ET. O heaven-frenzied, and great abomination of the gods! Oh! for our race of OEdipus, worthy of all mourning—Alas for me! now verily are the curses of my sire coming to an accomplishment. But it becomes me not to weep or wail, lest birth be given to a lament yet more intolerable. But to Polynices, that well deserves his name, I say, soon shall we know what issue his blazonry will have; whether letters wrought in gold, vainly vaunting on his buckler, along with frenzy of soul will restore him. If indeed Justice, the virgin daughter of Jove, attended on his actions or his thoughts, perchance this might be. But neither when he escape the darkness of the womb, nor in his infancy, nor ever in his boyhood, nor in the gathering of the hair on his chin, did Justice look on him, or deem him worthy her regards: nor truly do I suppose that she will now take her stand near to him, in his ill-omened possession of his father-land. Truly she would then in all reason be falsely called Justice, were she to consort with a man all-daring in his soul. Trusting in this I will go, and face him in person. Who else could do so with better right? Leader against leader, brother against brother, foeman with foeman, shall I take my stand. Bring me with all speed my greaves, my spear, and my armor of defense against the stones.

[Exit MESSENGER.

CH. Do not, O dearest of men, son of OEdipus, become in wrath like to him against whom thou hast most bitterly spoken. Enough it is that Cadmaeans come to the encounter with Argives. For such bloodshed admits of expiation. But the death of own brothers thus mutually wrought by their own hands—of this pollution there is no decay.

ET. If any one receives evil without disgrace, be it so; for the only advantage is among the dead: but of evil and disgraceful things, thou canst not tell me honor.

CH. Why art thou eager, my son? let not Ate, full of wrath, raging with the spear, hurry thee away—but banish the first impulse of [evil] passion.

ET. Since the deity with all power urges on the matter, let the whole race of Laius, abhorred by Phoebus, having received for its portion the wave of Cocytus, drift down with the wind.

CH. So fierce a biting lust for unlawful blood hurries thee on to perpetrate the shedding of a man's blood, of which the fruit is bitter.[151]

ET. Ay, for the hateful curse of my dear father, consummated, sits hard beside me with dry tearless eyes, telling me that profit comes before my after doom.[152]

CH. But do not accelerate it; thou wilt not be called dastardly if thou honorably preservest thy life—and Erinnys,[153] with her murky tempest, enters not the dwelling where the gods receive a sacrifice from the hands [of the inmates].

ET. By the gods, indeed, we have now for some time been in a manner neglected, and the pleasure which arises from our destruction is welcomed by them; why should we any longer fawn[154] upon our deadly doom?

CH. Do so now, while it is in thy power; since the demon, that may alter with a distant shifting of his temper, will perchance come with a gentler air; but now he still rages.

ET. Ay, for the curses of OEdipus have raged beyond all bounds; and too true were my visions of phantoms seen in my slumbers, dividers of my father's wealth.[155]

CH. Yield thee to women, albeit that thou lovest them not.

ET. Say ye then what one may allow you; but it must not be at length.

CH. Go not thou on in this way to the seventh gate.

ET. Whetted as I am, thou wilt not blunt me by argument.

CH. Yet god, at all events, honors an inglorious victory.

ET. It ill becomes a warrior to acquiesce in this advice.

CH. What! wilt thou shed the blood of thine own brother?

ET. By heaven's leave, he shall not elude destruction.

[Exit ETEOCLES.

CH. I shudder with dread that the power that lays waste this house, not like the gods, the all-true, the evil-boding Erinnys summoned by the curses of the father, is bringing to a consummation the wrathful curses of distracted OEdipus.[156] 'Tis this quarrel, fatal to his sons, that arouses her. And the Chalybian stranger, emigrant from Scythia, is apportioning their shares, a fell divider of possessions, the stern-hearted steel,[157] allotting them land to occupy, just as much as it may be theirs to possess when dead, bereft of their large domains.[158] When they shall have fallen, slain by each other's hands in mutual slaughter, and the dust of the ground shall have drunk up the black-clotted blood of murder, who will furnish expiation? who will purify them? Alas for the fresh troubles mingled with the ancient horrors of this family! for I speak of the ancient transgression with its speedy punishment; yet it abides unto the third generation; since Laius, in spite of Apollo, who had thrice declared, in the central oracles of Pytho, that, dying without issue, he would save the state,[159] did, notwithstanding, overcome by his friends, in his infatuation beget his own destruction, the parricide OEdipus, who dared to plant in an unhallowed field, where he had been reared, a bloody root.—'Twas frenzy linked the distracted pair; and as it were, a sea of troubles brings on one billow that subsides, and rears another triply cloven, which too dashes about the stern of our state. But between [it and us] there stretches a fence at a small interval, a tower in width alone.[160] And I fear lest the city should be overcome along with its princes. For the execrations, that were uttered long ago, are finding their accomplishment: bitter is the settlement, and deadly things in their consummation pass not away. The wealth of enterprising merchants,[161] too thickly stowed, brings with it a casting overboard from the stern. For whom of mortals did the gods, and his fellow-inmates in the city, and the many lives of herding men,[162] admire so much as they then honored OEdipus, who had banished from the realm the baneful pest that made men her prey. But when he unhappy was apprised of his wretched marriage, despairing in his sorrow, with frenzied heart, he perpetrated a two-fold horror; he deprived himself with parricidal hand of the eyes that were more precious than his children. And indignant because of his scanty supply of food,[163] he sent upon his sons, alas! alas! a curse horrible in utterance, even that they should some time or other share his substance between them with sword-wielding hand; and now I tremble lest the swift Erinnys should be on the point of fulfilling that prayer.

Re-enter MESSENGER.

Be of good cheer, maidens that have been nurtured by your mothers.[164] This city hath escaped the yoke of servitude; the vauntings of our mighty foes have fallen; and our city is calm, and hath not admitted a leak from the many buffets of the surge; our fortification too stands proof, and we have fenced our gates with champions fighting single-handed, and bringing surety; for the most part, at six of our gates, it is well; but the seventh, the revered lord of the seventh, sovereign Apollo, chose for himself, bringing to a consummation the ancient indiscretions of Laius.

CH. And what new event is happening to our city?

MES. These men have fallen by hands that dealt mutual slaughter.[165]—

CH. Who? What is it thou sayest! I am distracted with terror at thy tidings.

MES. Now be calm and listen, the race of OEdipus—

CH. Alas for me wretched! I am a prophetess of horrors.

MES. Stretched in the dust are they beyond all dispute.

CH. Came they even to that? bitter then are thy tidings, yet speak them.

MES. Even thus [too surely] were they destroyed by brotherly hands.

CH. Even thus was the demon at once impartial to both.

MES. And he himself, to be sure of this, is cutting off the ill-fated race.

CH. Over such events one may both rejoice and weep—[rejoice] at the success of our city—but [mourn because][166] our princes, the two generals, have portioned out the whole possession of their substance with the hammer-wrought Scythian steel, and they will possess of land just as much as they receive at their burial, carried off according to the unhappy imprecations of their sire.

MES. The city is rescued, but earth hath drank the blood of the brother princes through their slaughter of each other.

[Exit MESSENGER.[167]

CH. Oh mighty Jove! and tutelary divinities of our city! ye that do in very deed protect these towers of Cadmus, am I to rejoice and raise a joyous hymn to the savior of our city, the averter of mischief, or shall I bewail the miserable and ill-fated childless[168] commanders, who, in very truth, correctly, according to their name,[169] full of rancor, have perished in impious purpose? Oh dark and fatal curse of the race and of OEdipus, what horrible chill is this that is falling upon my heart?[170] I, like a Thyiad, have framed a dirge for the tomb, hearing of the dead, dabbled in blood, that perished haplessly—verily this meeting of spears was ill-omened. The imprecation of the father hath taken full effect, and hath not failed: and the unbelieving schemes of Laius have lasted even until now; and care is through our city, and the divine declarations lose not their edge—Alas! worthy of many a sigh, ye have accomplished this horror surpassing credence; and lamentable sufferings have come indeed. This is self-evident, the tale of the messenger is before my eyes—Double are our sorrows, double are the horrors of them that have fallen by mutual slaughter; doubly shared are these consummated sufferings. What shall I say? What, but that of a certainty troubles on troubles are constant inmates of this house? But, my friends, ply the speeding stroke of your hands about your heads, before the gale of sighs, which ever wafts on its passage the bark, on which no sighs are heard, with sable sails, the freighted with the dead, untrodden for Apollo, the sunless, across Acheron, and to the invisible all-receiving shore.[171]

But [enough]! for here are coming to this bitter office both Antigone and Ismene. I am assured beyond all doubt that they will send forth a fitting wail from their lovely deep-cinctured bosoms. And right it is that we, before the sound of their wailing reach us, both ejaculate the dismal-sounding chaunt of Erinnys, and sing a hateful paean to Pluto. Alas! ye that are the most hapless in your sisterhood of all women that fling the zone around their robes, I weep, I mourn, and there is no guile about so as not to be truly wailing from my very soul.

SEMI-CHORUS. Alas! alas! ye frantic youths, distrustful of friends, and unsubdued by troubles, have wretched seized on your paternal dwelling with the spear.

SEMI-CH. Wretched in sooth were they who found a wretched death to the bane of their houses.

SEMI-CH. Alas! alas! ye that overthrew the walls of your palace, and having cast an eye on bitter monarchy, how have ye now settled your claims with the steel?

SEMI-CH. And too truly hath awful Erinnys brought [the curses] of their father OEdipus to a consummation.

SEMI-CH. Smitten through your left—Smitten in very truth, and through sides that sprung from a common womb.

SEMI-CH. Alas for them, wretched! Alas! for the imprecations of death which avenged murder by murder.

SEMI-CH. Thou speakest of the stroke that pierced through and through those that were smitten in their houses and in their persons with speechless rage, and the doom of discord brought upon them by the curses of their father.

SEMI-CH. And moreover, sighing pervades the city, the towers sigh, the land that loved her heroes sighs; and for posterity remains the substance by reason of which, by reason of which,[172] contention came upon them whom evil destiny, and the issue of death.

SEMI-CH. In the fierceness of their hearts they divided between them the possessions, so as to have an equal share; but the arbiter[173] escapes not censure from their friends, and joyless was their warfare.

SEMI-CH. Smitten by the steel, here they lie; and smitten by the steel[174] there await them—one may perchance ask what?—the inheritance of the tombs of their fathers.

SEMI-CH. From the house the piercing groan sends forth its sound loudly over them, mourning with a sorrow sufferings as o'er its own, melancholy, a foe to mirth, sincerely weeping from the very soul, which is worn down while I wail for these two princes.

SEMI-CH. We may say too of these happy men that they both wrought many mischiefs to their countrymen, and to the ranks of all the strangers, that perished in great numbers in battle.

SEMI-CH. Ill-fated was she that bare them before all women, as many as are mothers of children. Having taken to herself her own son for a husband, she brought forth these, and they have ended their existence thus by fraternal hands that dealt mutual slaughter.

SEMI-CH. Fraternal in very truth! and utterly undone were they by a severing in no wise amicable, by frenzied strife at the consummation of their feud.

SEMI-CH. But their emnity is terminated; and in the reeking earth is their life-blood mingled, and truly are they of the same blood. A bitter arbiter of strife is the stranger from beyond the sea, the whetted steel that bounded forth from the fire; and bitter is the horrible distributer of their substance, Mars, who hath brought the curse of their father truly to its consummation.

SEMI-CH. Hapless youths! They have obtained their portion of heaven-awarded woes, and beneath their bodies shall be a fathomless wealth of earth.[175] Alas! ye that have made your houses bloom with many troubles! And at its fall these Curses raised the shout of triumph in shrill strain, when the race had been put to flight in total rout; a trophy of Ate has been reared at the gate at which they smote each other, and, having overcome both, the demon rested.

Enter ANTIGONE and ISMENE.

ANT. When wounded thou didst wound again.[176]

ISM. And thou, having dealt death, didst perish.

ANT. With the spear thou didst slay.

ISM. By the spear thou didst fall.

ANT. Wretched in thy deeds!

ISM. Wretched in thy sufferings!

ANT. Let tears arise.

ISM. Let groans resound.

ANT. Having slain, he shall lie prostrate. Alas! alas! my soul is maddening with sighs.

ISM. And my heart mourns within me.

ANT. Alas! thou that art worthy of all lamentation!

ISM. And thou again also utterly wretched.

ANT. By a friend didst thou fall.

ISM. And a friend didst thou slay.

ANT. Double horrors to tell of.

ISM. Double horrors to behold!

ANT. These horrors are near akin to such sorrows.

ISM. And we their sisters here are near to our brothers.

CH. Alas! thou Destiny, awarder of bitterness, wretched! and thou dread shade of OEdipus! and dark Erinnys! verily art thou great in might.

ANT. Alas! alas! sufferings dismal to behold hath he shown to me after his exile.

ANT. And he returned not when he had slain him.

ISM. No—but after being saved he lost his life.

ANT. In very truth he lost it.

ISM. Ay, and he cut off his brother.

ANT. Wretched family!

ISM. That hath endured wretchedness. Woes that are wretched and of one name. Thoroughly steeped in three-fold sufferings.

ANT. Deadly to tell—

ISM. Deadly to look on.

CH. Alas! alas! thou Destiny, awarder of bitterness, wretched! and thou dread shade of OEdipus! and dark Erinnys! verily art thou great in might.

ANT. Thou in sooth knowest this by passing through it.

ISM. And so dost thou, having learned it just as soon as he.

ANT. After that thou didst return to the city.

ISM. An antagonist too to this man here in battle-fray.

ANT. Deadly to tell.

ISM. Deadly to look on.

ANT. Alas! the trouble.

ISM. Alas! the horrors upon our family and our land, and me above all.

ANT. Alas! alas! and me, be sure, more than all.

ISM. Alas! alas! for the wretched horrors! O sovereign Eteocles, our chieftain!

ANT. Alas! ye most miserable of all men.

ISM. Alas! ye possessed by Ate.

ANT. Alas! alas! where in the land shall we place them both? Alas! in the spot that is most honorable. Alas! alas! a woe fit to sleep beside my father.[177]

Enter HERALD.

'Tis my duty to announce the good pleasure and the decree of the senators of the people of this city of Cadmus. It is resolved to bury this body of Eteocles for his attachment to his country, with the dear interment in earth! for in repelling our foes he met death in the city, and being pure in respect to the sacred rites of his country, blameless hath he fallen where 'tis glorious for the young to fall; thus, indeed, hath it been commissioned me to announce concerning this corpse: But [it has been decreed] to cast out unburied, a prey for dogs, this the corpse of his brother Polynices, inasmuch as he would have been the overturner of the land of Cadmus, if some one of the gods had not stood in opposition to his spear: and even now that he is dead, he will lie under the guilt of pollution with the gods of his country, whom he having dishonored was for taking the city by bringing against it a foreign host. So it is resolved that he, having been buried dishonorably by winged fowls, should receive his recompense, and that neither piling up by hands of the mound over his tomb should follow, nor any one honor him with shrill-voiced wailings, but that he be ungraced with a funeral at the hands of his friends. Such is the decree of the magistracy of the Cadmaeans.

ANT. But I say to the rulers of the Cadmaeans, if not another single person is willing to take part with me in burying him, I will bury him, and will expose myself[178] to peril by burying my brother. And I feel no shame at being guilty of this disobedient insubordination against the city. Powerful is the tie of the common womb from which we sprung, from a wretched mother and a hapless sire. Wherefore, my soul, do thou, willing with the willing share in his woes, with the dead, thou living, with sisterly feeling—and nought shall lean-bellied wolves tear his flesh—let no one suppose it. All woman though I be, I will contrive a tomb and a deep-dug grave for him, bearing earth in the bosom-fold of my fine linen robe, and I myself will cover him; let none imagine the contrary: an effective scheme shall aid my boldness.

HER. I bid thee not to act despite the state in this matter.

ANT. I bid thee not announce to me superfluous things.

HER. Yet stern is a people that has just escaped troubles.

ANT. Ay, call it stern[179]—yet this [corpse] shall not lie unburied.

HER. What! wilt thou honor with a tomb him whom our state abhors?[180]

HER. ANT. Heretofore he has not been honored by the gods.[181]

HER. Not so, at least before he put this realm in jeopardy.

ANT. Having suffered injuriously he repaid with injury.

HER. Ay, but this deed of his fell on all instead of one.

ANT. Contention is the last of the gods to finish a dispute,[182] and I will bury him; make no more words.

HER. Well, take thine own way—yet I forbid thee.

[Exit_ HERALD.

CH. Alas! alas! O ye fatal Furies, proudly triumphant, and destructive to this race, ye that have ruined the family of OEdipus from its root. What will become of me? What shall I do? What can I devise? How shall I have the heart neither to bewail thee nor to escort thee to the tomb? But I dread and shrink from the terror of the citizens. Thou, at all events, shalt in sooth have many mourners; but he, wretched one, departs unsighed for, having the solitary-wailing dirge of his sister. Who will agree to this?

SEM. Let the state do or not do aught to those who bewail Polynices. We, on this side will go and join to escort his funeral procession; for both this sorrow is common to the race, and the state at different times sanctions different maxims of justice.

SEM. But we will go with this corpse, as both the city and justice join to sanction. For next to the Immortals and the might of Jove, this man prevented the city of the Cadmaeans from being destroyed, and thoroughly overwhelmed by the surge of foreign enemies.

FOOTNOTES

[1] Lucian, in his dialogue entitled "Prometheus," or "Caucasus," has given occasional imitations of passages in this play, not, however, sufficient to amount to a paraphrase, as Dr. Blomfield asserted. Besides, as Lucian lays the scene at Caucasus, he would rather seem to have had the "Prometheus solutus" in mind. (See Schutz, Argum.) But the ancients commonly made Caucasus the seat of the punishment of Prometheus, and, as AEschylus is not over particular in his geography, it is possible that he may be not altogether consistent with himself. Lucian makes no mention of Strength and Force, but brings in Mercury at the beginning of the dialogue. Moreover, Mercury is represented in an excellent humor, and rallies Prometheus good-naturedly upon his tortures. Thus, Sec.6, he says, [Greek: eu echei. kataptesetai de ede kai ho aetos apokeron to hepar, hos panta echois anti tes kales kai eumechanou plastikes.] In regard to the place where Prometheus was bound, the scene doubtless represented a ravine between two precipices rent from each other, with a distant prospect of some of the places mentioned in the wanderings of Io. (See Schutz, ibid.) But as the whole mention of Scythia is an anachronism, the less said on this point the better. Compare, however, the following remarks of Humboldt, Cosmos, vol. ii. p. 140, "The legend of Prometheus, and the unbinding of the chains of the fire-bringing Titan on the Caucasus by Hercules in journeying eastward—the ascent of Io from the valley of the Hybrites—[See Griffiths' note on v. 717, on [Greek: hybristes potamos], which must be a proper name]—toward the Caucasus; and the myth of Phryxus and Helle—all point to the same path on which Phoenician navigators had earlier adventured."

[2] Dindorf, in his note, rightly approves the elegant reading [Greek: abroton (=apanthropon)] in lieu of the frigid [Greek: abaton]. See Blomf. and Burges. As far as this play is concerned, the tract was not actually impassable, but it was so to mortals.

[3] [Greek: leorgos = rhadiourgos, panourgos, kakourgos]. Cf. Liddell and Linwood, s. v. The interpretation and derivation of the etym. magn. [Greek: ho ton anthropon plastes], is justly rejected by Dindorf, who remarks that AEschylus paid no attention to the fable respecting Prometheus being the maker of mankind.

[4] The epithet [Greek: pantechnou], which might perhaps be rendered "art-full," is explained by v. 110 and 254.

[5] See Jelf. Gk. Gr. Sec.720, 2d.

[6] There seems little doubt that [Greek: euoriazein] is the right reading. Its ironical force answers to Terence's "probe curasti."

[7] I have spelled Sire in all places with a capital letter, as Jove is evidently meant. See my note on v. 49.

[8] This is not a mere zeugma, but is derived from the supposition that sight was the chief of the senses, and in a manner included the rest. (Cf. Plato Tim. p. 533, C. D.) See the examples adduced by the commentators. Schrader on Musaeus 5, and Boyes, Illustrations to Sept. c. Th. 98. Shakespeare has burlesqued this idea in his exquisite buffoonery, Midsummer Night's Dream, Act v. sc. 1.

Pyramus. I see a voice: now will I to the chink, To spy an I can hear my Thisby's face.

[9] Claudian de rapt. Pros. II. 363. "Stellantes nox picta sinus." See on Soph. Trach. 94.

[10] I.e., having no rest. Soph. OEd. Col. 19. [Greek: kola kampson toud' ep' axestou petrou].

[11] The difficulties of this passage have been increased by no one of the commentators perceiving the evident opposition between [Greek: Theoi] and [Greek: Zeus]. As in the formula [Greek: o Zeu kai Theoi] (cf. Plato Protag. p. 193, E.; Aristoph. Plut. I. with Bergler's note; Julian Caes. p. 51, 59, 76; Dionys. Hal. A. R. II. p. 80, 32-81, 20, ed. Sylb.) so, from the time of Homer downward, we find [Greek: Zeus] constantly mentioned apart from the other gods (cf. Il. I. 423, 494), and so also with his epithet [Greek: pater], as in v. 4, 17, 20, etc. (Eustath, on Il. T. I., p. 111, 30, [Greek: hoti Zeus allachou men haplos pater elechthe]). There is evidently, therefore, the opposition expressed in the text: "'Tis not for the other gods (i.e. [Greek: tois allois theois]) to rule, but for Jove alone." This view was approved, but not confirmed, by Paley.

[12] See Dindorf.

[13] Paley well observes that there is no objection to this interpretation, for if Prometheus could endure the daily gnawing of his entrails by the vulture, the rivets wouldn't put him to much trouble. Lucian, Sec. 6, is content with fastening his hands to the two sides of the chasm.

[14] [Greek: tyches] is retained by Dindorf, but [Greek: technes] is defended by Griffiths and Paley. I think, with Burges, that it is a gloss upon [Greek: Prometheos].

[15] So Milton, P. L. iv. 165.

Cheer'd with the grateful smell old Ocean smiles.

Lord Byron (opening of the Giaour):

There mildly dimpling Ocean's cheek Reflects the tints of many a peak, Caught by the laughing tides that lave Those Edens of the eastern wave.

[16] Literally "filling a rod," [Greek: plerotos] here being active. Cf. Agam. 361, [Greek: ates panalotou]. Choeph. 296, [Greek: pamphtharto moro]. Pers. 105, [Greek: polemous pyrgodaiktous]. See also Blomfield, and Porson on Hes. 1117, [Greek: narthex] is "ferula" or "fennel-giant," the pith of which makes excellent fuel. Blomfield quotes Proclus on Hesiod, Op. 1, 52, "the [Greek: narthex] preserves flame excellently, having a soft pith inside, that nourishes, but can not extinguish the flame." For a strange fable connected with this theft, see AElian Hist. An. VI. 51.

[17] On the preternatural scent supposed to attend the presence of a deity, cf Eur. Hippol. 1391, with Monk's note, Virg. AEn. I. 403, and La Cerda. See also Boyes's Illustrations.

[18] On [Greek: de] cf. Jelf, Gk. Gr. Sec. 723, 2.

[19] Elmsley's reading, [Greek: petra ... tade], is preferred by Dindorf, and seems more suitable to the passage. But if we read [Greek: taisde], it will come to the same thing, retaining [Greek: petrais].

[20] Surely we should read this sentence interrogatively, as in v. 99, [Greek: pe pote mochthon Chre termata tond' epiteilai;] although the editions do not agree as to that passage. So Burges.

[21] Nominativus Pendens. Soph, Antig. 259, [Greek: logoi d' en alleloisin errothoun kakoi, phylax elenchon phylaka], where see Wunder, and Elmsley on Eur. Heracl. 40. But it is probably only the [Greek: schema kath' holon kai meros], on which see Jelf, Gk. Gr. Sec. 478, and the same thing takes place with the accusative, as in Antig. 21, sq. 561. See Erfurdt on 21.

[22] See Linwood's Lexicon, s. v. [Greek: ameibo], whose construing I have followed.

[23] Cf. Virg. AEn. I. 167, "Intus aquae dulces, vivoque sedilia saxo."

"The rudest habitation, ye might think That it had sprung from earth self-raised, or grown Out of the living rock."—Wordsworth's Excursion, Book vi.

Compare a most picturesque description of Diana's cave, in Apul. Met. II. p. 116; Elm. Telemachus, Book I.; Undine, ch. viii.; Lane's Arabian Nights, vol. iii. p. 385.

[24] Although Dindorf has left [Greek: OKEANOS] before the lines beginning with [Greek: ou deta], yet as he in his notes, p. 54, approves of the opinion of Elmsley (to which the majority of critics assent), I have continued them to Prometheus. Dindorf (after Burges) remarks that the particles [Greek: ou deta] deceived the copyists, who thought that they pointed to the commencement of a new speaker's address. He quotes Soph. OEd. C. 433; Eur. Alcest. 555; Heracl. 507, sqq., where it is used as a continuation of a previous argument, as in the present passage.

[25] It has been remarked that AEschylus had Pindar in mind, see Pyth. I. 31, and VIII. 20. On this fate of Enceladus cf. Philostrat. de V. Apoll. V. 6; Apollodorus I.; Hygin. Fab. 152; and for poetical descriptions, Cornel. Severus AEtna, 70, "Gurgite Trinacrio morientem Jupiter AEtna Obruit Enceladum, vasti qui pondere montis AEstuat, et patulis exspirat faucibus ignes." Virg. AEn. III. 578; Valer. Flacc. II. 24; Ovid. Met. V. Fab. V. 6; Claudian, de raptu Pros. I. 155; Orph. Arg. 1256. Strabo, I. p. 42, makes Hesiod acquainted with these eruptions. (See Goettling on Theog. 821.) But Prometheus here utters a prophecy concerning an eruption that really took place during the life of AEschylus, Ol. 75, 2, B.C. 479. Cf. Thucydides III. 116; Cluver, Sicil. Antig. p. 104, and Dindorf's clear and learned note. There can be little doubt but Enceladus and Typhon are only different names for the same monster. Burges has well remarked the resemblance between the Egyptian Typho and the Grecian, and considers them both as "two outward forms of one internal idea, representing the destructive principle of matter opposed to the creative." I shall refer the reader to Plutarch's entertaining treatise on Isis and Osiris; but to quote authorities from Herodotus down to the Apologetic Fathers, would be endless.

[26] I think, notwithstanding the arguments of Dindorf, that [Greek: orges nosouses] means "a mind distempered," and that [Greek: logoi] mean "arguments, reasonings." Boyes, who always shows a poetical appreciation of his author, aptly quotes Spenser's Fairy Queen, b. 2, c. 8, st. 26.

"Words well dispost, Have secrete powre t' appease inflamed rage."

And Samson Agonistes:

"Apt words have power to swage The tumors of a troubled mind."

The reading of Plutarch, [Greek: psyches] appears to be a mere gloss.

[27] Intellige audaciam prudentia conjunctam.—Blomfield.

[28] [Greek: aichma] is rendered "indoles" by Paley (see on Ag. 467). Linwood by "authority," which is much nearer the truth, as the spear was anciently used for the sceptre. Mr. Burges opportunely suggests Pindar's [Greek: enchos zakoton], which he gives to Jupiter, Nem. vi. 90.

[29] Asia is here personified.

[30] All commentators, from the scholiast downward, are naturally surprised at this mention of Arabia, when Prometheus is occupied in describing the countries bordering on the Euxine. Burges conjectures [Greek: Abarios], which he supports with considerable learning. But although the name [Greek: Abarides] (mentioned by Suidas) might well be given to those who dwelt in unknown parts of the earth, from the legendary travels of Abaris with his arrow, yet the epithet [Greek: areion anthos] seems to point to some really existing nation, while [Greek: Abaries] would rather seem proverbial. Till, then, we are more certain, AEschylus must still stand chargeable with geographical inconsistency.

[31] I have followed Burges and Dindorf, although the latter retains [Greek: akamantodetois] in his text.

[32] Why Dindorf should have adopted Hermann's frigid [Greek: hypostegazei], is not easily seen. The reader will, however, find Griffiths' foot-note well deserving of inspection.

[33] On [Greek: prouseloumenon], see Dindorf.

[34] Among the mythographi discovered by Maii, and subsequently edited by Bode, the reader will find some allegorical explanations of these benefits given by Prometheus. See Myth. primus I. 1, and tertius 3, 10, 9. They are, however, little else than compilations from the commentary of Servius on Virgil, and the silly, but amusing, mythology of Fulgentius. On the endowment of speech and reason to men by Prometheus, cf. Themist. Or. xxxvi. p. 323, C. D. and xxvi. p. 338, C. ed. Hard.; and for general illustrations, the notes of Wasse on Sallust, Cat. sub init.

[35] Brick-building is first ascribed to Euryalus and Hyperbius, two brothers at Athens, by Pliny, H. N. vii. 56, quoted by Stanley. After caves, huts of beams, filled in with turf-clods, were probably the first dwellings of men. See Mallet's Northern Antiquities, p. 217, ed. Bohn. This whole passage has been imitated by Moschion apud Stob. Ecl. Phys. I. 11, while the early reformation of men has ever been a favorite theme for poets. Cf. Eurip. Suppl. 200 sqq.; Manilius I. 41, sqq.; and Bronkhus, on Tibull. I. 3, 35.

[36] Cf. Apul de Deo Socr. Sec. II. ed. meae, "quos probe callet, qui signorum ortus et obitus comprehendit," Catullus (in a poem imitated from Callimachus) carm. 67, 1. "Omnia qui magni dispexit lumina mundi, Qui stellarum ortus comperit atque obitus." See on Agam. 7.

[37] On the following discoveries consult the learned and entertaining notes of Stanley.

[38] [Greek: egagon philenious], i.e. [Greek: hoste philenious einai].

[39] See the elaborate notes of Blomfield and Burges, from whence all the other commentators have derived their information. [Greek: Krasis] is what Scribonius Largus calls "compositio." Cf. Rhodii Lexicon Scribon, p. 364-5; Serenus Sammonicus "synthesis." The former writer observes in his preface, p. 2, "est enim haec pars (compositio, scilicet) medicinae ut maxime necessaria, ita certe antiquissima, et ob hoc primum celebrata atque illustrata. Siquidem verum est, antiquos herbis ac radicibus earum corporis vitia curasse."

[40] Apul. de Deo Socr. Sec. 20, ed. meae, "ut videmus plerisque usu venire, qui nimia ominum superstitione, non suopte corde, sed alterius verbo, reguntur: et per angiporta reptantes, consilia ex alienis vocibus colligunt." Such was the voice that appeared to Socrates. See Plato Theog. p. 11. A. Xenoph. Apol. 12; Proclus in Alcib. Prim. 13, p. 41. Creuz. See also Stanley's note.

[41] On these augurial terms see Abresch.

[42] Although the Vatican mythologist above quoted observes of Prometheus, "deprehendit praeterea rationem fulminum, et hominibus indicavit—" I should nevertheless follow Stanley and Blomfield, in understanding these words to apply to the omens derived from the flame and smoke ascending from the sacrifices.

[43] Cf. Herodot. I. 91, quoted by Blomfield: [Greek: ten pepromenen moiren adynata esti apophygeein kai to theo]. On this Pythagorean notion of AEschylus see Stanley.

[44] Or, "in pleasure at the nuptials." See Linwood. Burges: "for the one-ness of marriage."

[45] No clew is given as to the form in which Io was represented on the stage. In v. 848, the promise [Greek: entautha de se Zeus tithesin emphrona] does not imply any bodily change, but that Io labored under a mental delusion. Still the mythologists are against us, who agree in making her transformation complete. Perhaps she was represented with horns, like the Egyptian figures of Isis, but in other respects as a virgin, which is somewhat confirmed by v. 592, [Greek: klyeis phthegma tas boukero parthenou].

[46] "Gad-fly" or "brize." See the commentators.

[47] On the discrepancies of reading, see Dind. With the whole passage compare Nonnus, Dionys. III. p. 62,2.

[Greek: taurophyes hote portis ameibomenoio prosopou eis agelen agraulos elauneto synnomos Io. kai damales agrypnon ethekato boukolon Here poikilon aplaneessi kekasmenon Argon opopais Zenos opipeutera bookrairon hymenaion. Zenos atheetoio kai es nomon eie koure, ophthalmous tromeousa polyglenoio nomeos. gyioboro de myopi charassomene demas Io Ionies [halos] oidma kategraphe phoitadi chele. elthe kai eis Aigypton]—

This writer, who constantly has the Athenian dramatists in view, pursues the narrative of Io's wanderings with an evident reference to AEschylus. See other illustrations from the poets in Stanley's notes.

[48] The ghost of Argus was doubtless whimsically represented, but probably without the waste of flour that is peculiar to modern stage spectres. Perhaps, as Burges describes, "a mute in a dress resembling a peacock's tail expanded, and with a Pan's pipe slung to his side, which ever and anon he seems to sound; and with a goad in his hand, mounted at one end with a representation of a hornet or gad-fly." But this phantom, like Macbeth's dagger, is supposed to be in the mind only. With a similar idea Apuleius, Apol. p. 315, ed. Elm. invokes upon AEmilianus in the following mild terms: "At ... semper obvias species mortuorum, quidquid umbrarum est usquam, quidquid lemurum, quidquid manium, quidquid larvarum oculis tuis oggerat: omnia noctium occursacula, omnia bustorum formidamina, omnia sepulchrorum terriculamenta, a quibus tamen aevo emerito haud longe abes."

[49] I have followed Dindorf's elegant emendation. See his note, and Blomf. on Ag. 1.

[50] After the remarks of Dindorf and Paley, it seems that the above must be the sense, whether we read [Greek: hon] with Hermann, or take [Greek: hos] for [Greek: e hos] with the above mentioned editor.

[51] Paley remarks that [Greek: tas pol. tychas] is used in the same manner as in Pers. 453, [Greek: phtharentes]="shipwrecked" (see his note), or "wandering." He renders the present passage "the adventures of her long wanderings."

[52] With the earlier circumstances of this narrative compare the beautiful story of Psyche in Apuleius, Met. IV. p. 157, sqq. Elm.

[53] Cf Ag. 217, [Greek: epei d' anankas edy lepadnon].

[54] [Greek: krenen] is the elegant conjecture of Canter, approved by Dindorf. In addition to the remarks of the commentators, the tradition preserved by Pausanias II. 15, greatly confirms this emendation. He remarks, [Greek: therous de aua sphisin esti ta rheumata plen ton en Lerne]. It was probably somewhat proverbial.

[55] I shall not attempt to enter into the much-disputed geography of Io's wanderings. So much has been said, and to so little purpose, on this perplexing subject, that to write additional notes would be only to furnish more reasons for doubting.

[56] Probably the Kurban. Schutz well observes that the words [Greek: ou pseudonymon] could not be applied to an epithet of the poet's own creation. Such, too, was Humboldt's idea. See my first note on this play.

[57] See Schutz and Griffiths.

[58] Wrapped in mystery as the liberation of Prometheus is in this drama, it may be amusing to compare the following extracts from the Short Chronicle prefixed to Sir I. Newton's Chronology.

"968. B.C. Sesak, having carried on his victories to Mount Caucasus, leaves his nephew Prometheus there, to guard the pass, etc.

"937. The Argonautic expedition. Prometheus leaves Mount Caucasus, being set at liberty by Hercules," etc.—Old Translator.

[59] Stanley compares Pindar, Isth. vii. 33.

——[Greek: pepromenon en pherteron gonon [hoi] anakta patros tekein].

And Apoll. Rhod. iv. 201. Also the words of Thetis herself in Nonnus, Dionys. xxxiii. 356.

[Greek: Zeus me pater edioke kai ethelen es gamon helkein, ei me min potheonta geron anekopte Prometheus, thespizon Kronionos areiona paida phyteusai].

[60] "These were; 1. Epaphus; 2. Lybia; 3. Belus; 4. Danaus; 5. Hypermnestra; 6. Abas; 7. Proetus; 8. Acrisius; 9. Danae; 10. Perseus; 11. Electryon; 12. Alcmena; 13. Hercules."—Blomfield.

[61] For two ways of supplying the lacuna in this description of Io's travels, see Dindorf and Paley.

[62] Being turned into stone. Such was the punishment of the fire-worshipers in the story of the first Lady of Baghdad. See Arabian Nights, Vol. I., p. 198. The mythico-geographical allusions in the following lines have been so fully and so learnedly illustrated, that I shall content myself with referring to the commentators.

[63] See Linwood's Lexicon and Griffiths' note.

[64] There is still much doubt about the elision [Greek: esesth', ei]. Others read the passage interrogatively. See Griffiths and Dindorf.

[65] This pun upon the name of Epaphus is preserved by Moschus II. 50.

[Greek: en d' en Zeus, epaphomenos erema cheiri theeie portios Inachies. ten heptaporo para Neilo ek boos eukeraoio palin metameibe gynaika.]

and Nonnus, III. p. 62, 20:

[Greek: enth' Epaphon dii tikten akerasion hoti kolpon Inachies damales epaphesato theios akoites chersin erosaneessi—]

[66] There is much difficulty in this passage. Dindorf understands [Greek: ekeinon] (AEgypti filiorum), and so Paley, referring to his notes on Ag. 938, Suppl. 437. Mr. Jelf, Gk. Gr., Sec. 696, Obs. 3, appears to take the same view. There does not, therefore, seem any need of alteration. On the other interpretation sometimes given to [Greek: phthonon hixei somaton], see Linwood, v. [Greek: phthonos].

[67] [Greek: sphagaisi] is rightly rendered "in jugulo" by Blomfield, after Ruhnk. Ep. Crit. I. p. 71. To the examples quoted add Apul. Met. I. p. 108, "per jugulum sinistrum capulotenus gladium totum ei demergit," and p. 110, "jugulo ejus vulnus dehiscit in patorem," The expression [Greek: nyktiphroureto thrasei] is well illustrated by the words of Nonnus, I. c. p. 64, 17.

[Greek: kai kryphiois xipheessi siderophoron epi lektron arsena gymnon Area kateunase thelys Enyo].

[68] See Nonnus I. c. Ovid, ep. xiv. 51, sqq.

"Sed timor, et pietas crudelibus obstitit ausis: Castaque mandatum dextra refugit opus."

[69] On [Greek: sphakelos] see Ruhnk. Tim. p. 123, and Blomfield.

[70] See Paley. [Greek: a] is never intensive.

[71] On this admonition, generally attributed to Pittacus, see Griffiths, and for a modern illustration in the miseries of Sir John Anvil (or Enville), Knt., the Spectator, No. 299.

[72] Paley would supply [Greek: potniai] to complete the metre.

[73] I have followed Griffiths.

[74] Dindorf would throw out [Greek: aphobos], Paley [Greek: ou dedia], remarking that the sense appears to require [Greek: hote].

[75] I.e. possessing resources even among impossibilities. Cf. Antig. 360. [Greek: aporos ep' ouden erchetai], and for the construction, Jelf, Gk. Gr. Sec. 581, 2. obs.

[76] I think Elmsley has settled the question in favor of [Greek: toion] for [Greek: hoion].

[77] "In AEschylus we seem to read the vehement language of an old servant of exploded Titanism: with him Jupiter and the Olympians are but a new dynasty, fresh and exulting, insolent and capricious, the victory just gained and yet but imperfectly secured over the mysterious and venerable beings who had preceded, TIME, HEAVEN, OCEAN, EARTH and her gigantic progeny: Jupiter is still but half the monarch of the world; his future fall is not obscurely predicted, and even while he reigns, a gloomy irresistible destiny controls his power."—Quart. Rev. xxviii, 416.

[79] Milton, Samson Agon.

Dalilah. "I see thou art implacable, more deaf To prayers than winds or seas."

Merchant of Venice, Act 4, sc. 1.

"You may as well go stand upon the beach And bid the main flood bate his usual height."

See Schrader on Musaeus, 320.

[80] See Linwood's Lexicon. Cf. Nonnus, Dionys. II. p. 45, 22.

[Greek: desma phygon dolometis homarteseie Prometheus, hepatos heboontos apheidea daitymonea ouranies thrasyn ornin echon pompea keleuthou].

[81] I have adopted Dindorf's emendation. See his note.

[82] How the cosmoramic effects here described were represented on the stage, it is difficult to say, but such descriptions are by no means rare in the poets. Compare Musaeus, 314, sqq. Lucan, I. 75 sqq. and a multitude in the notes of La Cerda on Virgil, AEn. I. 107, and Barthius on Claudian. Gigant. 31, sqq. Nonnus, Dionys. I. p. 12.

[83] Or, "of which may Jove the Averter be what his name imports." See Paley and Linwood's Lex.

[84] This interpretation is now fully established, See Paley. Thus Caesar, B. G. I. 29, "qui arma ferre possent: et item separatius pueri, senes;" II. 28, Eteocles wishes even the [Greek: achreioi] to assist in the common defense.

[85] [Greek: pistoi] is to be supplied with [Greek: genoisthe].

[86] Although [Greek: boter] may be compared with the Roman pullarius, yet the phrase is here probably only equivalent to [Greek: despotes manteumaton] soon after.

[87] Paley prefers "nocturno concilio agitari," comparing Rhes. 88, [Greek: tas sas pros eunas phylakes elthontes phobo nyktegorousi]. On the authority of Griffiths, I have supplied [Greek: tous Achaious] before [Greek: epibouleuein].

[88] See my note on Prom. 863.

[89] See commentators.

[90] Cf. Jelf. Gk. Gr. Sec. 566, 2.

[91] See Linwood, s.v. [Greek: stephein]. Paley compares v. 267, [Greek: Laphyra daon douriplechth' hagnois domois Stepso pro naon]. Adrastus alone had been promised a safe return home.

[92] Cf. Eum. 515, [Greek: oikton oiktisaito], would utter cries of pity. Suppl. 59, [Greek: oikton oiktron aion], hearing one mournful piteous cry. The old translations rendered it, "no regret was expressed on their countenance."

[93] Perhaps we might render [Greek: phraxai], dam, in order to keep up the metaphor of the ship. Cf. Hom. Od. V. 346, [Greek: phraxe de min rhipessi diamperes oisyinesi]. The closing the ports of a vessel to keep out the water will best convey the meaning to modern readers.

[94] This seems the true meaning of [Greek: ephestios], indigenous in Greece, as Blomfield interprets, quoting Hesych, [Greek: ephestios, autochthon, enoikos], II. B. 125, etc. An Athenian audience, with their political jealousy of Asiatic influence, and pride of indigenous origin, would have appreciated this prayer as heartily as the one below, v. 158, [Greek: polin doriponon me prodoth' Heterophono strato], which their minds would connect with more powerful associations than the mere provincial differences of Boeotia and Argos. How great a stress was laid upon the ridicule of foreign dialect, may be seen from the reception of Pseudartabas in the Acharnians.

[95] Cf. Arist. Rhet. II. 17, 6. The same sentiment, though expressed the contrary way, occurs in Eur. Troad. 26, [Greek: Eremia gar polin hotan labe kake, Nosei ta ton theon oude timasthai thelei].

[96] The chorus survey the surrounding plains from a high part of the Acropolis of Thebes, as Antigone from the top of the palace in the Phoenissae of Euripides, v. 103, sqq.

[97] [Greek: prodromos]=so as to be foremost. Cf. Soph. Antig. 108, [Greek: phygada prodromon oxytero kinesasa chalino].

[98] This passage is undoubtedly corrupt, but Dindorf's conjecture [Greek: hele d' emas phrenas deos; hoplon ktypos potichrimptetai, dia pedon boa potatai, bremei d']—, although ingenious, differs too much from the ductus literarum, to be considered safe. Paley from the interpretation of the Medicean MS. and the reading of Robortelli, [Greek: eDIDemnas], has conjectured [Greek: DIA de gas emas pedi' hoploktypou], which seems preferable. Perhaps we might read [Greek: epi de gas pedioploktypou osin chrimp. boa], by tmesis, for [Greek: epichrimptetai]. AEschylus used the compound, [Greek: enchriptesthai], Suppl. 790, and nothing is more common than such a tmesis. I doubt whether [Greek: pedioploktypon] is not one of AEschylus' own "high-crested" compounds. Mr. Burges has kindly suggested a parallel passage of an anonymous author, quoted by Suidas, s. v. [Greek: hyparattomenes: hippon chremetizonton, tes ges tois posin auton hyparattomenes, oulon synkrouomenon].

[99] Cf. Soph. Antig. 106.

[100] Cf. Virg. AEn. I. 479;

"Interea ad templum non aequae Palladis ibant Crinibus Iliades passis, peplumque ferebant Suppliciter tristes"—

Statius, Theb. x. 50:

——"et ad patrias fusae Pelopeides aras Sceptriferae Junonis opem, reditumque suorum Exposcunt, pictasque fores, et frigida vultu Saxa terunt, parvosque docent procumbere natos * * * * * Peplum etiam dono, cujus mirabile textum," etc.

[101] Here there is a gap in the metre. See Dindorf.

[102] "pro vitanda servitute."—Paley.

[103] Not "at the seven gates," as Valckenaer has clearly shown.

[104] The paronomasia can only be kept up by rendering, "do thou, king of wolves, fall with wolf-like fierceness," etc. Mueller, Dorians, vol. i. p. 325, considers that [Greek: Lykeios] is connected with [Greek: lyke], light, not with [Greek: lykos], a wolf.

[105] I follow Paley's emendation, [Greek: auetais].

[106] See a judicious note of Paley's.

[107] I have borrowed Griffiths' translation. It seems impossible that [Greek: hagnon telos] could ever be a personal appeal, while [Greek: sy te] evidently shows that the address to Pallas Onca was unconnected with the preceding line. As there is probably a lacuna after [Greek: Diothen], it is impossible to arrive at any certain meaning.

[108] See Stanley. [Greek: Onka] is a Phoenician word, and epithet of Minerva.

[109] The boys, girls, etc.

[110] Cf. Eur. Hippol. 1219, sqq.

[Greek: kai despotes men hippikois en ethesi polys xynoikon herpas' henias cheroin, helkei de kopen hoste naubates aner].

[111] I.e. to adore the images placed at the head of the vessel. See Griffiths.

[112] This far-fetched interpretation of an absurd text is rightly condemned by W. Dindorf in his note, who elegantly reads with Lud. Dindorf [Greek: hydasi t' Ismenou]. Paley has clearly shown the origin of the corruption. Linwood is equally disinclined to support the common reading.

[113] Blomfield reads [Greek: ego de g' andras], the change of [Greek: DEG] to [Greek: DEP] being by no means a difficult one. Linwood agrees with this alteration, and Dindorf in his notes. But Paley still defends the common reading, thinking that [Greek: ep' echthrois] is to be taken from the following line. I do not think the poet would have hazarded a construction so doubtful, that we might take [Greek: epi] either with [Greek: andras], [Greek: echthrois], or by tmesis, with [Greek: axo].

[114] The construction of the exegetical accusative is well illustrated in Jelf's Gk. Gr. Sec. 580, 3.

[115] I have followed Blomfield, and Dindorf in his notes, in reading [Greek: kydos toisde politais].

[116] This is perhaps the sense required; but, with Dindorf, I can not see how it can be elicited from the common reading. Perhaps Schneider's [Greek: artitrophois] is right, which is approved by Dindorf, Linwood, and Paley.

[117] There is the same irregular antithesis between [Greek: allon agei] and [Greek: ta de (=ta de) pyrphorei]; as in Soph. Ant. 138, [Greek: eiche d' alla ta men, alla d' ep' allois epenoma—Ares].

[118] See Elmsl. on Eur. Bacch. 611. I follow Griffiths and Paley.

[119] There is much difficulty in the double participle [Greek: peson-kyresas]. Dindorf would altogether omit [Greek: kyresas], as a gloss. But surely [Greek: peson] was more likely to be added as a gloss, than [Greek: kyresas]. I think that the fault probably lies in [Greek: peson].

[120] This passage is scarcely satisfactory, but I have followed Paley. Perhaps if we place a comma after [Greek: hyperterou], and treat [Greek: hos andr. d. hyp. eutych.] as a genitive absolute, there will be less abruptness, [Greek: elpis esti] standing for [Greek: elpizousi], by a frequent enallage.

[121] The turgidity of this metaphor is almost too much even for AEschylus!

[122] The multitude of interpretations of the common reading are from their uniform absurdity sufficient to show that it is corrupt. I have chosen the least offensive, but am still certain that [Greek: apartizei] is indefensible. Hermann (who, strange to say, is followed by Wellauer) reads [Greek: katargizei], Blomfield [Greek: katartizei].

[123] Besides Stanley's illustrations, see Pricaeus on Apul. Apol. p. 58. Pelagonius in the Geoponica, XVI. 2, observes [Greek: agathou de hippou kai touto tekmerion, hotan hestekos me anechetai, alla kroton ten gen hosper trechein epithyme]. St. Macarius Hom. XXIII. 2, [Greek: epan de mathe (ho hippos) kai synethisthe eis ton polemon, hotan osphranthe kai akouse phonen polemou, autos hetoimos erchetai epi tous echthrous, hoste kai ap' autes tes phones ptoesin empoiein tois polemiois]. Marmion, Canto V.,

"Marmion, like charger in the stall, That hears without the trumpet's call, Began to chafe and swear."

[124] See Boyes' Illustrations, p. 11.

[125] This seems to be the sense of [Greek: mantis ennoia]. Blomfield would add [Greek: ennoia] to the dative, which is easier.

[126] So Linwood. Justice is styled the near relation of Melanippus, because he was [Greek: aischron argos], v. 406. The scholiast however interprets it [Greek: to tes xyngeneias dikaion].

[127] Dindorf's substitution of [Greek: dikaias] for [Greek: dikaios] is no improvement. Paley's [Greek: dikaios] is more elegant, but there seems little reason for alteration.

[128] Probably nothing more than the lightning is meant, as Blomfield supposes. Paley quotes Eur. Cycl. 328, [Greek: peplon krouei, Dios brontaisin eis erin ktypon]. And this agrees with the fate of Capaneus as described in Soph. Antig. 131, sqq.; Nonnus, XXVIII. p. 480; Eur. Phoen. 1187, sqq.

[129] Blomfield compares Eur. Bacch. 733, [Greek: thyrsois dia cheroin hoplismenas]. But the present construction is harsher.

[130] See Blomfield.

[131] I follow Blomfield and Paley.

[132] "We embrace this opportunity of making a grammatical observation with respect to the older poets, which, to the best of our knowledge, has not hitherto been noticed by any grammarian or critic. Wherever a wish or a prayer is expressed, either by the single optative mood of the verb, or with [Greek: me, eithe, ei gar, eithe gar], the verb is in the second aorist, if it have a distinct second aorist; otherwise it may be in the present tense, but is more frequently in the first aorist."—Edinb. Rev. xix. 485.

[133] I.e. not bearing a braggart inscription, but putting confidence in his own valor. [Greek: ou] was rightly thrown out by Erfurdt. See Paley.

[134] I.e. from the dragon's teeth sown by Cadmus.

[135] Eteoclus and the figure on his shield.

[136] Like a Bacchic devotee. See Virg. AEn. IV. 301, sqq. So in the Agamemnon, v. 477.

[Greek: martyrei de moi kasis pelou xynouros, dipsia konis, tade].

[137] Cf. Ag. 174. [Greek: Zena de tis epinikia klazon, Teuxetai phrenon to pan]. Dindorf would omit all the following lines. There is some difficulty about the sense of [Greek: prosphileia], which I think Pauw best explains as meaning "such is the god that respectively befriends each of these champions."

[138] Cf. Apollon. Rhod. I. 466, [Greek: Isto nyn dory thouron hoto periosion allon kydos eni ptolemoisin aeiromai, oude m' ophellei Zeus toson, hossation per emon dory]. Statius Theb. ix. 649—"ades o mihi dextera tantum Tu praesens bellis, et inevitable numen, Te voco, te solam superum contemptor adoro." See Cerda on Virg. AEn. X. 773.

[139] So Catullus, iii. 4, 5.

Passer, deliciae meae puellae, Quem plus illa oculis suis amabat.

And Vathek, p. 124 (of the English version), "Nouronihar loved her cousin more than her own beautiful eyes."—OLD TRANSLATOR. See Valcken. on Theocrit. xi. 53.

[140] A pun upon the word [Greek: parthenos] in the composition of Parthenopaeus's name.

[141] The figure on the shield is undoubtedly the one meant.

[142] I.e. "he will fight by wholesale." See comm. Perhaps the English phrase to "deal a blow," to "lend a blow," is the nearest approximation to this curious idiom. Boyes quotes some neat illustrations.

[143] This passage is a fair instance of the impossibility of construing certain portions of AEschylus as they are edited. Dindorf in his notes approves of Dobree's emendation, [Greek: kai ton son aut' adelphou es patros moron Exyptiazon onoma], and so Paley, except that he reads [Greek: omma] with Schutz, and renders it "oculo in patrio OEdipi fatum religiose sublato." Blomfield's [Greek: prosmolon homosporon] seems simpler, and in better taste. [Greek: homosporon] was doubtless obliterated by the gloss [Greek: adelpheon] (an Ionic form ill suited to the senarius), and the [Greek: homoioteleuton] caused the remainder of the error. Burges first proposed [Greek: homosporon] in Troad. Append. p. 134, D. As to Paley's idea that OEdipus' death was caused "per contentiorim filii indolem," I can not find either authority for the fact, or reason for its mention here, and I have therefore followed Blomfield. Dindorf's translation I can not understand. The explanations of [Greek: exyptiazon onoma] are amusing, and that is all.

[144] I.e. saying [Greek: Polyneikes polyneikes]. Paley ingeniously remarks that [Greek: endateisthai] is here used in a double sense, both of dividing and reproaching. See his note, and cf. Phoen. 636. [Greek: alethos onoma Polyneike pater etheto soi theia, pronoia, neikeon eponymon].

[145] See Griffiths.

[146] Porson, and all the subsequent editors have bracketed this verse, as spurious, but the chief objection to this sense of [Greek: karpizesthai] seems to be obviated by Paley. See his note.

[147] Either with [Greek: palin] or [Greek: polin] there is much difficulty, as without an epithet [Greek: polis] seems harshly applied to Hades. Paley thinks that [Greek: ten makran] refers both to [Greek: pompen] and [Greek: polin]. Dindorf adopts his usual plan when a difficulty occurs, and proposes to omit the line. Fritzsche truly said of this learned critic, that if he had the privilege of omitting every thing he could not understand, the plays of the Grecian dramatists would speedily be reduced to a collection of fragments.

[148] When the spear was not in use, it was held in the left hand, under the shield. See Blomfield.

[149] Sc. king, or victor. Blomfield adopts the former.

[150] This passage is not satisfactory. Paley reads [Greek: andrelaton], but I am doubtful about [Greek: tos ... tonde ... tropon].

[151] In the original there is, perhaps, a slight mixture of construction, [Greek: haimatos] partly depending upon [Greek: karpos] implied in [Greek: pikrokarpon], and partly upon [Greek: androktasian], [Greek: androkt.. haim.] being the slaughter of a man, by which his blood is shed.

[152] Wellauer: denuntians lucrum, quod prius erit morte posteriore: i.e. victoriam quam sequetur mors. And so Griffiths and Paley.

[153] Shakespeare uses this name in the opening speech of King Henry, in part I.:

No more the thirsty Erinnys of this soil Shall daub her lips with her own children's blood. OLD TRANSLATOR.

[154] See above, v. 383.

[155] Somewhat to the same effect is the dream of Atossa in the Persae.

[156] I prefer Blomfield's transposition to Dindorf's correction, [Greek: blapsiphronos], which, though repudiated in the notes, is still adopted by Paley.

[157] A noble impersonation of the sword.

[158] Shakespeare, King John, Act 4, sc. 2:

That blood, which own'd the breadth of all this isle, Three foot of it doth hold.

King Henry IV. part I. Act 5, sc. 5:

Fare thee well, great heart! Ill-weav'd ambition, how much art thou shrunk! When that this body did contain a spirit, A kingdom for it was too small a bound; But now, two paces of the vilest earth Is room enough.

[159] Surely the full stop after [Greek: polin] in v. 749 should be removed, and a colon, or mark of hyperbaton substituted. On looking at Paley's edition, I find myself anticipated.

[160] This is Griffiths' version of this awkward passage. I should prefer reading [Greek: alkan] with Paley, from one MS. So also Burges.

[161] See my note on Soph. Philoct. 708, ed. Bohn.

[162] This seems the best way of rendering the bold periphrase, [Greek: ho polybotos aion broton]. See Griffiths.

[163] I follow Paley. Dindorf, in his notes, agrees in reading [Greek: trophas], but the metre seems to require [Greek: epikotos]. Griffiths defends the common reading, but against the ancient authority of the schol. on OEd. Col. 1375. See Blomfield.

[164] Blomfield with reason thinks that a verse has been lost.

[165] The care which the Messenger takes to show the bright side of the picture first, reminds us of Northumberland's speech, Shakespeare, King Henry IV. part II. Act 1, sc. 1:

This thou would'st say—Your son did thus and thus; Your brother, thus; so fought the noble Douglas; Stopping my greedy ear with their bold deeds; But in the end, to stop mine ear indeed, Thou hast a sigh to blow away this praise, Ending with—brother, son, and all are dead. —OLD TRANSL.

[166] This is a good example of the figure chiasmus, the force of which I have expressed by the bracketed words repeated from the two infinities. See Latin examples in the notes of Arntzenius on Mamertin. Geneth. 8, p. 27; Pang. Vett. t. i.

[167] The Messenger retires to dress for the Herald's part.

Horace's rule, "Nec quarta loqui persona laboret," seems to have been drawn from the practice of the Greek stage. Only three actors were allowed to each of the competitor-dramatists, and these were assigned to them by lot. (Hesychius, [Greek: Nemesis hypokriton].) Thus, for instance, as is remarked by a writer in the Quarterly Review, in the OEdipus at Colonus, v. 509, Ismene goes to offer sacrifice, and, after about forty lines, returns in the character of Theseus. Soon afterward, v. 847, Antigone is carried off by Creon's attendants, and returns as Theseus after about the same interval as before.—OLD TRANSLATION. The translator had misquoted the gloss of Hesychius.

[168] This is the tragic account. See Soph. Antig. 170, sqq.; Eurip. Phaen. 757, sqq. But other authors mention descendants of both.

[169] Another pun on [Greek: Polyneikes].

[170] Cf. Romeo and Juliet, Act 4, sec. 3:

"I have a faint cold fear thrills through my veins."

[171] This passage is confessedly corrupt. Paley seems to have rightly restored [Greek: astolon] from the [Greek: astolon theorida] in Robertelli's edition. This ship, as he remarks, would truly be [Greek: astolos], in opposition to the one sent to Delphi, which was properly said [Greek: stellesthai epi theorian]. The words [Greek: astibe Apolloni] confirm this opinion. In regard to the allusions, see Stanley and Blomfield, also Wyttenbach on Plato Phaedon. sub. init.

[172] This repetition of [Greek: di' hon] is not altogether otiose. Their contention for estate was the cause both of their being [Greek: ainomoroi] and of the [Greek: neikos] that ensued.

[173] I.e. the sword. Cf. v. 885.

[174] This epithet applied to their ancestral tombs doubtless alludes to the violent deaths of Laius and OEdipus.

[175] On the enallage [Greek: somati] for [Greek: somasi] see Griffiths. The poet means to say that this will be all their possession after death. Still Blomfield's reading, [Greek: chomati], seems more elegant and satisfactory.

[176] Pauw remarks that Polynices is the chief subject of Antigone's mourning, while Ismene bewails Eteocles. This may illustrate much of the following dialogue, as well as explain whence Sophocles derived his master-piece of character, the Theban martyr-heroine, Antigone.

[177] Throughout this scene I have followed Dindorf's text, although many improvements have been made in the disposition of the dramatis personae. Every one will confess that the length of [Greek: io io] commonplaces in this scene would be much against the play, but for the animated conclusion, a conclusion, however, that must lose all its finest interest to the reader who is unacquainted with the Antigone of Sophocles!

[178] Wellauer (not Scholfield, as Griffiths says) defends the common reading from Herodot. V. 49.

[179] [Greek: trachyne] But T. Burgess' emendation [Greek: trachys ge] seems better, and is approved by Blomfield.

[180] Soph. Ant. 44. [Greek: e gar noeis thaptein sph' aporreton polei].

[181] I have taken Griffiths' translation of what Dindorf rightly calls "lectio vitiosa," and of stuff that no sane person can believe came from the hand of AEschylus. Paley, who has often seen the truth where all others have failed, ingeniously supposes that [Greek: ou] is a mistaken insertion, and, omitting it, takes [Greek: diatetimetai] in this sense: "jam hic non amplius a diis honoratur; ergo ego eum honorabo." See his highly satisfactory note, to which I will only add that the reasoning of the Antigone of Sophocles, vss. 515, sqq. gives ample confirmation to his view of this passage.

[182] Blomfield would either omit this verse, or assign it to the chorus.

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