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.
255.
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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.
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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.
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262.
ἔκλυσιν
ζήτει
τινά: that is, by submission. Cp. 316 with 315.
263.
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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.
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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.
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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."