Aristophanes Acharnians 280-346

ed. F. W. Hall, ed. William M. Geldart

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Acharnians. Aristophanes. ed. F. W. Hall, ed. William M. Geldart. Oxford. 1906.

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Funding provided by The Annenberg CPB/Project.

Current edition Perseus

Ἀχαρνῆς (Greek) (Aristophanes. Aristophanis Comoediae, Vol. 1. Hall, F. W. and Geldart, William M., editors. Oxford: Clarendon Press, 1906.)

Translations (2)
Acharnians (OCR draft) Experimental (English (Anonymous; Liveright, 192?). Migrated from Perseus legacy XML; source wording and notes retained. See TEI header and migration inventory.) — 280 focus
English (Sanjaya, generated; selected passages) (OCR draft) Experimental (Source: pnadelofficial/aristophanes-sanjaya, commit c319590c139e5603e71f0699caa0663d823af8ad. Machine-generated source annotations retained; see Sanjaya import audit for coverage and limitations.) — 280 focus

Commentary

Commentary (Sanjaya, generated; selected passages) (OCR draft) (Source: pnadelofficial/aristophanes-sanjaya, commit c319590c139e5603e71f0699caa0663d823af8ad. Machine-generated source annotations retained; see Sanjaya import audit for coverage and limitations.) focus

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μὴ οὐ καταξαίνειν τὸν ἄνδρα τοῦτον ἐς φοινικίδα;
The verb καταξαίνειν (to cut, tear, or hack) is used here in a comic, hyperbolic sense, referring to the physical mutilation or dismemberment of the character Dikaiopolis (or a specific character depending on the immediate context of the play's action) as a form of punishment or threat. The construction μεν...δε (implied in the rhetorical question's force) or the simple use of the negative particle μεν with the interrogative particle ου creates a strong rhetorical question expecting a negative answer, effectively meaning 'Are we not going to cut this man to pieces?' The use of the preposition ες (instead of the more common εις) with the accusative φοινικίδα (a Phoenician cloak) is notable; it suggests the act of cutting the man *into* the cloak or *into* pieces resembling the cloak, or perhaps a specific reference to the cloak itself being the instrument or target of the violence. The phrase 'cut into a Phoenician cloak' is a metaphorical or literal threat of dismemberment, playing on the idea of reducing a man to the size or shape of a garment, or perhaps a reference to a specific scene where the character is being forced into a ridiculous or humiliating position involving the cloak.

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οἷον αὖ μέλας τις ὑμῖν θυμάλωψ ἐπέζεσεν.
The verb ἐπέζεσεν is the 3rd person singular aorist indicative active of ἐπιζήμεναι (to sit upon), an Attic dialect form of the more common ἐπιζῆν. The form ἐπέζεσεν (with the augment and the -σ- infix characteristic of the aorist of verbs in -ζω) is a clear example of the comic poet's use of archaic or dialectal forms for metrical convenience and comic effect, contrasting with the standard Attic ἐπέζην. This specific aorist form is rare in Attic prose but attested in comedy and epic, and its usage here contributes to the grotesque and slightly archaic tone of the description of the 'thymalōps'.

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† αὐτὸν ὅτι τῷ † τρόπῳ σοὐστὶ φίλος·
The sentence contains two marked textual cruxes indicated by the dagger symbols (†). The first, preceding αὐτὸν, and the second, preceding τρόπῳ, represent gaps or corruptions in the transmitted text that have led to significant scholarly disagreement regarding the original wording. The phrase 'τῷ τρόπῳ' (in what way/manner) is syntactically awkward in this context, and editors have proposed various conjectures to resolve the corruption, ranging from emending the preposition to suggesting a different lexical item entirely. Without resolving these textual issues, the precise semantic force of Dicaeopolis's assertion regarding his friendship with Lamachus remains obscured.