z weites Epeiſodion. Aias tritt aus dem Zelte. Das Schluchzen der Temeſla (593)) hat ihn in ſeinen Plänen geſ̈
̈rt. it ironiſchen und doppelſinigen, teilweife (wie 65 f.) auch ernſtgemeinten und der augenbicklichen Stiimmung entſprechenden Worten täuſcht Aias ſeine Umgebung, welche gerne glaubt, was ſie wünſcht. Mittels dieſer Hinter— liſt, welche leiſe auf den Wahnſinn hinweiſt — der Wahnſinnige, welcher den Tod ſucht, entwickelt dabei oft große Schlauheit —, verſchafft ſich Aias Ruhe zum Sterben; die Liſt thut ſeiner Heldengröße um ſo weniger Eintrag, als ſie die Sicherheit erkennen läßt, mit welcher er dem Tode entgegengeht, die Selbſtironie 666-683 motiuirt die Kataſtrophe: Aias kann nicht leben, weil er eben nicht derjenige iſt, der er nach eigener Erkenntnis ſein ſollte.

Hos quattuor versus affert cum quadam scripturae diversitate Stobaeus Ecl. I, 9, 23. p. 23. ed. Heeren. Citarunt alii, quos indicat Lobeckius.

If the conjecture advanced on l. 593 supr. is correct. Tecmessa and the child Eurysaces have remained on the stage in silence during the first stasimon. Ajax now unexpectedly comes forth, sword in hand, and addresses the chorus. That he dissembles with them, so far as to lead them to believe that he has abandoned his purpose of suicide, is obvious, because necessary to the situation, and is further evident on comparing 667 foll. with 835 foll., where his inmost feeling is expressed. But, just as the speech of Deianirawhich deceives Lichas, Trach. 436-69, contains a real indication of her character, so the studiously ambiguous words of Ajax here are the expression of an actual change of mood, —a new phase in the progress of mental recovery. The act which he contemplates is the same which he has intended from the moment of his first awakening, but he regards it in a different temper. Calm resolution has taken the place of rage, and proud submission to the inevitable that of rebellious fury. (Cp. supr. 389.) And like Antigone, when the struggle is past, he feels the pain of parting from what has brightened life for him; he knows what is implied in leaving Tecmessa and the child. With exquisite truth as well as subtlety, Sophocles has made Ajax express his feeling and intention in words which essentially convey his true meaning. but successfully veil it from those who, if they had divined it, would have interfered. (Supr. 329, 483). They, on the other hand, are only too readily deceived, —Tecmessa through the difficulty of believing that Ajax is hiding truth fom her, and both she and the chorus through their wishes being stronger than their fears. To dissemble under any circumstances has been thought inconsistent with the native dignity of Ajax. But if this be so, it only renders the tragic contrast between his nature and his circumstances more complete. Concealment is no doubt foreign to the original bent of such a proud heroic soul. But Destiny has brought him to a point where it is inevitable, and the more so because of his first undisguised utterance, supr. 470, foll. Let a man’s native character be what it will, the passion of suicide brings with it the means for its own realization. The time that Ajax has spent within the tent appears ‘ like an age’ to him, and he begins by reflecting generally, in a meditative tone, on the changes that are wrought by Time. He wonders at his own calmness, and professes to wonder at his change of mind.

Hunc versum et sex seq. profert Suidas s. Περισκελεῖς, quatuor priores Stobaeus Ecl. Ph. I. 9, 234. primum et secundum Simplictus in Categ. p. 31. b. et Phys. L. IV. p. 175. a. Schol. Hesiod. Th. v. 494. Theodorus Hyrt. Ep. LV. p. 19. in Extraits d. Μαnuscr. T. VI. Nicephorus Greg. Hist. L. XXI. p. 644. F. primum solum Eustathius in Epist. XXIX. p. 335, secundo, quem Anna Comn. Prol. p. 1. orationi suae inclusit, Stobaeus ποιεῖ τ’ ἄδηλα pro φύει scripsit. — Μακρὸς καὶ ἀναρίθμητος juncta sunt exemplo homerico γαῖα πολλὴ καὶ ἀπείρων Odyss. XV. 81. unde mutuatus est Nicephorus Blemm. Geogr. p. 11. πολυὺς καὶ ἀθέσφατος ὄλβος Theocr. XXV. 24. πολὺς ὄμβρος ἀθέσφατος ll. VI. 6. quod Eustathus ἐκ παραλλήλου dicit; πολλοὶ καὶ ἀναρίθμητοι Zosim. II. 19. V.

‘Rears out of darkness.’ Cp. Hes. Op. 6, καὶ ἄδηλον ἀέξει. The present is used of a continual process, as in Il. 6. 147, 8, φύλλα τὰ μέν τ’ ἄνεμος χαμάδις χέει, ἄλλα δέ θ’ ὕλη | τηλεθόωσα φυεει. E. on L. § 32. p. 54. ἄδηλα (sc. ὄντα) may be regarded a ἐξ ἀδήλων (E. on L. § 38. p. 71), but also expresses the obscurity of the first beginnings and early preparations of all things. Cp. Shak. 2 Hen. IV. 3. 1, ‘Things |TAs yet not come to life, which in their seeds | And weak beginnings lie intreasured, | Such things become the hatch and brood of time.” As in supr. 476, προσθεῖσα κἀναθεῖσα, the latter part of the antithesis is most dwelt upon, viz. καὶ φανέντα κρύπτεται, 2‘d buries them in himself, after they are come into being,’ although the suppression of the old purpose is virtually the revelation of the 'new. For φανέντα, cf. O. C. 974, φαεὶς δύστηνος, ὡς ἐγὼ ζφάνην. On the meaning of the middle voice, see Essay on L. § 31. p. 53 (where ἑαυτήν should be ἑαυτόν-not Earth but 2ime), and cp. Aesch. Cho. 127, καὶ γαῖαν αὐτήν, ἣ τὰ πάντα τίκτεται (“brings forth of herself ).

the emphasis is on the power of time to enfeeble and destroy, rather than to produce; but the first clause serves to brin the second into relief, and is co-ordinate with it, as in Ant. 1112 αὐτός τ’ ἔδησα καὶ παρὼν ἐκλύσομαι.The rash change of ει to φαίνει overlooks the poet's tenency to vary his phrase in such cases ; e.g. O. C. 1501 σαφὴς μὲν ἀστῶν ἐμφαὴς δὲ τοῦ ξένου: O. T. ἄρξεις .κρατεῖς.

properly, ‘hides in its own bosom’ (midd.]) cp. Aesch. Cho. 127 γαῖαν. ἣ τὰ πάντα τίκτεται, ‘produces from herself.’ The midd. of the simple κρύπτω is rare : but cp. 246, and Tr. 474 κρύψομαι (. .)..

ist nur der Vollständigkeit wegen hinzugesetzt, während es wesentlich nur auf das zweite Glied (714) ankommt, vgl. 161 Phil. 144. Die copulative Verbindung im comparativen Sinne (ὥσπερ . . . . . οὕτω) wie Ant. 1112 αὐτός τ’ ἔδησα κκαὶ παρὼν ἐκλύσομαι. -

birgt in ihren Schoo ss, vgl. Trach. 474 u. mit dem Medium oben 612, 772, 1376, O. R. 1021.

eachées. D’antres y voient, avec le Scholiaste, un moyen, et interprètent : eache dans son sein. 2 CI. Trach. 474.

La meilleure construction de ces deux vers, trop négligés par les commentateurs, nous paralt ertre la suivante : Ἀλλὰ δεῖ αὐτοὸν πωλοδαμνεῖν αὐτίίκα (τὴν ἑαυτοῦ) φύσιν καὶ ἐξομοιοῦσθαι (αὐ τὴν τῇ τοῦ πατρὸ; φύσει). Le moyen ἐξομοιοῦσθαι (ef. ὁμοιύμενος, chez Hérodote, 1, cxX) nXest pas moins regulier ici que '̂actif πωλοδαμνεῖν, puisque Eurysacès est représenté comwe domptant ou exerlant sa propre nature; et l’emploi de cette voix devant φύσιν explique l’elipse de ἑαυτοῦ.

Verba ἀλλ’ ἁλισκεται χω δεινὸς ὅρκος afert Eustathius p. 336, 24. (254, 38.)

An allusion to Archil. Fr.76, χρημάτων ἄελπτον οὐδέν ἐστιν οὐδ ἀπώμοτον. Cp. Ant. 388, ἄναξ, βροτοῖσιν οὐδέν ἐστ’ ἀπώμοτον.

‘Is overcome.’ Cp. the use of αἱρέω in Ant. 606, τὰν οὔθ' ὕπνος αἱρεῖ ποθ’ ὁ παντογήρως.

Archil. fr. 76 χρημάτων ἄελπτον οὐδέν ἐστιν οὐδ’ ἀπώμοτον. Cp. Ant.

abso l. ‘is captured,’ -is proved weak’: cp. 1267.-

ἄελπτον. Suidas s. Δ̓ελπτον hunc et seq. versum aftert Sententia trita est, ἔλπεσθαι χρὴ πάντ, ἐπεὶ οὐκ ἔστ’ οὐδὲν ἄελπτον Linus Jambl. V. P. p. 131. EV. P. V.

Priora ἀλλ’ ὅρκος affert Eustathius p. 336, 24. Pro καί Brunckius, Porsonus, Dindorfus χαἰ, quod concinnius esse videtur. Adjectivum περισκελής, de quo paucis disseruerunt Casaubonus ad Athén. XI. 795. XIV. 953. et Gatacker. ad Anton. IV. c. 28. ab eadem stirpe ortum unde σκληρός, ξηρός et σκιῤῥός, communem his significationem habet sicci, duri, rigidi; περισκελῆ πρόσθετα et φάρακα apud Hippocratem contraria sunt τοῖς ὑγροῖς καὶ εὐλύτοις v. Foes. Oec. s. v.; πρᾶγμα περισκελές Theo Prog. c. IV. 183. T. I. τὸ περισκελὲς τῶν λογισμῶν Socrat. H. Eccl. II. c. 35.' περισκελέστερον ἀπηγγέλλετο τὸ ῥησείδιον duriuscule Simplic. in Epict. c. XXXI. 235. Hinc ad animum transfertur περισκελὲς ἦθος M. Anton. l. c. βαθὺς χαρακτὴρ καὶ περισκελής Leont. Epigr. VIII. p. 100. T IV. τὸ ἀπεσκληκὸς τοῦ βίου, Basil. in V. Theclae p. 18. et retorridus pro severo. Similiter ap. Homerum Il. O. 26. θυμὸς ἀζηχής exponitur δυςμράλακτος καὶ ἄτεγκτος ἀπὸ τοῦ ἄζην ἔχειν, ὅ ἐστι ξηρασίαν, et ἀζααλέος Ἄρης in Macedonii Epigr. XII. Ev. Pr. V.

Scholiaste : Ἐξελέχεται, φωράται.

Brunckius χαϊ. Libri καὶ.

cp. Tr. 476 ὁ δεινὸς ἵμερος: El. 770 δευνὸν τὸ τίκτειν

Aut. 475 σίδηρον s ---— 4p (n.). Thus the a8n 2 228-v--lead naturally 3 i he 2-550 ταδείν-. .-. 8. 9-cp. 312 n. τότα. ν. 1 Aut. 391: El. 2: σίδηρος ς1-— supplied fror. -e-οιthe cold bati. ... 2. iron is plunge—a. --2) -ceives the ‘e:r -e-Gs391 ὡς δ’ ὅτ’ ας·: 232( ---6ἡὲ σκέπαρνον 1o-4 L-,2— γάλα ἰάχοντα σ s 32—a— σιδήρου γε σ c--9s thius say, στιιυ-o-— 27—77 καὶ κράτος ̔γ. 46— -πυκνούμενο =. 4-2 26 ares th :ereele-. * -2 8--2.uman ry w2r-4 7 82 uvon irn). 22--22-22 82 Puhn. .4 --τ-νει--. αμένουὁκ -. g 9ao— καθάπεν, «e 2---γενόμε o--λντρι 66s ν ακα αο χα ςsε 12 ier ios.. Hi—— 2er.,2 2. ni is olien oe fguri.or. ipes)...., 7-) (4 ;5 διν ἀσο͂σιν, ὥσπεν ἱ συηςἰρήσην ἄγοντες: Piut. Αων· x d μεν ο, ἐνειας οἶων βαφή τες ὀ -ι-. καὶ σ-ομωμαι f-wrath givsy, ei 11 2 a :euner and an edge 1o 2s2. 2dr.2 •-. * een • • 4ν --2-8. giiegender, sm , -— 8 7— 2 -, 72v 2—— 2) rν--..... .. . --•• 1•• ςης -— r-• •)•. 2y-.•• -• — . . y— a 2) ) 1 -l-2 ra— 262 a. 8.... , a — 1— laet aelae. , . . . οννυo. ,, 2) o .. . . . . . rr 2. 99 2. 8-αφ́—f 9 9. . ,, • sney 9irὀν.) .. . ,, . . .... .. ... **** 4965 . 9 14. 5 . ... . ..... . . 9. * 1d· .... ... .. 24 . a 6 *---

wie Aias sich verschworen hatte zu sterben; χαἰ περισκελεῖς φ ρέες, αἱ ἄγαν σκληραὶ ψυχαί, wie er sie den Seinen gegenüber gezeigt hatte. Durch den metaphorischen Gebrauch von περισκελεῖς, welches eigenctlich von sprödem Eisen gesagt wird (Antig. 474 σίδηρον ὀπτὸν ἐκ πυρὸς περισκελῆ θραυσθέντα καὶ ῥαγέντα πλεῖσ ἂν εἰςἴδοις), wird der folgende Vergleich vorbereitet. Vgl. 196. 708.

: zu 312. περισκελής (ſprodd̈ vom Eiſen übertragen, vgl. Ant.475 σίδηρον . . περισκελῆ.

Schol. Rom. γράφεται ἐπηπείλησ' ἔπη, e v. 312. V.

nämlich ἔπη λέγειν (vgl. zu Ant. 1247), als ich Tekmessa barsch anliess und bestimmt sterben zu wollen erklärte, vgl. 312 und 1226; τότε, vorhn, weist, wie tunc für olim, auf die dem Chor und der Tekmessa bewussten Aeusserungen hin. Vgl. 1240. 1377. Ant. 387. El. 278

Voy., ci-dessus, la note sur le vers 312. Τότες a ici un sens voisin de celui de ποτέ. Cf. Antig. 301; Ajax, 240 et 437; OPV. Roi, 52; Trach. 857.

wie τὴν δεινὴν καρτερίαν (in ſo heftiger und drohender Weiſe mich ſtarkmütig zeigte). τότε (vorhin) 581 ff.

La. γρ. ἐπηπείλησ’ ἔπη eC v. 312. Βαφῇ σίδηρος ὣς cum praecedentibus coniungenda. Valckenario ad hunc locum respicere videbatur Plutarchus de discr. amici et adul. p. 73. C. εἶθ’, ὥςπερ ὁ σίδηρος πυκνοῦται τῇ περιψύξει καὶ δέχεται τὴν στόμωνοιν ἀνεθεὶς πρῶτον ὑπὸ θερμότητος καὶ μαλακὸς γενόμενος, οῦτω τοῖς φίλοις διακεχυμένοις καὶ θερμοῖς οὐσιν ὑπὸ τῶν ἐπαίνων, ὥςπερ βαφὴν ἀτρέμα τὴν παῤῥησίαν ἐπάγειν. Nihil in his video, quod a Sophocle sumptum dicam. Scholiastes: ἢ ὅτι δισσῶς βάπτεται ὁ σίδηρος. εἰ μὲν γὰρ μαλθακὸν βούλονται αὐτὸν εἰναι, ἐλαίῳ βάπτουσιν· εἰ δὲ σκληρὸν, ὕδατι.

an instrumental dative, depends on the idea of hardening contained in ἐκαρτέρουν. For similar datives with active verbs, cp. Ant. 335, χειμερίῳ νότῳ χωρεῖ, ibid. 589, Θρῄσσαισιν. . ἐπιδράμῃ πνοαῖς. The abruptness of this construction goes for nothing when weighed against the absurdity of joining βαφῇ σιδηρὸς ὣς ἐθηλύνθην στόμα, ‘My edge is abated, as that of iron is by the surge’: although much ingenuity has been spent in defending this way of taking the words.

as Ajax intends his speech to be apprehended, can only mean ‘edge,’ i. e. ‘resolution,’ although by a mental reservation he may understand himself to mean ‘my speech (only) is softened.’

Quo niam, ut Lucretius ait VI. 969. humor aquae ferrum conab gni, veteres Critici verba prima aut cum antecedentibus connectunt, ὃς ἠπείλουν καὶ ἔζεον καὶ ἐβόων ὡς ἐν βαφῇ σίδηρος, ἦ ὃς ἐκαρτέρουν ἤτοι σκληρὸς καὶ ἀνένδοτος ἦν καθάπερ βεβαμμένος σίδηρος, aut aliud genus tincturae inteligi volunt, quo ferrum emolliatur, εἰ γὰρ μαλθακὸν βούλονται αὐτὸν εἶναι, ἐλαίῳ βάπτουσιν. Ilud Brunckius probavit, hoc Hermannus. Ac de olei usu antiquissimus testis Hippocrates Coac. Praenn. p. 294. T. I. σιδηρίο βαφέντος ἐς ἔλαιον, idemque fit hodie in acubus, serris, similibusque, plane ut Plinius dicit a Musgravio advocatus XXXIV. 41. tenuiora ferramenta oleo restingui, ne aqua in fragilitatem durentur, et Plutarchus de Prim. Trig. c. XIII. p. 109. βελόνας καὶ πόρπας σιδηρᾶς οὐχ ὕδατι βάπτουσιν ἀλλ’ ἐλααίῳ, φοβούμενοι τὴν ἄγαν ψυχρότητα τοῦ ὕδατος ὡς διαστρέψουσαν. Verum ab hoc genere tincturae, quod tantummodo tenuioribus ferramentis adhibetur, ac permultis ne notum quidem est, similitudinem transferre parum decebat, neque id simplici nomine τῆς βαφῆς significari poterat, cui omnes tincturam aquae subjicere solent. Eademque ratione excluditur tinctura aceti, quo Lacedaemonii τὴν τοῦ σιδήρου ἀκμὴν εἰς τὸ ἄτομον κατασβεννύουσι Poll. lX. 79. Plut. V. Lzc. IX. Lys. XVII. Itaque ut ad primam illam interpretationem revertendum est, quae verborum ordinem invertit, aut sumi debet Sophoclem nomine τῆς βαφῆς. totam ferri cudendi fabricam signficasse, qua ferrum non solidatur solum sed etiam ad tractandum aptius, hoc est, flexile et elasticum redditur ademta per aquam ferrariam naturali ejus aspritate; τὸ θυμοειδὲς ώ̔ςπερ σίδηρον ἐμάλαξε καὶ χρήσιμον ἀντὶ ἀχρήστου καὶ σκληροῦ ἐποίησε Plat. Rep. iiI. 411. B. quae repetit Demetrius de Eloc. c. 184. Plutarch. V. Num. c. VIII. τὴν πόλιν καθάπερ σίδηρον ἐκ σκληρᾶς· μαλακωτέραν ποιῆσαι. Quod gtatius dicit Achill. I. 429. ferrum laxatur ad usus innumeros, illud ipsum est μαλάττεται καὶ θηλύνεταιι, quanquam hoc non eficitur ωῃ βαφῇ, quae proprie ita dicitur, sed post eam ferro calefaciendo. V. 656

(aciem)), bin mun dweich gewoden, im Gegensatze zu den δεινὰ ἔπη, vgl. Trah. 1176 ὀξῦναι στόμα, zu O. C. 794. Diese Erweichung durch Tekmessa’s lindes Zureden wird verglichen nit der Löschung erglühten, stahlartigen Eisens in fettigen Substanzen, wie Oel, um die natürliche Spr̈̀ digkeit zu mässigen, dem Springen vorzubeugen und das Metall für die Toreutik und das Treiben schmeidig zu machen. Aehnlich Plato Stat 3, 311IA τὸ θυμοειδὲς ὥσπερ σίδηρον ἐμάλαξε καὶ χρήσιμον ἐξ ἀχρήστου καὶ σκληροῦ ἐποίησεν.

(jtii eté rendu souple, flexible) στόμδ ὡς σίὼηρος βαφη̆́. Βαφή hoc loco signifcst omnem cudendi ſerri ſubricam, qua ſerrum non 8 solidatur solum, sed etiam ad tractandum aptius red ditur, adempta per aquam ſerrariam naturali ejus speritate. « [Lobeck.] Στόμα, le tranchant. Scholie moderrne : Ἀπὸ μεταφορᾶς τοῦ στόματος τῆς μaχαίρας.

vgl. Plut. Num. K. 8 τὴν πόλιν κα-άπερ σίδηρον ἐκ σκληρᾶς μαλακωτέραν ποιῆσαι. Aber, wie ſchon der Scholiaſt bemerkt, wird das glühende Eiſen durch Eintauchen in Waſſer, woran' man zunächſt denkt (vgl. Hom. ι 392 εἰν ὕδατι ψυχρῷ βάπτῃ), gehärtet. Der Scholiaſt fügt hinzu: δισσῶς βάπτεται ὁ σίδηρος. εἰ μὲν γὰρ μαλθακὸν βούλονται αὐτὸν εἶναι ἐλαίῳ βάπτουσιν, εἰ δὲ σκιρόν, ὕδατι. Durch Kochen in ſiedendem Öl wird das bei der Bearbeitung ſpröde gewordene Eiſen auf den höchſten Grad der Weicheit gebracht. — στόμα, nicht φρέναςς. Jnbetreff der Konſtruktion vgl. Kr. I § 52, 4, 2, Cu. 154, 2 A., Ko. § 93 A. 1. Ku. § 131, 1. 652. πρός und ἐκ ſtehen bei den Tragikern und Herodot häufig für ὑπό. Kr. II § 52, 5. 653. οἰκτείρω λιπεῖν wie αἰδέομαι mit Jnfin. (das Mitleid hält mich zurück, ſie zu verlaſſen).

Construc. tion rare, mais claire. Cf. Odyssée, XX, 202 : Οὐκ ἐλεαίρεις ἄνδρας..... μισγέμεαι κακότητι.

Der bei οἰ̓κτείρω seltene Infinitiv ist gewählt, weil Aias die Seinen nicht verlassen zu wollen vorgiebt; λιπών würde sagen, er verlasse sie nicht ohne Mitleid. Vgl. Hom. Od. 20, 202 Ζεῦ͂, οὐκ ἐλεαίρεις ἄνδρας μισγέμεναι καότητι. Aehnlich verbindet Homer μισεῖν und στυγεῖν mit dem lnfinitiv, vgl. Il. 1, 186. 17, 272.

Pal. omittit λιπεῖν. Rara constructio infinitivi et οἰκτείρω. Odyss. XX, 202. οὐκ ἐλεαίρεις ἄνδρας, ἐπὴν δὴ γείνεαι αὐτοις, μισγέμεναι κακότητι καὶ ἄλγεσι λευγαλέοισιν.

Sühnungen fordern fliessendes oder Quellwasser oder auch das Meer: denn θάλασσα κλύζει πάντα τάνθρώπων κακά Eur. Iph. Taur. 1161. Vgl. zu O. C. 469. Il. 1, 313 f. 658. ἔγχος, gladius, wie 95. 287. 907. Die unheilige Mordwaffe verscharrt er wie Iason vor der Kirke κωπῆεν μέγα φάσγανον ἐν χθονὶ πήξξας erschcint, ᾡπερ τ’ Αἰήταο πάϊν κτάνεν Apoll. Rhod. 4, 696.Vgl. 817 ff.

λειμῶν]] ‘T*o the bathing-place in the meadow by the cliff, a.e. where the level ground narrows towards the promontory of Rhoeteum. It is probably meant that Ajax really bathes in fresh water before his last solemn act. Cp. Eur. Alc. 159, ὕδασι ποταμίοις .. . ἐλούσατ’.

53

To the chorus and Tecmessa ἁγνίσαs means -by purging away.. viz. in the fresh running water ; to Ajax himself, ‘after washing of.’ Cp. Shak. Macbeth, 2. 2. 67, ‘A little water clears us of this deed.’

sea water) the stains of the slaughter. Such an act might be symbolical of purging oneself from a sin; as it is in Il. I. 313 λαοὺς δ Ἀτρείδης ἀπολυμαίνεσθαι ἄνωγεν· |οἱ δ ἀπελυμαίνονντο καὶ εἰς ἅλα λύματ’ ἔβαλλον : where the meaning is that, by washing in the sea, they cast of their stains upon it (Eur. I. T. 1193 θάλασσα κλύζει πάντα τἀνθρώπων κακά). So here the thought in the mind of Ajax is that he will purge himself of his stains by death.—εξαλύ-

ſcheinbar will Aias die Befleckung, die er ſich durch den Herdenmord zugezogen, im Waſſer des Meeres, dem beſondere Kraft der Reinigung zugeſchrieben wurde (vgl. Hom. A 314 εἰς ἅλα λύματ’ ἔβαλλον, Eur. Jph. T. 1193 θάλασσα κλύζει πάντα τανθρώπτων κακά), abwaſchen.

Brunckius, post Wesselingium et Heathium probavit ἐξαλύξωμαι, quod auctorem habet Hesychium, qui hanc vocem ex hac fabula affert. Libri Sophoclis aliqui ἐξαλεύσομαι, ceteri in iisque Lips. a. b. cum Suida in v. ἐχθρῶν ἄδωρα et εἰμί, ἐξαλεύσωμαι.

on the question between this form and ἐξαλεύσσωμαι, see note in Appendix.

La. Lb. et plerique codd. Ald. Suid. s. Εἰμί et s. Ἐχθρῶν. Ali ἐξαλεύσομαι, cod. Δ. ἐξαλέξομαι, Membr. ἐξαλλάξωμαι. Hesychius Ἐξαλύξωμαι, φυλάξωμαι Σοφοκλῆς Αἴαντι μαστιγοφόρῳ, quod Wesselingii cosilio Observ. II. 16, 163. recepit Brunckius. Restitui ἐξαλεύσωμαι ob codd. plurimorum consensum et ut usitatius. Futuro ἀλύξομαι usus est Hesiodus Opp. 363. aoristum non reperio. Ev. PH. VV.

φυλάξωμαι (Heſych.). θεᾶς, Ἀθηνᾶς. Vgl. 450 ff.

is first acc. of place after μολών, and secondly ἀστιβῆ χῶρον is accusaive with κίχω. Esssay on L. § 36. pp. 66, 7.

as often: cp. O. T. 796, Ph. 146, El.

as in O. T. 1257: not merely ‘reach,’ ass in the spurious v., 571. The pres. κιχάνει occurs in O. C. 1450.

Sic codd. Ald. et Suid. s. Ἀστιβές hunc et tres seqq. versus afferens. Μολὼν δέ idem s. Ἐχθρῶν et Edd. vett. E seqq. ἔγχος ἔχθιστον βελῶν repetit Eustathius p. 644, 47. Ev. Pk. V.

This my sword.’ Cp. infr. 815-22, 834, 899, 909, 1025, 1034. Does Ajax destroy himself with the sword with which he slew the cattle? There woould be a certain plausibility in his professing an intention of burying the offending weapon (ἔχθιστον βελῶν) out of sight. But this is nowhere distinctly indicated, and the elaborate reasons connected with Hector tend rather to show that the blade had not previously been used. It is the possession and not the employment of it that is dwelt upon as of evil omen.

is again an intentional ambiguity between II will bury out of sight’ and "l will hide’ (in my body) ‘after plantin”” (in the earth).

is ambiguous between ‘most hostil,’ cp. infr. 817 foll., and ‘most hateful.

de gladio dictum exemplis firmavit Brunckius. Notavit etiam Eustathius e v. 891.

cp. 899 κεῖται κρυφαίῳ φασγάνῳ

gladius, wie 95. 287. 907. Die unheilige Mordwaffe verscharrt er wie Iason vor der Kirke κωπῆεν μέγα φάσγανον ἐν χθονὶ πήξξας erschcint, ᾡπερ τ’ Αἰήταο πάϊν κτάνεν Apoll. Rhod. 4, 696.Vgl. 817 ff. 659. γαίας verb. mit ἔνθα, wie Herod. 1, 163 τῆς χώρης οἰκῆσαι ὅκου βούλονται.

épée. Cf 95.

wuffe. — Ter wahre Sinn er— gibt ſich aus 815 ff.

‘Somewhere in earth,’ a partitive genitive of place, to be resumed with ἔνθα. EEssay on L. § 10. p. 15. A construction is easily obtained by supplying που, the antecedent of ἔνθα.

partitive gen. with

τις ὄψεται: cp. v. 1412 ἐκρίψατ’, ἔνθα μήποτ’ εἰσόψεσθ’ ἔτι: Tr. 800 : El. 380, 436.

verb. mit ἔνθα, wie Herod. 1, 163 τῆς χώρης οἰκῆσαι ὅκου βούλονται.

Ce génitif depend de ἔννθα. Ἕνθα μή τις ὄψεται. Οὕ τις ὄψεται seroait ue prédiction, ubi nemo videbit; μή τις ὄ·ψεται n’est que l'expression d'une volonté, abi nemo videae. Cf. Od. Roi, 412: ΕἜνθα μήποτ’ εἰσόψεσθ’ ἑττι. Elietre, 30: Ἔνθα μήποθ' ἡλίου | φίγ] γος προσόψει. 446 : Ἔθα μήποτ’ εἰς εὐνὴν πατρὸς( τούτων πρόσεισι μηδιν. Traccininnnee, s0o : Ὅπου με μήτις ὄψαται βροτῶν.

hängt von ἔνθα ab (zda in der Erde eine Grube machend wo2). -

I § 53, 7, 7. Cu. § 217, 3. Ko. § 117, 4. Ku. § 216. 660. ἀλλὰ

So Clytaemnestra’s gifts to Agamemnon's tomb are to be laid up for her with the gods below : κειμήλι' αὐτῇ ταῦτα σῳζέσθω κάτω (El. 438). An ingenious critic, J. Geel, writing on vv 6466—692 in Mnemosyne (II. pp. 200-208, 1853), wishes to omit this verse, because it implies the only direct falsehood in the speech; Ajax was not going to bury his sword under ground. But why should not Ajax think of the sword as destined to be buried in his grave ? The shield alone was excepted from the direction which he gave in 577 : τὰ δ' ἄλλα τεύχη κοί’ ἐμοὶ τεθάψεται.

le dieu des ténèbres souterraines, confondu de bonne heure avec ̓λούτων, le recéleur des trésors enfouis, et assimidé plus tard au Dis (Dieu riche des Latins. — ψωζότων (impératil) κάτω. cc. Aiehtee, 425 ; καμήλι’ αὐτῆ τοῦτα σωξεσθαι κάτω.

in Gegenſatz zu ἔνθα μή τις ὄψεται : zu

661. Vgl. zu 817 u. 1032f.

Vgl. 817 ff.

Non male apud Suidam in v. κεδνός legitur καγῶ γαφ.

brings before us the scene of the exchange described by Teucer infr. 1029 foll. 665. Cp. Eur. Med. 618, κακοῦ γὰρρ ἀνδρὸς δῶρ’ ὄνησιν οὐκ ἔχει.

adds a certain emphasis, as if he said, ‘from the day that this sword came into my hand.’ Cp. Eur. Hec. 52 πλῆρες δ’ ἐν χεροῖν λαβὼν δέπας Ι πάγχρυσον αἴρει χειρὶ παῖς Ἀχιλλέως | χοὰς θανόντι πατρί. The exchange of gifts between the two heroes is told in Il. 7. 303 ff. : Hector gave ‘his silver-studded sword (ξίφος ἀργυρόηλον), with scabbard and well-cut baldrick; and Ajax gave his girdle bright with purple.‘—ἔσχον in its normal sense, obtained.

aflr Suidas s. Κεδνός,‘ ubi Καεγώ legitur, duos sequentes s. Ἀλλ' ἔστ'. EO. PR. V. 665.

Wunder : Τίμιον, ἀγαθόν.

for the acsence of a second art.,

est amcné par la proposition nergative οὕπω, etc.

Vgl. Eur. Med. 618 εἐχθροῦ γὰρ ἀνδρὸς δῶρ' ὄνησιν οὐκ ἔχει, Verg. Aen II 49 timeo Danaos et dona ferentis.

AfferuntZenobius IV, 4. Diogenianus IV,82. Apostolius I, 45. et Suidas, apud quem hic locus a v. 654. usque ad ὑπείκει v. 670. perscriptus exstat. Porro Eustathius p. 682, 44. 757, 15. (557, 13. 659, 27.) et Clemens Alex. p. 740, 16. Quo argumento exx hoc versu colligi possit, Euripidis Medeam Aiace Sophoclis antiquiorem esse, ad illam Euripidis fabulam v. 605. dixit EImsleius.

cp. Menander Sent. 166 ἐχθροῦ παρ’ ἀνδρὸς οὐδέν ἐστι χρήσιμον. Verg. Aen. 2. 49 timeo Danaos et dona fferentes. The γώμη wih which Medea rejects Jason’s offers is different : κακοῦ γὰρ ἀνδρὸς δῶρ' ὄνησιν οὐκ ἔχει fMed. 618).

Praeter Suidan s. Ἄδωρα et Ἐχθρῶν, hujus versus mentionem fecere Eustathius p. 757, 14. Schol. Eur. Med. 615. Servius ad Aen. IV. 496. paroemiographi v. Schott. ad Zenob. V. 4. p. 79. et Theophylactus Sim. Hist. VIII. c. 13. p. 110. B. ubi κακῶν pro ἐχθρῶν legitur ; paululum inflexit Lucianus Merc. Cond. §. 38. p. 697. Scriptor de plagiis literariis, quem Clemens excerpsit Strom. VI. 2, 740. Εὐριπίδου μὲν ἐν τῇ Μηδείᾳ εἰπόντος κακοῦ γὰρ ἀνδρὸς δῶρ’ ὄνησιν οὐκ ἔχει, Σοφοκλῆς ἐν τῷ Αἴαντι τῷ μαστιγοφόρῳ φησὶν Ἐχθρῶν δ’ ἄδωρα δῶρα κ. τ. ἑ. Verum nota sunt τὰ τοῖς Τραγικοῖς ὁμοοίως εἰρημένα, n quae illi saepe fortuito et incogitantes inciderunt. EO. PR. V.

Cf. μήτηρ ἀμήτωρ (glcehre, 4054);) ἄγαμο: γάμοͅ: (4Ed. Roi, 4244),,) etc. [SSchneidewiu.]

Schol. Ἐπιφθόνως ἔφρασεν, ἐν εἰρωνείᾳ ἀντιστρέψας τὴν λέξιν· ἔδει γὰρ εἰπεῖν θεοὺς μὲν σέβειν, εἴκειν δὲ Ἄτρείδαις wie 668 ὑπεικτέον. Ironie liegt auch im Plural εἰσόμεσθα und μαθησόμεσθα, wie in der Nennung beider Atriden statt des Agamemnon, da Menelaos unbefugt. sich gern dem Bruder gleichstellte, vgl. 842.

affert Stobaeus Serm. XLIV, 7. 668. Citat Eustath. p. 21, 21. 1429, 26. (16, 35. Od. 72, 30.)

‘Therefore,’ since I am thus out of favour and pursued by divine displeasure, supr. 656, 63.

prefaces the announcement of a purpose, as in Tr. 1249 τοιγὰρ ποήσω: El. 29 τοιγὰρ τὰ μὲν δόξαντα

‘henceforth.’ The hearers would infer that he had re. nounced his purpose of suicide. But in his own thought the phrase refers merely to the brief space before his death.—

by the experience itself;

Hunc versum et novem seq. sublegit Stobaeus Serm. XLIVV. 7. Septem priores Suidas s. Εἴσομαι. Verba τοῖς ἐν τέλει βεβῶι πείσομαι Euripidi tribuunt Schol. Arist. Rann. 370. Schol. Il. . 56. et Philemo §. 233. p. 161. sequentia μαθησόμεσθα σέβειν profert Eustattius g. 21, 21. et 1429, 26. Ev. Pa. V.

bezieht ſich auf den ganzen Gedanken, der vorher ausgeführt iſt: demgemäß, da das Verhalten in der Vergangenheit ſich als verkehrt erwieſen hat und damit gebrochenn werden muß. — τὸ λοιπόν, was es für Aias nicht gibt.

by the self-discipline which such an experience recommends. But the principal antithesis is between θεοῖς and Ἀτρείδας, rather than between the verbs. We sometimes find, in good writers of this age, even synonymous verbs placed in appparent contrast, though the real antithesis. lies elsewhere ; :gLys. or. 25 § 22 ἡγούμενοι διὰ τὴν τῶν τριάκοντα πονηρίαν πολὺ μᾶλλον σωθήσεσθαι ἣ διὰ τὴν τῶν φευγόντων δύναμιν κατιέναι.

Ironisch erinnert Aias an das sprichwörtlich gewordene Gebot des Solon ἀρχῶν ἄκουε καὶ δίκαια κἄδικα, vgl. Ant. 63. 666 ὃν πόλις στήσειε, τοῦδε χρὴ κλύειν Καὶ σμικρὰ καὶ δίκαια καὶ τἀναντία.

Cp. Aesch. Ag. 674, λέγουσιν ἡμᾶς ὡς ὀλωλότας· τί μή;; The w. r. τιμῆ (V Pal., i.ee. .τιμῇ, sggested by τιμαῖς in infr. 6670, is a curious instance of the uncertainty that crept in when the quantities of syllbles were forgotten.

; quid vero?’ ‘what then?’ i.e., ‘of course we must yield.’ Cp. Aesch. Ag. 672 λέγουσιν ἡμᾶς ὡς ὀλωλότας· τί μήν ; (i.e., it is only natural that they should do so.) So in Aesch. Suppl. 999, Eum. 203. With Plato τί μήν is frequent in assenting replies, as Phaedr. p. 229 A, ΦΑΙ. ὁρᾷ: οὗν ἐκείην τὴν .. πλάτανον; Σ. τί μήν; Cp. Phileb. p. 17 B and 44 B, Polit. 258 B, etc. The reason for preferring τί μήν to τί μή here is that the former is well attested, whereas there seems to be no certain example of τί μή in the Attic of this period. With τί μή (quidni ?) we should supply ὑπείκωμεν ν; cp. Plat. Theaet. p. 161 X πῶς μὴ φῶμεν ; Dem. or. 21 § 355 ὁ τοιοῦτος πότερα μὴ δῷ διὰ τοῦτο δίκηνν;

Le verbol ὑπεικτέον équivalant à δὲα ὑίκειν, on peut dire que ls negation οὐ tomberait sur δεῖ, que le neεgation μή tombe sur ὑπείκειν. Cf. Eschyle, Agamemnon, 672 : Λέγουσιν ἡμᾶς ὡς ὀλωλότας, τί μή ; et Eumenides, 203 : Ἔχρησα ποινὰς τοῦ πατρὸς πέμψαι, τί μή; mais dans ce dernier vers on lit aussi τι μήν; et peut-être cette locution, fort usitée pour signifier p pourquoi non? » doit-elle être rétablie, mème dans lepassage qui nous occupe. (Voy. NC..)

(warum auch nicht ?) wie Äſch. Eum. 230 u.o.

Aias beweist die Nothwendigkeit, sich den einmal mit der Herrscherehre bekleideten Atriden zu fügen, dadurch, dass alles Wilde dem Hellen und Glänzenden, alles Gewaltige und Furchtbare den Schönen und Gebietenden sich füge, der wüste Winter den fruchtreichen Sommer, die unheimliche Nacht den lichten Tage, die rauben Stürme der Meeresstille. Daher καὶ γὰρ ν Winter, Nacht, Sturm. Vgl. O. C. 609 f.

“Things dread and masterful,’ such as Winter, Night, and. Tempest: τὰ δεινά as in Ant. 334, πολλὰ τὰ δεινά. For the thought, cp. esp. Heraclitus, Fragm. 29 (ed. Bywater), ἥλιος οὐχ ὑπερβήσεται μέτρα· εἰ δὲ μή, ἐρινύες μιν δίκης ἐπίκουροι ἐξευρήσουσι: Plat. Rep. 6. 500 C, εἰς τεταγμένα ἄττα καὶ κατὰ ταὐτὰ ἀεὶ εἔχοντα ὁρῶντας καὶ θεωμένους οὔτ’ ἀδικοῦντα οὔτ' ἀδικούμενα ὑπ' ἀλλήλων, κόσμῳ δὲ πάντα καὶ κατὰ λόγον ἔχοντα, ταῦτα μιμεῖσθαι. As Schndw. oserves, these commonplaces from Ajax’ lips have a peculiarly ironical significance.

the dread elemental forces of nature. The word δεινός might be called the key-note of the earlier part of this speech (cp. 648 f, 674): it comes readily to the mind of the strong man, full of the thought how strength can become weakness.

producit Tzetzes ad Hes. Opp. 197. tres priores 669—671. Suidas s. Νιφοστιβεῖς. Similis ἰσότητος praedicatio ex Pythagoreorum scholis ducta legitur in Eur. Phoenn. 551. et in Didus Ep. ad Aen. v54. cessurus lege sorori consumit sua jura dies; sic continet orbem dum recipit natura vices etc. Poett. Min. T. IV. P. II. p. 445. Ev. PX. V.

‘To authority:’ literally, ‘to official rank.’ For τιμή of an official appointment, cp.. Hdt. 7. 36, οἶσι προσεκέετο αὕτη ἡ ἄχαρις τιμή: Ar. Pol. 3. 10, 4, τιμὰς λέγομεν τὰς ἀρχάς. For τοῦτο μέν with only δέ to follow, cp. O. C. 440, τοῦτο μὲν .. οἱ δ’ ἐπωφελεῖν, κ.τ.λ.

‘The wintry months whose irack is marked with snow.’. This (= νιφόεντας ἔχων τοὺς στίβους) agrees better with the meaning ef other compounds such as χθονοστιβής (O. T. 3031), and with the personification in ἐκχωροῦσιν, than ‘ piled with snows (L. and S)Winter withdraws his snowy footsteps.’

‘dignities,’ ‘prerogatives,’ here, the provinces assigned to these elemental forces in the order of nature. Plat. Apol. p. 35 B ἔν τε ταῖς ̓ρχαῖς καὶ ταῖς ἄλλαις τιμαῖς. Cp. Troilus and Cressida 1. 3. 83 (Ulysses tracing the ill-success of the siege to the bad discipline of the Greeks) • -Degre being viyarded, | The unworthiest shovs as fairly in the masr. | The heavens themselves, the planets aud this centre | Ojserve dcgree, priorit and place, | Insisture, course, proportion, season, form, | Office and custom, in all liue of order.

followed by δί (instead of τοῦτο δέ), as in O. C. 40 f. (n)——νιφο-

probably ‘winters with snowy paths,’ ‘snow-strewn.’ -τίβος, ‘path,’ is the notion present in other like compounds; O. T. 301 οὐράνιά τε καὶ χθονοστιβῆ (ßwalking the earth’): Aesch. Suppl. 1000 καὶ κνώδαλα πτεροῦνντα καὶ πεδοστιβῆ: P. V. 791 πρὸς ἀντολὰς φλογῶπας ἡλιοστιβεῖς, ‘where are the paths of the Sun.r.-Some understand, ‘storms that range over snow’: but such a personification of the χειμῶνες seems harsh. A third version is, ‘storms dense (or piled) with snow,’ from στείβω in the sense of ‘pressing down,’ ‘packing.’

ἀρχαῖς, τοῖς· τιμῆς ἠξιωμένοις. νιφοστιβεῖς, über Schneemassen dahin fahrend.

pris ici au sens concret: τοῖς ἑντίμοις, τοῖς ἀρχουσιν. [(Schneidewin.]](http://www.wikidata.org/entity/Q70043) 672 -673. Ἐξίσταται φέγγος ἡμέροͅ φλέγειν. Construinez ; Ἐξισταται ἡμέρᾳ (ὥστε) φλέγειν φέγγος. Φλίγειν est pris transitivement ici comme au vers 496 et passim. 674. Ἐκοίμισε, a calmé, calme (en s'apaisant). Cf. 706 ; Horace, Ode, I, 3, 45 : ] Quo non arbiter Hadrin Major tollere 8 scu ponere vult freta. p Poure ie tem employé, cf. Eiectre, 26 et la note. 675. Ἐν δέ, aimu (Ellendt). Cf. Antig. 420; Trachin. 209. Wunder : Item, etiam. 978. Ἐγὼ δὲ. Suppléer γνώσομαι σωφρονεῖν. On connaft la maxime de Dias, citée par Aristote (Rhatorique, IΙ, 13)) : Φιλειν δεῖ ὡ μισήσοντας καὶ μισιῖν ὡς; καὶ φιλήσοντας.

dignitatibus, dem was vor Gewalt und Stärke Vorzug und Anſehen durch Wert und Rang hat. — τοῦτο μέν: jtatt eines τοῦτο δέ folgt ein einfachhes δέ. νιφοστιβεῖς: eigentlich „ſchneewandelnde Winter“ d. i. Winter wo man über Schnee wandelt, wo die Wege mit Schnee bedeckt ſind. Vgl. zu 144.

Vulgo αἰανῆς. Suidas in hac voce et hanc et alteram scripturam αἰανὴς affet. Tertiam etiam exstitisse ex Favorino coniicias, qui sic scribit, αἰανὴς κύκλος καὶ αἰανός, ὁ σκοτεινός. καὶ αἰανόν, τὸ δεινὸν καὶ χαλεπόν. 2onaras p. 64. αἰανός, σκοτεινός. Σοφοκλῆς· νυκτὸς αἰανὸς (ita cod. K.) κύκλος. ἢ θρηνητής, ἀπὸ τοῦ αἰάζω, τὸ θρηνῶ. Quamquam dubito, an hic ex Suida corrigendus sit, apud quem haec ita leguntur: αἰανὴς κύκλος, σκοτεινός· ἀδιάλειπτος. Σοφοκλῆς· νυκτὸς αἰανὴς κύκλος· ἢ αἰανῆς, θρηνητικῆς, παρὰ τὸ αἰάζω, τὸ θρηνῶ. Satis usitata vox est αἰανὴ vel ionice αἰηνής, quae nunc perp etuum significat, ut apud Aeschylum in Eum. 575. unc gravem, ut saepissime. Exempla attulit Blomfieldius ad Ae-schyli Persas 935.. qui alteram formam αἰανός, cuius unum, quod sciam, satis certum exemplum in Sophoclis Electra v. 605. exstat, corrigendam arbitratur. Non ausim accedere, quum etiam Hesychius scribat: αἰανόν, χαλεπόν, αἰνόν. Ac re vera’ αἰανής et αἰανός idem esse atque ex eadem origine natum videtur, unde αἰνὸς est: quod, nisi fallor, ab αἰεὶ deductum primo diuturnum, deinde diuturnitate molestu m et grave, ideoque taedii plenum significabat.

κύκλος]‘The weary round of Night,’ which like other periods of time, is imagíned as a moving sphere. Cp. ἐνιαυτοῦ κύκλον, Eur. Or. 1645. . αἰανής] Here, as in l. 8, εὔρινο. it is doubted whether the adj. is in the nominative or genitive, αἰανής or αἰανῆς. Both forms (αἰανής, -έν and αἰανός, -ή, -όν), occur in tragedy, and the balance of the sentence is rather in favour of the nominative. See Essay on L. § 42. p. 80.

if derived from αἰεί, has also a false association from αἰαῖ. See Essay on L. § 54. p. 99.

cp. Eur. Ph. 543 νυκτός τ’ ἀφεγγὲς βλέφαρον ἡλίου τε φῶς | ἴσον βαδίζει τὸν ἐνιαύσιον κύκλον, | κοὐδέτερον αὐτῶν φθόνον ἔχει νικώμενον. Plut. Mo. p. 604Α καίτοι τῶν πλανήτων ἕκαστος ἐν μιᾴ σφαίρᾳ, καθάπερ ἐν νήσῳ, περιπολῶν διαφυλάττει τὴν τάξιν· Ἥλιος γὰρ οὐχ ὑπερβήσεται μέτρα, φησὶν ὁ Ἡράκλειτος· εἰ δὲ μή, Ἐρινύες μιν δίκης ἐπίκουροι ἐξευρήσουσι. (Frag. XxlX of Heracleitus, ed. Bywater.)

has L’s support here, as in El. 506, where see n. The prevalence of αἰανῆς in the texts of this passage may be partly explained by a desire of symnetry, since in v. 673 an epithet is given to ἡμέρᾳ. Both αἰανής and αἰανός were probably classical. Reading αἰαὴς here, we may best take κύκλος with ref. to the course or “round’ of night ; cp. El. 365 πολλαὶ κυκλοῦ͂νται νύκτες..

κύκλος. Ita Stobaeus, Tzetzes Il. cc. et Suidas s. AΛευκὴ ἡμέρα, sed idem alio loco Αἰανὴς κύκλος σκοτεινὸς (ηὲ) ἀδιάλειπτος (sic et Schol. Rom.) Σοφοκλῆς νυκτὸς αἰανὴς κύκλος· ἢ αἰανῆς, θρηνητικῆς. Eadem fere Zonaras T. I. 64. nisi quod αἰανός scribit; La. αἰανής, quod primus Hermannus recepit ; ceteri codd. αἰανῆς. Pro νυκτὸς αἰανῆς τέκνα Aesch. Eum. 416. prius legebatur αἰανῆ, quod Scholiastae nesnciunt utrum σκοτεινά significet an θρηνητικά. Ejusdem dissessionis testis Schol. Pind. Isthm. I. 69. αἰανῆ οἱ μὲν τὴν χαλεπὴν παρὰ τὸ αἰ αἰ, οἱ δὲ τὴν διηνεκῆ παρὰ τὸ αἰέν. Nocti utrumque convenit ut et μέλαινα dicatur sive σκοτία, quae sunt fere perpetua ejus epitheta, et ut αἰώννιος ob perenitatem, cujus causa νὸΠ ἱερά Aesch. Heliad. 59. Eur. Ion. 83. et ἀμβροσία vnatur, sicut omnia quae naturae legibus in aeternum fixa sunt, elementa, sidera, annique et lucis statae vicisitudinnes, et θεὸς αἰανής id est αἰώνιος Lycophr. 928. Sed hoc loco praestat σκοτεινός et propter contra positum λευκόπωλος ἡμέρα, et quia nigror atque caligo prope abest ab illo horrido tetricoque rigore, quo quae praedita sunt, hic mitioribus concedere dicuntur. V.

Construinez ; Ἐξισταται ἡμέρᾳ (ὥστε) φλέγειν φέγγος. Φλίγειν est pris transitivement ici comme au vers 496 et passim.

der Inf. bezeichnet die Handlung, zu deren Behuf die Haupthandlung erfolgt: Kr. I § 55, 2, 20. -

wie Äſch. Perf. 431 κελαινῆς νυκτὸς ὄμμα. —

Aesch. Pers. 386 λευκόπωλος ἡμέρα | πὰσαν κατέσχε γαῖαν ευφεγγὴς ἰδεῖν, where the last two words suggested φέγγος ..φλέγειν here,—epexegetic of ἐξίσταται ("makes room for her, so that she may kindle,’ et). As to the ascription of white horses to deities or heroes, see on El. 706.

nach Aſſch. Perſ. 389. Vgl. Hom. y 246 Λάμπον καὶ Φαέθονθ’ οἵ τ' Ἠόα πῶλοι ἄγουσιν.

Für ὑπείκει γαλήνῃ tritt das entſpredhende (ὑπείκων) ἐκοίσμισε (ſ. g. gnomiſcher Aoriſt, zu 167) ein. Vgl. auch Hor. carm. I 3, 15 Noti quo non arbiter Hadriae maior, tollere seu ponere vult freta.

Das Wehen heftiger Stürme beruhigt auch wieder das seufzende Meer, indem es sanfteren Lüften (vergl Odyss. 5, 383. Virg. Aen. 5, 763.) oder der Windstille Platz macht. Gottheiten und göttlich gedachte Kräfte schalten unumschränkt auf deu Felde ihrer Thätigkeit, wie Apollon und Artemis z. B. nicht bloss schützen, sondern auch strafen, Hypnos 675 packt und loslässt, zu O. C. 868. So hat Aeolos Odyss. 10, 21 als ταμίης ἀνέμων die Macht, ἠμὲν παυσέμεναι ἠδʼ ὀρνύμεν ὅν κʼ ἐθέλῃσιν, wie jeder besondere Wind in seiner Sphäre, z. B. Hor. 1, 3, 15 Nolo non arbiter Hadriae maior, tollere seu ponere volt freta. Sophokles bekleidet hier gar ein nomen neutrum, ἄημα, mit gleicher Machtvollkommenheit, vergl. Hom. Il. 8. 485 ἐν δ' ἔπεσ’ ὠκεανῷ λαμπρὸν φάος ἠελίοιο Ἕλκον νυκτα μέλαιναν ἐπὶ ζείδωρον ἄρουραν und Schömann zu Cic. Nat. D. 2, 19.

Apud Suidam in ἄημα legitur δεινόν, quod habuerat Lips. b. in quo δεινῶν ex correctione est. Ceterum iniuria quidam tentarunt hunc locum, quod venti concitare potius, quam placare pontum viderentur. Recte Scholiastes, παυσάμενον δηλονότι. Exempla similia attulerunt Lobeckkius et Erfurdtius, monitumque fuerat in Bibliotheca veter. litter. et art. P. III. p. 108. Ἀημα πνευμάτων tetigit Eusthathius p. 7322, 24. (625, 4.)

rest.’ Gnomic aorist. As, in δειλίαν ἀρεῖς, supr. 75, a passive state is expressed actively (Essay on L. § 30. p. 5), so here a negative or privative act is conceived as positive. Cp. λύει, infr. 676. This helps the vividness of the personification. As is observed by Schudw. ad G. Volf, contrary powers are naturally assigned to the same divine being. Thus Aeolus in Od. 10. 21 is ταμίης ἀνέμων .. ἠμὲν παυέμεναι ἠδ’ ὀρνύμεν ὅν κ' ἐθέλῃσιν, and Horace says of the South wind, ‘ quo non arbiter Hadriae Imajor, tollere seu ponere vult freta.’ In Il. 8. 486, the light of the seting sun is described as ἕλκον νύκτα μέλαιναν ἐπὶ ζείδωρον ἄρουραν.

gnomic aor.., followed by the pres. λύει: cp. El. 26 θυμὸν οὐκ ἀπώλεσεν, | ἀλλ’ ὀρθὸν οὖς ἵστησιν. The ἄημα πνευμάτων is personified as an elemental power (like τὰ δεινὰ etc. in 669). That power can either vex the sea, or give it rest; as Aeolus, the ταμίης ἀνέμων, has the prerogative, ἡμὲν παυέμεαι ἠδ’ ὀρνύμεν, ὅν κ’ ἐθέλῃσι (Od. 10 22). So in 706 Ἀρης is a giver of peace. Cp. Hor. C. 1. 3. 15 (Notus), quo non arbiter Hadriae | Maior, tollere seu poneχ vult fPeta. Vergil may have had Sophocles in mind when he wrote placataque venti | Dant maria (Aen. 3. 69); but when he says, placidi straverunt aequora venti Aen. 5. 763), the epithet makes all the ifference (= ἄνεμοι λήξαντες)). Lobeck, though he refrains from changing δεινῶν to λείων, thinks that the vulgate can be defended only by supposing that the foregoing verbs, ὑπείκει, ἐκχωροῦσιν, ἐξίσταται, tinge ἐκοίμισε with the sense, ‘cease from troubling the sea’: otherwise some addition to ἄημα, such as λῆξαν, would be needed; cp. Pind. I. 7. 12 δεῖμα.. παοιχόμενον| καρτερὰν ἔπαυσε μέριμναν. But this difficulty vaniashes if ἀημα is a personifiecd agency.

Hermannus in utraque editione δεινῶν δ’, quae conjcctura videtur (nam de codd. nitil adnotatur) sed perquam apta. Ia. Jen. Iips. B. et Suid. s. Ἄημα exhilent δεινόν τ’ Musgravius et Lacnksius Anim. ad Anth. Vol. III. P. II. 210. λείων corrigunt, πνεῦμα λεῖον afterentes ex Arirtoph. Rann. 1003. et Heliod. V. 1. quod legitur etiam Philostr. Viit. Soph. II. 1, 564. et Philon. de Somn. II. 146. Causa correcctionis haec est, quod venti leniter adspirantes mare tempestate concitatum sedant; ὁ ζέφυρος τὴν θάλασσαν κατευνάζει Calliistr. Iconn. XIV. 906. κῦμα πραύνει M. Argentar. Epigr. XXIV. 4. οἶδμα κατεπρήϋνε γαλήνη Quint. Cal. XIV. 328. κύματα ἔσβεσε νήνεμος αἴθρα Arist. Avv. 777. Sed δεινὰ πνεύματα motus undarum augent potius quam minuunt, nisi ex adverso incum-. bunt, ut Homerus ait Od. E. 385. ὦρσε δ’ ἐπὶ κραιπνὸν Βορέην πρό τε κύματ’ ειέξε, et Lucanus V. 705. lassatum fluctibus aequor ut videre duces purumque insurgere vento fracturum pelagus Borean. Sed is quoque si diutius spiraverit et vehementius, nonZtranquillat mare sed in contrarium impelllit. Hoc igitur reputantes ilii λείων sutstituerunt. Sed retinendae lectionis antiquitus traditae rationem Scholiastae ostendunt duplicem, unam prorsus imprnbandam : λείπει τὸ ὑπὸ, ἵν’ ᾖ ὑπὸ δεινῶν πνευμάτων στένοντα πόντον ἄημα πρᾶον ἐκοίμισε, alteram argutius excogitatam: πνοὴ μεγάλων ἀνέμων κατεπράὐνεν ἠχοῦντα πόντον ιπαυσαμένη δηλονότι καὶ ἡσυχάσασα, modo id poeta addidisset; nam si quis dixerit etiam non additum tamen intelligi posse, id vereor quorsum evasurum sit. Vere quideem Aristoteles Phys. Ausc. L. II. c. 3. ὃ γὰρ παρὸν αἴτιον τοῦδε, τοῦτο καὶ ἀπὸν αἰτιώμεθα ἐνίοτε τοῦ ἐναντίου, οἷον τὴν ἀπουσίαν τοῦ κυβερνήτου τῆς τοῦ πλοίου ἀνατροπῆς, ex quo apparet recte dici ωω κυβερνήτης ἀποθανὼν ἀνέτρεψε τὸ πλοῖον, ut δεῖμά μοι παροιχόμενον ἔπαυσε μέριμναν Pind. Isthm.. VIII. 22. Sed hanc notiooem τοῦ ἀποθανῶν, τουῦ παροιχόμενον modo omitti posse exemplis docebo. Quum Hippocrats scripsist οἱ κατὰ γαστροκνημίην πόνοι ἐν τούτοισι γνώμης παράφοροι, id nonnulli falsum rati, in contrarium verterunt achiliia eadem, qua Schoiiiastes uiiun, elipsi: βοηθοῦντες τῇ ῥήσει κελεύουσιν ἡμᾶς προςυπακοῦσαι καταπαυσάμενοι, quam exegesin Galenus Comm. I. in Praedict. L. 1. 35. p. 585. T. XVI. ἀτοπωτάτην dicit: οὕτω γὰρ ἔξεστι πᾶν ὅ, τι ἂν βουληθῶμεν εἰς τοὐναντίον ἑλκειν ὥᾥτε βαν κεφαλαλγίαν εὔρωμέν που γεγραμμένην, οὐ τὴν οὖσαν ἀλλὰ τὴν παυσαμένην ἀκούειν ἡμᾶς κ. τ. λ. Ac protthtto, quis hujusmodi detractionem probaverit, non dubitabit dicere morbus me sanavit, sommnus expergefeccit, clamor fragorque consopivit, procella mare sedavit, quae sine controversia sunt ἀτοπώτατα. Attamen afferuntur a Schaefero et Erfurdtio hujus licentiae exempla; quo enim jure v. 675. somnus dicitur cessando solvere τὸν τέως πεπεδημένον, eodem jure δεινῶν ἄημα πνευμάτων dicitur cessando κοιμίζειν τὸν τέως κεκυματωμένον πόντον, estque vetus adeo cantilena rem appellari pro defectu rei. Sed haec diversissima sunt; namque cum verbis solvendi, laxandi, remitttendi notio demtionis et sublationis iia arcte conjuncta est ut separarii nequeat; neque, si dicitur ὅταν γλυκὺς ὕπνος ἀνῇ με Theocr. X. 22. Ἄρης ἔλυσεν αἰνὸν ἀπ’ ὀμμάτων ἄχος, cuiquam in mentem venit extrinsecus addere λιπών vel παυσάμενος, quia hoc ex verbis λύειν, ἀνιάναι, intelligitur ipsis. Verbum autem κοιμίσαι, quum prorsus hujus generis non sit, hac una ratione excusari potest quod praecedunt verba εἴκειν, ἐκχωρεῖν, ἐξίστασθαι, quibus quae inest desinendi ea furtim transfunditur ad proximum ἐκοίμισε non ut hoc intelligatur, quod sejunctum a continentibus absonum foret, procella mare tumidum temperat, sed potius remittit aliquando., ceditque serenitati, ut luci tenebrae, hiems veri. Retineo igitur tralaticiam lecionem, sed longe aliis atque illi rationibus ductus, neque concedam Matthiaeo huc conferenti ἡ γαλήνη συνννεφεῖ Eur. Dan. Fr. IV. quod non aliter se habet quam sol obscuratur, nox illucescit Plaut. Amph. I. 3, 18. Neque magis quadrat, quod a Dissenio apponitur Pind. Isthm.. II. 58. οὐδέ ποτε ξενίαν οὖρος ἐμπνεύσας ὑπέστειλ’ ἱστίον· ἀμφὶ τράπεζαν, qui locus sive hoc modo scribitur sive ut Hermanno placet ad Hec. 1059. certissime hoc significat Xenocrates nunquam contrahit hospivela, uae velut ventus eccurus intendit. sicu somnus corpora animantium constringit, constricta solvit, sic vento tribuitur τὸ ἀναστέλλειν καὶ τὸ ὑποστέλλειν cf. Schol. Arist. Eqq. 437. τὸ̀ ἐπαίρειν καὶ τὸ ὑφιέναι Plut V. Luc. III. quia vela, nisi ventus esset, non intenderentur omnino. 20* V.

a calmé, calme (en s'apaisant). Cf. 706 ; Horace, Ode, I, 3, 45 : ] Quo non arbiter Hadrin Major tollere 8 scu ponere vult freta. p Poure ie tem employé, cf. Eiectre, 26 et la note.

moreover.’ Sleep is not originally thought of as amongst the ‘dread and masterful powers,’ but is now added to tthe list.

commemoravit Eustathius p. 180, 7. 347 , 8. 982, 31. 1297, 16. (136, 26. 262, 37. 972, 45. 1408, 49.) Non inepte quidem Bothius, ἐκ δ’ ὁ παγκρατὴς ὕπνος λύει πεδήσας, quod receperat Erfurdtius. At nec libri in ἐν variant, et vulgatam tueri videtur Eustathius, qui p. 173, 20. et 981, 34. (131, 26. 97, 52.) haec omissis vocibus ἐν δέ, et nudo posito λύει affeert. Neque opus videtur correctione, si quidem ἔν δὲ proprie est in horum numero, de quibus sermo est. ldem Eustathius ex h.l. παγκρατῆ ὕπνον attulit p. 317, 19. 9881, 12. (240, 11. 971, 3.)

Bothius in Ed.. Pr. ἐν mutavit in ἐκ, quod Hermannus non admodum improbat; nunc cum πεδήσας jungendum putat, quod non videtur fieri posse interjecto alio verbo λύει. Eodem modo ἐν δ’ ἄλοχοι Oed. T. 191. ἐν δὲ κοινὸς ἀρσένων ἴτω κλαγγά Trach. 210. quod Dorviliius ad Char. p.. 1266. (p. 275.) cum alis minus aptis confert. Verba ὁ παγκρατὴς ἔχει affert Eustathius p. 173, 20. p. 981, 54. V.

horum numero, de quibus sermo est, d. h. paiter, vgl. O. R. 181. Trach. 205.

aimu (Ellendt). Cf. Antig. 420; Trachin. 209. Wunder : Item, etiam.

ſ. v. a. πεδήσας ἐκλύει πεδῶν.

‘come to know,’ ’learn,’ with in., as in Ant. 1089 καὶ γνῷ τρέφειν τὴν γλῶσσαν ἡσυχωτέραν. In Ant. 7769 γνώσεται=‘see will learn’ (by bitter experience).

Libri omnes ἐγὼ δ’, et ὅτ' ἐχθρὸς ήμην : in qua lectione explicanda valde se torserunt et veteres et recentiores interpretes. Kusterus ad Suidam v. ἄημα, et Bentleius in Adnotationibus MSS. quae in Britannorum Diario classico vol. XXVI. editae sunt, ὅ τ’ ἐχθρὸς ἡμῖν reponendum viderunt, Suida auctore usi, cuius ed. Bas. in v. ἐχθραντέος habet ἡμο͂ν. At eadem ed. in v. ἄημα, Mediolanensis autem in utraque voce ἤμην servat, neque e cod. Leidensi quidquam diversitatis adnotatum est: ut non Suidas, sed corrector editionis illius ita scripsisse videatur. Merito probavit hanc emendationem Brunckius, sed quoniam sic δὲ post ἐγὼ alienum est, ἔγωγ’ edidit, notatus ob id ab rfurdtio et ab Elmsleio ad Eurip. Heracl. 986. Erfurdtius errabat, quum illud ἐγὼ δ referebat ad illa v. 669. ἀλλ’ ἀμφὶ μὲν τούτοισιν εὐ σχήσει, his verbis impleri abruptam orationem ratus. Nam quae hic de inimicitia atque amicitia dicuntur, non rationem continent, quare nihil amplius dicere de illa re velit Aiax, sed quare mentem suam mutaverit. Nec jam probo emendationem Porsoni, ἐγωυͅδ’', proditam in Thesauri Morelliani p. 411. et apud Kiddiam p. 20. Ἐχθαρτέος ex margine Iuntinae secundae recepit iam Erfurdtius monitu orsoni ad Eurip.. Med. 555. observantis, ita etiam apud Suidam, apud quem ἐχθραντέος exstat, ex ordine litterarum legentum videri.

ἐγῷδα] ‘I am sure of it—(that I shall know how to act with model αtion). The common reading. ἐγὼ δ’ ἐπίσταμαι γάρ—can only be justified by supposing ἡμεῖς in 677 to mean mankind in general, in which case the opposition with δέ is possible, though not very clear. But with μαθησόμεσθα preceding (l. 667), ἡμεῖν (unless with further explanation, as in supr. 125) must be equivalent to ἐγώ, And the use ὲ, γᾶρ without apodosis is not supported by Aesch. Cho. 66, ἐμοὶ δ’ ἀναγκὰν γὰρ ἀμφίπτολιν, κ.τ.λ,., which is the nearest parallel. (For a superfluous ἐγώ with δέ in apodosi, cp. Hdt. 4. 99, ὃς δὲ . μὴ παραπέπλωκε, ἐγὼ δὲ ἄλλως δηλώσω.) Porson’s conjecture, which is here received, requires a very slight alteration, ῶι for ὣ. ἐγῷδα is idiomatic, and the form of asseveration suits with the dissembling nature of the speech.

• Aor I have lately learnt ’-Ajax continues the vein of commonplace, with which his real feelings are interwoven. In his own heart he means that the judgment of the arms has taught him the hollowness of friendship. But by putting the other side of the antithesis foremost he veils this sentiment under the general maxim which counsels moderation in love and hatred—ἀθάνατον ἔχθραν μὴ φύλασσε, θνητὸς ὥν,

'I, at least, will so learn.’ For this elliptical ἐγωγ́’, cp. 1347, 1365, Tr. 1248. The vulgate ἐγὼ ' may have come from ἡμεῖν δὲ in 677.. It requires us to suppose that the poet was going to write ἐγὼ δ’, ἐπίσταμαι γὰρ ἀρτίως (τοῦτο), τόν τ ἐχθρὸν ἐχθαρῶ, κ.τ.. λ,,—aed then changed the constr. This is awkward. On the other hand, with ἐγὼ δ’, we could not supply γνώσομαι.

Pro ἐγὼ δ', quod ap. Suidan s. Ἄημα, Tridlinium ad Oed. T. 222. et in omnibus coud. legitur, Brunckius et Schaeferus ἔγωγ-, ai Heathius, receperunt ; Pogsonus ἐγῷδ' ptaefert; vulgalam tuentur Wunderus et Hermannus δὲ γάρ non minus recte dici censentes quam ἀλλὰ γάρ, quod exemplis quibusdam confirmat Fritzschius Quaest. Lucian. p. 63. De lectione idem sentit Tricdlinius sed schema anantapodoton esse, ἐγὼ δὲscil. γνώσομαι. Sic in Plat. Legg. IX 875. D. νῦν δε οὐ γάρ ἐστιν οὐδαμοῦ, et similibus alii signum illud reticentiae apponunt, alii verba continuanda putant v. Ast. ad Symp. 220. edit. primae. V.

ἀπὸ κοινοῦ zu denken γνώσομαι σωφρονεῖν. Aias fällt hier höhnend dem allgemeinen Grundsatze der griechischen Ethik, den Freund so stark zu lieben, wie den Feind zu hassen, ab und eignet sich den neumodischen Ausspruch des Bias an: δεῖ φιλεῖν ὡς μισήσοντας καὶ μισεῖν ὡς φιλήσοντας Aristot. Rhet. 2, 13, d. h. man soll nicht unversöhnlich hassen und beim Schliessen von Freundschaften auf seiner Hut sein. Bias motivirte diese Vorschrift nach Diog. Laert. 1, 87 durch οἱ γὰρ πλεῖστοι κακοί, vie Aias dureh τοῖς πολλοῖσι γὰρ κτλ. Publ. Syrus Gell. N. A. 17, 14 Ita amicum habeas, posse ut fieri hunc inimicum pates. Vgl. O. C. 612 ff.

Suppléer γνώσομαι σωφρονεῖν. On connaft la maxime de Dias, citée par Aristote (Rhatorique, IΙ, 13)) : Φιλειν δεῖ ὡ μισήσοντας καὶ μισιῖν ὡς; καὶ φιλήσοντας. 680. Ἐ: τὸν φίλον, quod atinet al amicum. Voyez Mattie, page 4210. Cf. Philoctete, q445. 684. ᾨρελεῖν βουλήσομαι équivaut à ὠφελήσω ou à βούλομαι ὡφελεῖν. Cf. OEd. Roi, 407 : Tουμο͂ν.... σπέρμ) ἰδεῖν βουλήσομαι. OEdipe a) Colone, 4250 : Καὶ ταῦτ’ ἀφ’ ὑμῶν, ὦ ξένοι, βουλήσομαι | κυρεῖν ἐμοί. Euripide, Médee, 259 : Τοσόνδε δή σου τυγχάνειν βουλήσομαι. Pindare, Olympiques, VII, 20 : Ἐθελῄσω διορθῶσαι λόγον. [Schneidevin.] 684. Ἀλλ' ἀμφὶ μὲν τούτοισιν εὖ σχήσει, mais en ce qui concerne ces cboses (c’et-a-dire, ma réconciliation avec les Atrides), tout ira bien (car c'est un soin qui me regarde). 085-4880. Διὰ τέλους.... τελεῖσθαι, pléonasme equivalent à τιλιω; on ἀς τεελος τελεῖσθαι. Cf. Eschyle, Prométheée, 273 : Ὡς μάθητε διὰ τέλους τὸ πά͂ν. Agamemnon, 975. 2Scineidewin.) Joignez θεοαῖς εὕχου. 887-688. Ταϋτὰ τωῇδέ μοι τάδε τιμᾶτ. Τῇδε dépend de ταουτά (les mèmes que eelle-ci) et μοι de τιμᾶτε pris dans le seas de : accorder par délérence. Cf. Antigone, 54: Πῶς ὁἦτ' ἐκείνῳ δυσσε θῆ τιμᾷ: χάριν 689. Μέλειν est pris ici personnellement comme dans Electre, ver 342. Cf. Eschyle, Agamemnon, 369 : Οὐκ ἔγ τις θεοὺς βροτῶν ἀξιοῦσθαι μέλειν. Euripide, Hercule, 772 : Θεοὶ τῶν ἀδίκων μεελουσι καὶ τῶν ὁσίων ἐπάιιν. Par ces paroles (με͂λειν μὲν ἡμῶν), dont la signifcation ne sera comprise que plus tard de ceux à qui elles sont adressées, Ajax commet a son frère le soin de l'ensevelir. Ill est inutile de laitre remarquer le double sens des vers snivants (690-692). 604. Τάχ’ ἀν. Bien que cette locution soit tres usiere dans le sens de peu-θtre τάχα paritt signiſier ici promptement, bientóe (ef. 448; Ellendt, au mot τάχα). 503. Ἐφρξ' ἔρωτι j'ai tressaili, je tresille d'allégrsse. Lobeck, dont nous reproduisons l’iuterprétaition, ne connat d'ailleurs aucun autre exemple de cet emploi du mot ἔρως. Ἀνεπτάμαν. ophocle a dit ailleurs (OEdipe Roi, 487)) : Πέτομαι δ’ ἐλπίσιν, et Apollonius de Rhodes (III, 724) : Ἀννέπτατο χάρματι θυμός. Pour l’aorise, cf. 99, 700; OEd. Col. 4039. Truchin. 312. Eliecre, 447. [[Schneidewi.]]](http://www.wikidata.org/entity/Q70043)

d. i. aus (friſcher) Erfahrung rede ich, wenn ich ſage. Vgl. Aſlch. Ag. 829 εἰδὼς λέγοιμ’ ἄν, εὖ γὰρ ἐξεπίσταμαι κτε.

Ein Ausſpruch des Bias lautete: δεῖ φιλεῖν ὡς μισήσοντας καὶ μισεῖν ὡς φιλήσοντας (Afriſtot. Rhet. II 13)....) Das Gleiche beſtimmte ein Geſetz des Zaleukos (Diod. XII 20). Vgl. Cic. de amic. 59.

The maxim is two-edged. φιλεῖν ὡς μισήσοντα is the side of it which is really in the mind of Ajax:-he dies hating the Greeks whom he had served so nobly (839-844). But the other side—μισεῖν ὡς φιλήσοντα—is that which he wishes his hearers to conceive as foremost in his thoughts. Arist. Rhet. 2. 13 § 4 (old men) κατὰ τὴν Βίαντος ὑποθήκην καὶ φιλοῦσιν ὡς μισή́σοντες καὶ μισοῦσιν ὡς φιλήσοντες. Bias, of Prienè in Ionia, one of the ἐπτὰ σοφοί, is said to have flourished about 50 B.c. For other references to this amous maxim, see Appendix.

Pro vulgato ἤμην, in quo codd. et Suidas s. Ἄημα consentiunt, Brun. ckius ex alio Suidae loco s. Ἐχθραντέος, ubi hic versus et seq. aft́runtur, recepit ἡμῖν (on ἧμιν, ut Erf. dicit a kuestero commendatum, idemque tacite contirmant Grammatici, qul pro ἤμην uno Euripiis tesimanio utuntur, Eiym. M. p. 430, 7. Pro ἐχθραντέος, quod per omnes cod. «tinet, Porsono suasore ad Med. 55. repsia est lectio Lunt. Il. marginalis ἐχθαρτέος nuper inventa in La. et Ll. V.

In expressing his real feeling, Ajax passes out of the impersonal mode of speaking.

thee words do not go closely with ὑπουργῶν, but rather indicate generally the line of conduct in this case; —‘while, in relation to a friend,’ etc. Cp. Tr. 41 ἐς τήνδε μὴ δίκαιος ὤν : El. 24 ἐσθλὸς εἰς ἡμᾶς γεγώς.

dcn Freundanangend. Während die regelrechte Structur erfordert hätte: εἐγὼ δὲ — ἐπίσταμαι γὰρ τοῦτο ἀρτίως τόν τ' ἐχθρὸν ἐχθαρῶ, ἔς τε τὸν φίλον ὑ. βουλήσομαιι, st das erste Glied an den Zwischensatz (ἐπίσταμααι) assimilirt, das zweite aber, das nicht von ὅτι abhängen kann, in obiger Form angeschlossen. Aehnlich ὡς λέγουσιν, ὅτι.. .., wo dann auch kein Hauptsatz ist. --βουλή σομαι ὠ φελεῖν statt ὠφελήσω oder βούλομαι ὠφελεῖν, indem das Futurische vom materiellen Inhalte (der Untersſützung) auf das geistige Erfassen (den festen Vorsatz für die Zukunfi) übertragen wird. Vgl. zu O. R. 1077. Bur. Med. 259 τοσοῦτον οὔν σου τυγχάνειν βουλήσομαι. Pind. Ol. 7, 36 ἐθελήσω διορθῶσαι λόγον.

quod atinet al amicum. Voyez Mattie, page 4210. Cf. Philoctete, q445.

wie Eur. Hel. 1425 ἢν σὴν εἰς ἔμ’ εὔνοιαν διδωῶς. — ὠφελεῖν (αὐτόν). Die angefangene Form des Gedankens, wor— nach ὑπουργοῦσιν ὠφελητέον folgen ſollte, wird geändert. -

as in O. T. 107 (n.), O. C. 1289: cp. below, 825, αἰτήσομαι: O. T. 1446 προστρέψομαι.

— Apud Suidn s. Ἐχθραντέος mendoe scribitur τοιαῦθ-. Ceterum his verbis poie adumbravit Biantis praeceptum Aristot. Rhet. II. 13, 765. E. XI. 780. E. φιλεῖν δει ὡς μισήσοντας καὶ μισεῖν ὡσς καὶ φιλήσοντας. Sed et Zaleuci lege sanctum esi, ne quis eivium imvacabii odio inimicum prosequatur sed ita cogie, se aliquando cum eo in graiam rediturum esse Diodor. XlI. c. 20. Καλῶς εἴρηται τοῖς παλαιοῖς ὅτι καὶ φιλίας κονωνητέον μὴ ἀπογινωσκοντας ἔχθραν καὶ προςκρούστέον ὡς φιλίας ἐσομένης Philo de Char. p. 713. A. cf. Seneca Ep. XCIIV. p. 236. et Gruter. ad P. Syri Sent. p. 494. (p. 216. ed. Orell.) Hoc infirmior est Wyttenbachi conjctura in Bibl. Crit. II. P. I. 45. Platonis similem sententiam Rep. V. 465. ex hoc Sophoclis loco ductam esse. Ew. Pr. V.

équivaut à ὠφελήσω ou à βούλομαι ὡφελεῖν. Cf. OEd. Roi, 407 : Tουμο͂ν.... σπέρμ) ἰδεῖν βουλήσομαι. OEdipe a) Colone, 4250 : Καὶ ταῦτ’ ἀφ’ ὑμῶν, ὦ ξένοι, βουλήσομαι | κυρεῖν ἐμοί. Euripide, Médee, 259 : Τοσόνδε δή σου τυγχάνειν βουλήσομαι. Pindare, Olympiques, VII, 20 : Ἐθελῄσω διορθῶσαι λόγον. [Schneidevin.]

mit Rüccfſicht auf die zukütige Ausführung der Abicht: zu Ö̈d. T. 1077. 684.

He recollects his cue, and again generalizes. Cp. Aesch. Ag. 838-840, εἰδὼς λέγοιμ’ ἄν, εὖ γὰρ ἐξεπίσταμαι, | ὁμιλίας κάτοπτον, εἴδολον σκιᾶς, 1 δοκούντας εἶναι κάρτα πρευμενεῖς ἐμοί.

This is a ground for τὸ φιλεῖν ὡς μισήσοντα, but not (directly, at least) for the converse ; and bewrays what is really uppermost in his mind. Bias, acc. to Diogenes Laertius (l. 5 § 87), gave a similar reason, —τοὺς γὰρ πλείστους εἶναι κακούς.

pro vulgato ἑταιρίας Erfurdtius ex altero Mosc. et Suida in v. ἄημαα et λιμήν. Vide Porson. ad Orest. 100. Sic etiam Lips. a. b.

has better authority here than ἑταιρίας. Some have supposed that ἑταιρεία was the form used in the sense of factio, or party ‘association,’ and ἑταιρία in that of amicitia; but ther is really no good evidence for this. In Thuc. 3. 82 § 5, where the word has its political sense, the best MSsS. give ἑταιρίας διαλυτής.

Haud dissimilem raionem reddit Bias ap. Diog. I. 82. τοὺς γὰρ πλεί στους εἶναι κακούς. Ἑταιρείας La. LΠ. ΓΔΘ. Mossq. B. Lips. A. B. Suid. s. Ἄημα et Λιμήν, quod probavit Porsonus ad dr. 1070. et receperunt praeter Bothium omnes. Ceteri codd. et Edd. ἑταιρίας, ut Brunckius. Atque ἑταιρί amicitlam significat ap. Demosth. p. 424, 10. (unus cod. ἑταιρεία) Thicyd. III. 82. (pauci ἑταιρεία) Epist. Socr. p. 7. Aristid. 9r. W. p. 35. Athen. XIIII. 572. Discrepant codd. Eur. Or. 1072. et 1079. ubi Matthiae primum ἑταιρειία, mox ἑταιρία dedit; Dindorſus qui hic ἑταιρεία praetulit, utroque loco ἑτιιρία. Vicissim ἑταιρεία pro factione legitur Andocid. p. 13, 100. Plut. V. Public. c. XXI. V. Crass. XIV. (Schaeferus ἑταιρία)) Philstr. V. Ap. VIII. 24, 365. et, quod aliquanto plus valet ἑταιρηί̔ Herod. V. 71. ἑταιρεῖαι Julian. Epir. XLII. 2. Anth. T. III. 204. Alia hjus confusionis exemola attulerunt Astius ad Legg. IX. 437. Baiterrus ad Isoc.. Paneg. p. 51. Schneiderus ad Plat. Civ. . I. 437, nec peto accurate definiri posse, librarine peccaverint an scriptes ipsi dishrimina significationum a plerisque servata interdum neglexerint. V.

cp. 302.

mit meinen Vorsäï̈zen.

mais en ce qui concerne ces cboses (c’et-a-dire, ma réconciliation avec les Atrides), tout ira bien (car c'est un soin qui me regarde).

σχήσει mit Selbſtironie: „doch um die Ausführung dieſer Grundſätze braucht man nicht bange zu ſein“.

εἴσω ἐλθοῦσα ευίχου θεοῖς τελεῖσθαι διὰ τέλους (ἐκεῖνα) ὧν τὸ ἐμὸν κέαρ ἐρᾷ.. Tecmessa will pray that Ajax may escape from the wrath of Athena. In doing so she will unconsciously pray for the consummation of his present desires in death. The solemn phrase διὰ τέλους . τελεῖσθαι is prompted by the latter feeling.

..τελεῖσθαι, fullled in all fulness. For the ordinary meaning of διὰ τέλους in Attic prose, see Antiphon or. 5 § 42, where it occurs twice : παρὼν διὰ τέλους ('present all through,’ from first to last): ιὰ τέλους γάρ με ἀπέλυε (‘he acquittted me thoughout,’—in all his statements). So Aesch. P. V. 273 ἀκούσαθ’ ὡς μάθητε διὰ τέλους τὸ πᾶν (i.e. from beginning to end), etc. Here the stress on the notion of end, given by διὰ τέλου τελεῖσθααι, suits the inmost thought of Ajax. The v. l. διὰ τάχους is much feebler.

Bar. B . Mosq. AB. εἴσω. Διὰ τέλους (διατέλους Ald. et vett. Edd. ut διαπαντός v. 704. etc.) ab Hippocrate semper pro διὲ παντὸς τοῦ χρόνου dici afirmat Galenus de Diffic. Resp. II. 6, 253. T. VII. (846.) eumque intellectum habet Aesch. Eum. 64. Hec. 1193. Bacch. 1259 Plat. Legg. III. 687. C. IV. 721. C. Demosth. de Foed. Al. 216, 22. Menand. Fragm. p. 123. sed Sophocles hoc loco pro τελέως posuit ut Prom. 273. Hec. 817. quad saepius εἰς τέλος dictir, ut ἡ νόσος εἰς τέλος ἐλώφησε Dionys. Antt. VIII. 53. X. 54. εἰς τέλος τεταπεινωμένοι Diod. I. 38. XVII. 77. pro εἰς τοοὔσχατον. Τῶν δεινῶν εἰς τέλος ἀπαλλάττουσι Artemid. II. 37, 215. v. Dorvill. ad Char. p. 479. Wetsten. ad Luc. XVIIII. 5. V.

τελ εῖ͂ θα ι, d. h. τελέως, ἐς τέλος, wie Aesch. Prom. 273 ὡς μάθητε διὰ τέλους τὸ πᾶν. (ln den Scholien scheint διὰ τάχους als verschiedene LA angemerkt zu sein. Doch klingt die Vulg. geheimnissvoller, vgl. zu Ant. 13.4.)

‘ Honour these my wishes equally with her.’ ταὐτά, an adverbial accusatide, like κοινά in Ant. 546, μή μοι θάνῃς σὺ κοινά. The eightfold alliteration with in these two lines gives the effect of suppressed earnestness. =

cp. O. T. 839 λέγων | σοὶ ταΰτ'.— μοι ethic. dat. (0. C. 1475s).)) (I. pray

respect these wises. he use of τιμᾶν is not exactly like that in Ant. 514 πῶς δῆτ’ ἐκείνῳ δυσσεβῆ τιμᾶς χάριν (where see n.), but more like that in Eur. Tro. 121o νόμους | τιμῶσιν.

honoris causa nihi tribuite, ut δυσσεβῆ τιμᾷς χάριν Antig. 520. Παιάν οι τιμᾷ φάος Pind. P. IV. 481. Ἑρμῆ, δέξο θυσίην, ἥν θοι λοιβαῖσι γεραίρω Append. Epigr. n. 282. V.

Τῇδε dépend de ταουτά (les mèmes que eelle-ci) et μοι de τιμᾶτε pris dans le seas de : accorder par délérence. Cf. Antigone, 54: Πῶς ὁἦτ' ἐκείνῳ δυσσε θῆ τιμᾷ: χάριν

iſt dat. eth. — Aias verlangt alſo auch von dem Chor ein Gebet zu den G
t— tern; dem entſpricht der folgende Chorgeſang.

mihi honoris causa tribuite, wie umgekehrt ἀτιμάζειν τινά τι. Ant. 514 τιμᾷς χάριν. 689. ὑμῖν ἅμαν, Schol. γρ. ὑπέρμεγα, worauf die Conj. ὑμῶν μέτα gegründet ist.

von dem Ge— währen wie ἀτιμάζειν von dem Abſchlagen einer Bitte. -

In this veiled manner Ajax conveys his last request to Teucer. Cp. supr. 567, infr. 827, 8, 90, .

probably personal (= ἐπιμελεῖσθαι), as in El. 342 κείνου λελῆσθαι τῆς δὲ τικτούσης μέλειν (n.).

Μέλειν τινός curam gerere Aesch. Ag. 380. Soph. El.. 343. quod sine justa causa addübitat Blomfieldius ad Prom. Glosss. v. 3. Schol. Rom. ὑμῖν ἅμα, γράφεται ὑπέρμεγα quo Tragici non utuntur, neque h. l. aptum est. V.

Schol. γρ. ὑπέρμεγα, worauf die Conj. ὑμῶν μέτα gegründet ist. 693 ff. Der Chor stimmt statt eines Stasimon ein seiner Stimmung entsprechendes Bacchisches Tanz— lied an, wie Antig. 11115 ff. Trach. 205 ff. O. R. 1086 ff. Er ruft gar den Pan zurTheilnahme an seinen lustigen Tänzen herbei und bittet, der delische Gott, welcher der hohern Harmonie der sittlichen Weltordnung und der heitern Ruhe des Gemüths waltet, wolle erscheinen und stets ihm so wohlgesinnt gesellet sein. Denn jetzt dürfe man sich wieder des Lebens freuen, da Aias seinen Sinn umgewandelt habbe. 693. ἔφριξ' ἔρωωτι, χαρᾷ, ἡδονῇ: Yonneschauer über̈äuft den Chor, da des Herrn Umwandlung so ersehnt wic unverhofft kam. Der Ausdruck scheint dem Aeschylus entlehnt bei Schol. 0. C. 17049 ἔφριξ' ἔρωτι τοῦδε μυστικοῦ τέλους. Vgl. Eur. Hel. 632 γέγηθα, κρατὶ δ’ ὀρθίους ἐθείρας ἀνεπτέρωκα. Stat. Theb. 1, 493 laetusque per artus Horoν iit. ἀνεπτόμααν, wie sonst ἀναπτεροῦσθαι. Ap. Rhod. 3, 724 ἀνέπτατο χάρματι θυμός. Oed. Tyr. 487. πέτομαι ἐλπίσιν. Ant. 1307 ἀνέπταν φόβῳ. Der Aorist, wie 97. 536. 790. O. C. 1466.

est pris ici personnellement comme dans Electre, ver 342. Cf. Eschyle, Agamemnon, 369 : Οὐκ ἔγ τις θεοὺς βροτῶν ἀξιοῦσθαι μέλειν. Euripide, Hercule, 772 : Θεοὶ τῶν ἀδίκων μεελουσι καὶ τῶν ὁσίων ἐπάιιν. Par ces paroles (με͂λειν μὲν ἡμῶν), dont la signifcation ne sera comprise que plus tard de ceux à qui elles sont adressées, Ajax commet a son frère le soin de l'ensevelir. Ill est inutile de laitre remarquer le double sens des vers snivants (690-692).

The intentionai' vagueness, by which Ajax conceals his purpose from Tecmessa and the chorus, has an impressive solemnity for the spectator.

At first sight we might desire κεῖσ’ (281), as giving a better rhythm; but the slower movement of the verse may here be designed.—Cp. O. T. 1458 ἀλλ’ ἡ μὲν ἡμῶν μοῖρ', ὄποιπερ εἶσ’, ίτω.

aa formula used by Thucydides to express a strong probabilty (6. 10 § 4, 34 § 2, 78 § 3).—

Bien que cette locution soit tres usiere dans le sens de peu-θtre τάχα paritt signiſier ici promptement, bientóe (ef. 448; Ellendt, au mot τάχα).

contrasted in El. 129 with θανόντα: cp. ib. 59 ὅταν λόγῳ θνὼν|· ἔργοισι σωθῶ. The word was thus wellchosen for his aim here.