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Χορός

καὶ κράτος νέμοι γυναι-

ξίν· τὸ βέλτερον κακοῦ

καὶ τὸ δίμοιρον αἰνῶ,
1070

καὶ δίκᾳ δίκας ἕπε-

σθαι, ξὺν εὐχαῖς ἐμαῖς, λυτηρίοις

μαχαναῖς θεοῦ πάρα.

Supplices. Aeschylus. ed. Herbert Weir Smyth. New York. 1922.

Sponsored by Perseus Project, Tufts University.

Funding provided by The Annenberg CPB/Project.

Current edition Perseus

Ἱκέτιδες (Greek) (Aeschylus, Volume 1. Smyth, Herbert Weir, editor. London; New York: William Heinemann; G.P. Putnam's Sons, 1922.)

Editions (7)

Greek (Editio princeps, 1518) (OCR draft) Experimental (Aeschylus, Suppliants, 1518 edition. Native printed lineation, page markers, and automated correspondence to the Perseus/Smyth edition.) — 1068 focus

Χορός

ξὶν τὸ βέλτερον κακῶ. καί τε δίμοιρον αἰνῶ

καὶ δίκᾳ δίκας ἕπεσθαι. ξὺν ἀλχοχῆς ἐμαῖς

λυτηρίοις
905

μηχαναῖς θεοῦ πάρα.

Τέλος τέ δράματος αἰχύλυ ἱκέτιδες.

Ἱκέτιδες (OCR draft) Experimental (Ἱκέτιδες. Joannes Cornelius de Pauw, 1745.) — 1068 focus

Καὶ κράτος νέμα γυναιξίνα ¹

Τὸ βέλτερον κακοῦ,

Καὶ τὸ δίμοιρον αἰνῶ,
1080

Καὶ δίκα δίκας έπεσθαι,

Ξὺν εὐχαῖς ἐμαῖς λυτηρίοις

Μηχαναῖς θεοῦ πάρα.

Scholia on untranscribed lines

² ³

Ἱκέτιδες (OCR draft) Experimental (Ἱκέτιδες. Guilielmus Dindorfius, 1882.) — 1068 focus

ΗΜ.

καὶ κράτος νέμοι γυναιξίν· τὸ βέλτερον κακοῦ

καὶ τὸ δίμοιρον αἰνῶ,

καὶ δίκᾳ δίκας ἕπεσθαι, ξὺν εὐχαῖς ἐμαῖς λυτη

ρίοις

μαχαναῖς θεοῦ πάρα.

Ἱκέτιδες (OCR draft) Experimental (Ἱκέτιδες. Gottfried Hermann, 1852.) — 1068 focus

Ἡμιχόριον Β
¹

καὶ κράτος νέμοι γυναιξίν. τὸ βέλτερον κακοῦ

καὶ τὸ δίμοιρον αἰνῶ,
1040

καὶ δίκα δίκας ἕπεσθαι ξὺν εὐ-

χαῖς ἐμαῖς, λυτηρίοις

μηχαναῖς θεοῦ πάρα.

ΙΚΕΤΙΔΕΣ (OCR draft) Experimental (ΙΚΕΤΙΔΕΣ. Paul Mazon, 1920-1925.) — 1068 focus

καὶ κράτος νέμοι γυναι-

Ant. 4.

ξίν· τὸ βέλτερον κακοῦ

καὶ τὸ καί τε δίμοιρον αἰνῶ
1070

καὶ δίκα δίκας ἕπε-

σθαι ξὺν εὐχαῖς ἐμαῖς, λυτηρίοις

μηχαναῖς θεοῦ πάρα.

Ἱκέτιδες (OCR draft) Experimental (Ἱκέτιδες. N. Wecklein, 1885.) — 1068 focus

καὶ κράτος νέμοι γυναι-

ξίν· τὸ βέλτερον κακοῦ

1080

καὶ τὸ δίμοιρον αἰνῶ,

καὶ δίκα δίκας ἕπε-

σθαι, ξὺν εὐχαῖς ἐμαῖς λυτηρίοις

μηχαναῖς θεοῦ πάρα.

¹²

Danaides et ancillas coniunctas canere censet. Ζεὺς Ζεὺς ζεῦ Μ. γάμον γάμον γάμου Μ. κατασχεθών παιώνιαι κατασχέθων Μ. fort. βίᾳ θιγών. καὶ τὸ καὶ τὸ καί τε Μ. δίκα δίκα δίκαι Μ. ἕπεσθαι ἕπεσθαι | Μ. Subscriptum in Μ: τέλοσ δεδωκὼσ χριστὲ σοὶ χάριν φέρω.

Aeschyli Supplices (OCR draft) Experimental (Aeschyli Supplices. Ulrich von Wilamowitz-Moellendorff, 1914.) — 1068 focus

καὶ κράτος νέμοι γυναιξίν· τὸ βέλτερον κακοῦ

καὶ τὸ δίμοιρον αἰνῶ,

1070

καὶ δίκαι δίκας ἕπε-

σθαι ξὺν εὐχαῖς ἐμαῖς λυτηρίοις

μηχαναῖς θεοῦ πάρα. =

Apparatus Criticus

εὐμενῆ βίαν εὐμενεῖ βίαι καὶ τὸ δίμοιρον καί τε¹

δεινοὶ πλέκειν τοι μηχανὰς Αἰγύπτιοι

Schol. Aristoph. Nub. 1130, schol. Theocr. 15, 48 et sine poetae nomine tamquam proverbium Steph. Βyz. Αἴγυπτος, Zenob. Paris. 3, 37 (non Athous) multique alii paroemiographi.

ad Aegyptios referebat Hermann coniectura incertissima.

ΔΑΝΑΙΔΕΣ

Schol. Pind. Pyth. 3, 32 ὑποκουρίζεσθαι ἀοιδαῖς εἶπε διὰ τὸ τοὺς ὑμνοῦντας ἐπευφημιζομένους λέγειν σὺν κόροις τε καὶ κόραις. Αἰσχ. Δαν.

κάπειτα δ᾽ εὐτε λαμπρὸν ἡλίου φάος
1

ἕως ἐγείρηι, πρευμενεῖς τοὺς νυμφίους

νόμοισι θέντων σὺν κόροις τε καὶ κόραις.

εὐτε εἶσι ἐγείρηι ἐγείρω πρευμενεῖς προυμ(μ)ενεῖς ²

Athen. XIII 600 b (incertum unde sumpserit) καὶ ὁ σεμνότατος δ᾽ Αἰσχύλος ἐν ταῖς Δαναίσιν αὐτὴν παράγει τὴν ᾿Αφροδίτην λέγουσαν

ἐρᾶι μὲν ἁγνὸς οὐρανὸς τρῶσαι χθόνα,
1

ἔρως δὲ γαῖαν λαμβάνει γάμου τυχεῖν,

ὄμβρος δ᾽ ἀπ᾿ εὐνάεντος οὐρανοῦ πεσών

ἔκυσε γαῖαν, ἢ δὲ τίκτεται βροτοῖς

μήλων τε βοσκὰς καὶ βίον Δημήτριον,
5

δενδρῶτις ὥρα δ᾽ ἐκ νοτίζοντος γάμου

τέλειός ἐστι· τῶν δ᾽ ἐγὼ παραίτιος.

δενδρῶτις ὥρα δένδρων τις

Hesych. καθαίρομαι γῆρας· ἐκδύομαι· Α. Δαναίσι (δαίσι cod.).

Translations (9)

Suppliant Maidens Perseus (Aeschylus, Volume 1. Smyth, Herbert Weir, translator. London; New York: William Heinemann; G.P. Putnam's Sons, 1922. (Modernized by Perseus.)) — 1068 focus

Chorus of Danaids and Handmaidens

And may he award victory to the women!

I praise that which is better than evil, two parts of good mixed with one of bad; and I praise that, through god-given means of deliverance, conflicting rights, in accordance with my prayers, should follow the course of justice. Exeunt omnes
1070

The Suppliant Women. (OCR draft) Experimental (The Suppliant Women.. Theodore Alois Buckley, 1849.) — 1068 focus

Let him afford strength also to women. I prefer the better of two evils, and partly good and partly bad , and that justice follow justice with my prayers by liberating aid from the god.

LES SUPPLIANTES (OCR draft) Experimental (LES SUPPLIANTES. Paul Mazon, 1920-1925.) — 1068 focus

et lui fit sentir sa douce puissance.

Qu'il donne la victoire aux femmes — je me résigne au
moindre mal et à deux tiers de bonheur ¹ — et qu'une juste sentence vienne à l'appel de la justice, si ma prière est entendue, par les voies libératrices qui sont à la Divinité !

Les Danaïdes s'éloignent avec les Suivantes.

The Suppliants (OCR draft) Experimental (The Suppliants. Robert Potter, 1779.) — 1068 focus

Sooth'd thy lov'd Iö's ſoul to reſt,

With comfort cheer this forrowing breaſt,

1155

And ſave us from this hoſtile band!

For me thro' fortune's cloud hope beams her ray,

And from that bright'ning part goes bright'ning on;

So right ſucceeding right ſhall force its way,

And the good Gods complete what Greece begun.

1160

Eschilo, Le Supplici: traduzione italiana di Ettore Romagnoli (OCR draft) Experimental (Eschilo, Le Supplici: traduzione italiana di Ettore Romagnoli. Ettore Romagnoli, 1922.) — 1068 focus

Alle donne forze ei dia!

Sarò paga, ove a due parti

di male, una di ben commista sia.

Dian trionfo a giustizia gli Dei,

con le vindici loro arti,

1135

per virtú dei voti miei.

Aeschylus, Supplices: versio Latina Ioannis Sanravii (OCR draft) Experimental (Aeschylus, Supplices: versio Latina Ioannis Sanravii. Ioannes Sanravius, 1555.) — 1068 focus

Præstantius malo, diuiſionem proba.

985

Et causa causæ, ſequi cum precibus meis,

Solutoriis machinis à Deo.

The Suppliants (OCR draft) Experimental (The Suppliants. Anna Swanwick, 1886.) — 1068 focus

Responsive to my prayer, through saving-arts divine!

[Exeunt in procession.]

NOTES.

THE SUPPLIANTS.

7. For

γνωσθεῖσαι

I think should be read

ἐξωσθεῖσαι

, extruded.

αὐτογένητον φυξάνορα

is the old text. The sense seems to require an epithet meaning voluntary, in contrast to legal expulsion. Perhaps the word

αὐτάγρετος

(Ionic for

αὐθαίρετος

) has been dropped out, from its similarity to

αὐτογένητον

. Then we obtain, with perfect sense and emphasis—

ἀλλ' [αὐταγρέταις] αὐτογένητον φυξανορ[ίαις] γάμον Αἰγύπτου παίδων ἀσεβῆ τ᾽ ὀνοταζόμεναι.

In 27, 38, 40, it is difficult for me to believe that so careful a poet as Æschylus would write

δέξαιθ', σφετεριξάμενον, ἐπικεκλόμεναι

; which make the syntax as loose as that of Thucydides. I believe in

δέξαισθε

(in apposition to

πέμψατε

σφετεριξαμένους

(plural, as

ὄλοιντο

)

ἐπικεκλομένα

(in apposition to

ἐπιλεξαμένα

45.

ἔφαψιν

has no satisfactory syntax; in 43 the old text was

ἀνθονόμου τᾶς

. Porson changed it to

ἀνθονομούσας

, which is not plausible to me.

52. The old text,

τά τε νῦν

, should, I think, be

γενετᾶν

, which completes the splendid conjectural corrections of Hermann and others, who change

τεκμήρια τά τ' ἀνόμοι᾽ οἶδ'

τεκμήρι', ἃ γυιονόμοισιν

. This one example may justly incite us in nonsensical passages to conjecture boldly.

62.

ἀπὸ χώρων ποταμῶν τ'

is certainly wrong. A very simple correction will be

ἀπὸ χόρτων ποταμῶν τ'

, from her feeding-places and streams, or even from her crofts and streams. In Pindar we find

χόρτος λέοντος

: in Eur. Iph. T. 134,

χόρτων εὐδένδρων

. (Hermann's

ἀπὸ χλωρῶν πετάλων ἐγρομένα

is audacity out of place.)

70. If

δειμαίνουσα

be right, we have to join

εἴτις

with

γόεδνα

... in the sense of “I lament whether," which is certainly unnatural. Dindorf prints

δεῖμα μένουσα

, I suppose merely to show what the metre requires.

78. For the old reading

βωμὸς Ἄρης φύγασιν

, which is certainly wrong, an obvious correction is

βωμὸς ἀρειφύγασιν

, which would be unexceptionable if we found it in the text. But other possibilities occur: thus the poet may have written

Ἀρησφύγετον

in imitation of the word

Κρησφύγετον

80.

Εἰ θείη Διὸς εὖ παναληθῶς!

This is nonsense. To change

Διὸς

θεὸς

has no plausibility; all remains abrupt;

θεὸς

followed by

Διὸς

is scarcely possible. My present belief is that we get the poet's sense by

Ἰθείᾳ Διὸς ἐν παναληθεῖ

.... which means, “In the straight line of Jove, though drawn with perfect accuracy, the heart's desire of Jove is not easy to trace." Then the abruptness vanishes and the argument is solid. Moreover, in the next line

τοι

seems to introduce a general maxim. This suggests to me that

πάντα

, which is weak, ought to be

βροντά

93.

τὰν ἄποινον

(the old text) is manifestly indefensible. Critics do not seem to have observed that in place of it we need the accusative after

ἐξέπραξεν

. Then we must put a full-stop after

ἐξοπλίζει

, and the sense needed will be given by

Πάντα νόον δαιμονίων | μνῆμον ἄνω φρόνημά πως | αὐτόθεν ἐξέπραξεν

...

104. The little word

καὶ

offends me, and suggests that

καὶ διάνοιαν

should possibly be

παιδὸς ἄνοιαν

. Is the spondee in the third foot satisfactory?

107. Remove the stop and join

ἐμπρεπῆ

with

με

115, 116.

πελομένων καλῶς | ἐπιδρομῶς ὅθι θάνατος ἀπῇ

. This is mere chaos. The general sense needed is, that “incestuous marriages involve the gods in guilt:"

ἐναγέα

must be the predicate. I propose to change

πελομένων

πέλοι ἂν οὐ

, which gives the sense excellently. On comparing the strophe, it seems likely that v. 116 contains epithets of

τέλεα

, as v. 105 of

μέλεα

. To read for v. 116

ἐπίδρομα, νόθα, θανατοσαπῆ

, would be very close to the letters; but I think

θανατοσαγῆ

, “laden with death,” more likely, and it is but

for

Ἐπίδρομα

I render invasive.

118, 119. Punctuate with comma after

πόνοι

, and with full-stop after

ἀπάξει

, and interpret, “The distresses are indefinable, into what the wave is to carry us;" that is, "It is doubtful, into what—"

127. Join

δορὸς ἀχείματον

, escaping the storm of the spear. I do not think that

δόμος δορὸς

can mean a house of timber, as Scholefield seems to join it.

203-206, of Scholefield, but 207-10 of the Oxford pocket edition, seem to be out of order. The two first lines should change places, and the fourth should be first.

244.

τηρὸν

is difficult to justify and difficult to condemn; but I think

ἱερόραβδον

to be a fair and satisfactory correction of

ἱεροῦ ῥάβδον

309. It seems impossible that

ῥυσίων

can be correct. I suggest

ψαυσέων

, strokings, caresses, equivalent to

ἐπαφησέων

. The next line, which is lost, may have been

τίς οὖν ἐς Ἔπαφον

(or

τίς δῆτα κείνῳ

)

κλεινὸν ἀναφέρει γένος

394.

μὴ τοῖον

, for unlucky, evil, is not plausible.

μὴ τερπνὸν

may suggest itself; but there are too many other possibilities.

485. For the unmeaning

εὖ ῥέοντα

I suggest

ἐγκρέοντα

, equivalent to

ἐμβασιλεύοντα

488.

πολισσούχων

all regard as wrongly repeated from the preceding line. One may suggest

πολυλλίστους

, or else

πολυξείνους ἕδρας

492. The old

φόβον

seems to me quite right, and the change to

φόνον

quite wrong. "Beware, lest too much confidence produce alarm."

510. Perhaps

οὔτι

should be

οὔ σε

, as the sense seems to require.

521.

πιθοῦ τε καὶ γενέσθω

. Obviously to me

γενέσθω

has supplanted some epithet of

ἀνδρῶν

. The nearest word that I think of is

πανεχθῶν

. This is in itself irreprovable:

πιθοῦ τε, καὶ πανεχθῶν | ἄλευσον ἀνδρῶν ὕβριν

528.

γενοῦ πολυμνήστωρ

cannot be right. Dindorf prints

πολυμνῆστορ

metri causâ, I suppose, rightly regarding

ὕβριν

as a pyrrhic in the strophe. Apparently for

πολυμνήστωρ

we need an accusative epithet of

αἶνον

, and for

γενοῦ

a genitive or dative, such as

γόνου

γονῇ

(not

γένους

, for that occurs twice besides in the sentence). I doubtfully propose

νέωσον εὔφρον' αἶνον | γόνου πολύμνηστον

. In the next line,

τοι

must be either interpreted

σοὶ

, I suppose, or changed into

σοί

ἔνοικοι

seems to be for the prosaic

ἔποικοι

, settlers.

550.

εἰσικνουμένου

, after

ἰκνεῖται

, is hardly credible. Dindorf's

εἰσικνουμένη

does not remove this objection. Hermann's conjecture

ἐγκεχριμένη

seems to me quite justified.

555. Surely

ὕδωρ τὸ Νείλου

ought to be

ὕδωρ τε Νείλου

. The poet says that the wind of the desert (

τυφῶ μένος

) and the water of Nile come upon the snow-fed fields of Egypt. Like Herodotus, he supposed that snow, melting in the highlands of Abyssinia, kept the Nile full through the summer.

558.

θείας

is clearly wrong, yet it is hard to believe

θυιὰς

right. Some deeper change may lie hid something like -λητος ὁδοῦ πονήρας, I mean.

572. I do not see how

βία

can be nominative to

ἀποστάζει

. Until the lost line is supplied, all conjecture is infirm.

574. I protest against rendering

ἕρμα

, ballast, as an utter monstrosity, and suggest that it means gem, germ. Compare Iliad, iv. 117, and

ἕρματα

for gems,

ὅρμος

, a necklace.

580. The logic of

τίς γὰρ

proves that the previous lines assert the progeny to have been Jupiter's; hence

Ζηνὸς

must be predicate, and

τὸ δὴ

cannot possibly be right. I propose to change it to

τόδε

628.

ἀρότοις ἐν ἄλλοις

implies that ἄροτος in a literal sense has been named in the previous lines: I think, therefore, that

ἄχορον

has somehow come in place of the word

ἄροτος

. In the antistrophe, for

πράκτορά τε σκόπον

, which is certainly wrong, I would suggest

πράκτορ' αὐτόσκοπον

672. Paley well changes

τὼς

γᾶς

674. I like the Aldine reading

ἐπιβωμὰν

better than

ἐπὶ βωμῶν

βωμοῖς

. We probably all adopt

μοῦσαν θείατ'

, with Ahrens and Hermann, for

μοῦσαι θεαί τε

678-680. The common text is certainly wrong; yet it may be corrected in more ways than one. For

τὸ πτόλιν κρατύναι

I wish

καὶ πόλιν κρατύνοι

, which explains syntax and sentiment, so as to open the poet's meaning, probably, thus:

φυλάσσοι τ' αἰσίμοισι τιμὰς | τὸ δήμιον, καὶ πόλιν κρατύνοι | προμαθίαις ξυνόμητις ἀρχά

. This is the poet's ideal of a well-tempered free state. "Let the folk reserve honours (public offices) for the virtuous, and let a magistracy of common counsel stablish the city by previous deliberations."

Προμάθιαι

is poetical for

προβουλεύματα

. For

αἰσίμοισι

the old text has

ἀτιμίας

, which is manifestly wrong.

775.

ἀπρόσδεικτος

, a rock that "cannot be pointed at”! Rather, I think,

ἀπρόσμικτος

, inaccessible.

786.

τίν' ἀμφ' αὐτᾶς ἔτι πόρον | τέμνω γάμου καὶ λυτήρια

. This chaos would be desperate, only that the metre of the strophe guides us. (Dindorf there changes

καρδίας

κάρτας

, quite causelessly.) I see nothing for it but audacious conjecture, thus:

ἐλθέτω μόρος πρὸ κοί | τας γαμηλίου, τυχὼν | τᾶνδ' ὑφᾶν, τελεσφόρον | δεμνίων γάμου καλύπτραν.

| Here

τᾶνδ' ὑφᾶν

is the

σάργαναι

of v. 768, and

καλύπτραν

is accusative in apposition to the sentence, as in Ag. 218, where we supply

λέγω

with

ἀρωγάν

979.

κἄλωρα κωλύουσαν ὡς μένειν ἐρᾷ

, is confessedly nonsense. The first word is corrected to

κἄωρα

, rather (I think)

κἄνωρα

, since Herodotus has

ἄνωρος

and

ἀνωρία

῎Ανωρα

, as less usual than

ἄωρα

, might get corrupted. Further, I suggest,

κἄνωρα

[or

καὶ χλωρὰ

]

κωλύουσ' ἄνθος μένειν ἐρᾷ

: that is,

ἐρᾷ

(

φιλεῖ

)

κωλύουσα

, “she loves to hinder the unripe from awaiting their bloom (their prime).”

983. For

μὴ πάθωμεν

I think we need

μὴ λαθώμεθ'

(“let us not forget”), unless a whole line is lost after

δορί

F. W. N.

English (E. D. A. Morshead, 1908) (OCR draft) Experimental (Aeschylus, Suppliant Maidens — Morshead translation. Wikisource transcription; speech corresp and card milestones aligned to Smyth perseus-grc2.) — 1068 focus

Be thy will for the cause of the maidens! of two ills, the lesser I pray—

The exile that leaveth me pure.

May thy justice have heed to my cause, my prayers to thy mercy find way!

For the hands of thy saving are sure.
1110
[ Exeunt omnes.

German (J. J. C. Donner, 1854; OCR review) (OCR draft) Experimental (Aeschylos. Deutsch in den Versmaßen der Urschrift. Stuttgart: Hoffmann, 1854. Native Donner line citations, Smyth card correspondence, selected textual readings and metrical facsimiles. Remaining OCR differences and unattributed reading notes are documented in the linked review inventory.) — 1068 focus

Du verleihe Sieg den Frau'n!

Wenn ein doppelt Leid mir droht,
1015

Wähl' ich das klein're lieber.

Daß dem Recht des Rechtes Sieg

Folge, fügt Gottes Rath auf mein Gebet,

Der aus Leid mein Leben löst.

Commentary

Commentary (N. Wecklein, 1902; German; OCR draft) (Suppliants, explanatory commentary pp. 24–120. Single-witness OCR; source readings and all reference placements require scan review.) focus

1068-1069. mvp-aeschylus-tlg0085-tlg001-wecklein1902-com-ger1-655

,,Wie sollte man von mir erwarten, daß ich in die Tiefe des Sinnes von Zeus blicke? Das wäre ein Blick in eine grundlose Tiefe", d. i.,,allerdings kann ich die Ge- heimnisse der Zukunft und die Ratschlüsse der Gottheit nicht durchschauen". Vgl. Hom. ψ 81 μαῖα φίλη, χαλεπόν σε θεῶν αἰει- γενετάων δήνεα εἴρυσθαι, μάλα περ πολύϊδριν ἐοῦσαν, Verg. Aen. Χ 501 nescia mens hominum fati sortisque futurae. Δίαν wie 545. ὄψιν ἄβυσσον ist Akk. des inneren Ob- jekts, steht aber als nachträglicher Zusatz wie eine Apposition zum Inhalt des Satzes. Das Gesetz, daß wer die Strophe vorträgt, auch die Antistrophe singt, wird hier nur zum Scheine verletzt, weil doch alle Verse das gleiche Versmaß (zwei Ionici) haben, die V. 1063 f. also auch = 1070f. und 1065 f. 1068f. sind.

1070. mvp-aeschylus-tlg0085-tlg001-wecklein1902-com-ger1-656

⁴

Dann sprich groß in magvollen Worten" (für αὔχει hat die Handschrift svxov), d. h.,, dann nimm den Mund nicht so voll und bediene dich maßvoller Ausdrücke. Welche Lehre, die durch die Um- stände geboten ist, (welche heil- same Lehre) sollen eigentlich deine Worte ( σὺ δὲ θέλγοις ἂν ἄθελκτον) für mich enthalten?" Über die Fügungen der Gottheit dich nicht zu sehr zu ereifern", d. h.,, in die Fügungen der Gottheit dich mit Zu Ergebenheit zu schicken". καιρόν vgl. Eur. Andr. 484 φρενὸς αὐτοκρατοῦς ἑνός, ἃ δύνασις ἀνά τε μέλαθρα κατά τε πόλιας, ὁπόταν εὑρεῖν θέλωσι καιρόν. — μηδὲν ἀγάζειν erklärt der Schol. mit λίαν ἐξετάζειν und so deuten manche die Worte ,, vorwitzig ausforschen",,, peinlich ergründen" (Theogn. 401 undèv ἄγαν σπεύδειν· καιρὸς δ᾽ ἐπὶ πᾶσιν ἄριστος ἔργμασιν ἀνθρώπων). Aber wie βιάζειν von βία, so ist ἀγάζειν von ἄγη (zu 170) gebildet und Hesych. erklärt ἀγάζει mit ἀγανακτεῖ, βαρέως φέρει. Es ist also τὰ θεῶν μηδὲν ἀγάζειν ungefähr s. v.a. μὴ ἐπιφθόνως ἔχειν πρὸς τὰ θεῶν. Die Dienerinnen verweisen ihren Herrinnen das Entsetzen, welches diese mit ὁ μέγας Ζεὺς ἀπαλέξαι κτέ. zu erkennen gaben, als sie den Willen der Gottheit und die Be- stimmung des Schicksals ver- kündeten.

1073. mvp-aeschylus-tlg0085-tlg001-wecklein1902-com-ger1-657

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Ein Gebet an Zeus, vo beiden Chören zusammen gesungen, beschließt in feierlicher Weise das Stück. ἀποστεροίη, möge fern- halten.

Aeschylus Supplices 1068

ed. Herbert Weir Smyth

Search the Perseus Catalog for:

Χορός

καὶ κράτος νέμοι γυναι-

ξίν· τὸ βέλτερον κακοῦ

καὶ τὸ δίμοιρον αἰνῶ,
1070

καὶ δίκᾳ δίκας ἕπε-

σθαι, ξὺν εὐχαῖς ἐμαῖς, λυτηρίοις

μαχαναῖς θεοῦ πάρα.

Current edition Perseus

Χορός

ξὶν τὸ βέλτερον κακῶ. καί τε δίμοιρον αἰνῶ

καὶ δίκᾳ δίκας ἕπεσθαι. ξὺν ἀλχοχῆς ἐμαῖς

λυτηρίοις
905

μηχαναῖς θεοῦ πάρα.

Καὶ κράτος νέμα γυναιξίνα ¹

Τὸ βέλτερον κακοῦ,

Καὶ τὸ δίμοιρον αἰνῶ,
1080

Καὶ δίκα δίκας έπεσθαι,

Ξὺν εὐχαῖς ἐμαῖς λυτηρίοις

Μηχαναῖς θεοῦ πάρα.

Scholia on untranscribed lines

ΗΜ.

καὶ κράτος νέμοι γυναιξίν· τὸ βέλτερον κακοῦ

καὶ τὸ δίμοιρον αἰνῶ,

καὶ δίκᾳ δίκας ἕπεσθαι, ξὺν εὐχαῖς ἐμαῖς λυτη

ρίοις

μαχαναῖς θεοῦ πάρα.

καὶ κράτος νέμοι γυναι-

Ant. 4.

ξίν· τὸ βέλτερον κακοῦ

καὶ τὸ καί τε δίμοιρον αἰνῶ
1070

καὶ δίκα δίκας ἕπε-

σθαι ξὺν εὐχαῖς ἐμαῖς, λυτηρίοις

μηχαναῖς θεοῦ πάρα.

Apparatus Criticus

δεινοὶ πλέκειν τοι μηχανὰς Αἰγύπτιοι

ΔΑΝΑΙΔΕΣ

κάπειτα δ᾽ εὐτε λαμπρὸν ἡλίου φάος
1

ἕως ἐγείρηι, πρευμενεῖς τοὺς νυμφίους

νόμοισι θέντων σὺν κόροις τε καὶ κόραις.

Qu'il donne la victoire aux femmes — je me résigne au
moindre mal et à deux tiers de bonheur ¹ — et qu'une juste sentence vienne à l'appel de la justice, si ma prière est entendue, par les voies libératrices qui sont à la Divinité !

NOTES.

THE SUPPLIANTS.

Be thy will for the cause of the maidens! of two ills, the lesser I pray—

The exile that leaveth me pure.

May thy justice have heed to my cause, my prayers to thy mercy find way!

For the hands of thy saving are sure.
1110
[ Exeunt omnes.

Du verleihe Sieg den Frau'n!

Wenn ein doppelt Leid mir droht,
1015

Wähl' ich das klein're lieber.

Daß dem Recht des Rechtes Sieg

Folge, fügt Gottes Rath auf mein Gebet,

Der aus Leid mein Leben löst.

Commentary

Stable identifiers

Search the Perseus Catalog for:

Search the Perseus Catalog for:

Χορός καὶ κράτος νέμοι γυναι- ξίν· τὸ βέλτερον κακοῦ καὶ τὸ δίμοιρον αἰνῶ, 1070 καὶ δίκᾳ δίκας ἕπε- σθαι, ξὺν εὐχαῖς ἐμαῖς, λυτηρίοις μαχαναῖς θεοῦ πάρα.

Current edition Perseus

Χορός ξὶν τὸ βέλτερον κακῶ. καί τε δίμοιρον αἰνῶ καὶ δίκᾳ δίκας ἕπεσθαι. ξὺν ἀλχοχῆς ἐμαῖς λυτηρίοις 905 μηχαναῖς θεοῦ πάρα.

Καὶ κράτος νέμα γυναιξίνα 1 Τὸ βέλτερον κακοῦ, Καὶ τὸ δίμοιρον αἰνῶ, 1080 Καὶ δίκα δίκας έπεσθαι, Ξὺν εὐχαῖς ἐμαῖς λυτηρίοις Μηχαναῖς θεοῦ πάρα.

Scholia on untranscribed lines

ΗΜ. καὶ κράτος νέμοι γυναιξίν· τὸ βέλτερον κακοῦ καὶ τὸ δίμοιρον αἰνῶ, καὶ δίκᾳ δίκας ἕπεσθαι, ξὺν εὐχαῖς ἐμαῖς λυτη ρίοις μαχαναῖς θεοῦ πάρα.

Ἡμιχόριον Β 1 καὶ κράτος νέμοι γυναιξίν. τὸ βέλτερον κακοῦ καὶ τὸ δίμοιρον αἰνῶ, 1040 καὶ δίκα δίκας ἕπεσθαι ξὺν εὐ- χαῖς ἐμαῖς, λυτηρίοις μηχαναῖς θεοῦ πάρα.

καὶ κράτος νέμοι γυναι- Ant. 4. ξίν· τὸ βέλτερον κακοῦ καὶ τὸ καί τε δίμοιρον αἰνῶ 1070 καὶ δίκα δίκας ἕπε- σθαι ξὺν εὐχαῖς ἐμαῖς, λυτηρίοις μηχαναῖς θεοῦ πάρα.

Apparatus Criticus

δεινοὶ πλέκειν τοι μηχανὰς Αἰγύπτιοι

ΔΑΝΑΙΔΕΣ

κάπειτα δ᾽ εὐτε λαμπρὸν ἡλίου φάος 1 ἕως ἐγείρηι, πρευμενεῖς τοὺς νυμφίους νόμοισι θέντων σὺν κόροις τε καὶ κόραις.

Qu'il donne la victoire aux femmes — je me résigne au moindre mal et à deux tiers de bonheur 1 — et qu'une juste sentence vienne à l'appel de la justice, si ma prière est entendue, par les voies libératrices qui sont à la Divinité !

NOTES.

THE SUPPLIANTS.

Be thy will for the cause of the maidens! of two ills, the lesser I pray— The exile that leaveth me pure. May thy justice have heed to my cause, my prayers to thy mercy find way! For the hands of thy saving are sure. 1110 [ Exeunt omnes.

Du verleihe Sieg den Frau'n! Wenn ein doppelt Leid mir droht, 1015 Wähl' ich das klein're lieber. Daß dem Recht des Rechtes Sieg Folge, fügt Gottes Rath auf mein Gebet, Der aus Leid mein Leben löst.

Commentary

Stable identifiers

Χορός

καὶ κράτος νέμοι γυναι-

ξίν· τὸ βέλτερον κακοῦ

καὶ τὸ δίμοιρον αἰνῶ,
1070

καὶ δίκᾳ δίκας ἕπε-

σθαι, ξὺν εὐχαῖς ἐμαῖς, λυτηρίοις

μαχαναῖς θεοῦ πάρα.

Χορός

ξὶν τὸ βέλτερον κακῶ. καί τε δίμοιρον αἰνῶ

καὶ δίκᾳ δίκας ἕπεσθαι. ξὺν ἀλχοχῆς ἐμαῖς

λυτηρίοις
905

μηχαναῖς θεοῦ πάρα.

Καὶ κράτος νέμα γυναιξίνα ¹

Τὸ βέλτερον κακοῦ,

Καὶ τὸ δίμοιρον αἰνῶ,
1080

Καὶ δίκα δίκας έπεσθαι,

Ξὺν εὐχαῖς ἐμαῖς λυτηρίοις

Μηχαναῖς θεοῦ πάρα.

ΗΜ.

καὶ κράτος νέμοι γυναιξίν· τὸ βέλτερον κακοῦ

καὶ τὸ δίμοιρον αἰνῶ,

καὶ δίκᾳ δίκας ἕπεσθαι, ξὺν εὐχαῖς ἐμαῖς λυτη

ρίοις

μαχαναῖς θεοῦ πάρα.

κάπειτα δ᾽ εὐτε λαμπρὸν ἡλίου φάος
1

ἕως ἐγείρηι, πρευμενεῖς τοὺς νυμφίους

νόμοισι θέντων σὺν κόροις τε καὶ κόραις.

Qu'il donne la victoire aux femmes — je me résigne au
moindre mal et à deux tiers de bonheur ¹ — et qu'une juste sentence vienne à l'appel de la justice, si ma prière est entendue, par les voies libératrices qui sont à la Divinité !

Be thy will for the cause of the maidens! of two ills, the lesser I pray—

The exile that leaveth me pure.

May thy justice have heed to my cause, my prayers to thy mercy find way!

For the hands of thy saving are sure.
1110
[ Exeunt omnes.

Du verleihe Sieg den Frau'n!

Wenn ein doppelt Leid mir droht,
1015

Wähl' ich das klein're lieber.

Daß dem Recht des Rechtes Sieg

Folge, fügt Gottes Rath auf mein Gebet,

Der aus Leid mein Leben löst.