mvp-comment-1-1
314 l ff. Hunt supplies
πᾶσιν θεοῖς καὶ πᾶσιν as the opening words of Apollo's speech, comparing vv. 10 and 14: somewhat less abrupt would be
ἀκούετ᾿ ἤδη· πᾶσιω. But since the conditions seem to demand that the new clause, of which
ὐπισχνοῦμαι is the principal verb, should commence at the beginning of v. 2 (
τῷ τ᾿ ἐξιχνεντῇ Mekler). it is more likely that the object of
ἀγγέλλω (
καινὸν μῶθον or the like) found its place in v. 1. The opening of the Alcestis shows that it is not necessary to suppose that the name of Apollo appeared in v. 3, and
ἀπόπροθεν rather requires some such supplement as Mekler's
χρυσᾶ κλαπεισῶν μοι βοῦν. Rossbach, accepting v. 1 as restored in the ed. pr., supplies
τόδ᾿ ἔργον ἠδὲ δ. in 2, and
εῖτ᾿ ἐγγύθεν τις εῖδεν εἴτ᾿ in 3. But the result is unsatisfactory. It is not absolutely certain that v. 1 was the first of the play (see cr. n. on v. 94); but Hunt gives good reasons for considering it probable.
mvp-comment-2-1
4 ff. Something like
δεινὸν γὰρ ἔστ' ἐμῇ δὲ δύσλοφον may have stood in l. 4' (Hunt). But the connexion with the following line is doubtful, and the acc.
βοῦς seems to require for its government a verb of stealing or losing. The latter is perhaps the easier to work in: e.g.
δεινὸν γὰρ ἄλγος ἠδὲ δύσλοφον φρενὶ (so Mekler) |
ἔπεστ' ἀφαιρεθέντι. Hunt is probably right in supposing that the cattle are divided as 'milch-kine,' calves, and heifers, but the restoration of v. 6 is not easy. The conjectures of Wilamowitz
τε καὶ νέων νόμευμα (perhaps too long) and
νεανίευμα are condemned by their halting metre, and Mekler's
τε πίόν τ᾽ ἀγλάισμα is not convincing.
mvp-comment-3-1
7 ff. are restored by Wilamowitz thus:
ἅπαντα φροῦδα καὶ μάτην... |
λαθραῖ ἰόντα τῆλε. Murray suggests
τάφρων ὕπερθε νῦν in v. 7. I should prefer
ἔπειτ' ἀφρούρων ἁρπαγήν (cf. Ovid's incustoditae). Hunt supplies
τέχναισιν· ὡς in v. 9, but the dative is somewhat harsh without any previous mention of the agents. Perhaps we should read
λαθραΐ' ἰόντων...
τεχνάσματ'· ἀλλ', and render: 'the stealthy artifices of men who have travelled unseen far from the byre.'
ἀλλά is more suitable than
ὡς to the sequence of thought.-
ἂν ᾠόμην |
οὔτ᾽ ἂν...
πεσεῖν. It may be that the first av belongs to
ᾠόμην, and the second to
πεσεῖν, but it is certain that both do not belong to
ᾠόμην, although both may belong to
πεσεῖν. Cf.
Ar. Thesm. 524
τάδε γὰρ εἰπεῖν τὴν πανοῦργον
...
οὐκ ἂν ᾠόμην ἐν ἡμῖν |
οὐδὲ τολμησαί ποτ' ἄν. See the discussion of this question in the n. on
Eur. Hel. 1619
. In Lys. 31. 1
ἄν clearly goes with the infinitive; and
O. C. 748
, Antiph. 3 y 1, id. 5. 69,
Thuc. 8. 66
,
Xen. mem. 3. 4. 7
,
Dem. 9. 68
,
Plat. Theaet. 144 A
, as well as
Eur. Her. 1355
, seem to require a similar explanation. But I would again put forward the suggestion that in such cases the influence of äv may extend to both verbs; and this must be so in
Plat. rep. 443
Ε εἰ δέοι ἡμᾶς ἀνομολογεῖσθαι
...
τίν᾽ ἂν οἴει οἰηθῆναι τοῦτο αὐτὸν δρᾶσαι; and in
Xen. mem. 1. 5. 1
, unless we are prepared to admit that
οἴομαι may be followed by an aorist infinitive representing future time.
mvp-comment-4-1
11
τόλμαν: see cr. n. The evidence of our MSS is strongly in favour of the forms
τόλμα and
τόλμαν in tragedy, and they are confirmed by metre. On the other hand
τόλμην is unsupported, although it was recognized by Phrynichus (p. 114, 20 de B.= Bekk. anecd. p. 66, 23). -
πεσεῖν. The nearest parallel in Sophocles is
Trach. 705
ὥστ᾽ οὐκ ἔχω τάλαινα ποῖ γνώμης πέσω
. Euripides uses
πεσεῖν ἐς c. acc. more freely, generally as a periphrasis expressing somewhat more forcibly what might have been rendered by the aor. inf. of the verb corresponding to the abstract noun (
τολμῆσαι,
ἐρασθῆναι, etc.). So
εἰς ἔρωτα πίπτειν (= ' to fall in love')
Eur. fr. 138
, and c. gen.
I. T. 1172
,
Bacch. 812
;
ἐς φόβον πεσόντε
Phoen. 69
;
εἰς ἔριν πίπτειν fr. 578. Occasionally it may be held that
πεσεῖν retains the sense of to yield or give way, as in
Eur. El. 982
εἰς ἀνανδρίαν πεσεῖν οι
Or. 696
εἰς ὀργὴν πεσεῖν (contrast Tr. fr. adesp. 80).
mvp-comment-5-1
13
ζητῶ ματεύω: for the rhetorical asyndeton see on
Eur. Phoen. 1193
. Diehl, quoting
O. C. 211
, thinks that
ματεύων (cr. n.) may be right.-
παντελές is perhaps rather authoritative than universal: that is to say, it may be compared with
Ant. 1163
λαβών τε χώρας παντελή μοναρχίαν
.
κήρυγμ᾽ ἔχων =
κηρύσσων: see on fr. 210, 48. As a verb of commanding it is followed by the inf. with
μή: the form of the proclamation was
μηδεὶς ἀγνοείτω. Cf.
Ant. 192
ff.
mvp-comment-6-1
15 Wilamowitz ingeniously supplied
ἀκολουθίᾳ from fr. 990, as if
ἀκολουθία were the equivalent of
δίωξις. The use of the word in hunting may be inferred from
Xen. Cyneg. 10. 5
, where reading and interpretation are alike doubtful. So far as the sense goes, Murray's
δυσπευθίᾳ is to be preferred.
πολυμυθίᾳ might also be suggested: 'distracted by varying rumours.' 16-30 described Apollo's journey to Cyllene. Accident has preserved the geographical names which establish this, and little or nothing beyond. The remnants of vv. 18-23 are contained in two separate fragments: for their position see Hunt's note. The herds of the god which Hermes plundered were grazing in Pieria, according to
h. Herm. 70
and Apollod. 3. 112. At any rate, Thessaly was the traditional scene, and Anton. Lib. 23 describes them as being in the same pastures as the herds of Admetus. Therefore it is extremely unlikely that Sophocles put them anywhere else. If so, there does not seem to be any good reason for introducing the name of Thrace or of the Thracians into these lines, and I hesitate to accept Wilamowitz's
Θρᾳκῶν in 16
΄ with
ἀλλ' οὔτις in 17, or Hunt's alternative
Θρῃκιο- in 19 with
σπεύδων in 16. In any case, the combination
Θρακῶν φύλα τοῦ π.
στρατοῦ, 'the tribes of the whole host of Thracians,' is a clumsy one, and I should prefer to begin with
ἀνδρῶν (or
βροτῶν) and to take
τοῦ παντὸς στρατοῦ with what follows, adopting (ex. gr.) Murray's
ζητῶν τίς. For
στρατός =
λεώς see Jebb on
Trach. 795
.
mvp-comment-7-1
21 f. Hunt printed the supplements of Wilamowitz
Θεσσαλῶν τ' ἔγκαρπα πεδί' and
γῆς πολυκτήτους.
mvp-comment-8-1
28
Δωρικο- no doubt marks the passage to the Peloponnese. Similarly
mvp-comment-8-2
Anton. Lib. 23, after making Hermes pass through Boeotia (v. 22) and Megaris, brings him directly to the Peloponnese by way of Corinth. For the adjective cf.
O. C. 695
ἐν τᾷ μεγάλᾳ Δωρίδι νάσῳ Πέλοπος
. The schol. on
O. T. 775
interprets
Δωρίς as
Πελοποννησιακή.
mvp-comment-9-1
30 Mekler plausibly suggests
ξὺν τάχει.
mvp-comment-10-1
32 f. Wilamowitz was scarcely justified in altering
ἐς to
εἰ:
εἰ δ᾽ ὑληβάτης ἐνταῦθα ποιμήν. Unless, however, d' is an error for
θ', which the marginal comment (cr. n.) by no means proves, a new sentence must begin here, which it is not easy to adjust agreeably with the context. Some case or compound of
ὕλη seems inevitable, but would require a qualification. There does not seem to be enough room in 33 for
ἐς δ᾽ ὕλην μολὼν |
τήνδ' εἴτε κτέ. -It is unnecessary to omit the
σ οἱ ἀγρωστήρων, although there is no other example of the form. For
ἀγρώστης:
ἀγρώτης see on fr. 94.
mvp-comment-11-1
34
μαριλοκαυτών, a brilliant conjecture of Wilamowitz from fr. 1067.-
ἐν λόγῳ παρίσταται, 'is at hand to hear my words,' supports the soundness of the MS reading in
Phil. 319
τοῖσδε μάρτυς ἐν λόγοις
, which has been the object of some suspicion.
mvp-comment-12-1
35
νυμφογεννήτου. For the relationship between nymphs and satyrs see
Hes. fr. 44
Rz.
ἐξ ὧν (sc. the daughters of Hekateros [?] and the daughter of Phoroneus)
οὔρειαι Νύμφαι θεαὶ ἐξεγένοντο, |
καὶ γένος οὐτιδανῶν Σατύρων καὶ ἀμηχανοεργῶν. Here satyrs and nymphs are children of the same parents, but the anonymous satyr-play published in Ox. Pap. VIII 63 (fr. 1, 7) agrees with the present passage, describing the satyrs as
παῖδες δὲ νυμφῶν,
Βακχίου δ' ὑπηρέται. Silenus, the lover of the nymphs (inf. 149), is their father. Yet satyrs are sometimes themselves joined in wedlock with nymphs (Ov. Fast. 3. 409); while the Sileni are children of the Naiads (
Xen. symp. 5. 7
). In Nonn. 14. 113 the satyrs are the sons of Hermes and Iphthime, the daughter of Dorus. See further on 218 ff.
mvp-comment-13-1
37 The obvious supplement
τὸν φῶρα does not fit
τοῦ Παιῶνος, and Wilamowitz substituted
τῶν for
τοῦ in consequence. But it is not satisfactory to alter the text in order to justify even so plausible a restoration of the lost letters. Hunt suggests
τὰ δῶρα...
ἄρνυται as an alternative, but admits that
τὰ δῶρα scarcely fills the gap. It is perhaps possible that
θάλωρα (written
τὰ ἕλωρα) might stand here: cf. Hom.
Σ 93.-
Παιών as well as
Παιάν (
O. T. 154
) is a familiar
ἐπίκλησις of Apollo: for an attempt to connect it with Paeonia see C. R. XXVI 249. It is worth remarking that Usener (Götternamen, p. 154) found in Sophocles the earliest identification of Paion and Apollo. But it is curious that Apollo should refer to himself by this title, especially as the circumstances have no connexion with his functions as the Healer. ,
mvp-comment-14-1
38
τῷδ᾽ αὐτόχρημα was restored by Hunt, but
αὐτόχρημα does not mean forthwith, and is not obviously appropriate to the context. For its special use to mark a pun (like
ἐτύμως etc.) see Neil on
Ar. Eq. 78
. Probably then we should recognize another instance of
τὸ χρῆμα, used vaguely as in 44 and 136, and preceded by a participle such as
ἀνύσας or even
εὑρών.
mvp-comment-15-1
39
ἔα· τά. I have accepted Mekler's supplement (see cr. n.), since
ὦ Φοῖβε of the ed. pr. is admittedly too long, and is not required so shortly before 42. For the unusual position of the pronoun see Kuehner-Gerth § 464, 4 anm. 2.
mvp-comment-16-1
41
σπουδῇ with its relative clause belongs to
ἐπεσσύθην, and the hyperbaton of
τάδε, which of course goes with
μαθών, need cause no difficulty. There is a similar case in
O. T. 1251
χώπως μὲν ἐκ τῶνδ᾽ οὐκέτ᾽ οἶδ᾽ ἀπόλλυται
: see also on
Eur. Hel. 719
.
mvp-comment-17-1
44
κυνηγέσω : cf. 75
ἐκκυνηγέσαι. If these forms come from
κυνηγεῖν, a verb not found in any text earlier than Aristotle, the short vowel is very remarkable, and they must be added to the list which contains
αἰνέσω,
καλέσω,
ποθέσω,
πονέσω and others. Several of these are usually explained as analogical products (
ἐκάλεσα:
ἐτέλεσα) : see Weir Smyth, Ionic Dialect, p. 489 ff., Brugmann, Comp. Gr. Iv pp. 296, 380. Another suggestion, however, has been put forward by P. Maas (B. ph. W. 1912, 1075) on the strength of two statements by grammarians, which Lobeck (Paralip. p. 438) refused to credit. See Phryn. praep. soph. p. 84, I de B.
κυνηγεττεῖν (rightly, as it now seems, corrected to
κυνηγέττειν by Buttmann)·
διὰ δυοῖν το λέγουσιν. Theognost. ap. Cram. anecd. Ox. II p. 143, 20
τὰ διὰ τοῦ εσσω ῥήματα,
πυρέσσω,
ἐρέσσω,
ἀηθέσσω,
κυνηγέσσω. Maas points out the exact parallelism between
ἐρέσαι (Hom.
μ 444):
ἐρέτης,
εἰρεσίη :
ἐρέσσειν and
κυνηγέσαι :
κυνηγέτης,
κυνηγέσιον :
κυνηγέσσειν. We must, therefore, conclude that Sophocles employed the older
κυνηγέσσειν as well as the newer formation
κυνηγετεῖν (
Ai. 5
), which in its turn gave way to
κυνηγεῖν.
mvp-comment-18-1
45 ff. The sequence of thought appears to be, 'I am ready to assist; for I expect my services to be well rewarded. And my sons shall aid..., if only you will keep your promise.' The speaker's object is to bring Apollo to business. In this sense I have endeavoured to restore 45 f.;
τὸ γὰρ γέρας was admitted by Hunt to be a possible reading, but was rejected as unsuitable. For the palaeographical details his note must be consulted. 47 f. are a puzzling problem: if the elision mark in 48 is rightly deciphered, an optative (e.g.
στείλαιμ' ἄν) is possible. - Above all, your behests must be enlarged by the secure reward for me of a golden crown.'
κείμενον : the word must be understood as in
Ant. 485
εἰ ταῦτ᾽ ἀνατὶ τῇδε κείσεται κράτη
(Jebb's n.). The prize was fixed or secured for the winner:
Pind. Isth. 1. 26
ἀλλ' ἐφ᾽ ἑκάστῳ ἔργματι κεῖτο τέλος
, where
τέλος is equivalent to
γέρας here. The text of the Ms xp[.]. [..]
τεφε (and the possibility that another letter follows) perhaps represents an original
χρυσεοστεφές,
ας χρυσεοστεφάνων appears in some MSS of
Pind. Ol. 8. 1
. In that passage
χρυσο- is figurative, i.e. it expresses the supreme worth of the not intrinsically valuable prizes. Here
χρυσοῖς literal, and the second member of the compound figurative: the satyrs looked for some reward more solid than a wreath. The ironical application of the compound is well suited to the tone of the passage : cf. 72, 156, 202.-
ἐπ᾿ ἐντολαῖσι is also possible: cf.
Trach. 1253
.
mvp-comment-19-1
49
σπουδὴν ἐπαινῶ might give the sense required.--Observe the Sophoclean
μοῦνον (fr. 852 n.).
mvp-comment-20-1
50
δόσιν : H. Richards conjectures
λόγον, which would correspond to
ὅρκον ἐμπεδώσομεν in 1. T. 790. Some less obvious restoration is then required in 51.
mvp-comment-21-1
51
ἑτοῖμα, without definite reference ('everything is prepared'), is idiomatic. See
Thuc. 2. 3
, 10, 98 etc.
mvp-comment-22-1
56
ποίαν δωρεὰν ἄλλην is supplied by Hunt (ed. min.).
mvp-comment-23-1
57 For the servitude of the chorus see Introductory Note.
mvp-comment-24-1
58 ff. The remains of the choral ode are too slight to reveal the general character of the metre, but dochmiacs are clearly recognizable in 68, 69 and 72. There is a certain degree of similarity to
Eur. Cycl. 656
ff. Robert holds that the chorus entered
σποράδην before the dialogue with Apollo was completed, and that they heard his concluding directions: see on 102.
mvp-comment-25-1
61
σέ τοι is a common combination in addresses, with
λέγω or the like following:
Ai. 359
, 1228,
El. 1445
,
O. C. 1578
. The governing verb is omitted in
Ar. Av. 274
.
mvp-comment-26-1
63
ὑπόνομα seems to be used metaphorically (=cunning). The transference is attested by
Hesych. IV p. 215
ὑπονομαί· κλοπαί· ὀχετοί
.
mvp-comment-27-1
65
πατρικὰν γᾶρυν, 'our father's voice,' corresponds to
πατρικὸς λόγος in
Plat. soph. 242 A
(the argument of Parmenides). The Ms has
γῆρων here and in 290, but
ἐγάρυσε in 244. Several other instances of n where a might have been expected occur (237, 283, 321), and I have followed Hunt (ed. min.) in restoring the Doric form. The difficult question relating to the trustworthiness of our Mss in this respect is thoroughly discussed by Tucker on
Aesch. Cho. pp. 246-250
.
mvp-comment-28-1
67
ποσσί is less remarkable than
πόδεσι (fr. 240 n.). The supplement required may have been (ex. gr.)
συμπεράνας ἔχει.
mvp-comment-29-1
69 is not easily to be restored (see Hunt's n.), more particularly as it is not clear whether the words are connected with the following lines, which are themselves not altogether intelligible, and may be corrupt, as Wilamowitz thinks (p. 4555). -
βιοῦν μέτα, Diehl.
mvp-comment-30-1
70 ff. Taking the text as it stands, I would interpret as follows: 'Now that our god has displayed splendid prizes of gold, let him therewithal at our side conclude our labours.' The gold is secure, a first favour; next, let the quest be short. I write
ξὺν ἅμα (rather than
συνάμα, which belongs to the Hellenistic age) as the rough breathing of the papyrus seems to indicate, although it might, of course, be an instance of medial aspiration (fr. 582 n.).
ξύν is then adverbial, as elsewhere in Sophocles (
Ant. 85
etc.); and
ἅμα accompanies the participial clause, as in
Xen. anab. 3. 1. 47
καὶ ἅμα ταῦτ᾽ εἰπὼν ἀνέστη
and other examples quoted by Kuehner-Gerth 11 82. -
ἀρίζηλα, a, used in the larger sense of what is not merely clear, but conspicuous or striking.
θαυμαστὴ ἄγαν is Hesych.'s gloss on
ἀριζήλη (1 p. 280), perhaps in reference to
Hom. 2
319.
ἀριζήλωτος shows that the word was influenced by
ζῆλος, although etymologically distinct from it. L. and S.'s account is defective.
παραδείγματα, here simply things shown, exhibits. Strictly, we must distinguish the derived meanings (1) example, as in
O. T. 1193
, and (2) sample, as in
Ar. Pac. 65
.
mvp-comment-31-1
73
Τύχη is personified as in
O. T. 1080
ἐγὼ δ' ἐμαυτὸν παῖδα τῆς Τύχης νέμων
|
τῆς εὐ διδούσης. Fortune is not here invoked as blind chance contrasted with foresight, although the first beginnings of that sense are to be found in Attic poetry (
O. T. 977
,
Ant. 1158
). Rather, she is the divine power to which all human action is subservient, daughter of Prometheia, as Alcman calls her (fr. 62), mightiest of the fates according to Pindar (fr. 41). Cf. Tr. fr. adesp. 506
πάντων τύραννος ἡ τύχη '
στι τῶν θεῶν κτέ. Thus the vague
δαῖμον ἰθυντήριε should not be understood as referring to Apollo, but as a further description of the same guiding force. Cf. Dio Chrys. 63. 7
οἱ δὲ πηδάλιον ἔδωκαν κρατεῖν (sc.
τῇ τύχῃ)....
τὸ δὲ πηδάλιον δηλοῖ ὅτι κυβερνᾷ τὸν τῶν ἀνθρώπων βίον ἡ τύχη. id. 64. 5. Observe also that the worship of
ἀγαθὸς δαίμων was intimately associated at Athens with that of
ἀγαθὴ τύχη : see Gruppe, Gr. Myth. p. 1088, J. E. Harrison, Themis, p. 278, and cf. Pausan. 9. 39. 5. For the marginal variant see cr. n. I believe that Aristophanes wrote
εὐθυντήριε rather than
εἰθυντήριε, as restored in the ed. pr. For the constant confusion of
εὐθύνω and
ἰθύνω and of their cognates, see
Eur. Hipp. 1227
, Blomfield on
Aesch. Pers. 779
. Recent critics (e.g. Nauck on
Aesch. fr. 200
) have inclined to restore the forms in
εὐ-. on
mvp-comment-32-1
74
τυχεῖν: for the exclamatory infinitive in prayers see Goodw. § 785, Kuehner-Gerth II 19 ff., Tucker
Aesch. Theb. 239
.
οὗ: the genitive expresses the object at which an aim is directed or towards which desire moves. The connexion with
ἐπείγεσθαι is Homeric:
α 309
ἐπειγόμενός περ ὁδοῖο,
Τ 142
ἐπειγόμενός περ"
Αρηος.
mvp-comment-33-1
75
λείαν κτέ. The asyndeton is no doubt intended to emphasize the climax (Kuehner-Gerth 11 341).-It may be questioned whether
σύλησιν is here concrete, or whether
λείαν and
ἄγραν are to be taken, as is quite possible, as nomina actionis. On the whole, the idea of discovering the stolen cattle seems to be more prominent than that of punishing the theft. In fact, an abstract noun is sometimes employed, where we should require a concrete: see on
Eur. Hel. 50
, 1675.
mvp-comment-34-1
77
τῶν is demonstrative. Cf.
O. T. 200
τόν
...
ὑπὸ σῷ φθίσον κεραυνῷ.
mvp-comment-35-1
78
φράσας (see cr. n.) seems to be a necessary correction.
mvp-comment-36-1
79
προστελής (see cr. n.) does not occur elsewhere, and has no obvious meaning. It seems probable, therefore, that the preposition has been copied by mistake from the previous line. Hunt substitutes
συντελής, ‘contributory,' which may well be right, unless we should prefer the more complimentary
παντελής ('all-effective'). It may be observed that Aeschylus and Sophocles (if we include v. 13) each use the word
παντελής four times, but it is never employed by Euripides or by Pindar.
mvp-comment-37-1
80 f. The purport of these lines was to promise the informer a share of the reward.
mvp-comment-38-1
85 f. are well restored by Hunt :
φησίν τις,
ἢ οὐδείς φησιν εἰδέναι τάδε; |
ἔοικεν ἤδη καὶ πρὸς ἔργ᾽ ὁρμᾶν με δεῖν. He quotes
Eur. 1
. T. 1072.
mvp-comment-39-1
87
ἄγ' εἷα supports the reading of the Mss in
Ar. Ran. 394
, where several editors adopt Bentley's
ἀλλ' εῖα, as well as V's reading in Plut. 316. For the aspiration, which is said to be Attic, see schol. A on
Hom. I 262
τῆς δασείας᾿ Αττικῶς προσελθούσης
. Cf. 168, fr. 221, 4.
mvp-comment-40-1
89
αὔρας, evidently with the meaning scent. Cf. Antiph. fr. 217, 22 (11 105
Κ.)
ξανθαῖσιν αὔραις σῶμα πᾶν ἀγάλλεται, i.e. with the savour of roasting.
mvp-comment-41-1
90
διπλοῦς ὀκλάζων I should interpret as 'bent double.' Terzaghi supplies
πόδας with
διπλοῦς, but the chorus are not exhorted merely to bend their legs. Silenus encourages them to bend over the track, but it seems from 119 that they exaggerated his command by moving along the trail on all-fours. For
διπλοῦς in this sense cf.
Eur. El. 492
διπλῆν ἄκανθαν καὶ παλίρροπον γόνυ
. Verg. Aen. 11. 645 ۱۱
mvp-comment-41-2
duplicatque virum transfixa dolore (sc. hasta). 12. 926 incidit ictus | ingens ad terram duplicato poplite Turnus.
ὀκλάξειν signifies to crouch, although no doubt it is often applied specifically to squatting on the haunches. Wilamowitz, who reads
δίπους, thinks that
ὀκλάζων should refer to a dog sitting; but how could he then follow the trail?
mvp-comment-42-1
91
ὕποσμος ἐν χρῷ, scenting closely, i.e. with their noses close to the ground. Cf.
Arist. de an. 2. 9. 4215
11
καὶ γὰρ τούτων ἔνια (i.e. some water animals)
πόρρωθεν ἀπαντᾷ πρὸς τὴν τροφὴν ὕποσμα γινόμενα, -guided by the smell.
ὑπήκοος is exactly parallel. The gloss of
Hesych. IV p. 216
ὕποσμος· ὀσφραινόμενος
is substantially correct, and may very well, as Wilamowitz thinks, refer to this passage. Cf. Phot. lex. p. 630, 14
ὕποσμος· ὁ ὑπονοῶν τι καὶ ὑποπτεύων. For
ἐν χρῷ cf.
Thuc. 2. 84
ἐν χρῷ ἀεὶ παραπλέοντες
(
ἀντὶ τοῦ πλησίον schol.).
mvp-comment-43-1
94
θεός is repeated to mark the excitement. Wilamowitz refers to
Eur. Hel. 560
ὦ θεοί· θεὸς γὰρ καὶ τὸ γιγνώσκειν φίλους
, a passage which shows that even so impersonal a conception as the articular infinitive can be described as
θεός. So here deós is equivalent to
θεῖόν τι ἔστιν ἐνταῦθα.
mvp-comment-44-1
95
μὴ πρόσω πάτει, which I formerly suggested, is found to be too long for the gap. Robert has made the same correction independently.
mvp-comment-45-1
96 Hunt (ed. min.) accepted
βήματα from P. Maas: see cr. n. Maas also required
ἐκείνων for
ἐκεῖνα, as in 110. But
ἐκεῖνα ('here are those steps') is more forcible, and would not be precluded even if it were certain that
βήματα or
ἴχνη had not previously been mentioned. Cf.
El. 1115
τοῦτ᾽ ἐκεῖν᾽ ἤδη σαφές
|
πρόχειρον ἄχθος...
δέρκομαι, ib. 1178
τόδ' ἔστ' ἐκεῖνο. - I have followed Hunt in the distribution of these lines: Wilamowitz divides the chorus into three sections, for reasons which will be discussed in the n. on 168. Robert, who divides into
ἡμιχόρια, discovers three separate speakers in each section, and so finds an argument in favour of the view that the satyric chorus always consisted of 12 members. The tradition is against these subdivisions, but the correct apportionment of the speeches is necessarily doubtful.
mvp-comment-46-1
97 The exact allusion which is intended is probably irrecoverable. Something in the attitude of the chorus seems to have suggested to their minds the formalities observed on the occasion of the departure of a new colony. Or, as Wilamowitz suggests, they may have been thinking of Cadmus following the cow, or the Theraeans entering Cyrene behind the raven. In any case,
θεός must refer to Apollo as the god of colonization, particularly under his title of
ἀρχηγέτης. Cf.
Pind. Pyth. 5. 60
,
Thuc. 6. 3
.
mvp-comment-47-1
98 See cr. n.
O. T. 157
does not defend
ἐξήνομεν which is so unusual that Murray's reading is to be preferred. The letter before is doubtful, but there does not appear to be room for
έλαύνομεν. P. 16
mvp-comment-48-1
99
δοκεῖ πάνυ : 'I'm quite sure of it.' Cf.
Plat. Euthyd. 305 C
πρὸς δὲ τῷ εἶναι καὶ δοκεῖν πάνυ παρὰ πολλοῖς
, where it may be doubted if Stallbaum was right in connecting
πάνυ with
πολλοῖς.
mvp-comment-49-1
100 'For each actual mark, as we see them (
τάδε), is a clear proof.' For
αὔθ᾽ ἕκαστα see on
Eur. Phoen. 494
.
σημαίνει is used absolutely as in
Trach. 345
χώ λόγος σημαινέτω
.
mvp-comment-50-1
102 The occurrence of
αὐτός in 100 and 104 favours the adoption of
αὐτό rather than
αὐ τό. ‘Here is the very imprint of their hoofs.'
ἐπίσημον,
ἐπίσημα are used of the devices stamped on coins. On the other hand, it seems hardly possible that
ἐπίσιμον, if that word is to be discerned in the marginal note, could express the rolling gait of oxen. Robert, accepting
σήματα in 96, supposes that both lines refer to the mark of ownership which Apollo had branded on the hoofs of his cattle, and that this mark had been disclosed, probably in 52 f.
mvp-comment-51-1
104
ἐκμεμαγμένον: see cr. n. The tense is a serious objection to the reading
ἐκμετρούμενον: contrast
Eur. fr. 382
, 3, where the present expresses customary action (=
ὃς ἐκμετρεῖται). Tr.: 'here is a moulding of the very size.' -
μέτρον implies that the chorus measured the track with their eyes, and observed its correspondence: cf.
Ai. 5
μετρούμενον
|
ἴχνη τὰ κείνου νεοχάραχθ᾽ ὅπως κτέ.
mvp-comment-52-1
106 Perhaps
ἀκροώμενος, if 107 followed immediately, as was probably, though not certainly, the case. The lower margin is broken off, so that the end of the column cannot be fixed.
mvp-comment-53-1
107 See cr. n. Hunt's restoration is open to two objections. (1)
ῥοίβδημα is unsuitable, as applied to the lowing of cattle. It is true that Monk read
ἐν ῥοιβδήσει βουκολιῶν in
Eur. I. A. 1086
with this meaning, but none of the subsequent critics, except Paley, has agreed with him.
ῥοίβδησις there expresses the whistling of the herdsmen, just as
ῥοῖζος is attributed to shepherds in
Hom. 1
315. Following the clue which these passages suggest, I have provisionally restored as above. (2) The usage of tragedy invariably requires
δι' ώτων (
ὠτός) in the proposed context: see
Aesch. Cho. 54
, 449.
Soph. O. T. 1387
,
Ant. 1188
,
El. 737
, 1439, fr. 858.
Eur. Med. 1139
, Rhes. 294, 566.-
ῥοῖβδος is
παρεπιγραφή, and appears to refer to the sound of the lyre which the semi-chorus fails to recognize. Wilamowitz thinks the word could not be so applied: but see on 255. Robert also explains
ῥοῖβδος as the bellowing of the cattle, but objects to Hunt's restoration on the ground that, though the
παρεπιγραφή follows 107, the sound had already been heard and correctly interpreted by the first speaker.
mvp-comment-54-1
109 f. The construction is as follows:
αὐτά τε ἴχνη καὶ ὁ στίβος [i.e. the indi-
mvp-comment-54-2
vidual marks and the entire trail]
κείνων τῶν βοῶν πάρα [=
πάρεισι]
τάδε ἐναργῆ μαθεῖν. Wilamowitz at one time placed a colon after
στίβος, but subsequently preferred a full stop before
μαθεῖν. The latter alternative is the better of the two, but there is no reason why the passage should not be continuous.
mvp-comment-55-1
112 f.
ναὶ μὰ Δία occurs also in
Eur. Cycl. 555
, 558, 586. We may render: 'nay, verily, the footprints are reversed and face in the opposite direction.' vai, as Shilleto remarked (
Dem. de fals. leg. p. 285
), serves not so much 'the purpose of affirming the preceding position, as of ushering in the subsequent objection.' Cf.
Xen. Cyrop. 1. 6. 29
οὐ γιγνώσκεις ὅτι κακουργίαι τέ εἰσι καὶ
...
πλεονεξίαι;
ναὶ μὰ Δί᾽,
ἔφη,
θηρίων γε. In mem. 2. 2. 11
ναὶ μὰ Δία is a protest against the question, 'why, of course I do.' For the sense cf.
h. Herm. 344
τῇσιν μὲν γὰρ βουσὶν ἐς ἀσφοδελὸν λειμώνα
|
ἀντία βήματ᾿ ἔχουσα κόνις ἀνέφαινε μέλαινα. Hunt puts a full stop after
βήματα, and adopts the circumflex accent of the papyrus by reading
αὐ· τάδ' (see cr. n.). But the arrangement in the text is much better: in English the emphasis would be expressed by 'just look at them.' For the emphatic position of
αὐτός cf.
Eur. Hel. 421
αὐτὰ δ᾽ εἰκάσαι
|
πάρεστι ναὸς ἔκβολ᾽ οἷς ἀμπίσχομαι.
mvp-comment-56-1
114
τουτί. The colloquial form, common in Aristophanes, does not occur elsewhere in the text of the tragedians. -
τάγματος : a rare word, mostly confined to late prose. But it does not seem right to prefer the more usual and vaguer
πράγματος.
mvp-comment-57-1
115 f. 'The front marks have shifted to the back, and some again are interlaced facing in opposite directions to each other. They reach a point where the general direction of the trail appears to be reversed, so that the forward marks are now turned the wrong way: besides this, many of the hoof-marks are half obliterated by others going in the reverse direction. The language follows
h. Herm. 77
ἀντία ποιήσας ὁπλάς
,
τὰς πρόσθεν ὄπισθεν, |
τὰς δ᾽ ὅπιθεν πρόσθεν,
κατὰ δ᾽ ἔμπαλιν αὐτὸς ἔβαινε (Hermes drives the cows backwards, while he himself walks forwards). Cacus carried out the same trick differently: Verg. Aen. 8. 210 cauda in speluncam tractos versisque viarum | indiciis. Hunt supports
συμπεπλεγμένα by quoting
Xen. cyn. 5. 6
τὰ ἴχνη ὀρθά
...
τοῦ δ᾽ ἦρος συμπεπλεγμένα. One might also conjecture
συμπεφυρμένα. Robert takes an entirely different view of this passage. According to him the cunning of Hermes was much more complicated : (1) Some of the cows were driven backwards [112]; (2) others had their front hoofs twisted inwards [115
ἐς τοὐπίσω...
ἤλλακται]; (3) others again had their back hoofs twisted outwards [
ἐναντί' ἀλλήλοισι]. Since, however, this meaning cannot be extracted from the parallel passage in the hymn, Robert believes that Sophocles was a deliberate innovator. The difficulty arises from a refusal to believe that
ἀντία ποιήσας ὁπλάς in Homer, and
ἐς τοὐπίσω τὰ πρόσθεν ἤλλακται in Sophocles, can both be applied simply to the reversal of the direction of the hoofs.
mvp-comment-58-1
118 f. Hunt, reading
κεκλιμένον, places the mark of interrogation at the end of 118. This requires
πρόσπαιον (sc.
ἐστί) to be used in the sense of
θαυμαστόν, whereas
πρόσπαιος is rather new than strange. 16-2
mvp-comment-58-2
For the adverb ('so newly bowed to earth') cf. Nic. Ther. 689
εἰ δὲ σύ γε σκύλακας γαλέης ἢ μητέρα λαιδρὴν |
ἀγρεύσαις πρόσπαιον.
mvp-comment-59-1
121 Just as the proverb
μία λόχμη οὐ τρέφει δύο ἐριθάκους (Zenob. 5. 11) implies that a bush offers only limited accommodation, so here the satyrs are doubled up as completely as the hedgehog, when he is tucked into a space just large enough for him. The exîvos cunningly conceals himself for purposes of self-defence: cf. Ion Chius fr. 38, 4
στρόβιλος ἀμφάκανθον (Salmasius for
ἀμφ' ἄκανθαν)
εἰλίξας δέμας |
κεῖται θιγεῖν τε καὶ δακεῖν ἀμήχανος.
mvp-comment-60-1
122 The exact intention of the allusion is obscure.
ἀποθυμαίνεις, which, if sound, provides the only instance in the text of an irregular anapaest (see p. 230), is an unknown compound, and it is difficult to perceive the relevance of any derivative of
θυμαίνω. Wilamowitz suggested that
ἀποθυμαίνειν was used for
ἀποθυμιᾶν, and that the latter was a synonym of
ἀποπέρδεσθαι. But the double assumption is unwarrantable. Hunt, in order to secure the same meaning, conjectured
ἀπιθμαίνεις from
Hesych. 11
pp. 350, 371 s.
υν.
ἰθμαίνων and
ἰσμαίνει, -evidence which fails to prove that
ἰθμαίνειν could be used for
πέρδεσθαι. The associations of
κύβδα are different, if we may judge by
Ar. Eq. 365
, Pac. 897, Thesm. 489 (with Blaydes's n.): in other words, it alludes to
σχῆμα ἀκόλαστον καὶ ἑταιρικόν (schol.
Ar. Lys. 231
). Hence I formerly suggested
ποθομανής on the analogy of
ἐρωτομανής, but would now prefer
πόθον ἐνείς (
Eur. Bacch. 851
), as a somewhat easier change and as accounting better for
τινί.
mvp-comment-61-1
123
τί ταῦτα; see on
Eur. Hel. 991
, and Gildersleeve, Synt. § 132.
mvp-comment-62-1
125
ὕ ὖ, which recurs at 170, is an exclamation of alarm; not of admiration, as in
Ar. Plut. 895
, where schol. R remarks :
ἐπίρρημα θαυμαστικόν,
ὅπερ ἐν τῇ συνηθείᾳ λέγομεν.
mvp-comment-63-1
127
ἔχων is colloquial. It is explained by Kuehner-Gerth 11 62 (followed by Starkie on
Ar. Nub. 131
) as originally transitive (i.e.
ἔχων governs
τί). Subsequently it became intransitive, as employed in
Ar. Ran. 202
οὐ μὴ φλυαρήσεις ἔχων
, ib. 512
ληρεῖς ἔχων. It follows that in the fifth century
ἔχων was no longer considered to be transitive.
mvp-comment-64-1
128 f. The supplement of Wilamowitz
ἀγχοῦ τις ἤχει κέρχνος· was adopted by Hunt in both his editions. In that case, it would seem necessary also to accept
ἱμείρω from the same critic; for, as he says, the chorus have not shown any desire to investigate the sound. But we may very well read
ἀλλ' οὐ τίς...
ἱμείρεις μαθεῖν; as in the text, with
τί δῆτα (Hunt) in place of
τί ἦν;
τί in the following line.
ἀλλά is idiomatic in introducing a fresh question, as explained by Maetzner on Lycurg. 144. -For
κέρχνος see on fr. 279. -The reading of Theon (
σιγᾶθ' οἱ) is very much more forcible, as marking the contrast with their former loquacity.
mvp-comment-65-1
131
ἁπονοσφίζεις, an ingenious restoration of Wilamowitz, after
O. T. 480
τὰ μεσόμφαλα γᾶς ἀπονοσφίζων
|
μαντεῖα, where the verb is glossed by
φυγών.
mvp-comment-66-1
135 For the palaeographical data see Hunt's note. The received supplements are not convincing, and the retort suggests the repetition of
ἐμοί (e.g.
ἐμοὶ δ᾽ ἔρευναν).
mvp-comment-67-1
136 f.
ἄκουσον κτέ. 'Listen to the thing for a bit, and hear what a noise....' The subordinate clause introduced by
οἴῳ takes the place of the acc. rei, which is normally combined with the genitive of the personal object following
ἀκούω (audire ex aliquo aliquid). Cf. e.g.
Phil. 1273
βούλομαι δέ σου κλύειν πότερα δέδοκται
. For
αὐ τοῦ Maas conjectured
αὐτός, but surely the article is required with
χρήματος. The latter word is used colloquially, just as we say 'the thing,' with a touch of contempt. Cf. 365, and see Neil on Eq. 1219, Starkie on Vesp. 933. —
ἐξενίσμεθα is more suitable to the context than
ἐξωργίσμεθα, if that was the original reading of the papyrus; but the meaning required ('to be astounded'), which is common in Polybius, has hitherto been regarded as post-classical. M.
Ant. 8. 15
αἰσχρόν ἐστι ξενίζεσθαι
,
εἰ ἡ συκῆ σύκα φέρει.
