Aeschylus Prometheus Bound 894

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Prometheus Bound. Aeschylus. . 2026.

Current edition Experimental

Provisional text from uncorrected OCR; expect errors.

Commentary

Critical apparatus to Prometheus Bound (OCR draft) (Latin and Greek critical apparatus to Gottfried Hermann's 1852 edition of Prometheus Bound.) focus

864. mvp-aeschylus-tlg0085-tlg003-hermann1852-appcrit-lat1-974

δαμέντων:
δαμέντα
Cantabr. 1.

861-864. mvp-aeschylus-tlg0085-tlg003-hermann1852-appcrit-lat1-975

Vulgo hi versus sic scripti leguntur,
φθόνον δὲ σωμάτων ἕξει θεός· Πελασγία δὲ δέξεται θηλυκτόνῳ Ἄρει δαμέντων νυκτιφρουρήτῳ θράσει
. Quae quum intellectum esset non admittere aptam explicationem, Brunckius temere scripsit
φθόνον δὲ σώμαθ' ὧν ἕξει θεός, Πελασγία δὲ δέξεται θηλυκτόνῳ Ἄρει δαμέντων
. Heynius ad Apollodorum p. 273. (108. ed. sec.) aut
σώματα
de puellis, quarum fructum deus maritis invideat, dici, et deinde
δαμέντας
legi debere, aut procorum corpora fato subducenda significari censebat. Siebelis in diatriba de Aeschyli Persis p. 118. nihil mutandum ratus sic vertit, Aegypti filii Danaidum venabuntur nuptias, sed illarum deus invidebit corpora (non committet ut iis potiantur), ipsorum vero (Aegypti filiorum) a feminis caesorum corpora terra leget Pelasgica. Horum quidem nihil admitti posse apertum est. Blomfieldius
δαμέντας
edidit, Boissonadius
δαμέντα
, hanc Medicei libri scripturam esse falso dicens (habet enim ille quoque liber
δαμέντων
) deumque putans ob caesa corpora invidiam facere dici. Ne haec quidem habent quo cuiquam possint probanda videri. Illud vero mirere, quod qui
δαμέντας
vel
δαμέντα
scripserunt, non
δέξεται
mutarunt in
δέρξεται
, quo sententiam saltem aptam effecissent. Verba qui explicari satis ducit, acquiescere poterit in Wellaueri sententia, qui nihil mutans ad
δέξεται
intelligendum putabat
αὐτάς
ex praegresso
σωμάτων
, et
δαμέντων
genitivum absolutum esse volebat, hoc sensu, deus ipsis corpora puellarum invidebit, easque Pelasgia excipiet, interfectis illis ferro muliebri. Et illud quidem non potest dubium esse,
φθόνον σωμάτων ἕξει θεός
de virginum dictum esse corporibus, quorum potiri non permissurus sit deus Aegypti filiis: nec minus certum est
Πελασγία δὲ δέξεται
ad Danaides referri: absurdum est enim de corporibus Aegyptiadum receptis sepultisque cogitare, nec quidquam perversius quam
δαμέντας
, Pauwii inventum, aut
δαμέντα
inferri potuit. Sed
δαμέντων
si tum additum est genitivo absoluto, perobscura est ista brevitas orationis, omissa utraque et virginum et sponsorum nominatione. Quo efficitur ut vix dubitari possit quin aliquid exciderit ante
θηλυκτόνῳ
. Credibile est huiusmodi quid dictum fuisse,
Πελασγία δὲ δέξεται τὸν ἐγγενῆ στόλον γυναικῶν, νυμφίων θηλυκτόνῳ Ἄρει δαμέντων νυκτιφρουρήτῳ θράσει
. Similem in mediis versibus omissionem supra ad v. 753. ex Vit. adnotavimus.

867. mvp-aeschylus-tlg0085-tlg003-hermann1852-appcrit-lat1-976

ἐπ' ἐχθροὺς:
ἐς ἐχθροὺς
M. (si recte ex M. adnotatum) Vit. aliique et Rob.
ἐπ' ἐχθροὺς
G. Lips. Ald. Turn. adscriptumque in Par. B. Blomfieldius quum praelaturum fortasse aliquem
ἐς
putavit, quia melius intrare amor quam contra ire diceretur, non cogitavit id hic non esse melius, ubi illud ipsum contra ire necessario est intelligendum: de quo significatui praepositionis citavit Valckenarium ad Phoen. 79.
Εἰς
quum pro
ἐπί
dici putatur, ut in Euripidis Or. 1010.
τὰ πανύστατα δ᾽ εἰς ἐμὲ καὶ γενέταν ἐμὸν νεῖμαι
, vis praepositionis est ea, ut pervenire aliquid aliquo, non ut tendere ad perveniendum, quod est in
ἐπί
, significetur. Hic etsi utrumvis dici potuit, aptius tamen videtur
ἐπί
, praesertim quum de connubio olim Iovi periculoso sit accipiendum.

868. mvp-aeschylus-tlg0085-tlg003-hermann1852-appcrit-lat1-977

ἵμερος:
ἵμερον
Lips.

English commentary on Prometheus Bound (OCR draft) (N. Wecklein, translated by F. D. Allen. Ginn & Company, 1893; compared with the 1891 printing. Printed commentary pages 31–144. Provisional alignment and unresolved OCR are visibly flagged.) focus

561-886. mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-375

1
2
561-886. Third Episode. Io and Prometheus. The myth of Io is connected with that of Prometheus by the person of Heracles, the libera- tor of Prometheus, who is descended from paphus, the son of Zeus and Io (see on 774). The appearance of Io therefore prepares the way for the introduction of Heracles in the Προ- μηθεὺς λυόμενος. But the immediate significance of this scene consists in the present relation of Zeus and Io. Io appears as innocent and yet perse- cuted; her sufferings, superficially considered, put Zeus in the worst possible light. Accordingly the in- dignation of Prometheus rises more and more, till at last, carried away by passion, he vaunts his secret in such terms that the interposition of Zeus becomes inevitable. So the transition to the catastrophe is pre- pared. The geographical part of this episode, with its description of marvels, like the scene of Heracles in the Προμηθεὺς λυόμενος (see below, Frg. VII. and VIII.), doubtless had a peculiar charm for the Athenians of the period. On the origin of the myth of Io, see Introd. p. 9, footnote. Io appears as a horned maiden (588, 674; so indi- cated by her mask). In early Greek art, especially in vase-paintings, she has the figure of a cow outright. On the throne of the Amyclaean Apollo, a work of the sculptor Bathycles (about Ol. 60), Hera was represented as glaring at Io, 'who is already a cow' (Paus. iii. 18. 7). On an archaic black-figured vase of the Munich collection (No. 573; see Panofka, Argos Panoptes, plate 5), Argus is seen, seated on the ground, a fero- cious figure with long hair and beard, and a huge eye in his shaggy breast; he holds in his hand a long cord, attached to the horns of a cow. Near by stands Hermes, grasping the cord near the horns with his left hand, and about to draw his sword with his right. Argus's dog
stands at bay in front of his master. Through the influence of this trag- edy, Io came later to be depicted in art as a maiden with horns. So, for instance, on a red-figured vase of the Berlin Museum (Panofka, l.c., plate 3). The stinging gadfly' of the legend (cp. Suppl. 306 BΑ. τί οὖν ἔτευξεν ἄλλο δυσπότμῳ βοΐ; ΧΟ. βοη- λάτην μύωπα κινητήριον, Verg. Georg. iii. 147 cui nomen asilo Ro- manum est, oestrum Graii vertere vocantes), which is mentioned in Io's narrative, 675 be- low, had also to be omitted in the scenic representation. The difficulty was met by a figurative conception of οἶστρος; the maddening sting was interpreted as the reminiscence of the crafty eye of Argos (567). — On account of the unusual manner of Io's entrance and exit, the anapaests which commonly accompany the ar- rival and departure of a personage are here and at 877 given to the actor, not to the chorus. So above, at the entrance of the chorus (120 ff.).

864. mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-551

3
4
864. With this wish cp. Suppl. 1032 μηδ᾽ ὑπ᾿ ἀνάγκας γάμος ἔλθοι Κυ- θερείας· στυγερῶν πέλοι τόδ᾽ ἆθλον, Xen. Anab. iii. 2. 3 οἶμαι γὰρ ἂν ὑμᾶς τοιαῦτα παθεῖν, οἷα τοὺς ἐχθροὺς οἱ θεοὶ ποιήσειαν.

865. mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-552

5
6
865. μίαν: Hypermnestra; see on 774. – θέλξει τὸ μή: see on 236. 862. ἕκαστον: goes in sense with γυνή as well as ἄνδρα. – αἰῶνος στερεῖ: cp. Il. xxii. 58 αὐτὸς δὲ φίλης αἰῶνος ἀμερθῇς, χνί. 453 ἐπὴν δὴ τόν γε λίπῃ ψυχή τε καὶ αἰών. 863. ἐν σφαγαῖσι βάψασα ξίφος: cp. Soph. Ai. 95 ἔβαψας ἔγχος εὖ πρὸς ᾿Αργείων στρατῷ. The phrase ἐν σφα- γαῖσι = ἐν φόνῳ, in the blood of the slaughtered men. Blomfield, after Ruhnken, explains ἐν σφαγαῖσι as 'in iugulo,' comparing Eur. Or. 291 μή- ποτε τεκούσης εἰς σφαγὰς ὦσαι ξίφος, Aristot. Hist. Αn. i. 14 κοινὸν δὲ μέρος

866. mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-553

7
8
866. ἀπαμβλυνθήσεται: ‘ἀπαμβλύ- νειν ut ἀμβλύνειν de impetu animi re- tardato ponitur. Comparatio a retusa ferri acie ducta est. Sic Sept. 715 τεθηγμένον τοί μ᾽ οὐκ ἀπαμβλυνεῖς λόγῳ' (Schütz). Cp. the words of Hypermnestra in Ovid. Her. xiv. 7 esse ream praestat quam sic placuisse parenti; non piget immunes caedis habere ma- nus.