ξύναιμον!
εἰ γὰρ δῆτα τἀγγενῆ φύσει
650
Antigone. Sophocles. Berlin. 1806.
Sponsored by Perseus Project, Tufts University.
Funding provided by Tufts University.
Table of Contents
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Current edition Experimental
Greek (F. H. Bothe, 1806) (OCR draft) (Greek) (Greek (F. H. Bothe, 1806))
Provisional text from uncorrected OCR; expect errors.
Editions (11)
Greek (L. Benloew, 1858) (OCR draft) Experimental (Greek (L. Benloew, 1858)) — 650 focus
ἀλλὰ, πτύσας ὡσείτε δυσμενῆ, μέθες
650
Greek (A. Boeckh, 1884) (OCR draft) Experimental (Greek (A. Boeckh, 1884)) — 650 focus
αὕτη πόλεις τ᾽ ὄλλυσιν, ἥδ᾽ ἀναστάτους
650
Greek (Lewis Campbell, 1879) (OCR draft) Experimental (Greek (Lewis Campbell, 1879)) — 650 focus
ψυχρὸν παραγκάλισμα τοῦτο γίγνεται,
650
Greek (A. Colonna, 1978) (OCR draft) Experimental (Greek (A. Colonna, 1978)) — 650 focus
ψυχρὸν παραγκάλισμα τοῦτο γίγνεται,
650
Greek (A. Dain, 1955) (OCR draft) Experimental (Greek (A. Dain, 1955)) — 650.mvp-line-643 focus
ψυχρὸν παραγκάλισμα τοῦτο γίγνεται,
650
Greek (R. D. Dawe, 1979) (OCR draft) Experimental (Greek (R. D. Dawe, 1979)) — 650 focus
ψυχρὸν παραγκάλισμα τοῦτο γίγνεται,
650
Greek (G. Hermann, 1830) (OCR draft) Experimental (Greek (G. Hermann, 1830)) — 650 focus
τὴν παῖδ᾽ ἐν Ἅιδου τήνδε νυμφεύσειν τινί.
650
Greek (R. C. Jebb, 1906) (OCR draft) Experimental (Greek (R. C. Jebb, 1906)) — 650 focus
ψυχρὸν παραγκάλισμα τοῦτο γίγνεται,
650
Greek (A. C. Pearson, 1924) (OCR draft) Experimental (Greek (A. C. Pearson, 1924)) — 650.mvp-line-642 focus
ψυχρὸν παραγκάλισμα τοῦτο γίγνεται,
650
Antigone (OCR draft) Experimental (Antigone) — 650 focus
ψυχρὸν παραγκάλισμα τοῦτο γίγνεται,
650
Greek (K. Reinhardt, 1949) (OCR draft) Experimental (Greek (K. Reinhardt, 1949)) — 650 focus
ψυχρὸν παραγκάλισμα τοῦτο γίγνεται,
650
Translations (2)
German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 631 focus
Bald werden wir es klarer als die Seher schau'n.
625
Mein Sohn, dem Vater nahst du doch nicht wuthentbrannt,
Weil du den Spruch vernahmest, der die Braut verdammt?
Nein, was ich thun mag, bleib' ich dir doch immer lieb?
Bald werden wir es klarer als die Seher schau'n.
625
Mein Sohn, dem Vater nahst du doch nicht wuthentbrannt,
Weil du den Spruch vernahmest, der die Braut verdammt?
Nein, was ich thun mag, bleib' ich dir doch immer lieb?
Hämon.
Dein bin ich, Vater; du ja lenkst des Sohnes Sinn
Mit klugem Rathe, dem ich gern gehorchen will.
630
Denn höher acht' ich billig wohl kein Eheband,
Als deine Leitung, wenn du stets mich weise führſt.
Dein bin ich, Vater; du ja lenkst des Sohnes Sinn
Mit klugem Rathe, dem ich gern gehorchen will.
630
Denn höher acht' ich billig wohl kein Eheband,
Als deine Leitung, wenn du stets mich weise führſt.
Kreon.
Ja, so bestellt sein muß es, Sohn, in deiner Brust,
Dir muß des Vaters Wille mehr denn Alles sein.
Denn darum fleh'n die Väter, daß ein folgsames
635
Geschlecht von Kindern mög' erblüh'n in ihrem Haus,
Damit sie, Böses rächend, hier dem Feinde steh'n,
Und dort den Freund hoch ehren, wie der Vater selbst.
Wer eine Saat mißrath'ner Kinder auferzieht,
Was zieht er anders als sich selbst die Sorge groß,
640
Und seinem Feinde reichen Stoff zu bitterm Hohn?
Drum werde weisem Sinne nicht aus arger Lust
Des Weibes wegen ungetreu, bedenke, Sohn,
Welch kaltes Liebumfangen dir bereitet ist
In eines schnöden Weibes Arm! Denn welcher Schmerz
645
Kann tiefer uns verwunden als ein böser Freund?
Nein, fleuch mit Abscheu dieses Weib als deinen Feind,
Daß ihr im Hades Gatte werd' ein Anderer!
Denn weil ich sie betroffen, wie sie meinem Spruch,
Allein von Allen, offnen Troz geboten hat;
650
So will ich nicht als Lügner vor dem Volke steh'n,
Nein, will sie tödten! Ruse sie dann nur zu Zeus,
Dem Gott der Sippschaft! Heg' ich bei dem eignen Stamm
1
Den Ungehorsam, wie bezähm' ich Fremde dann?
Denn wer im eignen Hause sich als rechten Herrn
655
Bewährte, wohl erscheint er auch im Staat gerecht.
Und zuversichtlich glaub' ich, daß ein solcher Mann
Gut herrschen und dem Herrscher willig folgen wird,
Und daß im Lanzensturme vorn' im Schlachtgewühl
Er tapfer aushält, ein bewährter Kampfgenoß.
660
Doch wer gewaltsam übertritt Gesez und Recht,
Wer denen, die gebieten, vorzuschreiben denkt,
Den acht' ich keines Lobes werth aus meinem Mund.
Nein, wen das Volk einsezte, dem gehorche man
In Kleinem und Gerechtem und im Gegentheil.
665
Der Uebel größtes ist die Zügellosigkeit:
Sie rottet aus die Städte, wandelt Wohnungen
In Wüsteneien, bricht zu jäher Flucht hinaus
Im Lanzenkampfe: wo die Reih'n geordnet steh'n,
Bewahrt Gehorsam tausend Leben vor Gefahr.
670
So müssen wir beschirmen, was gesezlich ist,
Und einem Weibe werde nie der Sieg gegönnt.
Denn gilt es, besser fallen wir durch Manneshand,
Und nimmer soll man sagen, daß uns Frau'n besiegt.
Ja, so bestellt sein muß es, Sohn, in deiner Brust,
Dir muß des Vaters Wille mehr denn Alles sein.
Denn darum fleh'n die Väter, daß ein folgsames
635
Geschlecht von Kindern mög' erblüh'n in ihrem Haus,
Damit sie, Böses rächend, hier dem Feinde steh'n,
Und dort den Freund hoch ehren, wie der Vater selbst.
Wer eine Saat mißrath'ner Kinder auferzieht,
Was zieht er anders als sich selbst die Sorge groß,
640
Und seinem Feinde reichen Stoff zu bitterm Hohn?
Drum werde weisem Sinne nicht aus arger Lust
Des Weibes wegen ungetreu, bedenke, Sohn,
Welch kaltes Liebumfangen dir bereitet ist
In eines schnöden Weibes Arm! Denn welcher Schmerz
645
Kann tiefer uns verwunden als ein böser Freund?
Nein, fleuch mit Abscheu dieses Weib als deinen Feind,
Daß ihr im Hades Gatte werd' ein Anderer!
Denn weil ich sie betroffen, wie sie meinem Spruch,
Allein von Allen, offnen Troz geboten hat;
650
So will ich nicht als Lügner vor dem Volke steh'n,
Nein, will sie tödten! Ruse sie dann nur zu Zeus,
Dem Gott der Sippschaft! Heg' ich bei dem eignen Stamm
1
Den Ungehorsam, wie bezähm' ich Fremde dann?
Denn wer im eignen Hause sich als rechten Herrn
655
Bewährte, wohl erscheint er auch im Staat gerecht.
Und zuversichtlich glaub' ich, daß ein solcher Mann
Gut herrschen und dem Herrscher willig folgen wird,
Und daß im Lanzensturme vorn' im Schlachtgewühl
Er tapfer aushält, ein bewährter Kampfgenoß.
660
Doch wer gewaltsam übertritt Gesez und Recht,
Wer denen, die gebieten, vorzuschreiben denkt,
Den acht' ich keines Lobes werth aus meinem Mund.
Nein, wen das Volk einsezte, dem gehorche man
In Kleinem und Gerechtem und im Gegentheil.
665
Der Uebel größtes ist die Zügellosigkeit:
Sie rottet aus die Städte, wandelt Wohnungen
In Wüsteneien, bricht zu jäher Flucht hinaus
Im Lanzenkampfe: wo die Reih'n geordnet steh'n,
Bewahrt Gehorsam tausend Leben vor Gefahr.
670
So müssen wir beschirmen, was gesezlich ist,
Und einem Weibe werde nie der Sieg gegönnt.
Denn gilt es, besser fallen wir durch Manneshand,
Und nimmer soll man sagen, daß uns Frau'n besiegt.
Der Chor.
English (Sir Richard Jebb2, 1904) (OCR draft) Experimental (English (Sir Richard Jebb2, 1904)) — 631-780 focus
Creon
We will soon know better than seers could tell us.—My son, can it be that after hearing the final judgment concerning your betrothed, you have come in rage against your father? Or do I have your loyalty, act how I may?
We will soon know better than seers could tell us.—My son, can it be that after hearing the final judgment concerning your betrothed, you have come in rage against your father? Or do I have your loyalty, act how I may?
Haemon
Father, I am yours, and you keep me upright with precepts good for me—precepts I shall follow. No marriage will be deemed by me more important than your good guidance.
635
Father, I am yours, and you keep me upright with precepts good for me—precepts I shall follow. No marriage will be deemed by me more important than your good guidance.
635
Creon
Yes, my son, this is the spirit you should maintain in your heart—to stand behind your father’s will in all things. It is for this that men pray: to sire and raise in their homes children who are obedient, that they may requite their father’s enemy with evil and honor his friend, just as their father does.
640
But the man who begets unhelpful children—what would you say that he has sown except miseries for himself and abundant exultation for his enemies? Never, then, my son, banish your reason for pleasure on account of a woman,
645
knowing that this embrace soon becomes cold and brittle—an evil woman to share your bed and home. For what wound could strike deeper than a false friend? No, spit her out as if she were an enemy, let her go find a husband in Hades.
650
For since I caught her alone of all the city in open defiance, I will not make myself a liar to my city. I will kill her. So let her call on Zeus who protects kindred blood. If I am to foster my own kin to spurn order,
655
surely I will do the same for outsiders. For whoever shows his excellence in the case of his own household will be found righteous in his city as well. But if anyone oversteps and does violence to the laws, or thinks to dictate to those in power,
660
such a one will never win praise from me. No, whomever the city may appoint, that man must be obeyed in matters small and great and in matters just and unjust. And I would feel confident that such a man would be a fine ruler no less than a good and willing subject,
665
and that beneath a hail of spears he would stand his ground where posted, a loyal and brave comrade in the battle line. But there is no evil worse than disobedience. This destroys cities; this overturns homes; this breaks
670
the ranks of allied spears into headlong rout. But the lives of men who prosper upright, of these obedience has saved the greatest part. Therefore we must defend those who respect order, and in no way can we let a woman defeat us. It is better to fall from power, if it is fated, by a man’s hand,
675
than that we be called weaker than women.
680
681
Yes, my son, this is the spirit you should maintain in your heart—to stand behind your father’s will in all things. It is for this that men pray: to sire and raise in their homes children who are obedient, that they may requite their father’s enemy with evil and honor his friend, just as their father does.
640
But the man who begets unhelpful children—what would you say that he has sown except miseries for himself and abundant exultation for his enemies? Never, then, my son, banish your reason for pleasure on account of a woman,
645
knowing that this embrace soon becomes cold and brittle—an evil woman to share your bed and home. For what wound could strike deeper than a false friend? No, spit her out as if she were an enemy, let her go find a husband in Hades.
650
For since I caught her alone of all the city in open defiance, I will not make myself a liar to my city. I will kill her. So let her call on Zeus who protects kindred blood. If I am to foster my own kin to spurn order,
655
surely I will do the same for outsiders. For whoever shows his excellence in the case of his own household will be found righteous in his city as well. But if anyone oversteps and does violence to the laws, or thinks to dictate to those in power,
660
such a one will never win praise from me. No, whomever the city may appoint, that man must be obeyed in matters small and great and in matters just and unjust. And I would feel confident that such a man would be a fine ruler no less than a good and willing subject,
665
and that beneath a hail of spears he would stand his ground where posted, a loyal and brave comrade in the battle line. But there is no evil worse than disobedience. This destroys cities; this overturns homes; this breaks
670
the ranks of allied spears into headlong rout. But the lives of men who prosper upright, of these obedience has saved the greatest part. Therefore we must defend those who respect order, and in no way can we let a woman defeat us. It is better to fall from power, if it is fated, by a man’s hand,
675
than that we be called weaker than women.
680
Chorus
To us, unless our years have stolen our wit, you seem to say what you say wisely.
To us, unless our years have stolen our wit, you seem to say what you say wisely.
Haemon
Father, the gods implant reason in men, the highest of all things that we call our own.
For my part, to state how you are wrong to say those things is beyond my power and my desire, although another man, too, might have a useful thought. In any case, it is my natural duty to watch on your behalf all that men say, or do, or find to blame.
685
For dread of your glance forbids the ordinary citizen to speak such words as would offend your ear. But I can hear these murmurs in the dark, how the city moans for this girl, saying:
No woman ever merited death less—
690
none ever died so shamefully for deeds so glorious as hers, who, when her own brother had fallen in bloody battle, would not leave him unburied to be devoured by savage dogs, or by any bird. Does she not deserve to receive golden honor?
695
Such is the rumor shrouded in darkness that silently spreads. For me, father, no treasure is more precious than your prosperity. What, indeed, is a nobler ornament for children than the fair fame of a thriving father, or for a father than that of his children?
700
Do not, then, bear one mood only in yourself: do not think that your word and no other, must be right. For if any man thinks that he alone is wise—that in speech or in mind he has no peer—such a soul, when laid open, is always found empty.
705
No, even when a man is wise, it brings him no shame to learn many things, and not to be too rigid. You see how the trees that stand beside the torrential streams created by a winter storm yield to it and save their branches, while the stiff and rigid perish root and all?
710
And in the same way the pilot who keeps the sheet of his sail taut and never slackens it, upsets his boat, and voyages thereafter with his decking underwater. Father, give way and allow a change from your rage. For if even from me, a younger man, a worthy thought may be supplied,
715
by far the best thing, I believe, would be for men to be all-wise by nature. Otherwise—since most often it does not turn out that way—it is good to learn in addition from those who advise you well.
720
724
Father, the gods implant reason in men, the highest of all things that we call our own.
For my part, to state how you are wrong to say those things is beyond my power and my desire, although another man, too, might have a useful thought. In any case, it is my natural duty to watch on your behalf all that men say, or do, or find to blame.
685
For dread of your glance forbids the ordinary citizen to speak such words as would offend your ear. But I can hear these murmurs in the dark, how the city moans for this girl, saying:
No woman ever merited death less—
690
none ever died so shamefully for deeds so glorious as hers, who, when her own brother had fallen in bloody battle, would not leave him unburied to be devoured by savage dogs, or by any bird. Does she not deserve to receive golden honor?
695
Such is the rumor shrouded in darkness that silently spreads. For me, father, no treasure is more precious than your prosperity. What, indeed, is a nobler ornament for children than the fair fame of a thriving father, or for a father than that of his children?
700
Do not, then, bear one mood only in yourself: do not think that your word and no other, must be right. For if any man thinks that he alone is wise—that in speech or in mind he has no peer—such a soul, when laid open, is always found empty.
705
No, even when a man is wise, it brings him no shame to learn many things, and not to be too rigid. You see how the trees that stand beside the torrential streams created by a winter storm yield to it and save their branches, while the stiff and rigid perish root and all?
710
And in the same way the pilot who keeps the sheet of his sail taut and never slackens it, upsets his boat, and voyages thereafter with his decking underwater. Father, give way and allow a change from your rage. For if even from me, a younger man, a worthy thought may be supplied,
715
by far the best thing, I believe, would be for men to be all-wise by nature. Otherwise—since most often it does not turn out that way—it is good to learn in addition from those who advise you well.
720
Chorus
My king, it is right, if he speaks something appropriate, that you should learn from him
and that you, in turn, Haemon, should learn from your father. On both sides there have been wise words.
725
My king, it is right, if he speaks something appropriate, that you should learn from him
and that you, in turn, Haemon, should learn from your father. On both sides there have been wise words.
725
Creon
Men of my age—are we, then, to be schooled in wisdom by men of his?
Men of my age—are we, then, to be schooled in wisdom by men of his?
Haemon
Not in anything that is not right. But if I am young, you should look to my conduct, not to my years.
Not in anything that is not right. But if I am young, you should look to my conduct, not to my years.
Creon
Is it worthy conduct to honor disrupters?
730
Is it worthy conduct to honor disrupters?
730
Haemon
I could not urge anyone to show respect for the wicked.
I could not urge anyone to show respect for the wicked.
Creon
And is she not in the grasp of that disease?
And is she not in the grasp of that disease?
Haemon
All the people of this city of
Thebes
deny it.
All the people of this city of
Thebes
deny it.
Creon
Shall
Thebes
prescribe to me how I must rule?
Shall
Thebes
prescribe to me how I must rule?
Haemon
See, there, how you have spoken so much like a child.
735
See, there, how you have spoken so much like a child.
735
Creon
Am I to rule this land by the will of another than myself?
Am I to rule this land by the will of another than myself?
Haemon
That is no city, which belongs to one man.
That is no city, which belongs to one man.
Creon
Does not the city by tradition belong to the man in power?
Does not the city by tradition belong to the man in power?
Haemon
You would make a fine monarch in a desert.
You would make a fine monarch in a desert.
Creon
This boy seems to be fighting on the side of the woman.
740
This boy seems to be fighting on the side of the woman.
740
Haemon
If you are a woman, for, to be sure, my concern is for you.
If you are a woman, for, to be sure, my concern is for you.
Creon
You traitor, attacking your father, accusing him!
You traitor, attacking your father, accusing him!
Haemon
Because I see you making a mistake and committing injustice.
Because I see you making a mistake and committing injustice.
Creon
Am I making a mistake when I respect my own prerogatives?
Am I making a mistake when I respect my own prerogatives?
Haemon
Yes. You do not respect them, when you trample on the gods’ honors.
745
Yes. You do not respect them, when you trample on the gods’ honors.
745
Creon
Polluted creature, submitting to a woman!
Polluted creature, submitting to a woman!
Haemon
You will never catch me submitting to shamelessness.
You will never catch me submitting to shamelessness.
Creon
You do. Your every word, after all, pleads her case.
You do. Your every word, after all, pleads her case.
Haemon
And yours, and mine, and that of gods below.
And yours, and mine, and that of gods below.
Creon
You can never marry her, not while she is still alive.
750
You can never marry her, not while she is still alive.
750
Haemon
Then she will die, and in death destroy another.
Then she will die, and in death destroy another.
Creon
What! Does your audacity run to open threats?
What! Does your audacity run to open threats?
Haemon
How is it a threat to speak against empty plans?
How is it a threat to speak against empty plans?
Creon
You will regret your unwise instructions in wisdom.
You will regret your unwise instructions in wisdom.
Haemon
If you were not my father, I would have called you insane.
755
If you were not my father, I would have called you insane.
755
Creon
You woman’s slave, do not try to cajole me.
You woman’s slave, do not try to cajole me.
Haemon
Do you want to have your say and then have done without a reply?
758
Do you want to have your say and then have done without a reply?
Creon
Is that so? By Olympus above—know this well—you will have no joy for taunting me over and above your censures.
Bring out that hated thing, so that with him looking on she may die right now in her bridegroom’s presence and at his side!
760
Is that so? By Olympus above—know this well—you will have no joy for taunting me over and above your censures.
Bring out that hated thing, so that with him looking on she may die right now in her bridegroom’s presence and at his side!
760
Haemon
No, not at my side will she die—do not ever imagine it. Nor shall you ever look at me and set eyes on my face again.
Indulge in your madness now with whomever of your friends can endure it.
Exit Haemon.
765
No, not at my side will she die—do not ever imagine it. Nor shall you ever look at me and set eyes on my face again.
Indulge in your madness now with whomever of your friends can endure it.
Exit Haemon.
765
Chorus
The man is gone, King Creon, in anger and haste. A young mind is fierce when stung.
The man is gone, King Creon, in anger and haste. A young mind is fierce when stung.
Creon
Let him do—no!—let him plan something more immense than befits a man. Farewell to him! Still he will not save these two girls from death.
Let him do—no!—let him plan something more immense than befits a man. Farewell to him! Still he will not save these two girls from death.
Chorus
Then the pair of them, you really intend to kill them both?
770
Then the pair of them, you really intend to kill them both?
770
Creon
Not the one who did not put her hands to the burial. You are right.
Not the one who did not put her hands to the burial. You are right.
Chorus
And by what mode of death do you mean to kill the other?
And by what mode of death do you mean to kill the other?
Creon
I will take her where the path is deserted, unvisited by men, and entomb her alive in a rocky vault,
setting out a ration of food, but only as much as piety requires so that all the city may escape defilement. And praying there to Hades, the only god she worships, perhaps she will obtain immunity from death, or else will learn, at last, even this late,
775
that it is fruitless labor to revere the dead.
Exit Creon.
780
I will take her where the path is deserted, unvisited by men, and entomb her alive in a rocky vault,
setting out a ration of food, but only as much as piety requires so that all the city may escape defilement. And praying there to Hades, the only god she worships, perhaps she will obtain immunity from death, or else will learn, at last, even this late,
775
that it is fruitless labor to revere the dead.
Exit Creon.
780
Commentary
Commentary (R. C. Jebb) (OCR draft) (Commentary (R. C. Jebb))
mvp-comment-189-1 ἐδιδάξατο 1
Commentary (Lewis Campbell, 1879) (OCR draft) (Commentary (Lewis Campbell, 1879)) focus
332-383. mvp-comment-190-1 Most wonderful of wondrous things is man, Who traverses the surging brine, And wearies mighty earth with yearly furrow. His craft ensnares the finny produce of the seas And taketh captive beast and bird. He compasseth a way to master the monster of the wilds, And brings under his yoke the horse with flowing mane And the never-wearied mountain bull. Selftaught in speech and thought and civil ways, And in providing shelter from the cold and rain, There is no end to his devices. Nothing but death ever finds him unprepared. Even diseases, not to be avoided, are escaped by him. Inventive beyond hope, he moveth now to evil, and again to good. When weaving with his wit the law of justice and piety He is exalted in the city, but outcast when he harbours wickedness for deeds of crime. May I never live with such an one, and may he never share my counsels. 332. Aesch. Cho. 585, πολλὰ μὲν γὰ τρέφει δεινὰ δειμάτων ἄχη,.. ἀλλ᾽ ὑπέρτολμον ἀνδρὸς φρόνημα τίς λέγοι; Troch. Iamb. Troch.
332-383. mvp-comment-190-2 δεινά = ' wonderful,' or mighty, is in transition from the earlier sense of fearful to the later sense of clever. Cp.
332-383. mvp-comment-190-3 ὀλοόφρων.
355-356. mvp-comment-203-1 ἀστυνόμους | ὀργάς is well explained by Seyffert, Urbium incolendarum studia. The disposition to inhabit cities. This seems more probable than The tempers of civic life. ἀστυνόμος ὀργή is the social impulse which draws men together to become inhabitants of the same town. comparison of Ar. Pol. 6. 8. 4, (ἑτέρα δ᾽ ἐπιμέλεια ταύτης ἐχομένη καὶ σύνεγγυς ἡ τῶν περὶ τὸ ἄστυ δημοσίων καὶ ἰδίων, ὅπως εὐκοσμία ῃ, καὶ τῶν πιπτόντων οἰκοδομημάτων καὶ ὁδῶν σωτηρία καὶ διόρθωσις, καὶ τῶν ὁρίων τῶν πρὸς ἀλλήλους, ὅπως ἀνεγκλήτως ἔχωσι, καὶ ὅσα τούτοις ἄλλα τῆς ἐπιμελείας ὁμοιότροπα, καλοῦσι δ' ἀστυνομίαν οἱ πλεῖστοι τὴν τοιαύτην ἀρχήν), suggests the conjecture ἀστυνόμους ἀρχάς (already made by Valckenaer), Administrative rule. V reads ὁρμάς, ср. О. Т. 337. Qy. ἀρετάς? Ср. 366. 355, foll. And to avoid the cleareyed influence of comfortless frosts, and the pelting of the pitiless rain.' διαίθρεια, sc. βέλη.
356. mvp-comment-204-1 ἐδιδάξατο He taught himself. For the directly reflexive middle, see Essay on Language § 31. p. 52. The origin of the arts was a favourite problem of the Sophists. Cp. Plato, Prot. 320 D, foll. It is here assumed that they were selftaught without Prometheus or other superhuman aid.