The accusative implies not merely that the meadow was entered, but that it was swiftly reached.

‘he cattle that still remained of those taken in war ; i. e. εκ τῆς δοριλήπτου λείας.. Cp. supr. 53, 4, σύμμικτά τε | λέας ἄδαστα βουκόλων φρουρήματα.

a hendiadys, = βοτὰ δορίληπτα: cp. El. 36 ἀσπίδων τε καὶ στρατοῦ ( 8 στρατοῦ ὡπλισμένου): Eur. Bacch. 919 Θήβας καὶ πόλισμ’ ἐπτάστομον. We might, indeed, understand βοτὰ of the sheep, and λείαν of the oxen (cp. 3 n.: but that seems less fitting here.

ähnlich wie 54 von der δορίληπτος λείεα geschieden. Vgl. 1061.

trit als nähere Beſtimmung zu βοτά wie in Θῆβαι καὶ πόλισμ’ ἑπτάστομον. δορίληπτος zu λείαν gehörig iſt in den Relativſatz genommen. Bgl. Hom. O 646 ἐν ἀσπίδος ἄντυγι, τὴν αὐτὸς φορέεσκε οδηνεκέα.

= ἄδαστος. See on

We pass from the momentary conception of the act (ὀλέσαι) to the continous description of it: hence the present participle. Cp. supr. 1l. 55 foll.. Here, as elsewhere, the choric part contains a reminiscence of the dialogue.

the Homeric phrase (Il. 4. 485 7, 473, 20. 372). This epithet, ‘f1ashin.’ is given also to other objects of bright metal, as a λέβης or a τρίπους (Il. 9. 123, 24. 233).

Pind. P. 2. 75 οἷα ψιθύρων παλάμαις (the arts of slanderers) ἔπετ’ αἰεὶ βροτῶν. (Ep. Rom. i. 30 ψιθριστάς, καταλάλους.

L. has πάντων ὀδυσσεύς, and it is possible that (as Nauck thinks) the poet wrote πάντων Ὀδυσεύς. (Euripides has that Homeric form in anapaests, Hec. 143 ἥξει δ’ Ὀδυσεὺς ὅσον οὐκ ἥδη.) Bu it seems improbable, seeing that the short form occurs nowhere else in Sophocles, though he uses the name some twenty-five times. On the other hand, a transcriber might easily have written the gen. πάντων after ὧτα, by mistake for the less usual dative.

And wins much credence.

is to be joined with εὔπειστα. ‘ Things of which it is now easy to persuade men:’ now, since Ajax’ defeat in the contest for the arms, which is known to have enraged him. Cp. infr. 929-36 and note.

seit du im Waffengericht unterlagst. Daher

• Car, aujourd'hui qu'il parle de toi, il tient (lui, dont on connat la duplicité) des discour dignes de creance (à en juger par la facon dont ils sont accueillis)). * Les vers suivants erclaircissent ln signification ironique de ces paroles.

has the best authority here, but is otherwise known only from Aristotle. In Eth. N. 7. 10 (p. 1151 10)) εὔπειστος, ὅταν τύχη, ἔσται ὁ ἐγκρατής, it means, ‘easy to persuade,’ as opp. to δύσπειστος. But in another place (Arist. περὶ ἀτόμων γραμμῶν, p. 969 l 22) the words εὔπειστον ὅτι ἀνάγκη κ.τ.λ. mean, ‘it is easy to show,’ etc. As we can say, πείθω τινά τι, it is natural that εὔπειστος should be cavable of both senses. Here

will be, ‘things of which it is easy to persuade the hearer.’ It has more point than

since it implies the skill of the calumniator. Cp. fr. 786 ταχεῖα πειθὼ τῶν κακῶν ὁδοιπορεῖ.

ist zu verstehen παντὸς τοῦ λέξαντος.

zurückweiſend auf σφόδρα πείθει im Sinne „und es iſt auch leicht“. Der Gegenſatz folgt in 155 f.

Joignez μᾶλλον τοῦ λέξαντος. Les expressions τοῖς σοῖς ἄχεσι et καθυθρίζων, independantes l’une de l'autre au point de vue de le syntare, se compl̀tent motuellement qusnt au sens. Xαίρει τῶν σῶν ἀχέων καθυθριζων, moins poétique et surtout moins harmonieux, signifierait a peu près la mème chose que χαιρει καθυθρίζων, il prend plasir à insulter ; joint à χαίρει τοῖς σοῖς ἀχεσιιν, il se réjouit de tes maux. [Cf. Platon, Ap-οί., p. 33 C : Ἀκούοντες χαίρουσιν ἐξεταζομένοις τοῖς οἰομένοις μὲν εἶναι σοφοῖς, οὖσι δ] οὐ.] Le poêie veut exprimer ette idée que personve me rẽette les accusotions répandues contre Ajax, sans y ajouter quclque chose. 156. Ἱείς equivaut a τοξεύων. Homère construit ainsi avec le génitif τοξεύειν, ἀκοντίζειν, τιτύσκεσθαι. [Scimeidewin.] Cf. Matthiv, p. 64. 155. Οὐκ ἂν ἁμάρτοις. Scholiasta: Γροπικῶς, ὡς ἐπὶ τῶν τοξευόντων κατὰ μογάλου σώματος, οἳ οὐχ ἁμαρτάνουσιν.— Κατὰ δ’ ἄν τις ἐμοῦ. Scholaste: Ξοῦ δμοτικοῦ καὶ εὐτελοῦς. 157. Τὸν ἔχονθ’. Οι ἔχοντες est souvent employé pour signi?er les riches, leε paissants, les grande. Cf. Euripide, Sappliantes, 240-243 (passage où est développée la penséc exprimee ici par Sophocle); Αιceste, 57; Aristophne, Chevalier, 4295 ; Plutue, 596 (éditions Nauck-Teubner et Dergk-Teubner). 9. Ellendt : Pὐμα, munimentum. Γύργου ῥῦμα, idem quo πύργος, prosidinnr. p) CI. Platon, Lois, X, page 902 D : Οὐδενὶ χωρὶς τῶν ὀλίγων καὶ σμικρῶν πολλὰ ἢ μεγάλα: οὐδὲ γὰρ ἄνευ σμικρῶν τοὺς μεγάλους φασιν οἰ λιθολόγοι λίθους αὖ κιῖσθαι. 267. Τούτων. Scholiaste : Τῶν λεχθέντων. Γνώμας. Le même : Ὀρθὰς ηλαδὴ τὰς κρίσεις. 8. Θορυβῇ, Μαιedictis peteris. 167-73. Cf. Alcée (fragm. 27 : Ἕπτα] ζν ὥστ’ ὄρνιθες ῶ κυν αἴετον ἐξαπίνα: φάνεντα.— Σιγῇ ἄφωνοι rappelre le pléo aasme howerique : Ἀκὴν ἐγένοντο σιωπῇ. 372. Ἧ ῤε, est. r que, opposh a ηἠ vers 479. — Ταυροπόλα, daus ce passage, fsit sans doute allasion aux troupeaux (βόες ἀγελαῖαι, vers 075) tgorgees par Ajax. Les monnaies représentent Artémis Tauropole montee sur uo taureau sauvage. Sa statue, opportée, disait-on, de Tauride par Oreste, était conservee dans le bourg de Hale en Attique. On lui offrait des victimes humaines. Voy. Euripide, Iph. Taur. 1449 et suivants. [Diver.]

not, of course, Odysseus, but simply the man from whom ὁ κλύων heard the story. The slander mobilitate viget, iresque acquirit eundo (Aen. 4. 175). As it spreads and gains in strength, the spiteful joy of each new hearer is greater than that of his informant.

nun noch der wahnsinnige Angriff auf das vermeinte Heer dazu kommt.

que celui qui lui a tépété le propos.

zeigt trefflich an, wie einer die Sache dem andern erzählt und der folgende ſie immer gehäſſiger darſtellt.

for the dat., cp. Her. I. 22 τριτημορίδι τοῦ στρατοῦ κατυβρίσας: Paus. 4. 27. 3 καθυβρίσαντες τῶν Διοσκούρων τῇ θυσίᾳ. Similarly Her. 3. 37 τῷ ἀγάλματι κατεγέλασε.

those διοτρεφεῖς βασιλεῖς like Ajax, who, in the true Homeric spirit, are conceived as μεγάθυμοι, μεγαλόψυχοι above common

with gen., like other verbs of “aiming at’: Ant. 1034 τοξεύετ’ ἀνδρὸς τοῦδε: Eur. Cycl. 51 ῥίψω πέτρον σου.ἀμάρτοις (cr. n.), the original reading in L, seems better, as being simpler and clearer, than

τοξεύων, involvirt das unbestimmte Subject: man. Vgl. El. 697. Dindorf mit Laur. A pr. ἁμάρτοις. 155. ἐμοῦ, τοῦ δημοτικοῦ καὶ εὐτελοῦς. Die allgemeine Sentenz wird gleich speciell gefürbt, wie 0. R. 618: Ὄταν ταχύς τις οὐπιβουλεύων λάθρᾳ Xωρῇ, ταχὺν δεῖ κκἀμὲ βουλεύειν πάλιν. Vgl. Phil. 299. 0. R. 500. 157. τὸν ἔχοντ α, τὸν μέγαν, wie Grosse, Mächtige, Reiche oft οἱ ἔχοντες. Aehnlich Trag. Inc. Stob. 105, 51 πρὸς γὰρ τὸ λμπρὸν ὁ φθόνος βιβάζεται. Vgb. 137 ἐπιβῇ, zu Ant. 10. Die Gedanken hängen so zusammen: "·Neid und Bosheit suchen den Hervorragenden etwas anzuhaben und doch können die Geringern ohne jene so wenig bestehen, wie jene ohne diese.“Das zweite Glied (161) dient nur zur Vervollständigung und sollte eigentlich durch eine Wendung wie dsagegen auch . . . eingeführt sein. Stat dessen die Parataxis, s. 131. zu 647. Ant. 366. 159. πύργου ῥῦ μα, Thurmschutz, schhätzender Thhr m, denn nach Alcaeus fr. 22 ἄνδρες πόληος πύργος ἀρεύϊοι und Aias ist ja bei Ḧomer πύργος Ἀχαιῶν. Vgl. ἀσπίδος ἔρυμα schirmender Schild, φόβου πρόβλημα 1076, zu Ant. 114. 160. Sophokles scheint ein Sprichwort im Sinne zu haben, vgl. Plato Legg. 10, 9024: οὐδενὶ χωρὶς τῶν ὀλίγων καὶ σμικρῶν πολλὰ ἢ μεγάλα· οὐδὲ γὰ ρ ἄνευ σμικρῶν τοὺς μεγάλους φασὶν ο ἱ λιθλόγοι λίθους εὐ κεῖσ θαὶ. Daher 163 γνώμας, τούτων, τῶν λεχθέντων. προδιδάσκειν, ehe sie zu spät zur Einsicht komnen. 164. θορυ βεῖ͂σθαι, umlarmt werden, zu 30. 167 ff. , Wir allein können nicht gegen sie aufkommen, sondern du musst erscheinen, um das kecke Lärmen zum Schweigen zu bringen.‘“ Alleindurch Einschiebung des begründenden Gedankens (παταγοῦσι γάρ, ὅτε ἀπέδραν) wird statt der beabsichtigten Auffforderung (σὲ φανῆναι δεῖ̀ gleich die sicher zu erwartende Folge des gewünschten Erscheinens, das schleunige Verstummen, dem παταγοῦσιν ἀποδρά́ντες gegenübergestellt. Verb. ἀλλὰ τάχ’ ἂν πτήξειαν, εἰ σὺ φανείης· παταγοῦσι γὰρ τὸ σὸν ὄμμα ἀποδράντεςς. Sind die Feinde dem Blicke des Aias entronnen, so werden sie dreist und laut, wie der Vögelschwarm, der, dem Geier entkommen, freudig aufjauchzt. Aus ἀπέδραν ist ἀποδρᾶσαι zu ά́τε πτ. ἀγέλαι zu denken. Den urplo
tzlichen Schreck malt die Häufung σιγῇ πτ. ἅφ νοι (Homer ἀκὴν ἐγένοντο σιωπῇ· wie Pind. Pyth. 4, 57 die Helden über Medeas Rede ἔπταξαν ἀκίνητοι σιωπᾷ, vgl. Alcaei fr. 27 ἔπταζονν, ὥστ’ ὄρνιθες ὠκυν Αἴετον ἐξαπίνας φάνεντα. (Die Bücher haben hinter αἰγυπιόν noch ὑποδείσαντες, was Dobree als Glosse, die wohl zu 171 gehorte, erkannt hat, während man gewöhnlich hinter ἀγέλαι interpungirt ond mit μέγαν αἰγυπιὸν δ’ ὑποδείσαντες einen Gegensatz bildet. Aber beim Anblick des Raubvogels erheben gerade die Vögel Angstgeschrei [Alcman fr. 16 αὐσαν ἅπρακτανεανίδες, ὥστ’ ὄρνεις ἱέρακος ὑπερπταμένω), nach seinem Vsrschwlnden frohen πάταγον. 172-20. Der Chor, in Reihe und Glied geordnet, stimmt das erste Ivrische Lied an: ,Ist Aias der Tḧter, so muss eine von ihm beleidigte Gottheit seinen Sinn verwirrt haben: hat aber nur die Bosheit seiner Feinde das Gerücht ausgesprengt, so möge er endlich hervortreten und das freche Gerede zu Schanden machen.“‘ 172. Dem ἠ ῥα entspricht 179 ἠ (a n) χαλκοθώραξ ἐτίσατο λώβαν; Ebenso Pindar. Isthm. 6, 3: ἦ ῥ α ἁνίκ’ ἄντειλας Διόνυσον, ἢ . . δεξαμένα τὸν φέρτατον θεῶν; Der cho denkt an wei dep Aias befreundete Kriegsgottheiten : an Artemis zunächst, weil sie aurh sonst Vernachlässigung hart straft, wie sie den Kalydonischen Eber sendet, weil Oinneus ihr nicht geopfert hatte Il. 9, 533 ff.., Agamemnons Vermessenheit auf der Jagdin Aulis züchtigt u. ä. Dass er die Jägerin Artewis (ἀγροτέρα) Ταυροπόλα nennt, die Stiertummelnde, kommt daher, weil Aias auch ταύρους geschlachtet hatte, wesshalb hier nur von βοῦς ἀγελαῖααι die Rede ist, vgl. über dergleichen ominöse Beziehungen der Eigennamen zu 430. Die Ταυροπόλα, welche auf Münzen eineu wilden Stier tummelnd erscheint, war eine asiatische, blutige Opfer heischende, sinnerwirrende Gottheit, welche im attischen Gau Halä Araphenides, wohin Orestes das ξόανον aus Taurien gebracht haben sollte (Eur. Iph. Taur. 1416 ff.), und sonst mi orgiastischen Gebräuchen verehrt wurde. Δὸς Ἁρτεμις, 453. Phil. 943. 173. μεγάλα, δεινά, wie z. B. Aegisthos μέγα μήσατο ἔργον Odyss. 3, 261. er Chor stockt, weil er das Grässliche kaum über die Lippen bringen kann. 175. πανδάμους, vgl. 53 f. ἀγελαίας. =vd. 17, 181 ἵρευον δὲ σύας σιάλους καὶ βοῦν ἀγελαίην.

equivaut a τοξεύων. Homère construit ainsi avec le génitif τοξεύειν, ἀκοντίζειν, τιτύσκεσθαι. [Scimeidewin.] Cf. Matthiv, p. 64.

τοξεύων. Kr. I 47, 14, Cu. 159, 1 c, Ko. 84, 7 c, Ku. 48, 3. Der Sinn wird durch den Gegenſatz deutlich.

For the omission of τι, which is supplied in the next sentence, see Essay on L. § 39. p. 72, 3. This is the harder and more dignified reading.

though τις could, of course, be easily supplied from the next clause.

for the separation of κατὰ) from its case, cp. 969ς

Scholiasta: Γροπικῶς, ὡς ἐπὶ τῶν τοξευόντων κατὰ μογάλου σώματος, οἳ οὐχ ἁμαρτάνουσιν.— Κατὰ δ’ ἄν τις ἐμοῦ. Scholaste: Ξοῦ δμοτικοῦ καὶ εὐτελοῦς.

a stealthy advance, differing from ζστείχει, which would signify ?open menace. Cp. Pind. Nem. 8. 36, ἅπτεται δ’ ἐσλῶν ἀεί. χειρόνεσσι δ' οὐκ ἐρίζει: Pyth. 11. 45, 6, ἴσρχει γὰρ ὄλβος οὐ μείονα φθύνον· ὁ δὲ χαμηλὰ πνέων ἄφαντον βρέμει.

the rich or great: Eur. Suppl. 240 οἱ δ’ οὐκ ἔχοντες καὶ σπανίζοντες ββίουν . .| ἐς τοὺς ἔχοντας κέντρ ἀφιᾶσιν κακά, So Alc. 57, etc.—

Cp. Pind. N. 8. 22 (of φθόνος) ἅπτεται δ’ ἐσλῶν ἀεί, χειρόνεσσι δ’ οὐκ ἐρίζει. Trag. incert. frag. 547. 12 (ed. Nauck) πρὸς γὰρ τὸ λαμπρὸν ὁ φθόνος βιάζεται (λιάζεται Wecklein).

Οι ἔχοντες est souvent employé pour signi?er les riches, leε paissants, les grande. Cf. Euripide, Sappliantes, 240-243 (passage où est développée la penséc exprimee ici par Sophocle); Αιceste, 57; Aristophne, Chevalier, 4295 ; Plutue, 596 (éditions Nauck-Teubner et Dergk-Teubner).

en Beſtzenden, Eeichen, Großen. Vgl. Pind. Nem. VIII 36 ἅππτεται (φθόνος) ἐσλῶν ἀεί, χειρόνεσσι δ’ οὐκ ἐρίζει, Trag. adesp. 547, 12 πρὸς γὰρ τὸ λαμπρὸν ὁ φθόνος λίζεται.

is a ‘tower of defence’ (Essay on L. § 1o. p. 17, 6), and not ‘means of defending a tower,’ because ῥύεσθαι can eardly mean ‘to man,’ although in Aesch. S. c. T. 823, it is used of the Divine protection of Thebes. For the whole phrase, cp. Od. 11. 556 (said with reference to Ajax) : τοῖος γάρ σφιν πύργος ἀπώλεο : Alc. fr. 23, ἄνδρες πόληος πύργος ἀρεύϊοι : Aesch. Pers. 3.47.

protection, garrison, for the city walls: O. T. 56 ὡς οὐδέν ἐστιν οὔτε πύργος οὔτε ναῦς ἔρημος ἀνδρῶν μὴ ξυνοικούντων ἔσω.. For ῥρύεσθαι, ‘to defend,’ said with ref. to a town, cp. Il. 6. 403 ἐρύετο Ἴλιον Ἕκτωρ: O. T. 72 τήνδε ῥυσαίμην όλιν.—Not, ‘tower of defence.

iſt gen. definiit. zu ν̔ῦμα; σφαλερόν, welchees mit ῥῦμα congruiert, nicht mit πύργου, weil πύργου ῥῦμα wie Ein Begriff (Turm] ſchuf) ſteht, hebt den Begriiff von πύργου ῥῦμα wieder auf (ἄπυργον πύργου ῥῦμα).

‘Will best be made secure.’ Cp. Thuc. 6. 18, § 4, ὁμοῦ δὲ τό τε φαῦλον καὶ τὸ μέσον καὶ τὸ πάνυ ἀκριβὲς ἂν ξυγκραθὲν μάλιστ' ἂν ἰσχύειν.

Li.f ‘ew.’ hence ‘feeb’la.’

exprsses alliance, and ὑπό, service; but there is no stress on the difference

marks that the lesser are to serve the greaitr : μεετά, that the great require the cooperation of the less.

have a fair course, be prosperous: cp. Ant. 675 τῶν δ’ ὀρθουμένων |σῴζει τὰ πολλὰ σώμαθ’ ἡ πειθαρχία (n.).—Some suppose an allusion to building. The small stones, filling the interstices, keep the large stones in their places : Plat. Leg. p. 902 R οὐδὲ γὰρ ἄνευ σμικρῶν τοὺς μεγάλους φασὶν οἱ λιθολόγοι λίθους εὗ κεῖσθαι. ‘Great without small Make a bad wall,’ Donaldson, Nev Crat. § 455. The simple words do not warrant this fancv.

ftatt eines untergeordneten Satrs (,wie auch der Mächtige nicht mächtig iſt ohne die Schwächeren").

λρόθας=lrhst budgments about these things.’

maxims, precepts, concerning these things

properly implies gxadual teachin Plat. Gorg. p. 489 D, πραότερόν με προδίασκε), and is fitting here because the truths are elementary.

Scholiaste : Τῶν λεχθέντων. -

Le même : Ὀρθὰς ηλαδὴ τὰς κρίσεις.

sc. οὕτως ἀνοήτων. “ So foolish are they that clamour against thae.’ that there is no hope of bringing them to a better mind.

'so foolish,’ referring to τοὺς ἀνοήτους: cp. 218, 251, 562, 929.

Μαιedictis peteris.

durch den Lärm beunruhigt werden.

Sc. ταῦτα. ‘Tis being so, we have no strength to avert this.’

this form is quoted by Hesychius from the poet's lost Hipponos (Soph. fr. 282). In O. T. 171 ἀλέξεται is a fut.: which, like this aor., seems to come from a stem ἀλεκ rather than from ἀλεξ (whence the pres. ἀλέξω): see n. there.

wie O. T. 171 ἀλέξεται Borm des Fut. iſt.

Cf. Alcée (fragm. 27 : Ἕπτα] ζν ὥστ’ ὄρνιθες ῶ κυν αἴετον ἐξαπίνα: φάνεντα.—

covers the whole sentence, and the emphasis is on the latter part, viz. μέγαν, . τ.λ. Ahe Chorus mean to sav : Though we are weak, yet. Ajax. is strong, and the clamour will subside when he appears.

The most probable account of this passage is that δ’ should be inserted after εἰγυπιὸν in 169 (cr. n.). We can do nothing without thee— —no (we are helples), for, when they have escaped thine eye, they chatter like flocking birds; but (δέ) terriied by the mighty vulture, erchance they will suddenly cower,’ etc. ote these points —— (1))

prefaces a confirmation of the statement just made in a negative form (165 οὐδὲν σθένομενν)): cp. El. 307 ἐν ουῦν τοιούτοις οὔτε σωφρονεῖν, φίλαι, | oοὔτ’ εὐσεβεῖν πάρεστιν, ἀλλ’ ἔν τοι κακοῖς | πολλή στ’ ἀνάγκη κἀπιτηδεύειν κακά́. (2)

is elliptical; ‘No (we can do nothing), for’ etc.· cp. El. 223 ἀλλ' ἐν γὰρ δεινοῖς οὑ σχήσω κ.τ.λ., ‘but (ye speak in vain), for’ etc.: Ant. 155 ἀλλ’ ὄδε γὰρ δὴ.. | χωρεῖ, ‘tut (let us cease), for’ etc.

(4) This reading is confirmed by the fact that since

δὴ, epic, ‘when now,’ ‘when at length,’ Od. 2. 314 νῦν δ’ ὅτε δὴ μέγας εἰμί.—ἀπέδραν,

ἀπέδρασαν (Thuc. l. 128), like the poetical ἔβαν, ἔσταν, ἔτλαν,

γὰρ δὴ ὅτε . . ἀπέδραν — ἄφωνοι πτήξειαν ἂν κτἠ. -

(ἀπέδρασαν): der Aoriſt dient dazu, die unmittelbare Aufeinanderfolge der Handlungen auszudrücken.

wie πτερωτοί Eur. Bakch. 257 u. a.

which allows the words μέγαν αἰγυπιὸν to begin the clause describing the sudden discomfiture of the foes, gives those words a siggnal force and spirit. They become much tamer, if, deleting ὑποδείσαντες and the stop after ἀγέλαι, w lace a comma after αἰγυπιόν, and govern it by ἀποδρᾶσαι supplied from

refers to the foes of Ajax (and not, as the schol. took it, to the birdes, there is a change from simile to metaphor: the ‘vulture’ is Ajax. This is quite in the manner of Sophoclean imagery : cp. n. on Ant. 117 ff.—For other views, see Appendix.

an Homeric image: Od. 22. 302 οἱ δ’, ὥς τ’ αἰγυπιοὶ γαμψώνυχες ἀγκυλοχεῖλαι | ἐξ ὀρέων ἐλθόντες ἐπ’ ὀρνίθεσσι

ἀποδρᾶσαι.

‘Spon would they.’

can mean only ‘perchance’: we cannot take τάχα separately, as =owiftly’;

should be taken with

bezeichnet das Ulberraſchende des Erſhehinens.

Essay on L. § 40. p. 75. ‘TTheir noise would be hushed, and they would cower without a word.’

notwithstanding Alcaeus fr. 27, which the poet clearly had in mind, ἔπταζον ὥστ’ ὄρνιθες ὦκυν [ αἵετον ἐξαπίνας

σιγῇ implies motionless awe; cp. Pind. P. 4. 57 ἔπταξαν δ’ ἀκίνητοι σιωπε͂ͅ. Cp. too the Homeric ἀκὴν ἐγένοντο σίωκη·

rappelre le pléo aasme howerique : Ἀκὴν ἐγένοντο σιωπῇ.

wie das Homeriſche ἀκὴν ἐγένοντο σιωπῇ. Das Gleichnis ſchon bei einem Lyriker (wahrſcheinlih Alkäos) Fragm. 27 p. 9397 Bgk. ἔπτα-ζον ὥστ’ ὄρνιθες ὦκυν αἴετον ἐξαπίνας φανέντα. -

„Hat dich eine Gottheit zum lberfall der Herden angetrieben, um etva Undank für geleiſtete Dienſte zu ſtrafen ? Denn von ſelber haſt du es nicht gethan; ſonſt müßte eine gottverhängte Krankheit dich befallen haben; möge Gott dieſe Schande verhüten. Wenn aber das Ganze nur Verleumdung der Atri— den oder des Odyſſeus iſt, ſo mache den böſen Reden, denen dein Fern— bleiben ſo zuſtatten kommt, durch dein Erſcheinen ein Ende.“ Der trüben Stimmung des Chors entſprechen die ernſten Daktylo-Epitriten: I. 2 — --s---— ,. ̔ . 8 .— II. — 2— — —λ -— — — — ) III. 2 — — ---— — — s — — — 8—s . s

Beginning from a dactylir movement, the ode (expressing the combinatio oof dep sadness with eagger hope) continues with trochaic, iambic, and dactylic rhythms, as follows :— σρ. ο2 -υωσο 2u-d 2 5 —2— — υ-2uocΔ 2a— 2 a 2 --o--υυ -υ -2--uaΑ ο ,a a uo— ἐπ. 2υ2 -2-2oo 2 oAu2 --υ— 2u26 5 2--? --4--2-8 -2do 2a . The slow movement with frequent long syllables increases towards the close.

it be, as I suspect (ῥα), that Artemis?

‘Bull. riding Artemis, daughteb, of Zesono’ conveys "the image of fhe goddess kiding on a bull, as she sometimes appears on coins. In this character (proba bly derived from the East) Artemis was worshipped in different places with orgiastic rites. Euripides, I. T. 1449 follf, associates this name of Artemis with the supposed derivation of her worship under this attribute from the Tauric Chersonese. She is here alluded to (1) as the subduer of cattle, (2) as the inspirer of frenzy.

Homeric ἧ ῥα is sometimes interrogative (Il. 7. 446), but occurs also where there is no question (12, 164 ἥ ῥ νι. οη ῥα is interogative in Pind. P. 9. 40, I. 7. 3: but not in P. 11. 38. This ἦ is not the contracted form of the dislunctive ἠέ (Il. 6. 378 ff. ἠέ ...ἦ), which was not used in direct question. The sailors ask whether Artemis or Ares can have driven Ajax to such a deed. In connection with their chief, the deities of hunting and war naturally occur to them. They do not think of Athena.

= Ταυροπόλος: for the form, cp. Pind. O. 3. 26 Λατοῦς ἱπποσόα θυγάτηρ: Eur. Ion 1478 Γοργοφόνα. There were two cults of Artemis, originally quite distinct. (1) The Ταυροπόλος was a goddess who rules over bulls,—one of the numerous attributes of Artemis in her relation to wild animals: cp. αἰπόλος, ιπποπόλος, οἰοπόλος. A Macedonian silver coin (from Amphipolis) shows her riding on a prancing bull, and carrying a torc in either hand. On another coin she appears (with the inscr. ΤΑΥΡΟΠΟΟΣ) carrying two torches, and with the horns off a bull growing out of her shoulders : these horns were meant to suggest the crescent moon. The cult of the Taurolos was purely Greek, and had nothing erce or cruel about it. (2) The cult of Artemis Ταυρική (or Ταυρώ) had orgiastic elements; it was of Asiatic origin, and belonged to a primitive stage of natureworship. The ritual was a bloody one, and in early times involved human sacrifice. This was the Artemis whose cult was said to have been brought to Brauron in Attica, from the Tauric Chersonese, by Iphigeneia and Orestes. It is possible that Sophocles here was thinking only of the Ταυροπόλος proper, and names her simply because bulls had been among the victims of Ajax. On the other hand, the savage nature of the bloody onslaught might suggest that she was associated in his thought with the Ταυρική. Such an association occurs as early as Eur. I. T. 1457 where the Brauronian Artemis (ἐπώνυμον γῇ Ταυρικῆς, 12454) is called Ταυροπόλος. The dithyrambic poet Timotheus of Miletus (c. 400 B.c.) addressed the Ephesian Artemis as μαινάδα, θυιάδα, φοιβάδα, λυσσάδα (Bergk fr. 1). See Appendix.

(daughter) of Zeus: cp. 1302 Λαομέδοντος. But the art. (εη) is prefixed to Διὸς in 40, 450.

est. r que, opposh a ηἠ vers 479. —

daus ce passage, fsit sans doute allasion aux troupeaux (βόες ἀγελαῖαι, vers 075) tgorgees par Ajax. Les monnaies représentent Artémis Tauropole montee sur uo taureau sauvage. Sa statue, opportée, disait-on, de Tauride par Oreste, était conservee dans le bourg de Hale en Attique. On lui offrait des victimes humaines. Voy. Euripide, Iph. Taur. 1449 et suivants. [Diver.] 473. Ὦ̓͂ μεγάλα φάτις. Scholiaste: Διὰ μέσου ἡ διαφώνησις· Ὦ θαυμαστὴ φήμη, ἥτις ἐγέννησάς μοιι ταύτην τὴν αἰσχύνην. Erfurdt : MΜέγας apud tragicos edpe idem significat quod δεινός. Μέγας μόρος (Eschyle, Choespc. 482);) μέγας δαίμων (Agam. 4484, Pers. 729);) δμαθέντες μεγάλως (Pere. 900). Homère désigne de Nême le crime d'gisthe par les moe μέαγ ἔργον (Odyssce, 1I1, 264)..) 174. Μᾶτερ. Cf. Philoct. 4360 : οἱς γαρ ἡ γνώμη κακῶν | μήτηρ γένηται. 176-469. Βευσθεῖσα est construit ici avec trois cas difféents : ψευσθεῖσα χάριν ἀκάρπωτόν τινος νίκας, frustrée quant à ls rémunération, non recueillie par elle, d’une victoire; ψιυσθεῖσα κλυτῶν ἐνάρων, frustrée de glorieusees dépoulles ; ψευσθεῖσ’ ἀδώροις ἐλαφαβολίαις, frustrée par des chasses heureuses aans présents pour elle (c’est-a-dire par la négligence à lui olffrir des présents après une chasse heureuse). 479. Εἰ τιν-. Voy. la note sur le vers 889. — Ἐνυάλιος. yette divinité guerrière, souvent confondue, par les anciens mêmes, avec Arès, avait un temple dans l'le de Salamine, patrie d'Ajax (Plutarque, Solon, 1x); et l’archonte polémarque d’Athènes lui offrait annuellement un sacrifice, ainsi qu’à Artémis ἀγροτέρα ( Pollux, VIII, 91). [Schneidewi.] 150. Μομφὰν ἕχων. Euripie (Oreste, 099, Phénicienneες, 73)) a employé la méme expresiuon; Eschyle (Promethhée, 445)) : μέμψιν ἔχειν. Μομφὰν ἔχων ξυνοῦ δορός. Lobect : 3 Indignatus axiν lium vel revudiatum ab Aiace (ut Mi8 nervx opem abnuit v. 71), vel (ut modo = Diann offensam conjectabant) non remu« neratum. » Dindorf : ? ζυνὺν δόρυ aabem, socia hasta, inteligendum de ope in belo § Ajaci ab Enyalio prnstita, pro qua in« gratus ſuerit Ajax. *

‘Terrible thought '’ The simple word μεγάλα has here the special connotation of ‘tremendous’ or ‘oerwhelming ; ’ just as the general word κακούς, supr. 133, is opposed to the special word σώφρονας. The Chorus cannot speak of Ajax’ supposed error without interposing this expression of horror.

refers primarily to the strength and loudness of the popular rumour (198 f.); but also suggests dread or horror, as when impious words are callead μεγάλοι λόγοι (Ant. 1350). Cp. 226 ὁ μέγας

Scholiaste: Διὰ μέσου ἡ διαφώνησις· Ὦ θαυμαστὴ φήμη, ἥτις ἐγέννησάς μοιι ταύτην τὴν αἰσχύνην. Erfurdt : MΜέγας apud tragicos edpe idem significat quod δεινός. Μέγας μόρος (Eschyle, Choespc. 482);) μέγας δαίμων (Agam. 4484, Pers. 729);) δμαθέντες μεγάλως (Pere. 900). Homère désigne de Nême le crime d'gisthe par les moe μέαγ ἔργον (Odyssce, 1I1, 264)..)

δεινή. Bgl. 934. Der Ausruf ſteht parenthetiſch wie 1197.

as πειθαρχία is τῆς εὑ̓πραξίας μήτηρ (Aesch. Theb. 224), etc. The boldness is somewhat like that of O. T. 157, ὥ͂ χρυσέας τέκνον ' Ἑλπίδος, ἄμβροτε Φάμα.

Cf. Philoct. 4360 : οἱς γαρ ἡ γνώμη κακῶν | μήτηρ γένηται.

Cp. supr. ll. 53, 4, and note.

(1) Grazing oxen are so called in contradistinction to the labouring ox that is fed at a stall Or, possibly, (2) the word simply denotes the whole herd of oxen belonging to the host,— the πάνδημος ἀγέλη.

because they were still common property, λεία ἄδαστος see on 54.

‘Sorely, it must have been.’ Cp. Trach. 846, 7, where ἦ που is reiterated.

‘yecause of a gift of victory that brought her no returo.’ χάριν = διὰ χάριν. This unusual construction is softened by a reminiscence of the more ordinary (adverbial) use of χάριν = ‘because of.’ For this confusion, see Essay on L. § 36. p. 67; and cp. Eur. I. T. 566, κακῆς γυναικὸς χάριν ἄχαριν ἀπώλετο.

‘I ween': a phrase frequent in this play; cp. 382, 622, 850, 1008: Tr.

to Ajax) which brought her no καρπός, no reward;

πώτου χάριν (Ant. 793 f. νεῖκος ἀνδρῶν ξύναιμον): cp. Eur. I. 2. 56 κακῆς γυναικὸς χάριν ἄχαριν ἀπώλετο. Plat. Legg. . 853 D ὧν δὴ χάριν οὐκ ἐπίχαριν λέγοιμ' . . νόμον. (Others take χάριν as acc. of respect with ψευσθεῖσα: ‘disappointed asns to the tribute,’

cp. ur. Alc. 11 ἢ Λυκίας Ι εἴτ’ ἐπὶ τὰς ἀνυίδρους |’ Ἀμμωνίδας

wird wieder zerspalten durch, ἢ ψευ θεῖ͂σ α ἐνάρων im Kriege (93), εἴ́τ ἀ δώροις ἐλα αβολίαις (der Dativ == wegen, Variation für ψευσθειῖσα δώρων ἐλαφηβολίαας, oder auf der Jagd, deren Vorsteherin Artemis ist. II. 1, 65 soll der Priester sagen, wesshalb Apollon zürne, εἴτ’ ἄρ’ ὅγ’ εὐχωλῆς. ἐπιμέμφεται ἢ ἑκατόμβης. -

eine Siegesgunst, die ohne Frucht (schuldiges Dankopfer) geblieben ist. Das dem Ge danken nach zu νίκας gehörige Epitheton ist zu χάριιν gezogen, wie Eur. Iph. Taur. 554 κακῆς γυναικὸς χάριν ἄχχαριν ἀπώλετο.

ἴσως, εἰκότως. —

für ἀκαρπώτου, zum Dank für einen Sieg, für den ſie einen Weitezoll empfangen. Vgl. Eur. Jph. T. 566 κακῆς γυναικὸς χάριν ἄχαριν ἀπώλετο. Dem ἀκάρπωτον entſprechen im Folgenden die Ausdrücke ψευσθεῖσα ἀδώροις — λῆστιν. Zum Ge— danken vgl. Hom. E 177 εἰ μή τις θεός ἐστι κοτεσσάμενος Τρώεσσιν ἱρῶν μηνίσας.

‘Either, as I suspect, . . or whether it were.’ Cp. Eur. Alc. 1114, 5, ἢ Λυκία | εἴτ’ ἐπὶ τὰς Ἀμμωνίδας ἕδρας.

either, it may be, because she was disappointed of spoils;

cp. the Homeric κλυτὰ

εἴτε . . εἴτε (es werden zwei Fälle für νίκας ἀκάρπωτον χάριν angeführt) wie Eur. Alk. 114 u. ö. κλυτῶν ἐν. ψευσθεῖσα, wenn ſie nicht den Teil von der Siegesbeute er— halten, auf den ſie Anſpruch hatte. εἴτε (nachgeſetzt wie Eur. Herc. 353 παῖδ’ εἴτε Διός νιν εἴπω) ἀδώροις ἐλαφηβολίαις (caufal.

see Essay on L. § 14. p. 21, and for the order of the words, ibid. § 4|. P, 77,

Scholiastae monent ψευσθεῖσα et cum accusativo χάριν, et cum dativo δώροις construi. Prius illud fieri potuit. Xenophon. Anab. II, 2, 13. καὶ τοῦτο μὲν οὐκ ἐψεύσθησαν. Simplicius tamen est χάριν pro ἕνεκα accipere, iuncto ei ἀκάρπωτον, quod proprie cum νίκας iungi debebat. Apte Erfurdtius atulit Eurip. Iph. T. 566. κακῆς γυναικὸς χάριν ἄχαριν ἀπώλετο. Φευ-σθεῖσα δώροις vero non recte dicitur, et, si recte se haberet, nimis nudum foret hoc εἴτ' ἐλαφηβολίαις, ad quod non posset referri ψευσθεῖσα. Recte Musgravius: ἤ ῥα κλυτῶν ἐνάρων ψευσθεῖσ'. ἀδώροις εἴτ’ ἐλαφηβολίαις. Conscntiunt tamen et libri et Scholiastae in lectione ψευσθεῖσα δώροις, cuius lectionis correctio est ψευσθεῖσα δώρων, quod habet Georgius Lecapenus MS. apud Porsonum et in Matthaei Lectt. Mosq. p.79.

or by reason of deer-slaying after which he made no δῶρα to her. The general cause, denoted by νίκας.. χάριν, is divided into two special cases ; (1) a a victory in war; (2) a victory in hunting. [This is simpler than to supose that νίκας.. χάριν refers to the witholding of a pudlic olffering,—which Ajax ought to have made on behalf of those who fought under his command; and that ἐνάρων refers to a private vow, which he had made on his own account. On this view, thre different causes would be indicated; and ἦ που in 176 would be disjunctive,—‘either, I ween, ’—as it is in Od. 13. 234.

with gen.: cp. 1382: Tr. 712 εἴ τι μὴ ψευσθήσομαι | γνώμης..

for the causal dat., cp. Tr. 1127 τοῖς γε πρόσθεν ἡμαρτημένοις (n.). Those who retainthe Ms. reading δώροις understand: ‘deceived either dy gitts of spoils (promised, but not iven), or in regard to slaying of deer.’ Nauck, reading the genitive ἐλαφαβολίας, takes δώροις with that also.) But this is awkward. And, in support of

it should be noted that Sophocles elsewhere also has co-ordinated a causal dat. with a partic. (or adj.) of causal force, like ψευσθεῖσα here. . See Tr. 239 ΔΗ. εὐκταῖα φαίνων, ἢ πὸ μαντείας τινός; ΔΙ. εὐχαῖς (' for a vow). O. C. 333 OΙ. πότερα πόθοισι; [Σ. καὶ λάγων γ αὐτάγγελος.

Artemis the huntress (Ἀγροτέρα) was especially Ἐλαφηβόλος: see on O. C. 1092 f, and cp. Tr. 213 Ἀρτεμιν ΟὈρτυγίαν ἐλαφαβόλον. The causes here coniectured for her wrath remind us of her anger with Oeneus, who had failed to render firstfruits at harvest-tide (Il. 9. 534 χωσαμένη, ὅ οἱ οὔ τι θαλύσια γουνῷ ἀλωῆς | Oἰνεὺς ῥέκλι.. Cp. Eur. Hipp. 147 where the Chorus suggest that the Cretan Dictynna may be wroth with Phaedra, as ἀνίερος ἀθύτων πελάνων (tor having failed to make holy offerings of honey-cakes).

Laur. A statt ἐλαφηβολίαις, vgl. Trach. 214 ἐλαφαβόλον, zu O. R. 180. -

est construit ici avec trois cas difféents : ψευσθεῖσα χάριν ἀκάρπωτόν τινος νίκας, frustrée quant à ls rémunération, non recueillie par elle, d’une victoire; ψιυσθεῖσα κλυτῶν ἐνάρων, frustrée de glorieusees dépoulles ; ψευσθεῖσ’ ἀδώροις ἐλαφαβολίαις, frustrée par des chasses heureuses aans présents pour elle (c’est-a-dire par la négligence à lui olffrir des présents après une chasse heureuse).

By reading ἦ τιν’ for ἤ τιν’ a possible construction is obtained, although the text remains doubtſul. ‘ Or can it be that Enyalius of the brazen corslet,’ etc. The conjj. ἥντιν’, δή τιν', εἴ τιν', are not satisfactory: σοί τιν’ (Reiske) is better (sc. μομφὰν ἔχων). The repetition of the sound in this passage (ll. 177-9, ἦ που, ἤ ῥα, ἤ, ἦ) may have had some poetical or musical effect of which we cannot judge.

nisi quod Lips. b. ἢ τίν’.. Unde Scholiastae commenti sunt, Martem distingui ab Enyalio, quod hic quum per se ineptum sit, tum magis est eo, quod Mars ita per solum epitheton χαλκοθώραξ, idque etiam articulo destitutum, indicaretur, quod fieri non potest. Cod. Ien. ὁ χαλκοθώραξ, sublata difficultate, sed ita ut ea grammatici cuiuspiam correctio videatur. Brunckius cum lohnsono et Heathio ἢ χαλκοθώραξ ἦντιν’ Ἐνυνάλιος μοομφὰν ἔχων. Recepit hoc Lobeckius, ἤντινα idem quod ἡντιναοῦν esse putans, quod vereor ne fieri apud Sophoclem nequeat. Miratusque est Stephanus hanc pronominis huius signifcationem apud Callim. h. Dian. 18., ut corrigendum esse locum putaret; frustra quidem: nam usitato ibi signaficatu positum esse, si recte interpungatur, apparet: πόλιν δέ μοι, ἥντινα, νεῖμον, ἤντινα λῇς, Ernestius ibi ad Antoninum Liberalem provocat, cui sane illud καα' ἤντινα πρόφασιν cap. 5. et 41. relinquendum est : nam tertius locus, quem addit Ernestius, c. 8. alienus est. In Sophocle recipiendam duxi Elmsleii coniecturam εἴ τιν'. Wide, quos ille attulit locos, infra v. 885. Philoct. 1204. Sed ille minus accurate hunc usum particulae εἰ pleonasticum vocat, Weiskium memorans de Pleonasm. p. 181. qui quos in Indice ad Xenoph. attulit locos, ex iis duo tantum huc pertinent, Anab. V, 3, 4. οἱ δὲ ἄλλοι ἀπώλοντο ὑπό τε τῶν πολεμίων καὶ τῆς χιόνος, καὶ εἴ τις νόσῳ. Et Hist. Gr. 1V, 2, 21. ὥςτε οὐκ ἀπέθανον αὐτῶν, πλὴν εἴ τις ἐν τῇ ξυμβολῇ ὑπὸ Τεγεατῶν. Aliter Zosimus V, 8. quem attulit Weiskius, πάντας, ὧν εἴ τις λόγος, ἐκποδὼν καταστῆσαι βουλόμενος, uod non est dubitantis, an illi nulla auctoritate fuerint, sed qualemcumque significantis auctoritatem: qui auctoritate aliqua, si vel ulla, erant. Ut ad Sophoclem revertar, is simpliciter hoc dicit, a n insaniit Aiax, si quid Mars de praestito auxilio conquestus nocturna ista invasione ultus est iniuriam? Dicit εἰ, quia denique quod parum veri simile est, quum Troianis faverit Mars, in mentem venit caussam insaniae quaerenti.

2he reading of the Mss., ἢ χαλκοθώραξ ἤ τιν’ Ἐνυάλιος, was explained by supposing that χαλκοθώραξ meant Ares, as distinguished from Enyalios (so the schol. here)). How the second should be corrected, is uncertain. (1) n favour of μή, it may be noted that the interrogative μή is oſten followed, ashere, by τις, and that its tone of tentative suggestion is just in place. Cp. Od. 9. 405 f. ἧ μή τίς σεο μῆλα βροτῶν ἀέκοντος ἐλαύνει: | ἧ μή τίς σ’ αὐτὸν κτείνει δόλῳ ἠὲ βίηφι; O. C. 1502 μή τις Διὸς κεραυνός, ἤ τις ὀμβρία | χάλαζ’ ἐπιρράξασα; (2) Another ossibility is δη η, as ='then’ (to make a ast guess). (3) σοί would be fitting, indeed, but would require us to suppose that the second ἤ in the Ms. is an inadvertent repetition of the first, not a corruption of some word like itself. (4) εἴ has also been suggested. But the implied construction, μομφὰν ἔχων, εἴ τιν' (εἶχεν), would be too hars. (5) ἦ is condemned by the fact that with Sophocles this interrogatve ἦ regularly stands first in its clause ; only a vocative sometimes precedes it : see on Ant. 1281.

is in the Iliad either the War-god (2. 651), seemingly identical with Ares, or an epithet of Ares (17. 211 Ἄρης | δεινὸς ἐνυάλιος Like Ἐνυώ, the word is of uncertain (possibly Thracian) origin. The mention of this deity has a two-fold fitness here ; (1) on account of the reference in 178 to Artemis Agrotera ; for, acc. to Pollux 8. 91, the Athenian Polemarch made annual offerings ‘Ἀρτέμιδι’ Ἀγροτέρᾳ καὶ τῷ Ἐνυαλίῳ : (2) because in the island-home of Ajax there was a ιερόν of Enyalios, founded by Solon to commemorate the victory by which Athens wrested Salamis from the Me. garians (Plut. Sol. 9).. Further, Enyalios is here supposed to have helped Ajax; whereas Ares usually favoured the Trojans (cp. Il. 20. 38). As to the Attic relationship between the two deities, see Appendix.

wird bald mit Ares identificirt, bald selbständig gedacht. Die Attiker pflegen ihn vom Ares, den Sophokles nicht nennen mochte, weil er auf Seite der Troer stand, zu trennen, vgl. Aristoph. Pac. 456 und den Schwur der Epheben: ἵστορες θεοί, Ἄγραυλος Ἐνυάλιος Ἄρης Ζευύς·. Auf der Aiasinsel Salamis war ein Tempel des Enyalios, Plutarch Sol. 9, und der athenische Archon Polemarchos opferte jährlich der Ἄρτεμις ἀγροτέρα und dem Enyalios, Pollux8, 91. Vielleicht waren diese Umstände nicht ojne Einfluss auf die Fassung unserer Stelle.

Voy. la note sur le vers 889.

yette divinité guerrière, souvent confondue, par les anciens mêmes, avec Arès, avait un temple dans l'le de Salamine, patrie d'Ajax (Plutarque, Solon, 1x); et l’archonte polémarque d’Athènes lui offrait annuellement un sacrifice, ainsi qu’à Artémis ἀγροτέρα ( Pollux, VIII, 91). [Schneidewi.]

an. — λῆστιν ξυνοῦ (κοινοῦ) δορὸς μομφὰν ἔχων, oblivionem (omissam remunerationem) sociae hastae (i. e. auxilii lati) opprobrans. Wegen der Konſtruktion von μομφὴν ἔχων (μεμφόμενος) vgl. Old. X. 584 τὰ δ’ ἐν μέσῳ ἢ λῆστιν ἴσχεις, Eur. Or. 1069 ἓν μὲν πρῶτά σοι μομφὴν ἔχω, Ion 721 στενομένα γὰρ ἂν πόλις ἔχοι σκῆψιν ξενικὸν εἰσβολάν. — Als Kriegsgott heißt Ares in der Jlias Enyalios (Ἄρηης Ἐνυάλιος P 211); ſpäter wurde Enyalios von Ares unterſchieden.

‘ Hauing fault to find with thee on account of his spear assodiated with thine,’ i.e. by reason of some help which he had given thee in battle. Perhaps there is a reminiscence, although the sense is different, of the Epic ξυνὸς Ἐνυάλιος, which Eur. has otherwise applied in Phoen. 1572, κοινὸν ἐνυάλιον ... μαρναμένους.

IBy contriving against thee in the night.’

μεμφόμενος: Eur. Or. 1069 ἒν μὲν πρῶτά σοι μομφὴν ἔχω: so Aesch. A. V. 445 μέμψιν οὔτιν ἀνθρώποις ἔχων.—ξυνοῦ

causal gen.: cp. 41 n., and Il. 1. 93 οὐτ’ ἄρ’ ὅ γ’εὐχωλῆς ἐπιμέμφεται οὔθ’ ἑκατόμβης.

here = ’making common cause with him, ‘allied’; cp. Eur. Tro. 58 πρὸς σὴν ἀφῖγμαι δύναμιν, ὡς κοινὴν λάβω. (The word may have been suggested by Il. 18. 309 ξυνὸς Ἐνυάλιος, though there the sense is, ‘The war-god is impartil.’)

by devices against Ajax in the night,—i.e., by impelling him to the nocturnal onslaught.—This seems to be the only instance in Tragedy (except Aesch. Theb. 132 μαχανᾷ] where the Doric form of a word from the st. μηχαν has good support from our MsS. But this fact does not warrant G. WolfPs view that the form in ο was alone used by the tragic

Euripie (Oreste, 099, Phénicienneες, 73)) a employé la méme expresiuon; Eschyle (Promethhée, 445)) : μέμψιν ἔχειν. -

Lobect : 3 Indignatus axiν lium vel revudiatum ab Aiace (ut Mi8 nervx opem abnuit v. 71), vel (ut modo = Diann offensam conjectabant) non remu« neratum. » Dindorf : ? ζυνὺν δόρυ aabem, socia hasta, inteligendum de ope in belo § Ajaci ab Enyalio prnstita, pro qua in« gratus ſuerit Ajax. * 183. Οὔ ποτε. Ποτί, jamais, sert à renforcer la négation, comme dans ces vers d'=xdipe Roi (1456) : Οὐ̔ γὰρ ἄν ποτε θνῇσκων ἐσώθην, μὴ 'πί τῳ δεινῷ κακῶ. (Cf. les exemples cités dans le Ley. Sopt. d’Ellendt, tome II, page 645.)— Φρενόθεν. Scholiaste: Ἤγουν οἰκοθεν, ἀπὸ οἰκείας γνώσεως. Ἐπ’ ἀριστερά. Scholiaste : Ἀριστερὰ οἱ παλαιοὶ τὰ μηωρὰ ἐκάλουν, δεξιὰ δὲ τὰ συντά́. 185. Τόσσον. « Ambiguum est utrum ad pŕcedentia verba sit referendum, an cum 8 sequentibus conjungendum. » [Dindorf. Ἐν ποίμναις πίτνων. Peut-ertre n’y a-t-il pas ici de tmèse. Cf. Matthin, page 1264, et les vers 300, 375, 933, Antig. 782; Eluctre, q476. Sar ἐν, quivalent de εἰς en plusiears passages, voy. Ellendt, I, page 598. 188 -400.. Ὑποβαλλόμενοι κλέπτουσι. Schneidewin : Ὑποβλήτως λέγοντες ὑποσπείρουσι. Dindorf : Κλέπτουσι μύθους, proferunt mendacia. ἰ μεγάλοι βσιλῆς, les rois suprémes, les rois des rois. e'est--dire les Atrides. 194. Μή μ' pour μή μοι: éliision rare, méme ebez Horrère, au moins deant une voyelle breve, et ſort suspocte chem an trogiqoe. M parat impossible ici, quoi qu'en dioe Schneidewiin. — Ἐφάλοις κλισίαις eqquivaut à σκηναῖς ναυτικαῖς (voy. plas haut, v. 3). 92. Ὅμμ’ ἔχων, νultum tuum contidems, e--d. delitescens. 2. Ἄρης. Cf. plus haut, 76, 129, et ies votes. 100.-95. Ἄνα 9 pro ἀνάστηθι in ieis vo. eibus est, qum etiam sequente vocali inte8 grn pronuntiandn sunt, ideoque abjec• tionem ultimy vocalis adspernantur. * [Hermann.• -

Either (1) “Punished the wrong done to him, ’τίσασθαι λώβην in Il. 19. 208, Od. 20. 69, Hes. Theog. 165, is ‘to revenge oneself for an outrage : ’-or (2) ‘Did thee vengeful despite,’ λώβαν cogn. acc. Cp. infr. 2 1 77, νύκτερος ἀπελωβήθη: 304, ὕβριν ἐκτίσαιτ': Il. 13. 622, 3.

not ἐτίσατο, was the Attic spelling in the poet's age : see Meisterhans, Gramm. Att. Inschr.. § 43.

Of thine own heart; r i. e. the cause must have been from without, not from within. Ajax could not be himself (φρενήρη) and do this thing. The gods must have destroyed his senses (φρένας ὤλεσαν).

“Canst thou have gone so far wrong ? Cp. the metaph. uses of σκαιός, and Plat. Soph. 264 E, where πορεύεσθαι κατὰ τοὐπὶ δεξιὰ ἀεὶ μέρο is fto make the right selection in each case.’

the prompting of thine own mind,—if it had not been deranged by some god. Schol. οἴκοθεν ( = in virtue of thine own qualities), ἀπὸ οἰκείας γνώσεως. The emphasis giveen by γε shows that this is the meaning.—Not ἐπ' ἀριστερὰ Φρενόθεν (as = φρενῶν), ‘to the lefward of thy mind’: nor, ‘went from good sense ( = ἀπὸ φρενῶν) into folly.’

deviating from the right course: Aesch. P. V. 883 ἔξω δὲ δρόμου φέρομαι λύσσης | πνεύματι μάργῳ. heognetus (a poet of the New Comedy), Φάσμα fr. I. 7 ἐπαρίστερ’ ἔμαθες, ὧ πονηρέ, γράμματα (i.e., ‘to your misfortuner ). Schneid. cp. Ennius Annales 208 Quo vodis mentes, rectae quae stare solelant | Antehac, dementes sese flexere viai? τόσσον

Ποτί, jamais, sert à renforcer la négation, comme dans ces vers d'=xdipe Roi (1456) : Οὐ̔ γὰρ ἄν ποτε θνῇσκων ἐσώθην, μὴ 'πί τῳ δεινῷ κακῶ. (Cf. les exemples cités dans le Ley. Sopt. d’Ellendt, tome II, page 645.)—

Scholiaste: Ἤγουν οἰκοθεν, ἀπὸ οἰκείας γνώσεως. -

Scholiaste : Ἀριστερὰ οἱ παλαιοὶ τὰ μηωρὰ ἐκάλουν, δεξιὰ δὲ τὰ συντά́.

euphemiſtiſch für φρενόθεν (ἀπὸ φρενῶν) ἐπ’ ἀφροσύνην. -

entſpricht dem Ge— danken: ”von den nicht getrübten Verſtand“. 185.

‘As to assault the flocks.’ The participle is slightly proleptic (as with πειρᾶσθαιι). Cp. Ant. 752, ἦ κἀπαπειλῶν ὧδ’ ἐπεξέρχει θρασο.

the only. example. except Aesch. Ag. 140, of this form in Tragedy.

instead of ὥστε πίτνειν: cp. Ant. 752 ἦ κἀπαπειλῶν ὧδ’ ἐπεξεέρχει θρασύς ; ("doth thy boldness run to open threats?’)

« Ambiguum est utrum ad pŕcedentia verba sit referendum, an cum 8 sequentibus conjungendum. » [Dindorf. -

Peut-ertre n’y a-t-il pas ici de tmèse. Cf. Matthin, page 1264, et les vers 300, 375, 933, Antig. 782; Eluctre, q476. Sar ἐν, quivalent de εἰς en plusiears passages, voy. Ellendt, I, page 598.

ſteht als nähere Beſtimmung zu ἀριστερά. Vgl. zu El. 84 ἀπὸ τῶνδ’ ἀρχγετεῖν, πατρὸς χέοντες λουτρά.

‘n affliction from the gods, indeed, may have come.’ For this use of ἄν with the optative, cp. Aesch. Pers. 706, ἀνθρώπεια δ’ ἄν τοι πήματ’ ἂν τύχοι βροτοῖ͂ς: Ag. 1507, πατρόθεν δὲ συλλήπτωρ γένοιτ’ ἂν ἀλάστωρ. These words develop the suggestion conveyed in φρενόθεν γε, to which they are attached with γάρ. Ajax cannot have done this; at least not of his own impulse. It may be, indeed, that a divine visitation is upon him. This possibility is a further reason for rejecting the notion that Ajax is really guilty.

(1) ‘If may have come, but Zeus grant that the report may be untrue'’ Zeus and Phoebus, as the deities of divination, are implored to grant that the truth may be less terrible than it is according to the report set in motion by the Argives. Or (2) ‘It may have come, but even then let not the evil be increased with false rumours spread by Argives.

Cod. Ven. omittit ἄν. Scholia, sed non Romana, τὸ δὲ ἧκοι ἀντὶ τοῦ ἠλθεν ἄν. Apud Suidam in vett. edd. in v. θεόσεπτον, ἥκει ραμ αε·

‘wil’ (or ‘must’’] ‘come’: cp. 88 μένοιμ’ ἄν. The

here refers to a thought implied in the last sentence :-‘Vwou would never have done this thing of your own nature; (and if you have done it in madness, that proves nothing against your nature,) fom heavensent madness cannot be helped; oonly, may the gods avert the evil rumour!’i.e., ‘may it prove to be false. From verse 172 down to this point, the Chorus have been asking whether the rumour can be true. Now they pass to the alternative :z But if it is untrue, then up and refute it.’

steht dem γάρ 13 gleich. -

ἡ ἐκ θεοῦ κατασκήψασα, vgl. 137. 611. 187. Zeus als πανομφαῖος, Apollon als dessen Prophetes, zu O. R. 151. Die Sperrung des Adject., wie El. 780 ὥστ' οὕτε νυκτὸς ὕπνον οὔτ’ ἐξ ἡμέρας Ἐμὲ σστεγάζειν, umy Ζεύς und Φοῖβος u heben. 188. ὑπο β. κλέπτουσι, ὑποβλήτως λέγοντες ὑποσπείρουσι. 189. οἱ μεγάλο ι βασιλῆς, die Atriden ; ἢ τᾶς Σισ. γενεᾶς, nämlich βασιλεύς, verächtlich d er vom S is yphidenstamme, vgl. Hom. Il. 19, 104 ἀνὴρ πάντεσσιν ἀνάξει, Τῶν ἀνδρῶν γενεῆς οἵ θ’ αἵματος ἐξ ἐμεῦ εἰσίν. Die nac homerische Volkssage gefiel sich darin, die durch Verschmitztheit hervorragenden Personen der Vorzeit verwandtschaftlich zu verknüpfen. So galt Hermes, der ἀρχὸς φηλητῶν, als Stammvater des Autolykos wie des Laertes. Letzterer sollte indess nicht der wahre Vater des Odysseus sein. Antikleia, die Tochter des κλεπτοσύνῃ θ' ὅρκῳ τε ausgezeichneten Autolykos, sollte, bevor sie aus Arkadien nach Ithaka gekommen, mit dem korinthischen Σίσυφος, dem κέρδιστος ἀνδρῶν, Umgang gepflogen haben. Daher warf Aias in Aeschylu’ ὕπλων κρίσις dem Odysseus vor: Ἀλλ’ Ἀντικλείας ἀσσον ἠλθε Σίσυφος, Τῆς σῆς λέγω τοι μητρὸς, ἦ σ' ἐγείνατο. Vgl. Phil. 417. 25. 191. μή μ’, d. h. μή μοι, eine vor einem kurzen Vocale seltne Elision, welche Sophokles nur an dieser erregten Chorstelle sich gestattet hat. So Il. 6, 165 ὅς μ’ ἔθελεν φιλότητι μιγήμεναι οὐκ ἐθελούσῃ, vgl. Nägelsbach zu Il. 1, 170. (Dissen vermuthet μή μοί γ', wo γε das Dringliche der Abmahnung ausdrücken würde.) 192. ὄμμ’ ἔχων ἐ φ. κλ., fio vultunaves contemplans, vgl.Trach. 612. (Andre ad maritima tetoria delitescens..) 194. ἄνα (ἀνάστηθι) duldet keine Elision, wesshalb der Hiat erlaubt ist. Die leidenschaftliche Aufregung der Epode maltt der Dichter dadurch, dass der feierliche Ernst der dorischen Strophen in arrhythmische Reihen übergeht. 195 t.στηρίζει σχολέͅ, quas affixus es otio. Diese σχολά ist ἀγώνιος (eine Art Oxymoron, wie otium negotiosum, ἀγῶνα ἐμποιοῦσα, discriminiss plena, insofern durch Aias’ Stillsitzen im Zelte der Muth seiner Widersacher wuchs. (Andre verstehen K amp fesrast, wofür Il. 1, 488 spricht: Achilleus οὕτεπατ’ εἔς ἄγορὴν πωλέσκετο κυδιάνειραν, Οὔτε ποτ’ ἐς πόλεμον.) Die Stellung sowohl als der Gedanke verwehrt ὅπου mit ποτέ zu verbinden; zu μακραίωνι und στηρίζει genommen drückt ποτέ die Ungeduld des Chores über das lange Feiern des Aias aus, ähnlich wie in ἀεί ποτε 320. Ant. 452. (Ritschl ποτί, welche Form in den lyrischen Theilen der Tragödien sich öfter findet.) 196 t. ἄταν οὐρανίαν φλέγων, das unheilvolle Gerücht.zu himmelhohem (zu Ant.. 418)..) Brande entflammend. Die in φλέγων liegende Metapher erzeugt ein grossartiges Bild: der Feinde Keckheit fährt einher in luftigen Thalschluchten, wie ein vom Zugwind genährter Waldbrand (vgl. Il. 14, 396. 16, 765), und dieses Feuer entfflammt Aias zu loderndem Brande ὡ δε, weil er ruhig i Zelte sitzt. Bild (πῦρ) und Sache (ύβρις) flaest, wie oft, in Eins. (Martin erklärt, um εὐάνεμος in seiner gewöhnlichen Bedeutung zu fassen: In iutis a vento et tranquillis convallibus securi agunt, quemadmodum ferae talibus locis latere amant.) 197. ἀτάρβητα, ἀταρβήτως, ἀνειμένως, wie 921 ἀκμαῖα μόλοι ἄν. 0. R. 883 ὑπέροπτα πορεύεται. O. C. 1696 οὐ κατάμεμπτ ἔβητον. (Hermann ἀταρβήτα, Dindorf ἀτάρβητος.. 199. γγλώ σ σις, mit Sophokles I. 2. Aufl. sch wätzigen Zungen, zu O. R. 1220 ἰαχεῖν ἐκ στομάτων. 200. έστακεν (κεῖται. πέπηγεν), wu
rzelt fest, gegenüber dem ὁρμᾶσθαι der ὕβρις, vgl. 706. 1084. 201. ναὸς ἀρωγοοί, wie 1350 γένος ναΐας ἀρωγὸντέχνας, 202. Sophokles betrachtet die Salaminier geradezu als ureingeborne Attiker den Erecbtheus τέκε ζείδωρος ἄρουρα Il. 2, 548. Hesych. χθνίόυςἸναχίδας· αὐτόχθονας καὶ οὐκ ἐπήλυδας, von den Argivern. Vgl. Ant. 982. 204. τηλόθεν vνerb. mit κηδόμενοι. Es ist vom Standpunkt des auf Salamis zurückgebliebenen Telamon aus gesagt,. vgl. Krüger Gr. 50, 8. A. 17. 205. Tekmessa häuft die Epitheta des gewaltigen Helden, um den Gegensalz des Jelzt zu Vorhin zu heben: μέγας oder πελώριος zeichnet ihn vor dem kleinern Ὀϊλῆος ταχὺς Αἴας aus; ὠμοκρατής nach dem Homerischen ἔξοχος Ἀργείων κεφαλὺν ἠδ’ εὐρέας ὧμους. Anders 885 ὥμόθυμος, 942. 931 ὠμόφρων, ge-vgl. 548.

ΒBoth gods are averters of evil, ἀλεξίκακοι, ἀποτρόπαιοι. Βut Zeus is invoked with especial fitness as bei the source of mysterious voices an rumours (Il. 8. 250 ἔνθα πανομφαιίῳ Τηνὶ ῥέζεσκον Ἀχαιοί).

The midd. ὑποβάλλεσθαι (παιδίον) was said of a woman who ‘secretly put to her breast’ the child of another, and passed it off a her own: Ar. Thesm. 564 τῆς δούλης τεκούσης ἄρρεν, εἶτα σαυτῖ ( τοῦθ' ὑπεβάλου, τὸ σὸν δὲ θυγάτριον παρῆκας αὐτῇ Cp. below, 481. Hence the metaphor here, lfaisely suggesting’ stories, laying to thy charge things which thou hast not done.

closely coheres with

Schneidewin : Ὑποβλήτως λέγοντες ὑποσπείρουσι. Dindorf : Κλέπτουσι μύθους, proferunt mendacia. -

tell craſty tales: cp. 1137: Ph. 57 τόδ’ οὐχὶ κλεπτέον, ‘this must not be represented falsely’: El. 37 κλέψαι..σφαγάς, i..e. to effect by stealt Also ib. 56 λόγῳ κλέπτοντες. The participle

and

depends on both.

the Atreidae. For the nom. in) ἧς, cp. El. 690 βραβῆς (n.).

von allem heimlichen, trügriſchen, hinterliſtigen Thun; ὑποβ. κλ. μύθους, fallaces insidiose sermones confingunt. —

die Atriden.

supply βασιλῆς (or -ευς) from the last

profligate,

Anticleia, the mother of Odysseus, was said to have been with child by Sisyphus when she married Laertes: hencee Ph. 417 οὑμπολητὸς Σισύφου Λαερτίῳ, the son of Sisyphus, bought (with ἕδνα) by Laertes : see n. there, and on Ph. 625.

For the ‘ Attic’ accusative in general construction with what follows, as after verbs of doing good or evil, seee E. on L. § 16. p. 23. * Do not to my hurt incur reproach.’

(1) Keeping thine eye hidden within the hut by the sea.’ The Epic word κλισίαις is used in the Lyric measures. We had σκηναῖς in the dialogue, supr. 1 3. The dative is one of place, as if with ἐν. For ὄμμα, cp. supr. 167. ἔχων = κατέχων, withholding from sight.’ Or (2) ‘Keeping thine eye fixed upon the tents.’

Suidas : μή μοι μ’ ἄναξ, τὸ πλῆρες, μὴ μή μοι· Σοφοκλῆς, μή μοί μ' ἄναξ, κακὰν φάτην ἄρης. Sc ed. Med., sed cod. Leid. ita : μὴ μή μ' ἄναξ. . Σοφοκλῆς. μὴ μή μ’ ἄναξ κακὰν φάτιν ἄρῃ. Omittit haec codex Suidae apud Pors. Adv. p. 185. Bis apud Suidam scribendum μὴ μήμ', et praeterea, τὸ πλῆρες, μὴ μή μοι. Falsum vero est, μοι elili ante vocalem brevem. Correxi ut versus strophicus monstrabat. ΑἌρῃ Ald. et meliores libri. Aliam, sed nec per se probabilem, et ab huius loci ratione prorsus alienam interpretationem excogitavit Reisigius Comm. cr. in Oed. Col. p. 226. Ad illa ἐφάλοις κλισίαις ὅμμ' ἔγων, desidens apud naves, apte Lobecckius comparavit Horat. III. Carm. 29. ne semper udum Tibur et Aesulae declive contempleris arvum ct Telegoni iuga parricidda e.

If. be sound, it can be only the act.: an elision of μοι is impossible (see O. C. 1436, n. in Appendix). And με could be explained only as depending on the phrase

represents --——Such an hiatus seems a very doubtful one for tragic lyrics: otherwise the suggestion would welcome, as μή, μή is supported by O. C. 210 μή, μή μ’ ἀνέρῃ. Morstadt’s remedy, μὴ μηκέθ', ὧνα, (instead of μή, μή μ', ἄναξ, ἕθ’· ha found much favour, and is satisfaactory in itself; but it does not account for the origin of the vulgate.

The sense re quired is, ‘keeping thy face hidden in the tent’: so that κλισίαις is a locative da. The adv.

helps to suggest the idea of “hidden.’ The objections to the version, “keeping thine eyes fixed on the tents, are, (1) that ἔχων could not well stand for ἐπέχων, and (2) that the seclusion of Ajax within his tent is not then expressed.— ἄρρη with (=λώβαν in 181), from cp. 129, and see Appendix on 75. 1f. ἄνα, the prep, with anastrophe, as = ἀνάστηθι: the hiatus as i Jl. 9. 247 ἀλλ' ἄνα, εἰ μέμονάς γε.—ὅπου .. ποτέ, ‘wheresoever,’ i.e. in whatever spot within the dwelling. The change of ποτὲ to ποτὶ (on which see Tr. 1214 n. introduces a strange phrase, στηρίζει πρὸς σχολῇ. The simple dat. (of circumstance) is clearly right. ἀγωνιῳ σχολᾷ seems to mean, ‘battlepause,’ i.., rest from battle. Other explanations are : (1) σχολή which causes an ἀγών (discrimen); because, while Ajax rests, his foes are perilously active. Now, if the Chorus assumed that Ajax, while absent from battle, had been employed in other effort, then, indeed, they might call his rest ἀγώνιος σχολή, ‘a strenuous rest,’ like otium neyotiosum. But it seems impossible that dἀγώνιος σχολή should mean merely, his ‘perilous’ or ‘critical’ rest,—made so by the acts of others. 15 ἄταν οὐρανίαν φλέγων, ‘kindling a flame of ruin high as heaven,’ Whitelaw. Cp. Aesch. Suppl. 898 ίϋζε δ ὀμφὰν οὐρανίαν = oοὐρανομήκη: and see n. on Ant. 418. This is more forcible here than, ‘inflaming the heaven-sent plague’ (= θείαν: cp. 186. 0f. ἀτάρβητα, neut. pl. as adverb. I keep this, the reading of the MSS., as Wecklein and Bellermann do. Dindorf strikes out ὧδ’ (unwarrantably), and writes ἀτάρβητος. In an epode, the strophic test is absent, and the logaoedic metre admits of Dindorf's reading. There is, however, a point in favour of ἀτάρητα which deserves to be noted; viz., that the adverbial neut. pl., though it has no special relation to verbs of motion, is, in fact, very often joined with such verbs; and that the phrase ἀτάρβητα ὁρμᾶται is therefore thoroughly consonant with poetical usage. See (.g.) O. T. 883 ὑπέροπτα πορεύεται: 0. C. 1695 οὔτοι κατάμεμπτ' ἔβητον : l. 17. 75 ἀκίχητα διώκωων | ́ππους: Pind. O. 7. 45 βαίνει...ἀτέκμαρτα: Eur. Ph. 1740 ἀπαρθένευτ' ἀλωμένα: Bacch. 435 οὐδ’ ἄκκρανθ' ὡρμήσαμεν. For the hiatus at the end of the verse, cp. 425 χθονὸς μολόντ’ ἀπὸ ]'Ἑλλανίδος. εὐανέμοις, with α (not a, as if Doric for εὐηνέμοις): so probably in fr. 342 εὐανέμου λίμνας. Cp. Od. 19. 432 πτύχας ἠνεμοέσσας.—βάσσσαις: O. C. 6673 χλωραῖς ὑπὸ βάσσαις (n.ς Il. 2 1. 49 Ἴδης ἐν κνημοῖσι πολυπτύχου ὑληέσσης. 8f. καγχαζόντων. Dindorf writes καχαζόντων, on the ground that the form καγχάζω was not Attic. (His further change of πάντων into ἁπάντων is merel for the sake of equalising this v. wit 197 f) The main facts are these. I. Aristophanes uses καχάζων once 2Eccl. 849), and also the noun καχασμῶν (Nub. 1073)). 2. It is true that καγχάζω cannot be proved by metre from any verse earlier than that of Babrius (100. 8 καγχάσας), and Paulus Silentiarius (6th cent.) in Anth. Pal. 6. 74. 3 (καγχάζουσα). 3. On the other hand the Mss. have ανεκάγχασε in Plat. Rep. 337 A, and ἀνακαγχάσας in Euthyd. 300 D; forms, be it noted, which carry their own commendation, since, in the compound with ἀνά, the nasal (y before χ) makes pronunciation easier. 4. Lastly, there is the analogy of the Homeric καγχαλάω. Surely, then, there is no reason to doubt that Sophocles could have used καγχάζω if he found it metrically convenient. γητα. I follow the MS. in leaving the hiatus (cp. 196), which here has the special justification of a pause, making it needless to write βαρυαλγήτως with Dindorf. That the scholiast in , like the MSss., had the neut. pl., appears from his paraphrase, βαρέα καὶ ἀλγεινά. Some editors preſer to write βαρυάλγητ', which is also metrically possible. The sense is, Jfraught with heavy pain’ to us; the ἄλγος is not the bitter indignation felt by the Greeks. The word occurs only here : and βαρυαλγής is post-classical. —ἔστακεν, ‘stands fixed’: cp. 1084. 201—505 2he first ἐπεισόδιον fallls into two principal parts. In the first (201-3322), the hero’s plight is made clear by the exchange of tidings between Tecmessa and the Chorus, each learnin what the other has to tell. In the secon part (33— 595), Ajax himself speaks with the Chorus and Tecmessa; his words foreshadow a resolve to die. The first rt opens with a kommos between the horus and Tecmessa (2201—262); the second, with a kommos between the Chorus and Ajax (348-429). 201 ναὸς ἀρωγοὶ, i.e. rendering service in it; Ajax addresses them as γένος ναὶ́ας ἀρωγὸν τέχναν (356). The Iliad (2. 557) assigns twelve ships to Ajax. 202 γενεᾶς: for the ge., cp. Plat. Prot. 3166 B Ἀπολλοδώρου υἱός, οἰκίας μεγάλης.—χθονίων ἀπ’ Ἐρεχθειδᾶν: for ἀπὸ with ref, o, cescenc, cp. Ant. 193 παίδων τῶν ἀπ’ Οἰδίπου. Erechtheus, ὁ γγενής (Her. 8. 55), ‘whom Earth, the grain-giver, brought forth, and Athena, daughter of Zeus, fostered’ (Il. 2. 547), is representative of the Athenian claim to be αὐτόχθονες. It was in his reign, acc. to Her. 8. 44, that the folk once callled Κραναοί, and then Κεκροπίδαι, were first named Δεθηναῖοι. For Ἐρεεχθεῖδαι aσ =Ἀθηναῖοι, cp. Pind. I. 2. 19 κλειναῖς Ἐρεχθειδᾶν χαρίτεσσιν ἀραρὼς . ταῖς λιπαραῖς ἐν Ἀθάναις, ‘having attained to the glorious honours given by the Erechtheidae in shining Athena.’’ (In Ant. 9881 f., however, the patronymic has a narrower sense, denoting merely the family of Erechtheus.) So, again, the Athenians are Θησεῖδαι (O. C. 1066), the Thebans Καδμεῖοι, the Trojans or Romans Aeneadae; and an unknown poet (frag. adesp. 274) calls the Argives χθονίο͂ς [ναχίδας, where Hesychius explains the adj. by αὐτόχθονας καὶ οὐκ ἐπήλυδας, the sense of χθονίων here. (Cp. O. C. 948 n.) Salamis is in this play a kingdom independent of Athens, but the Salaminians are of Athenian stock, and revere ‘sacred Athens’ (122) as the metropolis of their race. See Introduction, § 4. 204 τηλόθεν instead of τηλοῦ : cp. Tr. 315 γέννημα τῶν ἐκεῖθεν (n.). It goes with τοῦ. .. οἴκου, not with κηδόμενοι 208 ὠμοκρατὴς denotes the rugged, massive, untamed strength of Ajax, and is meant to suggest a contrast with his resent affition; so 548 ὠμοῖς .. νόμοις, 85 ὠμόθυμος, 931 ὠμόφρων. (The word was absurdly taken by some to mean, ‘with strong shoulders,’—as the lliad mentions his εὐρέας ὥμους, 3. 227.) 206f. θολερῷ (θολός, ὁ, mud), ‘turbid, with ref. to his clouded mind : cp. Her. 4. 53 (of a river) ῥέει τε καθαρὸς παρὰ θολεροῖσι. So Aesch. P. V. 885 θολεροὶ δὲ λόγοι παίουσ’ εἰκῇ | στυγνῆς πρὸς κύμασιν ἄτης, —words turbid with passion..— χειμῶνι: cp. Ph. 1194 ἀλύοντα χειμερίῳΙ λύπᾳ: i'. 1460 χειμαζομένῳ..—νοσήσας, ‘stricken’: this aor., in the ‘ingressive sense (‘fell ill'), is frequent in Attc: e.gg. Thuc. I. 138 § 4 νοσήσας τελευτᾷ τὸν βίον : Plat. Tim. p. 84 c ὅταν...νοσήσῃ. 208 f. τί δὲ βάρος ἐνήλλακται νὺ ἥδε τῆς ἡμερίας; ‘And what heaviness (heavy trouble) has the past night received in exchange for the (already grievous) fortune of the day?’ ἐνήλλακται in a midd. sense; cp. Diod. frag. 60 ἐγένετο βασίλισσα ἰδιωτικκῆς ἐστίας ἐξηλλαγμένη ἡγεμονίαν. The fact that ἥλλαγμαι has more often a passive sense in Attic is quite compatible with such an exceptional use ; thus Antiphon can say, τὸν πλοῦν πεποιημένος (or. 5 § 21), and τετιμωρημένος ἑαυτόν (Tetr.. Β. β. 8 8). But it is more doubtful whether such a notion as μοίρας, πράξεως, r καταστάσεως can here be supplied with τῆς ἡμερίας. The parallels adduced are such as ἡ ἑῷα, ἡ ἑωθινή, ἣ ὀψία, ἡ πρωἶα, τὴν θερείην (in summer,’ Her. l. 189), τὴν χειμερινήν (id. 1. 202). There was indeed a tendency in Greek idiom to make substantive out of fem. adjectives; i.e. to use the fem. adj. alone, whenever the subst. (such as γῆ, ὁδός, ὥρα, μοῖρα, δίκη) could readily be under— stood. And that tendency must be considered here. No tolerable emendation has been made. ἠρεμίας, ‘stillness,’ though possible, is very feeble. εὐμαρίας (2ηὑμαρείαες), which Nauck adopt, is directly contrary to the sense; for, even before the dread rumour arose, the Chorus had been disquieted by the long seclusion and inaction of Ajax (194 f). ἀμμορίας, without some further definition (such as τῆς πρῖν), would be too vague. And the words νῦξ ἤδε suggest that there was some mention of day. On the whole, the traditional reading, though difficult, is less open to objection than any remedy which has been proposed. The schol. in L has: γρ. δὲ ἀημερίας ἀντὶ τῆς ἀηδοῦς φορᾶς ('unpleasant course ), καὶ ἔσται ὁ νοῦς, ποῖον βάρος ἕλαβεν αὔτη ἡ νῦ ἀπὸ τῆς προτέρας ἀ ηδίας; This explanation of ἀημερίας by ἀἰοδοῦς φορᾶς and ἀηδίας indicates (I think) a reference, not to ἡμέρα—as if ἀημερία could mean δυσημερία——but to ἥμερος : the original scholium may have had ἀνημερίας (meant as ‘unkindly fortunee). 210 Φρυγίου Ταλεύταντος. Cp. 331 : 488. Similar examples confirm this reading: fr. 796 Ἀλφεσίβοιαν ἢν ὁ γεννήσας πατήρ (it is improbable that Sophocles wrote Αλφησίβοιαν): Aesch. Th. 488 Ἱππομέδοντος σχῆμα: Eur. Suppl. 889 Παρθενοπαῖος, εἶδος ἐξοχώτατος. (Aesch. Th. 547, Πααρθενοπαῖος Ἀρκάς, is rejected by many critices.) Indeed, such license was not strictly confined to proper names, to judge by Aesch. Ch. 10449 φαιο͂χίτωνες. Lobeck remarks that the father of Tecmessa is called Teuthras by Malela and others, Tethras by Cedrenus, and Tuthas by Tzetzes. 211 1. λέχος, concubine, ὁμευνέτις (501): being δουριάλωτος, she is δούλη (489).. Cp. Tr. 36ο κρύφιον ὡς ἔχοι λέχος (Iole),.,σε.. στέρξας ἀνέχει: lit., “having conceived a love for thee, he upholds thee,’-i.e., ‘he is constant in his affection for thee’: so Eur. Hec. 123 βάκχης ἀνέχων λέκτρ' Ἀγαμέμνων,‘constant to’ her bed. (In O. C. 674, where τὸν οἰνῶπ’ ἀνέχουσα κισσὸν is the common reading, we should probably read τὸν οἰνωπὸν ἔγουσα κισσόν. 218 ὑπείποις, ‘hint,’ 'give a clue’: they do not yet surmise, from her words in 205—207, with what terrible fulness of detail she can speak. 214 i. λέγω, subjunct.—θανάτῳ. . ἴσοςν O. C. 529 θάνατος μὲν τάδ’ ἀκούειν. In the Creusa, fr. 332, Sophocles used ἰσοθάνατον as = οὐ πάνυ ἀνεκτόν, acc. to Pollux 6. 174. 21f. μανίᾳ γὰρ: notice the γάρ in two successive clauses (El. 180 n.): here it prefaces the statement (O. T. 277 n.).— ἡμῖν, ethic dat: Ε El. 272.—νύκτερος, adverbial: cp. 930 πάννυχα καὶ φαέθοντ' ἀνεστέναζες. 4l. 1. 497 ἠερίη δ’ ἀνέβη. The word is irregularly placed, as if the speaker had meant to designate Ajax by ὁ κλεινὸς only, and had then added AΑἴας for similar irregularities, cp. El. 693 f., n. —ἀπελωβήθη, a sonewhat rare pass. aor.: Ph. 30 ἐξελωβήθη: Plat. Gorg. 473 c λώβας ..λωβηθείς. 218 X. τοιαῦτ’, introducing the ground for the statement; cp. 164 n.— αἱμοβαφῆ : cp. 95 ἔβαψας ἔγχος εὖ..;— χρηστήρια, with tragic pathos, since the word denoted holy sacrifices to the gods (properly, before consulting an oracle) : Aesch. Theb. 230 σφάγια καὶ χρηστήρια θεοῖσιν ἔρδειν. Cp. Ag. 645 παιᾶνα τόνδ Ἑρινύων. 221—282 A strophe, to which vv. 245—256 form the antistrophe. For the metres, see Metrical Analysis. 221 A. ἀνέρος . ἀγγελίαν: for the objective gen., cp. 998: Ant. 11 μῦθος.. φίλων (n..—αἴθονς, ‘fiery’; cp. 1088 : Aesch. Theb. 448 aαἴθων ..λῆμα: in v. 147 the word is applied to a bright sword. This infſexion (instead of αἴθων) occurs elsewhere only in Hes. Op. 361 αἴθονα λιμόν (Bergk’s correction of the Ms. αἴθοπα), a reading which is made certain by Aeschin. or. 3 § 184 λιμόν τ’ αἴθωνα κρατερόν τ’ ἐπάγοντες Ἄρηα, and Callim. Jymn. Cer. 68 ἔμθαλε λιμόν, αἴθωνα, κρατερόν: where the fig. sense of the epithet is 'fiercc.’ The v.l. αἴθοπος is impossible here, as in the verse of Hesiod; it could refer only to complexion. Cp. Eustathius p. 862. 10 φέρεται αἴθων βοῦς καὶ σίδηρος καὶ ἄνθρωπος καὶ λέων· αἴθοψ δὲ οὐδεὶς αὐτῶν λέγοιτ’ ἄν, ἀλλὰ τοὔνομα οἴνῳ μέλανι ἐπιτίθεται.. The variant was doubtless due, in both passages, to the rarity, for αἴθων, of the inflexion with oο; which is illustrated by the dat. pl. νήφοσι in Theognis 481, and by such alternative forms of the gen. as Αἴσονος, Ἀκταίονος, etc. ἄτλατον οὐδὲ φευκτάν, unendurable, and yet one from which there is no escape: for οὐο as= ἀλλ' οὐ, cp. El. 132, 1034 228 τῶν μεγάλων Δαναῶν are clearl not the Greek chiefs (οι μεγάλοι βασιλῆς, 189), but the Greek army at large. It is the popular fury that the Salaminians are now thinking of: in 228 περίφαντος.θανεῖται alludes to public stoning, the λιθόλευστον Ἀρη of v. 253.—κλήεομέναν, noised abroad by them: cp. Tr. 659 κλῄζεται θυτήρ, he is rumooured to sacrificing ; and ib. 1268 κληζόμενοι | πατέρες· 226 ὁ μέγας μῦθος: cp. 173 σῆ μεγάλα φάτις (n.).—ἀέξει, αύξει, increases by diffusing it. (Not, ‘exaggerates.’) 228 περίφαντος: cp. 1311 θανεῖν προδήλως. 229 B. παραπλάκτῳ, frantic: Eur. H. F. 935 γέλωτι παραπεπληγμένῳ. The adj. is more usually παραπλήξ. Cp. 40 δυσλόγιστον. . χέρα..—συγκατακτὰς, slain in a confused heap, cattle and men together. (In Eur. Or. 1089 συγκατέκτανον =‘helped to slay.’) For the nonthematic aor., cp. Tr. 38 ἔκτα (n.).— κελαινοῖς here suggests both the dark, leaming metal, and the dark stains of lood upon it. Cp. Tr. 856 κελαινὰ λόγχα (n..—ξίφεσιν, poet. plur.: cp. Pind. P. 4. 242 Φρίξου μάχαιραι: Eur. Ion 192 ἅρπαις (the scimitar of Perseus). The dat. ξίφεσιν, following χερί, defines the instrument used (slain by the hand with the sword): cp. 310 ὄνυξι συλλαβὼν χερί. Eur. Helen. 373 ὄνυχι..γένυν | ἔδευσε φοινίαισι πλλαγαῖς. ιππονώμας, ‘guiding horses,’ refers to riding in both th other places where it occurs (Eur. Hipp. 1399, of Hippolytus ; Ar. Nul. 571, of Poseidon Hippius). Here, βοτῆρας, closely following βοτά, must mean the herdsmen who tended the sheep and oxen (= ποιμνίων ἐπιστάταις, 27). It would be forced, then, to suppose that ἰππονώμας means ‘tending horses,r-with ref. to the horses of the Greeks on the λειμὼν ἱππομανής (143 f.).. That would be as if one said, ‘the cattle, and their herdsmen, who also tended horses.’ Herdsmen in charge of great flocks and herds, on a wide plain, and near a watchful foe, might well be mounted. It is no objectionand least of all, in an Attic tragedythat the Homeric warrior does not ride. —The reading ἱππονώμας, instead of ιππονόμους (’horse-feeding’), is made certain by metre (v. 245), and is confirmed by the first hand in L (cr. n.). 288 f. ἄρα, ‘then,’ marks her new perception: cp. 927, 934, 1026: Tr. 1172, etc.—ἤλυθε. This form, not used by Aesch., occurs only here in Soph.; Eur. has it not only in lyrics (Or. 813, etc., but also in dialogue (El. 598, Tro. 374). 285 f. ὧν (neut.), instead of ἧς, since ποίμνην is a ‘noun of multitude’cp. O. C. 1070 ἄμβασις, οἳ κ τ.λ. (n.). Then τὴν μὲν (sb.. ποίμνην) follows ὧν, as it might have followed ἦς: cp. Thuc. 1. 2 8 3 τῆς γῆς ἡ ἀρίστη, ib. 5 § 1 τὸν πλεῖστον τοῦ βίου. Finaly, τὰ δε (. βοτὰ reters to o͂ν.—The antithesis to τὴν μὲν is given by τὰ δέ, not (as some have thought) by δύο δ.-ἔσω, “within the house,’ refers to all the incidents that followed his arrival (ἤλυθε)). Schneidewin wrongly joins ἔσω ζε (Astach tot’), comparing Aesch. Ag. 1343 πέπληγμαι καιρίαν πληγὴν ἔσω. But σφάζε denotes ‘cuting the throat, not 'stabbing’; cp. 298.—ἐπὶ γαίας, where they stood upon the floor; as distinguished from those animals which he caught up and rent asunder. πλευροκοπῶν, slashing at their sides with his sword: a compound like θαλαττοκοπεῖν (Ar. Ev.. 830), μετεωροκοπεῖν (Pax 92). 237 (. ἀργίποδας: for the rt. ARG, denoting ‘brightness,’ and its derivatives, cp. O. C. 670 n. As Ajax purposed to og Odysseus (110), the ram which suffers that fate here might naturally be identified with him. The first ram, which is beheaded at once, might then represent Agamemnon; and Menelauis would here be ignored. On this view, however, there is a discrepancy with verses 97—1 30, since both the Atreidae are there supposed to be dead, while Odysseus has still to suffer. Here one ram (Agamemnon) is slain, and the other (Odysseus) flogged, in rapid succession. If the two rams are the two Atreidae, then Odysseus is ignored here. This would be consistent both with v. 97— 110 and with 298—306. The flogging of the second ram here would correspond with the words τοὺς δὲ δεσμίους [ ᾐκίζεθ' in 299 f. Then came the colloquy of Ajax with Athena (301); after which, he slowly regained his sanity,—before he had inflicted the lash upon Odysseus. That the ‘two rams’ are here the royal lrethren might be suggested by the analogy of the two eagles in Ag. 11. On the other hand, the special ferocity with which Ajax treats the second ram rather indicates that it represents Odysseus. There would be no point in so distinguishing Menelauis from Agamemnon. On the whole, it seems most probable that the oet meant Agamemnon and Odysseus, ut was careless of strict consistency with vV97—110. 288 καφαλὴν καὶ γλῶσσαν ἄκραν. He first shears off the head; then, still holding it, while the carcass drops to the ground, cuts off the end of the tongue; and next hurls both head and tongue from him. ἄκρα γλῶσσα can mean the extremity, the tip, of the tongue, as in Theocr. 9. 30 ἐπὶ γλώσσας ἄκρας: so in Ph. 748 ἄκρον πόδα is the heel. It could not mean, ‘the toongue from the roots,’ γλῶσσαν πρυμνήν (Il. 5. 292).—It was customary to cutt out the tongues of animals slain for sacrifice, and to offer them separately (Od. 3. 32: Ar. Pax 1060). But I doubt whether there is any reference here to the sacrificial custom ; the act of Ajax rather expresses merely fierce hatred of a slanderer.

μ' pour μή μοι: éliision rare, méme ebez Horrère, au moins deant une voyelle breve, et ſort suspocte chem an trogiqoe. M parat impossible ici, quoi qu'en dioe Schneidewiin. —

eqquivaut à σκηναῖς ναυτικαῖς (voy. plas haut, v. 3).

γε wie Ariſtoph. Ri.19, Wo. 84, Aſiec. Sieb. 71. — μὴ ἔτι geho
rt zunächſt zum Participium. --

wie 204 f. κίονι δήσας, Eur. Jon 1467 ἀελίου ἀναβέλπει λαμπάσιν (für ὄμμ’ ἔχειν ἔς τι, ἐπί τινι führt Lobeck Beiſpiele an), auf die Zelt den unverwandten Blik richtend. gl. Hor. carm. III 29, 4 eripe te morae; nec semper udum Tibur et Aesulae declive contempleris arvum.

as meaning, ‘win an evil repute, to my injur"8 (μή με διαβάλης, αὐτὸς διαβαλλόμενος: cp. El. 123 ff. τάκεις.. οἰμωγὰν . . Ἀγαμέμνονα.But this is certainly forced; and, though the Chorus afterwards sveak of themselves as involved in their chief's peril (252 ff.), that thought is les fitting here. The simplest remedy is that which is proposed by Prof. v. Wilamowitz-Möllendorff (cr. n.), who, referring to the hiatus after

Cf. plus haut, 76, 129, et ies votes.

) But lm from where thou sittest still.’ The hiatus is excused by Hermann on the ground that ἄνα is an interjectional abbreviation.

pro ἀνάστηθι, in iis vocibus est, quae etiam sequente vocali integrae pronuntiandae sunt, ideoque abiectionem ultimae vocalis adspernantur. Affert haec verba Eustathius p. 75, 8. 769, 24. 1136, 57. (56, 38. 676, 25. 1185, 39.) Versus epodi paullo aliter ac vulgo disposui. Tertius eorum et quartus ac duo ultimi ex genere Glyconeo esse videntur. In primo facile quis malit μακραίων scribi', nisi dativum et libri Sophoclis et Scholiastae et Suidas in ἑδράνων et μακραίωνι tuerentur.

in 193, would here omit μ’. The syllables μή, μή μ’ aaswer metrically to μομφὰν in 180, and we should thus have to suppose that

der Hiatus wie bei einer Jnterjektionn.

(1) ‘Wheresoever thou art thus fixed in a dangerous lethargy of queretsone repose.-The Chorus are uncertain of Ajax’’ whereabouts, as Odysseus was, supr. 33.

implies that some time had passed since the judgment of the arms and Ajax’ sullen withdrawal from the fight ; cp. intr. 829 foll ἀγωνίω iso difficult word. The inactivity of Ajax was his manner of contending with the chiefs: if the rumour was true, it was an inactivity in which he had been fatally active ; and however his leisure was employed, it was becoming full of danger to him. The force of ἀγών, in the sense of a dangerous contest, is therefore suited to the place, and the expression is an oxymoron, ‘a perilous quarrelsome rest (for wich, cpE. Shak. Añt and Cleo. 7.3, ’ "Tis sweating labour To bear such idlenes so near the heat.) (2) Others suppose the words merely to mean ‘rest ktom domba, i.e. fom the general combat with the Trojans.

Ἄνα

male Glossae per ἄρα explicant. Ritschelius in Sched. crit. p. 37. et Wunderus ποτί. At recte dictum ὅπσυ ποτέ, ubi tamdem, quia non videt chorus Aiacem. Μακραίων ἀγώνιος σχολὴ est diuturna a bellicis negotiis cessatio. ΑἌταν οὐρανίαν φλέγων autem nalum, quod est in illo de insania rumore positum, in im mensum accendens, i. e. augens.

ne saurait, dans cette phrase, ̈rre rattaché a) ὅπου, et parabt avoir le sens de jamdudum. -

Alilance de mots.

adhaerescis, weil Aias nicht wegzubringen iſt. — ποπὶ für πρός auch Trach. 1214. — Mit ἀγώνιος σχολή bezeichnet der Krieger— chor die Ruhe, welche nicht Ruhe, ſondern Kampfesnot iſt, da die Feinde des Aias nicht Ruhe halten.

Lctting mischiet blaze ip to the sby." Cp. Eur. Phoen. 240, 1, , αἶμα δάίον φλέγεῐ). The image of a ftre is continued in the following lines.

Scholiast moderne : ΕἘς οὐράνιον ὕψος ἀνάπτων. (Cf. plus bas, Eictre, vers q et la nee.)

das Unheil zu himmelhoher Flamme anfachend.

in supt. I41

In quibusdam adnotata var. lect. ἀτάρβητος. Suidas: ἀτάρβητος, ἄφοβος, ἄτρομος. καὶ ἀταρβήτως, ἀντὶ τοῦ ἀνειμένως παρὰ Σοφοκλεῖ· ἐχθρῶν δ’ ὕβρις ἀταρβήτως ὁρμᾷ͂. Verba Sophoclis eodem modo scripta apud Zonaram p. 338., sed glossa ipsa sic: ἀταρβήτως, αφόβως, καὶ ἀταρβητί, ὁμοίως. καὶ ἀντὶ τοῦ ἀνειμένως. Sed vere καὶ ἀταρβητὶ desunt in quibusdam codd. Deindc AIdus et plerique codd. ὁρμᾶτ’ ἐν. Resstitui femininum ἀταρβήτα, quod ab aliis grammaticis per ἀτάρβητος redditum, ab aliis pro neutro habitum erat. Soph. 'ool. III.

wie βαρυάλγητα 199 adverbial (eigentlich Fcc. des inneren Objekts). Vgl. zu Öd. T. 83.

The arangement of these iines is aitſcei, The eſision of the last pylable of ὁρμο͂ται and the hiatus aſter ἄτηφμήτα and μαγνάλφητ are doubtul poists. It dan tardly be questiuoned that th aa εικυ f ἐὴεμους1 iong. καχάβηντων is cightly restored ior κανχαζόντων. Brambach, (Sophokl. Gesänge) suggesting εὐᾶνέμοις, gives the following scheme— -|ν---|σ .συ--12--12---[-|*υ|]-]]υ1 -Iἐχθρῶν δ’ ὕβρις ὧδ’ ἀτάρβητα ὄρμᾶτ’ ἐν εὐάνέμοις βάσραίς πάντων καγχαζόντων γλώσσαις βαρυάλγητ’, ἐμοὶ δ’ ἄχος ἕσταιμεν. But the difficulties are not tiius removed. Perhaps we may venture— ἐχθρῶν δ' ὕβρις ὧδ’' ἀταρβὴς εὐανέμοις βάσσαισιν ὁρμᾶται πάντων καχαζόντων γλώσσαις βαρυαλγήτως. ἐμοὶ δ' ἄχος ἕστακεν. Glycon. -zo-—— Epitrit. 2 --2--Epitrit-24-Glycon. —νυ— Glycon. oao4 .

. With favouring breeres.’. As appliec to a. harrour, εὐήνεμος is ‘seheltered from rough winds;’ but the image here is ather, that of a ffores glane) where. vhen a litle fre i kindled, the wind that is. nut strong enough to extupuish itonly fans it stŕength , Cp. 11· 20 490. 1, ὁκ’ ἀάβαι μέει λαθὲ ἄνδα ρετκαὶ.πῆν ουο ἀζαλέοιο, βαθεῖ δὲ καίεται ὕλη.

Scholiaste : Λείπει ὡς πῦρ· ὡς πῦρ ἐν εὐανέμοις βήσσαις. La métaphore est préparée par celle du vers 406.

ἕστακεν)] ‘I have a grief that will not be removed. 201 foll. The exposition of the situation in the Ajax, like the ἀναγνώρισις in the Oed. Tyr.. is effected through the meeting of those who on either side know only half the truth. Tecmessa, whose affection for Ajax exceeds that of his own people, comes forth to meet the chorus of mariners befôe the hut. They learn from her the truth of the calamity. She learns from them the extent of it. Schol. διδάσκει τὸν χόρον ὅτι ἴας ἐτὶν ὁ σφάξας τὰ ποίμνια. πυνθάνεται δὲ παρὰ τοῦ χοροῦ ὅτι Ἑλληνικὰ ἦν τὰ σφαγέντα. ἑκάτερος οὖν παρ’ ἑπατέρου τὸ ἀγνοούμενον μανθάνει.

Cod. Ien. ἕστηκεν.

(comme κεῖται, πέπηγεν) fait contraste avec ὕ-ρις ὁρμᾶαι des vers 106-17. [Schneidewin.)