" ἐξέκειντο. Gl. ἐγυμνοῦντο. Schol. ἐκ τοῦ λίπους τῆς καλυπτούσης αὐτοὺς πIμEλÊS ÈÈÉπITTOV. Dale renders, "the thighs, stripped of the involving πιμελῆς ἐξέπιπτον. caul, lay bare around." 1012. Tαidds Toûd', sc. his guide. What authority Blaydes has for stating this to have been his daughter Manto, I cannot surmise. 1013. φθίνοντ᾽ µavтeúuata, “deadly prognostications from the ill- boding sacrifice." Musgr. renders poivovт', evanescentia, "faint:" ob- serving that "in ignispiciis" it was considered a bad omen when any of the prognostications were "debile et evanidum." Perhaps, therefore, we must render, "baffled signs of omens indistinct" with Don. ἀσήμων. àouwv. As the word onuara signifies omens generally (Esch. Ch. 250), so it is not unfrequently applied to the ignispicious omens, Esch. P. V. 498, φλογωπὰ σήματα. Αpoll. Rhod. i. 144, ἔμπυρα σήματα, The • • THE ANTIGONE OF SOPHOCLES. 159 question for present consideration is, does the privative a here imply, as it frequently does in Soph., like dus, unpropitious, or merely absence of sign, or omen? Wünder understands the former sense; Ell. the latter. In the augury from birds Teiresias had evidently been baffled, for the birds emit sounds unintelligible to him (BeßapBapw- μένους). He tries accordingly augury by fire; but whether he is again comparatively defeated, must depend chiefly on the sense we attach to the words οὐκ ἔλαμψε. Mit. opyiwv, "sacrifices," as in Trach. 768, and Æsch. S. c. T. 185. 1015. ταῦτα νοσεῖ, i. e., ταύτην τὴν νόσον νοσεί, Wünd.: “is afflicted thus (or with this plague)." The elliptic acc. Cf. Eur. Troad, 615, voσeîs étepa. Cf. Jelf, Gr. Gr. § 553, e. TĤs σĤs èk Opevds, "from thy injudicious conduct." 1016. Bwpol-toxάpai. Passow observes that there is the same dis- tinction between these two words as between the altaria and aræ of the Romans; the high and the low altars. The dogs bring their foul booty to the ἐσχάρα, the birds to the βωμός. Mit. ἐσχάραι, "sacrificial hearths:" ai éorial. Schol. " Tavтeλeîs, “all," "universal; παντελεῖς, or, perhaps, "all-holy : αἱ τὰ τέλεια τῶν ἱερείων δεχόμεναι· ἢ ὅλαι· ἢ δι᾽ ὧν πάντα τελειοῦται. Schol. Wünder observes that the meaning of Tavтeλeis is uncertain. Br., Erf., and Matth. render it "omnes; Musgr., "sanctissimæ," as Zeus is called TATηρ TAVTEλns in Esch. S. c. T. 120. Trick, παντελεῖς· ἐν αἷς πᾶσαι αἱ Ovolai TEλOÛVTAI. Don. translates, "our altars, high and low, of every kind." ,, "} << 1017. πλήρεις . . . γόνου, “ are full of the fragments of the ill-fated sou of Edipus, now dead, brought hither by (u') birds and dogs,” and thereby are polluted. ἀντὶ τοῦ οἱ κύνες καὶ οἱ ὄρνιθες διασπάσαντες τὸ τοῦ Πολυνείκους σῶμα ἐπὶ τοὺς βωμοὺς ἐκόμισαν, καὶ οὕτως ἐμόλυναν ἅπαντας. Schol. The construction is πλήρεις βορᾶς τοῦ δυσμόρου γόνου Οἰδίπου πεжтŴτOS, "are filled with fragments of their food torn from," &c. Gl., πεπτῶτος, βορᾶς· σπαράξεως εἰς βοράν. 1019. θυστάδας λιτὰς, “sacrificial prayers,” sacrifice :" Tàs dià Ovσiâv yivoµévas Airás. Schol. S. c. Τ. 269, θυστάδος βοῆς. • • • 1021. οὔδ᾽ ὄρνις Amos, "nor do the birds whirr by with propitious λίπος, sounds, glutted as they are with the fat and blood of the murdered." The last syllable of ὄρνιs is short, and the gen. ὄρνιος, not ὄρνιθος in this case, like wóλis, gen. Tóλios: plur. nom. and acc. opveis or opvis, but with the long: gen. oprewv. << prayers offered with Musgr. compares Esch. evonμovs is by some rendered "distinct," as aσhuwv in v. 1013, "in- distinct," "ambiguous." ἀπορροιβδεῖ· ἀπηχεῖ, ἀφίησι. Schol. 1022. ἀνδροφθόρου αἵματος is equivalent to αἵματος ἀνδρὸς φθαρέντος. Cf. Jelf, Gr. Gr. § 435, obs. But what can be the meaning of "the fat of a murdered man's blood?" There is probably something wrong in the text. The previous line has neither cæsura, nor quasi-cæsura, and con- tains the suspicious opvis, which is probably plur. after all. Don. trans- lates, "the fattening blood of man in battle slain.” BEßpŵres, in the plur. agreeing with the sing. opvis, taken in a collec- tive sense. 1024. "To crr is the common failing of all mon." 160 NOTES ON 1025. étel 8 åµáρтn, sc. Tís, "But when (after) a man has erred:" emel, without av, with the conj. "when," as distinguished from "whensoever." Cf. Jelf, Gr. Gr. § 842, 1. 1026, άβουλος, “witless;” ἄνολβος, “indiscreet.” Gl, μῶρος· ὄλβος γὰρ ἡ φρόνησις τῷ αὐτὴν ἕχοντι. Wünder renders, "unhappy, wretched; " Don., "unblest." Cf. inf. 1209, ἐμῶν ἄνολβα βουλευμάτων. Aj. 1156, τοιαῦτ᾽ ἄνολβον ἄνδρ᾽ ἐνουθέτει, “ thus he advised the ill- starred wretch." ἀκῆται, 1027. ȧкnтαι, "applies the cure," or "seeks to mend his ways," mederi studet. Ell. Wünder has restored акîтαι, MSS. àкeîтal. He also retains réλn, the reading of most MSS., for which later Ed. have Téλe. The Greeks use the conj. in the relative members of general sentences. µnd åkívntos téλņ, "and does not remain obstinate (dogged).” 1028. avladía, K. T. A., "obstinacy incurs the imputation of folly." 1029. "Give place to the dead, and do not kick the fallen." λ., τίς ἀλκὴ, κ. 1030. Tís aλKỲ, K. T. λ., "where is the courage to slay again the dead?" Cf. 753. The Schol. quotes Hom. Il. xxiv. 54, Kwonν yàp dù γαῖαν ἀεικίζει μενεαίνων. The same proverbialexpression is found in Phil. 946, κοὐκ οἶδ᾽ ἐναίρων νεκρόν. 1031. ev... λéyw, "With the best intentions towards thee I give λέγω, thee good advice." Cf. 904. 1032. λέγοντος depends upon μανθάνειν. Cf. on v. 723. el képdos λéyol, “if what he may say is for his good." Cf. 1326. répồn παραινεῖς. Β1. 1033. σκοποῦ, “at a butt.” Cf. Æsch. Ag. 628, ἔκυρσας ὥστε τοξότης ἄκρος σκοποῦ. " 1034. τοξεύετ᾽ ἀνδρὸς τοῦδε, “ are aiming your arrows at me here: ἀνδρὸς τοῦδε· ἀντὶ τοῦ ἐμοῦ. Schol. For Togeven with a gen. Cf. Hom. Il. xxiii. 855, ἧς ἄρ᾽ ἀνώγει τοξεύειν ; Eur. Ion. 1431, τοῦδε τοξεύω, τέκνον. Cf. Jelf, Gr. Gr. § 506. κοὐδὲ μαντικῆς . . . εἰμι, “ and I am even practised upon by your divi- nation;” lit., “I am not untampered with even by divination at the hands of you prophets." Hermann translates, "et ne a vaticiniis quidem intentatus vobis sum." He thinks that the expression is put inversely for κοὐδὲ μαντικὴ ἄπρακτος ὑμῖν ἐστὶ κατ᾿ ἐμοῦ. For the gen. after &πрактоs, cf. Jelf, Gr. Gr. § 529, obs. 3. Passive compounds with a privative are frequently found with a gen. as supra, v. 847, φίλων ἄκλαυτος. Stephens reads ἄπρατος, which would suit the context very well. "" 1085. ὑμῖν· ὑφ᾽ ὑμῶν τῶν μάντεων, καὶ τῶν συγγενῶν. Schol. The dat. expresses less directly than the gen. the reference of the act to the per- son. Oxf. Ed. Cf. Jelf, Gr. Gr. § 600, 2. Cf. on v. 21, &c. Tŵv d'úπal yévovs, "but by the crew of these (Tv) I have long been sold and bartered "been made the subject of barter and traffic." Herm. understands generally, "and by those of my own family (more particularly Hæmon), I am, &c." Ell. reads TŵV T', referring Te to the kal preceding. Mit, conj. n' àpyúpov, for úñal yévous, which Don. has adopted. Wünder thinks there is some error in the text. Bl. conj. Tŵv Yévoνs úño, "by the tribe of whom,” Tŵv (i. e. v) being referred to κάντεις contained in μαντικῆς. 1036. κἀκπεφόρτισμαι· πεπραγμάτευμαι, προδέδομαι, φόρτος γεγένημαι "" THE ANTIGONE OF SOPHOCLES. 161 Schol., who quotes from Callimachus, érothσavтó μe pópтov. Blomf. ad Cho. 126, renders, "bought and sold," i. e. betrayed. Schneid., "am altogether made a pópros of;" and Bl., "I have been made merchandise of by them," comparing our expression, "to take in," as merchandise, to be sold. 1037. "Pursue your traffic, deal in your (ròv) electrum from Sardis, if ye will, and your Indian gold," and try to bribe me therewith, when ye get it. Or perhaps the meaning may be, "take bribes of electrum and gold, given to you for the purpose of practising upon me with your divining arts," and after all ye shall not gain your object-ye shall not get Polynices buried. 1038. λектроv, an amber-coloured mixture of gold and silver, con- taining four-fifths of the former, and one-fifth of the latter. Pliny, speaking of gold, H.N. xxxiii. 23, says, "ubicumque quinta argenti portio est, electrum vocatur." Cf. Ov. Met. xv. 315, "Electro similes faciunt auroque capillos." Bl. quotes Schn., who remarks that, "the treasures of Sardis (moλúxpuσo) and India, whose wealth of gold was early known in Hellas, as in fact gold-dust formed part of its tribute to Persia, Hdt. iii. 94, are often put together." 1040. oùd' ei, “even though" the eagles of Zeus do choose to seize and carry him off as food to the very throne of heaven, referring to what Teiresias had said v. 1016. 1042. οὐδ᾽ ὣς... (οὐ) μη.. (où) Tарhow, "not even thus, from dread of this pollution, will I give permission to bury him." The Oxf. Ed. also supplies oi, before μὴ παρήσω, from οὐχὶ, 1039. For οὐ μὴ with the fut., cf. Jelf, Gr. Gr. § 748. 1044. Oeoùs μaiver, " to carry pollution to the gods." Creon assigns this as a reason for his not apprehending the vengeance of the gods, that it is not in the power of man to pollute them themselves, however their temples or altars may be defiled. Bl. 1045. "And even the over-clever among mortals fall, and a disgraceful fall it is too, whenever, for the sake of the advantage they can get by it, they give a fair colouring to a base argument.' With οἱ πολλὰ δεινοὶ compare Phil. 254, ὦ πολλ᾽ ἐγὼ μοχθηρός. Εl. 1326, ὦ πλεῖστα μῶροι, more than fools." Ed. C. 1514, ai moλλà Вportal diateλeîs, "long continued." "C 1046, πίπτουσι πτώματ᾽. Acc. of cognate substantive, as in Eur. Andr. 654, TeoŃμATA TÉTTWKE. Cf. Jelf, Gr. Gr. § 556. πεσήματα 1048. ap' oldev .. . TIS. "Does a certain one (not any one) of men know, does he consider?" Teiresias speaks vaguely, as seers are wont to do, but he means Creon. His remark is rudely and derisively interrupted by Creon, who asks him what common-place it is he means. Bl. 1049. "What is it? what common-place (truism) is this that thou art uttering?" In πάγκοινον, common-place, matter of universal experience." reference to Teiresias' exclamation. The seer uses Tis in one sense (cf. on 751), the king in another, and the more usual one. Bl. 1050. ["Does he consider] how far discretion is the best of ad- vantages?" Hæmon had made the same remark to him in v. 683. 1051. "Exactly as far, I fancy, as the want of discretion is the greatest bane." (( 162 NOTES ON ! 1052. TAÚTNS TÊs vóσov πλýρns, "surcharged with this ailmemt,” viz., τὸ μὴ φρονεῖν. Cf. Phil. 520, ὅταν δὲ πλησθῇς τῆς νόσου ξυνουσίᾳ, where the gen. does not depend upon ξυνουσίᾳ, but upon πλησθῇς, “when thou shalt be surfeited with the disease owing to its presence."-epus, "thou art by nature." 1053. "I don't who is a seer;" insults. want to speak a railing word against the man or, avтEITEV may mean, or, åvтeineîv may mean, "to retort," "to bandy" 1054. kai µǹv, “nay but; nay but;" or "and yet nevertheless," thou dost speak so. 1055. I do say that, "for the whole tribe of prophets are a mercenary set." Cf. Eur. Iph. Α. 520, τὸ μαντικὸν πᾶν σπέρμα φιλότιμον κακόν. Wünder observes that many authors testify that the art of divina- tion was practised at that time by men of vain and mercenary character. 1056. "And the whole kit of kings is fond of filthy lucre:" Tò 8 то ἐκ τυράννων, sc. γένος, equivalent to οἱ τύραννοι. Wind. Cf. v. 193. The allusion of Teiresias is not at all apparent. Schn. thinks that he showed his aloxрokepdlav by upholding his own edict in opposition to the holy rites of humanity. " 1057. "Knowest thou that thou art addressing these remarks to thy king?" Lit., "that thou sayest, what thou dost say, of those that are rulers ? Observe the double acc., and that rayoùs is another example of the plur. for sing., as in v. 10, &c. For av, Br. reads ä`v; one MSS. has d. 1058. The full meaning of exeis owσas is "thou didst save, and still swayest in safety." Hermann renders, "tenes urbem, eamque salvam." ¿¿ ¿µoû, “by my assistance and advice." Wünder thinks the allusion is to Megareus, called also Menaceus, son of Creon, who devoted his life to the good of his country at the instigation of Teiresias. 1059. Tadikeîv piλŵr, sc. el, "thou art given to injustice," "prone to deeds of baseness." "} 1060. "Thou wilt drive me to publish what is deeply buried in my heart: τὰ ἄρρητά με δημοσιεύειν ἀνακινεῖς. Schol. Cf. 639, χρὴ διὰ στέρνων ἔχειν. Ell. connects τὰ διὰ φρενῶν ἀκίνητα, “ my bosom's ( secrets." κίνει) 1061. "Divulge them (whatever they may be), but only do so (sub. Kive) without speaking for gain." un is used with participles and adjectives, when they can be resolved into a conditional clause; "if thou dost speak out." So Trach. 727, οὐκ ἔστιν ἐν τοῖς μὴ Kaλоîs Вovλeúμaσiv oùd' è̟λñís, "if they are not good." Cf. Jelf, Gr. Gr. § 746, 2. 1062. "Why so methinks I am doing already, as far as thou art con- cerned;" i.e., I am speaking without a view to gain, for what I have to say is not likely to induce thee to give me a fee for my advice. The Oxf. Ed. translates, "why so (i. e., µǹ èì kéρdeσw) I think I have been speaking for μὴ κέρδεσιν) some time past as far as you are concerned;" Teiresias meaning that what he said is not likely to prove a képdos to Creon, through his obstinacy. 1063. "Be assured that thou shalt not make a traffic of my resolu tion;" or, as ophy is sometimes used to denote "the seat of life," or "life "itself, we may perhaps translate, "thou shalt not sell me,” lit., THE ANTIGONE OF SOPHOCLES. 163 'my life." Others render, "thou shalt not deceive my mind." Schol., ἐμπολήσων· ἐξαπατήσων. · · · 1064. ἀλλ᾽ εὖ γέ τοι ... τελῶν. "But be well assured, at all events, that thou shalt not accomplish many more rapid revolutions of the sun." трoxoùs àµiλλntîpas is considered by Herm. to be equivalent to τροχῶν ἁμίλλας. τροχούς· ἡλίου δρόμους ὅ ἐστιν ἡμέρας. ἁμιλλητῆρας· τοὺς ἀλλήλους διαδεχομένους. Schol. If we understand τροχοὺς (or rather Tрóxovs), of "the circular courses or revolutions" of the sun, so many "days and nights" must be implied by the phrase; but as the predictions of Teiresias were to be accomplished immediately, it seems to be better to understand Tрoxoùs of "the wheels" of the sun, which were not to proceed much further in their course that day before Creon should be compelled to change his purpose. Don. seems to have hit upon the exact meaning of the phrase," the next few revolutions of the sun's wheels in rival circles rolling scarce shalt thou accom- plish." TEAŵV is the fut. part. 1066. ἐν οἷσι... ἔσει, “e'er (before those in which) thou shalt give back in return one from thine own loins, dead for dead." The phrase μὴ πολλοὺς . . . τελῶν, ἐν οἷσι is suited to a somewhat excited and dig- nified style of speech (as Wünd. observes), signifying, "after a very short period of time;" similarly, d. C. 619, uvpías ¿ µvpíos Xpóvos μυρίας μυρίος χρόνος τεκνοῦται νύκτας ἡμέρας τ' ἰών, ἐν οἷς, &c. 1067. νέκυν νεκρῶν ἀμοιβὸν, dead in exchange for dead;" i. e., Hæmon for Antigone and Polynices. 1068. ἀνθ' ὧν. . . κάτω, kάтw, "because, on the one hand (uèr), thou hast cast down below one of those above (one of the living)." ave' ŵv, equi- ἀνθ' valent to διότι, “ because. Cf. v. 237. ἔχεις βαλών· ἀντὶ τοῦ ἔβαλες. toû Schol. Tŵv ǎvw, sub. Tivá, i. e. Antigone. Cf. on v. 890. 39 1069. "And hast shamefully consigned to the tomb a living soul." Triclinius connects ψυχὴν both with βαλὼν and κατῴκισας, and makes τῶν ἄνω depend upon ψυχὴν. 1070. ἔχεις δὲ ... VÉKUV. "On the other hand (de), again thou keepest νέκυν. here one due to the gods below, amerced of his rights, an unhallowed and polluted corpse.' TŴY KάTWOEV Bev, " belonging (or due) to," &c. τῶν κάτωθεν Musgr., Herm., Wünd., and Dind. construe, exeis dè évvádé að véкUV ȵоipov Tŵy KάTWbEV Deŵr, "deorum inferorum regimine destitutum" (Musgr.); "communione cum inferis prohibitum" (Wünd., Herm.); "deprived of intercourse with the gods below." Bl. more correctly translates, "and on the other hand keepest here (above) a dead body belonging to the gods below," in opposition (he thinks) to râv ǎvo tuxhy, where he sup- plies eŵr, and renders, "a soul belonging to the upper (gods),” i. e. Antigone, who was still alive, and therefore a subject of the “dii superi." This is very ingenious, especially as we have in v. 1072, toîs ἄνω θεοῖσιν. κάτωθεν. Cf. v. 521. ἐνθάδε, “ here above.” 1071. ἀνόσιον· μὴ τυχόντα τῶν ὁσίων νῦν. Schol.; ἄταφον, Eustath.; "unhousel'd, unaneled," Shaksp., i. e., deprived of the rites of burial, the ὅσια. K àктéρiσToν, "deprived of the Téрeα," which were placed on the pile and burnt with the deceased, or buried with him. 1072. ŵv... Táde. "With which neither hast thou ought to do, nor the 164 NOTES ON gods above, but they are forced by thee in this matter (are constrained by thee to act thus);" i. e., neither thou nor the gods above have any- thing to do with these things, viz., the leaving Polynices unburied, and immuring Antigone alive; but they (the gods above and the gods below, v. 1070) are forced by violence on thy part to act as they have done, the former still detaining Polynices within their jurisdiction, and the latter prematurely receiving Antigone. Most Ed. understand of ἄνω θεοὶ to be the subject of βιάζονται, Β1. οἱ κάτωθεν θεοί. He thinks that the meaning is, "they (the gods below) are thus injured (forced) by you," to behold one of their own, subjects sacrilegiously kept from them, and ignominiously deprived of the customary rites of sepulture. But the plur. ŵy shows that Antigone's case as well as that of Polynices are both referred to. ἐκ βιάζονται τάδε 1073. Ek σoû Biášovтai Táde may perhaps be rendered, "these measures are carried with a violent hand by thee," in which case the former clause must be rendered, "thou hast no right to do these things." But cf. v. 66, ws BiáÇoµai táde. • • 1074. τούτων ᾿Ερινύες, "In return for all this the avenging Sprites (lit. Furies) of hell and of heaven, sure though late destroyers, are in ambush for thee:" TOÚTWY Sub. avтí. The Schol. observes that the masc. form, Awßnτĥpes, agrees with the fem. 'Epivées, and compares Cd. R. 81, σωτῆρι τύχῃ. ὑστεροφθόροι· αἱ ὕστερον μέλλουσαι βλάψαι. Schol., “ slow (late) but sure in their aim.” Cf. Æsch. Ag. 58, ὑστερόποινον Ἐρινύν. 1075. Hermann thinks that the avengers of the gods of hell and of heaven (oi va Oeol) are meant. Others render, "the Furies of Hades and of the (rest of the infernal) gods." 1076. Antoñvai, sc. σTe, "that thou mayest be (so that thou shalt be) caught in these self-same troubles." Schöll (Adolph)-quoted by Mit.-considers the seer's words as borne out in the following manner: the ill-usage of Polynices he considers as compensated by the death of Hæmon, and the suicide of Antigone by the suicide of Eurydice. 1077. “And weigh this too, whether it is a be-silvered knave that is speaking to thee." κατηργυρωμένος· ἀργύρῳ πεισθείς. Schol., “ bribed with money." He refers to what Creon had said above (1055). 1078. φανεῖ γὰρ . . . . κωκύματα. Translate either, 1, “For yet a little while, and the wailings of men, of women (too), shall ring clear (be heard) in thy palace," taking ov—Tρißǹ parenthetically; or, 2, "For the interval of no long time will publish through thy palace the wail- ings of men and of women," taking Tρißǹ as the nom. to paveî, with Wünder. 1079. ἀνδρῶν γυναικῶν· λείπει ὁ καί· καὶ γυναικῶν. Schol, i. e, of Hæmon and Eurydice. 1080-1083. Erf. and Herm. suppose Teiresias to speak under the prophetic afflatus, and to predict the future expedition of the Epigoni against Thebes, indignant that the bodies of their fathers had, like that of Polynices, gone without sepulture. Wünd. and Dind. far more properly consider them as spurious, and unworthy of Sophocles; they therefore enclose them within brackets. Mit. On the other hand, Don. thinks that the oracular obscurity of the passage is quite in keeping with the lines which precede, and that the allusion is to the expedition by which the Argives, aided by Theseus, exactod THE ANTIGONE OF SOPHOCLES. 168 the burial of their dead, and not to the Epigoni, who came ten years afterwards. 1080. Translate, "all the states are stirred up in enmity together." Having foretold what Creon should suffer in his own family, Teiresias now extends the impending calamity to the entire state. For here, too, as in Ed. R. and elsewhere, the people also suffers for the sins of its rulers. Hence opposed to σοῖς δόμοις we have here πᾶσαι πόλεις, the state in its whole extent, as in 1141, mávdaµos tóλis. Schn. In this case we must render ovvтapácσovraι, "the entire state is troubled, as well as thyself and thy house," and so is become exepal, “full of hatred towards thee." Herm. takes exepal proleptically for &OTE Yiy- νεσθαι ἐχθραί. Don. understands συνταράσσονται to imply a conjunction of cities in the act of hostility. γίγ 1081. öowv, sc. Tóλewv. To be construed with kúves, as rightly ex- plained by Schneid., " in which (of citizens belonging to which) dogs have given to the mangled bodies the sacred rites of interment:" sar- castically denoting the desecration of the dead, whom men ought to have religiously interred, but instead of this have left the last offices to dogs, &c. Wünder with dowv understands åvdpâv, " quorum laceris membris canes justa persolvunt." Triclinius connects lowv kabńyioav ὅσων καθήγισαν (i. e. καθ᾽ ὅσων ἥγισαν, ἤγουν μεμιασμένως ἔφερον· ἄγος γὰρ τὸ μύσος). Α very improbable mode of interpretation. Blaydes. It seems better to connect down with σñaρáyμara, "to whose mangled corpses either dogs have paid the last rites," &c. kalayi(ew means "to consecrate," and when used of the dead, "to pay just rites." Bl. thinks that σrapάy- σπαράγ ματα µaтa denotes “fragments" of the uninterred and exposed dead body of Polynices, there being probably no allusion to any other body. Cf. 1198, κυνοσπάρακτον σῶμα Πολυνείκους. 1083. EσTIOUXov ès móλw, "to the public hearth (or altar) of our city;" lit., "to a city having altars (temples) in it" T exovσav ἔχουσαν ἑστίαν καὶ βωμούς. ἑστιοῦχον ἐς πόλιν· ἀντὶ τοῦ ἐπὶ τὴν ἑστίαν τῆς Tóλews. Schol. Musgrave observes that the epithet is here used with good reason, for the ancients held nothing more sacred than their eoría, or hearth. • 1084. τοιαῦτα . . . . ὑπεκδραμεῖ “Such shafts then, unerring in their aim, have I in wrath at heart let fly against thee (for thou annoyest me), from whose smart thou shalt not skulk away:" TolaÛTA KATÀ TÊS καρδίας σου τοξεύματα ἀφῆκα μετὰ θυμοῦ. Schol. Herm. and Boeckh con- nect kapdías Togeúμaтa, "the darts which pierce the heart of Creon;" but they differ in their interpretation of Gov Ovu, Herm. rendering, "propter iram tuam," and Boeckh, "in animum tuum." It seems to be much more satisfactory to connect Ovμ κapdías. The Oxf. Ed. thinks that kapdías тоžeúμатa may signify either "arrows of my heart" καρδίας τοξεύματα (comparing Ed. R. 893, Ovµoû Béλŋ), or arrows aimed at thy heart," i. e. piercing home. (C σou depends upon àдîкa, equivalent to eróževσa. Cf. 1034. Erf. reads σo, since àpiévai is generally found with a dat. of the person, as in Eur. Hipp. 1324, ἀρὰς ἀφῆκας παιδί. σοι, }} 1085. Ovu, the modal dat. Cf. Jelf, Gr. Gr. § 603. 1086. τῶν for ὧν. With θάλπος, signifying “the smart pain" of an inflamed wound, compare Trach. 1082, Orаoμós, "the convulsive agony has thrown me into a fever;" El. 888, or "stinging 0ayev aτns ἔθαλψεν ἄτης 166 NOTES ON θάλπει τῷδ᾽ ἀνηκέστῳ πυρί; “art thou fired with this distempered ardour?" 1088. Tòv Ovµdv app, "may vent his passion." 1089. kal yv, K.T.A., "and learn to keep his tongue more quiet." Observe that yv here has the inf. Tpépew, instead of the part. Tpépwr. As the action of the part. must be supposed to exist antecedently to or coincidently with the verb, it follows naturally that when the object is not conceived of as actually existing, but only as possible, or where a consequent object is to be expressed, the inf. and not the part. is used. Cf. Jelf, Gr. Gr. § 683, obs. 1090. "And the thoughts of his heart better regulated than he now shows them to be." Most Ed. connect Tov voÛv Tv ppev@v, which τὸν νοῦν Musgr. renders, "judicium mentis vel cordis;" Boeckh, "the sense of his mind." Erf. compares the Lat. phrase "mens animi," which is frequently met with in Plautus, Catullus, and Lucretius. Cf. Hom. Il. xviii. 419, τῇς ἐν μὲν νόος ἐστὶ μετὰ φρεσίν, ἐν δὲ καὶ αὐδή. For A Br. conj. v, to which Dind. and Wünd. incline. A German critic observes that the poet had two modes of comparison in his mind, neither of which he completed: τὸν νοῦν τ᾽ ἀμείνω τῶν φρενῶν τῶν νῦν (αὐτῷ οὐσῶν), and τὸν νοῦν τ' ἀμείνω ἢ ὂν νῦν φέρει. φέρει, (6 pépei, lit., "carries;" Lat., "gerit." 1092. ἐξ ὅτου. .. τρίχα, since the time that I have been wearing this hair of mine, now white instead of (from having been) black," i.e., "from youth to old age:" and veótntos ǎxpi ynpws. Schol. Ell. ren- γήρως. ders, "hunc qui nunc albus est, capillum gesto." 1093. àµpißáλλoμal, "I wear, or get;" lit., "throw around (put upon) me.' ἀμφιβάλλομαι, "" πόλιν, 1094. és Tóλiv, “as far as the state is concerned;" Bl., "addressed to the state." Cf. Εl. 606, 642, ἐς πᾶσαν πόλιν ματαίαν βάξιν σπείρῃ. λaкeîv' poéy§aobai. Schol., " uttered:" an oracular term, as in Trach. 824, τοῦπος τὸ θεοπρόπον ἡμῖν τᾶς παλαιφάτου προνοίας, ὅ τ᾽ ἔλακεν, “the prophetic declaration of providence, &c., which announced.” φθέγξασθαι. 1095. Tаρáσσoμаi opévas. The accusative continues also in passive verbs, though the former patient has now become the subject of the verb, as it defines the exact operation of the affection or state, signified by the passive verb. Cf. Jelf, Gr. Gr. § 584, 2. 1096. τό τ᾽ εἰκαθεῖν . . .. πάρα. “For to give in is cowardly (or, dread- ful); but by opposition to crush the soul in ruin is next to damnation :" τὸ μὲν ὑποχωρεῖν δεινόν· τὸ δὲ ἀντιστάντα βλαβῆναι. Schol. The Oxf. Ed. renders, "to give way is hard; but to resist and smite my soul with calamity, this is all as hard." Herm. renders arη πaтáğαι Ovµdy, "magno malo iram meam percellere;" Ell., "propter iram magno me infor- tunio mactare;" Bl., "to afflict my mind with calamity" év dewậ πápa,“ juxta, vel pariter malum est." Musgr. = δεινόν ἐστι, Ell. 1100. èxewv... aves. "Go and bring up from her sepulchral cham- ber;" or ǎves may be rendered, "set free (at large)," as in v. 579, µnd' aveiμévas eâv. In v. 774, καтúpvxi is a substantive. unde 1101. т@ проkeiμévw, "for the body that is lying exposed," sc. Poly- nices : κτίσον· ἱδρῦσαι, οἰκῆσαι, ἄρξασθαι. Hesych. κατασκεύασον, Gl., 'prepare." (C 1102. καὶ ταῦτο тaреiкale; “And dost thou really advise this • • • THE ANTIGONE OF SOPHOCLES. 167 "" ἀποφάσκοντ᾽, and approve of (recommend) concession?" Kayser here explains dokeîs by “ probas ;” and in Cd. R. 485, δεινὰ ταράσσει σοφὸς οἰωνοθέτας οὔτε dokoûvt' out' ároдάσкоνт', he translates: "vates me conturbat nec pro- bantem, neque audentem negare." Wünder here renders, "et utile censes obsequi?" Peile ad Ag. 16, translates: "and do you really approve of this, and recommend concession, as the course which you your- self would think it your duty to take?" Musgr. thinks that the con- struction is καὶ ταῦτ᾽ ἐπαινεῖς παρεικάθειν, καὶ δοκεῖς ; “ et hæc suades con- kal cedere, et censes?" He thinks that maрeikάlew cannot be governed by dokeîs. Erf. understands deiv, which is perhaps right, "and dost thou δοκεῖς. think I ought to yield?' 1103. "Yes (ye), without losing a moment: for swift-footed ven- geance from heaven makes short work of the villanous:" ovvтóμws συντόμως κατακόπτουσι καὶ βλάπτουσι. Schol. Wünder observes that συντέμνειν, like avve, is used without Thν dôdy, to signify "corripere viam," ἀνύειν, "celerrime accedere." Don. explains thus, ovvTéµvovoi tηv dddv eis toùs Kакóдроvas, "overtake them by a short cut." Cf. v. 805. κакópроvas, "evil-minded.” .. 1105. μόλις μὲν .... τὸ δρᾶν. “ It is a hard thing, and I am driven out of my senses at the thought of doing it:” μόγις μεθίσταμαι τῆς προ- τέρας γνώμης. Schol. Musgr, taking ἐξίσταμαι as put for the active ¿ţioτnu, translates, "ex corde rejicio, vel amoveo. ex corde rejicio, vel amoveo." Bl., "I abandon my resolution (or the purpose of my heart), though with difficulty, to act as you advise." Matth. § 535, obs. 3, "a proposito abductus ut faciam inducor." Jelf, Gr. Gr. § 670, " ægre quidem, sed cedam, ut faciam." Wünder thinks that καρδίας ἐξίσταμαι τὸ δρᾶν is equira- lent to πείθομαι τὸ δρᾶν. It is scarcely necessary to observe that Opevŵv ěžeσtávaι, "to be driven out of one's senses," is a very com- mon expression, as also etioтávai Tiva opevŵv, "to drive a person ἐξιστάναι τινα φρενῶν, out of his senses,' or simply ἐξιστάναι τινα. We may perhaps render, "hardly indeed, but still I am driven from my heart's pur- pose, so as to do it." "" 1106. "We must not keep up an unequal contest with necessity." The Aug. MS. has a stop at ἐξίσταμαι, and reads τὸ δρᾶν ἀνάγκη, κοὐχὶ dvoμaxnтéov, which is probably the right reading. "C (i 1107. ἐπ’ ἄλλοισιν τρέπε, i.e. ἄλλοισιν ἐπίτρεπε, “ entrust them to others (leave them for others to do)." Br. renders, nevc aliis com- mitte; Herm. and Ell., "ne verte hoc in alios;" Schaefer wrongly, nor alter thy purpose," as in Gl., µǹ µeтaßovλevov. « 1109. ol 7' ŏvtes, i.e. ol te tapóvtes, "both ye that are present;" nom. for voc. τ᾽ ὄντες, alvas, either (as some understand) mattocks," or "spades," or pick-axes," for the purpose of digging a grave for Polynices; or more probably "axes," with which to fell the trees for the funeral pile. Cf. v. 1201. ܝܝ CC 1110. eis émópiov TÓTоv, "to the conspicuous hill," the high downs where the body was lying; cf. v. 411, ǎкрwv ẻk náywv, and v. 1197, Tedlov er áкpov. Herm. thought that a few verses are here wanting, in which the place referred to was more accurately described. But, as Don. remarks, the king is represented as speaking in great haste and trepidation; whilst the antithesis in v. 1112, points to an intentional brevity in describing his purposed liberation of Antigone. 168 NOTES ON 1111. ἐγὼ δ᾽, κ.τ.λ. "But, since my fancy has taken this turn, and I myself bound her, I will e'en go and see her released." For δόξα ἐπεστράφη, two MSS., L. M., have δόξᾳ ἐπεστράφην. And so Schol., δοκήσει μετεστράφην. 1112. "Wünder explains this metaphorically: 'quod impedivi expediam, i. e. quod peccavi corrigam.' The literal interpretation he rejects, because according to this view no mention would be made, as ought to be, of Creon's doing what was right for Polynices. Probably rightly. But the literal interpretation is not to be lightly rejected. The middle èλúσoμai, because the act to be repaired is Creon's own. I do not imagine there is any allusion here to Polynices. The grand object now is to secure the life of Antigone: about the interment of Polynices there need be no violent hurry." Bl. • · 1113. δέδοικα γὰρ μὴ TeλEIV. "For I am afraid that it is best τελεῖν. after all for a man to live his life through in observance of the esta- blished laws :”δέδοικα γὰρ μὴ οὐκ ἔστι καλὸν τὸ νομοθετεῖν καινὰ, ἀλλ᾽ ἄριστόν ἐστι τὸ πείθεσθαι τοῖς ἀρχαίοις νόμοις. Schol. 1115-1152. "The Chorus, dreading the fulfilment of Teiresias's prophecies, invokes the aid of Bacchus, as the tutelary god of Thebes." Oxf. Ed. 1115-1125. "O thou of many titles, pride of the Theban Nymph, and offspring of loud-thundering Zeus, who protectest far-famed Italy, and rulest o'er the all-frequented dales of Eleusinian Deo, Bacchus, that dwellest in Thebes, the mother-city of Bacchanals, hard by the limpid streams of Ismenus, and with the crop (descendants) of the fell dragon." 1115. toλvúvuμe. Bacchus had several names, e. g. Lyæus, Evius, Iacchus, Lenæus, Eleleus, Bromius, Dithyrambus. πολυώνυμε. Καδμεΐας Νύμφας, i.e. Semele. He is called his mother's ἄγαλμα, "delicia," pride or darling. So in v. 703, the prosperity of a father is called an εὐκλείας ἄγαλμα to his children. Αγαλμα καλλώπισμα, πᾶν ἐφ᾽ ᾧ τις ἀγάλλεται καὶ χαίρει, Schol. 1118. 'ITαλíav. Southern Italy of course is meant, that part of it especially called Græcia Magna, which was largely colonised by Greeks, -a region famous for the produce and quality of its corn (Fr. 529) and the cultivation of the vine, whence it is here spoken of as sacred to Bacchus. Schol., Ἰταλίαν· δια τὸ πολυάμπελον τῆς χώρας. Plato like- wise thus designates that part of Southern Italy.. There does not appear to be any allusion here to any Bacchic rites as observed in Italy; for of the existence there of such in the time of Sophocles we have, I believe, no account. Bl. This is a tragic dancing song, and as Schn. observes, "agreeably with the character of such uvoι KANTIKоl, the localities which were pre-eminently distinguished by the Bacchic cultus are mentioned by name, with special reference to their connection with Athens." He thinks that "the Athenians may have been reminded here of their own recently founded colony of Thurii, where it would appear from Diodor. xii. 10, that the cultus of Dionysus was not wanting." 1119. μédels. This verb is only found in Alca. 22, and Soph. Fr. 341. It seems to be formed from the Homeric participle μédwv. 1120. παγκοίνοις· ἐν οἷς πάντες συνάγονται διὰ τὰς πανηγύρεις (expl. of παγκοίνοις)· ἢ διὰ τὸ τὴν θεὸν πάντας τρέφειν (expl. of another reading THE ANTIGONE OF SOPHOCLES. 169 Schol. παγκοίνου). ἢ ὅτι κοινὰ τὰ μυστήρια Δήμητρος καὶ Διονύσου. tà Wünder prefers the first explanation, but adds that it is well known that Bacchus was worshipped in the Eleusinian mysteries along with Ceres. One or two MSS. have wayкoívous, which we may render, "and directest the all-frequented Eleusinian games in the vales of Ceres," or, as some understand, "in the bay (Kóλπois) of Ceres," the Zapwvinds κόλπος. 1121. Anù, dos, contr. oûs, another name for Anµýtnp. κόλποις· ἀντὶ τοῦ πεδίοις. Schol. κόλπος sometimes signifies valley," sometimes a "bay" or "sea." 1122. Βακχᾶν ματρόπολιν· ἐπειδὴ ἐν Θήβαις ὁ Διόνυσος μὲν γέγονεν, οὗτος δὲ τὰς Βάκχας πεποίηκε, διὰ τοῦτο μητρόπολιν αὐτὴν τῶν Βακχῶν λέγει. Tricl. " ( 1123. παρ' ὑγρῶν ῥείθρων, vulgo παρ' ὑγρὸν ῥέεθρον. We find the acc. with παρὰ in El. 183, δ παρὰ τὸν ᾿Αχέροντα θεὸς ἀνάσσων. Τhe gen. occurs supra v. 966, and in Pind. P. 10, 97, яàρ пodds, in the sense of "near" or "by." 1124. ἀγρίου τ᾽ ἐπὶ σπορᾷ δράκοντος· παρὰ τὸν τόπον, ἐν ᾧ ἐσπάρησαν oi ódórtes Toû dpákovтos. Schol., i.e., "in the place where the dragon's teeth were sown.” With Dind. I understand it of the Thebans them- selves. }} a 1126-1136. "Thee the flashing lightning beheld on the double- crested rock, where the Corycian damsels roam in honour of Bacchus; thee the fountain of Castalia saw. And thee, too, the ivy-clad heights of the Nysæan mountains; thee, the green and vine-crowned headland escorts, immortal hymns celebrating thee the guardian of the Theban streets. " 1126. σὲ δ᾽ ὑπέρ· σὲ ὁρᾷ δ λαμπρὸς καπνός· ἀντὶ τοῦ σοὶ θυσίαι κατὰ Παρνασσὸν γίγνονται ἢ παρ᾽ ὅσον αὐτόματον πῦρ ἐκεῖσε ἀναδίδοται. Schol. Elmsley on Eur. Bacch. 306, observes, that frequent mention is made. among the poets of a flame seen by night on Mount Parnassus, sup- posed to proceed from Bacchus, bearing a torch in either hand, and dancing with his usual band of attendants. If the allusion be to this flame, we may render σrépoy Ayvus, "the flashing gleam (of torches):" but if the first explanation of the Scholiast be correct, we must understand "the smoke (Ayvùs) of the sacrifice bursting into flame (στέροψ). σè oпwπe, "te videt," i.e. "te præsentem habet, te certa fide ut Deum agnoscit." Musgr. ŏñшñe, διλόφου πέτρας· τοῦ Παρνασσοῦ, Schol. One peak was called Tithorea, and the other Lycorea. σTÉPOų Myrùs, “lucidus, vel candens, fulgidus vapor." Musgr. It is equivalent to AyvÙs σтEρоπns, "fumans flamma sacrificiorum." Erf. 1127. Kwрúkiai. The Corycian cave was on one of the peaks of Parnassus (Lycorea): whence the Muses were sometimes called "Cory- cian Nymphs." 1128. 'σrelxovoi the MSS.; Dind. has orixovσl, and Musgr. conj. σTOIXOÛσI, "comitantur." στοιχοῦσι, Βακχίδες, i. e. Βάκχαι, Bacchanalians," foeminae Baccho concitæ. Cf. Ovid. Trist. IV. i. 41, "Utque suum Bacchis non sentit saucia vulnus." 1129. Κασταλίας τε νᾶμα, sc. Υπωπέ σε, the clause ἔνθα---Βακχίδες, I 170 NOTES ON being a parenthesis. The Castalian spring was nearly at the foot of Parnassus, just above Delphi. "The poet passes first to the Bacchus-worship in Delphi and on Par- nassus, where Bacchus, from Thebes, was said to have established his cultus: Esch. Eum. 24. Cf. on 965." Schn. ap. Bl. 1130. σε is to be connected with πέμπει. Nuoaíwv opéwv. "The Schol. understands this of Nysa, a mountain of Phocis. There were several other places of this name in different parts. Erf., Wünd., Schneid., and others more properly consider the Euboean Nysa to be here meant." Bl. "The ivy-covered heights are meant of the Euboean Nysa, where was a miraculous vine, which blossomed in the morning, formed the unripe berries by noon, and in the evening bore the full-ripe clusters." Schú. From Schol. Bl. Cf. on v. 591. Euboea is meant. 1132. Téμжel," accompanies," " escorts," as in Trach. 571, ůstátηv πέμπει, σ᾿ ἔπεμψ᾽ ἐγώ. 1134. ἀβρότων ἐπέων εὐαζόντων. Schneid., "amid the joyous din of immortal song." Musgr. explains außporа еπeα to be "voces sanctæ, voces in sacris editæ," as dela μoûσa, "cantus sacer." Trach. 645. So in Pind. P. iv. autist. 1, ἀθανάτου στόματος for ἐνθέου. εὐαζόντων· ὑμνούντων, μετὰ εὐφημίας εὐοῖ λεγόντων, ὅς ἐστιν ὕμνος evoî Atovúrou. Schol., "shouting evoe " in honour of Bacchus. The ἔπη ale here said evάçew instead of the Bacchantes themselves. 1131. åктά. ἀκτά. ELV (1 1136. ἐπισκοποῦντ᾽, as being the πíσкожоя, or guardian of," "watching over (as a tutelary god)." Others, however, render it, "invisentem," "visiting;" and Don. connects it with réμmei, “send, when religious voices hymn thy name, a visitant to our Theban streets.' " 1137–1145. “Which above all other cities thou honourest most highly, thou and thy thunder-smitten mother; now too, when the whole of our state is held fast by a violent distemper, hasten (I pray thee) with purifying foot over the Parnassian brow, or the roaring frith.' 1137. τὰν, i. e. πόλιν οι Θήβην contained in Θηβαΐας ἀγυιάς. The reading here is that of Dind. (coll. Ed. C. 716), vulgo ràv ẻk naoâv τιμᾷς ὑπερτάταν πόλεων. The acc. with ὑπέρ in this sense is more usual. ктауλα, "pre-eminently." 1139. κεραυνίᾳ κεραυνοβλήτῳ. Schol. Cf. Eur. Bacch. 6, δρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας. 1140. kal vûv. The meaning is, "Thou who art ever present at our sacred rites, now also come, when the city labours under heavy trouble, bearing health and happiness to us." Wünder. 1141. exerαι el vóσov. The preposition πl, with verbs of hold- ing by, leaning on, defines the relation of dependence more ac- curately, exeo 0αι èπí TIVOS, Hdt. vi. 11, and hero. Hence ép Eauтoû, kautŵv, leaning on oneself--independent. Cf. Jelf, Gr. Gr. § 563, obs. 6. ἀμὰ was supplied by Boeckh. Cf. Ed. C. 842, πόλις ἐμὰ σθένει. 1143. μoλev, the infin. for imperative; or, as the Schol. explaius, λείπει θέλησον. THE ANTIGONE OF SOPHOCLES. 171 Kalaρoiw, "purifying, saving." Because a μlaoua rests upon the state. Bl. 1144. Παρνασίαν ὑπὲρ κλιτύν· ἀντὶ τοῦ Παρνασίας ὑπὸ κλιτύος. Schol. Ell., "Tèp ita significat super, ut motus locum aliquem excedens vel ulterius tendens indicetur." 1145. ἢ στονόεντα πορθμόν· τὸν ἠχώδη διὰ τὰ κύματα· πορθμὸν δὲ τὸν àπ' Evßoías eis BouwTiav. Schol. The Euripus, which separates Eubœa from the continent. 1146-1154. "O leader of the fire-breathing stars, president of the nightly music of the spheres, begotten child of Zeus, show thyself with thy Naxian attendants, who all through the night in frantic flight celebrate thee their leader Iacchus." " 1146. ἰὼ πῦρ πνεόντων χοράγ᾽ ἄστρων· τῶν πυρπνόων ἄστρων ἐπίσκοπε καὶ γὰρ αἰθέριος τιμᾶται, ὡς καὶ Εὐριπίδης ἐν Βάκχαις (1076) φησὶν αὐτὸν ἐν αἰθέρι κατοικεῖν. ῎Αλλως· χοραγέ· τὸν χορὸν ἄγων· ἢ τῶν ἄστρων χορηγέ κατὰ γάρ τινα μυστικὸν λόγον τῶν ἀστέρων ἐστὶ χορηγός. Schol. Why the poet calls Dionysus doтpav xopayòr, is not very clear. The Schol. Says κατά τινα μυστικὸν λόγον. Lobeck is of opinion that it is merely in conformity with poetic custom, which is used to represent nature exulting and agitated on occasion of the presence of any deity, and the celebration of his rites." Bl. Lobeck has failed to persuade Don. that we have here no Theocrasia, or confusion between the attributes of Bacchus and the Sun-god. Don, thinks that the whole of this Emme- leia, which speaks in a mystic or Eleusinian strain, clearly identifies the functions of Iacchus with those of Phoebus, as Sun-god and as the deity who presided over healing and moral purity. The epithet roλVW- vuos at the beginning of this ode he thinks is a sufficient proof of the Theocrasia in it: and further, that the dithyrambic or circular chorus itself, which was peculiar to Bacchus, was intended to represent the apparent course of the sun, for which opinion he cites the authority of the author, Tepi Avρikŵv, in Boissonade, Anecd. iv. p. 458. Bl. quotes Schn., who observes, that "as Bacchus roams with his Thiasos by night under the beaming stars, the imagination conceives these also as bear- ing their part in the festal dance, forming, so to say, a chorus in heaven; whence Bacchus is represented by the poets as leader of the astrica chorea;' in like manner as the earth thrills at the advent of a god, the sea dances, and the creatures of the sea roll and tumble about for joy." Tricl. gives this explanation : kaλeî dè nûp πνéoνтa ἄστρα τὰς λαμπάδας, ἃς ἐν νυκτὶ αἱ Βάκχαι κατέχουσι. And so Musgrave interprets aσrpwv, "torches." repì 1148. νυχίων φθεγμάτων· τῶν ἐν νυκτὶ εὐφημιῶν καὶ ὕμνων· ἐν νυκτὶ γὰρ αἱ Διονυσιακαὶ χορεῖαι γίνονται, ὅθεν καὶ νυκτέλιος, καὶ Εὐριπίδης (Bacch. 486)· νύκτωρ τὰ πολλά· σεμνότητ᾽ ἔχει σκότος. Schol. But if we take oTpwv literally, we must understand here something more than the "nocturnal acclamations" of the Bárxai. The dance and the music are both in heaven, and we must understand pleyμáтwv to signify "the music of the spheres," as I have ventured to translate it. Cf. Schn. supга, èπíσколe," domine, magister." Musgr. 1149. waî Znvds yévelλov, according to Herm., are to be joined toge- ther, so as to signify èk Zŋvòs yeyas maîs. Schn. considers them to be equivalent to Διογενὴς παῖς. 1150. mрopávne' &. Wünder observes that Sophocles rarely uses the I 2 172 NOTES ON exclamation & with an imperative, the only other instance being El. 666, & xaîp', &vaoσa. περιπόλοις· ταῖς ἱερείαις, ταῖς σαῖς ἀκολούθοις· καὶ ἐν Νάξῳ γὰρ τιμᾶται, ὅτι ἐκεῖ τῇ Αριάδνῃ συνεγένετο. Schol. 1152. Oviaiov (from euw), "the Thyiades." Θυίαισιν θύω), Of the Nymphs of Naxos, called Thyiades (or Thyades), or Mænades, it is reported that they ran wild or frantic about the woods, with each a torch or thyrsus in her hand, singing the praises of Bacchus; Sophocles therefore calls them μaivoμévai πроσπóλоi, "the maddening choir." Franklin. The word properly signifies the raging, or frantic women (Attic), who went yearly to Mount Parnassus to celebrate the Dionysiac orgies with the women of Delphi. The present reading is the conj. of Bothe, adopted by Dind., Wünd., &c., vulgo Ovíariv. The Latin form is "Thyias," as in Virg. Æn. iv. 301, “. Qualis commotis excita sacris Thyias." 1154. Xoрevovo is here active: "celebrate thee by dancing:" Taμlav, "dominum," deσπóтηy. Musgr. SCENE VII. (1155-ad fin.) "ENTER a messenger, who tells the Chorus of the death of Hæmon, and then relates to Eurydice, who happens to come out, all that has taken place. The burial of the remains of Polynices (1203); the dis- covery of Antigone already dead (1221); Hæmon's fury and death (1236) Eurydice, having heard these tidings, retires without a word. The messenger follows soon after, fearing mischief." Oxf. Ed. 1155. The construction is πάροικοι δόμων Κάδμου καὶ ᾿Αμφίονος, by the former of which are meant "Theban citizens." "After the town of Cadmea had been built by Cadmus, it is said that Amphion and Zethus, sons of Antiope and Zeus, having conquered their uncle Lycus, the guardian of Laius, obtained the kingdom of Thebes, and enlarged the ancient town." Camer. “ But Amphion and Zethus πρῶτοι Θήβης ἕδος ĚKTIσAV ÉπTATÚλolo, Od. xi. 263. Whence Thebes is often called the city of Cadmus and Amphion." Schn. "Zethus married Thebe, after whom the city was named; and Amphion, Niobe." Bl. 1156. οὐκ ἔσθ' ποτέ TоTÉ. "There is no life of man, be its condition what it may (8поîоν σтávт'), that I shall ever either praise or censure;" i. e. οὐδένα βίον οὔτ᾽ ἂν αἰνέσαιμ᾽ ἂν, κ.τ.λ. Musgrave renders στάντα Bíov, "superstitem vitam," thinking that the reference is to the saying of Solon, that no one during his lifetime can be called happy. Herm. objects to this interpretation, and connects oπоîοv στάνT', which he renders, quæcunque stet vitæ conditio." Wünder and Neue supply πεσόντα with μεμψαίμην. The former thus explains, οὐδεὶς γὰρ βίος ἐστὶν, οὔτε στὰς, ὃν ἂν αἰνέσαιμι, οὔτε (πεσὼν), ὃν ἂν μεμψαίμην ποτέ. "Never shall I either praise any life of man as prosperous, nor find fault with it as calamitous (réσovтa)." Oxf. Ed. The Schol. interprets, ὁπωσδήποτε βεβιωκότα εἴτε καλῶς εἴτε ἐναντίως. << • • · 1158. катаррÉжel, "depresses, casts down;" it is properly a verb neuter, but here transitive, as péw, Eur. Hec. 528, &c. Cf. Theognis, v. 157, Ζεὺς γὰρ τὸ τάλαντον ἐπιρρέπει ἄλλοτε ἄλλως. THE ANTIGONE OF SOPHOCLES. 173 1159. del must be connected with both the verbs in the preceding line. 1160. καὶ μάντις . . . . βροτοῖς, “and there is no seer who can foretell established happiness to man." Don. has hit the right meaning, "prophets ne'er predict stability." It is generally rendered, "no one is a prophet of what is decreed for mortals," comparing Aj. 1419, πрlv ἰδεῖν δ᾽ οὐδεὶς μάντις τῶν μελλόντων, ὅ τι πράξει, and Virg. An. x. 502, "Nescia mens hominum fati sortisque futuræ." 1161. ζηλωτός, “enviable;” Gl., μακαριστός. (( ὡς ἐμοὶ, as it seemed to me;" λeíTEL édóкEL. Schol. opinion, or judgment," like &s y' ¿μol кρitîî, is èμn dón. 817, ὡς γ' ἐμοὶ χρῆσθαι κρίτῃ. 1162. owσas èxopŵr, "in that he saved from its foes." Cf. Eur. Or. 779, σωθῆναι κακῶν. The genitive is also found after ἐλευθεροῦν, δύεσθαι, àπаλλάттei, &c. Cf. Jelf, Gr. Gr. § 531. ἀπαλλάττειν, 1163. λαβών τε. We should have expected dé. Bl. observes that the sentence here assumes the definite form, as if not owσas μèv, but ὃς ἔσωσε μὲν had preceded. πavтeλî µovapxlav, "the whole (undivided) sway." 1164. novve, "he guided it aright." Wünder thinks that the poet meant to say, ds ĕowσe µèv . . χθόνα, ἔθαλλε δὲ, ὅτε λαβὼν χώρας .... • • εὔθυνε, εὐγενεῖ τέκνων σπορᾷ. Or, "in my Cf. Eur. Alc. 1165. åpeîтαι, "is given up," "is lost." ἀφεῖται, Tàs ndovàs, "the real pleasures of life," true happiness or enjoy- ment, arising from peace of mind and a good conscience, in contra- distinction to the troubles which Creon had brought upon himself. Bl. "Solidam vitæ felicitatem." Heath. 1166. προδῶσιν, “throw away ;” ἀπολέσωσιν. Schol. reckon, consider;" equivalent to yoûµai. τίθημι, “I ἡγοῦμαι. τοῦτον, 1167. TOUTO", "that such a man;" Tov TOLOÛTOV. Schol. We have here a transition from the plural avopes to the singular. čμчvxov veкpòv, “a breathing (living) corpse." 1168. ToÚтel and S are imperatives. "Heap up vast treasures in thy house, if thou dost like, and live in a princely state."îì· ÅνTÌ TOÛ ἀντὶ ζῆθι, προστακτικῶς. Schol. Wünder understands by τύραννον σχῆμα, "dignitas regia." Bl., "the pomp or show of royalty." 1170. Tò xaípew, "pleasure," or "happiness." He here explains what he meant by ràs dovàs in 1165. 1171. oùí àv πρialµny, “I would not purchase for the shadow of smoke;" i. e., I would not give the most insignificant trifle for all the rest. okias is the genitive of price; "at the price of," &c. A common proverb, which Br. thinks is derived from the Pindaric phrase σkias ὄναρ ἄνθρωπος. P. viii. 99. ἀνδρὶ πρὸς τὴν ἡδονὴν, “ as far as regards pleasure to the naan. Or we may take ȧvdpl with πрialuny, "purchase of, or from a man.' Or again, avdpl may be a dativus commodi, "for a man," and πρds Thν πρὸς τὴν dov, "in comparison with (if set against) happiness;" "si cum voluptate comparetur." Musgr. ἄχθος βασιλέων, 1172. "What royal sorrow is this again that thou art bringing news of?" axlos Baoiλéwv, "evil tidings respecting the royal family;" lit., "heavy burden, or load of affliction." Bl. compares the use of the word "burden" in the Prophets: pépwr, "announcing, reporting." So }} 174 NOTES ON ws dè the Latin poets use “ferre.” Cf. Aj. 789, ὡς ἥκει φέρων Αἴαντος ἡμῖν πρᾶξιν. 1173. Telvâoiv, sc. oi μév. "Some of them are dead;" referring to μέν. Hæmon, as is clear from 1175. oi dè (@vtes, i. e. Creon. αἴτιοι θανεῖν, “ are the cause of their death:” τούτοις δὲ τοῦ θανεῖν αἴτιοι ἐγένοντο οἱ ζῶντες. Schol. Cf. Hdt. ii. 20, τοὺς ἐτησίας ἀνέμους εἶναι αἰτίους πληθύειν τὸν ποταμόν. Cf. Jelf, Gr. Gr. § 666. 1174. "And who is the slayer? and who the slain ?" 1175. avтóxeιp aiµáoσeraι, "he perished by a violent hand." So Aj.841, ὥσπερ εἰσορῶσ᾽ ἐμὲ αὐτοσφαγῆ πίπτοντα, τὼς αὐτοσφαγεῖς πρὸς τῶν φιλίστων ἐκγόνων ὀλοίατο, “violently murdered.” That αὐτόχειρ does not mean "by a suicidal hand," is evident from the next question. Hence commentators have come to the conclusion that by such words as this, and the like, are to be understood persons who die either "by their own hand," or "by the hands of their relations." Musgr. here renders αὐτόχειρ, “manu peremptus.” Neue understands by αὐτόχειρες and autoσpayeis not only those who die "sua manu," but also those who fall "nefario facinore." αὐτοσφαγείς 1176. πατρῴας, sc. πρός. 1177. πατρὶ μηνίσας φόνου, “ enraged at his father on account of the murder” of Antigone. Gl., ὀργισθεὶς ἕνεκα τοῦ φόνου τῆς ᾿Αντιγόνης Cf. on v. 633. 1178. τοῦπος.... ἥνυσας, “how true, it seems, thou hast brought thy predictions to pass." With ws apa, joined to a past tense, cf. El. 1185, ὡς οὐκ ἄρ᾽ ᾔδη τῶν ἐμῶν οὐδὲν κακῶν. Αj. 367 ; Trach. 871. 1180. Εὐρυδίκην· Ἡσίοδος Ἡνιόχην αὐτὴν καλεῖ (Scut. Herc. 83)· ἵκετο d'els Kρelovта кal 'Нvióxηv. Schol. Schn. observes that instead of that Κρείοντα Ἡνιόχην. name, Soph. has chosen the equivalent Eúpudíên, i. e. "queen," as Kpéwv means "king." dμoû' èyyús. Schol., "near," as in Phil. 1218, &c. 1182. тOL..., "either surely-or it may be." In Attic, the first often takes the separative particle Toí, whereby the disjunctive force is increased and made to seem necessary; the Tol being rarely added to the sccond, as it is more natural to express the necessity of the alternative in the first clause. Cf. Jelf, Gr. Gr. § 777, 5. παιδὸς, Kλúονσα Tαidds, "having heard of her son." Musgr. understands περί. Cf. d. C. 307, κλύων σου δεῦρ᾽ ἀφίξεται ταχύς. τῶν λόγων ἐπῃσθόμην, " 1183. Tŵv λóywv ennobbμny, “I overheard the report" of the mes- senger (Gl, τῶν λόγων τοῦ ἀγγέλου ἤκουσα, ἔμαθον): or, your con- versation," sc. that of the messenger and the Chorus. Herm. and Wünder take Tŵy as an interrogative for rivwv. The common reading τῶν τίνων. is τοῦ λόγου γ'. I 1184. πρὸς ἔξοδον στείχουσα, as I was coming out of doors,” “ as was setting out." Bl. observes that codos was the usual term for a woman's leaving home on any business. 1185. öлws ikоíμny, "with the intention of going to offer up prayers to the goddess P." Wünder supposes that a statue of Pallas stood before the palace. Παλλάδος is the objective genitive after ευγμάτων Tроonyoрos. Cf. Jelf, Gr. Gr. § 464. προσήγορος. πроσhуopos. We sometimes find a substantive followed by two geni- tives. In this case the subst. and one of the genitives form one com- pound notion, on which the other genitive grammatically depends. THE ANTIGONE OF SOPHOCLES. 175 So also adjectives, derived from verbs which take a double accusative, are followed by a genitive of cach of those objects, as here. Cf. Jelf, Gr. Gr. § 543. εὐγμάτων προσήγορος· δι᾽ εὐχῶν προσαγορεύουσα. Schol. " as 1186. καὶ τυγχάνω . . . χαλῶσα, “just as I happened to be undoing the bars of the gate that I afterwards threw open (avaσñаσтоû).' Schneid., "loosing the bolt of the door which opened in consequence," which Bl. approves of. He also quotes Schn., who observes, that the doors of the ancients opened outwards, in going in one drew them to (èπippĥαι, Ed. R. 1244), and in going out loosed the bolt in order to push them open." Don. translates avaoπаσтоû, "closed," observing that, as Greek doors opened into the street, a drawn-back door is a closed door. Musgr. renders, " quæ in aperiendo intus trahitur." The sense is, χαλῶσα κλῇθρα πύλης ὥστε γενέσθα: αὐτὴν ἀνασπαστόν. "" 13 Kal—TE—Kal, TE-κal, "and just as. Wünder compares Xen. An. iv. 6, 2, καὶ ἤδη τε ἦν ἐν τῷ τρίτῳ σταθμῷ καὶ ὁ Χειρίσοφος αὐτῷ ἐχαλεπάνθη, ὅτι οὐκ εἰς κώμας ἦγεν, &c. φθόγγος ὤτων, 1187. póryos.. Twv, "some talk about a family affliction strikes on my ear;" or, "the sound of evil news which touched me near;" oixelov being nearly equivalent to ἰδίου. Cf. 1249, πένθος οἰκεῖον. 1188. ὑπτία κλίνομαι πρὸς δμωαῖσι, “ I fall backwards into the arms of my attendants." εἴπατε, 1190. avois elmare, "tell it again." She had therefore heard it before, and we must read Tŵv λóywv (1183) without a question. 1191. οὐκ ἄπειρος οὖσα, as one who is well versed in." 66 παρὼν, 1192. кal жаρàν, "as I was even present, or an eye-witness." Bl. however renders, "will both speak as having been an eye-witness;" apar being the imperfect participle, and equivalent to Teid пaрñν. Cf. Æsch. P. 266, καὶ μὴν παρών γε κοὐ λόγους ἄλλων κλύων. 1194. "Why should I soften (smooth) thee down by a tale wherein," &c. parodoσoiμi àжaтýσaiμi. Schol., i. e. "deceive with soft words," μαλθάσσοιμι· ἀπατήσαιμι. as Bl. renders. Cf. on v. 1092. 1195. ỏрedv àλnoei del, “truth is ever the straight road (the correct thing).” For ἀλήθει” the MSS. hare ἡ ἀλήθει. Br, ἡ ᾿λήθει”. With ὀρθὸν ἁλήθεια compare Eur. Οr. 232, δυσάρεστον οἱ νοσοῦντες, and the .. varium et mutabile semper fœmina" of Virg. 1196. èyà dè, “well then, I," &c. Wex explains dè in such a way as to show that the poet meant to say, ἦν δὲ τὸ πρᾶγμα τοιοῦτο· ἐγὼ Éσñóμŋy. Wünd. ποδαγὸς ἑσπόμην. The ἄγγελος could not both follow Creon and guide him at the same time to the place where the body of Polynices was lying. We may therefore either translate, "followed as attendant "" upon thy husband, or "accompanied him as guide." 1197. medlov eπ' aкроv, "to the high downs," or "to the far end of πεδίον ἄκρον, the plain." Bl. renders, "to the extreme part or margin of the plain." Cf. on v. 1110. νηλεές, nλcès, "unpitied," "defiled;" ¿λéovs µǹ tuxór. Schol. Cf. Ed. R. 180, νηλέα γένεθλα πρὸς πέδῳ θανατηφόρα κεῖται ἀνοίκτως, unpitied babes." The general meaning of the word is "merciless." (C 1199. τὸν μὲν λούσαντες ἁγνὸν λουτρὸν, “him first having washed in holy water." avõis (v. 1204), "after that," &c. With the double acc. compare Trach. 50, πανδάκρυτ᾽ ὀδύρματα τὴν Ἡράκλειον ἔξοδον γρωμένην, 178 NOTES ON where the more usual construction would be πανδακρύτοις ὀδύρμασι For the cognate acc. cf. 1045, πίπτουσι πτώματα. évodíav ledv, "the goddess of the three roads (cross roads)," i. e. Hecate. Lat., Trivia: Thy 'Eкάтηνтhν Пеpoepóvnv. Schol. At Athens there were very many small statues of Hecate (ékáтaia), placed before or in houses, and on spots where two roads crossed. These were con- sulted as oracles. "The goddess of the way" was invoked on this occasion because Polynices lay unburied on the open plain. 1200. ὀργὰς εὐμενεῖς κατασχεθεῖν, “to bring down their feelings to kindness," i. e., "so as to be kindly-disposed to us," proleptice. With opyàs in the plur. signifying disposition," or or "feelings," Lat., animum," cf. Eur. Tro. 53, èπýveσ òpyàs πlous. So also supra, v. 356 and 957. Wünder and Reisig here render, "that they would benevolently restrain their anger." 1201. év veoστάow eaλλoîs, "with newly-cut branches" of the olive. Boeckh, from Demosth. c. Macart. p. 1074, 22, observes that olive branches were used at funerals. The axes (1109) were required for the purpose of cutting them. (C 1202. σvykaтý louer, "joined in burning" all that in fact (S) remained of him. 1203. καὶ τύμβον . . . εἰσεβαίνομεν. “And having raised a lofty tomb of the earth that was there (oikelas), after that we were going up to the stone-paved hollow chamber of the maiden doomed to Hades (kopns "Aidov)" or rather, "to the bridal-chamber of the maiden espoused to Hades." ὀρθοκρανον· ὑψηλόν. Schol. By οἰκείας χθονὸς Μusgr. and subsequent Ed. understand "domesticæ terra," i. e. the soil of his native land, equivalent to πατρῴας in Εl. 760, ὅπως πατρῴας τύμβον ἐκλάχῃ χθονός. " 1204. πρὸς-νυμφεῖον---εἰσεβαίνομεν. Schneid. translates, we went towards the sepulchral vault in order to enter in," coll. Œd. C. 125. προσέβα—ἐς ἄλσος. Β1. λιθόστρωτον. The θησαυρὸς in which Antigone was confined was formed by excavation and masonry, and it would seem from this epithet, paved with stones. Mit. thinks it refers to the stones profusely scattered about at the mouth of the cave, by removing which, in the energy of phrensy, Hæmon effects an entrance. πρὸς . . . εἰσεβαίνομεν. Wünder thinks that the sense is, πρὸς τὴν κόρην εἰς τὸ λιθόστρωτον αὐτῆς νυμφεῖον—ἐβαίνομεν. 1205. κόρης νυμφεῖον ῞Αιδου. A double genitive, as in 1184 : νυμφεῖον "Aidov forming one idea, to which kópηs is added. Cf. Eur. Herc. 561, ῞Αιδου τάσδε περιβολὰς κόρης. Bl. It is not easy to render it without a periphrasis: "the maiden's Plutonic nuptial-chamber," or, "the or, bridal-chamber of Hades' betrothed." Cf. Antigone's own expression in v. 816, ᾿Αχέροντι νυμφεύσω. 1206. φωνῆς δ' ἄπωθεν, κ.τ.λ., “ when (δὲ) some one hears at a distance the sounds of shrill lamentations from about the unhallowed chamber:" ἀκτέριστον· τὸν μὴ δεξάμενον ἐντάφια. Schol. Cf. supra, v. 1071. παστάδα. The παστὰς (contr. from παραστὰς) was an open porch or vestibule with pillars, standing out from a wall, the same as σтоà, è§édpa (Eur. Or. 1415), ailovσa (Hom.). The word occurs in Hdt. ii. 169, παστὰς λιθίνη ἠσκημένη στύλοισι, &c. Bl. He says παστάδα, referring to νυμφεῖον "Αιδου, and as that bridal-chamber served for the purpose THE ANTIGONE OF SOPHOCLES. 177 of a sepulchre, he styles it àктépiσтov. Herm. In Theocr. xxiv. 46, TaσTàs signifies the "bed-room" of the master and mistress of the house; and it is also sometimes used, like Tаσтds, for a "bridal- chamber." It is therefore very appropriate here. 1209. τῷ δ. . . ἆσσον. "And as he goes still nearer indistinct notes of wretched wailings stun his ears (lit., float around him): ἄσημα βοῆς may be taken for ἄσημος βοή. Musgr. Cf. 1265. The dat. TO EρTоVтI (says Schneid.) is a construction according to the sense. περιβαίνει, like ἀμφιβαίνει, said of sound. 1210. aσoov, like the Latin "ocius," though comparative in form, is used positively as éyyús. Bl. ἆσσον, “ 1212. apa... ddŵv. “And do I tread the most ill-omened path of all my pilgrimage?" Dale. τῶν παρελθουσῶν ὁδῶν, “of all my past wanderings. Cf. Cd. C. 1397, ταῖς παρελθούσαις ὁδοῖς: Aj. 994, ὁδός θ᾽ ὁδῶν πασῶν ἀνιάσασα δὴ μάλιστα τοὐμὸν σπλάγχνον, ἣν δὴ νῦν ἔβην. " properly said of a dog wagging its tail for joy. Neue and Wünder render, "mulcet, leniter tangit; Bl., falls gently on my ear;" Ell., "pulsat;" Oxf. Ed., "cheers, or flatters with hope." 1214. σaivel, "cheers me," "greets me: σαίνει, (C "C 1216. ἀθρήσαθ . . . στόμιον. OTÓμov. There are very various interpretations of this passage. Removing the comma after à0phoa, I would translate, carefully examine the fissure of the mound made by drawing aside the stones, creeping up to the very entrance.” Creon saw that the key-stone of the Kaт@ρu had been removed, and he asks his attendants to look in and see if Hæmon was there. Wünder and others connect åpμòv with dúvтes, but this gives a sense the very reverse of what is wanted. Wünder renders, "ubi in commissuram tumuli saxei solutam ad ipsum ostium penetraritis," i. e. "ubi soluta ad ipsum ostium tumuli saxei compage in tumulum penetraritis." He thinks that the servants are ordered to tear away the stones which blocked up the entrance, and having done so, to enter the cave. But Creon heard the voice of Hæmon inside, and must have known (if he did not see) that an opening had been made. Mit. connects ἀθρήσαθ' with πρὸς αὐτὸ στόμιον, “examine carefully at the entrance of the sepulchral chamber." The Oxf. Ed. translates, "entering an opening made by pulling away the stones at the mouth," i. e. pull away the stones, and enter the opening so made: åpμòr, lit., “joint." The σrómov, as Bl. thinks, was probably a narrow opening hewn out of the side of the hill, forming an approach to the actual entrance of the vault. >> >> 1217. ei, "and see if, or, whether." 1218. ἢ θεοῖσι κλέπτομαι ἢ ἀπατῶμαι ὑπὸ θεῶν. Schol., I am deceived (robbed of my senses) by the gods." CC or whether 1219, τάδ᾽ ... ἠθροῦμεν. "We were conducting this examination according to the orders of our desponding lord." The construction is KeλEÚσμаow (by orders) èk deoтÓTOυ (received from, &c.). So Phil. 406, τὰ ἐξ ᾿Ατρειδῶν ἔργα κἀξ ᾿Οδυσσέως. Cf. Jelf, Gr. Gr. § 483, obs. 4. λοισθίῳ τυμβι, 1220. év dè λololiy Tuμß., "when at the very corner (or, remotest part) of the chamber. Gl., ἐν ἐσχάτῳ τοπῳ τοῦ τάφου. 1221. кρεμаσтην auxévos, "suspended by the neck." Suicide by hanging seems to have been popular among the ladies in former times. Besides the present case of Antigone, we find this mode of death resorted to by Jocasta in Ed. R., Deinira in the Trachiniæ, Phædra in I 3 178 NOTES ON Eur. Hipp., Amata in Virg. Æn. xii. 603, and others. Bl. For construc- tion, cf. on 849, and Jelf, Gr. Gr. § 536, partitive genitive. 1222. βρόχῳ... καθημμένην, “tied up by a thread-woven noose of fine linen." According to Tricl., she made use of her zone or girdle for the purpose: καθημμένην· τὸν τράχηλον δεδεμένην. Schol. μίτος, (f thread" of the woof. a 1223. τὸν δ᾽, sc. κατείδομεν, "and him lying prostrate embracing her round the waist;" μéoon occurs again in the same form, infra, 1236. περιπετῆ de amplexante dictum. Ell. Cf. Aj. 907, τοδ᾽ ἔγγος περί TETÈS, "the Sword over which he fell," and which was embraced by his body. τῆς κάτω, 1224. evvñs Tês Kάтw, "of his bride now among the dead;" jugis jam apud inferos agentis." Musgr. Cf. 890. 1225. pya, "cruelty;" λéxos, "espousals;" or, destined bride." So in Latin, "lectus." Cf. Propert. ii. 5, "Felix Admeti conjux et lectus Ulixis," i. e. Penelope. 1226. ó' (Creon) is dpa σpe (Hæmon). σтvyvòv oiμúžas, "groaning deeply." στυγνὺν οἰμώξας, 19 CC con- 1228. Tíva voûv čoxes; "What intention hadst thou?" Don. com- pares Plato, Resp. vi. 492, C.: τὸ λεγόμενον, τίνα οἴει καρδίαν ἴσχειν ; which shows (he observes) that there was something colloquial in these phrases, as in our "What possessed you to do it?" 1229. ἐν τῷ ξυμφορᾶς διεφθάρης; “in what calamity didst thou destroy thyself?" i.e. èv tívi čuμpopą. Cf. Jelf, Gr. Gr. § 442, b. 1231. ἀγρίοις . . . παπτήνας, “scanning him over with a wild stare. So Aj. 11, εἴσω τῆσδε παπταίνειν πύλης, “ to stare. (C ,, 1232. πτύσας προσώπῳ, “spurning him with a look:” οἷον ἀποστραφείς καὶ σκυθρωπάσας, καὶ ἐκ τοῦ προσώπου καταμεμψάμενος· οὐ κυρίως προς σπτύσας τῷ πατρί, ὡς καὶ ἡμεῖς ἐν τῇ συνηθείᾳ φαμὲν, κατέπτυσεν αὐτοῦ, ὃ ἔστι κατεφρόνησε τῶν λόγων αὐτοῦ. Schol. Cf. v. 653, πtúoas woel dvoμevn. Dind. renders, "vultu abominans patrem." Schöll, Bulwer, and Musgrave, "spitting in his father's face." "" 1233. διπλοῦς κνώδοντας, “the two-edged blade:” ἀντὶ τοῦ διπλᾶς ἀκμάς· ἄμφηκες γὰρ τὸ ξίφυς· κνώδων δὲ τὸ ὀξὺ τοῦ ξίφους παρὰ τὸ καίνειν τοῖς ὀδοῦσι. Schol, κνώδοντες properly, the two projecting teeth on the blade of a hunting spear. "C ἐξορμωμένου . . . ἤμπλακ, as his father rushed away in flight, he missed him." "This act of Hæmon is censured by Aristotle as cause- less and unnatural. May it not, however, be urged in defence of the poet, that a sudden impulse, on the first and unexpected sight of the author of his woes, might urge the unhappy youth to a deed of desperation; particularly since he does not persevere in the attempt, but as though in ungovernable distraction and remorse, immediately turns his fury upon himself?" Dale. Wünder thinks that he drew his sword to prevent his father's removing him forcibly from Antigone; the Scholiast, that it was only the messenger who mistook his object, and thought that his intention was to strike his father. 1235. ἐπενταθεὶς ... ἔγχος “throwing himself upon it, he plunged the sword up to the middle in his side ;” ἐπεντεθεὶς for ἐπεντεινάμενος, "sic, ut erat, ensem intentans." Musgr.; Rectius, "in ensem pro- tentus.” Erf. τὸ ἔγχος οἱ τραγικοὶ καὶ ἐπὶ ξίφους λαμβάνουσιν. Schol. Bl. construes ἤρεισε (ὥστε εἶναι) μέσσον, “he fixed the sword against THE ANTIGONE OF SOPHOCLES. 179 And 66 "J his side in the middle," lit., so as to be in the middle of it. Wünder, "ut medius esset (ensis) inter costas." It is much better to connect μéoσov with eyxos, "half its length," up to its middle." 1236. ἐς δ᾽ ὑγρὸν . . . προσπτύσσεται, “ and still sensible he clings to the virgin, (taking her) into his flaccid arms. An accusative is more commonly found with this verb, but it takes a dative also in Trach. 767, προσπτύσσετο πλευραῖσιν. Bl. strangely translates, "and falls still sensible into the flexible (still warm) arm of the maiden !" He erroneously takes vypóv in the sense of "flexible" (not yet rigid or stiff with death), and aykŵva to signify the arm of Antigone. Wünder more correctly renders, "et languescentibus lacertis virginem com- plectitur," although he has not expressed the pregnant force of the preposition. He observes, however, that "when a person embraces another, he receives him, as it were, into his own arms; and since the poet wished the words παρθένῳ προσπτύσσεται to be taken in this sense, he rightly added ἐς ὑγρὸν ἀγκῶνα. ἄκανθος, vypóv. The meanings of this word are various. In Theocr. Id. i. 55, vypòs aкaveos, "the waving acanthus," which had broad leaves; not "tender, delicate," as Bl. supposes. Pind. P. i. 17, vypòv vŵTOV, "the νῶτον, undulating back," sc. of the eagle asleep. In Homer frequently vypà kéλevða (daλáσons), "the undulating high-road of the deep." Here the idea of flaccidity is implied, the effect of approaching death: as in Eur Phon. 1439, ἤκουσε μητρὸς κἀπιθεὶς ὑγρὰν χέρα, said of the dying Eteocles. Wünder compares Tibull. I. i. 60, "Te teneam moriens deficiente manu." "} 1238. καὶ φυσιῶν . . . σταλάγματος. kal "And panting (breathing hard) he emits a quick-drawn breath, mixed with drops of blood, on her fair cheek :” τὴν πνοὴν τοῦ φοινίου σταλάγματος ἐκβάλλει τῇ λευκῇ αὐτῆς παρειᾷ· ὅ ἐστιν, αἷμα ἐξέπνευσε. Schol. Or we may take φυσιῶν (which is sometimes trans.) with voǹy, equivalent to the cognate acc. Cf. Æsch. Αg. 1389, κἀκφυσιῶν ὀξεῖαν αἵματος σφαγὴν (i.e. αἷμα ἀπὸ τῆς σφαγῆς) βάλλει μ' ἐρεμνῇ ψακάδι φοινίας δρόσου. For πνοὴν, four MSS. have pony, which Bl. prefers. He renders, "breathing forth a rapid stream (gush) of gory drops, he spurts it forth on her fair cheek.' But a "rapid (or, quick-flowing) stream of drops," is simply nonsense. 1240. veкpòs en veкρŵ, "dead embracing the dead." Erf, compares Eur. Phoen. 881, πολλοὶ δὲ νεκροὶ περὶ νεκροῖς πεπτωκότες. "" νεκρὸς νεκρῷ, τὰ νυμφικὰ τέλη λαχὼν, “having obtained a completion of his marriage : τοὺς γὰρ γαμοῦντας τελείους ἐκάλουν. Schol. The rite of marriage, the ceremony, was called Téλos, married persons Teλeloi, and Teλetwoñvaι signified "to marry." 1241. elv. Dawes, M. C. p. 195, maintains that elv is never used for ev in the Attic writers, except in the choral metre. Two or three MSS. have ev, Wünder ev y' for the sake of the metre. 1242. deiĝas... Kaкòv, “exhibiting to the world an instance of indis- cretion, how that it accrues to a man (is in its consequences) his greatest bane." Cf. πрoσεival, 1252, and Ed. C. 1197, yváσel kakoł θυμοῦ τελευτὴν, ὡς κακὴ προσγίγνεται. Donaldson renders, “ And shows to all the world that ill advice is far the worst of ills that fall on man. The reference is to Creon. 39 1244. "What wouldst thou conjecture to be the meaning of this?” Eurydice has just rushed off the stage. 180 NOTES ON ἀξιώσειν, • 1247. ἐς πόλιν ağıdσe, "that she will not deign to tell her grief to the city," or, "to proclaim her sorrows in public:" èxit autηv µn ἐλπίζω αὐτὴν μὴ βούλεσθαι δημοσίᾳ θρηνεῖν, ἀλλ᾽ ἐν τῷ οἰκήματι μετὰ τῶν θεραπαινίδων. Schol. After ἀξιώσειν Dorville supplies πέμπειν, or προτιθέναι, from the next verse. Seidler and Winder στένειν. Ας γόους δακρύειν is used in Aj. 581, so he thinks γόους εἰς πόλιν στένειν may be correctly said. Schneid. supplies yoâo@al. 1249. δμωαῖς . . . στένειν, “ will impose the affliction upon her maids, to mourn as a private one.' Cf. 216, νεωτέρῳ τῳ τοῦτο βαστάζειν πρόθες. Don, But will, within, impose upon her menials this office of domestic lamentation." (c (C 1250. σ0' åµapráve, "so as to make a mistake of that kind,"-mourn for her son's death in public; as we should say, so as to forget her- self:” ἁμαρτάνειν λέγει τὸ ἐμφανῶς θρηνεῖν. Schol. Or the meaning may be, "so as to go wrong," the messenger fearing that she may be con- templating suicide : ἀνοίκεια ἑαυτῇ ἔργα ποιεῖν. Τricl. d' 1251. éμol d ovv... Bon. “Nevertheless, in my opinion, over-deep βοή. silence seems to be dangerous in its consequences, and noisy clamour to end in nothing." But μárny in its present position can scarcely be a predicate, and it would perhaps be safer to take ń μárny Boh together, μάτην as we have ʼn ayav oiyn. Translate, therefore, "over-deep silence scems to be dangerous no less than (TE-Kal) foolishly clamorous grief:" πpooeîval, " to be in its consequences." Cf. 1243, TрÓσKEITαι. πρόσκειται. 1253. The ǎyyeλos here takes the part which elsewhere usually de- volves on the Chorus, because he is to be put in requisition again as ¿¿άyyeλos, while the Chorus keeps its place in order to receive Creon, who is just now coming. Schn. ap. Bl. 1254. "We shall know, whether she buries and smothers anything secretly in her incensed breast, if we go to the palace :" àλλ' čow àπeλ- ἀλλ᾽ ἀπελο θόντες μαθησόμεθα, μή τι καὶ μανιῶδες κρύφα βουλεύεται, ἀνελεῖν ἑαυτὴν Teiрwμévn. Schol. ،، re- μń TI KAλÚTTEL. The indicative is right; but in passages where caution or fear is expressed, the subjunctive is required. Bl. Cf. Jelf, Gr. Gr. § 814. KатáσуетOV, "smothered, suppressed, kept back;" pressum," Erf.; μavi@des, Schol. Musgrave conj. катà σKÓTOV. Kαтà With καρδίᾳ θυμουμένῃ Neue compares Hom. Il. 24, 114, φρεσὶ μαινομένῃσιν : 584, ἀχνύμενῃ κραδίᾳ. 1256. "There is (èσrı Kal) I ween (rov) danger in over-deep silence," as the Chorus had before observed, 1251. 1257. Creon returns to the stage, bearing the body of Hæmon in his arms. Compare the scene in Shakspeare, where Lear comes in, carry- ing in his arms the lifeless body of Cordelia. éphre, "is coming." So Aj. 34, kaiрdν éphкels. ἐφήκει, (C 1258. μνῆμ Exwv, "bearing in his arms a memorial that cannot be mistaken:" μvñμа тòv VERрÓV. Schol. μνῆμα· τὸν νεκρόν. Musgrave renders it by monumentum," but he does not see what meaning it can have, unless we read afterwards ἀλλοτρίας ἄτης for ἀλλοτρίαν ἄτην. Erf. agrees with him. Bl. quotes Wex, who thinks the sense is, "Bearing in his hand a notable proof, if I may so speak, that the calamity is not one inflicted by others, but the consequence of his own rash act." He connects μνῆμα ἔχων (i. e. μιμνησκόμενος, “being reminded”) with αὐτὸς ἁμαρτὼν, and supplies εἶναι with οὐκ ἀλλοτρίαν ἄτην : for which construction he ... THE ANTIGONE OF SOPHOCLES. 181 refers to El. 24, σαφῆ σημεῖα φαίνεις (i. e. δηλοῖς), ἐσθλὸς εἰς ἡμᾶς γεγώς. The phrase dia xeipòs exwv, Wünder observes, is explained by the poet himself, 1279, πρὸ χειρῶν τάδε φέρων, and 1297, ἔχω μὲν ἐν χείρεσσιν. 1259. οὐκ ἀλλοτρίαν ἄτην, sc. εἶναι, or acc. in apposition with μνῆμα. The Schol. explaius, οὐ δι᾿ ἄλλον ἀποθανόντα, οὐκ ἐξ ἄλλου νεκρωθέντα : "not an affliction brought on by another." 1261-1278. "Presently comes Creon (with attendants bearing Hæmon's body), full of self-accusing and lamentation; while he is giving utterance to his grief, comes a second messenger (¿§áyyeλos— the same who had gone in after Eurydice) from the palace, and re- ports the death of the queen by her own hand. A movement of the Škкúkλŋμа (1293) here discloses the body, on seeing which Creon gives himself up to despair, and is led away by his attendants. The Chorus concludes by exhorting to prudence, and reverence for all things per- taining to the gods." Oxf. Ed. iù 1261. ἰὼ φρενῶν . . . θανατόεντ', “Ο the cruel and deadly errings of a frensied heart." Cf. v. 502, KλÉOS EŮKλEÉσтEрOV, &c. κλέος εὐκλεέστερον, 1262. σTEρEà, “sprung from stubbornness," Schneid.; "fixed, irre- στερεὰ, parable.” Bi. θανατόεντα θανάτου ἄξια, ἢ θανάτου αΐτια. Schol. 1263. & ßrétovTES, "O ye that see," addressing the Chorus: Kтavóv- Tas, "the slayer," i. e. Creon, kal lavóvтas, i. e. Hæmon, upuλíovs, “all (both) of one family." ἄνολβα βουλευμάτων, 1265. ǎvoλßa Bovλevµáтwr, "O the misfortune of my counsels." The adj. not unfrequently assumes a substantival force, and the subst. to which the adj. properly belongs is put in the attributive gen., defining the adj. instead of being defined by it. Cf. Jelf, Gr. Gr. § 442. }} 1266. véos véw §uv μópy, "untimely by an untimely death. 1268. àteλúðns, "thou hast departed this life: " sub. Toû Bíov. Cf. 1314. 1269. Svoẞovλíais, "indiscretion." 1270. oμ' ws. The same elision occurs v. 320. οΐμ᾿ ({ rǹv díkηy, “the right," "the justice of the case." τὴν δίκην, 1272. exw μalàv deiλaios, "I have found it out to my sorrow." Bl. renders, "I know by experience;" or, "I have learnt it," i. q. uadàv μαθὼν ἔχω. ἐν δ᾽ ἐμῷ κάρᾳ, κ.τ.λ. The god having great power, dashed then, it would seem (apa), on my head," when I condemned Antigone to death; or, µéya Bápos exwv may be rendered, "with great force (weight)." One or two of the MSS. omit u'. Wünder construes, év d' éµ кáρа beds apa τότε με ἔπαισε, μέγα βάρος ἔχων ( = βαρύνων), “ mentem mihi coucussit.” Bl. thinks that in this case we should have had eraiσé µе kápа or Tò κάρα. Erf. takes μέγα βάρος μ᾽ ἔχων to be equivalent to μέγα βαρυνόμενος éμoí, and renders, "tunc igitur deus graviter mihi irascens in caput meum sævis modis impegit atque irruit." >> ἀγρίαις " 1274. ἐν δ᾽ ἔσεισεν (ἐνσείω) . . . ὁδοῖς, “and tossed me in a terrible way : àypíais opμaîs. Schol.; "Instigavit ad sæva consilia, vel særas actiones." Musgr. And so Schneid., "on wild courses μáтwv). Bl., “in a cruel way, or fashion; μάτων). _ ways." Don. * (sub. βουλευ- "cast me on my cruel 1275. λακπατητον... xapàr, "overturning and treading under-foot my joy." The Ald. MS. has λewπάтnтov, but, as Don. remarks, the reading in the text stands in more emphatic connection with what had K 182 NOTES ON preceded, especially with the μέγα βάρος μ᾿ ἔχων ἔπαισε, which requires some mention of the feet or heels, to show that the heavy tramp of an avenging deity is referred to. Bl. renders, "overthrowing my joy to be trampled on," proleptice. 1278-1280. "O master, how involved and buried in troubles (sub. какà from 1280) thou dost seem to come, bearing some of them publicly (ráde) in thy hands, and others thou dost seem likely to witness very soon in the house: " Táde hтoι Tòv Taida. Gl. Creon (Musgr. thinks) bears the body of Hæmon himself in his arms; that of Antigone, as being less closely related to him, he had committed to the care of his at- tendants. ὦ δέσποθ᾽,—κακά. "Wex has a long note upon this passage, in which he collects other instances of the juxtaposition of ἔχειν and κέκτησθαι, habere et possidere. The meaning of the passage is sufficiently clear from what follows: the construction is, is EXWV TE KAI KEKTÝμEVOS, ´ as one who both has and possesses;' Tà μèv, 'the one class of things' (& μὲν, ἔχεις); τάδε κακά, i. e., “ these sorrows ;” ἥκεις φέρων πρὸ χειρῶν, ‘you have brought with you in your arms;' Tà dè év dóµois kaкà,' but the κακὰ, other class' (& KÉKтησαι).' namely, the store of evils laid up for you at home;” ἔοικας καὶ τάχ᾽ ὄψεσθαι ἥκειν, ‘you seem to have cone with a prospect of speedily seeing.’ The phrase ἔχειν τε καὶ κέκτησθαι, is the counterpart of our to have and to hold;' the one verb expresses possession, and the other ownership." Don. Wüuder remarks that φέρων depends on ἔοικας ἥκειν, and that ὄψεσθαι, instead of ὀψόμενος, might be used with propriety after čokas he had preceded; nor does he see anything objectionable in those two words separating rà d' ἐν δόμοις and ὕψεσθαι κακά. C 1281. Dind. encloses the words, Kákιovкакŵν т; in brackets, as being the supplement of some copyist, either filling up a lacuna, or rather making a trimeter out of a monometer, TidσT au; Bl. Boeckh and Wünder think that is disjunctive, and explains кaк@ν, as in v. 6, "or what of evil is left? But is sometimes used before the gen. as a pleonasm. Cf. Jelf, Gr. Gr. § 780, fin. 1282. πаμμńтæp, "his real (true) mother," in all respects; in life and in death, since she refused to survive him : ἡ κατὰ πάντα μήτηρ· ἐμφα- τικῶς δὲ εἶπεν, ὅτι καὶ μέχρι θανάτου μήτηρ ἐδείχθη, μὴ ἑλομένη ζῆν μετὰ τὸν τοῦ παιδὸς θάνατον. Schol. }; 1284. dvokádaρtos, "implacable," "that cannot be appeased," if we are to understand "Aidov Xiμny of the general receptacle of the dead; "that cannot be expiated," if we understand it of the place in which Antigone had been confined, her νυμφεῖον ῞Αιδου, 1205. or 1285. "Why then, why art thou the ruin of me?" evidently, I think, apostrophising Antigone's burial-chamber. Wünder has a full stop at un, and supposes that Creon now addresses the mes- senger. 1287. "O thou that announcest to me ill-boding sorrows," or "the sorrow of ill-tidings” (kaкáyуeλтα). He now speaks to the yyeλos. With προπέμψας Neue compares El. 1155, φήμας λάθρα προΰπεμπες. Œd. C. 665, 1667; Phil. 105, 1205. 1288. ¿πežeipyάow, "thou hast killed over again :" èñéopatas. Schol. Cf. 1030, ἐπικτανεῖν. 1289. The MSS. have véov uoi λóyov; The reading in the text is that THE ANTIGONE OF SOPHOCLES. 183 of Dind. Don. has véov poi vég, and various other alterations have been proposed. The common reading may be rendered, "what fresh report dost thou bring to me? that the mangled corpse of my wife is added "what to the death (of my son)?" The text may be translated lit., new death (uópov) of a woman by violence (opάytov) is this that thou sayest has been added to death?" He had heard the messenger вау Yuvη тÉOνпηкe, and he wants some definite information as to what γυνὴ it is. 1291. σφάγιον μόρον, “a violent death,” lit., one committed τῷ σφάζειν. Wünder explains, "occidentem, mortiferam," coll. 1265, 1268. Bl. 1292. ἐπ᾿ ὀλέθρω· τοῦ Αἵμωνος. Schol. 1293. àµpikeîoba, "follows close upon," or, ἀμφικεῖσθαι, is added to." Ell., accedere, "has come in accession to;" Wünder, "cædem cum cæde conjunctam esse;" Schneid., " Schneid., "encamps encamps itself around me, besets me. " 1294. Sрav пáрeoтIV. The dead body of Eurydice, together with the chamber in which she killed herself, is here rolled out by the machine called ékкúkλnua, and exhibited to the gaze of the spectators. Schol., ἐγκέκλεισται γυνή. ÈYKÉKλELOTAι η yuvn. The folding-doors are opened, and disclose the body of Eurydice. Bl. Wünd. èv μuxoîs, "in the inner chamber," occupied by the women; or, “in the recesses of the house: "in propatulo est." Ell. ἐν "" • 1297. ἔχω μὲν . VEKρÓV. Wünder thinks that there is a change of construction here, that the poet intended to have added, πроoßλéπw dè ĚVAνTα THV µNTÉρa auтoû. The present reading, however, he thinks is ἔναντα μητέρα αὐτοῦ. correct, since the former part of the sentence is equivalent to Tòv µèv νεκρόν, τὸ τέκνον, ἐν χερσὶν ἔχω, and then he adds τὸν δ᾽ . . . . νεκρόν, i. e. τὸν δὲ νεκρόν, τὴν μητέρα αὐτοῦ, ἔναντα προσβλέπω. 1299. ἔναντα, “before my eyes;” al. ἐναντία. 1301. ʼn d' ¿¿úðŋktos, k.t.λ. Br. and Herm. think that a line has been lost. The passage (as Bl. remarks) is unmistakeably corrupt. It is needless to enumerate the various conj. of Ed. We may translate : "she as you see her here (de), close to the altars, with a sharp sword closes her darkening eye-lids in death." It is doubtful whether ¿¿úûnêтos can be used of a person, unless we take it to mean, "goaded ὀξύθηκτος to despair,” and βωμία πέριξ can scarcely signify περὶ τὸν βωμόν, οι περιβωμία. 1302. Ave, “claudit moriens :” keλaïà said of the darkness of death : λύει κελαινά· ἀπόλλυται. Schol., "closes in darkness," σTE Ylyveσdαι κελαινά, 1303. Megareus, son of Creon, called by Euripides Menaceus, had devoted himself to death for his country by the advice of Teiresias. 1304, τοῦδε, i. e. Hæmon : λοίσθιον δὲ, κ.τ.λ., “ and last of all impre- cating an ill-fate upon thee the murderer of her child." Kakàs πрágeis, κακὰς πράξεις, bad luck;" "res adversas:" ev πρáτтeш, “rebus secundis uti.” 1307. ἀνέπταν φόβῳ, “I futter in fear :” ἐσείσθην, ἐταράχθην. Schol. 1308. τί μ' οὐκ . . . ξίφει, “ why has not some one struck me a fatal blow (sub. πanyny) with a double-edged sword?" Cf. El. 196, TE σOL öte σoi παγχάλκων ἀνταία γενύων ὡρμάθη πλαγά, “a blow right in front.” 1311. δειλαίᾳ συγκέκραμαι δύᾳ, as we should say, “I am in a mess of dreadful afflictions," "I have become deeply involved in (mixed up with) a sad misfortune." Cf. Aj. 895, očктw σvYKEкρаµÉVNY. 1312. "Yes, since thou art taxed by her here now dead, as bearing 184 NOTES ON the blame of this as well as of that murder;" of the death of Hæmon as well as of Megareus. ἐπεσκήπτου, ÉπЄσкÝπтоν, "accusabaris," Wünd.; "affirmabaris," Herm.; kakŵs ἐλέγου [ἀπὸ] τελευτώσης αὐτῆς, ἐνομίζου, ἐπεγράφου. Schol. << 60 1314. κἀπελύσατ᾽ ἐν φοναῖς. "And in what manner did she leave life by a murderous hand (by bloodshed)?" Cf. 1268. Wakefield readers ἀπελύσατο, se liberavit," set herself free :” τίνι τρόπῳ ἐλύετο καὶ ἐφέρετο εἰς φόνας ; ἀντὶ τοῦ ποίῳ τρόπῳ εἰς φόνον ἔπεσεν. Schol. With ἐν φοναῖς, compare 1229, ἐν τῷ ξυμφορᾶς διεφθάρης; 1315. ' жаp, "in the region of (near) the heart." 1316. ὀξυκώκυτον πάθος, “ lamentable fate:” τὸ ὀξέος καὶ μεγάλου θρήνου δεόμενον. Triel. 1317. τάδ᾽ οὐκ... ἐξ αἰτίας. “These things can never be ftly trans- ferred from my guilty head to any other of mortals." Wünder observes that this is an unusual mode of expression, and that the poet ought to have said: αὕτη ἡ αἰτία ἡ ἐξ ἐμοῦ γενομένη, or ταῦτα, ὧν ἐγὼ αἴτιος, οὐκ ἐπ᾿ ἄλλον βροτῶν ἁρμόσει ποτέ. The verb is here used intransitively. Bl. renders, "these crimes will never fit (i. e. can never be transferred to) other mortal, being shifted from my blame;" Herm., "hoc a mea culpa nunquam in alium conveniet." 1825. τὸν οὐκ ὄντα, κ.τ.λ., "who am no more than a nonentity (than the man unborn)." Ellendt renders, "qui magis perii quam qui nullus est (i. e. qui maxime omnium perii)." Oxf. Ed., "who am not (i. e. who have no existence) more than one who has ceased to be," meaning that he was utterly undone. 1326. "Thou advisest what is for thy good (képồn), if there be any good in evils." He had advised them to take him out of the way. 1327. Вpáxiσтα. . . какά. "As to evils that are before us, the shorter βράχιστα κακά. they are the better;" lit., "the shortest are the best:" тà èv Tool ποσὶ κακὰ, ἂν ἐλάχιστα ᾖ, κράτιστά ἐστι. Schol. 1329. Hermann renders, "veniat cædium per me factarum suprema, exoptatissime mihi ultimum diem adducens." Wünder, Bl. and others construe, φανήτω μόρων ἐμῶν ὕπατος, δ κάλλιστα ἄγων ἐμοὶ τερμίαν ἁμέραν, but I cannot think that this is correct, the position of uv being against it. I should prefer to construe thus: ὕπατος μόρων φανήτω δ κάλλιστα ἐμοὶ ἄγων τερμίαν ἁμέραν ἡμῶν (ἡμερῶν), which may be thus rendered: " may the last lot of all appear, viz. death, which brings most happily to me the concluding day of my life." Káλoтα, adver- κάλλιστα, bially, "in a most welcome manner." Tepμlav éoxáτnv. Tricl. 1334. "These things are in prospect; but as to matters before us," &c. "A mild expression for the removal of the dead, and expiation of the city. The Chorus would fain bring the painful scene to an end." Schn. ap. Bl. 1335. μέλει γὰρ, κ.τ.λ., “for they will look to these things (τῶν μeλλóvTWV) whose business it is to look to them," i. e. the gods: (τούτοις) μέλει ὅτοισι, κ.τ.λ. 1336. ἀλλ᾿ ὧν ἐρῶ, sub. τυχεῖν, “I have prayed for that, which I anxiously desire to obtain:” ὧν βούλομαι τυχεῖν, ταῦτα ηὐξάμην. Schol. sc. that his last day might arrive. 1338. Br. compares Virg. Æn. vi. 376, "Desine fata Deum flecti sperare precando?" Bl. quotes Shaksp. J. Cæs. ii. 2: THE ANTIGONE OF SOPHOCLES. 185 What can be avoided, Whose end is purposed by the mighty gods? "2 1339. ǎyoт' av, "conduct, if you please." Cf. Jelf, Gr. Gr. § 425. páтalov, "worthless." μάταιον, 1340. σé t' að Távd, “and thee too there," pointing to Eurydice: σέ vulgo αὐτάν. 1341. oud' exw... tow, "nor know I where, or on which of the two to look.' ovd exw (as Wünd. observes) is to be referred to bs in the preceding verse. There are many various readings, and the passage is evidently corrupt. λέχρια, κ.τ.λ. 1344. λéxpia, K.T.λ. "For everything before us is awry, and un- manageable fate hath dashed this upon my head." The Schol. explains, πλάγια καὶ πεπτωκότα, τὰ μὲν ἐν χερσὶ, τὰ δὲ ἐπὶ τῇ κεφαλῇ, Gl., ή πρᾶξις καὶ ὁ νοῦς μου ἐξησθένησε, i. e. (says Bl.), the use of my hands and my head is equally gone, I can neither act nor think. Schneid. observes that there is no antithesis between Tàv xepoîv and rà ẻmì Kратí. The whole passage is corrupt, and two whole lines are wanting to correspond to 1326-7. 1346. δυσκόμιστος· ἀφόρητος. Schol. 1347. πολλῷ . . . ὑπάρχει. Discretion is by far the first step in hap- piness:” τὸ καλῶς φρονεῖν πρῶτόν ἐστιν εὐδαιμονίας, καὶ τοῖς ἀνθρώποις CoxάTATOV. Schol. Cf. v. 1050. 1349. χρὴ ... ἀσεπτεῖν, “ but we must not by auy means slight what belongs to the gods." Wunder has és rà Deŵv, Wunder has és rà leŵy, “we must not be impious in matters relating to the gods." " CC ' >" ai 1350. μεγάλοι . . . ἐδίδαξαν. “ And the haughty language of the arro- gant paying back heavy blows brings wisdom with grey hairs: μεγαλορημονίαι τῶν ὑπερηφάνων τιμωρίας μεγίστας τοῖς κεκτημένοις ἐπά- γοῦσαι τελευταῖον διδάσκουσι τὸ φρονεῖν, Schol. "" 1352. àπoтloaνtes. Bl. renders, "by suffering (paying) heavy strokes of misfortune; having paid in return," or in consequence. The like force of and (he adds) is observable in the compounds àrodidóra:, ἀποτελεῖν, &c. 1353. ¿dida§av, "is wont to teach;" the force of the aor. in comparisons or similes. Cf. Jelf, Gr. Gr. § 402, 3. This moral reflection (observes Franklin), naturally arising from the action of the drama, concludes the tragedy of the Antigone; a piece, which for the conduct of its plot, the justness of its characters, and the propriety of its sentiments and expressions, cannot be too much admired. 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