200.
mvp-comment-155-1
foll. The mention of the precinct on Mount Oeta, which was sacred to Zeus (infr. 436, 1191), is preparatory to the death of Heracles on that spot. ἄτομον, * Inviolate.' Cp. Hymn Merc. 72, where the oxen of the gods are λειμῶνες ἀκηράσιοι, a Cretan inscription (Corp. Inscr. 2. 1103), ἵνα μηθεὶς ἐν τῷ ἱερῷ τοῦ Διὸς τοῦ Δικταίου μήτε ἐννέμῃ μήτε ἐναυλοστατῇ μήτε σπείρῃ μήτε ξυλεύῃ : Eur. Hipp. 73, σοὶ τόνδε πλεκτὸν στέφανον ἐξ ἀκηράτου, κ.τ.λ.: Hom H. Ven. 269, 70, ἑστᾶσ᾽ ἠλίβατοι· τεμένη δέ ἑ κικλήσκουσιν | ἀθανάτων· τὰς δ᾽ οὔτι βροτοὶ κείρουσι σιδήρῳ.
201.
mvp-comment-156-1
ἀλλὰ σὺν χρόνῳ] 'At length, though late.' Cp. Ant. 552, τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾿ ὠφελοῖμ᾽ ἐγώ ;
202-203.
mvp-comment-157-1
αἵ τ᾿ εἴσω στέγης.. αἵ τ᾿ ἐκτὸς αὐλῆς] The variety of expression has little or no significance. Deianira addresses herself to the women who belong to the house, as well as to the Chorus who have come to visit her, and are standing before the gates.
203-204.
mvp-comment-158-1
We now reap the gladness of a vision of hope that has arisen unexpectedly on me in the utterance of this auspicious word.' On the mixed metaphor, see
Essay on L. § 58. p. 105.
ὄμμα] The notions of an act and of an object of vision, as well as of the instrument, are contained in this word. See
Essay on L. § 54. p. 99.
Hence it comes to mean anything which suddenly affects (1) the eye, or (2) (metaphorically) the mind. Cp. esp. El. 902, 3, ἐμπαίει τί μοι | ψυχῇ ξύνηθες ὄμμα. ἐμοί is in construction with ἀνασχόν, and also with ἄελπτον. φήμης is genitive of origin. The news is regarded as a star or sun from which the new light proceeds. For ἀνασχεῖν of a sudden event, cp. Hdt. 7. 14, τάδε τοι ἐξ αὐτῶν ἀνασχήσειν.
205-224.
mvp-comment-159-1
The Chorus in response to Deianira raise this strain, accompanied, at least in the latter part of it (216 foll.), with dancing, or some rapid motion to and fro. Cp. Aj. 693-717, О. Т. 1086–1109, Ant. 1115-1152, for similar expressions of hope before some catastrophe. See also O. C. 1044 foll., El. 1384-1397. The maidens who are come to visit Deianira (1) challenge the maidens within the house to shout for joy, and (2) invite the young men to accompany them; (3) they encourage each other to raise the hymn to Artemis, (4) they dance under the excitement of the flute and the thyrsus, (5) they call attention to the coming of Lichas with the captives. These quick changes mark the feeling of trepidation which the situation is calculated to produce.
205.
mvp-comment-160-1
ἀνολολύξατε δόμοις] There is no cause for changing the MS. reading of this line, which, as Hermann pointed out, has the same metre as El. 1384, ἴδεθ᾽ ὅπου προνέμεται. The plur. imperative is addressed to all within the house (young men and maidens), who are mentioned separately afterwards.
206.
mvp-comment-161-1
ὁ μελλόνυμφος is either (1) used collectively-the indefinite singular for the indefinite plural (
Essay on L. § 20. p. 31
)-or (2) there is an ellipse of χόρος (κατὰ σύνεσιν). The former (1) is more probable, and the gender is to be accounted for, as in l. 151 supr., τὴν αὑτοῦ σκοπῶν πρᾶξιν. The word μελλόνυμφος may be suggested by Deianira's description in ll. 144-150. Those to whom marriage is in futurity. Such echoes of the dialogue are frequent in the choric songs. ἐν δέ] · And therewith.'
Essay on L. § 18. p. 26.
κοινός] Mingling' with the voices of the maidens. Cp. O. C. 1500, τίς αὖ παρ᾽ ὑμῶν κοινὸς ἠχεῖται κτύπος; κοινὸς feminine occurs only here.
207.
mvp-comment-162-1
ἴτω] Nauck well quotes Fr. 435, ἴτω δὲ Πυθιὰς βοὰ θεῷ : Eur. Fr. Phaeth. 775, l. 52, ἴτω τελεία γάμων ἀοιδά. τὸν .. προστάταν] The accusative is governed by the general notion of celebrating' implied in the preceding words. See
E. on L. § 16. p. 23.
εὐφαρέτραν] ‘Lord of the quiver,' an epithet which either (1) simply brings the figure of the god vividly before the eye, cp. ἀργυρότοξος, or (2) implies his propitious power.
