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.
320.
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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.
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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.
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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.
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325.
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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.
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327.
λαβροστόμει: cp. Soph. Ai. 1147
τὸ
σὸν
λάβρον
στόμα.
ΙΙ. xxiii. 474
λαβρεύεαι.
328.
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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.
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329.
προστρίβεται: a blunt meta- phor. Cp. Ar.
Εq. 5
πληγὰς
ἀεὶ
προσ-
τρίβεται
τοῖς
οἰκέταις.
330
335
330.
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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.
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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.
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336. On asyndeton in clauses that state the reason, see Krüger II. § 59, 1,7.
—ἔργῳ
κοὐ
λόγῳ: cp. 1080.
337.
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337.
ὁρμώμενον: sc.
με. Cp. 176.
338.
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338. See on 266. –
αὐχῶ:
Ι flatter myself. See on 688, and cp. Eur. Med. 582
γλώσσῃ
γὰρ
αὐχῶν
τἄδικ᾽
εὖ
περιστελεῖν.
339.
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340.
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340 f.
τὰ
μέν: the sentence takes a slight turn, and instead of
τὰ
δέ (on the other hand),
ἀτάρ follows.
342.
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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.
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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.
mvp-aeschylus-tlg0085-tlg003-wecklein-allen1893-com-eng1-252
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.