1-127.
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1-127: Prologue
(πρόλογος).
1-87.
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1-87: First Scene. Cratos and Bia, dragging the figure representing Prometheus, enter on the left; He- phaestus with smith's tools accompa- nies them.
1.
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1.
χθονὸς
πέδον : poetical periphra- sis for
χθόνα. Cp. Suppl. 260
χώρας
᾿Απίας
πέδον, 662
πέδον
γᾶς, Pers. 488
γῆς
᾿Αχαιίδος
πέδον. In such expres- sions, the adjective does not agree with the genitive, but with the sub- stantive which makes the periphrasis, because this substantive forms one idea with the genitive. See below, 91, 110, 823; also Sept. 304
ποῖον
δ᾽
ἀμείψεσθε
γαίας
πέδον,
Εum. 292
χώ-
ρας
ἐν
τόποις
Λιβυστικοῖς, 326
ματρῷον
ἅγνισμα
κύριον
φόνου, 718
πρωτοκτό-
νοισι
προστροπαῖς
᾿Ιξίονος. –
μέν : an- swered by
σοὶ
δέ in 3; the first part of the task (bringing Prometheus to the spot) is contrasted with the sec- ond part (nailing him to the rock). "We have done our duty, and here we are
(ἥκομεν), now you must do yours." -
τηλουρόν: this accent is expressly attested by the gramma- rian Arcadius
περὶ
τόνων, p. 73, 6.
τηλουρός is formed from
τηλοῦ as
πο-
νηρός from
πόνος. Others derive the word from
τῆλε and
ὅρος
(οὗρος) boun- dary, so that it means cuius ter- mini procul sunt; or from
τῆλε and
oὗρον space (cp. Curtius Etym.5 p. 346); but these derivations would require the accent
τήλουρος.
2.
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2.
Σκύθην: here used adjectively, as in 417. So Sept. 817
Σκύθῃ
σιδήρῳ, Eur. Rhes. 426
Σκύθης
λέως, Martial iv. 28, 4 Scythas zmaragdos. Cp. also 805; Ag. 109
Ἑλλάδος
ἥβας, Prom. Solut. Frg.
Χ. 9 below
Λίγυν
στρα-
τόν, Frg. 322
Κουρῆτα
λαόν. See also note on 761 below. -
οἶμον : originally road, then strip, tract; cp. Il. xi. 24
τοῦ
δ᾽ (sc.
θώρηκος)
ἤτοι
δέκα
οἶμοι
ἔσαν
μέλανος
κυάνοιο, ten stripes of blue steel. –
ἄβροτον:
ἀπάνθρωπον, Hesych. Hermann, following Buttmann Lexil. I.
p. 136, thinks this use of
ἄβροτος a blunder, due to a misinterpretation of the Homeric
νὺξ
ἀβρότη
(Il. xiv. 78), which was wrongly explained by some of the ancients as the time "when mortals are not abroad,"
καθ'
ἣν
βροτοὶ
οὐ
φοιτῶσιν, whereas it is really an equivalent of
νὺξ
ἄμβροτος (Od. xi. 330),
νὺξ
ἀμβροσίη. But this is not necessary.
As
ἄνανδρος means both unmanly and destitute of men,
ἀπάνθρωπος both inhuman and deserted of mankind, so
ἄβροτος means immortal and void of mortals. - Similar resolu-
tions in the third foot occur eight times in this play. The tribrach in the first foot always consists of a sin- gle word (see on 116); but in the second and fifth, and still more in the third and fourth feet, the first short of the tribrach is usually the final syllable of a word, or a monosyllabic particle closely connected with the preceding word
(τέ 351,
γέ 746,
δέ 993). In the third foot, the caesura thus made is followed, in six of the examples, by a word consisting of three short syllables; in the other two cases a proper name of four syllables follows
(Κιλικίων 351,
Ιόνιος 840). The repetition of the prep- osition gives to
Σκύθην
οἶμον and
ἄβρο-
τον
ἐρημίαν, which otherwise would be close appositives, more the air of two separate statements. See Krüg. I. § 57, 10, 4. - The scholiast remarks on this verse:
τοῦτο
εἰς
τὸ
ἀπαραμύθη-
τον
τοῦ
δεθησομένου·
καὶ
Σοφοκλῆς
τὸ
αὐτὸ
περὶ
Φιλοκτήτου
λέγει. Cp. Intro- duction, p. 25, footnote 2, and verses 20, 270; also Ar. Ach. 704,
ξυμπλα-
κέντα
τῇ
Σκυθῶν
ἐρημίᾳ.
3.
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3.
Ήφαιστε,
σοὶ
δέ: for
σοὶ
δέ,
"Ηφαιστε. The vocative is often placed first in this way, to attract more promptly the attention of the person addressed. Cp. Od. xvi. 130
ἄττα,
σὺ
δ᾽
ἔρχεο
θᾶσσον,
Ιl. i. 282
᾿Ατρείδη,
σὺ
δὲ
παῦε
τεὸν
μένος,
vi. 429
Ἕκτορ,
ἀτὰρ
σύ
μοί
ἐσσι
πατήρ. Frequent in Sophocles: cp. Ai. 1409,
Εl. 150,
Ο.
Τ. 203, 1096, 1503, О. С. 237, 332, 507, 592, Ant. 1087, Phil. 799. Also [Plato] Theages 127 c &
Σώκρατες,
πρὸς
σὲ
δ᾽
ἂν
ἤδη
εἴη
ὁ
μετὰ
τοῦτο
λόγος. --
μέλειν : personal;
ἐπιστολάς is its subject. See Krüg. I. § 47, 11, 5 and II. § 47, 11, 2. –
ἐπιστολάς : =
ἐν-
τολάς, commands. Cp. Suppl. 1012
φυλάξαι
τάσδ'
ἐπιστολὰς
πατρός, Pers. 783
κού
μνημονεύει
τὰς
ἐμὰς
ἐπιστολάς, Frg. 423
ἄκουε
τὰς
ἐμὰς
ἐπιστολάς.
4.
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4.
πατήρ: is said of Zeus not only by the menials, 40 and 53, and by Hermes, 947, 984, but even by He- phaestus, 17.
5.
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5.
λεωργόν :
κακοῦργον,
πανοῦργον,
ἀνδροφόνον, Hesych. Of these, the interpretation
πανούργος agrees ex- actly with the derivation of the word from
λέως, an adverb which the an- cient lexicographers explain by
re-
λέως,
παντελῶς,
ἅπαν. Cp. Archil. Frg. 112 Bergk
λείως
γὰρ
οὐδὲν
ἐφρό-
νεον =
πάντως
γὰρ
οὐδὲν
ἐφρόνεον, and the words
λεώλης,
λεώλεθρος =
πανώλης,
πανώλεθρος. Accordingly
λεωργός sig- nifies one who acts recklessly, in dis- tinction from one whose conduct is regulated by principle. Cp. Archil. Frg. 88
πάτερ
Ζεῦ,
σὸν
μὲν
οὐρανοῦ
κράτος,
σὺ
δ᾽
ἔργ᾽
ἐπ᾿
ἀνθρώπων
ὁρᾷς
λεωργὰ
καὶ
θεμιστά, Xen. Mem. i. 3. 9
αὐτὸν
θερμουργότατον
εἶναι
καὶ
λεωρ-
γότατον. Hesychius gives also the form
λαοργός (with the interpreta- tion
ἀνόσιος·
Σικελοί). The adverb
λέως is related to the intensive prefix
λᾶ-
(λάμαχος,
λακαταπύγων,
λακατάρα-
τος) as
λεώς is to
λαός,
νεώς
τo
ναός.
6.
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6.
ἀδαμαντίνων:
ἀδάμας·
γένος
σιδή-
ρου, Hesych. Cp. 64; also Pind. Pyth.
ⅳν. 125
κρατεροῖς
ἀδάμαντος
δῆσεν
ἅλοις, with iron nails, Pind. Frg. 88
ἐξ
ἀδάμαν-
τος
ἢ
σιδάρου. The meaning diamond is not found before Theophrastus (Pindar, de adamante; Comm. Antiqu. p. 19). –
ἀρρήκτοις
πέδαις : cp. Il. xiii. 36
ἀμφὶ
δὲ
ποσσὶ
πέδας
ἔβαλε
χρυσείας
ἀρρήκτους
ἀλύτους, 19 below
δυσλύ-
τοις
χαλκεύμασι.
πέδαι are fetters,
δεσμά bonds, a more general term. The reverse combination in Eur. Bacch. 447
δεσμὰ
διελύθη
πεδῶν. Cp. Ag. 850
πῆμα
νόσου, Pers. 543
λέκ-
τρων
εὐνάς. - Aeschylus admits an anapaest only in the first foot of the trimeter. The one exception is Sept. 569, where the proper name could hardly have been otherwise brought into the verse. (In 840 below there is no anapaest; see note.) This ana- paest, like the tribrach and dactyl in the same place (see on 2 and 730), is never divided between two words: it generally consists of a trisyllabic word, but sometimes of the beginning of a longer word, as here and 64, 353, 796, 805, 811. There are thirteen such anapaests in the Prometheus.
7.
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7.
τὸ
σὸν
ἄνθος:
τὸν
σὸν
κόσμον, Schol. In Theognis 452, the 'clear lustre' of gold is called its
καθαρὸν
ἄνθος. –
παντέχνου
πυρός : cp. 110, and Xen. Mem. iv. 3. 7
τὸ
δὲ
καὶ
τὸ
πῦρ
πορίσαι
ἡμῖν,
ἐπίκουρον
μὲν
ψύχους,
ἐπίκουρον
δὲ
σκότους,
συνεργὸν
δὲ
πρὸς
πᾶσαν
τέχνην
καὶ
πάντα
ὅσα
ὠφελείας
ἕνεκα
ἄνθρωποι
κατασκευάζονται, Plat. Protag. 321
cὁ
Προμηθεὺς ...
κλέπτει
Ηφαίστου
καὶ
᾿Αθηνᾶς
τὴν
ἔντεχνον
σοφίαν
σὺν
πυρί. -
πυρὸς
σέλας: said by Homer Il. xix. 375. Cp. Hesiod Theog. 566
κλέψας
ἀκαμάτοιο
πυρὸς
τηλέσκοπον
αὐγήν.
9.
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9.
σφέ: =
αὐτόν, as Sept. 615, Soph.
Αί. 51, O. C. 40, Trach. 234, Eur. Ion 54, 71, and often. The tragedians use
σφέ for the accusative singular as well as plural, whereas in Homer it occurs only as plural. Krüg. II. § 51, 1, 14.
10.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-11
10.
ἄν: in final clauses after
ὡς and
ὅπως, very common in Attic; cp. 654, 706, 824. Aristophanes always uses
ὡς
ἄν, and in Attic inscriptions
ὅπως
ἄν is frequent.
11.
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11.
φιλανθρώπου
κτἑ. : that is, "turn his affections away from men to a worthier object."
13.
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13.
ἔχει
τέλος : =
τετέλεσται.
Εp. Soph. O. C. 1780
πάντως
ἔχει
τάδε
κῦρος (=
κεκύρωται). —
οὐδὲν
ἐμποδών : nihil vos detinet.
14.
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14.
συγγενή: the scholiast explains,
τὸν
ἀπὸ
μιᾶς
ὁρμώμενον
τέχνης, that is, "my
fellow-craftsman." Rather we must understand the word of
blood-relationship; cp. 39, 289. He- phaestus is the son of Zeus and Hera (Il. i. 577 ff.), or according to Hesiod Th. 927, the fatherless son of Hera; Prometheus is the son of Themis. Now Themis is the daughter of Ura- nus, and Hera his
grand-daughter.
17.
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17.
εὐωριάζειν:
ὀλιγωρεῖν,
μὴ
ἔχειν
φροντίδα,
παρακούειν, Hesych. One who is confident and unconcerned
(εὔωρος, securus) in
executing_a duty, is apt to take less pains. Cp. our colloquial expression 'take it easy.'
18.
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18.
Θέμιδος : see Introduction, p. 17.
αἰπυμῆτα : contrasted with
ὀρθο-
βούλου.
αἰπυμήτης, of towering thoughts, is one who in his shrewdness and sagacity aspires to too lofty things. Cp.
εὔβουλος
Θέμις, Pind. Isth. vii. 32. - The dactyl substituted for the third iambus of the tragic trimeter is very frequent; whereas in the first foot Aeschylus uses it seldom, and chiefly in proper names (730). In this play the dactyl in the third foot occurs eighteen times: it is always divided in the middle by the caesura, its long first syllable being either the end of a polysyllabic word, or a word of one syllable closely connected with the foregoing
(δέ 1009,
τὶς 1027). Ср. note on 2.
19.
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19.
ἄκοντα
σ'
ἄκων: cp. 671
ἄκου-
σαν
ἄκων, 218
ἑκόνθ᾽
ἑκόντι, Eur. Cycl. 258
ἑκὼν
ἑκοῦσι,
Ηipp. 319
οὐχ
ἑκοῦσαν
οὐχ
ἑκών. The poets are very fond of repetitions like this, in which the same word is twice used, referring to different persons. Further instances are Od. v. 155
παρ᾿
οὐκ
ἐθέλων
ἐθε-
λούσῃ =
οὐκ
ἐθέλων
παρ᾽
ἐθελούσῃ, iii. 272
τὴν
δ᾽
ἐθέλων
ἐθέλουσαν
ἀνήγαγεν,
ν.97
εἰρωτᾷς
μ᾽
ἐλθόντα
θεὰ
θεόν, Aesch. Cho. 89
παρὰ
φίλης
φίλῳ
φέρειν
γυναι-
κὸς
ἀνδρί, and below 29, 192, 276, 762, 921.
20.
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20.
ἀπανθρώπῳ: see note on
ἄβρο-
τον, 2. The idea is further expanded in the next verses. 'Eximia arte cu- mulavit poeta infinitam mali magnitu- dinem' (Hermann). -
πάγῳ: Hesy- chius has the gloss
πάγοι·
αἱ
ἐξοχαὶ
τῶν
πετρῶν
καὶ
τῶν
ὀρῶν. Cp. Od.
ν. 411
ἔκτοσθεν
μὲν
γὰρ
πάγοι
ὀξέες.
21.
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21.
του: the pronoun
τὶς, like the prepositions, is often, in poetical dic- tion, placed in
the second member of a disjunctive sentence, when it really belongs to both members. Cp. 156; Soph. Ant. 257
οὔτε
θηρὸς
οὔτε
του
κυνῶν, Eur. Hec. 370
οὔτ᾽
ἐλπίδος
γὰρ
οὔτε
του
δόξης, Soph. Trach. 3
οὔτ᾽
εἰ
χρηστὸς
οὔτ᾽
εἴ
τῳ
κακός, 1254
σπαραγ-
μὸν
ἤ
τιν᾿
οἶστρον,
Ο.
Τ. 816
ῷ
μὴ
ξένων
ἔξεστι
μηδ᾽
ἀστῶν
τινα
δόμοις
δέχεσθαι, Od. iv. 87
οὔτε
ἄναξ
ἐπιδευὴς
οὔτε
τι
ποιμήν, Solon Frg. 4, 12
οὔθ'
ἱερῶν
κτεά-
νων
οὔτε
τι
δημοσίων
φειδόμενοι. See on 458.
22.
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22.
ὄψει: belongs by zeugma to
φωνήν as well as
μορφήν : neither a voice (shalt thou hear) nor yet a form shalt thou see. Cp. Suppl. 1006
πρὸς
ταῦτα
μὴ
πάθωμεν
ὧν
πολὺς
πόνος,
πολὺς
δὲ
πόντος
εἵνεκ᾽
ἠρόθη
δορί. ‘Frequentis- sime hoc fit ubi grammatici
αἴσθησιν
ἀντὶ
αἰσθήσεωs poni aiunt, quibus in locis cum nomine notio verbi congen- eris tacite comprehenditur' (Lobeck). ·
σταθευτός :
φλογιζόμενος·
σταθεύειν
γὰρ
τὸ
κατ᾿
ὀλίγον
ὀπτᾶν
φασὶν
᾿Αττι-
κοί, Schol.
σταθευτός·
πεφλογισμένος
ἠρέμα, Hesych. That is, scorched. From
στατός and
εὕω. - After 15
(δυ-
σχειμέρῳ) we should expect rather the baleful effects of cold to be men- tioned. But a Greek's imagination would be more vividly affected by a description of the sun's scorching heat; the allusion to cold follows later (25). -
φοίβῃ: cp.
φοῖβον
ὕδωρ Hesiod Frg. 78.
φοῖβον
δὲ
δήπου
τὸ
καθαρὸν
καὶ
ἁγνὸν
οἱ
παλαιοὶ
πᾶν
ὠνόμα- Cov Plut. Mor. 493 c. - Notice the alliteration
φοίβῃ
φλογί, and cp. Sept. 661
φλύοντα
σὺν
φοίτῳ
φρενῶν,
Αg. 492
φῶς
ἐφήλωσεν
φρένας. – This passage seems to be parodied in a fragment preserved in Eustath. Comm. Od. p. 1484, 27,
χρόαν
δὲ
τὴν
σὴν
ἥλιος
λάμ-.
πων
φλογὶ
αἰγυπτιώσει.
23.
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23.
χροιάς :
χροιά, corresponding to Ionic
χροιή, is an older and less trite form for the common
χρόα. Simi- larly we have
ποία and
πόα,
ῥοιά and
ῥόα,
στοιά (Ar. Eccl. 676, 684, 686) and
στοά. -
ἄνθος: used as here of the color of the skin in Solon Frg. 27, 5
τῇ
τριτάτῃ
δὲ
γένειον
ἀεξομένων
ἔτι
γυίων
λαχνοῦται
χροιῆς
ἄνθος
ἀμειβομένης, Theodectes Frg. 17
ἧς
ἀγχιτέρμων
ἥλιος
διφρηλατῶν
σκοτει-
νὸν
ἄνθος
ἐξέχρωσε
λιγνύος
εἰς
σώματ᾽
ἀνδρῶν (of the black color of the Ethiopians); of the color of the hair, Soph. O. T. 742
λευκανθὲς
κάρα, Babr. 22.8
τῶν
τριχῶν
ἔτιλλεν
ἃς
ηὕρισκε
λευ-
κανθιζούσας; of color generally, Hdt. 1. 98
οὕτω
πάντων
τῶν
κύκλων
οἱ
προμα-
χεῶνες
ἠνθισμένοι
εἰσὶ
φαρμάκοισι (col- ored with paints). -
ἀσμένῳ: Il. xiv. 108
ἐμοὶ
δέ
κεν
ἀσμένῳ
εἴη, Soph. Trach. 18
ἀσμένῃ
δέ
μοι
ὁ
κλεινὸς
ἦλθε ...
παῖς, Eur. Phoen. 1043
χρόνῳ
δ᾽
ἔβα
τότ᾽
ἀσμένοις, Ar. Pax 582
ἀσμένοισιν
ἦλθες
ἡμῖν,
φιλτάτη. On this dative of a participle of feeling, chiefly used with
εἶναι and verbs of coming, see G. 184, 3, N. 5; H. 771 a. For the thought, cp. Deuteronomy xxviii. 67, 'In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning!'
24.
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24.
ποικιλείμων: from
ποικίλος and
εἶμα.
ποικίλον
ἔνδυμα
ἔχουσα,
διὰ
τὸ
πεποικίλθαι
τοῖς
ἄστροις, Schol. For
ποικίλος, cp. Soph. Trach. 94
αἰόλα
νύξ, Eur. Hel. 1096
ἀστέρων
ποικίλματα, Frg. 596
ὀρφναία
νὺξ
αἰολόχρως
ἄκριτός
τ᾽
ἄστρων
ὄχλος. For the second part,
εἶμα, cp. Eur. Ion 1150
μελάμπεπλος
νύξ, Orph. Argonaut. 1031
νὺξ
ἀστροχί-
των (511
μήνη
ἀστροχίτων), Claudian Rapt. Proserp. ii. 363 nox picta sinus. –
ἀποκρύψει : initial
κρ, with the aid of the ictus, makes a long syl- lable; cp. 659 below
θεοπρόπους, Eum. 403
ἄτρυτον, Pers. 217
ἀποτροπήν, 395
ἐπέφλεγεν. –
ἀποκρύψει
φαος: Archil. Frg. 74
Ζεὺς
πατὴρ
Ὀλυμπίων
ἐκ
με-
σημβρίης
ἔθηκε
νύκτ᾽
ἀποκρύψας
φάος
ἡλίου
λάμποντος.
26.
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26.
ἀεὶ
δὲ
κτἑ.: the sense is, "ever will some evil be with thee, the pain of which shall make thee wretched," "one evil will ever be followed by another."
27.
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27.
ὁ
λωφήσων : cp. Soph. Ant. 261
οὐδ᾽
ὁ
κωλύσων
παρῆν,
Εl. 1197
οὐδ᾽
οὑπαρήξων
οὐδ᾽
ὁ
κωλύσων
πάρα. See also 771 below; Soph. Phil. 1242
τίς
ἔσται
μ᾽
οὐπικωλύσων
τάδε. The scholi- ast wrongly understands a particular person (Heracles).
λωφάω is here transitive, in 376 intransitive. In this use of the participle the object is commonly omitted. -
οὐ
πέφυκέ
πω:
οὔπω separated, as in 511, Pers. 179, Cho. 747, Eum. 590, Frg. 280, 5. In saying thy deliverer has yet to be born, Hephaestus means only, "no living soul can deliver thee."
28.
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28.
ἐπηύρου: of the verb
ἐπαυρίσκο-
μαι only the second aorist
ἐπηυρόμην is used by the tragic poets.
ἐπηύρου is here ironical; such reward thou didst reap! Cp. Il. i. 410; and xv. 16
οὐ
μὰν
οἶδ᾽
εἰ
αὖτε
κακορραφίης
ἀλεγεινῆς
πρώτη
ἐπαυρήαι,
καί
σε
πληγῇσιν
ἱμάσσω.
29.
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29.
θεὸς
θεῶν (see on 19): said with reference to
βροτοῖσι. The gods have a common interest as opposed to mortals.
θεῶν modifies
τιμάς.
ὑποπτήσσων: cp. 175, 960.
30.
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30.
τιμάς : distinctive possessions, privileges, prerogatives, like
γέρα, 107. See on 229. –
πέρα
δίκης: this, in the mouth of the
well-disposed Hephaes- tus, must be taken as expressing the poet's own sentiment.
31.
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31.
φρουρήσεις: said in reference to the sleeplessness mentioned in the next verse.
Α
φρουρός is forbidden to sleep.
-ἀτερπή : cp.
ἄζηλον 143; Od. xi. 94
ὄφρα
ἴδῃς
νέκυας
καὶ
ἀτερπέα
χῶρον.
32.
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32.
ὀρθοστάδην: see Introduction, p. 5, footnote 3. –
κάμπτων
γόνυ: of taking a posture of rest ;
γόνυ
κάμψαι·
ἀναπαύεσθαι, Hesych. Cp. 396; Il. vii. 118
φημί
μιν
ἀσπασίως
γόνυ
κάμψειν,
εἴ
κε
φύγῃσιν
δηΐου
ἐκ
πολέμοιο, Eur. Hec. 1080, 1150; Catull. lxiv. 303 niveos flexerunt sedibus artus.
33.
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33.
πολλοὺς
δ᾽
ὀδυρμούς:
προανα-
φωνεῖ
τὰς
μονῳδίας
αὐτοῦ, Schol.
35.
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35.
νέον: adverbial. See Krüger II. § 46, 6, 7. The same thought recurs 96, 149, 310, 389, 942, 955.
38.
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38.
προύδωκεν : like
κλέψας
ὤπασεν,
8.-Cratos begins this angry collo- quy with three verses (cp. 613), but afterwards speaks regularly two; He- phaestus speaks single verses through- out, in accordance with his gruff and
blunt-spoken nature. -
ὅστις: has a qualitative force, one who betrayed (was such as to betray) = since he be- trayed. So 759; Pers. 744
παῖς
δ᾽
ἐμὸς
τάδ᾽
οὐ
κατειδὼς
ἤνυσεν
νέῳ
θράσει,
ὅστις ...
ἤλπισε. ence.
39.
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39.
δεινόν: mighty, a mighty influ- Cp. Sept. 1031
δεινὸν
τὸ
κοινὸν
σπλάγχνον
οὗ
πεφύκαμεν, Soph. El. 770
δεινὸν
τὸ
τίκτειν
ἐστίν, Eur. Andr. 985
τὸ
συγγενὲς
γὰρ
δεινόν, Phoen. 355
δεί-
νὸν
γυναιξὶν
αἱ
δι
ὠδίνων
γοναί, Iph.
Α. 917
δεινὸν
τὸ
τίκτειν
καὶ
φέρει
φίλ-
τρον
μέγα. –
ὁμιλία: Quint. Decl. 321 consuetudo alienos etiam ac nulla necessitudine inter se
DIOV
TE
NJE coniunctos componere et ad- stringere officiis potest.
41.
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41.
οἷόν
τε; licet? is it allowa- ble? Cp. Ar. Thesm. 3
οἷόν
τε ...
παρὰ
σοῦ
πυθέσθαι; may a body ask? —
πῶς
οὐ: cp. 589, 759; Soph. Ai. 677
ἡμεῖς
δὲ
πῶς
οὐ
γνωσόμεσθα
σωφρονεῖν; Ar. Nub. 398
καὶ
πῶς,
εἴπερ
βάλλει ·
τοὺς
ἐπιόρκους,
δῆτ᾽
οὐχὶ
Σίμων᾽
ἐνέ-
πρησεν; Isocr. Paneg. 175
πῶς
οὐ
χρὴ
διαλύειν
ταύτας
τὰς
ὁμολογίας; –
δει-
μαίνεις ; refers to the foregoing
δεινόν.
42.
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42. The first and second persons of
εἰμί are less often omitted, yet see 178, 246, 320, 373, 987. Only with
ἕτοιμος is the omission common; here it occurs even though
ἐγώ is left out. Cp. Soph. Ai. 813
χωρεῖν
ἕτοιμος (sc.
εἰμί),
Ο.
Τ. 92, Eur. Med. 612. In 475 below, the missing
σύ can be sup- plied from the preceding
σεαυτόν. See Krüger I. § 62, 1, 5.
46.
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46.
νὶν: in tragedy this word stands for all genders, in singular and in plural. G. 79, 1,
Ν. 4; H. 261 D a. –
ὡς
ἁπλῷ
λόγῳ: equivalent to
ὡς
ἁπλῶς
εἰπεῖν, to speak plainly, bluntly. Ср. 975.
48.
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48. Cp. Eur. Iph.
Α. 86
τἀξίωμα
δὲ
ἄλλος
τις
ὤφελ᾽
ἀντ᾿
ἐμοῦ
λαβεῖν
τόδε.
49.
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49 f. The sense is, "another sta- tion would have another burden: every one is bound to service and obedience save Zeus, the sovereign ruler; he alone commands all and obeys none”
(ὑπ᾽
ἀρχᾶς
οὔτινος
θοάζων, Suppl. 595). –
ἐπαχθῆ: vexatious, dis- agreeable. –
κοιρανεῖν : with dative, like
ἄρχειν 940,
ἐπιδεσπόζει
στρατῷ Pers. 241. See Krüger II. § 47, 20, 3.
51.
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51.
ἔγνωκα
τοῖσδε: I recognize it (the truth of what you say) by this (what is here going on). –
οὐδὲν
ἀντειπεῖν : sc.
τὸ
μὴ
οὐ
τὰ
ἐπιτεταγμένα
ποιεῖν.
52.
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52.
δεσμὰ
περιβαλεῖν : resolution in the fifth foot is very rare in trag- edy. This is the only case in the Prometheus. See on 2.
53.
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53.
ἐλινύοντα:
ἐλινύω is absolute here, but is construed with a partici- ple in 529.
54.
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54.
ψέλια : the best manuscript has
ψάλια, others
ψέλια. Ammonius gives the distinction:
ψάλια
μὲν
τὸ
τοῦ
ἵππου,
ψέλιον
δὲ
τὸ
ἄκροις
βραχίοσι
περι
τιθέμενον
κόσμιον. With such brace-
let-like clamps Prometheus is fastened in the paintings described in the In- trod., p. 5, footnote
3.-δέρκεσθαι : said with reference to
προσδερχθῇ above.
55.
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55 f.
νὶν:
τὰ
ψέλια, Schol. ; see on 46. –
ἐγκρατεῖ
σθένει,
ῥαιστήρι : of these two datives the one denotes the inner power (dynamic dative), the other the external means (instrumen- tal dative).
ἐγκρατεῖ
σθένει nearly =
ἐγκρατῶς. In Il. xviii. 477 Hephaes- tus wields a
ῥαιστὴρ
κρατερή.
56.
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56.
θεῖνε
πασσάλευε : the connective is omitted ('asyndeton') when a sin- gle idea is expressed by two or more verbs, the second being a stronger ex- pression than the first.
Ср. 58, 141, 392, 608, 698, 937; Pers. 426
ἔπαιον
ἐρράχιζον, 463
παίουσι
κρεοκοποῦσι, Cho. 289
κινεῖ
ταράσσει, Sept. 60
χωρεῖ
κοι
νίει, 186
αύειν
λακάζειν, Soph. Ai. 60
ὤτρυνον
εἰσέβαλλον
εἰς
ἕρκη
κακά, 115, 811, 844, 988, Ant. 1037
κερδαίνετ'
ἐμπολᾶτε,
Εl. 719
ἤφριζον
εἰσέβαλλον
ἱππικαὶ
πνοαί, Trach. 1255
ἐγκονεῖτ᾽
αἴρεσθε, Eur. Hec. 507
σπεύδωμεν
ἐγκο-
νῶμεν, Phoen. 1434
ἔκλαι᾽
ἐθρήνει.
57.
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57.
ματᾷ:
διατρίβει,
χρονίζει,
He- sych.
59.
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59. Cp. Ar.
Εq. 758
ποικίλος
γὰρ
ἁνὴρ
κἀκ
τῶν
ἀμηχάνων
πόρους
εὐμή-
χανος
πορίζειν.
61.
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61.
πόρπασον : long à (not n), as in
πόρπαμα Eur. El. 820. Cp.
ἐκθοινά-
σεται 1025
(θοινατῆρος Ag. 1502,
θοί-
ναμα Eur. Ion 1495), and other tragic forms, as
εὐνατήρ Pers. 137,
εὐνάτειρα Pers. 157,
ποινάτωρ Ag. 1281,
ἱπποβά-
μων 805 below and Supp. 284,
έκα-
τογκάρανος 353
(καρανοῦται Cho. 528),
κυναγός,
βαλός,
γάπεδον,
γάμοροι,
γάπο-
τος,
ἕκατι,
δαρόν,
δάιος, and others.
62.
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62.
σοφιστής: in Aeschylus's time this word had not acquired the mean- ing which Socrates and Plato after- wards gave it, and which through their influence passed into history. Cp. Athen. xiv. 632 c
πάντας
τοὺς
χρω-
μένους
τῇ
τέχνῃ
ταύτῃ (i.e.
τῇ
μουσικῇ)
σοφιστὰς
ἀπεκάλουν,
ὥσπερ
καὶ
Αἰσχύ-
λος
ἐποίησεν
'εἴτ᾽
οὖν
σοφιστὴς
κᾶλα
παραπαίων
χέλυν.' In this play, both here and 944, the word implies a crafty and unscrupulous cleverness.
Cp. the sense of
σοφίζομαι in Soph. Phil. 77
ἀλλ᾿
αὐτὸ
τοῦτο
δεῖ
σοφισθῆ-
ναι,
κλοπεὺς
ὅπως
γένηται
τῶν
ἀνικήτων
ὅπλων. –
ὤν : the speaker does not mean that Zeus is a
σοφιστής. Logi- cally only
Διὸς
νωθέστερος belongs to
μάθῃ
ὤν.
σοφιστής, though grammat- ically a predicate, refers only to Pro- metheus. The general sense is, "may learn that with all his artfulness he is
slower-witted than Zeus."
64.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-49
64.
αὐθάδη: with this epithet the Homeric
νηλέϊ
χαλκῷ,
λᾶας
ἀναιδής, and the Euripidean
λάβρῳ
μαχαίρᾳ, Cycl. 403, may be compared. –
γνά-
θον: cp.
γένus used in the sense of
πέλεκυς in Soph. El. 196 and 485, Phil. 1205, and
πελέκεων
γνάθοις in Eur. Cycl. 395.
65.
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65.
στέρνων
διαμπάξ: the passage of Hesiod, Theog. 521,
δῆσε
δ᾽
ἀλυκτο-
πέδησι
Προμηθέα
ποικιλόβουλον
δεσμοῖς
ἀργαλέοισι
μέσον
διὰ
κίον᾽
ἐλάσσας, which should be construed
ἐλάσσας
(τὰ
δεσμὰ)
διὰ
μέσον
κίονα, riveting the chains through the middle of the pillar, was wrongly understood as
ἐλάσσας
κίονα
διὰ
μέσον
(τὸν
Προμηθέα). Ac- cordingly, on an ancient
black-figured vase, found at Chiusi and now in the Berlin Museum (No. 1722; Jahn, Archaeologische Beiträge, Plate viii.; Baumeister, Denkmäler fig. 1566), we find Prometheus represented as ac- tually impaled (on an upright stake passed lengthwise through the body). This revolting conception was modi- fied by Aeschylus into one more endurable for the eye. Even in He- siod's narrative the original notion is obscured: the older legend doubtless meant by the pillar a
κίων
οὐράνιος, that is, a sharp
mountain-peak rear- ing itself to the sky. See on 349.
66.
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66.
ὑπό : because of, by reason of, denoting the cause; as Thuc. ii. 85
ὑπὸ
ἀνέμων
καὶ
ὑπὸ
ἀπλοίας
ἐνδιέτριψεν
οὐκ
ὀλίγον
χρόνον,
ίν. 8
ὑλώδης
τε
καὶ
ἀτριβὴς
πᾶσα
ὑπ᾽
ἐρημίας
ἦν (sc.
ἡ
νῆ-
σος), Soph. Ant. 221
ὑπ᾽
ἐλπίδων
ἄνδρας
τὸ
κέρδος
πολλάκις
διώλεσεν, also Ag. 475
πυρὸς
δ᾽
ὑπ᾿
εὐαγγέλου
πόλιν
διήκει
θοὰ
βάξις.
67.
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67.
αὖ
κατοκνεῖς : see 36. –
ἐχθρῶν
ὕπερ: the tragedians often put the preposition after its noun when an attributive (as in 653 a genitive) follows both. Otherwise, the post- ponement of the preposition (with anastrophe of the accent) is per-
mitted in trimeter, as a rule, only when the preposition comes thereby to stand at the end of a verse. This occurs most frequently with
περί,
μετά,
παρά,
ὑπό,
ὑπέρ,
ἀπό, and
ἐπί, in con- nexion with the genitive. The re- maining cases in Aeschylus are: with the dative,
ὑπό 365 below and Pers. 190,
ἐπί Suppl. 1003,
μετά Pers. 613; with the accusative,
περί Pers. 61.
68.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-53
68.
ὅπως
μή
κτέ.: for this form of warning see GMT. 272; G. 217,
N. 4;
Η. 886.
70.
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70.
ὀρῶ: said with emphasis after
ὁρᾷς.
71.
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71.
μασχαλιστήρας : iron girths, passed round the body and nailed to the rock on either side.
72.
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72. The asyndeton of the two clauses (instead of
μηδὲν
ἐγκέλευ᾿
ἄγαν,
ἀνάγκη
γὰρ
ταῦτα
δρᾶν: see on 373 f.) expresses irritation. Krüger I. § 59, 1, 8, and II. § 59, 1, 7. Im- patience at the repeated admonitions is also implied in the compound
ἐγκέ-
λευε, command imperiously, urgently.
73.
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73.
ἡ
μὴν
κελεύσω: defiant reply to Hephaestus's demand. -
ἐπιθωύξω : ср. 277, 393, 1041; Eur. Hipp. 219
κυσὶ
θωύξαι. The scholiast on 277 remarks,
ἡ
μεταφορὰ
ἀπὸ
τῶν
κυνηγῶν: that is, the verb was properly used of a hunter's call to his dogs. –
καὶ
γέ: et quidem; yé serves to emphasize the stronger statement. Cp. Eur. Phoen. 610
ΠΟ.
ὅς
μ᾽
ἄμοιρον
ἐξελαύνεις.
ΕΤ.
καὶ
κατακτενῶ
γε
πρός. -
πρός: adverbial. Cp.
πρὸς
δέ 929,
καὶ
πρός Cho. 299. G. 191,
Ν. 2;
Η. 785. ...
74.
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74.
χώρει
κάτω: the scholiast un- derstands this literally :
διὰ
τοῦ
῾χώ-
ρει
κάτω᾿
τὸ
μέγεθος
ἐνέφηνε
τοῦ
δεσμευομένου
θεοῦ. But it may mean simply, "proceed to the lower limbs."
κίρκωσον:
ἀντὶ
τοῦ
κρίκωσον, Schol.
κρίκος, ring, is read in Il. xxiv. 272. The older form
κίρκος (circus) sur- vived in the name of the bird (Od. xiii. 86
ἴρηξ
κίρκος): see 857. Simi- lar are the Attic forms
φάρξαι for
φράξαι,
δαρχμή for
δραχμή.
76.
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76.
διατόρους
πέδας:
πέδας is ge- neric, as in 6.
διάτορος is here passive, perforated; the active sense (see 181) is more common. Schütz and Her- mann understand it of holes origi- nally made in the fetters for the reception of the nails. Rather it means "pierced by nails," "having nails driven through them," as in Soph. O. T. 1034
διατόρους
ποδοῖν
ἀκμάς means "feet pierced with needles."
θεῖνε then refers to the nails. Hephaes- tus
is bidden, before departing, to examine once more the different fas- tenings and drive the nails in each firmly home. - On the resolution, see note on 2. Three other resolutions of this foot occur (273, 680, 809). In 273 the second and third shorts of the tribrach are formed by a disyllable
(διά); in 809 they begin a word of three syllables; in 680, as here, they begin a word of four syllables.
77.
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77. Cp. 53 and 68. –
ἐπιτιμητής : cp. Pers. 827
Ζεύς
τοι
κολαστὴς
τῶν
ὑπερκόπων
ἄγαν
φρονημάτων
ἔπεστιν,
εὔθυνος
βαρύς, Soph. Frg. 478
κολασταὶ
κἀπιτιμηταὶ
κακῶν, Eur. Suppl. 255
τούτων
κολαστὴν
κἀπιτιμητήν,
ἄναξ.
78.
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78.
ὅμοια
μορφῃ:
ὡς
ἐκτραπέλου (grotesque)
πεποιημένου
τοῦ
προσώπου (mask)
αὐτοῦ, Schol.
79.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-62
79.
μαλθακίζου: on this use of the imperative to denote a permission, see Krüger I. § 54, 4, 2.
80.
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80.
ὀργῆς: violent nature.
81.
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81.
κώλοισιν: the dative depends on the notion of
ἀμφιβάλλειν implied in
ἀμφίβληστρ᾽
ἔχει. – Hephaestus, with these words, quietly goes his way, while Cratos remains to give further vent to his scorn. In this way time was secured for the retiring ac- tor to take his position for the part of Prometheus. See Introduction, p. 23.
82.
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82.
Cp. Il. xxi. 120
τὸν
δ'
᾿Αχι-
λεὺς
ποταμόνδε
λαβὼν
ποδὸς
ἧκε
φέρε-
σθαι,
καί
οἱ
ἐπευχόμενος
ἔπεα
πτερόεντ'
ἀγόρευεν·
ἐνταυθοῖ
νῦν
κεῖσο
μετ᾿
ἰχθύ-
σιν
κτέ., Od. xviii. 105
ἐνταυθοῖ
νῦν
ἦσο
σύας
τε
κύνας
τ᾿
ἀπερύκων
κτέ., Ar. Thesm. 1001
ἐνταῦθα
νῦν
οἰμῶξι
πρὸς
τὴν
αἰτρίαν, also Vesp. 149, Plut. 724.
83.
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83.
ἐφημέροισι: see on 546 f., and
ср. 253, 945, Eur. Orest. 976
ἰὰ
ἰώ,
πανδάκρυτ᾽
ἐφαμέρων
ἔθνη
πολύπονα, Ar. Nub. 223 (Socrates speaks as a god)
τί
με
καλεῖς,
ὦ
᾿φήμερε, Cic. Tusc. i. 39, 94 apud Hypanim fluvium... Aristoteles ait bestiolas quasdam nasci, quae unum diem vivant (Aris- totle H. An. v. 19, calls these animals
ἐφήμερα) . . Confer nostram longissimam aetatem cum aeternitate; in eadem prope- modum brevitate qua illae bestiolae reperiemur.
86.
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86. The construction
δεῖ
τινά
τινος is not elsewhere found in Aeschylus, but occurs several times in Euripides (Hec. 1021, Phoen. 470, Hipp. 23, Ion 1018, H. F. 1170, Rhes. 837).
G.
172, 2,
Ν. 2;
Η. 712 b. –
προμηθέως: the proper name is here used as an appel- lative,
fore-thinker, counsellor. Cp. Pind. Ol. vii. 79
ἐν
δ᾽
ἀρετὰν
ἔβαλεν
καὶ
χάρματ᾽
ἀνθρώποισι
Προμαθέος
αἰ-
δώς. Etymological interpretations of proper names are frequent in Aeschy- lus. His view on the subject is ex- pressed Ag. 681:
τίς
ποτ᾿
ὠνόμαζεν
ὧδ᾽
ἐς
τὸ
πᾶν
ἐτητύμως;
μή
τις
ὅντιν᾿
οὐχ
ὁρῶμεν
προνοίαισι
τοῦ
πε-
πρωμένου
γλῶσσαν
ἐν
τύχᾳ
νέ-
μων; where
Ἑλένα is explained as
ἑλέναυς,
ἕλανδρος,
ἑλέπτολις. Cp. ibid. 1080
᾿Απόλλων ...
ἀπόλλων
ἐμός, and similar cases, Sept. 658, 829, 536; ср. also Od. i. 60
οὔ
νύ
τ᾿
Ὀδυσσεὺς
χαρίζετο
ἱερὰ
ῥέζων;
τί
νύ
οἱ
τόσον
ὠδύ-
σαο,
Ζεῦ; Eur. Phoen. 636
ἀληθῶς
δ᾽
ὄνομα
Πολυνείκην
πατὴρ
ἔθετό
σοι
θείᾳ
προνοίᾳ
νεικέων
ἐπώνυμον. On the thought, cp. 474 f. below, and the passage of Mark there quoted.
87.
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87.
ὅτῳ
τρόπῳ
ἐκκυλισθήσει: cp. Eur. Med. 322
οὐκ
ἔχεις
τέχνην,
ὅπως
μενεῖς
παρ'
ἡμῖν, Thuc. i. 107
ἔδοξε
δ'
αὐτοῖς ...
σκέψασθαι,
ὅτῳ
τρόπῳ
ἀσφα-
λέστατα
διαπορεύσονται. The clause depends on the verbal idea
τοῦ
προμη-
θουμένου implied in
προμηθέως. –
τέ-
χνης:
τῶν
δεσμῶν, Schol.; another scholiast,
τοῦ
τεχνηέντως
κατεσκευ-
ασμένου
δεσμοῦ. Cp. Soph. O. C. 472
κρατῆρες
εἰσίν,
ἀνδρὸς
εὔχειρος
τέχνη, Frg. III. of the Prom. Solutus below, 8, qua miser sollertia transver- beratus. Prometheus is bound hand and foot, so that he cannot stir. This serves to excite the spectators' com- passion (cp. 32), but it also affords a reason for the immobility, during the entire play, of the figure representing Prometheus. See Introduction, p. 22.
88-127.
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88-127. Second Scene. Pro- metheus alone. With this invocation of the elements cp. Il. iii. 277
ἠέλιός
θ'
ὃς
πάντ᾽
ἐφορᾶς
καὶ
πάντ᾽
ἐπακούεις,
καὶ
ποταμοὶ
καὶ
γαῖα, Soph. Phil. 936&
λιμένες,
ὦ
προβλῆτες,
ὦ
ξυνουσίαι
θηρῶν
ὀρείων,
ὦ
καταρρῶγες
πέτραι,
ὑμῖν
τάδ',
οὐ
γὰρ
ἄλλον
οἶδ᾽
ὅτῳ
λέγω,
ἀνακλαίομαι. Apsines (Rhet. Gr. ed. Spengel I. p. 400) says:
κινεῖ
δὲ
ἔλεον
καὶ
λόγος
πρὸς
τόπον
τινὰ
γινόμενος.
88.
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88.
δῖος: heavenly, from the root
δι-,
δις- (Sanskrit di-, shine). Cp. Il.
χνί. 365
αἰθέρος
ἐκ
δίης
ὅτε
τε
Ζεὺς
λαίλαπα
τείνῃ. —
ταχύπτεροι : said fig- uratively, with reference to the physi- cal impression made by a passing breeze. Actual winged daemons the guise in which the Winds and similar beings are depicted in ancient art- are not here to be understood.
90.
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90.
ἀνήριθμον
γέλασμα : of the slightly ruffled surface of the sea, lighted up by the sun. Cp. Il. xix. 362
γέλασσε
δὲ
πᾶσα
περὶ
χθὼν
χαλκοῦ
ὑπὸ
στεροπῆς. The verb
yeλᾶν often denotes merriment or cheerfulness in a figurative sense; thus Hesiod Theog. 40
γελᾷ
δέ
τε
δώματα
πατρὸς . . .
θεᾶν
ὀπὶ
λειριοέσσῃ
σκιδναμένῃ. The scholi- ast on our passage renders
γέλασμα by
διάχυμα. In a different sense Catullus, lxiv. 273, says of the
sea-waves leni resonant plangore cachinni. –
παμμήτορ
γῆ: cp. Hom. Hymn xxx. 1
γαῖαν
παμμήτειραν, Cho. 127
γαῖαν
ἡ
τὰ
πάντα
τίκτεται.
91.
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91.
καὶ ...
καλῶ:
ἤλλαξε
τὴν
φράσιν, Schol. Cp. Soph.
Αi. 859 &
φέγγος,
ὦ
γῆς
ἱερὸν
οἰκείας
πέδον
Σαλαμῖνος,
ὦ
πατρῷον
ἑστίας
βάθρον
κλειναί
τ᾽
᾿Αθῆναι,
καὶ
τὸ
σύντροφον
γένος,
κρῆναί
τε
ποτα-
μοί
θ'
οἵδε,
καὶ
τὰ
Τρωικὰ
πεδία
προσαυδῶ,
χαίρετ',
ὦ
τροφῆς
ἐμοί, also O. C. 1091. —
κύκλον : cp. Pers. 504
λαμπρὸς
ἡλίου
κύκλος. This expres- sion (like orbis solis) had its origin in ancient conceptions of the sun as a wheel of fire. In the Edda the sun is called fagravhel, that is,
'fair-wheel,' 'wheel of brightness.' See Grimm's Deutsche Mythologie, I. 586, II. 664.
92.
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92.
πρὸς
θεῶν:
πρός
τινος and
ἔκ
τι-
νος, for
ὑπό
τινος, are common in He- rodotus and the tragedians. Krüger II. § 52, 3, 1.
πάσχειν
ἐκ Occurs 759,
πάσχειν
ὑπό 1041.
93.
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93 f. The transition from iambi to anapaests marks an outbreak of more violent passion. At 101, with a calmer mood, the quieter rhythm returns.
αἰκίαισιν (=
ἀεικελίοις
μόχθοις)
δια-
κναιόμενος : cp. 541. -
τὸν
μυριετή
χρόνον: said like
τὸν
πλείω
χρόνον, (Ar. Ran. 160, Thuc. iv. 117),
τὸν
πάντα
χρόνον (Ar. Nub. 462).
μυριετῆ·
πολυετῆ·
ἐν
γὰρ
τῷ
πυρφόρῳ
τρεῖς
μυ-
ριάδας
φησὶ
δεδέσθαι
αὐτόν, Schol. (cp. Hygin. Poet. astr. ii. 15). Both num- bers are merely hyperbolic expres- sions for a very long time. –
ἀθλεύσω : absolute, suffer. Cp. Il. xxiv. 734
ἀθ-
λεύων
πρὸ
ἄνακτος
ἀμειλίχου. The word is Ionic.
96.
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96.
ταγός: cp. Pers. 23
ταγοὶ
Περ-
σῶν, 323
νεῶν
ταγός, Soph. Ant. 1057
ἆρ'
οἶσθα
ταγοὺς (lords and masters)
ὄντας
ἂν
λέγῃς
λέγων;
97.
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97. The anapaestic monometer forms a close, but a less emphatic one than the
paroemiac.-δεσμόν : the singular as in 141. We have
δεσμούς
ἀεικεῖς 525. –
ἀεική: see on 113.
99.
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99.
στενάχω,
πῇ: as it were I groan to think how, etc. Cp. 182; Soph. Ai. 794
ὥστε
μ'
ὠδίνειν
τί
φής, Eur. Hec. 184
δειμαίνω
τί
ποτ᾿
ἀναστένεις, Ar. Nub. 1391
οἶμαί
γε
τῶν
νεωτέρων
τὰς
καρδίας
πηδᾶν
ὅ
τι
λέξει. -
πῇ
πότε: cp. 545; Eur. Alc. 213
ἰὼ
Ζεῦ,
τίς
ἂν
πῶς
πᾶ
πόρος
κακῶν
γένοιτο ; Krüger I. § 51, 17, 10; H. 1013.
100.
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100.
χρή: nearly =
μέλλει. –
ἐπι-
τεῖλαι:
ἐπιτέλλεσθαι of the rising of heavenly bodies, Hom. Hymn iii. 371
ἠελίοιο
νέον
ἐπιτελλομένοιο, Hesiod
Ο. D. 567
πρῶτον
παμφαίνων
ἐπιτέλλε-
ται. The active in the
'Iλιὰς
μικρά (Tzetzes on Lycophr. 344)
λαμπρή
δ᾽
ἐπέτελλε
σελήνη. In a figurative sense, Theogn. 1275
ὡραῖος
καὶ
ἔρως
ἐπιτέλλεται
ἡνίκα
περ
γῆ
ἄνθεσιν
εἰαρι-
νοῖς
θάλλει
ἀεξομένη.
101.
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101.
καίτοι
τί
φημι: 'se ipsum obiurgat Prometheus; et paulisper ob malorum magnitudinem naturae suae oblitus iam ad se redit' (Schütz).
θνητοῖς
γὰρ
γέρα –
προυξεπίσταμαι : as son of Themis. Ср. 209, 873.
102.
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102.
ποταίνιον: predicative; shall not come unexpected.
105.
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105.
ἀδήριτον: Il. xvii. 41
ἀλλ᾽
οὐ
μὰν
ἔτι
δηρὸν
ἀπείρητος
πόνος
ἔσται
λong
οὐδέ
τ᾽
ἀδήριτος. Here =
ἄμαχος
(ἀδή-
ριτον·
ἄμαχον,
ἀκατάμαχον, Hesych.). Cp.
ἀνίκητος,
ίnvictus. For the thought cp. Simon. Frg.
5,21 (Plat.
Prot.
345d)
ἀνάγκᾳ
δ᾽
οὐδὲ
θεοὶ
μάχονται, Soph. Ant. 1106
ἀνάγκῃ
δ᾽
οὐχὶ
δυσμαχητέον,
Ο.
C. 191
καὶ
μὴ
χρείᾳ
πολεμῶμεν, Eur. Iph.
Τ. 1486
τὸ
γὰρ
χρεὼν
σοῦ
τε
καὶ
θεῶν
κρατεῖ.
106.
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106.
οὔτε
σιγᾶν
οὔτε
μὴ
σιγᾶν : ex- plained by 197, whence we see that the motive for silence is the pain of speaking (not caution as in Ag. 548,
πάλαι
τὸ
σιγᾶν
φάρμακον
βλάβης
ἔχω). The scholiast wrongly explains,
ἀλλ᾽
οὔτε
σιγᾶν
δύναμαι
(ἀλγῶ
γὰρ)
οὔτε
ἐλέγ-
χειν·
εὐλαβοῦμαι
γὰρ
τὸν
Δία. Cp.Soph. Phil. 329
ὦ
παῖ
Ποίαντος,
ἐξερῶ,
μόλις
δ᾽
ἐρῶ,
ἅγωγ᾽
ὑπ᾿
αὐτῶν
ἐξελωβήθην
μολών.
107.
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107.
γέρα: see on
τιμάς, 30. — Here and in 821 we find the thesis of the fifth foot formed by the long final syllable of a word of more than one
syllable
(θνη-τοῖς). This is very rare in tragedy (H.
1091,5). It is excusa- ble when, as here, a distinct pause, in connexion with the caesura of the fourth foot (hephthemimeris), imme- diately precedes. See also on 648. ...
108.
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108.
ἀνάγκαις : said like
αἰκίαι 93. –
ἐνέζευγμαι : a favorite metaphor of Aeschylus. Cp. 578, 1009; Ag. 1639
τὸν
δὲ
μὴ
πειθάνορα
ζεύξω
βαρείαις (sc.
ζεύγλαις), 841
μόνος
δ᾽
Ὀδυσσεὺς
ζευχθεὶς
ἕτοιμος
ἦν
ἐμοὶ
σειραφόρος, Cho. 795
ζυγέντ᾽
ἐν
ἅρμασιν
πημάτων, also Ag. 218
ἀνάγκας
ἔδυ
λέπαδνον. Figures and comparisons drawn from husbandry and rural life are frequent in the tra- gedians. With our passage cp. Eur.
Οr. 1330
ἀνάγκης
εἰς
ζυγὸν
καθέσταμεν, Hipp. 1389
οἵαις
συμφοραῖς
συνεζύγης.
109.
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109.
ναρθηκοπλήρωτον:
τὴν
ἐν
νάρ-
θηκι
θησαυρισθεῖσαν,
παρόσον
τῷ
νάρθηκι
ἐχρῶντο
πρὸς
τὰς
ἐκζωπυρώσεις
τοῦ
πυρός, Hesych. The
νάρθηξ (ferula communis, in modern Greek
ἀνάρθη- kas) is an umbelliferous
reed-like plant, about four feet high; its stalk is filled with an acrid milky juice (habent fungosam intus me- dullam ut sambuci: Plin.). When dried it readily catches and preserves a spark of fire; the peas- ants of southern Italy use it as tinder. Cp. Phanias, Anthol. vi. 294
νάρθηξ
πυρικοίτας, also Theophr. Hist. Pl. vi. 2, 7, Plin. H. N. xiii. 22. 42. On the mythical significance of the narthex, see Introduction, p. 2. - This clause is properly explanatory of what goes before, nevertheless it is introduced by de as if it were a new and distinct statement. The scholiasts often ren- der this dé by
yap; an example is Cho. 239
προσαυδᾶν
δ᾽
ἔστ᾽
ἀναγκαίως
ἔχον, which is explanatory of the foregoing words
τέσσαρας
μοίρας
ἔχον
ἐμοί. –
θηρῶμαι: historical present. Krüger I. § 53, 1, 11; GMT. 33.
110.
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110 f.
διδάσκαλος
τέχνης
πάσης : see on 7. -
πόρος : absolute, as in 477.
112.
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112.
τοιώνδε
ποινὰς
ἀμπλακημάτων: ср. 564, 620.
113.
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113.
ὑπαιθρίοις: explains
προυσε-
λούμενος; the insult of the punish- ment consists in its publicity, See also 158. Prometheus lays stress on the ignominious nature of his punish- ment, 97, 177, 195, 227, 256, 438, 525. For the connexion of
ὑπαιθρίοις and
δεσμοῖσι, see on
ἀφεγγής 115. –
πρου-
σελούμενος: this word recurs 438; it is found elsewhere only in Ar. Ran. 730
(προυσελοῦμεν). Cp. Etym. Mag. p. 690, 11
προυσελεῖν
λέγουσι
τὸ
ὑβρί-
ζειν. It is therefore equivalent to
αἰκίζομαι, the word employed in most of the similar passages of this play (cp. Hesych.
προυγελεῖν·
προπηλακί-
ζειν,
ὑβρίζειν). The etymology of the word is unknown: it has been proposed to derive it from
προσεέλ-
λειν, on the supposition that the digamma, falling out after o, has lengthened the preceding syllable, as in
θεουδής
(θεοδρής).
114-127 announce the approach of the chorus and accompany (from 120 on) the movements of the winged chariot. Similarly in the Electra of Sophocles anapaests of Electra ac- company the entrance of the chorus.
114.
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114. A rush or whir is heard in the air. -ad:
ἐκπλήξεως
ἐπιρρήματα, Schol. Ce mélange de douleur et d'effroi, de faiblesse et de fermeté me paraît tout à fait admirable' (Patin).
115.
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115. The bacchic rhythms express surprise and amazement.
·ὀδμά: an odor of the sea is supposed to pre- cede the nymphs, in whose costume seaweed, shells, etc., may well have been prominent. Cp. Eur. Hipp. 1391
ἔα·
ὦ
θεῖον
ὀδμῆς
πνεῦμα·...
ἔστ᾽
ἐν
τόποισι
τοισίδ᾽
῎Αρτεμις
θεά, Verg. Aen. i. 403 ambrosiaeque comae di- vinum vertice odorem spira- vere. -
προσέπτα: cp. Plaut. Amphitr. 325 vox mi ad auris advo- lavit. The verb, in a somewhat different sense, is joined with the da- tive in 555 and 644. –
ἀφεγγής: (here nearly =
ἀφανής) is, by a figure com- mon in the poets, connected with
ἀχώ and
ὀδμά, whereas it is properly an epithet of the object from which they emanate. - For the situation cp. Soph. Phil. 203
προυφάνη
κτύπος
βάλλει
μ᾽
ἐτύμα
φθογγά
του.
116.
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116.
θεόσυτος: the tribrach in the first foot generally, in Aeschylus, con- sists of a single word of three sylla- bles, as in 666. Here and 817 it is the first part of a longer word: the remaining cases of this are Sept. 272
πεδιονόμοις,
Eum. 806
λιπαροθρόνοισιν, Frg. 195, 2
βορεάδας. - Compounds in
-συτος and in -puros either double the medial o or p, or do not double it, according to the requirements of the verse: cp. 643. With
θεόσυτος
ή
βρότειος cp. 765. –
κεκραμένη :
ἡμιθέων, Schol. Demigods according to the later conception are not meant, but beings who, like the Oceanids, stand midway between the higher (celestial) gods and the human race: cp. 529 f., 902. For the expression cp. Eur. Cycl. 218
μήλειον
ἢ
βόειον
ἢ
μεμιγμένον ;
117.
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117. The rhythm (dochmius and cretic) indicates painful emotion. The question "Who can it be" (115, 116) is followed by the conjecture that the person in question comes as an unwel- come spectator of his sufferings. The reason of this conjecture is suggested by the opening words,
ἵκετο
τερμόνιον
ἐπὶ
πάγον (“a cliff at the end of the world"). –
ἵκετο : is he come; the sub- ject is the unknown newcomer; not
θεωρός, which expresses the motive of the coming. -
τερμόνιον: this adjective occurs only here: it is formed from
τέρμων, while
τέρμιος is from
τέρμα.
118.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-93
118.
ἢ
τί
δὴ
θέλων : cp. Soph. Trach. 390
ἡμεῖς
δὲ
προσμένωμεν;
ἢ
τί
χρὴ
ποιεῖν;
119.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-94
119.
ετάρο: said with reference to
<ε
θεωρός. The imperative has the sense of
ὁρᾶν
πάρα.
120.
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120 f. The iambi again give place to anapaests; see on 93. The speaker is outraged at the thought of becom- ing a spectacle for others; cp. 156. -
πᾶσι
θεοῖς
δι᾽
ἀπεχθείας
ἐλθόντα: cp. Eur. Hipp. 1164
δι᾽
ἔχθρας
μῶν
τις
ἦν
ἀφιγμένος, Phoen. 479
καὶ
μὴ
δι᾽
ἔχθρας
τῷδε
καὶ
φόνου
μολών,
Η. F. 220
Μι-
νύαισι
πᾶσι
διὰ
μάχης
μολών, Iph.
Α. 1392 similarly, Androm. 416
πατρὶ
τῷ
σῷ
διὰ
φιλημάτων
ἰών, Soph. Ant. 742
διὰ
δίκης
ἰὼν
πατρί, Ar. Ran. 1412
οὐ
γὰρ
δι᾽
ἔχθρας
οὐδετέρῳ
γενήσομαι, [Plato] Theag. 130 b
μοι
δι᾽
ἀπεχθείας
ἐν
λόγοις
τισὶν
ἐγεγόνει. These com- binations of a verb of motion with
διά arose from the local meaning of the preposition. Krüger I. § 68, 22, 2.
122.
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122.
αὐλήν: cp. Od. iv. 74
Ζηνός
που
τοιήδε
γ᾽
Ὀλυμπίου
ἔνδοθεν
αὐλή.
εἰσοιχνεῦσιν : Ionic contraction, like
πωλεύμεναι 645; used because
οἰχνέω and
πωλέομαι are epic words. Cp. Eur. Med. 422
ὑμνεῦσαι, Hipp. 167
ἀΰτευν,
Ιph.
Α. 789
μυθεῦσαι. Cp. also Ag. 942
δήριος (from the Ionic
δῆρις).
124.
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124 ff.
κινάθισμα:
κίνημα
πλήθους, Hesych. –
οἰωνῶν : the chorus is now so near that Prometheus can distin- guish the sound of wings. -
ἐλαφραῖς
πτερύγων
ῥιπαῖς:
cp. Eur. Frg. 597
ταῖς
ὠκυπλάνοις
πτερύγων
ῥιπαῖς. –
ὑπο-
συρίζει: this does not mean leniter stridet (Blomfield), but
ὑπο- ex- presses the idea of accompaniment, as in
ὑπάδειν,
ὑποστεναχίζειν,
ὑπορχεῖ-
σθαι,
ὑπηχεῖν, succinere.
127.
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128-192.
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128-192. Parodos. It is com- matic, that is, divided between actor and chorus. The chorus enter in a winged car
(ὄχῳ
πτερωτῷ 135,
κραι-
πνόσυτον
θᾶκον 279), moved by the- atrical machinery. The car, advancing from the right side, has gradually approached Prometheus. It is seen by the spectators while still invisible to Prometheus, who can only look straight before him. At 124 the chorus are already very near, and they hear the words of 127
(φοβερόν). - The
᾿Ωκεανίδες are daughters of Oceanus and Tethys; see Hesiod Theog. 362. Hesiod (ibid. 346) enum- erates
forty-one by name, and adds
πολλαί
γε
μέν
εἶσι
καὶ
ἄλλαι,
τρὶς
γὰρ
χίλιαί
εἰσι
τανύσφυροι
Ωκεανῖναι. Aes- chylus's chorus consisted of twelve persons. The first strophe gives the motive of the chorus for coming; this is what an unknown grammarian (in the hypothesis to the Persians) calls '
παροδικά,
ὅτε
λέγει (sc.
ὁ
χορός)
δι᾽
ἣν
αἰτίαν
πάρεστιν.' - The rhythms (
ῥυθμὸς
᾿Ανακρεόντειός
ἐστι
κεκλασμένος
πρὸς
τὸ
θρηνητικόν, Schol.) are in keeping with the sorrowful tone of the composition (see 144 ff.); they
are furthermore especially appropri- ate to a female chorus.
128.
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128.
τάξις: said like
στάσις
Εum. 311
ὡς
ἐπινωμᾷ
στάσις
ἁμά, Cho. 458
στάσις
δὲ
πάγκοινος
ἅδ᾽
ἐπιρροθεῖ.
129.
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129.
πτερύγων
ἁμίλλαις : =
πτέρυξιν
ἁμιλλωμέναις. Cp. 147. The emula- tion is between the wings of the right and left sides of the car, which are imagined as striving to outdo one another. Cp. Soph. Ant. 1065
τροχοὺς
ἁμιλλητῆρας
ἡλίου.
131.
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131.
μόγις: 'Quod se patri aegre persuasisse dicunt, ut iis commeatum daret, id e vetere sexus muliebris, vir- ginum inprimis disciplina iudican- dum. Sic paedagogus Antigones apud Euripidem (Phoen. 89) viam circumspicit, verens ne quis in publi- cum prodeuntem regis filiam vitu- peret' (Schütz). Cp. Suppl. 996
ὑμᾶς
δ᾽
ἐπαινῶ
μὴ
καταισχύνειν
ἐμὲ
ὥραν
ἐχούσας
τήνδ᾽
ἐπίστρεπτον
βροτοῖς,
κτἑ. –
παρειποῦσα: cp. Il. vi. 62; vii. 120
ὡς
εἰπὼν
παρέπεισεν
ἀδελφειοῦ
φρένας
ἥρως
αἴσιμα
παρειπών. See also Il. i. 555, vi. 337, Hes. Theog. 90
μαλακοῖσι
παραιφάμενοι
ἐπέεσσιν. Grammatically
παρειποῦσα can be taken with
τάξις,
130. 135.
our
maiden
s
mydeply of
grave
infert but in thought it stands as if
ἐγὼ
προσέβην had preceded. See on 201.
132.
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132.
κραιπνοφόροι
αύραι: that is, "and I came with great haste."
133.
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133.
ἐκ
δ᾽
ἔπληξε:
δέ is often put between preposition and verb (tme- sis). Krüger II. § 68, 48, 1.
ἐξέπληξε, here and 360, is not wholly figurative, but is chosen with reference to the actual nature of the cause (here the blows). Cp. 370; Ag. 480
φλογὸς
παρ-
αγγέλμασιν
νέοις
πυρωθέντα
καρδίαν.
134.
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134.
θεμερώπιν: Empedocles 23
Δῆρις
δ᾽
αἱματόεσσα
καὶ
῾Αρμονίη
θεμε-
ρώπις. Hesychius interprets
θεμερῶπις
(αἰδώς)·
ἐρασμία
αἰσχύνη, but this is inexact, for
θεμερός (from the root
06-) means settled, tranquil, sedate; cp. Hesych.
θεμερή·
βεβαία,
σεμνή,
εὐστα-
θής; also the words
θέμα,
θέμεθλον,
θεμοῦν. Accordingly
θεμερῶπις
αἰδώς is the modesty which makes maidens quiet and sedate. Its opposite is im- plied in
σύθην
ἀπέδιλος.
135.
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135.
σύθην: the tragedians omit the syllabic augment not infrequently in lyric passages and in the narratives
of messengers. The temporal aug- ment is much less often omitted; yet
see
ἐρέθισε 181. –
ἀπέδιλος: the scholi- ast cites Hesiod O. D. 345
γείτονες
ἄζωστοι
ἔκιον. Cp. Soph. El. 871
ὑφ'
ἡδονῆς
τοι,
φιλτάτη,
διώκομαι
τὸ
κόσμιον
μεθεῖσα
σὺν
τάχει
μολεῖν,
Theocr. Id. xix. 36
ἄνστα
μηδὲ
πόδεσσιν
ἐοῖς
ὑπὸ
σάνδαλα
θείης (Bion i. 19 &
δ'
᾿Αφροδίτα
λυσαμένα
πλοκαμίδας
ἀνὰ
δρυμὼς
ἀλά-
ληται
πενθαλέα
νήπαστος
ἀσάνδαλος), Apoll. Rhod. iv. 43
γυμνοῖσιν
δὲ
πό-
δεσσιν
ἀνὰ
στεινοὺς
θέεν
οἴμους (said of Medea). -
ὄχῳ
πτερωτῷ: winged chariots are not rare in ancient art: cp. for instance
Müller-Wieseler, Denkmäler der alten Kunst, Vol. II. Plate ix. n. 110, Plate x.
п. 111, 112, where Triptolemus is seen mounted on a car furnished with swan's wings.
137.
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137.
πολυτέκνου: see on 128. Cp. Il. xiv. 201
Ωκεανόν
τε,
θεῶν
γένεσιν,
καὶ
μητέρα
Τηθύν.
138.
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138.
περὶ
πᾶσαν
εἰλισσομένου
χθόνα : cp.
ἀψορρόου
Ὠκεανοῖο Il. xviii. 399, Od. xx. 65. Cp. also
150. Ovid Fast. v. 81 duxerat Oceanus quondam Titanida Tethyn, qui terram liquidis qua patet ambit aquis. For the form
εἱλισσομένου see on 345.
139.
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139.
ἀκοιμήτῳ
ῥεύματι : cp. Il. xiv. 244
ἄλλον
μέν
κεν
ἔγωγε (the speaker is Sleep)
θεῶν
αἰειγενετάων
ῥεῖα
κατευ-
νήσαιμι
καὶ
ἂν
ποταμοῖο
ῥέεθρα
᾿Ὠκεανοῦ,
ὅς
περ
γένεσις
πάντεσσι
τέτυκται.
141.
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141 f. Synonyma haec vehemen- tiam commoti animi produnt' (Schütz). –
προσπορπατός: cp. 61.
143.
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143.
φρουρὰν
ὀχήσω: see
on
φρου-
ρήσεις, 31.
ὀχεῖν = sustinere, as in Od. vii. 211
ὀχέοντας
ὀιζύν,
xi. 618
κακὸν
μόρον,
ὅν
περ
ἐγὼν
ὀχέεσκον
ὑπ᾿
αὐγὰς
ἠελίοιο, xxi. 302
ἣν
ἄτην
ὀχέων
ἀεσίφρονι
θυμῷ. –
ἄζηλον: cp.
ἀτερπῆ 31,
ἀμέγαρτα 402; and Cho. 1017
ἄζηλα
νίκης
τῆσδ᾽
ἔχων
μιάσματα.
145.
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145.
πλήρης
δακρύων: like a rain- cloud. Cp. Sept. 228
χαλεπᾶς
δύας
ὕπερθ᾽
ὀμμάτων
κρημναμενᾶν
νεφελᾶν,
Soph. Ant. 528
νεφέλη
δ᾽
ὀφρύων
ὕπερ
αἱματόεν
ῥέθος
αἰσχύνει
τέγγουσ᾽
εὐῶπα
παρειάν, Eur. Hipp. 173
στυγνὸν
δ᾽
ὀφρύων
νέφος
αὐξάνεται, Antiphanes in Meineke Com. iii. p. 197
τὸ
προσὸν
νῦν
νέφος
ἐπὶ
τοῦ
μετώπου, Hor. Epist. i. 18,94 deme supercilio nubem. The figure was used by Homer Il. xvii. 591
τὸν
δ' (Hector)
ἄχεος
νεφέλη
ἐκάλυψε
μέλαινα. —
εἰσιδοῦσαν : the accusative follows the dative
ἐμοῖσιν
ὄσσοις as Cho. 410
πέπαλται
δ᾽
αὐτέ
μοι
φίλον
κέαρ
τόνδε
κλύουσαν
οἶκτον, Pers. 913
λέλυται
γὰρ
ἐμῶν
γνίων
ῥώμη
τήνδ'
ἡλικίαν
ἔσιδόντα, Soph.
Εl. 479
ὕπεστί
μοι
θράσος
ἁδυπνόων
κλύουσαν
ἀρτίως
ὀνειράτων,
Αἰ. 1006
ποῖ
γὰρ
μολεῖν
μοι
δυνατὸν
τοῖς
σοῖς
ἀρήξαντ᾽
ἐν
πόνοισι
μηδαμοῦ. The reverse change (from acc. to dat.) in Eur. Med. 57
ὥσθ᾽
ἵμερός
μ᾽
ὑπῆλθε...
λέξαι
μολούσῃ.
146.
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146.
πέτρα
προσαυαινόμενον : =
πρὸς
πέτρᾳ
αὐαινόμενον. Cp. Soph. Phil. 954
αὐανοῦμαι
τῷδ᾽
ἐν
αὐλίῳ
μόνος,
Εl. 819
αὐανῶ
βίον. – With
αὐαινόμενον
λύμαις ср. 93.
147.
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147.
ἀδαμαντοδέτοισι
λύμαις: nearly equivalent to
ἀδαμαντίνοις
δεσμοῖς
λυ-
μαντηρίοις (991). Cp. 580
οἰστρηλάτῳ
δείματι, Theocr. Epigr. xiii. 4
κηροδέτῳ
πνεύματι.
148.
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148.
γάρ: the chorus explains to itself the reason of Prometheus's
155 maltreatment. —
οἰακονόμοι : Zeus is meant. Sic et nos: denn jetzt sitzen neue Herrn am Ruder, quamvis de uno tantum sermo sit' (Schütz). For the figure cp. Sept. 2
ὅστις
φυλάσ-
σει
πρᾶγος
ἐν
πρύμνῃ
πόλεως
οἴακα
νωμῶν, ibid. 62, Pers. 767; also 515 below.
150.
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150.
νόμοις :
νόμοι are changeable laws, made by temporal authorities (cp. Sept. 1070
πόλις
ἄλλως
ἄλλοτ᾽
ἐπαινεῖ
τὰ
δίκαια), in distinction to
θεσμοί, immutable statutes, based upon eternal right. —
ἀθέτως·
ἀθέσμως,
οὐ
συγκατατεθειμένως, Hesych. That is, Zeus issues ordinances in his own right (186), without acknowledging the authority of a higher law. Cp. 324
οὐδ᾽
ὑπεύθυνος
κρατεῖ.
151.
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151.
τὰ
πρὶν
πελώρια : in a general sense; the
former powers
(τοὺς
Τιτάνας
καὶ
τοὺς
τούτων
νόμους, Schol.). The word
πελώρια is appropriate in refer- ence to the reign of the Titans. For the thought, cp. Ag. 168
οὐδ᾽
ὅστις
πάροιθεν
ἦν
μέγας,
παμμάχῳ
θράσει
βρύων,
οὐδὲ
λέξεται
πρὶν
ὤν. –
ἀιστοῖ :
the verb denotes absolute annihila- tion, so that a thing is neither seen nor heard of more: from
ἄϊστος, out of sight and mind.
152.
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152.
νέρθεν
"Αιδου: with emphasis, nay, under very Hades. That is, into
Tartarus, following the conception of
11. viii. 13
ἤ
μιν
ἑλὼν
ῥίψω
ἐς
Τάρτα-
ρον
ἠερόεντα, ...
τόσσον
ἔνερθ᾽
᾿Αίδεω
ὅσον
οὐρανός
ἐστ᾿
ἀπὸ
γαίης (whereas in Eum. 72
Τάρταρόν
θ᾽
ὑπὸ
χθονός, Tar- tarus is equivalent to Hades). Into Tartarus the other Titans had been thrown: Il. viii. 481; Hesiod Theog. 719
τόσσον
ἔνερθ᾽
ὑπὸ
γῆς
ὅσον
οὐρανός
ἐστ᾿
ἀπὸ
γαίης·
ἶσον
γάρ
τ᾽
ἀπὸ
γῆς
ἐς
Τάρταρον
ἠερόεντα.
153.
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153 f.
τοῦ
νεκροδέγμονος : cp. Sept. 860
πάνδοκον
εἰς
ἀφανῆ
τε
χέρσον, Suppl. 157
τὸν
πολυξενώτατον
Ζῆνα
τῶν
κεκμηκότων. In Hom. Hymn v. 9, 17, 430, Hades is called
Πολυδέκτης and
Πολυδέγμων. Cp.
οἰστοδέγμονα
θησαυρόν Pers. 1020. –
ἀπέραντον : see 1078.
δεσμοῖς
πελάσας : " and had put me in bonds there as here." For the expression
δεσμοῖς
πελάσας cp. Eur. Alc. 229
βρόχῳ
δέρην
οὐρανίῳ
πελάσσαι, also
ΙΙ.
ν. 766
κακῆς
ὀδύνῃσι
πελάζειν.
156.
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156.
μήτε
τις
ἄλλος: Prometheus shrinks from the mention of man- kind. For the position of ris see on
165. 21.- Nothing, to the unfortunate, is so hard to bear as the malicious exultation of their enemies.
Ср. Il. iii. 51; vi. 82; x. 193; Hesiod O. D. 701, Aesch. Pers. 1034, Soph. Ai. 382, Ant. 647, Eur. Med. 383.
157.
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157.
ὡς . . .
ἐπεγήθει: cp. 749; Cho. 195
εἴθ᾽
εἶχε
φωνὴν ...
ὅπως
δίφροντις
οὖσα
μὴ
᾿κινυσσόμην. GMT. 333.
ἐπι-
γηθεῖν, like
ἐπιχαίρειν (cp. 158
ἐπί-
χαρτα, 160
ἐπιχαρῆ) signifies
τὸ
συν-
επιγελᾶν
τοῖς
ἀλλοτρίοις
κακοῖς.
158.
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158.
κίνυγμα: Eustathius on Il. iv. 281 says,
τοῦ
δὲ
κινύω
αὖθις
παράγω-
γον
τὸ
κινύσσω·
ἐξ
οὗ
παρ᾿
Αἰσχύλῳ
αἰθέριον
κίνυγμα,
τὸ
ἀέριον
εἴδωλον. It is formed like
αἴθυγμα from
αἰθύσσω,
αἴνιγμα from
αἰνίττομαι. Cp. Cho. 196
ἐκινυσσόμην, might be driven this way and that, might waver.
αἰθέριον
κίνυγμα (oscillum) is a thing waving in
mid-air. It applies to Prometheus in that he hangs in the open air with nothing for his feet to rest on.
161.
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161.
συνασχαλᾷ: from
συνασχα-
λάω, whereas
συνασχαλῶν 303 is future of
συνασχάλλω. Cp. Isocr. Iv. 181
συνοργισθῆναι
τοῖς
ἀδικηθεῖσιν, also
συμ-
πονεῖν 274 below, and
συγχαίρειν,
συνή-
δεσθαι. In all these,
συν- denotes sympathy with grief or joy.
162.
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162. The ancient form
τεός for
σός occurs now and then in the lyric por- tions of tragedy. In Aeschylus twice besides this place, Sept. 105, Frg. 66. Only the melic trimeter (162 = 181) admits, in Aeschylus, three resolutions in a single verse. Cp. Suppl. 111 = 123, Ag. 485, Cho. 44 = 55. A tribrach in the second foot is found in only one other verse of this play (715), and there in a proper name.
163.
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163.
θέμενος: cp. Il. ix. 629
ἄγριον
ἐν
στήθεσσι
θέτο
μεγαλήτορα
θυμόν, Tyrtaeus Frg. 11, 5
ἐχθρὰν
μὲν
ψυ-
χὴν
θέμενος, Theogn. 89
ἀλλὰ
φίλει
καθαρὸν
θέμενος
νόον
ἤ
μ᾿
ἀποειπὼν
ἔχθαιρε. –
ἄγναμπτον: instead of this, the metre demands a word which shall form two iambi. Cp. the anti- strophe 182. Probably H. L. Ahrens's conjecture,
ἀκνάμπετον, is to be received (cp.
ἄπευκτος and
ἀπεύχετος,
καμψίπους and
καμπεσίγουνος,
παναρκής and
πανάρκετος). With
ἄγναμπτον
νόον cp. Il. xxiv. 41
οὐδὲ
νόημα
γναμπτὸν
ἐνὶ
στήθεσσι. 170.
175
164.
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164 f.
δάμναται : an epic word; ac- tive in sense here and Od. xiv. 487
ἀλλά
με
χεῖμα
δάμναται, passive Suppl. 904, as in the Iliad. –
Οὐρα-
νίαν
γένναν : the race of Uranus. Cp. 205, and Frg. III. of the
Προμηθεὺς
λυόμενος below, Titanum suboles generata Caelo; also Il. v. 898
Οὐρανιώνων.
Οὐρανίαν is said like Ag. 83
Τυνδαρέα
θύγατερ, ibid. 1499
᾿Αγα-
μεμνονίαν
ἄλοχον,
Il.
xiv. 317
Ιξιονίης
ἀλόχοιο. See also 590 below.
166.
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166.
παλάμᾳ: coup de main, bold or sudden stroke. -
τινί : cp. Cho. 138
ἐλθεῖν
δ᾽
᾿Ορέστην
δεῦρο
σὺν
τύχῃ
τινὶ
κατεύχομαι, Soph.
Αi. 853
ἀρκτέον
τὸ
πρᾶγμα
σὺν
τάχει
τινί, Pind.
Οl. ix. 39
σύν
τινι
μοιριδίῳ
παλάμᾳ.
167.
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167.
ἡ
μὴν
ἔτι: cp. 907 below.
168.
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168.
ἐν: more vivid than the sim- ple dative of instrument. Cp. 562, 6, and see on 426. –
αἰκιζομένου: here passive; in active sense 195, 227, 256.
170.
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170.
νέον : new, and hence danger- ous. So Suppl. 341
πόλεμον
αἴρεσθαι
νέον. –
βούλευμα :
περὶ
τοῦ
ἔρωτος
τῆς
Θέτιδός
φησι, Schol. See Introduc- tion, pp. 9 and 17. - 'Id consilium hic subobscure et ambigue Prome- theus indicat; in quo magna cernitur
ars poetae, qui sic et attentionem spectatorum acuit et actionis trag- icae cursum, ne iusto citius ad finem perveniat, inhibet ac suspendit' (Schütz).
171.
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171.
ἀποσυλᾶται: the present is here used, without reference to time, to express simply the working out of a result. Cp. 764, 948.
172.
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172 ff.
οὔτε ...
τ᾿
οὔποτε: for
οὔτε ...
τε ср. 244, 260; and for
οὔτε ...
τ'
οὔ(ποτε) Soph. Ant. 763
ἔμοιγε ...
οὔθ᾽
ἥδ᾽
ὀλεῖται
πλησία
σύ
τ᾽
οὐδαμὰ
τοὐμὸν
προσόψει
κρᾶτα, Eur. Hipp. 302
οὔτε
γὰρ
τότε
λόγοις
ἐτέγγεθ᾽
ἥδε
νῦν
τ᾽
οὐ
πείθεται, Heracl. 605
οὔτε
τούτοις
ἥδομαι
πεπραγμένοις
χρησμοῦ
τε
μὴ
κρανθέντος
οὐ
βιώσιμον, Thuc. i. 126
οὔτ᾽
ἐκεῖνος
ἔτι
κατενόησε
τό
τε
μαν-
τεῖον
οὐκ
ἐδήλου.
Βy
οὔτε .. persuasion and force are contrasted. The change from
οὔτε to
τ᾽
οὔποτε accompanies the change in structure from
θέλξει
τo
πτήξας
κατμηνύσω.
Ε...
Τε Similarly in the example
from Soph. (Ant. 763) quoted above. -
μελιγλώσ
σοις: recalls Il. i. 249
τοῦ
καὶ
ἀπὸ
γλώσσης
μέλιτος
γλυκίων
ῥέεν
αὐδή. Cp. Eur. Frg. 891
εἴ
μοι
τὸ
Νεστόρειον
εὔγλωσσον
στόμα ...
δοίη
θεός. - The caesura after the second foot of the anapaestic tetrapody
(μελι-γλώσσοις) is not observed with absolute strict- ness before Euripides.
176.
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176.
χαλάσῃ: sc.
με. Here tran- sitive, but intransitive in 58 and 179. Cp.
λωφᾶν 27.
180.
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180.
ἐλευθεροστομεῖς : cp.
λαβρο-
στομεῖν 327,
θρασυστομεῖν Suppl. 203,
χαριτογλωσσεῖν 294 below.
181.
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181.
ἐρέθισε: see on 135. The tri- brach in the third foot here consists of three syllables which belong in one word; this is admissible only in the melic trimeter. See on 162 and on 2. The aorist as in
ἐγέλασα,
ἥσθην,
ἀπέπτυσα (1070 below). Krüger I, § 53, 6, 3; GMT. 60;
Н. 842,
182.
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182 f.
δέδια ...
πᾶ
πότε: see on
184.
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184. At 100 above, the figure is that of daybreak after darkness; here of reaching land after a stormy and perilous voyage. -
ἀκίχητα: an epic word. Cp. Il. xvii. 75
ἀκίχητα
διώκων.
185.
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185.
ἀπαράμυθον : with long a- priv- ative. So, in epic poetry,
ἀθάνατος,
ἀκάματος, from the necessities of the metre.
ἀθάνατος kept this measure- ment throughout, even in Attic po- etry.
186-192.
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186-192. This fourth anapaestic system does not correspond in length to the third (167-177), as the sec- ond (152 ff.) does to the first (137 ff.). Perhaps this is because it forms the close. Cp. Soph. Ai. 257 ff. Possibly, however, some verses have been lost. Weil assumes a gap after
ῥαισθῇ.
186.
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186 f.
παρ'
ἑαυτῷ
τὸ
δίκαιον
ἔχων: cp. 403, 150; also Eur. Suppl. 429
οὐδὲν
τυράννου
δυσμενέστερον
πόλει,
ὅπου
τὸ
μὲν
πρώτιστον
οὐκ
εἰσὶν
νόμοι
κοινοί,
κρατεῖ
δ᾽
εἷς
τὸν
νόμον
κεκτημένος
195.
200
αὐτὸς
παρ᾽
αὑτῷ, Aesch. Suppl. 370
σύ
τοι
πόλις,
σὺ
δὲ
τὸ
δάμιον. For
δίκαιον see on 150.
187.
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187.
ὀίω : =
οἶμαι (758), opinor, I trow, I hope. Cp.
11. viii. 536
ἀλλ᾿
ἐν
πρώτοισιν,
οίω,
κείσεται
οὐτηθείς. Here with short
4, as in Homer in the middle of the hexameter, while at the end
ὀtw is used.
189.
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189.
ταύτῃ
ῥαισθῇ: said with ref- erence to 169 f. See on 170. Prome- theus speaks mysteriously and in a tone of secret exultation over some- thing not disclosed. With
ταύτῃ cp.
τῶνδε 247.
190.
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190.
ἀτέραμνον: cp. 1062.
ἀτέραμ- vos is an Homeric word. Cp. Od. xxiii. 167
κῆρ
ἀτέραμνον. Hesych. defines it,
τὸ
μὴ
ἐνδιδοῦν,
σκληρόν. Cp.
ὀργὰς
ἀτενεῖς
Αg. 71. -
στορέσας : meta- phorical; the figure is that of calm- ing the waves after a storm.
191.
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191.
εἰς
ἀρθμὸν
καὶ
φιλότητα: so Hom. Hymn iii. 524
κατένευσεν
ἐπ᾿
ἀρθμῷ
καὶ
φιλότητι.
Cp. Il.
vii.
302
ἐν
φιλότητι
διέτμαγεν
ἀρθμήσαντε.
193-396.
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193-396. First Episode. 193- 283. First Scene: Prometheus and the Coryphaeus. The scholiast says:
τὴν
ὑπόθεσιν (that is, the expo- sition of the events supposed to pre- cede the opening of the play)
βουλό-
μενος
διδάξαι,
τὸ
περίεργον (curiosity)
τοῦ
γυναικώδους
ήθους
προσέλαβεν (availed himself of, as a motive).
οὐκ
ἂν
γὰρ
ὁ
᾿Ὠκεανds (who enters later)
ἠξίωσεν
ἐρωτῆσαι
εἰδώς. The curiosity of the chorus is a natural conse- quence of their awakened sympathy. Still it is to be observed that Prome- theus on his part is moved to tell his story by the longing to unburden his heart to sympathizing friends (see 198). He needs only the request in order to comply at once. - The Pro- logue and this first scene of the first episode constitute the first act of the drama, which expounds the situation and prepares the way for the follow- ing dramatic development.
196.
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196.
εἴ
τι
μή: cp. Pers. 157
θεοῦ
δὲ
καὶ
μήτηρ
ἔφυς,
εἴ
τι
μὴ
δαίμων
παλαιὸς
νῦν
μεθέστηκε
στρατῷ, Suppl. 1016
εἰ
ahaad.
205
210-
γάρ
τι
μὴ
θεοῖς
βεβούλευται
νέον. Cp.
763.-It is noteworthy that all the speeches of the coryphaeus (which exceed a single verse) consist of four verses (see 242, 259, 472, 507, 631, 819, 1036) except 698 f. The same tendency in the speeches of other persons, 393, 511, 522, 589, 609.
197.
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197 f.
ἀλγεινὰ
μέν ...
ἄλγος
δέ: for the anaphora, cp. 238 and Pers. 27
φοβεροὶ
μὲν
ἰδεῖν,
δεινοὶ
δὲ
μάχην.
200.
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200.
ὠροθύνετο : an epic word,
201.
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201.
οἱ
μὲν
θέλοντες: absolute nominative, used as if
δαίμονες
ἐν
ἀλλήλοις
ἐστασίαζον had preceded. Cp. Soph. Ant. 259
λόγοι
δ᾽
ἐν
ἀλλή-
λοισιν
ἐρρόθουν
κακοί,
φύλαξ
ἐλέγχων
φύλακα, Eur. Phoen. 1462
ἦν
δ᾽
ἔρις
στρατηλάταις,
οἱ
μὲν
πατάξαι
πρόσθε
Πολυνείκην
δορί,
οἱ
δ᾽
ὡς
θανόντων
οὐδα-
μοῦ
νίκη
πέλοι, Bacch. 1131
ἦν
δὲ
πᾶσ᾽
ὁμοῦ
βοή,
ὁ
μὲν
στενάζων
κτἑ. Krüger I. § 56. 9, 4. See also on 569 below.
202.
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202.
δήθεν: scilicet; here with. out the usual tinge of irony (986), or notion of pretence. So Eur. Ion 831
Ιων,
ἰόντι
δῆθεν
ὅτι
συνήντετο.
203.
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203.
ὡς
Ζεὺς
μήποτ᾿
ἄρξειεν
θεῶν : said instead of "that Cronus might remain in power," because the per- sonality of Zeus is uppermost in the speaker's mind.
204.
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204.
τὰ
λῷστα
πιθεῖν
Τιτάνας: on the double accusative, see Krüger I. § 46, 11, 2. - The aorists
ἔπιθον and
ἐπιθύμην are very frequent in tragedy.
205.
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205. Cp. Hes. Theog. 644
Γαίης
τε
καὶ
Οὐρανοῦ
ἀγλαὰ
τέκνα.
208.
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208.
ἀμοχθί: the sense is, "in their pride of heart, they thought easily to master their foe by sheer brute force, without tedious manoeuvres." -
πρὸς
βίαν: opposed to
αἱμύλας
μηχανάς. Cp. Hor. Carm. iii. 4, 65 vis consili expers mole ruit sua.
210.
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210.
πολλῶν
ὀνομάτων
μορφὴ
μία: said in order to explain the identifi- cation of Gaea and Themis (cp. 1091), whom the common tradition distin- guished as mother and daughter (so Hesiod Theog. 135, and Aeschylus himself in Eum. 2
Γαῖαν·
ἐκ
δὲ
τῆς
Θέμιν). In identifying the two, the poet seems to have followed a local Attic tradition, of which an Attic inscription,
Ἱερίας
Γῆς
Θέμιδος, affords
220. a hint. In Arcadia, Demeter had the cognomen Themis; Paus. viii. 25, 4. Themis in 874 is called
Ti-
τανίς, as being the mother of the Titans; the poet includes under the term
Τιτάν all who belong to the Titan race. Similarly Prometheus, the son of a Titan, is spoken of as
Τιτὰν
Προμηθεύς, Soph.
Ο. C. 56, Eur. Phoen. 1122, Ion 455. Aeschylus, having of his own invention made Prometheus a son of Themis, wished to guard against a possible feeling of bewilderment on the part of his spectators, that the functions given to Gaea in the cosmogonic accounts (see Hesiod Theog. 463, 470, 494, 626, 884) should be transferred outright to Themis.
211.
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211.
κραίνοιτο : present tense, be- cause the prophesier thinks of the future as already present. Cp.
τίθη-
σιν 848,
τελεῖται 929.
212.
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212. Cp. Soph. Phil. 594
ἡ
μὴν
ἢ
λόγῳ
πείσαντες
ἄξειν
ἢ
πρὸς
ἰσχύος
κράτος, and see Krüger I. § 68, 39, 8.
213.
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213.
δόλῳ
δὲ
τοὺς
ὑπερσχόντας : =
τοὺς
δὲ
δόλῳ
ὑπερσχόντας, subject ac- cusative to
κρατεῖν. A fuller and
more emphatic expression for simple
δόλῳ. The position of
δόλῳ is due to the antithesis. Cp. Eur. Andr. 215
Θρήκην
χιόνι
τὴν
κατάρρυτον, Soph.
Ο.
Τ. 139
ἐκεῖνον
ὁ
κτανών, Demosth. VIII. 28
ταῦτα
τοὺς
ἀδικοῦντας,
ΧΙν. 25
ταῦτα
δὲ
οἱ
κεκτημένοι. The aor- ist
ὑπερσχόντας stands in connexion with
χρείη
κρατεῖν, “those were des- tined to be victors who should have outdone their adversaries in craft."
215.
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215.
προσβλέψαι :
προσβλέπειν is used in the sense in which
ἀποβλέ-
πειν is more commonly employed.
216.
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216. Cp. Ag. 1053
τὰ
λῶστα
τῶν
παρεστώτων
λέγει, Ar.
Εq. 30
κράτιστα
τοίνυν
τῶν
παρόντων
ἐστὶ
νῷν
κτἑ.
217.
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217.
προσλαβόντι:
συναιρομένῳ
τῆ
μητρί, Schol. The dative in agree- ment with
μοί, whereas the following
ἕκοντα (necessarily accusative on ac- count of
ἕκοντι) connects itself more closely with the infinitive. G. 138, N. 8 b; H. 941. Observe that
προλα-
βόντα
μητέρα would have been an equivocal succession. In Soph. O. T. 353, after
ἐννέπω
σε . . .
προσαυδᾶν
μήτε
τούσδε
μήτ'
ἐμέ, comes the dative
ὡς
ὄντι
γῆς
τῆσδ᾽
ἀνοσίῳ
μιάστορι, be- cause
ὡς
ὄντα ...
μιάστορα might seem to refer to
ἐμέ. Cp. also Soph. El.
225
230 959
ἢ
πάρεστι
μὲν
στένειν ...
ἐστε-
ρημένῃ,
πάρεστι
δ᾽
ἀλγεῖν ...
ἄλεκτρα
γηράσκουσαν, Eur. Med. 1237
δέ-
δοκταί
μοι
παῖδας
κτανούσῃ
τῆσδ᾽
ἀφορμᾶσθαι
χθονὸς
καὶ
μὴ
σχολὴν
ἄγουσαν
ἐκδοῦναι
τέκνα (in both examples the accusative is used under influence of the metre).
219.
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219.
Ταρτάρου: cp. passages quoted in note on 152; also Hesiod Theog. 851
Τιτῆνές
θ᾽
ὑποταρτάριοι
Κρόνον
ἀμφὶς
ἐόντες.
μελαμβαθής: cp. 1029, 1050, Il. viii. 479
ἵν᾽
Ἰάπετός
τε
Κρόνος
τε
ἥμενοι
οὔτ᾽
αὐγῇς
Ὑπερίονος
ἠελίοιο
τέρποντ᾽
οὔτ᾽
ἀνέμοισι,
βαθὺς
δέ
τε
Τάρταρος
ἀμφίς.
221.
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221.
αὐτοῖσι
συμμάχοισι : cp. 1047. G. 188, 5, N.;
H. 774 a. The article is generally omitted in this idiom.
223.
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223.
κακαῖσι
ποιναῖς: sometimes, it is true,
ποινή (indemnity, requital) is used, like
ἄποινα, in a good sense; so Suppl. 625
λέξωμεν
ἐπ᾿
᾿Αργείοις
εὐχὰς
ἀγαθὰς
ἀγαθῶν
ποινάς, Cho. 792
δίδυμα
καὶ
τριπλᾶ
παλίμποινα
θέλων
ἀμείψει, Pind. Pyth. i. 113
ποινὰν
τεθρίππων, Nem. i. 107
ἡσυχίαν
καμάτων
μεγάλων
ποινάν. Here, however,
κακαῖσι is added not simply to show that
ποιναῖς has its bad meaning (pénalty), for that is sufficiently indicated by
ταῖσδε,
but rather to emphasize further the idea contained in
ταῖσδε
ποιναῖς, as it were
ταῖσδε
ποιναῖς,
κακαῖς
ποιναῖς. Cp. Soph. Phil. 477
σοὶ
δ᾽
ὄνειδος
οὐ
καλόν, Eur. Phoen. 94
φαῦλος
ψόγος. –
ἐξημείψατο : used in the sense in which
ἀνταμείβομαι is commonly said. See on 215.
229.
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229.
νέμει : see on 109,
θηρῶμαι. – According to Hesiod Theog. 881, at the conclusion of the conflict with the Titans, the Olympian gods, fol- lowing Gaea's suggestion, appoint Zeus as the sovereign of the gods:
ὁ
δὲ
τοῖσιν
ἐὺ
διεδάσσατο
τιμάς. Cp. ibid. 73
εὖ
δὲ
ἕκαστα
ἀθανάτοις
διέταξεν
ὁμῶς
καὶ
πέφραδε
τιμάς.
230.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-166
230.
διεστοιχίζετο :
διήρει, Schol.
διετίθετο
ἐν
στοίχῳ
καὶ
τάξει,
διήρει·
ἀπὸ
τῶν
εἰς
τοὺς
σηκοὺς
εἰσαγόντων
τὰ
ποιμνία
καὶ
διακρινόντων
ἐκ
τῆς
νομῆς
ἑκάστῳ
τὰ
ἴδια, Hesych.
232.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-167
232 f.
ἀιστώσας: see on 151 and 668. Aeschylus has taken the legend 235
240 of a succession of ages and races of men, and modified it to suit his own conceptions. See Introduction, p. 15.
234.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-168
234.
καὶ
τοῖσιν : the article retains its pronominal force most frequently in connexion with
καί,
δέ (cp. 816), and
γάρ. Krüger II. § 50, 1, 1-5.
235.
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235. On asyndeton in explanations see Krüger I. § 59, 1, 5. –
ἐξελυσά-
μην: of deliverance from an impend- ing disaster, not yet actually present. So Od. x. 286
ἀλλ᾽
ἄγε
δή
σε
κακῶν
ἐκλύσομαι
ἠδὲ
σαώσω, Eur. Andr. 818
θανάτου
νιν
ἐκλύσασθε.
236.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-170
236. The infinitive with
τὸ
μή fol- lows expressions signifying prevention, or any other action opposed to that expressed by the infinitive itself. Krüger I. § 67, 12, 2–4; GMT. 811. See also 865 below, Ag. 1170
ἄκος
δ'
οὐδὲν
ἐπήρκεσαν
τὸ
μὴ
(μὴ
οὐ ?)
πόλιν
μὲν
ὥσπερ
οὖν
ἔχει
παθεῖν, Pers. 291
ὑπερβάλλει
γὰρ
ἥδε
συμφορὰ
τὸ
μήτε
λέξαι
μήτ᾽
ἐρωτῆσαι
πάθη.
237.
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237.
τῷ : therefore, as in Homer. Cp. Soph. O.
Τ. 511
τῷ
ἀπ᾿
ἐμᾶς
φρενὸς
οὔποτ᾽
ὀφλήσει
κακίαν. See on 234. —
τοῖαῖσδε : in
τοιοῦτος,
τοιόσδε (see Sept. 27, Ag. 1075),
οἷος,
ποιῶ, the diphthong
οι is often shortened. Krüger II. § 3, 3, 1; H. 92 D, d. In such cases o was probably writ- ten;
ποεῖν is often found in inscrip- tions.
239.
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239.
ἐν
οἴκτῳ
προθέμενος :
προ- has its temporal meaning, though I began by showing compassion. Cp.
Ag. 1008
καὶ
τὸ
μὲν
πρὸ
χρημάτων
κτησίων
ὄκνος
βαλών, Eur.
Ion 914
χάριν
οὐ
προ-
λαβών. –
τούτου: i.e.
τοῦ
ἐν
οἴκτῳ
τίθεσθαι.
241.
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241.
ἐρρύθμισμαι: ironical, have been disciplined, brought to order.
Ζηνὶ...
θέα: appositional phrases like this, taking up the second half of a verse, are very effective; see 350, 461. ،
242.
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242. Iron' and 'stone' are, from Homer on, frequent designations of what is unfeeling or stubborn. In Il. xvi. 33 Patroclus says to Achilles,
νη-
λεές,
οὐκ
ἄρα
σοί
γε
πατὴρ
ἦν
ἱππότα
Πηλεὺς
οὐδὲ
Θέτις
μήτηρ·
γλαυκὴ
δέ
245
250
σε
τίκτε
θάλασσα
πέτραι
τ'
ἠλίβατοι,
ὅτι
τοι
νόος
ἐστὶν
ἀπηνής, imitated by Verg. Aen. iv. 366 duris genuit te cautibus horrens Cauca- sus Hircanaeque admorunt ubera tigres; see also Ecl. viii. 43.
Ср. Il. xxiv. 205
σιδήρειον
νύ
τοι
ἦτορ, Hesiod Theog. 239
Εὐρυβίην
τ᾽
ἀδάμαντος
ἐνὶ
φρεσὶ
θυμὸν
ἔχουσαν, Pind. Frg. 88
ὃς
μὴ
πόθῳ
κυμαίνε-
ται,
ἐξ
ἀδάμαντος
ἢ
σιδάρου
κεχάλκευ-
ται
μέλαιναν
καρδίαν, Aesch. Sept. 52
σιδηρόφρων
γὰρ
θυμὸς
ἀνδρείᾳ
φλέγων
ἔπνει, Eur. Med. 1279
τάλαιν',
ὡς
ἄρ᾽
ἦσθα
πέτρος
ἢ
σίδαρος,
ἅτις
KTE-
νεῖς, Cycl. 596
πέτρας
τὸ
λῆμα
κἀδά-
μαντος
ἕξομεν, Theocr. x. 7
Μίλων
ὀψαμᾶτα,
πέτρας
ἀπόκομμ᾽
ἀτεράμνω, Moschus iv. 44
μοχθίζει
πέτρης
ὁ
γ'
ἔχων
νόον
ἠὲ
σιδήρου
καρτερὸν
ἐν
στή-
θεσσι, Tibull. i. 1, 63 flebis: non tua sunt duro praecordia ferro vincta neque in tenero stat tibi corde silex, Ovid Amor. iii. 6, 59 ille habet et silices et vivum in pectore ferrum, Hor. Carm. i.
3,
9 illi ro- bur et aes triplex circa pec- tus erat. ..
246.
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246.
‘καὶ
μήν aut et vero, et sane aut atqui significat' (Her- mann ad Vigerum, 332). Here it means et sane (with emphasis on
φίλοις); in 459, 1080 it means et vero in 982, 985, atqui. - For the omission of
εἰμί see on 42.
247.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-176
247.
μή: cp. 959, Pers. 344
μή
σοι
δοκοῦμεν
τῇδε
λειφθῆναι
μάχη; The chorus inclines to account for the severity of the punishment by sup- posing a more heinous crime. -
τῶνδε : than what thou hast said; cp.
ταύτῃ 189.
248.
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248.
προδέρκεσθαι : foreseeing death is an evil, in that it benumbs man's energies and stupefies his faculties, since death is ever present before his eyes, and a fixed limit is set to his activity. By
προδέρκεσθαι
μόρον the poet means this anxious expecta- tion of death. A somewhat different conception appears in Plato Gorg. 523 d, where Zeus says,
πρῶτον
μὲν
οὖν
παυστέον
ἐστὶ
προειδότας
αὐτοὺς
τὸν
θάνατον.
νῦν
γὰρ
προΐσασι.
τοῦτο
μὲν
οὖν
καὶ
δὴ
εἴρηται
τῷ
Προμηθεῖ
ὅπως
ἂν
παύσῃ
αὐτῶν. Here it is stated that men are not to know beforehand when they are to die, so that they may not try to deceive the judges of the lower world by pre- meditated artifices, and by providing witnesses to testify in their behalf. Cp. also Hor. Carm. iii. 29, 29 pru- dens futuri temporis exi- tum caliginosa nocte premit deus.
249.
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249.
τὸ
ποῖον
κτἑ. : =
τὸ
φάρμακον
τῆσδε
νόσου
ποῖον
εὑρών; remedium quod huic morbo adhibuisti quale fuit? Is qui interrogat, audiendi studio id, quod alterum dicere vult, occupaturus ipse ora- tionem incohat, quam ab illo ab- solvi vult; ipse autem quia eam absolvere non potest, addit pronomen interrogativum' (Hermann ad Vige- rum 25). –
νόσου: cp. 384, 596, 606, 632, 977, 1069.
250.
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250. As in dealing with the myth of the golden and silver ages, 232, Aeschylus here uses great freedom in treating the myth of Pandora (Hesiod O. D. 94: see Introduction, p. 6), so that the original form of
the story is no longer recognizable, and only the deeper significance re- mains. Man, never deserted by Hope, strives ceaselessly for the attainment of his ends, unmindful of death and untroubled by the thought that he may be cut off before his goal is reached. Cp. Simonides Amorg. Frg. 1, 3
ἐφήμεροι
ἃ
δὴ
βότ᾽
αἰεὶ
ζῶμεν,
οὐδὲν
εἰδότες
ὅπως
ἕκαστον
ἐκτελευτή-
σει
θεός.
ἐλπὶς
δὲ
πάντας
κἀπι-
πειθείη
τρέφει
ἄπρηκτον
ὁρμαίνοντας, Soph. Ant. 615
ὁ
γὰρ
δὴ
πολύπλαγκτος
ἐλπὶς
πολλοῖς
μὲν
ὄνασις
ἀνδρῶν,
πολ-
λοῖς
δ᾽
ἀπάτα
κουφονόων
ἐρώτων.
252.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-180
252.
σφίν : =
αὐτοῖς, as in 457. Krüger II. § 51, 1, 19.
σφίσιν in this sense is Homeric (Krüger II. § 51, 1, 17), but occurs in tragedy only in 481 below.
253.
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253.
φλογωπόν: the brightness of the fire is put forward, as rendering it the more unfit for the
ἐφήμεροι. The addition of this emphatic word justi- fies the repetition of
πῦρ. Cp. Suppl.
508
ΒΑ.
λευρὸν
κατ᾿
ἄλσος
νῦν
ἐπιστρέ-
φου
τόδε.
ΧΟ.
καὶ
πῶς
βέβηλον
ἄλ-
σος
ἂν
ῥύοιτό
με ; –
ἐφήμεροι : see on 83. Even the chorus feels it to be wrong that men should receive what properly belongs to the gods.
254.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-182
254.
γέ: in answers, affirms by adding a further statement ("yes, and from it..."); cp. 258, 379, 746, 768, 774. –
ἀφ᾿
οὗ: cp. 170.
255.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-183
255 f. Prometheus interrupts the question by his answer, and to the simple answer
(αἰκίζεται) adds the significant statement
οὐδαμῇ
χαλᾷ
και
κῶν. By this addition the artifice for preserving the stichomythy is con- cealed, and the dialogue proceeds naturally. A more common device is the insertion of a question; this question is so connected in construc- tion with the interrupted sentence which precedes, that in answering it the speaker simply takes up his un- finished speech where he left it off. Thus Pers. 734
ΑΤ.
Ξέρξην
φασὶν.
ΔΑ.
πῶς
τελευτᾶν;
ΑΤ.
ἄσμενον
μο-
λεῖν.
257.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-184
257.
οὐδέ: cp.
καί in 253.
258.
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258. Ср. 376. A different state- ment is made in 756.
259.
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259.
δόξει
δὲ
πῶς:
δόξει stands first because it takes up the thought of the preceding
δοκῇ. Cp. Soph. El. 1429
ΧΟ.
λεύσσω
γὰρ
Αἴγισθον.
ΟΡ.
εἰσ-
ορᾶτε
ποῦ
τὸν
ἄνδρα;
260.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-187
260.
ἥμαρτες : a moral wrong is not meant, but only an act of im- prudence and mistaken judgment- rebellion, that is, against a superior adversary. This is clear from 266 and its explanation in 267.
262.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-188
262.
ἔκλυσιν
ζήτει
τινά: that is, by submission. Cp. 316 with 315.
263.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-189
263. Cp. Cho. 697
ἔξω
κομίζων
ὀλε-
θρίου
πηλοῦ
πόδα (where the scholiast remarks,
ἔξω
πηλοῦ
πόδα,
παροιμία), Soph. Phil. 1260
ἴσως
ἂν
ἐκτὸς
κλαυμά-
των
ἔχοις
πύδα, Eur. Heracl. 109
καλὸν
δέ
γ'᾽
ἔξω
πραγμάτων
ἔχειν
πόδα,
εὐβου-
λίας
τυχόντα
τῆς
ἀμείνονος. 265
270
264.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-190
264.
Cp. Eur. Alc. 1078
ῥᾷον
παραι-
νεῖν
ἢ
παθόντα
καρτερεῖν,
H. F. 1249
σὺ
δ᾽
ἐκτὸς
ὤν
γε
συμφορᾶς
με
νουθετεῖς, Terent. Andr. 309 facile omnes, quom valemus, recta con- silia aegrotis damus
265.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-191
265 f. With the words
ἐγὼ
δὲ
ταῦθ᾽
ἅπαντ᾿
ἠπιστάμην and
ἑκών Prome- theus rejects the charge of impru- dence, and restricts his
ἁμάρτημα to the disregard of
self-interest, as de- scribed in the next verse (267). So his 'error' is after all a noble ac- tion. –
ἑκὼν
ἑκών: repetition
(ἀva-
δίπλωσις) emphasizes expressions of sorrow, entreaty, and asseveration. Ср. 274, 338, 688, 694, 887, 894, 999; also 577, 594, and 392, 937. –
οὐκ
ἀρνήσομαι: this refers only to the word
ἥμαρτον. The sense is, "I will not object to your phrase
ἥμαρτες” (260), "I will not insist on another word."
267.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-192
267.
θνητοῖς
ἀρήγων: explanatory asyndeton. See on 235. –
ηὑρόμην : cp. Sept. 878
μελέους
θανάτους
ηὕροντο, Soph. Ai. 1023
καὶ
ταῦτα
πάντα
σοῦ
θανόντος
ηὑρόμην.
268.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-193
268 ff.
ᾠόμην...
με
κατισχνανεῖ-
σθαι . . .
τυχόντα: instead of
ᾠόμην
κατισχνανεῖσθαι
τυχών. Krüger I. § 55, 2, 3; H. 940 b. For Homeric exam- ples see Krüger II. § 51, 2, 1 and § 55, 2, 2. Cp. also Soph. Ai. 606
κακὰν
ἐλπίδ᾽
ἔχων
ἔτι
μέ
ποτ᾽
ἀνύσειν,
Ει. 65
καμ᾽
ἐπαυχῶ...
λάμψειν
ἔτι, 471
δοκῶ
με
πεῖραν
τήνδε
τολμήσειν
ἔτι, Eur. Alc. 641
καί
μ᾽
οὐ
νομίζω
παῖδα
σὸν
πεφυκέναι, Hdt. i. 34
ὅτι
ἐνόμισε
ἑωυτὸν (emphatic)
εἶναι
ἀνθρώ-
πων
ἁπάντων
ὀλβιώτατον, Plat. Rep. iii. 400 b
οἶμαι
δέ
με
ἀκηκοέναι, Isocr.
ιν. 85
οὐκ
ἐχθροὺς
ἀλλ᾽
ἀνταγωνιστὰς
σφᾶς
αὐτοὺς
εἶναι
νομίζοντες. -
κατι-
σχνανεῖσθαι: cp. 147. Future middle used like
aὐανοῦμαι, Soph. Phil. 954. Krüger I. § 39, 11. –
πεδαρσίοις : see 710, 916; Cho. 846
λόγοι
πεδάρσιοι
θρώσκουσι. This Aeolic form
(πεδά =
μετά) Aeschylus uses in a few other words:
πέδοικος Frg. 48,
πεδαίχμιος and
πεδάορος Cho. 589 f. –
ἐρήμου: cp. Frg. 305, 10
δρυμοὺς
ἐρήμους
καὶ
πά- 275
280
γους, Soph. Phil. 691
ἵν᾿
αὐτὸς
ἦν
πρόσουρος
οὐκ
ἔχων
βάσιν
οὐδέ
τιν'
ἐγχώρων
κακογείτονα.
271.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-194
271.
καί
μοι
κτέ.: and so bewail my lot no more, presupposing the thought "your admonitions are unavailing." ·
δύρεσθε:
δύρομαι =
ὀδύρομαι belongs to tragic diction.
272.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-195
272.
πέδοι
βᾶσαι: i.e. so as to listen more conveniently to a long narra- tion. A motive is thus provided for the descent of the chorus from its
ear into the orchestra.
βούλεται
γὰρ
στῆσαι
τὸν
χορὸν
ὅπως
τὸ
στάσιμον
ᾄσῃ, Schol.
273.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-196
273.
διὰ
τέλους: cp. Soph. Ai. 685
διὰ
τέλους
εὔχου
τελεῖσθαι. For the resolution see on 76. It is rendered easier by the fact that the chief cae- sura falls in the fourth foot (see on 2).
275.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-197
275.
νῦν: said in reference to the thought which follows,
"to-morrow your turn may come." -
ταὐτά: ad- verbial, nearly =
κατὰ
κοινόν, impar- tially, for all alike. See on 398, and cp. Soph. Ai. 687
ταὐτὰ
τῇδέ
μοι
τάδε
τιμᾶτε. Properly it is the inner object (cognate accusative).
276.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-198
276.
πρὸς
ἄλλοτ᾽
ἄλλον: for the order, see on 762 and 19. - For the
thought cp. Archil. Frg. 9, 7
ἄλλοτε
δ᾽
ἄλλος
ἔχει
τόδε·
νῦν
μὲν
ἐς
ἡμέας
ἐτράπεθ᾽,
αἱματόεν
δ᾽
ἕλκος
ἀναστένομεν,
ἐξαῦτις
δ᾽
ἑτέρους
ἐπαμείψεται, Pind. Ol. ii. 60
ῥοαὶ
δ᾽
ἄλλοτ᾽
ἄλλαι
εὐθυμιᾶν
τε
μέτα
καὶ
πόνων
ἐς
ἄνδρας
ἔβαν.
277-283.
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277-283. The anapaests of the chorus accompany the action of the machinery by which Oceanus is brought on the scene. See on 114-127.
277.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-200
277. Cp. Soph. Phil. 1178
φίλα
μοι,
φίλα
ταῦτα
παρήγγειλας
ἑκόντι
τε
πράσ-
σειν, Homer Il. iv. 73
ώτρυνε
πάρος
μεμαυῖαν
᾿Αθήνην. –
ἐπεθώυξας : see on 73.
279.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-201
279.
καί: and so, accordingly.
282.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-202
282 f.
πελῶ: future of
πελάζω.
πόνους . . .
διὰ
παντὸς
ἀκοῦσαι: as promised in 272. Compliance with this request follows much later, 755 ff. and in the speech beginning at 823. Curiosity and expectation are thus maintained.
284-396.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-203
284-396. Second Scene of the First Episode. Oceanus, father of the Oceanids, enters (from the right), mounted upon a winged steed
(τετρασκελής
οἰωνός 395) like 285.
290 Pegasus. The scholiast understands a griffin, because of this word
οἰωνός, but
sea-gods, in older Greek art, are often seen riding on hippocamps or
sea-horses. The machine here used was the
αἰώρημα, a sort of crane with hanging ropes, by which persons could be swung aloft, moved through the air, and let down again. The scholiast remarks,
καιρὸν
δίδωσι
τῷ
χορῷ
καθήκασθαι
(καθιμᾶσθαι ?)
τῆς
μηχανῆς
᾿Ὠκεανὸς
ἐλθών·
ὑπερβολῇ
δὲ
ἐχρήσατο,
ὅπου
γε
Ὅμηρος
οὐκ
εἰσήγα-
γεν
᾿Ὠκεανὸν
εἰς
τὸν
σύλλογον
τῶν
θεῶν (on this cp. Il. xx. 7
οὔτε
τις
οὖν
Ποταμῶν
ἀπέην
νόσφ᾽
᾿Ὠκεανοῖο). The anapaests of Oceanus accompany the descent of the chorus from their chariot into the orchestra. - This scene and the second episode form the second act, the beginning of the action which leads to the catastrophe. See on 307 and 436.
284.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-204
284.
δολιχῆς : an epic word. The way is long because Oceanus comes from the depths of the sea. Cp. 300 f.
285.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-205
285.
διαμειψάμενος : cp. Sept. 334
δια-
μεῖψαι
ὁδόν, 856
δι᾽
᾿Αχέροντ᾽
ἀμείβεται
τὰν
ναύστολον
θεωρίδα. ‘Dicendum erat
κέλευθον
διαμείβεσθαι, pro quo
τέρμα
κελεύθου dixit ratione habita verbi
ἥκω' (Dindorf). Cp. Eur. Phoen. 163
εἴθε
δρόμον
νεφέλας
ποσὶν
ἐξανύσαιμι
δι᾽
αἰθέρος
πρὸς
ἐμὸν
ὁμογενέ-
τορα.
286.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-206
286.
πτερυγωκή: formed like
πο-
δώκης. Cp.
ὠκύπτερος.
287.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-207
287.
γνώμῃ : 'admirationis augen- dae causa non brutus, sed mente ac ratione praeditus esse fingitur' (Schütz). In Il. xviii. 419, the golden handmaids of Hephaestus are endowed with reason, speech, and power of action; in Od. viii. 556, the ships of the Phaeacians sail
τιτυσκό-
μεναι
φρεσί, and we are told that
αὐταὶ
ἴσασι
νοήματα
καὶ
φρένας
ἀνδρῶν. As these ships need neither helms- man nor rudder, so Oceanus's steed needs no bit, because of its own ac- cord it obeys the will
(γνώμη) of its rider.
289.
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289 f.
τὸ
συγγενὲς
ἐσαναγκάζει : cp. 39. According to Hesiod Theog. 133, Oceanus is son of Uranus and
295.
309
305 Gaea, and the oldest of the Titans. See on 14. -
γένους : =
τῆς
συγγε-
νείας.
291.
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291 f.
ὅτῳ ...
νείμαιμι : without av, as Ag. 620
οὐκ
ἔσθ᾽
ὅπως
λέξαιμι, Cho. 172
οὐκ
ἔστιν
ὅστις
πλὴν
ἐμοῦ
κείραιτό
νιν, Il. xxii. 348
ὡς
οὐκ
ἔσθ᾽
ὃς
σῆς
γε
κύνας
κεφαλῆς
ἀπαλάλκοι, Soph. Phil. 692
οὐκ
ἔχων
βάσιν
οὐδέ
τιν᾿
ἐγχώρων
κακογείτονα,
παρ᾽
ᾧ
στόνον
ἀποκλαύ-
σειεν, Eur. Alc. 52
ἔστ᾽
οὖν
ὅπως
῎Αλ-
κηστις
εἰς
γῆρας
μόλοι; 117
οὐδὲ
ναυ-
κληρίαν
ἔσθ᾽
ὅποι TIS
αἴας
στείλας
δυστάνου
παραλύσαι
ψυχάν. GMT.241; Krüger II. § 54, 3, 8. –
μοῖραν
νεί-
μαιμι: cp. Hdt. ii. 172
ἐν
οὐδεμιῇ
μοίρῃ
μεγάλῃ
ἦγον, Plat. Crat. 398 b
μεγά-
λην
μοῖραν
καὶ
τιμὴν
ἔχει. This sense of dignity, station, rank was devel- oped from the meaning due share, just due. Cp. Soph. Trach. 1238
ἁνὴρ
ὅδ᾽,
ὡς
ἔοικεν,
οὐ
νεμεῖν
ἐμοὶ
φθίνοντι
μοῖραν.
294.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-210
294.
χαριτογλωσσεῖν : see on 180.
ἔνι
μοι : 'tis my nature; cp. 224.
296.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-211
296.
᾿Ὠκεανοῦ: instead of
ἐμοῦ,
:1
because the speaker is stating a fut- ure thought of Prometheus. This mention of his own name imparts an air of assurance to his asser- tion; cp. Soph. O. C. 626
κοὔποτ᾽
Οἰδίπουν
ἐρεῖς
ἀχρεῖον
οἰκητῆρα
δέξα-
σθαι. At the same time it serves the incidental purpose of inform- ing the spectators who the new- comer is.
298.
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298.
τί
χρήμα: cp. Ag. 1306, Cho. 885
τί
δ᾽
ἐστὶ
χρῆμα; Eur. Andr. 896, Suppl. 92, Hipp. 905, H. F. 525, Or. 1573
ἔα,
τί
χρῆμα;
299.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-213
299.
πόνων
ἐμῶν
ἐποπτής : see 118. –
ἐτόλμησας
λιπὼν
ἐπώνυμον
ῥεῦμα: cp. the scholion quoted on 284-396.
301.
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301.
αὐτόκτιτα : cp.
αὐτοφυής,
αὐτό-
χυτος,
αὐτόρριζος,
αὐτόξυλος, etc. -
ἄντρα: cp. 133. –
σιδηρομήτορα: cp. Il. viii. 47
Ἴδην
μητέρα
θηρῶν, Asty- damas Frg. 6 (p. 780, Nauck)
οἰνομή-
τορ᾽
ἄμπελον. Scythia is appropriately called "mother of iron"; cp. Sept. 817
Σκύθῃ
σιδήρῳ, Suid.
Χάλυβες·
ἔθνος
Σκυθίας,
ἔνθεν
ὁ
σίδηρος
τίκτεται. According to Hesiod (Clem. Alex. Strom. i. 307) and Aristotle (Plin. H. N. vii. 57. 197) the art of casting
310. bronze was invented by the Scythians. Cp. 714 below.
303.
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303.
συνασχαλῶν
κακοῖς: see on
ftare. 161.
304.
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304.
δέρκου: refers back to
θεωρή-
σων. See on 119.-
θέαμα: in the sense of
θέαμα
δυσθέατον
ὄμμασι (69). Cp. Plut. Ages. 14
θέαμα
τοῖς
Ἕλλη-
σιν
ἦσαν. –
τόνδε : of the speaker. So
ὅδε
ὁ
ἀνήρ =
ἐγώ is frequent in tragedy.
306.
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306.
κάμπτομαι: first person, in spite of
τόνδε
τὸν
Διὸς
φίλον above. Cp. Od. ii. 40
οὐκ
ἑκὰς
οὗτος
ἀνὴρ
ὃς
λαὸν
ἤγειρα,
Il.
x. 88
γνώσεαι
᾿Ατρείδην
᾿Αγαμέμνονα,
τὸν
περὶ
πάν-
των
Ζεὺς
ἐνέηκε
πόνοισι
διαμπερές,
εἰς
ὅ
κ᾿
ἀυτμὴ
ἐν
στήθεσσι
μένῃ
καί
μοι
φίλα
γούνατ᾽
ὀρώρῃ, Soph.
Ο. С. 1329
τῷδ᾽
ἀνδρὶ
τοὐμοῦ
πρὸς
κασιγνήτου
τίσιν, ibid. 284
ἀλλ᾽
ὥσπερ
ἔλαβες
τὸν
ἱκέτην
ἐχέγγυον,
ῥύου
με
κἀκφύλασσε, Trach. 1080
ὁρᾶτε
τὸν
δύστηνον
ὡς
οἰκτρῶς
ἔχω, Eur. Cycl. 299
νόμος
δὲ
θνητοῖς
ἱκέτας
δέχεσθαι
ἀμφὶ
βουπόροισι
πηχθέντας
μέλη
ὀβε-
λοῖσι
νηδὺν
καὶ
γνάθον
πλῆσαι
σέθεν, Dem. xvIII. 79
οὐδαμοῦ
Δημοσθένη
γέγραφεν
οὐδ᾽
αἰτίαν
οὐδεμίαν
κατ᾿
ἐμοῦ. وه
οὐκ
307.
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307. Respecting this hortatory speech of Oceanus the scholiast re- marks:
σκόπησον
τὰ
τῶν
ῥητόρων
καλὰ
παρὰ
πρώτοις
εὐρεθέντα
τοῖς
τραγικοῖς. The speaker seeks to influence Pro- metheus by friendly warnings and ad- vice, but his warnings are of such sort that a proud nature like Prometheus's can only be confirmed by them in its resistance. –
ὁρῶ,
Προμηθεῦ: cp. 144.
308.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-219
308.
ποικίλῳ:
συνετῷ, Schol. So Hesiod calls Prometheus
ποικίλος,
αἰο-
λόμητις Theog. 510,
ποικιλόβουλος ibid. 521,
ἀγκυλομήτης ibid. 546,
πάντων
πέρι
μήδεα
εἰδώς ibid. 559,
πολύιδρις ibid. 616.- With
καίπερ
ὄντι
ποικίλῳ cp. Il. i. 577
μητρὶ
δ᾽
ἐγὼ
παράφημι
καὶ
αὐτῇ
περ
νοεούσῃ
πατρὶ
φίλῳ
ἐπίηρα
φέρειν
Διί.
309.
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309.
γίγνωσκε
σαυτόν:
γνῶθι
σαυ-
τόν,
ὡς
ὁ
ποιητὴς :
φράζεο,
Τυδείδη
καὶ
χάζεο
(ΙΙ.
ν. 440), Schol.
μεθάρμο-
σαι: cp. Eur. Alc. 1157
νῦν
γὰρ
με-
θηρμόσμεσθα
βελτίω
βίον
τοῦ
πρόσθεν.
315
310.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-221
310.
νέους: proleptic, =
ὥστε
νέους
εἶναι. Cp. Eur. Iph.
Α. 343
μεταβαλὼν
ἄλλους
τρόπους.
311.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-222
311.
τεθηγμένους: for the meta- phor cp. Sept. 715
τεθηγμένον
τοί
μ'
οὐκ
ἀπαμβλυνεῖς
λόγῳ, Soph. Ai. 584
γλῶσσά
σου
τεθηγμένη.
312.
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312.
ῥίψεις: hurl forth.
Cр. 932,
Αg. 1068
οὐ
μὴν
πλέω
ῥίψασ' (flinging to waste)
ἀτιμασθήσομαι, Eur. Alc. 679
νεανίας
λόγους
ῥίπτων
ἐς
ἡμᾶς.
314.
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314.
παιδιάν: cp. Terent. Eun. 300 ludum iocumque dicet fuisse illum alterum, praeut huius rabies quae dabit.
317.
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317.
ἀρχαῖα :
old-fashioned;
ср.
Ar.
Νub. 984
ἀρχαῖά
γε
καὶ
Διπολιώδη
καὶ
τεττίγων
ἀνάμεστα, Cic. Philipp. i. 10. 25 neglegimus ista et ni- mis antiqua et stulta duci- mus.
319.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-226
319.
τἀπίχειρα : properly “hand- money”
(τὰ
ὑπὲρ
τὸν
μισθὸν
διδόμενα
τοῖς
χειροτέχναις, Hesych.). Here
320
325
it means wages, as in Ar. Vesp. 581
ταύτης
ἐπίχειρα, Plat. Rep. 608 c
τὰ
μέγιστα
ἐπίχειρα
ἀρετῆς
καὶ
προκεί-
μενα
ἆθλα. Cp. Soph. Ant. 820
οὔτε
ξιφέων
ἐπίχειρα
λαχοῦσα. On the sen- timent the scholiast remarks,
γνωμικῶς
δέ
φησι. Cp. 329, Pind. Ol. i. 85
ἀκέρ-
δεια
λέλογχεν
θαμινὰ
κακαγόρους, Eur. Bacch. 385
ἀχαλίνων
στομάτων
ἀνόμου
τ᾽
ἀφροσύνας
τὸ
τέλος
δυστυχία, Frg. 5
εἰ
μὴ
καθέξεις
γλῶσσαν,
ἔσται
σοι
κακά.
320.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-227
320.
ταπεινός: sc.
εἶ. See on 42. –
εἴκεις
κακοῖς: cp. 179, Soph. Ant. 471
δηλοῖ
τὸ
γέννημ᾽
ὠμὸν
ἐξ
ὠμοῦ
πατρὸς
τῆς
παιδός·
εἴκειν
δ᾽
οὐκ
ἐπίστα-
ται
κακοῖς.
321.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-228
321.
δé: can stand as fourth word when the three foregoing words form one idea, or belong very closely to- gether (thus preposition, article, and noun, here and 381). For the thought cp. Pers. 531
μὴ
καί
τι
πρὸς
κακοῖσι
προσθῆται
κακόν, Soph. Phil. 1265
μῶν
τί
μοι
νέα
πάρεστε
πρὸς
κακοῖσι
πέμπον-
τες
κακά,
Ο.
Τ. 667
εἰ
κακοῖς
κακὰ
προσάψει
τοῖς
πάλαι
τὰ
πρόσφατα, Phil- emon, Meineke Frag. Com. IV. p. 34
κακὰ
πρὸς
τοῖς
κακοῖσιν
οὗτος
ἕτερα
συλλέγει.
323.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-229
323.
πρὸς
κέντρα
κῶλον
ἐκτενεῖς : paraphrase of the proverb
πρὸς
κέντρα
λακτίζειν
(κέντρον = stimulus, goad for driving oxen and horses). Cp. Ag. 1624
πρὸς
κέντρα
μὴ
λάκτιζε,
μὴ
πταίσας
μογῆς, Pind. Pyth. ii. 173
ποτὶ
κέντρον
δε
τοι
λακτιζέμεν
τελέθει
ὀλισθηρὸς
οἶμος, Eur. Bacch. 795
θύοιμ᾽
ἂν
αὐτῷ
μᾶλλον
ἢ
θυμούμενος
πρὸς
κέντρα
λακτί-
ζοιμι
θνητὸς
ὢν
θεῷ, Frg. 607
πρὸς
κέν-
τρα
μὴ
λάκτιζε
τοῖς
κρατοῦσί
σου.
324.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-230
325.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-231
325.
πειράσομαι
ἐάν
δύνωμαι: cp.. Il. xviii. 601
πειρήσεται,
αἴκε
θέῃσιν, xiii. 806
ἐπειρᾶτο,
εἴ
πώς
οἱ
εἴξειαν, Plat. Leg. 638
ε
πειρώμενος,
ἂν
ἄρα
δύνωμαι
δηλοῦν. GMT. 489.
327.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-232
327.
λαβροστόμει: cp. Soph. Ai. 1147
τὸ
σὸν
λάβρον
στόμα.
ΙΙ. xxiii. 474
λαβρεύεαι.
328.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-233
328.
ἢ
οὐκ: synizesis of these par- ticles is especially frequent. See Krüger II. § 13, 6, 2. –
ἀκριβῶς : here = exceedingly. Hesych.
ἀκριβῶς ·
ἄκρως. For the characteristic pleonasm, cp. 944, Pers. 794
τοὺς
ὑπερπόλλους
ἄγαν, Il. vii. 39
οἰόθεν
οἷος, 97
αἰνόθεν
αἰνῶς. –
περισσόφρων : see on 308.
329.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-234
329.
προστρίβεται: a blunt meta- phor. Cp. Ar.
Εq. 5
πληγὰς
ἀεὶ
προσ-
τρίβεται
τοῖς
οἰκέταις.
330
335
330.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-235
330 ff.
ζηλῶ
σε: thou art to be en- vied, thou canst thank fortune. –
καὶ
τετολμηκώς : having so much as of fered. For
καί cp. 197, for
τετολμηκώς 381. Prometheus means, "one might expect that the mere disposition to show me sympathy would bring Zeus's displeasure on you."
πάντων gives no good sense; Weil writes
πόνων
μετα-
σχεῖν (cp. 274), following the scholion
ἐμοὶ
συναλγῶν. The sense would be best satisfied by
τούτων
μετασχεῖν. –
ἔασον: let it be, have done, as in Soph.
Ο. C. 593
ὅταν
μάθης
μου,
νουθέτει,
τὰ
νῦν
δ᾽
ἔα. Cp. the phrase
ἔα
τοῦτο.
333.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-236
333 f.
πάντως ...
οὐ: see 1053, Eur. Hipp. 1062
πάντως
οὐ
πίθοιμ᾽
ἄν. –
εὐπιθής :
cр. 34. –
ὁδῷ : errand. See 325. For the dative cp.
λόγῳ 196. The alliteration of enhances the force of these two verses.
336.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-237
336. On asyndeton in clauses that state the reason, see Krüger II. § 59, 1,7.
—ἔργῳ
κοὐ
λόγῳ: cp. 1080.
337.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-238
337.
ὁρμώμενον: sc.
με. Cp. 176.
338.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-239
338. See on 266. –
αὐχῶ:
Ι flatter myself. See on 688, and cp. Eur. Med. 582
γλώσσῃ
γὰρ
αὐχῶν
τἄδικ᾽
εὖ
περιστελεῖν.
339.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-240
340.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-241
340 f.
τὰ
μέν: the sentence takes a slight turn, and instead of
τὰ
δέ (on the other hand),
ἀτάρ follows.
342.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-242
342.
μάτην
οὐδὲν
ὠφελῶν : cp. Cho. 881
καθεύδουσιν
μάτην
ἄκραντα
βάζω. —
ὠφελεῖν often takes the dative, not only in dramatic poetry (Krüger II. § 46, 8, 2), but even in prose; so Hdt. ix. 103
προσωφελέειν
ἐθέλοντες
τοῖς
Ἕλλησι.
343.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-243
343.
καὶ...
θέλοις: there is a shade of contemptuous doubt in these words.
345
350
344.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-244
344.
“σαυτὸν
ἐκποδὼν
ἔχων: and keep out of the matter. Cp. Xen. Cyr. vi. 1. 37
οἱ
δὲ
φίλοι
προσιόντες
συμβου-
λεύουσιν
ἐκποδὼν
ἔχειν
ἐμαυτόν.
345.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-245
345.
εἵνεκα: epic form of
ἕνεκα, used by the tragedians for the sake of the metre, like
ξεῖνος for
ξένος,
κεινός for
κενός,
κεῖνος for
ἐκεῖνος,
εἱλίσσειν (138, 1085) for
ἑλίσσειν,
μοῦ- vos (804, see on 543) for
μόνος.
346.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-246
346.
πλείστοισι
πημονὰς
τυχεῖν : cp. Pers. 706
ἀνθρώπεια
δ᾽
ἄν
τοι
πήματ᾽
ἂν
τύχοι
βροτοῖς. - The scholiast says,
Προμηθικῶς·
οὐ
γὰρ
κατὰ
τὸν
ἀνθρώπινον
λογισμὸν
πολλοὺς
αὑτῷ
συνατυχεῖν
βού-
λεται
ὁ
Προμηθεύς. (The commoner feeling is expressed by the proverb solamen miseris socios habu- isse malorum.) The poet uses this thought to introduce a matter quite foreign to the play. From the mention of Atlas he passes to the de- scription of Typhon, and this enables him to bring in the eruption of Aetna (367-369). ...
347.
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347.
οὐ
δῦτ᾽,
ἐπεί: cp. Soph. O. C. 431
εἴποις
ἂν
ὡς
θέλοντι
τοῦτ᾽
ἐμοὶ
τότε
πόλις
τὸ
δῶρον
εἰκότως
κατήνεσεν.
οὐ
δῆτ᾽,
ἐπεί
τοι
τὴν
μὲν
αὐτίχ᾽
ἡμέραν
οὐδεὶς
ἔρωτος
τοῦδ᾽
ἐφαίνετ᾽
ὠφελῶν, Eur. Heracl. 505
αὐτοὶ
δὲ
προστιθέντες
ἄλλοισιν
πόνους,
παρόν
σφε
σῶσαι,
φευ-
ξόμεσθα
μὴ
θανεῖν;
οὐ
δῆτ᾽,
ἐπεί
τοι
καὶ
γέλωτος
ἄξια
κτέ., also Alc. 555. - The thought, which forms the transi- tion to the following description, is this: "I will not involve others in my misfortunes; the afflictions of my brother Atlas and of Typhon distress me sorely as it is." - For the following, cp. Hesiod Theog. 517
῎Ατλας
δ᾽
οὐρανὸν
εὐρὺν
ἔχει
κρατερῆς
ὑπ᾿
ἀνάγκης,
πείρασιν
ἐν
γαίης,
πρόπαρ
Εσπερίδων
λιγυφώνων
ἑστηώς,
κεφαλῇ
τε
καὶ
ἀκαμάτοισι
χέρεσσιν·
ταύτην
γάρ
οἱ
μοῖραν
ἐδάσσατο
μητίετα
Ζεύς.
348.
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348.
πρὸς
ἑσπέρους
τόπους: that is, far toward the west,
πρός with accusative, because the speaker thinks of the direction which one must take to reach the place. Cp. Frg. 327
Αἴγινα
δ᾽
αὕτη
πρὸς
νότου
κεῖται
πνοάς, Od. xiii. 240
ἠμὲν
ὅσοι
ναίουσι
πρὸς
ἠῶ
τ'
ἠέλιόν
τε
ἠδ᾽
ὅσσοι
μετόπισθε
ποτὶ
ζόφον
ἠερόεντα. ...
τοῦτον
349.
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349. Pindar Pyth. i. 35 calls Aetna
α
κίων
οὐρανία, and just so Hdt. iv. 184 says of Mount Atlas,
ἔστι
δὲ
στει-
νὸν
καὶ
κυκλοτερὲς
πάντῃ,
ὑψηλὸν
δὲ
οὕτω
δή
τι
λέγεται
ὡς
τὰς
κορυφὰς
αὐ-
τοῦ
οὐκ
οἷά
τε
εἶναι
ἰδέσθαι
κίονα
τοῦ
οὐρανοῦ
λέγουσι
οἱ
ἐπιχώριοι
εἶναι. A mountain rising into the clouds seemed to the imagination a pillar supporting the vault of the sky. See Verg. Aen. iv. 247. This 'bearer'
(ἄτλας) in the legend be- came a Titan, who as punishment for his sins had to carry the burden of the sky upon his shoulders (see the passage of Hesiod quoted just above). Conversely, colossal crea-
tures are compared to mountain- peaks; thus in Od. x. 113 the queen of the Laestrygones is described,
τὴν
δὲ
γυναῖκα
εὗρον
ὅσην
τ᾿
ὄρεος
κορυφήν, and in Od. ix. 191 Poly. phemus resembles
ῥίῳ
ὑλήεντι
ὑψη-
λῶν
ὀρέων. – In Homer, however, we read, Od. i. 53,
ἔχει (sc.
῎Ατλας)
δέ
τε
κίονας
αὐτὸς
μακράς,
αἳ
γαῖάν
τε
καὶ
οὐρανὸν
ἀμφὶς
ἔχουσιν. Here the orig- inal conception of supporting pillars still remains, and the pillars are not entirely replaced by a personal Atlas. The 'columns which keep earth and sky apart' still exist as such, and Atlas is only the person who 'holds' them. Aeschylus has followed Homer. In view of the familiar Homeric pas- sage he says briefly
κίον
οὐρανοῦ
τε
καὶ
χθονός, leaving the office of the pillar,
γαῖαν
τε
καὶ
οὐρανὸν
ἀμφὶς
ἔχειν, to be understood; this office, indeed, is partly fulfilled by Atlas's own per- son standing on the earth.
351.
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351.
τὸν
γηγενή: cp. Hesiod Theog. 820
αὐτὰρ
ἐπεὶ
Τιτῆνας
ἀπ᾿
οὐρανοῦ
ἐξ-
έλασε
Ζεύς,
ὁπλότατον
τέκε
παῖδα
Τυ-
φωέα
Γαῖα
πελώρη,
ἐκ
δέ
οἱ
ὤμων
ἦν
ἑκατὸν
κεφαλαὶ
ὄφιος,
δεινοῖο
δράκοντος. Typhoeus is a personification of the subterranean vapors and gases which cause earthquakes and volcanic out- breaks. In the following description of Typhon (or Typhos) it is the poet rather than Prometheus who is speak- ing. The description itself is very like that of Pindar, Pyth. i. 30
ὅς
τ'
ἐν
αἰνᾷ
Ταρτάρῳ
κεῖται,
θεῶν
πολέμιος
Τυφὼς
ἑκατοντακάρανος·
τόν
ποτε
Κιλί-
κιον
θρέψεν
πολυώνυμον
ἄντρον·
νῦν
γε
360
μὰν
ταί
θ᾽
ὑπὲρ
Κύμας
ἁλιερκέες
ὄχθαι
Σικελία
τ᾿
αὐτοῦ
πιέζει
στέρνα
λαχνά-
εντα·
κίων
δ᾽
οὐρανία
συνέχει,
νιφόεσσ᾽
Αἴτνα. –
Κιλικίων
οἰκήτορα
ἄντρων: the scholiast remarks,
οἰκήσαντα
μὲν
ἐν
Κιλικία,
κολασθέντα
δὲ
ἐν
Σικελία
(80 in Pindar). In Homer Il. ii. 781
γαῖα
δ᾽
ὑπεστενάχιζε
Διὶ
ὡς
τερπικεραύνῳ
χωομένῳ
ὅτε
τ᾿
ἀμφὶ
Τυφωέι
γαῖαν
ἱμάσσῃ
εἰν
᾿Αρίμοις,
ὅθι
φασὶ
Τυφωέος
ἔμμεναι
εὐνάς, the story has another form. For the Homeric
Τυφωέος
εὐνάς Pindar, probably following Sicilian accounts, employs the very different phrase,
τόν
ποτε
Κιλίκιον
θρέψεν
πολυώ-
νυμον
ἄντρον. In this way the name Typhon, which originally pertained to the volcano in Asia Minor, is brought into connexion with the Sicilian volcano Aetna. Aeschylus has used this form of the story.
352.
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352.
ἰδὼν
ᾤκτειρα: this reminds one of Od. xi. 582
καὶ
μὴν
Τάνταλον
εἰσεῖδον
χαλέπ᾽
ἄλγε᾽
ἔχοντα. -
δάιον : applied to Typhon, this characterizes the destructive nature of the volcanic element. Cp. Sept. 222
πυρὶ
δαΐῳ.
353.
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353.
ἑκατογκάρανον : Typhon has this epithet in the
above-cited pas- sage of Pindar; cp. also Ol. iv. 11
ἑκατογκεφάλα
Τυφῶνος
ὀμβρίμου, The 'hundred heads' meant originally darting tongues of flame; this is more clearly brought out in Hesiod Theog. 825
ἑκατὸν
κεφαλαὶ
ὄφιος
δεινοῖο
δράκοντος,
γλώσσῃσι
δνοφερῇσι
λελιχμό- TES.
354.
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354.
πᾶσι
δέ:
δέ in transition to narrative, as in Sept. 568
ἕκτον
λέγοιμ'
ἂν
ἄνδρα
σωφρονέστατον
ἀλκήν
τ᾽
ἄρι-
στον,
μάντιν
᾿Αμφιάρεω
βίαν·
Ὁμολωΐσιν
δὲ
πρὸς
πύλαις
τεταγμένος
κακοῖσι
βάζει
κτέ.
Εp. 366.
355.
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355.
συρίζων
φόβον: metonymy. Cp. Sept. 385
ὑπ᾽
ἀσπίδος
δὲ
τῷ
χαλκή-
λατοι
κλάζουσι
κώδωνες
φόβον.
356.
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356.
ἤστραπτε:
ἀστράπτω is transi- tive, as here, in later poets. -
γοργω-
πὸν
σέλας: cp.
φλογωπὸν
πῦρ 253,
πυρωπὸν
κεραυνόν 667. These com- pound adjectives in
-ωπός are espe- cially frequent in Euripides.
357.
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357 f. We are again reminded that Prometheus is the speaker. As for- merly he looked with contempt on the rude and hopeless efforts of the Titans
(πρὸς
βίαν
τε
δεσπόσειν 208), so here he speaks with compassionate irony of Typhon's impotent rage. In this tone the following words
ἀλλ᾽
ἦλθεν
κτἑ. are said. Cp. furthermore Hesiod Theog. 837 :
καί
κεν
ὅγε (Typhon)
θνητοῖσι
καὶ
ἀθανάτοισιν
ἄναξεν,
εἰ
μὴ
ἄρ᾽
ὀξὺ
νόησε
πατὴρ
ἀνδρῶν
τε
θεῶν
τε. -
ἦλθεν : cp. 667, also Sept. 444
αὐτῷ
τὸν
πυρφόρον
ἥξειν
κεραυνόν. –
ἀγρυπνόν: the epithet is transferred from the person to the thing. See on 115, and cp. Cleanthes Hymn to Zeus 10
πυρόεντα
ἀεὶ
ζώοντα
κεραυνόν. The
outstretched sense is, "Zeus was not taken un- awares”
(ὀξὺ
νόησε, Hesiod).
359.
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359.
καταιβάτης: cp. Ar. Pax 42
Διὸς
καταιβάτου (Zeus descending in thunder and lightning), Hor. Carm. iii. 4, 42 scimus, ut impios Ti- tanas immanemque turmam fulmine sustulerit caduco. -
ἐκπνέων
φλόγα: cp. 917, Pind. Frg. 112
πῦρ
πνέοντος
κεραυνοῦ, Eur. Suppl. 640
κεραυνῷ
πυρπόλῳ, Soph. Ant. 1146
πῦρ
πνεόντων
χοράγ᾽
ἄστρων.
360.
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360.
ἐξέπληξε: see on 133.
361.
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361.
φρένας : praecordia. Cp. 881,
Εum. 159
ὑπὸ
φρένας,
ὑπὸ
λοβόν, Od. ix. 301
οὐτάμεναι
πρὸς
στῆθος,
ὅθι
φρένες
ἧπαρ
ἔχουσιν, Schol. on Il. xi. 579
φρένας
ὁ
ποιητὴς
καὶ
πάντες
οἱ
πα-
λαιοὶ
ἐκάλουν
τὸ
διάφραγμα, Arist. H. A. ii. 15
τὸ
διάζωμα
ὁ
καλοῦνται
φρένες. The bolt strikes Typhon in the mid- riff, the seat of his
μέγα
φρονεῖν.
362.
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362.
ἐξεβροντήθη
σθένος: passive of
ἐξεβρόντησε
σθένος
αὐτῷ. G. 197, 1, N. 2; Krüger I. § 52, 4, 2.
363.
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363.
παράορον: from Il. vii. 156
πολλὸς
γάρ
τις
ἔκειτο
παρήορος
ἔνθα
καὶ
ἔνθα, the poet has taken the general meaning of
παρήορος
ἔνθα
καὶ
ἔνθα (stretched out at length, in this direction and that), without intending that
παρα- shall have a definite applica- tion.
365
370
364.
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364.
στενωποῦ: defined more ex- actly by the next verse.
Ср. 729.
365.
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365.
ἰπούμενος : cp. Pind. Ol. iv. 10
Αἴτναν
ἔχεις
ἶπον
ἀνεμόεσσαν
ἑκατογκε-
φάλα
Τυφῶνος, Frg. 93
κείνῳ
μὲν
Αἴτνα
δεσμὸς
ὑπερφίαλος
ἀμφικεῖται.
366.
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366.
κορυφαῖς
δέ: a sentence sub- ordinate in thought is expressed as
co-ordinate for greater vividness.
ρυφαῖς stands in contrast to
ῥίζαισιν. ко-
·μυδροκτυπεῖ: cp. Thuc. iii. 88
νομί-
ζουσι
δὲ
οἱ
ἐκείνῃ
ἄνθρωποι
ἐν
τῇ
Ἱερᾷ (one of the Liparaean islands)
ὡς
ὁ
Ήφαιστος
χαλκεύει,
ὅτι
τὴν
νύκτα
φαί-
νεται
πῦρ
ἀναδιδοῦσα
πολὺ
καὶ
τὴν
ἡμέραν
καπνόν. - Verses 366-372 are irrelevant to the play, but the poet wished to bring in this vaticinium post eventum, and the whole description of Atlas and Typhon is meant to lead up to it.
367.
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367.
ἐκραγήσονταί
ποτε: the spec- tators would think at once of the eruption of Ol. 75, 2 (479-478 B.C.) which the Parian Marble, line 68, mentions in the words
καὶ
τὸ
πῦρ
ἐρρύη
κᾶον
ἐν
Σικελίᾳ
περὶ
τὴν
Αἴτνην (as restored by Boeckh, Corp. Inscr. Gr.
375
380 II. p. 302). Another eruption, which took place Ol. 88, 2 (425 в.с.), is spoken of by Thuc. iii. 116
γῆν
τινα
ἔφθειρε (sc.
ὁ
ῥύαξ
τοῦ
πυρός)
τῶν
Κατα-
ναίων,
οἳ
ἐπὶ
τῇ
Αἴτνῃ
τῷ
ὄρει
οἰκοῦσιν,
ὅπερ
μέγιστόν
ἐστιν
ὄρος
ἐν
τῇ
Σικελίᾳ.
368.
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368.
δάπτοντες
ἀγρίαις
γνάθοις : like a beast of prey. Cp. Cho. 325
πυρὸς
μαλερὰ
γνάθος, Phrynichus Frg. 5, (p. 721 Nauck)
πεδία
δὲ
πάντα
καὶ
παράκ-
τιον
πλάκα
ὠκεῖα
μάργοις
φλὸξ
ἐδαίνυτο
γνάθοις, Eur. Med. 1187
παμφάγου
πυ-
ρός, Hdt. iii. 16
Αἰγυπτίοισι
νενόμισται
τὸ
πῦρ
θηρίον
εἶναι
ἔμψυχον,
πάντα
δὲ
αὐτὸ
κατεσθίειν
τάπερ
ἂν
λάβῃ.
369.
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369. Cp. Eur.
Η. F. 464
τῆς
καλλι-
κάρπου
Πελασγίας.
370.
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370.
ἐξαναζέσει: see on 133.
371.
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371.
ἀπλάτου: cp. Pind. Pyth. i. 39
τᾶς (sc.
Αἴτνας)
ἐρεύγονται
μὲν
ἀπλά-
του
πυρὸς
ἁγνόταται
ἐκ
μυχῶν
παγαί, Frg. 93
ἀλλ᾽
οἷος
ἄπλατον
κεράϊζες
θεῶν
Τυφῶν᾽
ἑκατοντακάρανον
ἀνάγκᾳ,
Ζεῦ
πάτερ,
εἰν
᾿Αρίμοις
ποτέ,
Εum. 53
οὐ
πλατοῖσι
φυσιάμασιν. –
βέλεσι: said of the streams of lava, which shoot forth like missiles. -
373.
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373 f. Return to the subject, sug-
gested by mention of the
κεραυνός
Ζηνός. -
σὺ
δε: Prometheus recurs to the thought of 344. The sense is the same as if the words were
σὺ
δέ,
οὐ
γὰρ
ἄπειρος
εἶ
οὐδ᾽
ἐμοῦ
διδασκάλου
χρήζεις,
σεαυτὸν
σῴζ᾽,
ὅπως
ἐπίστασαι. Cp. 72 and Eur. Iph. T. 64 f. The expression
οὐδ᾽
ἐμοῦ
διδασκάλου
χρήζεις recalls Oceanus's words 322
ἔμοι
γε
χρώμενος
διδασκάλῳ.
376.
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376.
ἔς
τε (=
ἔστε): used by Aes- chylus five times in this play (457, 656,
697,792) and once in Eum. (449). -
λωφήσῃ: see on 27. ...
cense
frous
385
399 (Mein. IV. p. 240)
λύπης
ἰατρός
ἐστιν
ἀνθρώποις
λόγος·
ψυχῆς
γὰρ
οὗτος
μόνος
ἔχει
θελκτήρια·
λέγουσι
δ᾽
αὐτὸν
οἱ
πάλαι
σοφώτατοι
ἀστεῖον
εἶναι
φάρμακον.
379.
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379 f.
ἐάν
τις
ἐν
καιρῷ
γε
μαλθάσση · ·
σφυδώντα
ἰσχναίνῃ
βίᾳ: the foregoing word
σφριγώσης, together with
ἰατροί, has suggested the idea of an ulcer or tumor, and this metaphor is continued. The sense is, "wrath can be allayed when it has spent its force, and time has mitigated its hard- ness and crudity, but not while it is still turgid and malignant."
μαλθάσ-
σειν implies a gentle pressure, soften- ing the ripened ulcer.
σφυδῶν describes the fresh swelling, hard, full to burst- ing, and painful to touch (cp. Hesych.
σφυδῶν·
ἰσχυρός,
εὔρωστος,
σκληρός).
ἰσχναίνειν is to 'reduce' the ulcer by pressure. Cp. Ar. Ran. 940
οἰδοῦσαν
(τὴν
τέχνην)...
ἴσχνανα. The scholi- ast quotes a maxim of the physician Hippocrates,
πέπονα
φαρμακεύειν,
μὴ
ὠμά. Figurative and literal expres- sions are mixed in these verses. 377-380. Cic. Tusc. iii. 31 ut Prometheus ille Aeschyli, cui cum dictum esset 'Atqui, Prometheu, te hoc tenere existumo, mederi posse rationem ira- cundiae.' respondit 'Siquidem qui tempestivam medicinam admovens non ad gravescens vulnus illidat manus.' 378. Cp. Menander fab. inc. 23
381.
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381.
δέ: for the position of this word, see on 321.
383.
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383. Prometheus grows impatient, and answers curtly, here and 386. At that point Oceanus loses tem- per, and the dialogue passes into a stichomythy. -
εὐηθίαν :
εὐηθία is a parallel form to
εὐήθεια, as
ὠφελία to
ὠφέλεια. For the meaning of the word, cp. Thuc. iii. 83
οὕτω
πᾶσα
ἰδέα
κατέστη
κακοτροπίας
διὰ
τὰς
στάσεις
τῷ
Ἑλληνικῷ,
καὶ
τὸ
εὔηθες,
οὗ
τὸ
γενναῖον
πλεῖστον
μετέχει,
καταγελασθὲν
ἠφα-
νίσθη, Plat. Rep. iii. 400
ε
εὐηθείᾳ,
οὐχ
ἣν
ἄνοιαν
οὖσαν
ὑποκοριζόμενοι
καλοῦμεν
ὡς
εὐήθειαν,
ἀλλὰ
τὴν
ὡς
ἀληθῶς
εὖ
τε
καὶ
καλῶς
τὸ
ἦθος
κατεσκευασμένην
διά-
νοιαν, and the play on words in Dem. XVIII. 11
κακοήθης
δ᾽
ὤν,
Αἰσχίνη,
τοῦτο
παντελῶς
εὔηθες
ᾠήθης
κτἑ.
384.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-275
384.
τῇδε
τῇ
νόσῳ
νοσεῖν : Soph. Trach. 544
νοσοῦντι
κείνῳ
πολλὰ ср.
395
τῇδε
τῇ
νόσῳ,
Εl. 650
ζῶσαν
ἀβλαβεῖ
βίῳ.
386.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-276
386.
ἐμὸν
δοκήσει: "it will be seen that this crime - of being right when one seems to be
wrong-is mine, not thine."
ἀμπλάκημα : ironical, like
νόσῳ above.
387.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-277
387.
σὸς
λόγος: not the last speech only, but the tenor of the whole col- loquy.
388.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-278
388.
γάρ: yes, for, implying as- sent to what precedes. -
θρήνος:
ὁ
οἶκτος, Schol.
ούμός : possessive pronoun standing for the objective genitive
(ἐμοῦ). Cp. Pers. 699
τὴν
ἐμὴν
αἰδῶ
μεθείς. G. 147,
Ν. 1;
Η. 694.
389.
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389.
νέον: see on 35. -
ἕδρας: on this use of the cognate accusative see Krüger II. § 46, 6, 2.
391.
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391 f. Oceanus betrays by this answer the hopeless difference of sentiment between him and Prome- theus; hence the emphatic rejoinder
στέλλου,
κόμιζε,
σῴζε. For the asyn- deton see on 56, and cp. 937 below, and Soph. El. 632
ἐῶ,
κελεύω,
θῦε.
393.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-281
393.
ὁρμωμένῳ . . .
λόγον: equiva- lent in sense to
ὁρμωμένῳ
μοι
ἐθώυξας
ὁρμᾶσθαι, that is to say, "I needed not your bidding." Cp. 277. Oceanus speaks with
ill-concealed vexation. These and the following words further hint at the mode of his departure.
394.
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394.
ψαίρει: cp. Verg. Aen. v. 216 mox aëre lapsa (sc. columba) quieto radit iter liquidum, xi. 756 aethera verberat alis (sc. aquila). Here said of the move- ments of the animal's wings as he prepares for his flight. With this the stage machinery is set in motion.
397-435.
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397-435. First Stasimon. The ionic rhythms accord with the sor- rowful burden of the song, which calls to mind the words of Fr. v. Schlegel, 'Es geht ein allgemeines Weinen, so weit die stillen Sterne scheinen, durch alle Adern der Natur.'
397.
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397.
οὐλομένας: the epic form
οὐ-
λόμενος occurs here and there in lyric passages of tragedy.
ὀλόμενοs=per- ditus, accursed, baleful, unblest; it corresponds, as participle, to the exe cration
ὄλοιο, just as
ὀνήμενος (blessed) corresponds to the benediction
ὄναιο. On the genitive of relation see Krüger I. § 47, 21.
398.
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398 ff.
δακρυσίστακτα: adverbial. Cp. Eur. Or. 410
εὐπαίδευτα
δ᾽
ἀποτρέ-
πει
λέγειν, Phoen. 310
μόλις
φανεὶς
ἄελπτα
κἀδόκητα, 1739
ἀπαρθένευτ᾽
ἀλω-
μένη, Soph. Ant. 527
φιλάδελφα
κάτω
δάκρυ
λειβομένη,
Εl. 962
ἄλεκτρα
γηρά-
σκουσαν
ἀνυμέναιά
τε. –
ῥαδινόν:
λε-
πτόν,
ἰσχνόν,
εὐκίνητον,
ἁπαλόν,
εὐδιά-
σειστον, Hesych. The phrase
ῥαδινὸν
ῥέος (alliterative) is an imitation of the Homeric
τέρεν
δάκρυ, Il. iii. 142, xix. 323.
401.
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401.
νοτίοις
ἔτεγξα
παγαῖς : cp. Soph. Ant. 1123
ὑγρῶν
Ἰσμηνοῦ
ῥεί-
θρων, Eur. Ion 105
ὑγραῖς
ῥανίσιν
νοτε-
ρόν,
Η. F. 98
δακρυρρόους
πηγάς.
402.
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402 ff.
ἀμέγαρτα
τάδε : depends on
κρατύνων. With
ἀμέγαρτα cp.
ἄζηλον 143. –
ἰδίοις
νόμοις : cp. 186. –
θεοῖς
τοῖς
πάρος :
cpр. 151. –
αἰχμή : ‘spear- point,' figurative for rule of might. Cp. Cho. 630
γυναικείαν
ἄτολμον
αἰχμάν.
406.
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406.
στονόεν
λέλακε : transitive, sends forth a mournful cry. Ср.
Ад. 711
πολύθρηνον
μέγα
που
στένει, Pers. 944
ἥσω
τοι
καὶ
πάνδυρτον.
407.
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407 f.
μεγαλοσχήμονα: cp.
εὔμορ-
φον
κράτος,
Cho.
490. –
ἀρχαιοπρεπή:
410.
415
420 in contrast to the recent dominion of Zeus. –
ἑσπέριοι: the supplement is sugested by Od. viii. 29
ἠὲ
πρὸς
ἠοίων
ἢ
ἑσπερίων
ἀνθρώπων. "West and East" carries out the idea of
πρόπασα
χώρα.
409.
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409.
συναιμόνων: Atlas and Ty- phon. Both are undergoing punish- ment in the western world.
411.
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411
f.
ἔποικον
᾿Ασίας
ἕδος
νέμον-
ται : =
᾿Ασίαν
ἐποικοῦσι.
ἔποικος is here used in a general sense, conveying simply the idea of dwelling; 80
ἔποικον
ἕδος = seat of residence. The scholiast, wrongly taking the word as colonist, imagines an anachronism
(οὔπω
γὰρ
ἦν
ἐποικισθεῖσα
τοῖς
"Ελλησιν
ἡ
᾿Ασία). With
᾿Ασίας
ἕδος cp.
Ιθάκης
ἕδος Od. xiii. 344,
Θήβης
ἕδος
ΙΙ.
ίν. 406.
414.
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414.
συγκάμνουσι : not =
σὺν
ἡμῖν
κάμνουσι (Schol.), but like
συνασχαλᾶν above (161, 243),
συμπονεῖν (274).
Cp.
Eur.
Alc.
614
ἥκω
κακοῖσι
σοῖσι
συγκάμνων,
τέκνον.
δάιος
στρατός,
ὀξυπρώτας.
416.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-293
416.
παρθένοι: see on 723. -
μάχας
ἄτρεστοι : cp. Soph. O. T. 885
Δίκας
ἀφόβητος, Sept. 875
κακῶν
ἀτρύμονες, Pers. 51
λόγχης
ἄκμονες. Krüger II. § 47, 26, 9.
417.
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417 f.
Σκύθης: see on 2. —
οἵ :
σχῆμα
πρὸς
τὸ
σημαινόμενον.
Ср. 421, 805, 808. –
γᾶς
ἔσχατον
τόπον: cp. 666; Soph. Trach. 1100
ἐπ᾿
ἐσχάτοις
τόποις.
420.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-295
420.
᾿Αρίας : see App. In Cho. 423
῎Αριον is explained by the Schol. as
Περσικόν. Cp. Hesych.
᾿Αρείας
πώλους·
Περσικάς·
῎Αρειοι
γὰρ
ἔθνος
Περσικόν.
Ιη
᾿Αρίας
ἄρειον there is an etymologizing play on words, as in Frg. 305
τοῦτον
δ᾽
ἐπόπτην
ἔποπα
τῶν
αὑτοῦ
κακῶν. Cp. Eum. 155
ὄνειδος
ἐξ
ὀνειράτων, Pers. 995
ἄρειόν
τ᾽
᾿Αγχάρην,
11.
νί. 201
ἤτοι
ὁ
κὰπ
πεδίον
τὸ
᾿Αλήιον
οῖος
ἀλᾶτο. See also notes on 86 and 692. –
ἄνθος : cp. Ag. 197
ἄνθος
᾿Αρ-
γείων, Pers. 59
ἄνθος
Περσίδος
αἴας
οἴχεται
ἀνδρῶν, ibid. 252, 925, Suppl. 663
ἥβας
δ᾽
ἄνθος.
421.
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421.
ὑψίκρημνον
πόλισμα: proba- bly the lofty Ecbatana
(᾿Αγβάτανα Pers. 961), the capital of the Medes, is meant.
422.
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422.
Καυκάσου
πέλας: a geogra- phical definition like
ἀμφὶ
Μαιώτιν
λίμναν just above. -
νέμουσιν : cp. Eum. 1019
Παλλάδος
πόλιν
νέμοντες.
423.
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423.
ὀξυπρῴροισι: cp.
βούπρῳρος,
ἀνδρόπρωρος. –
βρέμων
ἐν
αἰχμαῖς: cp. Eur. Phoen. 113
πολλοῖς
μὲν
ἵπποις,
μυρίοις
δ᾽
ὅπλοις
βρέμων. With
ἐν
αἰχμαῖς cp. Eur.
Εl. 321
καὶ
σκῆπτρ᾽
ἐν
οἷς
Ἕλλησιν
ἐστρατηλάτει,
Xen. Mem. iii. 9. 2
ἐν
πέλταις
καὶ
ἀκοντίοις
διαγω-
νίζεσθαι.
425.
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425. The foregoing thought, "I bewail thy sufferings in common with all humanity," is followed in the third strophe by the sole exam- ple of similar sufferings. This is then described at length, after the manner of the Homeric similes. The com- parison of past instances is common in tragedy; see Cho. 603 ff., Soph. Ant. 944 ff., El. 837 ff., Phil. 676 ff., Eur. Med. 1282
μίαν
δὴ
κλύω
μίαν
τῶν
πάρος
γυναῖκ᾽
ἐν
φίλοις
χέρα
βαλεῖν
τέκνοις
κτέ.,
Hipp. 545 ff., H. F. 1017 ff.
425-430.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-300
425-430. Responsion with the an- tistrophe has been disturbed by inter- polation. See App.
426.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-301
426.
ἐν
πόνοις
δαμέντα:
ἐν is not simply the equivalent of the instru- mental dative, as often (for instance Pers. 251
ἐν
μιᾷ
πληγῇ
κατέφθαρται
πολὺς
ὄλβος), but expresses the dura- tion of the pain, as if it were
πόνοις
ἐνεζευγμένον. See on 168. –
ἀκαμαν-
τοδέτοις
λύμαις: interpolated from 148 (one manuscript has
ἀδαμαντοδέ-
τοις). –
θεόν: like his brother Pro- metheus.
429.
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429 ff. For the thought cp. 348 ff. In both passages Atlas is described as 'upholding sky and earth,' but the language is here even vaguer than in the former place. The expression
σθένος
γαίας affords a hint of the con- ception intended. While the heavens press down from above, the earth bears up against the pressure of At- las's feet, and the strength with which she resists this pressure is in the poet's mind. -
πόλον : cp. the scholi- ast on Ar. Av. 179
πόλον
γὰρ
οἱ
παλαιοὶ
οὐχ
ὡς
οἱ
νεώτεροι
σημεῖόν
τι (a point)
καὶ
πέρας
ἄξονος,
ἀλλὰ
τὸ
περιέχον
ἅπαν.
Εὐριπίδης
Πειρίθῳ (Frg. 597)
‘τὸν
᾿Ατ-
λάντειον
τηροῦσι
πόλον.' -
νώτοις
ὑπο-
στενάζει : =
νώτοις
βαστάζων
στενάζει. But see App.
431.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-303
431 ff. Further description of At- las's situation. 'Fluctus marinos quasi misericordia Atlantis tangi fingit, quia Atlas haud procul a mari in Maure- tania stare ferebatur' (Schütz). —
συμπίτνων : sc.
῎Ατλαντι
στενάζοντι. The wave which breaks at Atlas's feet groans in sympathy with him, and the lament is passed on to the depth of the sea and finally to the dark re- cesses of the lower world. So too the rivers groan, whose sources are near Atlas. With
βοᾷ
δὲ
πόντιος
κλύδων
συμπίτνων, cp. Il. xiv. 394
οὔτε
θαλάσ-
σης
κῦμα
τόσον
βοάᾳ
ποτὶ
χέρσον,
κτἑ.
433.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-304
433.
῎Αΐδος
μυχὸς
γᾶς: two geni- tives, one of which (yas) is more closely connected with the govern- ing substantive than the other.
Cp.4 Soph. O. C. 669
τᾶσδε
χώρας
ἵκου
τὰ
κράτιστα
γᾶς
ἔπαυλα, Eur. Suppl. 53
τάφων'
χώματα
γαίας, Cycl. 293
ή
τε
Σουνίου
δίας
᾿Αθάνας
σῶς
ὑπάργυρος
πέ-
τρα.
῎Αïdos is here used in a broad sense, of the gloomy nether world. For the asyndeton
στένει,
ὑποβρέμει, and for the whole description, cp.
Sept.
900
διήκει
δὲ
καὶ
πόλιν
στόνος,
στένουσι
πύργοι,
στένει
πέδον
φίλαν-
δρον.
436-525.
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436-525. Second Episode. Prometheus and the Coryphaeus. Prometheus calls to mind the benefits he has conferred on gods and men, and his bitterness increases as he contrasts these with his present treat- ment.
436.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-306
437.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-307
437.
σιγάν: see Introduction, pp. 23 and 27. –
συννοίᾳ : cp. Soph. Ant. 278
ἐμοί
τοι,
μή
τι
καὶ
θεήλατον
τοὔργον
τόδ᾽,
ἡ
ξύννοια
βουλεύει
πάλαι, Hdt. i. 88
ὁ
δὲ
συννοίῃ
ἐχόμενος
ἥσυχος
ἦν. The nature of the 'brooding thoughts' suggested by his pains is hinted at in the words
καίτοι...
διώρισεν. -
δάπτο-
μαι
κέαρ: cp. Od. i. 48
δαίεται
ἦτορ, Il. vi. 202
ὃν
θυμὸν
κατέδων.
439.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-308
439.
τούτοις : = istis, spoken with contempt.
440.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-309
440.
τίς
ἄλλος
ἢ
᾿γώ:
διὰ
τὸ
συμβα-
λέσθαι
Διὶ
κατὰ
τῶν
Τιτάνων, Schol. Cp. 219 with 229. Hence
παντελώς, finally, after all, if one goes to the bottom of the matter.
441.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-310
441 f.
εἰδυίαισιν
ἂν
ὑμῖν
λέγοιμι : cp. 1040, Suppl. 742
καὶ
λέγω
πρὸς
εἰ-
δότα,
Αg.
1402
πρὸς
εἰδότας
λέγω,
Il.
x. 250
εἰδόσι
γάρ
τοι
ταῦτα
μετ᾿
᾿Αργείοις
ἀγορεύεις, xxiii. 787
εἰδόσιν
ὄμμ᾽
ἐρέω
πᾶσιν, Pind. Pyth. iv. 251
εἰδότι
τοι
ἐρέω, Soph.
Ο. C. 1539
τὰ
μὲν
τοιαῦτ᾽
οὖν
εἰδότ᾽
ἐκδιδάσκομεν, Eur. Hec. 670
οὐ
καινὸν
εἶπας,
εἰδόσιν
δ᾽
ὠνείδισας,
Or. 1183
εἰδότ᾽
ἠρόμην, Hdt. iii. 103
ἐπιστα-
μένοισι
τοῖσι
Ἕλλησι
οὐ
συγγράφω, vii. 8
ἐπισταμένοισι
εὖ
οὐκ
ἄν
τις
λέγοι, Thuc. ii. 36
μακρηγορεῖν
ἐν
εἰδόσιν
οὐ
βουλόμενος
ἐάσω, Plaut. Pseud. 996 novi: notis praedicas.
442.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-311
442.
τὰν
βροτοῖς
δὲ
πήματα:
ὰ
εἶ-
χον
πήματα
πρώην, Schol. The pres- ent condition of mankind is known; but to put Prometheus's merit in a clear light, it is necessary to set forth their former wretched plight (447 ff.). In this sense Prometheus says be- low,
λέξω
δὲ
μέμψιν
οὔτιν᾿
ἀνθρώποις
ἔχων.
444.
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444.
φρενῶν
ἐπηβόλους: cp. Soph. Ant. 492
λυσσῶσαν
αὐτὴν
οὐδ᾽
ἐπήβολον
φρενῶν, Porphyr. Quaest. Homer. i.
τὸ
δὲ
ἐπήβολος
σημαίνει
τὸν
ἐπιτυχῆ
καὶ
ἔγκρατῆ
ἀπὸ
τῆς
βολῆς
καὶ
τοῦ
βάλλειν.
Σοφοκλῆς
᾿Αλκμαίωνι ῾
εἴθ᾽
εὐ
φρονή-
σαντ᾽
εἰσίδοιμί
πως
φρενῶν
ἐπήβολον
καλῶν
σε.'
445.
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445.
μέμψιν
ἔχων: Soph.
Αi. 179
σοί
τινα
μομφὰν
ἔχων, Eur. Phoen. 773
ὥστε
μοι
μομφὰς
ἔχειν,
Οr. 1069
ἓν
μὲν
πρῶτά
σοι
μομφὴν
ἔχω. Cp. Soph. Phil. 322
ἔχεις
ἔγκλημ᾽
᾿Ατρείδαις. In passive sense Thuc. ii. 41
τῷ
ὑπηκόῳ
κατάμεμψιν
ἔχει (sc.
ἡ
πόλις)
ὡς
οὐχ
ὑπ᾿
ἀξίων
ἄρχεται.
446.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-314
446.
ὧν
δέδωκ'
εὔνοιαν : the kindly feeling which prompted my gifts. See Krüger I. § 47, 7, 6.
447.
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447.
πρῶτα
μέν: answered by
ἦν
δ᾽
οὐδέν, 454 (cp. 707-709, 1016- 1020). The third specification is in- troduced by
καὶ
μήν (459), the fourth by
καί (462). - The scholiast remarks,
τὸ
παροιμιώδες
ἐξηγεῖται
'νοῦς
ὁρῇ
καὶ
νοῦς
ἀκούει. A verse of Epicharmus ran
νοῦς
ὁρῇ
καὶ
νοῦς
ἀκούει,
τἄλλα
κωφὰ
καὶ
τυφλά.
448.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-316
448 f.
ὀνειράτων
ἀλίγκιοι
μορφαῖσι : see on 548, and cp. Ar. Av. 687
ἀνέρες
εἰκελόνειροι. In a different sense Ag. 1218
ὀνείρων
προσφερεῖς
μορφώμασι.
ἀλίγκιος is an Homeric word. –
τὸν
μακρὸν
βίον: an expression for "the whole duration of life"
(τὸ
μῆκος
τοῦ
βίου), like our 'the
live-long day.' Cp. Eur. Hipp. 374
νυκτὸς
ἐν
μακρῷ
χρόνῳ, and 537 below.
450.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-317
450.
ἔφυρον
εἰκῇ: cp. Eur. Suppl.
201
αἰνῶ
θ᾽
ὡς
ἡμῖν
βίοτον
ἐκ
πεφυρμένου
καὶ
θηριώδους
θεῶν
διεσταθμήσατο, and the passage of a tragedy preserved Stob. Ecl. Phys. i. 1
ἔπειτα
πάσης
Ελ-
λάδος
καὶ
συμμάχων
βίον
διώκησ᾽
ὄντα
πρὶν
πεφυρμένον
θηρσίν
θ᾽
ὅμοιον·
πρῶτα
μὲν
τὸν
πάνσοφον
ἀριθμὸν
ηὕρηκ᾽
ἔξοχον
σοφισμάτων (cp. 459), and finally the long description of the primitive con- dition of mankind in Lucret. v. 951 ff. -
οὔτε ...
οὐ: cp. 479; Cho. 291
οὔτε
κρατῆρος
μέρος
εἶναι
μετασχεῖν,
οὐ
φιλοσπόνδου
λιβός, Soph. Ant. 249
οὔτε
του
γενῇδος
ἦν
πλῆγμ᾽,
οὐ
δικέλλης
ἐκ-
βολή,
Ο.
C. 972
οὔτε
βλάστας
πω
γε-
νεθλίου
πατρός,
οὐ
μητρός
εἶχον, Eur.
Οr. 46
ἔδοξε
δ᾽
῎Αργει
τῷδε
μήθ᾽
ἡμᾶς
στέγαις,
μὴ
πυρὶ
δέχεσθαι
μήτε
προσφω-
νεῖν
τινα,
Tro. 934, Frg. 326. –
πλιν-
θυφεῖς : lateribus contextos. The word is found only here.
451.
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451.
προσείλους : compound of
εἵλη, sun's warmth. Cp.
προσήλιος,
ἀντήλιος. -
ήσαν: on the Attic form (from
olda) see G. 127 VII; H. 491.
452.
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452.
ἀήσυροι : agiles, alacri- ter discurrentes (Schütz), that is, swarming. Root
αε-
(ἄημι), with added
σ.
453.
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453.
Cp. Hom.
Нутn xx. 1
῞Ἥφαι-
στον . ·
ὃς
μετ᾿
᾿Αθηναίης
γλαυκώπιδος
ἀγλαὰ
ἔργα
ἀνθρώπους
ἐδίδαξεν
ἐπὶ
χθο-
νός,
οἱ
τὸ
πάρος
περ
ἄντροις
ναιετάασκον
ἐν
οὔρεσιν
ἠΰτε
θῆρες.
νῦν
δὲ ...
εὔκη-
λοι
διάγουσιν
ἐνὶ
σφετέροισι
δόμοισιν.
457.
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458.
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458.
δυσκρίτους: belongs with
ἀν-
τολάς as well as
δύσεις. Words com- mon to two members of a sentence, the poets like to put in the second member, to give it greater weight and to bind the whole together. Cp.
Εl. 105
ἔστ᾽
ἂν
παμφεγγεῖς
ἄστρων
ῥιπάς,
λεύσσω
δὲ
τόδ᾽
ἦμαρ, 929
ἡδὺς
οὐδὲ
μητρὶ
δυσχερής,
Ο. C. 1399
οἴμοι
κελεύθου
τῆς
τ᾽
ἐμῆς
δυσπραξίας, Aesch. Ag. 589
φράζων
ἅλωσιν
Ἰλίου
τ᾽
ἀνά-
στασιν, Eum. 9
λιπὼν
δὲ
λίμνην
Δηλίαν
τε
χοιράδα.' So Schneidewin on Soph.
Ο.
Τ. 802
(κηρύξ
τε
κἀπὶ
πωλικῆς
ἀνὴρ
ἀπήνης
ἐμβεβώς). See on 21, and 1015 below; also Cho. 206
στίβοι
ποδῶν
ὅμοιοι
τοῖς
τ᾽
ἐμοῖσιν
ἐμφερεῖς, Eur. Heracl. 158
εἰς
γόους
τε
καὶ
τὰ
τῶνδ᾽
οἰκτίσματα
βλέψας, Med. 1366
ὕβρις
οἵ
τε
σοὶ
νεοδμῆτες
γάμοι. - As an ex- ample of a
δύσκριτος
δύσις the scholi- ast cites,
οἷον
Ωρίων
ὅτε
δύων
χειμῶνα
ποιεῖ.
σεις: the invention of architecture, astronomy, arithmetic, and letters is elsewhere ascribed to Palamedes. Cp. Soph. Frg. 379
οὗτος
(Παλαμήδης)
δ᾽
ἐφηῦρε
τεῖχος
᾿Αργείων
στρατῷ,
σταθμῶν
τ᾿
ἀριθμῶν
καὶ
μέτρων
εὑρήματα...,
ἐφηῦρε
δ᾽
ἄστρων
μέτρα
καὶ
περιστροφάς, Eur. Frg. 582
τὰ
τῆς
γε
λήθης
φάρμακ᾿
ὀρθώσας
μόνος,
ἄφωνα
καὶ
φωνοῦντα
συλλαβάς
τε
θεὶς
ἐξηῦρον
ἀνθρώποισι
γράμματ᾽
εἰδέναι.
461.
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461.
μουσομήτορα: cp.Hesiod Theog. 52
Μοῦσαι
Ὀλυμπιάδες
κοῦραι
Διὸς
αἰγιό-
χοιο,
τὰς
ἐν
Πιερίῃ
τέκε
Μνημοσύνη. Memory, instead of being called simply
ἐργάτις
Μουσῶν, is more pic- turesquely described as
ἐργάνη
μουσο-
μήτωρ. See also on 241.
463.
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463.
ζεύγλαισι
δουλεύοντα
σάγμα-
σίν
τε: so in Latin iugalia and clitellaria iumenta are distin- guished. For
ζεύγλαισι
δουλεύοντα cp. 968, Soph.
Ο. C. 105
μόχθοις
λα-
τρεύων
τοῖς
ὑπερτάτοις.
464.
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464.
διάδοχοι: cp. 1027 and Frg. IV. of the
Προμηθεὺς
λυόμενοs below.
465.
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465.
φιληνίους : cp. Pind. Pyth. ii. 21 459 f.
καὶ
μήν: nay even. See on 246. –
ἀριθμὸν ...
γραμμάτων
τε
συνθέ-
ἅρματα
πεισιχάλινα. Here proleptic.
466.
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466.
ἄγαλμα ...
χλιδής: the pas- sion for fine horses was very strong at Athens, and led to much extrava- gance. In Thuc. vi. 16, Alcibiades takes credit for the splendor of the Olympian
θεωρία
‘διότι
ἅρματα
μὲν
ἑπτὰ
καθῆκα,
ὅσα
οὐδείς
πω
ἰδιώτης
πρότερον.᾿ Cp. Hdt. vi. 35
Μιλτιάδης
ἐὼν
οἰκίης
τεθριπποτρόφου, [Dem.] XLII. 24
ἱππο-
τρόφος
ἄγαθός
ἐστι (sc.
Φαίνιππος)
καὶ
φιλότιμος
ἅτε
νέος
καὶ
πλούσιος
καὶ
ἰσχυρὸς
ὤν, and especially the begin ning of Aristophanes's Clouds.
467.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-328
467.
ἄλλος
ἀντ᾿
ἐμοῦ: cp. Soph.
Ο. C. 488
κεἴ
τις
ἄλλος
ἀντὶ
σοῦ,
Αἰ. 444
ἄλλος
ἀντ᾿
ἐμοῦ, Eur.
Η. F. 519
ἄλλος
ἀντὶ
σοῦ
παιδός, Hel. 574
οὐκ
ἔστιν
ἄλλη
σή
τις
ἀντ᾿
ἐμοῦ
γυνή. Also Eur. Suppl. 419
ὁ
γὰρ
χρόνος
μάθησιν
ἀντὶ
τοῦ
τά-
χους
κρείσσω
τίθησιν.
468.
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468.
λινόπτερα: similarly Ennius (quoted by Servius on Verg. Aen. i. 224) naves velivolae; Ovid Pont. iv. 5, 42 velivolae rates; cp. Suppl. 734
νῆες
ὠκύπτεροι, Eur. Hipp. 752 &
λευκόπτερε
πορθμίς, Od. vii. 36
νέες
ὠκεῖαι
ὡς
εἰ
πτέρον
ἠὲ
νόημα, xi. 125
εὐήρε᾽
ἐρετμά,
τά
πτερὰ
νηυσὶ
πέλονται. –
ὀχήματα: cp. Suppl. 33
ξὺν
ὄχῳ
ταχυήρει, Od. iv.
708
νηῶν
ὠκυπόρων
ἐπιβαινέμεν,
αἱ
θ'
ΤΕ
ἁλὸς
ἵπποι
ἀνδράσι
γίγνονται, Soph. Trach. 656
πολύκωπον
ὄχημα
ναός, Eur.
Ι.
Τ. 410
νάϊον
ὄχημα.
469.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-330
469 f. Cp. Eur. Frg. 897
μισῶ
σο-
φιστὴν
ὅστις
οὐχ
αὑτῷ
σοφός.
472.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-331
472 ff.
μεσολαβοῦσαι
αἱ
τοῦ
χοροῦ
τὴν
ἔκθεσιν
τῶν
κατορθωμάτων
διανα-
παύουσι
τὸν
ὑποκριτήν
[Αἰσχύλου], Schol. That is, the object of the interruption is simply to rest the ac- tor. Accordingly, the coryphaeus re- peats assentingly the sentiment which Prometheus has last uttered. This is often the case in such intermediate speeches of the chorus. The words
πέπονθας
αἰκὲς
πῆμα, thou hast been shamefully treated, voice the feeling of indignation implied in Prome- theus's speech. The chorus is amazed at the unjust dispensation by which Prometheus, who helped others, can- not help himself. –
ἀποσφαλεὶς
φρε-
νῶν
πλανᾷ : equivalent to
οὐκ
ἔχω
σόφισμα above. Cp. Pers. 392
φόβος
δὲ
πᾶσι
βαρβάροις
παρῆν
γνώμης
ἀπο-
σφαλεῖσιν, Eur. Iph.
Α. 742
μάτην
ᾖξ᾽,
ἐλπίδος
δ᾽
ἀπεσφάλην, Ag. 1530
ἀμηχανῶ
φροντίδος
στερηθεὶς
εὐπάλαμον
μέριμναν
ὅπα
τράπωμαι. Asyndeton, because the clause is explanatory of
πέπονθας
αἰκὲς
πῆμα.
Krüger
I. §
59,
1,
5.
474.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-332
474.
ἀθυμεῖς: result of the help- lessness just described.
475.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-333
475.
ἰάσιμος : for the omission of
εἶ and
σύ, see on 42. The thought reminds one of Mark xv. 31
ἄλλους
ἔσωσεν,
ἑαυτὸν
οὐ
δύναται
σῶσαι, only there is no derision in the words of the coryphaeus.
479.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-334
479 f.
οὔτε ...
οὐ ...
οὔτε: instead of
οὔτε ...
οὔτε ...
οὔτε (as in 454). See on 450.
βρώσιμον . . .
χριστὸν ...
πιστόν : cp. Ag. 1407
ἐδανὸν
ἢ
ποτόν, Eur. Hipp. 516
πότερα
δὲ
χρι-
στὸν
ἢ
ποτὸν
τὸ
φάρμακον; Schol. on Ar. Plut. 717
φάρμακον
καταπλαστόν·
τῶν
φαρμάκων
τὰ
μέν
ἐστι
καταπλαστά,
τὰ
δὲ
χριστά,
τὰ
δὲ
ποτά. The form
484.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-335
484.
τρόπους
τε
πολλούς
μαντικῆς : on these means of prophecy (dreams, voices, omens, birds, sacrifices) cp. Xen. Mem. i. 1, 3
ὅσοι
μαντικὴν
νομί-
ζοντες
οἰωνοῖς
τε
χρῶνται
καὶ
φήμαις
καὶ
συμβόλοις
καὶ
θυσίαις, Ar. Av. 720
φήμη
γ᾽
ὑμῖν
ὄρνις
ἐστίν,
πταρμόν
τ᾽
ὄρνιθα
καλεῖτε,
ξύμβολον
ὄρνιν,
φωνὴν
ὄρνιν,
θεράποντ᾽
ὄρνιν,
ὄνον
ὄρνιν, Eur. Suppl. 211 &
δ'
ἔστ᾽
ἄσημα
κοὐ
σαφῆ,
γιγνώσκομεν
εἰς
πῦρ
βλέποντες,
καὶ
κατὰ
σπλάγχνων
πτυχὰς
μάντεις
προ-
σημαίνουσιν
οἰωνῶν
τ᾽
ἄπο. — Prophecy is reckoned among the instrumentali- ties of human progress.
485.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-336
485.
ἔκρινα :
κρίνω is the regular word for the interpretation of dreams.
potan,
πιστός (for
netόs) occurs only here; Cp.
ὀνειροκρίτης, and Cho. 37
κριταί
Lokon. but cp.
πίστρα,
πιστήρια. Not only the metre, but the assonance
χριστὸν
πιστόν, suggested the unusual form. 482.
ἠπίων: cp.
ἤπια
φάρμακα
Il. iv. 218, xi. 830;
ἠπίοισι
φύλλοις Soph. Phil. 697.
TE
τῶνδ᾽
ὀνειράτων. - For the thought cp. Pind. Frg. 96
εὕδει
δὲ (sc.
ζωόν, the soul)
πρασσόντων
μελέων,
ἀτὰρ
εὑδόντεσσιν
ἐν
πολλοῖς
ὀνείροις
δείκ-
νυσι
τερπνῶν
ἐφέρποισαν
χαλεπῶν
τε
κρίσιν.
486.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-337
486 f.
ὕπαρ: cp. Od. xix. 547
οὐκ
ὄναρ,
ἀλλ᾽
ὕπαρ
ἐσθλόν,
ὅ
τοι
τετΕ
λεσμένον
ἔσται. –
κληδόνας
κτέ.:
κλη-
δόνες (or
φῆμαι) are foreboding voices,
ἐνόδιοι
σύμβολοι signs which befall us on leaving home or on journeys. Cp. Cramer Anecd. Ox. IV. p. 241
ἐνόδιον,
ὅταν
ἐξηγήσηταί
τις
τὰ
ἐν
ὁδῷ
ἀπαν-
τῶντα
λέγων·
ἐάν
σοι
ὑπαντήσῃ
τοιοῦ-
τος
ἄνθρωπος
ἢ
τόδε
βαστάζων
ἢ
τόδε,
συμβήσεταί
σοι
τόδε, Chrysost. on Paul. Ephes. 4, Homil. 12
πολλῶν
δειμάτων
αὐτοῖς (the Greeks)
ἡ
ψυχὴ
μεστή,
οἷον· '
ὁ
δεῖνά
μοι
πρῶτος
ἐνέ-
τυχεν
ἐξιόντι
τῆς
οἰκίας·
πάντως
μυ-
ρίαδεῖ
κακὰ
συμπεσεῖν.” '
ἔξω
δὲ
ἐξελ-
θόντι
ὁ
ὀφθαλμός
μοι
ὁ
δεξιὸς
κάτω-
θεν
ἀναπηδᾷ ·
δακρύων
τοῦτο
τεκμή-
ριον,' Hor. Carm. iii. 27, 1 impios parrae recinentis omen du- cat et praegnans canis aut ab agro rava decurrens lupa Lanuvino fetaque vulpes. Rumpit et serpens iter in- stitutum, si per obliquum similis sagittae terruit man- nos.
488.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-338
488.
γαμψωνύχων: cp. Il. xvi. 428
αἰγυπιοὶ
γαμψώνυχες. The large, soar- ing birds of prey (eagles, hawks, ravens) served for augury.
-σκεθρῶς: ср. 102.
490.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-339
490 ff.
εὐωνύμους
τε: cp. on 91; also Ag. 444
στένουσι
δ᾽
εὐ
λέγοντες
τὸν
μὲν
ὡς
μάχης
ἴδρις,
τὸν
δ᾽
ἐν
φοναῖς
καλῶς
πεσόντα, Pers. 76
πεζονόμοις
ἔκ
τε
θαλάσσας. —
δίαιταν . . .
συνεδρίαι : this, too, was a part of augural sci- ence, as affording prognostications of human conditions. Cp. Aristot. Hist.
Αn. ix. 1
τοῖς
ὠμοφάγοις
ἅπαντα
πολε-
μεῖ,
καὶ
ταῦτα
τοῖς
ἄλλοις·
ὅθεν
καὶ
τὰς
διεδρίας
καὶ
τὰς
συνεδρίας
οἱ
μάντεις
λαμβάνουσι·
δίεδρα
μὲν
τὰ
πολέμια
τιθέντες,
σύνεδρα
δὲ
τὰ
εἰρη-
νεύοντα
πρὸς
ἄλληλα. Accordingly
στέργηθρα is the untechnical,
συνεδρίαι the technical term.
493.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-340
493 ff. Examination of sacrificial victims (extispicina) had to do with shape, position, and color of the inner organs. This was especially the office of the
ἱεροσκόποι
οι
θυοσκό-
ποι. –
καὶ
χροιὰν...
χολή: and what color the gall must have, to be agreeable to the gods. Cp. Eur. El. 826
ἱερὰ
δ'
εἰς
χεῖρας
λαβὼν
Αἴγισθος
ἤθρει·
καὶ
λόβος
μὲν
οὐ
προσῆν
σπλάγχνοις,
πύλαι
δὲ
καὶ
δοχαὶ
χολῆς
πέλας
κακὰς
ἔφαι-
νον
τῷ
σκοποῦντι
προσβολάς,
496.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-341
496 ff.
κνίσῃ...
τέχνην : this
τέχνη is the
ἐμπυρομαντεία, which derived signs
(σήματα) from the form, bright- ness and power of the sacrificial flames. Cp. Apoll. Rh. i. 144
αὐτὸς
δὲ
θεοπροπίας
ἐδίδαξεν
οἰωνούς
τ᾽
ἀλέγειν
ἠδ᾽
ἔμπυρα
σήματ᾿
ἰδέσθαι. Such
ἔμπυρα (=
φλογωπά)
σήματα, of evil portent, are described Soph. Ant. 1006
ἐκ
δὲ
θυμάτων
Ηφαιστος
οὐκ
ἔλαμπεν,
ἀλλ᾽
ἐπὶ
σποδῷ
μυδῶσα
κηκὶς
μηρίων
ἐτήκετο
κάτυφε
κἀνέπτυε
καὶ
μετάρσιοι
χολαὶ
διεσπείροντο,
καὶ
καταρρυεῖς
μηροὶ
κα-
λυπτῆς
ἐξέκειντο
πιμελῆς. Incident- ally, in
κνίσῃ
ὀσφῦν, the poet refers to the doctrines as to what part of the victims should be offered to the gods, and in what way. There is here a vague allusion to the story in Hesiod (see Introd. p. 5). Ср. also Il. i. 460
μηρούς
τ᾽
ἐξέταμον
κατά
τε
κνίσῃ
ἐκάλυψαν,
δίπτυχα
ποιήσαντες,
ἐπ᾿
αὐτῶν
δ᾽
ὠμοθέτησαν. –
μακρὰν
ὀσφῦν : =
μεγαλὴν
ὀσφῦν. Cp. Eum. 75
δι'
ἠπείρου
μακρᾶς. The
so-called
ἱερὸν
ὀστοῦν, os sacrum, is meant. Cp. Etym. Magn. p. 468, 28
ἱερὸν
ὀστοῦν,
τὸ
ἄκρον
τῆς
ὀσφύος·
οὕτω
γὰρ
κέκληται
ὅτι
μέγα
ἐστίν (hence the epithet
μακράν),
ἢ
ὅτι
ἱερουργεῖται
τοῖς
θεοῖς.
499.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-342
499.
ἐξωμμάτωσα,
ἐπάργεμα: these correspond in their proper significa- tions.
ἄργεμος,
νόσος
ὀμμάτων (cata- ract),
ἀφ᾽
οὗ
ἄργεμα
κατὰ
Δίδυμον
τὰ
ἐπὶ
ὀφθαλμῶν
λευκώματα (albugo), Eustath. p. 1430, 60;
ἐπάργεμα
λέγε-
ται
τὰ
ὄμματα,
ὅταν
ἢ
τετυφλωμένα
ὑπὸ
λευκωμάτων, Hesych. On
ἐξομματοῦν, take scales from the eyes, cp. the verse from Sophocles's Phineus in Ar. Plut. 635
(ἀντὶ
γὰρ
τυφλοῦ)
ἐξωμμάτωται
καὶ
λελάμπρυνται
κόρας. Here “open the eyes is said for "make plain." What we perceive, seems to us, as it were, to have eyes. So
τυφλός means invisible as well as not seeing.
ματα. دو
501.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-343
501.
ἀνθρώποισιν : to be joined with the verbal substantive
ὠφελή- Cp. 612; Ar. Nub. 305
οὐρα-
νίοις
τε
θεοῖς
δωρήματα, Plat. Apol. 30 a
τὴν
ἐμὴν
τῷ
θεῷ
ὑπηρεσίαν, Eur. Iph.
Τ. 387
τὰ
Ταντάλου
τε
θεοῖσιν
ἑστιάματα. Krüger I. § 48, 12, 4; G. 185; H. 765 a. For the dative with
ὠφελεῖν see on 342 above.
502.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-344
502.
άργυρον
χρυσόν
τε: the last two objects, united by
τé, form to- gether the third member of the series. Cp. Cic. Div. i. 51 aurum et argentum, aes, ferrum.
504.
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504.
φλύσαι: cp. Cic. de Fin. v.
ζεε
φλούρια 27 dixerit hoc quidem Epi- curus, semper beatum esse sapientem, quod quidem solet ebullire nonnunquam.
505.
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505. Cp. Eur. Frg. 364, 5
βραχεῖ
δὲ
μύθῳ
πολλὰ
συλλαβὼν
ἐρῶ, Lucret. vi. 1083 sed breviter pau- cis praestat comprendere multa.
507.
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507 f. Paratactic for
μή
νυν
βρο-
τοὺς
ὠφελῶν
σαυτοῦ
ἀκήδει, according to a favorite Greek mode of expres- sion. Cp. Dem. Ix. 27
καὶ
οὐ
γράφει
μὲν
ταῦτα,
τοῖς
δ᾽
ἔργοις
οὐ
ποιεῖ. In
ὠφέλει the time of the action is not thought of, only its sense as opposed to
ἀκήδει. Observe that
ἀκηδεῖν is an epic word.
509.
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509 f. The prediction of Prome- theus in 476 is fulfilled; the account of his achievements has brought the chorus to enthusiastic admiration. He has only, they think, to exert his inventive genius in his own behalf, to become as powerful as Zeus him- self. To the enlightened spectator this utterance, in a certain sense, is true, since at the end of the trilogy Prometheus is to take his place at the side of the other gods, and so of Zeus, as an object of worship. The thought serves furthermore as tran- sition to the mention of the secret and the revelation of Prometheus's designs.
511.
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511 f. Prometheus tacitly accepts the words
ἐκ
δεσμῶν
λυθέντα
μηδὲν
μεῖον
ἰσχύσειν
Διός, but as to time
(οὔπω) and manner
(ταύτῃ, as you suppose; cp. on 247) of his release the chorus, he asserts, is wrong. –
μοῖρα
πέπρωται: cp.
τὴν
πεπρωμένην
μοῖραν, Hdt. i. 91. This general statement leads to a discussion of the nature of Destiny. –
τελεσφόρος: Eur. Heracl. 899,
μοῖρα
τελεσσιδώτειρα. –
κράναι : here intransitive, go into fulfilment
(ούπω
μοῖρα
πέπρωται
ταῦτα
ταύτῃ
κρᾶ-
ναι). Cp. Cho. 1075
ποῖ
δῆτα
κρανεῖ,
ποῖ
καταλήξει
μετακοιμισθὲν
μένος
ἄτης; – The scholiast remarks,
οὔπω
μοι
λυθῆ-
ναι
μεμοίραται·
ἐν
γὰρ
τῷ
ἑξῆς
δράματι
λύεται,
ὅπερ
ἐμφαίνει
Αἰσχύλος. – Eur. Med. 365
ἀλλ᾽
οὔτι
ταῦτα
ταύτῃ,
μὴ
δοκεῖτέ
πω, seems an imitation of this passage. Cp. Ar. Eq. 843
οὐκ
ἀγαθοὶ
ταῦτ᾽
ἐστί
πω
ταύτῃ
μὰ
τὸν
Ποσειδώ. -
513.
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513.
φυγγάνω: the meaning of the present is, I am to escape; so 525
ἐκφυγγάνω, I have the means of escap- ing. Cp. Soph. Phil. 113
αἱρεῖ
τὰ
τόξα
ταῦτα
τὴν
Τροίαν
μόνα.
514.
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514.
τέχνη: sollertia. " Skill avails nought against Necessity" is a general sentiment. Prometheus hints that the time of his release is fixed by Fate; he cannot change it, nor can Zeus himself. This last idea is taken up by the chorus in 517.
515.
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515.
οἰακοστρόφος (cp. 148): that is, "in whose hands lies the execu- tion of the law of the universe ? "
516.
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516.
τρίμορφοι: as it were,
ἑvds
ὀνόματος
(Μοίρας)
τρεῖς
μορφαί. Re- versed in 210
Γαῖα
πολλῶν
ὀνομάτων
μορφὴ
μία–
μνήμονες: cp. Ag. 155
παλίνορτος
οἰκονόμος
δολία
μνάμων
μῆ-
νις. In Eum. 382 the Erinyes call themselves
κακῶν
μνήμονες,
σεμναὶ
καὶ
δυσπαρήγοροι
βροτοῖς. The
Moῖραι are the representatives of eternal law, the Erinyes carry out this law by
πλὴν
ἀεὶ
κρατεῖν ; punishing all who violate it. Cp. Eum. 334, where the Erinyes say,
τοῦτο
γὰρ
λάχος
Μοῖρ᾽
ἐπέκλωσεν
ἐμπέ-
δως
ἔχειν,
θνατῶν
τοῖσιν
αὐτουργίαι
ξυμπέσωσιν
μάταιοι,
τοῖς
ὁμαρτεῖν
ὄφρ᾽
ἂν
γᾶν
ὑπέλθῃ, and Hesiod Theog. 217
καὶ
Μοῖρας
καὶ
Κῆρας
ἐγείνατο (sc.
Νὺξ)
νηλεοποίνους (where
Κῆρες =
Ἐρινύες, cp. Sept. 1054
φθερσιγενεῖς
Κῆρες
Ἐρι- vues, and Eum. 321, where the Erinyes are said to be daughters of Night). This verse taken together with 910 f. shows why Zeus is still subject to Fate. Prometheus has in mind the danger of loss of sovereignty. See Introduction, p. 17 f.
518.
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518.
οὔκουν .
γε: the power of Fate over Zeus is limited to the in- fliction of penalties for his transgres- sions of universal law. Cp. the words of the Pythian priestess, Hdt. i. 91
τὴν
πεπρωμένην
μοῖραν
ἀδύνατά
ἐστι
ἀποφυγεῖν
καὶ
θεῷ.
519.
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519. Cp. Eum. 125
τί
σοι
πέπρα
πέπρακται
πρᾶγμα
πλὴν
τεύχειν
κακά;
522.
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522. The scholiast remarks,
τῷ
ἑξῆς
δράματι
φυλάττει
τοὺς
λόγους. -
λόγου:
λόγος (like
ἔπος) is often used of the
subject-matter of a discourse. Cp. Eur. Hel. 120
ἄλλου
λόγου
μέμνησο,
μὴ
κείνης
ἔτι.
524.
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524.
ὅσον
μάλιστα: like
ὅσον
τά-
χιστα. Krüger II. § 49, 10, 2; H. 651.
526-560.
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526-560. Second Stasimon. The subject - praise of peace with Heaven and a tranquil life - is sug- gested by the words of the cory- phaeus 519
τί
γὰρ
πέπρωται
Ζηνὶ
πλὴν
ἀεὶ
κρατεῖν ; The
dactylo-epitritic rhythm corresponds with this senti- ment, and 'affords, in the midst of the heat of tragic pathos, a moment of refreshing coolness and cheerful calm' (Westphal).
ποτε
ἀντίπαλον
κράτος
ποιοῖτο
τῇ
ἐμῇ
γνώμῃ,
ἀντὶ
τοῦ
μηδέποτε
ἐναντίος
μοι
γένοιτο, Schol. –
θεῖτο
κράτος
ἀντίπα-
λον: see on 163.
529.
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529 f.
ὁσίαις
θοίναις: the sacrifi- cial feasts which the Oceanid maidens set for the gods on the shore of Ocean, remind one of the banquets of the Aethiopians in Homer (Il. i. 423
Ζεὺς
γὰρ
ἐς
Ωκεανὸν
μετ᾿
ἀμύμονας
Αἰθιοπῆας
χθιζὸς
ἔβη
κατὰ
δαῖτα,
θεοὶ
δ᾽
ἅμα
πάντες
ἕποντο). The gods visit the banquets of the Oceanids, as in Ovid, Fast. iv. 423, frigida caeles- tum matres Arethusa voca- rat; venerat ad sacras et dea flava
dapes. –
βουφόνοις : cp. Eum. 283
καθαρμοῖς
χοιροκτόνοις, Ag. 209
παρθενοσφάγοισι
ῥείθροις.
532.
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532.
ἄσβεστον
πόρον : cp. 139. 526 ff.
ὁ
πάντα
διοικῶν
Ζεὺς
μηδέ- Hesych. explains,
ἄσβεστον·
ἀκατά-
παυστον. Cp. also Ag. 958
ἔστιν
θά-
λασσα,
τίς
δέ
νιν
κατασβέσει; For
πόρον, see 806; Cho. 366
παρὰ
Σκα-
μάνδρου
πόρον, Pers. 493
ἐπ᾿
᾿Αξίου
πόρον.
534.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-361
534 f.
τόδε: "the following rule of life.” –
ἐκτακείη : ' videtur a scrip- tura in tabulis cereis petitum esse, quae igni admoto aut solis radiis colliquescit ideoque deletur' (Schütz). Cp. 789, and Critias Frg. 2, 12
λῆστις
δ᾽
ἐκτήκει
μνημοσύνην
πραπίδων.
536.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-362
536. Cp. Theogn. 765
ὧδ᾽
εἴη
κεν
ἄμεινον·
ἐΰφρονα
θυμὸν
ἔχοντας
νόσφι
μεριμνάων
εὐφροσύνως
διάγειν
τερπομέ-
νους.
537.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-363
537.
τὸν
μακρὸν
βίον : all the days of one's life. See on 449. –
τείνειν : Pers. 708
ὁ
μάσσων
βίοτος
ἣν
ταθῇ
πρόσω, Ag. 1362
ἢ
καὶ
βίον
τείνοντες
ὧδ᾽
ὑπείξομεν, Eur. Ion 624
βίου
αἰῶνα
τείνει, Med. 670
ἄπαις
γὰρ
δεῦρ᾽
ἀεὶ
τείνεις
βίον;
538.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-364
538.
φαναῖς
ἐν
εὐφροσύναις: cp. Plat. Phaedr. 256
Η
εἰς
γὰρ
σκότον
οὐ
νόμος
ἐστὶν
ἔτι
ἐλθεῖν
τοῖς
κατηργμένοις
ἤδη
τῆς
ἐπουρανίου
πορείας,
ἀλλά
φανὸν
βίον
διάγοντας
εὐδαιμονεῖν.
ἀλδαί-
νουσαν:
ἀλδαίνειν, like
ἀλιταίνειν just above (533), is an epic word.
543.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-365
543.
ἰδίᾳ: gives the right sense, but the metre requires a cretic. Probably idíą has replaced
μουνάδι, as a gloss. Cp.
ἰδιογνώμων and
μονο-
γνώμων, also
μονόφρων Ag. 757; Pers. 734
μονάδα
δὲ
Ξέρξην
ἔρημόν
φασιν ...
μολεῖν, Eur. Andr. 855
μονάδ᾽
ἔρημον
οὖσαν, Bacch. 609
μονάδ᾽
ἐρημίαν, Phoen. 1520
μονάδ᾽
αἰῶνα. The tragic poets use the Ionic form
μοῦνος for metrical convenience. Cp. 804 and note on 345.
544.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-366
544 f.
φέρ᾿
ὅπως : pregnant, look how.
δεῦρο
δὴ
καὶ
σκόπησον, Schol. -
ἄχαρις
χάρις:
ἡ
χάρις
ἣν
ἐχαρίσω
τοῖς
ἀνθρώποις
ἄχαρις
ἦν
καὶ
ἀμείψασθαί
σε
μὴ
δυναμένη, Schol. Cp. Ag. 1545
ἄχαριν
χάριν
ἀντ᾽
ἔργων
μεγάλων
ἀδίκως
ἐπικρᾶναι, Cho. 42
τοιάνδε
χάριν
ἀχάρι-
τον
ἀπότροπον
κακῶν, Eur. Iph.
Τ. 566, Phoen. 1757, and the Homeric "Ipos
῎Αϊρος (Od. xviii. 73); also note on
904. –
ποῦ
τίς:
see
on
πῇ
πότε,
99.
546.
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546 f.
ἐφαμερίων : see on 83. With this description of human helpless- ness, cp. Ar.
Αυ. 685
ἄγε
δὴ
φύσιν
ἄνδρες
ἀμαυρόβιοι,
φύλλων
γενεᾷ
προσό-
μοιοι,
ὀλιγοδρανέες,
πλάσματα
πηλοῦ,
σκιοειδέα
φῦλ᾽
ἀμενηνά,
ἀπτῆνες
ἐφη-
μέριοι,
ταλαοὶ
βροτοὶ,
ἀνέρες
εἰκελόνειροι. ·
ὀλιγοδρανίαν: with epic quantity before
δρ. Homer uses the parti- ciple
ὀλιγοδρανέων as equivalent to
ὀλιγηπελέων. Cp. Orph. Argon. 432
ἀνθρώπων
ὀλιγοδρανέων
πολυεθνέα
φύτ-
λην
ἤειδον. –
ἄκικυς :
ἀσθενής,
ἀδύνατος, Hesych. Cp. Aesch. Frg. 230
σοὶ
δ᾽
οὐκ
ἔνεστι
κῖκυς
οὐδ᾽
αἱμόρρυτοι
φλέβες, Od. xi. 393
ἀλλ᾽
οὐ
γάρ
οἱ
ἔτ᾽
ἦν
ἐς
ἔμπεδος
οὐδέ
τι
κίκυς.
548.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-368
548 f.
ἰσόνειρον :
ι long, following epic usage, as in
ἰσόθεος Pers. 80,
ἰσοδαίμων Pind. Nem. iv. 136. For the sense, see on 448, and cp. Pind. Pyth. viii. 135
ἐπάμεροι·
τί
δέ
τις;
τί
δ᾽
οὔ
τις ;
σκιᾶς
ὄναρ
ἄνθρωπος, Eur. Med. 1224
τὰ
θνητὰ
οὐ
νῦν
πρῶτον
ἡγοῦμαι
σκιάν. –
φωτῶν : =
ἀνδρῶν. Cp. Soph.
Αί. 300
ὥστε
φῶτας, in distinction to animals. –
ἳ
δέδεται: cp. Anth. Pal.
νί. 296
ἐκ
γήρως
ἀδρανίῃ
δέδεται.
550.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-369
550 f.
οὔπως...
παρεξίασι
βουλαί: cp. Suppl. 1048
Διὸς
οὐ
παρβατός
ἐστιν
μεγάλα
φρὴν
ἀπέραντος, Od.
ν. 103
ἀλλὰ
μάλ᾽
οὔπως
ἔστι
Διὸς
νόον
αἰγιόχοιο
οὔτε
παρεξελθεῖν
ἄλλον
θεὸν
οὔθ᾽
ἁλιῶ-
σαι, Hesiod Theog. 613
ὡς
οὐκ
ἔστι
Διὸς
κλέψαι
νόον
οὐδὲ
παρελθεῖν, and see on 906. For
παρεξίασι cp. also Il. i. 132
οὐ
παρελεύσεαι
οὐδέ
με
πείσεις, Soph. Ant. 60,
εἰ
νόμου
βίᾳ
ψῆφον
τυράννων
ἢ
κράτη
παρέξιμεν. —
τὰν
Διὸς
ἁρμονίαν:
ὑψηλῶς
καὶ
τραγικῶς
τὸ
τῆς
εἱμαρμένης
ὄνομα
Διὸς
ἁρμονίαν
εἶπεν, Schol., but this is inconsistent with 514 ff. By
ἁρμονία
Διός is meant rather the compact system of Zeus's realm. Cp. 230
διεστοιχίζετο
ἀρχήν.
555.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-370
555.
διαμφίδιον
μέλος:
ἀλλοῖον,
δια-
παντὸς
κεχωρισμένον·
ἀμφὶς
γὰρ
χωρίς ·
Αἰσχύλος
Προμηθεῖ
δεσμώτῃ, Hesych.
556.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-371
556.
τόδ᾽
ἐκεῖνό
τε: for this use of
τέ, cp. Eur. Cycl. 37
μῶν
κρότος
σικι-
νίδων
ὅμοιος
ὑμῖν
νῦν
τε
χώτε
βακχίῳ
κώμοις
συνασπίζοντες
᾿Αλθαίας
δόμους
προσῇτε; -
λουτρά:
ἔθος
ἦν
τοῖς
παλαιοῖς
ὅτε
ἔγημέ
τις
ἐπὶ
τοῖς
ἐγχω-
ρίοις
ποταμοῖς
ἀπολούεσθαι, Schol. on Eur. Phoen. 349.
558.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-372
558.
ὑμεναιοῦν:
τὸ
ἄδειν
τὸν
ὑμέ-
ναιον
καὶ
συνάπτειν
τὸν
γάμον, Photius.
559.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-373
559.
ἰότατι: an Homeric word. In Od. xi. 384
ἐν
νόστῳ
δ᾽
ἀπόλοντο
κακῆς
ἰότητι
γυναικός, it means by the design of, but here it means on the occasion of.
Cp.
ἕκατι.
τὰν
ὁμοπάτριον : Hesione is daughter of Oceanus, ac- cording to Acusilaus (quoted Schol. Od. x. 2,
ὡς
δὲ
᾿Ακουσίλαος,
Ησιόνης
τῆς
᾿Ὠκεανοῦ
καὶ
τοῦ
Προμηθέως, sc.
Δευκαλίων
ἦν
υἱός). The expression
ὁμοπάτριον implies that she is not a daughter of Tethys, the mother of the Oceanids.
560.
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560. The scholiast interprets,
ἕδνοις
πείθων
τὴν
ἐσομένην
σοι
δάμαρτα
κοινό-
λεκτρον. The action of
πείθων is syn- chronous with
ἄyayes, but continued, so that
πείθων
ἕδνοις nearly =
πειθοῖ
ἕδνων. See Krüger I. § 53, 1, 7. Ср. Suppl. 918
τἄμ᾽
ὀλωλόθ᾽
εὑρίσκων
ἄγω.
561-886.
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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.).
563.
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563.
χειμαζόμενον : here in its proper sense, exposed to wind and weather. Cp. 15. Other commen- tators take the word figuratively, vexatum, cruciatum, as in Soph. Phil. 1459
Ἑρμαῖον
ὄρος
παρέ-
πεμψεν
ἐμοὶ
στόνον
ἀντίτυπον
χειμαζο
μένῳ, Eur. Hipp. 315
ἄλλῃ
δ᾽
ἐν
τύχῃ
χειμάζομαι, Suppl. 269
πόλις
χειμα-
σθεῖσα, cp. below 838, 643, 1015.
κει.
564.
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564.
ποινάς : in apposition to
ὀλέ- Destruction is the penalty of the crime. Cp. Ag. 224
ἔτλα
δ᾽
οὖν
θυτὴρ
γενέσθαι
θυγατρός,
γυναικοποίνων
πολέμων
ἀρωγὰν
καὶ
προτέλεια
ναῶν. It is rare for an appositive of this sort to precede the verb (Krüger II. § 57, 10, 6), but here this is brought about by the question. Others regard
ποινάς as accusative of the inner object; see on 591 below. –
ὀλέκει :
ὀλέκω (or
ὀλέ-
κομαι) is an epic word. Other occur- rences of it in tragedy are Soph. Ant, 1285
(ὀλέκεις),
Τrach. 1013
(ὠλεκόμαν).
567.
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567 f. Quod dicit av, id scite et convenienter spectatoris cogitationem ad ea quae extra scenam gesta sunt, traducit' (Schütz). –
εἴδωλον: acc. depending on
εἰσορῶσα. –
γηγενούς : cp. Suppl. 305
῎Αργον
παῖδα
γῆς.
ἄλευ᾽
ὦ
δᾶ: in a frenzy of fear, Io interrupts her sentence with this cry. Cp. Suppl. 528 and Sept. 141
ἄλευσον, Sept. 86
ἰ
ἰὼ
θεοὶ
θεαί
τ᾽
ὀρόμενον
κακὸν
ἀλεύσατε.
δᾶ is vocative of
Δᾶς =
Ζᾶς =
Ζεύς (cp.
ἃ
Ζήν, Suppl. 162), but it is a mere interjection, not an invocation of the particular god. Cp. Eum. 874
οἰοῖ
δᾶ,
φεῦ.
569.
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569.
τὸν
μυριωπὸν
εἰσορῶσα
βού-
ταν: as if
οἰστροῦμαι and
῎Αργον
γη-
γενῆ had preceded the intermediate exclamation. With
ψάμμος) recurs Ar. Lys. 1260
(τᾶς
ψάμμας) and Hdt. iv. 181.
574.
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574 f.
ὑπὸ ...
ότοβεῖ: see on 126.
a
croire Hec. 970
αἰδώς
μ᾽
ἔχει
ἐν
τῷδε
πότμῳ
τυγχάνουσ᾽
ἵν᾽
εἰμὶ
νῦν, Iph.
Τ. 947
ἐλ-
θὼν
δ᾽
ἐκεῖσε,
πρῶτα
μέν
μ᾽
οὐδεὶς
ξένων
ἑκὼν
ἐδέξατο, Cycl. 330
δοραῖσι
θηρῶν
σῶμα
περιβαλὼν
ἐμὸν
καὶ
πῦρ
ἀναίθων
χιόνος
οὐδέν
μοι
μέλει,
Ιοη 927
ὑπεξαν-
τλῶν ...
ἄρδει
με, Hipp. 22
τὰ
πολλὰ
δὲ
πάλαι
προκόψασ᾽,
οὐ
πόνου
πολλοῦ
με
δεῖ. See Krüger I. § 56, 9, 4, and note on 201 above. - With
μυριωπὸν
βούταν cp. Suppl. 304
πανόπτην
οἰοβούκολον, also 677 below. 570.
δόλιον
ὄμμα: aptly charac- terizes the crafty glance of the pur- suing spectre. - Dochmii are the proper rhythm for monodies of trag- edy which express passionate agita- tion. 571.
κατθανόντα: cp. Suppl. 305
῎Αργον,
τὸν
Ἑρμῆς
παῖδα
γῆς
κατέκτανε. 572.
ἀλλά
με: the relative clause is continued, as usual, by an indepen- dent sentence. 573.
ψάμμαν: the form
ψάμμη (for (not of short) words between prepo- sition and verb, see Krüger II. § 68, 48, 4, and below on 878. –
κηρόπακ-
τος:
wax-joined. Cp. Eur. Iph. T. 1125
συρίζων
ὁ
κηροδέτας
κάλαμος
οὐ-
·ρείου
Πανός, Theocr. Id. i. 128
ἔνθ᾽
ὧναξ
καὶ
τάνδε
φέρ᾽
εὐπάκτοιο·
μελί-
πνουν
ἐκ
κηρῶ
σύριγγα
καλάν,
Εp. xiii. 4
κηροδέτῳ
πνεύματι
μελπόμενος, Ovid. Metam. i. 711 disparibus cala- mis compagine cerae inter se iunctis, Verg. Ecl. ii. 32 Pan primus calamos cera con- iungere pluris instituit. The flute of the
αὐλητής was here actually heard, accompanying the strophic portion of Io's song. The foregoing portion was recitative
(παρακαταλογή). ·
ὑπνοδόταν
νόμον : the "slumberous lay" depicts the exhaustion of Io.
576.
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576.
πλάναι,
τηλέπλανοι
πλάναι: for the repetition, cp. Sept. 134
ἐπί-
λυσιν
πόνων,
ἐπίλυσιν
δίδου, 171
κλύετε
παρθένων
κλύετε
πανδίκως
χειροτόνους
λιτάς, Ag. 1456
τὰς
πολλὰς
τὰς
πάνυ
πολλάς. The formation of a com- pound adjective from the substantive which it accompanies, occurs in three other passages of Aeschylus: 585 below, Cho. 315
πάτερ
αἰνόπατερ,
Eum. 690
πόλιν
νεόπτολιν. In Sophocles it is nowhere found, but often in Eurip- ides
(τυφλόπους
πούς,
τρίπους
χαλκό-
πους,
πόρον
εὔπορον,
κάματον
εὐκάματον, etc.).
577.
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577 f.
ταῖσδ᾽
ἐνέζευξας
ἐν
πημοσύ
ναις : see on 108, and cp. Il. ii. 111
Ζεύς
με
μέγα
Κρονίδης
ἄτῃ
ἐνέδησε
βαρείῃ, Soph.
O. C. 526
γάμων
ἐνέδησεν
ἄτᾳ.
580.
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580 f.
οἰστρηλάτῳ
δείματι : see on 147. –
παράκοπον : cp.
παράκοποι
φρε-
νῶν Eur. Bacch. 33. Properly of coins,
false-struck, counterfeit.
582.
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582. Cp. Soph.
O.
Τ. 1410
ἔξω
μέ
που
καλύψατ᾿
ἡ
φονεύσατ᾽
ἢ
θαλάσσιον
ἐκρίψατε, Eur. Suppl. 829
κατά
με
πέδον
γᾶς
ἕλοι,
διὰ
δὲ
θύελλα
σπάσαι,
πυρός
τε
φλογμὸς
ὁ
Διὸς
ἐν
κάρᾳ
πέσοι.
584.
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584.
μοι
φθονήσῃς
εὐγμάτων: cp. 626, 859; Eur.
H. F. 333
οὐ
φθονῶ
πέπλων, 1309
λέκτρων
φθονοῦσα
Ζηνί.
586.
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586.
γεγυμνάκασιν: cp. 592;
Eur. Hel. 533
οὐδ᾽
ἀγύμναστον
πλάνοις
ἥξειν.
588.
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588.
τᾶς
βούκερω
παρθένου: equiv- alent to the announcement of
the speaker's name. See on 296.
589.
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589.
οἰστροδινήτου :
cp. Suppl.
573
πολύπλαγκτον
ἀθλίαν
οἰστροδόνητον
᾿Ιώ, 17
τῆς
οἰστροδόνου
βοός, Od. xxii.
299
βόες
ὡς
ἀγελαῖαι,
τὰς
μέν
τ᾽
αἰόλος
οἶστρος
ἐφορμηθεὶς
ἐδόνησεν.
590.
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590.
τῆς
Ἰναχείας : see on
164.
Διὰ
τοῦ
τὸν
πατέρα
αὐτῆς
ὀνομάσαι
ἐνέ-
φηνε
τὸν
μάντιν,
ὡς
καὶ
παρ'
Ομήρφ (Od. xi. 100)
ὁ
Τειρεσίας ῾
νόστον
δίζηαι
μελιηδέα,
φαίδιμ᾽
Ὀδυσσεῦ,' Schol.
591.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-390
591 f.
δρόμους
γυμνάζεται : an ex- tension of the accusative of the inner object (=
γυμνάζειν
τινὰ
γυμνασίαν
ὑπερμήκων
δρόμων). Cp. Soph.
Αi. 1107
τὰ
σέμν᾽
ἔπη
κόλαζ᾽
ἐκείνους,
Ο.
Τ. 340
ἔπη,
ἃ
νῦν
σὺ
τήνδ᾽
ἀτιμάζεις
πόλιν. Krüger II. § 46, 7, 1; H. 716 a.
597.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-391
597.
θεόσυτον: cp.
λαβρόσυτος 601, and see on 116.
599.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-392
599.
φοιταλέοις: transferred from the person affected to the thing affect- ing, as in Goethe's expression 'von durstiger Jagd.' Cp. Ag. 193
πνοαὶ
κακόσχολοι
νήστιδες
δύσορμοι,
βροτῶν
ἄλαι, and see on
ἀφεγγής, 115 above.
601.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-393
601.
ἄλλων:
τοῖς
τῆς
"Ἥρας, Schol. Io shrinks from speaking the name of her persecutor. Cp. Eur. Hec. 640
κοινὸν
δ᾽
ἐξ
ἰδίας
ἀνοίας
κακὸν
τᾷ
Σι-
μουντίδι
γᾷ
ὀλέθριον
ἔμολε
συμφορά
τ᾽
ἀπ᾿
ἄλλων (the three contending god- desses). See also on 673 below.
604.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-394
604.
τορῶς: cp. Pers. 479
σημῆναι
τορῶς.
605.
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605.
ὅ
τι...
τί: cp. Soph. O. T. 71
πύθοιθ᾽
ὅ
τι
δρῶν
ἢ
τί
φωνῶν
ῥυσαίμην, Eur. Ion 785
πῶς
ἐκπεραίνεται
φράζε
χὤστις
ἔσθ᾽
ὁ
παῖς,
Ιph.
Α. 696
γένους
δὲ
ποίου
χὠπόθεν
μαθεῖν
θέλω, Plat. Gorg. 448
ο
οὐδεὶς
ἠρώτα
ποία
τις
εἴη
ἡ
Γοργίου
τέχνη,
ἀλλὰ
τίς,
καὶ
ὅντινα
δέοι
καλεῖν
τὸν
Γοργίαν. –
ἐπαμμένει: cp. Pers. 807
οὗ
σφιν
κακῶν
ὕψιστ᾽
ἐπαμ-
μένει
παθεῖν.
