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.
284-396.
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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.
343.
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343.
καὶ...
θέλοις: there is a shade of contemptuous doubt in these words.
345
350
344.
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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.
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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.
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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.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-271
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.