Aeschylus Eumenides 1-142

Herbert Weir Smyth (Translator)

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Eumenides. Aeschylus. Herbert Weir Smyth (Translator). New York. 1926.

Sponsored by Perseus Project, Tufts University.

Funding provided by The Annenberg CPB/Project.

Current edition Perseus

Εὐμενίδες (Greek) (Aeschylus, Volume 2. Smyth, Herbert Weir, editor. London; New York: William Heinemann; G.P. Putnam's Sons, 1926.)

Editions (11)
Εὐμενίδες First1KGreek (Aeschyli Tragoediae. Sidgwick, Arthur, editor. Oxford: Clarendon Press, 1902.) — 1-142 focus
Εὐμενίδες (1518 edition; OCR draft) Experimental (Aeschylus, Eumenides, 1518 edition. VLM-assisted OCR with native lineation and automated correspondence to the Smyth edition.) — 1 focus
Εὐμενίδες (OCR draft) Experimental (Εὐμενίδες. Guilielmus Dindorfius, 1882.) — 1 focus
ἡ δεινὰ λέξαι, δεινὰ δ᾽ ὀφθαλμοῖς δρακεῖν,
πάλιν μ᾽ ἔπεμψεν ἐκ δόμων τῶν Λοξίου,
35
ὡς μήτε σωκεῖν μήτε μ᾽ ἀκταίνειν βάσιν·
τρέχω δὲ χερσὶν, οὐ ποδωκείᾳ σκελῶν·
δείσασα γὰρ γραῦς οὐδὲν, ἀντίπαις μὲν οὖν.
ἐγὼ μὲν ἕρπω πρὸς πολυστεφῆ μυχόν·
ὁρῶ δ᾽ ἐπ᾽ ὀμφαλῷ μὲν ἄνδρα θεομυσῆ
40
ἕδραν ἔχοντα προστρόπαιον, αἵματι
στάζοντα χεῖρας καὶ νεοσπαδὲς ξίφος
ἔχοντ᾽ ἐλάας θ᾽ ὑψιγέννητον κλάδον,
λήνει μεγίστῳ σωφρόνως ἐστεμμένον,
ἀργῆτι μαλλῷ· τῇδε γὰρ τρανῶς ἐρῶ.
45
πρόσθεν δὲ τἀνδρὸς τοῦδε θαυμαστὸς λόχος
εὕδει γυναικῶν ἐν θρόνοισιν ἥμενος.
οὔτοι γυναῖκας, ἀλλὰ Γοργόνας λέγω,
οὐδ᾽ αὖτε Γοργείοισιν εἰκάσω τύποις.
εἶδόν ποτ᾽ ἤδη Φινέως γεγραμμένας
50
δεῖπνον φερούσας· ἄπτεροί γε μὴν ἰδεῖν
αὗται, μέλαιναι δ᾽ ἐς τὸ πᾶν βδελύκτροποι·
ῥέγκουσι δ᾽ οὐ πλατοῖσι φυσιάμασιν·
ἐκ δ᾽ ὀμμάτων λείβουσι δυσφιλῆ λίβα·
καὶ κόσμος οὔτε πρὸς θεῶν ἀγάλματα
55
φέρειν δίκαιος οὔτ᾽ ἐς ἀνθρώπων στέγας.
τὸ φῦλον οὐκ ὄπωπα τῆσδ᾽ ὁμιλίας,
οὐδ᾽ ἥτις αἷα τοῦτ᾽ ἐπεύχεται γένος
τρέφουσ᾽ ἀνατὶ μὴ μεταστένειν πόνον.
τἀντεῦθεν ἤδη τῶνδε δεσπότῃ δόμων
60
αὐτῷ μελέσθω Λοξίᾳ μεγασθενεῖ.
ἰατρόμαντις δ᾽ ἐστὶ καὶ τερασκόπος
καὶ τοῖσιν ἄλλοις δωμάτων καθάρσιος.
Εὐμενίδες (OCR draft) Experimental (Εὐμενίδες. Gottfried Hermann, 1852.) — 1 focus
δεινὰ λέξαι, δεινὰ δ᾽ ὀφθαλμοῖς δρακεῖν,
35
πάλιν μ' ἔπεμψεν ἐκ δόμων τῶν Λοξίου,
ὡς μήτε σθένειν μήτε μ' ἀκταίνειν βάσιν·
τρέχω δὲ χερσίν, οὐ ποδωκίᾳ σκελῶν·
δείσασα γὰρ γραῦς οὐδέν, ἀντίπαις μὲν οὖν.
ἐγὼ μὲν ἕρπω πρὸς πολυστεφῆ μυχόν·
40
ὁρῶ δ᾽ ἐπ' ὀμφαλῷ μὲν ἄνδρα θεομυσῆ
ἕδραν ἔχοντα, προςτρόπαιον, αἵματι
στάζοντα χεῖρας, καὶ νεοσπαδὲς ξίφος
ἔχοντ', ἐλαίας θ' ὑψιγέννητον κλάδον,
λῆνῃ μεγίστῃ σωφρόνως ἐστεμμένον,
45
ἀργῆτι μαλλῷ, τῇδε γὰρ τρανῶς ἐρῶ.
πρόσθεν δὲ τἀνδρὸς τοῦδε θαυμαστὸς λόχος
εὕδει γυναικῶν ἐν θρόνοισιν ἥμενος.
οὔτοι γυναῖκας, ἀλλὰ Γοργόνας λέγω·
οὐδ᾽ αὖτε Γοργείοισιν εἰκάσω τύποις·
50
εἶδόν ποτ᾽ ἤδη Φινέως γεγραμμένας
δεῖπνον φερούσας· ἄπτεροί γε μὴν ἰδεῖν
αὗται, μέλαιναι δ᾽ ἐς τὸ πᾶν βδελύκτροποι·
ῥέγκουσι δ᾽ οὐ πλαστοῖσι φυσιάμασιν·
55
ἐκ δ᾽ ὀμμάτων λείβουσι δυςφιλῆ λίβα·
καὶ κόσμος οὔτε πρὸς θεῶν ἀγάλματα
ΕΥΜΕΝΙΔΕΣ (OCR draft) Experimental (ΕΥΜΕΝΙΔΕΣ. Paul Mazon, 1920-1925.) — 1 focus
Ἦ δεινὰ λέξαι, δεινὰ δ᾽ ὀφθαλμοῖς δρακεῖν
πάλιν μ' ἔπεμψεν ἐκ τόπων τῶν Λοξίου,
35
ὡς μήτε σωκεῖν μήτε μ' ἀκταίνειν στάσιν βάσιν,
τρέχω δὲ χερσίν, οὐ ποδωκίᾳ -κεία σκελῶν·
δείσασα γὰρ γραῦς οὐδέν, ἀντίπαις μὲν οὖν.
Ἐγὼ μὲν ἔρπω πρὸς πολυστεφῆ μυχόν,
ὁρῶ δ' ἐπ' ὀμφαλῷ μὲν ἄνδρα θεομυσῆ -μυσῆι -μισῆ
40
ἕδραν ἕδρας ἔχοντα -τι προστρόπαιον, αἵματι
στάζοντα χεῖρας καὶ νεοσπαδὲς ξίφος
ἔχοντ' ἐλαίας θ' ὑψιγέννητον κλάδον
λήνει μεγίστῳ σωφρόνως ἐστεμμένον,
ἀργῆτι μαλλῷ· τῇδε γὰρ τρανῶς ἐρῶ.
45
Πρόσθεν δὲ τἀνδρὸς τοῦδε θαυμαστὸς λόχος
εὕδει γυναικῶν ἐν θρόνοισιν ἥμενος·
οὔτοι γυναῖκας, ἀλλὰ Γοργόνας λέγω·
οὐδ᾽ αὖτε Γοργείοισιν εἰκάσω τύποις·
εἶδόν ποτ' ἤδη ποτ' εἶδον Φινέως γεγραμμένας
50
Εὐμενίδες (OCR draft) Experimental (Εὐμενίδες. Arthur Sidgwick, 1887.) — 1 focus
Εὐμενίδες (OCR draft) Experimental (Εὐμενίδες. N. Wecklein, 1885.) — 1 focus
Πρῶτον μὲν εὐχῇ τῇδε πρεσβεύω θεῶν
1
τὴν πρωτόμαντιν Γαῖαν· ἐκ δὲ τῆς θέμιν,
ἣ δὴ τὸ μητρὸς δευτέρα τόδ᾽ ἕζετο
μαντεῖον, ὡς λόγος τις· ἐν δὲ τῷ τρίτῳ
λάχει, θελούσης οὐδὲ πρὸς βίαν τινός,
5
Τιτανὶς ἄλλη παῖς χθονὸς καθέζετο
Φοίβη, δίδωσι δ᾽ ἣ γενέθλιον δόσιν
Φοίβῳ· τὸ Φοίβης δ᾽ ὄνομ᾽ ἔχει παρώνυμον.
ἢ δεινὰ λέξαι, δεινὰ δ᾽ ὀφθαλμοῖς δρακεῖν
πάλιν μὲ ἔπεμψεν ἐκ δόμων τῶν Λοξίου,
35
ὡς μήτε σωκεῖν μήτε μὲ ἀκταίνειν βάσιν·
τρέχω δὲ χερσίν, οὐ ποδωκείᾳ σκελῶν·
δείσασα γὰρ γραὺς οὐδέν, ἀντίπαις μὲν οὖν.
οὔτοι προδώσω· διὰ τέλους δέ σοι φύλαξ
ἐγγὺς παρεστὼς καὶ πρόσω δ᾽ ἀποστατῶν
65
ἐχθροῖσι τοῖς σοῖς οὐ γενήσομαι πέπων.
καὶ νῦν ἁλούσας τάσδε τὰς μάργους ὁρᾷς
ὕπνῳ, πεσοῦσαι δ᾽ αἱ κατάπτυστοι κόραι,
γραῖαι παλαιαὶ παῖδες, αἷς οὐ μίγνυται
θεῶν τις οὐδ᾽ ἄνθρωπος οὐδὲ θήρ ποτε.
70
κακῶν δ᾽ ἕκατι κἀγένοντ', ἐπεὶ κακὸν
σκότον νέμονται Τάρταρον θ᾽ ὑπὸ χθονός,
μισήματ᾽ ἀνδρῶν καὶ θεῶν Ὀλυμπίων.
ὅμως δὲ φεῦγε μηδὲ μαλθακὸς γένῃ.
εὕδοιτ᾽ ἄν, ὠή, καὶ καθευδουσῶν τί δεῖ;
ὄναρ διώκεις θῆρα, κλαγγαίνεις δ᾽ ἅπερ
κύων μέριμναν οὔποτ᾽ ἐκλείπων πόνου.
τί δρᾷς; ἀνίστω, μή σε νικάτω πόνος,
μηδ᾽ ἀγνοήσῃς πῆμα μαλθαχθεῖσ᾽ ὕπνῳ.
ἄλγησον ἤπαρ ἐνδίκοις ὀνείδεσιν·
135
τοῖς σώφροσιν γὰρ ἀντίκεντρα γίγνεται.
οὐδ᾽ αἱματηρὸν πνεῦμ᾽ ἐπουρίσασα τῷ,
ἀτμῷ κατισχναίνουσα, νηδύος πυρί·
ἕπου, μάραινε δευτέροις διώγμασιν.
Εὐμενίδες (OCR draft) Experimental (Εὐμενίδες. Martin L. West, 1990.) — 1 focus
ἦ δεινὰ λέξαι, δεινὰ δ᾽ ὀφθαλμοῖς δρακεῖν
πάλιν μ᾽ ἔπεμψεν ἐκ δόμων τῶν Λοξίου,
35
Aeschyli Eumenides (OCR draft) Experimental (Aeschyli Eumenides. Ulrich von Wilamowitz-Moellendorff, 1914.) — 1 focus
δεινὰ λέξαι δεινὰ δ᾽ ὀφθαλμοῖς δρακεῖν
πάλιν μ᾽ ἔπεμψεν ἐκ δόμων τῶν Λοξίου,
35
ὡς μήτε σωκεῖν μήτε μ᾿ ἀκταίνειν στάσιν·
τρέχω δὲ χερσίν, οὐ ποδωκείαι σκελῶν·
δείσασα γὰρ γραῦς οὐδέν, ἀντίπαις μὲν οὖν.
ἐγὼ μὲν ἕρπω πρὸς πολυστεφῆ μυχόν,
ὁρῶ δ᾽ ἐπ᾿ ὀμφαλῶι μὲν ἄνδρα θεομυσῆ
40
ἕδρας ἔχοντα προστρόπαιον, αἵματι
στάζοντα χεῖρας καὶ νεοσπαδὲς ξίφος
ἔχοντ᾽ ἐλαίας θ᾽ ὑψιγέννητον κλάδον,
Εὐμενίδες (OCR draft) Experimental (Greek text of Aeschylus' Eumenides, edited by F. A. Paley, 1885.) — 1 focus
Πρῶτον μὲν εὐχῇ τῇδε πρεσβευω θεῶν
1
τὴν πρωτόμαντιν Γαῖαν· ἐκ δὲ τῆς Θέμιν,
ἢ δὴ τὸ μητρὸς δευτέρα τόδ᾽ ἕζετο
μαντεῖον, ὡς λόγος τις· ἐν δὲ τῷ τρίτῳ
λάχει, θελούσης, οὐδὲ πρὸς βίαν τινὸς,
5
Τιτανὶς ἄλλη παῖς χθονὸς καθέζετο
Φοίβη· δίδωσι δ᾽ ἣ γενέθλιον δόσιν
Φοίβῳ· τὸ Φοίβης δ᾽ ὄνομ᾽ ἔχει παρώνυμον.
λιπὼν δὲ λίμνην Δηλίαν τε χοιράδα,
κέλσας ἐπ᾿ ἀκτὰς ναυπόρους τὰς Παλλάδος,
10
ἐς τήνδε γαῖαν ἦλθε Παρνησσοῦ θ᾽ ἕδρας.
πέμπουσι δ᾽ αὐτὸν καὶ σεβίζουσιν μέγα
κελευθοποιοὶ παῖδες Ηφαίστου, χθόνα
ἀνήμερον τιθέντες ἡμερωμένην.
μολόντα δ᾽ αὐτὸν κάρτα τιμαλφεῖ λεώς,
15
Δελφός τε χώρας τῆσδε πρυμνήτης ἄναξ.
τέχνης δέ νιν Ζεὺς ἔνθεον κτίσας φρένα,
ἵζει τέταρτον τόνδε μάντιν ἐν θρόνοις·
Διὸς προφήτης δ᾽ ἐστὶ Λοξίας πατρός.
τούτους ἐν εὐχαῖς φροιμιάζομαι θεούς.
20
Παλλὰς προναία δ᾽ ἐν λόγοις πρεσβεύεται.
σέβω δὲ νύμφας, ἔνθα Κωρυκὶς πέτρα
κοίλη, φίλορνις, δαιμόνων ἀναστροφή·
Βρόμιος δ᾽ ἔχει τὸν χῶρον, οὐδ᾽ ἀμνημονῶ,
ἐξ οὗτε Βάκχαις ἐστρατήγησεν θεὸς,
25
λαγὼ δίκην Πενθεῖ καταρράψας μόρον·
Πλειστοῦ τε πηγὰς, καὶ Ποσειδώνος κράτος
καλοῦσα, καὶ Τέλειον ὕψιστον Δία.
ἔπειτα μάντις εἰς θρόνους καθιζάνω.
καὶ νῦν τυχεῖν με τῶν πρὶν εἰσόδων μακρῷ
30
ἄριστα δοῖεν· κεἰ παρ᾿ Ἑλλήνων τινὲς,
ἴτων πάλῳ λαχόντες, ὡς νομίζεται·
μαντεύομαι γὰρ ὡς ἂν ἡγῆται θεός.
ἢ δεινὰ λέξαι δεινὰ δ᾽ ὀφθαλμοῖς δρακεῖν
πάλιν μ᾿ ἔπεμψεν ἐκ δόμων τῶν Λοξίου,
35
ὡς μήτε σωκεῖν μήτε μ᾿ ἀκταίνειν βάσιν·
τρέχω δὲ χερσὶν, οὐ ποδωκίᾳ σκελῶν·
δείσασα γὰρ γραῦς οὐδέν· ἀντίπαις μὲν οὖν.
ἐγὼ μὲν ἕρπω πρὸς πολυστεφῆ μυχόν.
ὁρῶ δ᾽ ἐπ᾿ ὀμφαλῷ μὲν ἄνδρα θεομυσή
40
ἕδραν ἔχοντα προστρόπαιον, αἵματι
στάζοντα χεῖρας, καὶ νεοσπαδὲς ξίφος
ἔχοντ᾽, ἐλαίας θ᾽ ὑψιγέννητον κλάδον
λήνει μεγίστῳ σωφρόνως ἐστεμμένον,
ἀργῆτι μαλλῷ. τῇδε γὰρ τρανῶς ἐρῶ.
45
πρόσθεν δὲ τἀνδρὸς τοῦδε θαυμαστὸς λόχος
εὕδει γυναικῶν ἐν θρόνοισιν ἥμενος.
οὔτοι γυναῖκας, ἀλλὰ Γοργόνας λέγω·
οὐδ᾽ αὖτε Γοργείοισιν εἰκάσω τύποις·
εἶδόν ποτ᾽ ἤδη Φινέως γεγραμμένας
50
δεῖπνον φερούσας· ἄπτεροί γε μὴν ἰδεῖν
αὗται, μέλαιναι δ᾽ ἐς τὸ πᾶν βδελύκτροποι·
ῥέγκουσι δ᾽ οὐ πλατοῖσι φυσιάμασιν·
ἐκ δ᾽ ὀμμάτων λείβουσι δυσφιλῆ λίβα·
καὶ κόσμος οὔτε πρὸς θεῶν ἀγάλματα
55
φέρειν δίκαιος, οὔτ᾽ ἐς ἀνθρώπων στέγας.
τὸ φῦλον οὐκ ὄπωπα τῆσδ᾽ ὁμιλίας,
οὐδ᾽ ἥτις αἷα τοῦτ᾽ ἐπεύχεται γένος
τρέφουσ᾽ ἀνατὶ μὴ μεταστένειν πόνον.
τἀντεῦθεν ἤδη τῶνδε δεσπότῃ δόμων
60
αὐτῷ μελέσθω Λοξίᾳ μεγασθενεῖ.
ἰατρόμαντις δ᾽ ἐστὶ καὶ τερασκόπος,
καὶ τοῖσιν ἄλλοις δωμάτων καθάρσιος.
οὔτοι προδώσω· διὰ τέλους δέ σοι φύλαξ
ἐγγὺς παρεστὼς, καὶ πρόσω δ᾽ ἀποστατῶν,
65
ἐχθροῖσι τοῖς σοῖς οὐ γενήσομαι πέπων.
καὶ νῦν ἁλούσας τάσδε τὰς μάργους ὁρᾷς·
† ὕπνῳ πεσοῦσαι δ᾽ αἱ κατάπτυστοι κόραι,
γραῖαι, παλαιαὶ παῖδες, αἷς οὐ μίγνυται
θεῶν τις, οὐδ᾽ ἄνθρωπος, οὐδὲ θήρ ποτε·
70
κακῶν δ᾽ ἕκατι κἀγένοντ᾽· ἐπεὶ κακὸν
σκότον νέμονται, Τάρταρόν θ᾽ ὑπὸ χθονὸς,
μισήματ᾿ ἀνδρῶν καὶ θεῶν Ὀλυμπίων,
ὅμως δὲ φεύγε, μηδὲ μαλθακὸς γένῃ.
ἐλῶσι γάρ σε καὶ δι' ἠπείρου μακρᾶς
75
βιβῶντ᾽ ἀν᾿ ἀεὶ τὴν πλανοστιβῆ χθόνα,
ὑπέρ τε πόντον καὶ περιρρύτας πόλεις.
καὶ μὴ πρόκαμνε τόνδε βουκολούμενος
πόνον· μολὼν δὲ Παλλάδος ποτὶ πτόλιν
ἵζου παλαιὸν ἄγκαθεν λαβὼν βρέτας·
80
κἀκεῖ δικαστὰς τῶνδε καὶ θελκτηρίους
μύθους ἔχοντες μηχανὰς εὑρήσομεν,
ὥστ᾽ ἐς τὸ πᾶν σε τῶνδ᾽ ἀπαλλάξαι πόνων.
καὶ γὰρ κτανεῖν σ᾽ ἔπεισα μητρῷον δέμας.
εὕδοιτ᾿ ἂν, ὠὴ, καὶ καθευδουσῶν τί δεῖ;
ἐγὼ δ᾽ ὑφ᾽ ὑμῶν ὧδ᾽ ἀπητιμασμένη
95
ἄλλοισιν ἐν νεκροῖσιν, ὡς μὲν ἔκτανον
ὄνειδος ἐν φθιτοῖσιν οὐκ ἐκλείπεται,
αἰσχρῶς δ᾽ ἀλῶμαι· προὐννέπω δ᾽ ὑμῖν ὅτι
ἔχω μεγίστην αἰτίαν κείνων ὕπο·
παθοῦσα δ᾽ οὕτω δεινὰ πρὸς τῶν φιλτάτων,
100
οὐδεὶς ὑπέρ μου δαιμόνων μηνίεται,
κατασφαγείσης πρὸς χερῶν μητροκτόνων.
ὁρᾶτε πληγὰς τάσδε καρδίας ὅθεν·
εὔδουσα γὰρ φρὴν ὄμμασιν λαμπρύνεται·
ἐν ἡμέρᾳ δὲ μοῖρ᾽ ἀπρόσκοπος βροτῶν.
105
ἢ πολλὰ μὲν δὴ τῶν ἐμῶν ἐλείξατε·
χοάς τ᾽ ἀοίνους, νηφάλια μειλίγματα,
καὶ νυκτίσεμνα δεῖπν᾿ ἐπ᾿ ἐσχάρᾳ πυρὸς
ἔθυον, ὥραν οὐδενὸς κοινὴν θεῶν.
καὶ πάντα ταῦτα λὰξ ὁρῶ πατούμενα·
110
ὁ δ᾽ ἐξαλύξας οἴχεται νεβροῦ δίκην,
καὶ ταῦτα κούφως ἐκ μέσων ἀρκυστάτων
ὤρουσεν, ὑμῖν ἐγκατιλλώψας μέγα.
ἀκούσαθ᾽· ὡς ἔλεξα τῆς ἐμῆς πέρι
ψυχῆς· φρονήσατ᾽, ὦ κατὰ χθονὸς θεαί.
115
ὄναρ γὰρ ὑμᾶς νῦν Κλυταιμνήστρα καλῶ.
μύζοιτ᾽ ἂν, ἀνὴρ δ᾽ οἴχεται φεύγων πρόσω·
φίλοις γάρ εἰσιν, οὐκ ἐμοὶ, προσίκτορες.
ἄγαν ὑπνώσσεις, κου κατοικτίζεις πάθος.
ὄναρ διώκεις θῆρα, κλαγγαίνεις δ᾽ ἅπερ
κύων μέριμναν οὔποτ᾽ ἐκλιπὼν πόνου.
τί δρᾷς; ἀνίστω, μή σε νικάτω πόνος,
μηδ᾽ ἀγνοήσῃς πῆμα μαλθαχθεῖσ᾽ ὕπνῳ.
ἄλγησον ἡπαρ ἐνδίκοις ὀνείδεσιν·
130
τοῖς σώφροσιν γὰρ ἀντίκεντρα γίγνεται.
σὺ δ᾽ αἱματηρὸν πνεῦμ᾽ ἐπουρίσασα τῷ,
ἀτμῷ κατισχναίνουσα, νηδύος πυρὶ,
ἕπου, μάραινε δευτέροις διώγμασιν.
Εὐμενίδες (OCR draft) Experimental (Greek text of Aeschylus' Eumenides, edited by Friedrich Blass, 1907.) — 1 focus
Πρῶτον μὲν εὐχῆι τῆιδε πρεσβεύω θεῶν
1
τὴν πρωτόμαντιν Γαῖαν· ἐκ δὲ τῆς Θέμιν,
ἢ δὴ τὸ μητρὸς δευτέρα τόδ᾽ ἔζετο
μαντεῖον, ὡς λόγος τις· ἐν δὲ τῶι τρίτωι
λάχει, θελούσης, οὐδὲ πρὸς βίαν τινός,
5
Τιτανὶς ἄλλη παῖς Χθονὸς καθέζετο
Φοίβη· δίδωσιν δ᾽ ἡ γενέθλιον δόσιν
Φοίβωι, τὸ Φοίβης δ᾽ ὄνομ᾽ ἔχει παρώνυμον.
λιπὼν δὲ λίμνην Δηλίαν τε χοιράδα,
κέλσας ἐπ᾿ ἀκτὰς ναυπόρους τὰς Παλλάδος,
10
ἐς τήνδε γαῖαν ἦλθε Παρνησοῦ θ᾽ ἕδρας.
πέμπουσι δ᾽ αὐτὸν καὶ σεβίζουσιν μέγα
κελευθοποιοί παῖδες Ἡφαίστου, χθόνα
ἀνήμερον τιθέντες ἡμερωμένην.
μολόντα δ᾽ αὐτὸν κάρτα τιμαλφεῖ λεώς,
15
Δελφὸς τε χώρας τῆσδε πρυμνήτης ἄναξ.
τέχνης δέ νιν Ζεὺς ἔνθεον κτίσας φρένα
ἵζει τέταρτον τοῖσδε μάντιν ἐν θρόνοις·
Διὸς προφήτης δ᾽ ἐστὶ Λοξίας πατρός.
Παλλὰς προνάια δ᾽ εὐλόγως πρεσβεύεται.
σέβω δὲ νύμφας, ἔνθα Κωρυκὶς πέτρα
κοίλη, φίλορνις, δαιμόνων ἀναστροφαί·
Βρόμιος ἔχει τὸν χῶρον, οὐδ᾽ ἀμνημονῶ,
ἐξ οὗτε Βάκχαις ἐστρατήγησεν θεός,
25
λαγὼ δίκην Πενθεῖ καταρράψας μόρον.
τούτους ἐν εὐχαῖς φροιμιάζομαι θεούς,
20
Πλειστοῦ τε πηγὰς καὶ Ποσειδῶνος κράτος
καλοῦσα καὶ τέλειον ύψιστον Δία,
ἔπειτα μάντις ἐς θρόνους καθιζάνω.
καὶ νῦν τυχεῖν μοι τῶν πρὶν εἰσόδων μακρῶι
30
ἄριστα δοῖεν· κεὶ πάρ᾽ Ἑλλήνων τινές,
ἴτων πάλωι λαχόντες, ὡς νομίζεται·
μαντεύομαι γάρ, ὡς ἂν ἡγῆται θεός.
Ἦ δεινὰ λέξαι, δεινὰ δ᾽ ὀφθαλμοῖς δρακεῖν,
πάλιν μ᾽ ἔπεμψεν ἐκ δόμων τῶν Λοξίου,
35
ὡς μήτε σωκεῖν μήτε μ᾿ ἀκταίνειν βάσιν·
τρέχω δὲ χερσίν, οὐ ποδωκείᾶι σκελῶν·
δείσασα γὰρ γραῦς οὐδέν, ἀντίπαις μὲν οὖν.
ἐγὼ μὲν ἕρπω πρὸς πολυστεφῆ μυχόν·
ὁρῶ δ᾽ ἐπ᾿ ὀμφαλῶι μὲν ἄνδρα θεομυσῆ
40
ἕδραν ἔχοντα προστρόπαιον, αἵματι
στάζοντα χεῖρας καὶ νεοσπαδὲς ξίφος
ἔχοντ᾽ ἐλάιας θ᾽ ὑψιγέννητον κλάδον,
λήνει μεγίστωι σωφρόνως ἐστεμμένον,
ἀργῆτι μαλλῶι· τῆιδε γὰρ τρανῶς ἐρῶ.
45
πρόσθεν δὲ τἀνδρὸς τοῦδε θαυμαστὸς λόχος
εὕδει γυναικῶν ἐν θρόνοισιν ἥμενος.
οὔτοι γυναῖκας, ἀλλὰ Γοργόνας λέγω,
οὐδ᾽ αὖτε Γοργείοισιν εἰκάσω τύποις.
εἶδόν ποτ᾽ ἤδη Φινέως γεγραμμένας
50
δεῖπνον φερούσας· ἄπτεροί γε μὴν ἰδεῖν
αὗται, μέλαιναι δ᾽, ἐς τὸ πᾶν βδελύκτροποι·
ῥέγκουσι δ᾽ οὐ πλατοῖσι φυσιάμασιν·
ἐκ δ᾽ ὀμμάτων λείβουσι δυσφιλῆ λίβα·
καὶ κόσμος οὔτε πρὸς θεῶν ἀγάλματα
55
φέρειν δίκαιος οὔτ᾽ ἐς ἀνθρώπων στέγας.
τὸ φῦλον οὐκ ὄπωπα τῆσδ᾽ ὁμιλίας,
οὐδ᾽ ἥτις αἷα τοῦτ᾽ ἐπεύχεται γένος
τρέφουσ᾽ ἀνατεὶ μὴ μεταστένειν πόνον.
τἀντεῦθεν ἤδη τῶνδε δεσπότηι δόμων
60
αὐτῶι μελέσθω Λοξίαι μεγασθενεῖ.
ἰατρόμαντις δ᾽ ἐστὶ καὶ τερασκόπος
καὶ τοῖσιν ἄλλοις δωμάτων καθάρσιος.
ἄναξ Ἄπολλον, οἶσθα μὲν τὸ μὴ ἀδικεῖν·
85
ἐπεὶ δ᾽ ἐπίστᾶι, καὶ τὸ μὴ ἀμελεῖν μάθε·
σθένος δὲ ποιεῖν εὖ φερέγγυον τὸ σόν.
εὕδοιτ᾽ ἂν, ὠή, καὶ καθευδουσῶν τί δεῖ;
ἐγὼ δ᾽ ὑφ᾽ ὑμῶν ὧδ᾽ ἀπητιμασμένη
95
ὡς μὲν ἔκτανον
ἄλλοισιν ἐν νεκροῖσιν
ὄνειδος ἐν φθιτοῖσιν οὐκ ἐκλείπεται,
αἰσχρῶς δ᾽ ἀλῶμαι· προυννέπω δ᾽ ὑμῖν ὅτι
ἔχω μεγίστην αἰτίαν κείνων ὑπερ·
παθοῦσα δ᾽ οὕτω δεινὰ πρὸς τῶν φιλτάτων,
100
οὐδεὶς ὑπέρ μου δαιμόνων μηνίσεται,
κατασφαγείσης πρὸς χερῶν μητροκτόνων;
δρα δὲ πληγὰς τᾶσδε καρδίᾶι σέθεν.
εύδουσα γὰρ φρὴν ὄμμασιν λαμπρύνεται,
ἐν ἡμέρᾶι δὲ μοῖρ᾽ ἀπρόσκοπος βροτῶν.
105
ἢ πολλὰ μὲν δὴ τῶν ἐμῶν ἐλείξατε,
χοάς τ᾽ ἀοίνους, νηφάλια μειλίγματα,
καὶ νυκτίσεμνα δεῖπν᾽ ἐπ᾿ ἐσχάρᾶι πυρὸς
ἔθυον, ὥραν οὐδενὸς κοινὴν θεῶν.
καὶ πάντα ταῦτα λὰξ ὁρῶ πατούμενα.
110
ὁ δ᾽ ἐξαλύξας οἴχεται νεβροῦ δίκην,
καὶ ταῦτα κούφως ἐκ μέσων ἀρκυστάτων
ὤρουσεν ὑμῖν ἐγκατιλλώψας μέγα.
ἀκούσαθ᾽, ὡς ἔλεξα τῆς ἐμῆς περὶ
ψυχῆς, φρονήσατ᾽, ὦ κατὰ χθονὸς θεαί.
115
ὄναρ γὰρ ὑμᾶς νῦν Κλυταιμήστρα καλῶ.
μυγμός.
ὄναρ διώκεις θῆρα, κλαγγαίνεις δ᾽ ἅπερ
κύων μέριμναν οὔποτ᾽ ἐκλείπων πόνου.
τί δρᾶις; ἀνίστω, μή σε νικάτω πόνος,
μηδ᾽ ἀγνοήσηις πῆμα μαλθαχθεῖσ᾽ ὕπνωι.
ἄλγησον ἦπαρ ἐνδίκοις ὀνείδεσιν·
135
τοῖς σώφροσιν γὰρ ἀντίκεντρα γίγνεται.
σὺ δ᾽ αἱματηρὸν πνεῦμ᾽ ἐπουρίσασα τῶι,
ἀτμῶι κατισχναίνουσα, νηδύος πυρί,
ἕπου, μάραινε δευτέροις διώγμασιν.
Translations (11)
Eumenides Perseus (Aeschylus, Volume 2. Smyth, Herbert Weir, translator. London; New York: William Heinemann; G.P. Putnam's Sons, 1926. (Modernized by Perseus.)) — 1-140 focus
The Eumenides (OCR draft) Experimental (The Eumenides. Theodore Alois Buckley, 1849.) — 1 focus
First indeed with these prayers I honor Earth the first-prophetess of the Deities: and after her 1
Themis, who then next sat on this, her mother's, oracular seat, as a certain legend runs. But in the third turn, [Themis] being willing, and not in despite of any one, Titanian Phoebe, another child of Earth took the seat, and she gives it to Phoebus as a birth-gift. And he has his name derived from Phoebe. But having left the lake and the Delian rock, having landed on the ship-receiving shores of Pallas, he came into this land and to the seats of Parnassus. And the road-making sons of Vulcan 2
attend on 3
, and greatly worship him, rendering the rough earth smooth. But the people honor exceedingly him having come, and Delphus who sways the helm 1
of this land. And Jove having made him inspired in mind with the art, seats him here the fourth seer on the throne; and Loxias 2
is the prophet of his father Jove. To these deities I prelude my address with prayers. And Pronaean Pallas is celebrated in story. And I venerate the nymphs, where is the Corician hollow grot, bird-loved, the haunt of Deities. Bromius too possesses the realm, nor am I forgetful of it, from the time that the god led on his Bacchants, having plotted death for Pentheus like a hare; and invoking the fountains of Plistus, and the might of Neptune, and perfect highest Jove. I then sit down a prophetess on the throne; and now may the gods grant that I obtain by far the best of former entrances, and if any from the Greeks are present, let them advance having obtained their turn by lot, as is the custom; for I prophesy as the god may direct. (She enters the temple, and suddenly returns.)
Certainly things dreadful to tell, and dreadful to behold with eyes have sent me back from the abodes of Loxias, so that I neither have strength, nor can uplift my steps: but I run with my hands, not by swiftness of legs; for an affrighted old woman is nothing, like a child [in strength]. I creep, indeed, towards the shrine of many garlands 3
, and I behold at the marble navel stone 4
a man under the curse 5
of god, sitting as a suppliant, with his hands dripping with blood, and hold­ ing a newly-drawn 1
sword, and a high-grown branch of olive, wreathed decorously with much 2
wool, with a white fleece: for so I will clearly declare. But before this man a wondrous troop of women sleeps seated in the seats; by no means women, but Gorgons I call them; nor again will I liken them to Gorgon forms 3
, [for] I have seen once on a time [the Harpies] painted, carrying off the food of Phineus; but these are wingless to behold, and black, abominable in kind. And they snore with breathings not to be approached, and from their eyes they distil hateful violence 4
. And their dress is fit to wear neither at the images of gods, nor within the dwellings of men. I have not beheld the tribe of this sisterhood; nor [do I know] what land can boast of having nourished this race with impunity, so as not to groan on account of its troubles. Let what ensues now be a care to the ruler of these abodes mighty Loxias himself: but he is healing-seer and diviner and purifier of abodes 5
to others. The interior of the temple, with the tripod and omphalus, is disclosed, and ORESTES is dis­ covered sitting on the omphalus, the chorus of FURIES sleeping on seats around him. APOLLO standing by his side, and HERMES in the background 1
.
By no means will I forsake you: but till the end standing near you as a guardian, even though far off, to your enemies I will not be gentle. And now you behold these mad ones caught; but the abhorred virgins, aged chil­ dren have fallen in sleep 2
, whom neither one of the gods, nor man, nor beast, at any time embraces; but for the sake of evils they were born; since they inhabit evil darkness, and Tartarus beneath the earth, things hated by men and Olym­ pian gods. But nevertheless fly, nor be softened in spirit; for they will pursue with impunity you even through the long continent as you proceed 3
along the land trod in your wander­ ings, and over the deep, and the sea-girt cities. And be not wearied, driven herd-like 4
through this toil: but coming to the city of Pallas sit down having taken in your arms 5
the ancient image; and there, having judges of these things and soothing words, we will find means, so as completely to deliver you from these toils: for truly I persuaded you to slay your mother.
Sleep on, will ye 2
? and what need is there of sleepers? But I thus dishonored by you among the other dead, because I was a slayer, reproach among the dead ceases not: and in disgrace I wander, and I declare to you that I have the greatest reproach from those. But having suffered thus dreadful things from those most dear, none of the deities is enraged on account of me, slaughtered by matricidal hands. Behold these blows on thee, my heart 3
, for the slumbering mind is keen in its eyes 4
, but during day the fate of mortals can not foresee 5
futurity. Full oftentimes have ye tasted of my offerings 6
, both wineless libations, temperate­ soothing gifts, and I have offered at the hearth of fire nightly solemn feasts at an hour common to none of the gods. And all these things I behold trampled under the heel. But he is gone having escaped like a fawn, and moreover lightly has he rushed from the midst of the toils, having greatly laughed at you. Hear what I have said in behalf of this my soul, O goddesses beneath the earth: for I Clytemnestra, a dream 7
now call upon you. Snore on, but the man is gone flying afar: for the gods of supplication are friendly to my relatives, not to me 8
. Soundly you slumber, and pity not my suffering; but Orestes murderer of me his mother is gone. Do you cry oh? do you slumber? will you not quickly arise? What thing has been done by you except to work evils? Sleep and toil powerful conspirers have wasted the strength of the fell dragon.
In dreams you pursue the beast, and moan like a dog that never leaves off the care of toil. What are you doing? arise, let not toil overcome you, nor be ignorant of your loss, enfeebled by sleep. Grieve your heart by my just reproaches: for to the wise [such reproaches] are like stings. But wafting on him your bloody breath, wasting him with a fire of the entrails, follow, consume him by a second pursuit.
LES EUMÉNIDES (OCR draft) Experimental (LES EUMÉNIDES. Paul Mazon, 1920-1925.) — 1 focus
Ma prière, parmi les dieux, fait une place à part en premier lieu à la première prophétesse, à la Terre; après elle, à Thémis, qui s'assit la seconde au siège prophétique laissé par sa mère, comme l'affirme un vieux
récit. La troisième, à son tour, avouée de Thémis, sans violence faite à personne, une autre Titanide, fille de la Terre, s'y assit ensuite, Phoibé, et c'est elle qui l'offre, en don de joyeuse naissance, à Phoibos — Phoibos, qui doit à Phoibé ce surnom. Délaissant donc Délos, son lac
et sa croupe rocheuse, il s'en vient aborder aux rives de Pallas, familières aux nefs 1 , pour gagner cette terre et le Parnasse, son nouveau séjour. Il y trouve une escorte et d'éclatants honneurs; les enfants d'Héphaistos 2 lui ouvrent son chemin, apprivoisant pour lui le sol sauvage. Il arrive
et reçoit ici le franc hommage du peuple et de son roi, Delphos, pilote du pays. Et Zeus, lui emplissant le cœur de divine science, l'assied sur ce siège, quatrième prophète : Loxias, ici, parle pour Zeus son père. Voilà donc par
quels dieux commenceront mes prières. (Elle se retourne et porte les yeux successivement dans chacune des directions où elle peut saluer un des dieux qu'elle invoque). Mais Pal- las Pronaia 3 , dans nos vieux récits, tient également une place à part. Et je salue aussi les Nymphes de l'antre Corycien, asile des oiseaux, retraite d'un dieu : là règne Bromios — je me garde de l'oublier! — depuis le
jour où sa divinité conduisit au combat les Bacchantes et à Penthée trama la mort d'un lièvre. J'invoque enfin et les eaux du Pleistos, et Poseidon puissant, et Zeus Suprê- me, sans qui rien ne s'achève, avant de prendre place,
prophétesse, sur mon siège. Daignent ces dieux bénir, au- jourd'hui plus encore que jamais, mon entrée au saint lieu. Si quelques pèlerins nous sont venus de Grèce, qu'ils s'ap- prochent, ainsi qu'il est de règle, dans l'ordre indiqué par le sort : je prophétise, moi, dans celui que me dicte le dieu.
Ah! horrible à dire, horrible à voir de ses yeux le spec-
tacle qui me rejette hors du temple de Loxias — si horrible que me voici là impuissante, incapable de me tenir droite, et que mes mains courent seules, pour mes jambes alourdies. Une vieille qui prend peur est sans force; ou, plutôt, ce n'est qu'une enfant. J'allais vers le lieu saint,
encombré d'offrandes, quand je vois près de l'Ombilic 4 , un homme chargé d'une souillure, accroupi en suppliant, les mains dégouttantes de sang, avec une épée frais sortie d'une blessure, et un long rameau d'olivier, dévotement
entouré d'un épais réseau de bandelettes — une vraie toison blanche, le mot sera plus clair. En face de l'homme, une troupe étrange de femmes dort, assise sur les sièges. Mais que dis-je, des femmes? Des Gorgones plutôt... Et encore, non! ce n'est pas l'aspect des Gorgones que je rappro-
cherai du leur... J'ai bien vu naguère, en peinture, les
même les maisons d'autrui.
j'ai vraiment grand besoin de dormeuses! Et, tandis qu'entre les morts vous me réservez tels mépris, l'injure « Meurtrière ! » ne m'est pas épargnée, à moi, chez les ombres, et j'erre là dans la honte... Oui, vous dis-je, de mes actes on me fait grand crime là-bas, et, en revanche,
après le sort atroce que j'ai subi d'un fils, aucun dieu ne s'indigne en faveur d'une mère qu'égorgea un bras parricide. Vois : que ton cœur contemple mes plaies dans le som- meil : l'âme mortelle est toute éclairée d'yeux, à qui le don de
attrape! Gare!
The Furies (OCR draft) Experimental (The Furies. Robert Potter, 1779.) — 1 focus
WITH reverence firſt to the Earth I pay theſe vows,
1
The firſt prophetic pow'r:
to Themis next,
Who next her mother held, they ſay, this ſeat
Oracular:
5
Titanian Phœbe then,
She too the daughter of the Earth, unforc'd
Aſſum'd this ſeat; to Phœbus at his birth
Rich
Things horrible to tell, and horrible
To fight, have forc'd me from the fane again:
Trembling with fear my lax limbs ill ſupport
My frame, ſave that my hands with eager graſp
Uphold my ſinking weakness as I paſs.
50
As to the ſhrine with many' a garland crown'd
I bend my age-enfeebled ſteps, beneath
The central dome I ſee a man abhorr'd
By the juſt Gods, a ſuppliant it ſhou'd ſeem,
For ſuch his poſture; but his hands are ſtain'd
55
With blood; in one he holds a new-drawn ſword,
High in the other crown'd with ample wreaths
An olive branch, with wreaths of ſnowy wool
Handſomely wrought: thus far I ſpeak aſſur'd.
Before him lies a troop of hideous women
60
Stretch'd on the feats, and ſleeping; yet not women,
But Gorgons rather, nor the Gorgon form
Exactly repreſenting, as I have ſeen them
Drawn by the painter's imitative pencil,
No: I will not forſake thee: to the end
My guardian care ſhall favour and aſſiſt thee
Preſent, or diſtant far: but to thy foes
85
I know not mercy.
See this griefly troop,
Sleep has oppreſs'd them, and their baffled rage
Shall fail, grim-viſag'd hags, grown old
In loath'd virginity: nor God, nor man
90
Approach'd their bed, nor ſavage of the wilds;
For they were born for mischiefs, and their haunts
In dreary darkneſs 'midſt the yawning gulfs
Of Tartarus beneath, by men abhorr'd,
And by th' Olympian Gods.
95
Fly then, nor yield
To weak diſtruſt: they, be thou fure, will follow
With unremitting chace thy flying ſteps
Wide wand'ring o'er the firm terrene, and o'er
The humid ſea, and wave-furrounded towns.
100
But faint thou not, ſink not beneath thy toils;
Fly to the city of Minerva, take
Thy ſuppliant ſeat, with reverence in thy arms
Graſp
What, can you fleep? Is this a time t' indulge
Your indolent repoſe? Thro' your neglect
I am diſhonour'd 'mongſt the dead, revil'd,
For that I flew him with inceſſant taunts,
125
And wander with disgrace: this infamy,
I tell you, is thro' you: my horrid ſuff'rings,
From those moſt dear to me, excite no anger
Of one offended God;
yet I was ſlain
130
By my fon's hand. With thy mind's eye behold
Theſe wounds: in ſleep the vig'rous foul, ſet free
From groſs corporeal ſenſe, with keener view
Looks thro' the fate of mortals, dimly ſeen
Thro' the day's troubled beam.
135
In dreams doſt thou purſue him, like the hound
That opens in his fleep, on th' eager chace
E'en then intent.
And is this all? Awake,
Ariſe: let not thy toil ſubdue thee; know
165
What loſs enſues if ſleep enfeebles thee;
And let theſe juſt reproaches ſting thy mind,
Incentives to the wife: with firey breath,
That ſnuffs the ſcent of blood, purſue this ſon,
Follow him, blaſt him in the profp'rous chace.
170
Eschilo, Le Eumenidi: traduzione italiana di Ettore Romagnoli (OCR draft) Experimental (Eschilo, Le Eumenidi: traduzione italiana di Ettore Romagnoli. Ettore Romagnoli, 1922.) — 1 focus
Prega dinanzi al tempio.
1
Prima con questa prece onoro Gea
che profetessa fu prima: indi Tèmide
che seconda ebbe sede in questo oracolo,
dopo sua madre, com'è fama; e terza,
5
né già per forza, ma piacendo a Tèmide,
vi salí Febe, prole dei Titani,
figliuola anch'essa della terra; e dono
natale a Febo ella ne fece: e il nome
serba ancora dell'ava.
10
E il Dio, lasciate
le scogliere di Delo e la palude,
alle acclivi approdò spiagge di Pallade
e a questo suolo, ed al Parnaso giunse.
Scorta gli fanno, e grande onore, e innanzi
15
gli schiudono la via, gli Atenïesi
figli d'Efesto, e la selvaggia terra
rendono pervia.
E come ei giunge, il popolo
Ahi! terribile a dire, e piú terribile
a vederlo, mi scaccia uno spettacolo
fuor dal tempio del Nume!
Io non ho forze
45
piú: non mi reggo piú: sovra le palme
io mi trascino, e non sui piedi.
lo non ti tradirò. Presso o lontano,
t'assisterò sino alla fine, e mite
mai non sarò per gl'inimici tuoi.
Vedi che queste Furie infine ho colte:
80
giaccion nel sonno le odïose vergini,
le antiche figlie della notte, a cui
non dei Superi alcuno e non degli uomini
né fiera alcuna mescesi.
Ministre
85
qui di ruina vennero: ché pure
sotto la terra, in ruinosa tenebra,
han dimora, nel Tartaro; e degli uomini
le aborrisce la stirpe e degli Olimpî.
Ma pur, tu fuggi, e non fiaccarti: ch'esse
90
Ehi là! Dormite? E che bisogno ho io
di sonnacchiose?
Perché m'offendete
La fiera in sogno insegui, e al par di cane
che mai la caccia non oblia, tu mugoli.
155
Sorgi, che fai? Stanchezza non t'abbatta!
Aeschylus, Eumenides: versio Latina Ioannis Sanravii (OCR draft) Experimental (Aeschylus, Eumenides: versio Latina Ioannis Sanravii. Ioannes Sanravius, 1555.) — 1 focus
PRIMO quidem prece hac deorum honoro
1
Terram primiuatem, ex qua Themin aiunt,
Quæ secunda à matre ſedit
in hoc uaticinij loco, ut ſermo aliquis, in tertia uerò
Sorte, uolentis neq; per uim alicuius
5
Titanis alia filia terræ ſedit
Phœbe, quæ uerò dat natale donum
Phœbo. Phœbes nomen habet paronymum.
Relinquens paludem & Delium faxum,
Appellens ad littora Palladis, qua tranſeunt naues,
10
In hanc terram uenit, ſedesq; Parnaſi:
Deducunt uerò ipſum, & colunt ualde
Iter facientes filij ulcani, terram
Ferocem facientes mitem:
Accedentemq; ipſum admodum honorat populus,
15
Delphusq; rex huius regionis gubernator,
Artis uerò ipſum diuinum Iupiter condens mente
Conſtituit quartum hunc uatem in thronis,
Iouis uates est Loxias patris.
Hos in precibus laudabo deos.
20
Pallas protemplaris uerò uerbis honoratur.
Colo uerò nymphas, ibi Coricis petra
Caua, augur dæmonum conuerſio,
Dionysiacus uerò habet locum, neq; obliuifcor.
Ex quo Bacchis præſuit deus,
25
“Leporis inſtar luctui inſerens mortem.
Pliſti fontes, & Neptuni imperium
Vocans, & perfectum altiſimum Iouem,
Deinde uates in ſedibus ſedeo.
Et nunc me aſsequi ingreſsoru longorum priorum.
30
Optima dent, & à Græcis aliqui
Eant forte ſortientes, ut exiſtimatur.
Vaticinor enim ut monſtrat Deus.
Certè grauia dicere, & grauia uidere,
Rurſus me miſit ex æde Loxiæ.
35
Vt neq; poſset, neq; attollere ſeditionem.
Curro manibus, non uelocitate crurium.
Verita enim uetula nihil contraria filio quidem.
Ego quidem repo ad multicoronatum antrum,
Video enim in umbilico quidem uirum Deo inuiſo
40
Sedem habentem pollutum ſanguine,
Pandentem manus, & recenter strictum enſem
Habentem, oliuæq;
alte genitum ramum,
Lana maxima coronatum modeſtè.
45
Candida ualde, manifeſtè huic dicam.
Ante uirum hunc mirabilis manipulus
Dormit mulierum in ſolijs ſedens.
Non mulieres, ſed Gorgonas dico.
Neq; rurſus Gorgijs aſsimilabo formis.
50
Vidi aliquando depictas Phinei
Prandium ferentes celeres uisu: tamen
Ipſæ, nigræ enim omnino execratæ ſunt.
Stertunt uerò non fictis flatibus
Ex oculis ſtillant inimicam uiolentiam.
55
Et ornatus, neq; ad deorum ſtatua:s
Ferre dignus, neq;
ad hominum domos.
Amicitiam non uidi huius conuerſationis.
Neq; ulla terra hoc optat genus
60
Alens impune, neq; lugere laborem.
Hinc iam domino domuum hæc
Ipſi ſint curæ Loxiæ fortiſsimo,
Medicouates eſt & prodigiorum ſpeculator.
Et alijs domorum purgatio.
65
Non certè prodā, ad finem uſq;
uerò tibi custos ero
Propè aſtans, & procul abſens
A tuis inimicis, & non ero impotens.
Et nunc uides captas has ſurtis
70
Somno cadentes uerò ſpuentes puellæ,
Vetulæ, ſenes puellæ, quibus non miſcetur
Deorum aliquis, neq;
homo, neq; fera unquam.
Malorum uerò gratia ſunt, & in malo
75
Tenebras inhabitant & tartarum ſub terra.
Inuiſæ hominibus & dijs cælestibus.
Tamen fuge, neq; mollis esto,
Perſequentur te per longam Epirum
Aſcendentem ſine detrimento erraticam terram.
80
Et ſupra Pontum, mariq; clauſas urbes.
Et ne defatigeris hunc mitigans
Laborem, migrans uerò ad urbem Palladis,
Sede antiquum apprehendens ulmis ſimulacrum.
Et illic iudices, & horum blandos
85
Sermones habentes, machinas inueniemus,
Vt omnino libereris ab his laboribus.
Nam te interficere perſuaſi maternum corpus.
Dormiat igitur, aurora & dormientib. quid opus est?
Ego uerò à uobis fic ignominia affecta
Cum alijs mortuis, ſic enim interfeci.
100
Probrum mortuis non deficit.
Turpè uerò capta ſum. prædico enim uobis quòd
Habeo maximam cauſam ab illis,
Patiens ſic atrocia, ab amiciſsimis.
Nullus pro me deorum ſuccenſet,
105
Iugulata parricidis manibus.
Vide plagas has tui cordis.
Dormiens enim meis oculis illuminatur.
In die uerò parca ſpeculatrix mortalium.
Certè multa meorum ſuſcepi
110
Inferiasq; uiro carentes, nephalia placamenta
Et noctigrauas coenas in foco ignis
Sacrificaui in hora nulli deorum communi.
Et omnia hæc ideo pedibus conculcata eſse.
Iſte uerò fugiens uenit instar cadaueris,
115
Et hæc leuiter ex medijs retibus
Impetum fecit, uobis inſaniens ualde.
Audite quemadmodum dixi de mea
Anima, intelligite ſubterraneæ deæ,
Somnium uos nunc Clytemneſtra uoco.
120
In ſomnis perſequeris feram, latras uerò quemadmodum
Canis, ſolicitudinem nunquam relinquens laboris.
135
Quid facis? ſurge, ne te uincat labor.
Neq; ignores laborem mitior facta ſomno.
Molestia affice cor iuſtis probris.
His ſapientibus contrarij ſtimuli ſunt.
Neq; ſpiritum ſanguineum emittes hac
140
Expiratione attenuata uteris igni.
Sequere, tabefac ſecundis perſecutionibus.
Aeschylus, Die Eumeniden: German translation (OCR draft) Experimental (Aeschylus, Die Eumeniden: German translation. Ulrich von Wilamowitz-Moellendorff, 1919–1923.) — 1 focus
Mein erst Gebet der ersten Zukunftskünderin,
Urmutter Erde; nächst der Erde ruf' ich dann
Themis, die nach der Mutter hier gewaltet hat.
So lebt es im Gedächtnis. Dann als dritte nahm
5 durch Übereinkunft, ohne Streit, der Themis Platz
die Schwester ein, Titanin, Erdentochter auch,
Phoibe. Sie hat Apollon diesen Sitz geschenkt,
dem Neugebor'nen; Phoibos heifst von ihr der Gott.
Vom Weiher auf dem Felseneiland Delos zog
10 Apollon an den schiffbelebten Küstenstrand
des Pallaslandes; weiter dann von Attika,
bis hier er am Parnassos seine Stätte fand.
Wegbahnend gaben ihm in feierlichem Zug
die Söhne des Hephaistos ehrfurchtsvoll Geleit,
und durch Urwildnis schlugen sich're Pfade sie.
15 Mit höchsten Ehren nahm sein Kommen hier das Volk
und Delphos auf, der König, der dem Land gebot.
Und in der Seele weckte Zeus die Götterkraft
der Zukunftsschau dem Sohne, setzt' als vierten ihn,
die Wahrheit zu verkünden, auf den Seherthron:
was Zeus ihm eingiebt, offenbart Apollons Mund.
Aus Phoibos' Hause jagt ein Anblick mich zurück,
35 den Augen grau'nvoll, grau'nvoll zu beschreiben auch.
Mir schwinden meine Sinne, wanken meine Knie,
die Arme fliegen zitternd, doch der Fuſs ist steif.
Das Alter wird vor Schrecken hilflos, wird zum Kind.
Ein tret' ich in das kranzbehang'ne Heiligtum,
40 da seh' ich einen Menschen nah dem Nabelstein.
Schutzflehend sitzt er und entweiht den heil'gen Ort.
Blut trieft von seinen Händen, die das nackte Schwert
noch halten und des Ölbaums hochgewachs'nen Zweig,
den keusch ein weithin wallendes Gewand verhüllt,
45 die weiſse Wollenbinde, deutlich sag' ich so.
Vor diesem Menschen aber auf den Stühlen sitzt
und schläft von Weibern eine wundersame Schar,
nein, Weiber nicht, Gorgonen mögen's eher sein
Ich will dich nicht verlassen. Mag ich nahe dir
65 zur Seite weilen oder fern: stets wart' ich dein
und gebe niemals schwächlich deinen Feinden nach.
Ihr schlaft wohl? Holla, taugt es, daſs ihr schlafend
liegt?
95 Und ich, von euch so preisgegeben in der Schar
der Schatten - ach, die Toten hören stets den Schimpf
von denen, die ich selber schlug. In Schanden muſs
ich einsam schweifen. Und ich sag's euch an, die Last
ihrer Anklagen drückt mich schwer, und ich, an der
100 das nächste Blut so fürchterliche That beging,
in Höll' und Himmel hab' ich keinen, der mich rächt,
ob Mutterblut mein Mörder auch vergossen hat.
Sie entblöfst die Brust.
Sieh hier die Wunde. Deine Seele nimmt sie wahr,
104 denn erst im Schlafe wird des Geistes Auge hell.
106 Ihr habt von meinen Schenkerhänden manchen Guſs
weinloser Spenden, nüchtern Opfer gern geschlürft,
und meines Herdes Flamme hat in nächt'gen Weih'n
euch manches Mahl bereitet, wo kein andrer Gott
110 geladen wird; für alles zahlt ihr Schmach als Dank.
Und er ist fort, ist ausgebrochen wie ein Reh,
war von den Netzen schon umstellt, und doch ent-
weicht
er leichten Sprunges, spottet euch hohngrinsend aus.
Hört mich, um meiner Seele Frieden ruf ich euch,
115 kommt zu euch, ihr Gewalt'gen aus dem Reich der
Nacht.
Als Traumerscheinung ruft euch Klytaimestra wach.
Im Traume schlägst du an und spürst dem Wilde nach:
so läfst das Jagen auch im Schlaf die Bracke nicht.
Was hilft es? Aufsteh'n musst du, die Ermattung darf
dich nicht bezwingen, nicht des Schlafes Süfsigkeit
verhindern, daſs du des Verlustes inne wirst.
135 Wie Geiſselhiebe fühlt der Redliche den Schmerz
verdienten Vorwurfs: dring' er dir ins tiefste Mark.
Nun vorwärts zur Verfolgung, schnaube blut'gen Hauch,
heifser Gedärme Feuerodem hinter ihm,
verdorr' ihn, mach' ihn mürbe mit der zweiten Hatz.
Eumenides (OCR draft) Experimental (Eumenides. Anna Swanwick, 1886.) — 1 focus
PYTHONESS
FIRST, with this prayer, I worship of the gods *
Gaia, primeval prophetess;-and next,
Themis, who second, as tradition tells,
Upon her mother's seat was here enthroned;
With her good will, nor in despite of any,
Another child of Earth, Titanian Phoebe,
Third by decree of Fate, assumed this seat;
She as a birth-day gift to Phobos gave it,
And hence his name to Phoebe is allied.
Leaving the lake and Delos' rocky isle,
10
At Pallas' ship-frequented shores he lands,
Then seeks this region, these Parnassian seats;
Him onward speed, and mightily adore,
Hephæstos' sons, road-fashioners, who tame
The savage earth. The god, established here,
Highly is honoured by the native tribe,
And by King Delphos, steersman of this land.
Zeus with prophetic lore his heart inspired,
And throned him on this sacred seat, fourth seer;
So Loxias * now is prophet of his sire.
20
These gods I worship with preluding prayers.
But be Pronæan ‡ Pallas likewise hailed
With words of honour! you too I salute,
Nymphs who frequent Korykia's caverned rock,
Kindly to birds, and haunt of deities.
There Bromios, well I wis, the region holds,
Since with his Thyads thence the god made war,
And Pentheus coursed, like doubling hare, to death.
The founts of Pleistos, and Poseidon's might
Invoking, and high-consummating Zeus,
30
As priestess I assume the sacred seat.
Beyond the past my entrance may they crown
With fair response! If sons of Greece be here,
Let them, as custom is, approach by lot,
34
For as the god doth guide, I prophesy.
APOLLO
I'll ne'er betray thee: to the end thy guard,
Beside thee standing, or when far aloof;
Nor will be gracious to thy enemies.
And captured now this maddened crew thou seest.
By sleep the loathsome virgins are o'erpowered,
Hoary primeval progeny,-with whom
Nor god, nor man, nor beast, will e'er consort.
70
For Evil's sake brought forth, in evil gloom
Of subterranean Tartaros they dwell,
Abhorred of men and of Olympian gods.
But hie thee hence, nor e'er relax thy speed,
For as thou tread'st the wand'rer-trampled earth,
They'll track thee o'er the ample continent,
O'er the wide ocean and the citied isles;
And thou, faint not too early, o'er thy grief
Brooding alone; but haste to Pallas' walls,
And suppliant her ancient image clasp.
80
There having judges of thy cause, and words
Of suasive power, some means we shall devise
For evermore to free thee from these toils;
For at my bidding was thy mother slain.
ORESTES
Apollo lord, not to do wrong thou know'st;
Since then thou knowest, learn not to neglect.
Of good success thy might is warranty.
APOLLO
Remember, nor let fear unnerve thy mind.
[To HERMES.]
But thou, true brother mine, blood of my sire,
Hermes, protect him ;-faithful to thy name,
90
Be guide, be shepherd to my suppliant;
For Zeus himself reveres the outlaw's claim,
Which mortals from thy happy escort hold.
Ghost
Sleep would ye! How! what need of sleepers here?
But I, by you dishonoured thus and scorned,
Among the other dead no lack of blame,
For his sake whom I slew, must needs endure.
In deep disgrace I wander ;-hear ye this,
Reproach among the shades forsakes me not;
100
Dire evil I have borne from those most dear,
And yet for me, by matricidal hands
Ruthlessly slain, no god is moved to wrath.
Behold these direful heart-wounds, whence they came,
For clear in sleep the vision of the mind,
Though unforeseen by day the fate of men.
My off'rings many a time have ye lapped up,
Wineless libations, sober, soothing gifts,
The hallowed feast around the altar-fire,
At night's dread hour, shared by no other god.
110
All these down-trampled now I must behold.
But gone is he, escaping like a fawn,
And, lightly bounding o'er the hunter's net,
At you he mocked, with many a scornful jeer.
Hear ye, how, pleading for my life, I speak.
Awake, dread demons of the lower world;
For Clytemnestra calls you, I, a dream.
Chorus
[Moaning.]
CLYTEMNESTRA
Moan would ye? but the man is gone, is flown;
For him are patron-gods, though not for me.
Chorus
[Moaning.]
CLYTEMNESTRA
Soundly ye sleep, and pity not my woe,
120
While he, the matricide, Orestes, flies.
Chorus
[Groans.]
CLYTEMNESTRA
Groan ye and sleep, nor on the instant rise?
What have ye done except to work me bale?
Chorus
[Groans.]
CLYTEMNESTRA
Slumber and toil, worthy conspirators,
Have sorely wasted the fell dragon's might.
Chorus
[Redoubled and shrill groans.]
Take heed there. *
CLYTEMNESTRA
In dreams ye track the game, ye yelp amain,
Like hound that never intermits the chase.
What dost thou? Rise, be not subdued by toil,
Nor yet, relaxed by sleep, to grief be blind.
By just reproaches let thy heart be stung,
130
For to the prudent sharp they are as goads.
†But on thy quarry wafting gory breath,
Scorch him with fiery vapour from thy maw ;—
Chase hard, with second coursing wear him down.
Leader
Awake! Awaken her, as I wake thee!
Sleepest thou still? Arise, and slumber spurn;
Then try we whether vain our prelude be.
Chorus
STROPHE I.
1st Fury
Woe! woe! alack! Friends, we have suffered scorn.
2
Much have I suffered and in vain.
1
Alack! dire anguish we have borne,
Intolerable pain!
140
2
Burst from the toils, fled is the game away.
3
By sleep o'ermastered I have lost the prey.
ANTISTROPHE I.
4
Fie! Son of Zeus! Thou thievish art, I trow;
5
Us, hoary gods, thou youngster ridest down;
4
This godless wight, bitter to parents, thou
As suppliant dost own.
5
A god the matricide has filched away.
6
That aught herein is just will any say?
STROPHE II. 149
7
Voice of reproachful blame, to me in dreams that came
Smote me, like charioteer with scourge grasped tight,
150
'Neath heart and reins.
8
Such chilly pang I know
†As from the public scourger's ruthless blow.
ANTISTROPHE II.
9
The upstart doings these of younger deities,
155
Usurping power beyond the sway of right.
†Dark-smeared from foot to crown, earth's navel-stone
10
Blood's horrible defilement now doth own.
STROPHE III.
11, 12
But Thou, the seer, with hearth-stain hast thy shrine
160
Polluted, self-invited, self-impelled;
162
Revering mortal things 'gainst law divine
The Fates thou hast dishonoured, grey with eld.
ANTISTROPHE III.
13, 14
†Me while he plagues, himself he shall not free;
A captive still, though under earth he fled,
For, stained with blood, another after me,
169 174 178
†Avenger stern, shall light upon his head.
APOLLO
Avaunt, I charge thee, leave these hallowed seats;
170
Depart with speed from this prophetic shrine,
Lest thou,-by wingèd glistering snake transfixed,
Shot from this golden-twisted cord,-through pain,
Shouldst vomit forth black gore, the clots disgorging
Which thou from slaughtered men hast ruthless sucked.
Thee it befits not to approach these seats,
But where head-lopping, eye-outscooping rage,
With vengeance that doth sap youth's vital powers,
Where slaughters, mutilations, stonings reign,
180
And where impaled, wretches with cruel throes
Groan forth their anguish. These the feasts ye love,
And therefore are ye hateful to the gods.
Your whole aspèct attests it,-such should dwell
In blood-gorged lion's den, not tarry here
Bringing pollution to these hallowed seats.
Begone, ye grisly troop, unshepherded,
For to such flock no heavenly power is kind.
Chorus
Apollo lord, do thou in turn give ear;
No mere accomplice art thou in these ills;
190
Rather of all, sole author thou, sole cause.
APOLLO
How so! To greater length extend thy speech.
Chorus
The stranger thou didst prompt to matricide.
APOLLO
To avenge his sire I prompted him; why not?
Chorus
With promise this new bloodshed to defend.
APOLLO
And bade him seek as suppliant this shrine.
Chorus
Then these, his escort, why dost thou revile?
APOLLO
Because not meet their presence for these seats.
Chorus
Yet unto us hath been assigned this charge.
APOLLO
What function this? Extol thy fair employ.
200
Chorus
All mother-slayers from their homes we chase.
APOLLO
How if the wife her husband should have slain?
Chorus
Not one in blood were she with him she slew.
APOLLO
Greatly thou dost misprise and set at nought
The nuptial bond of Hera and of Zeus;
Dishonoured too is Kypris by these words,
From whom to mortals come their dearest joys;
For, under Justice' shield, the nuptial couch,
'Twixt man and wife the heaven-appointed bond,
Is mightier than oath; to wedded pair,
210
When one slays other, if thou lenient be,
These not pursuing with keen-sighted wrath,
Not justly then Orestes thou dost chase;
For thee, right earnest in his case I find,
But openly in hers more mild in sooth.
But Pallas shall both sides with justice scan.
Chorus
Trust me this man never will I let go.
APOLLO
Pursue him then, prolong thy fruitless toil.
Chorus
Claim not by word my honours to abridge.
APOLLO
Honours like thine I would reject with scorn.
Chorus
For great thy rank before the throne of Zeus.
220
But I, led on by matricidal blood,
To death will chase this man, and hunt him down.
APOLLO
But I will aid, will save, the fugitive;
For dire with men and gods the suppliant's wrath,
If I his cause should willingly betray.
ORESTES
embracing the sacred image of PALLAS.
Athena queen, at Loxias' behest
I hither come; view kindly one accused,
Not blood-polluted, nor with hands unclean,
For blunted now and worn the edge of crime
At other shrines, and in the paths of men.
230
Passing alike o'er continents and seas,
Obedient to the word oracular
Of Loxias, thy sacred shrine I reach,
Thy image, goddess! Taking here my stand,
I will abide the issue of my cause.
Leader
'Tis well; sure token this, the man is here.
Follow the leading of this voiceless guide;
For still we track, as hound the wounded fawn,
By blood and reeking drops, our destined prey;
With many a toilsome, man-outwearing gasp
Pant my deep vitals, for on every spot
240
Of the wide earth my charge I shepherded,
And now in hot pursuit with wingless flight
Swift as swift galley o'er the sea I course;
Here in some nook ensconced the game must lie;
254
Odour of human blood I snuff with joy.
Chorus
1, 2
Look here! Look there!
Take heed! Beware!
Lest, scathless in flight, illuding our sight,
The matricide 'scape unaware.
3, 4
Lo! yonder enshrined,
Round the goddess entwined,
A verdict he seeks through her aid 'gainst the right.
250
5, 6
But baseless his trust;
Mother's blood from the dust
Is hard to recover, as earth-fallen rain.
7, 8
Lo, suffer thou must
In requital most just,
And I from thy members the life-blood will drain.
9, 10
The red draught I'll taste,
Thy strength I will waste,
Then drag thee still living to regions below,
260
The forfeit to pay for thy mother's death-blow.
11, 12
There thou shalt see in durance drear,
'Gainst god or guest or parents dear,
Like thee who sinned, receiving their due meed.
13, 14
For Hades, ruler of the nether sphere,
Exactest auditor of human kind,
Graved on the tablet of his mind
Doth every trespass read.
ORESTES
To me, long disciplined in woe, are known
Divers lustrations; when to speak I know,
When to be silent; but in present need
By sapient teacher I was charged to speak.
Pale now and dim the blood-mark on my hand;
270
Washed clean away the matricidal stain;
For while yet fresh, by rites of sacred swine,
At Phobos' altar it was duly purged ;—
Tedious the tale, were I to reckon o'er
How many fared with me nor suffered harm.
Time, as it waxeth, purifieth all ;-
Now, with pure lip, I piously invoke
Athena, of this region queen, to come,
My pleader: so she weaponless shall earn
Myself, my realm, and all the Argive host,
280
Honestly true, allies for evermore.
But whether on the distant Libyan plain
She, by her native wave of Triton stand,
Or sit, with foot enveloped, to her friends
Dispensing aid ;-or on Phlegraian fields,
Like warlike leader, marshal her array,—
Oh may she come (a goddess hears from far),
And be my saviour from these miseries.
Chorus
Thee nor Apollo, nor Athena's might
Avails to save. Spurned by the gods themselves,
290
With heart of joy oblivious, thou shalt pine,
The Furies' blood-sucked victim, a mere shade.-
How! no reply! Dost thou contemn my words,
Thou, fattened for me, thou, my victim doomed,
Slain at no altar, but my living prey?—
Our hymn, as chain to bind thee, thou shalt hear.
Full Chorus
STROPHE I.
Oh mother, hear me, Mother Night,
Who brought me forth, a living dread,
To scare the living and the dead,
Latona's son does me despite ;-
Stealing away my trembling prey,
Destined a mother's murder to requite.
Now o'er the victim lift the dread refrain,
The Furies' death-hymn, madness-fraught ;-
Torch of the brain, from Hades brought,—
Soul-binding, lyreless, mortal-blighting strain.
ANTISTROPHE I.
For Fate unswerving span, that we
320
This office hold for evermore :—
321
Mortals imbrued with kindred gore
We chase, till under earth they flee;
And when in death they yield their breath,
Not e'en in realm of Hades are they free.
Now o'er the victim lift the dread refrain,
The Furies' death-hymn, madness-fraught;-
Torch of the brain, from Hades brought,—
328
Soul-binding, lyreless, mortal-blighting strain.
STROPHE II.
For even at birth Fate assigned our career
330
Apart from the gods;-we approach not their sphere;
Their banquets we share not,
Their white robes we wear not,
334
Men's homes to destroy is the Furies' employ.
When Ares in strife
Robs a brother of life,
†Relentless, the blood-dripping caitiff we chase ;-
Though girded with strength, he must falter at length,
And falls, overpowered in the race.
ANTISTROPHE II.
No partner brook wé in our time-honoured cares,
340
341
†Nor share with the gods jurisdiction nor prayers.
For, us, the detested,—
Blood-stained, sable-vested,
High Zeus from his hall did exclude one and all.
So downward we stoop
On our foe with fell swoop,
347
And crush him with heavy footfall where he lies;
†These limbs overthrow both the swift and the slow;
Once prostrate, our victims ne'er rise.
350
STROPHE III.
Men's glory, though beneath the sky
Proudly august, below the earth
Dwindles dishonoured, nothing worth,
Before our dark-stoled company,
354
What time in bodeful dance, untired, our feet we ply.
ANTISTROPHE III.
Through evil blind, the wretch, though prone,
Knows not his fall; for dark the cloud
That doth the guilty mind o'ershroud;
And Fame proclaims with heavy groan,
The doom, like murky cloud, that wraps a house o'erthrown.
STROPHE IV. 360 354a
For such Fate's decree :-awful ministers we,-
360
Keen-eyed to conceive what untired we achieve;
†Of crime ever mindful, obdurate to prayer,
Apart from the gods our loathed mission we bear;-
To living and dead, 'neath our sunless torch-ray,
Dark and rugged our way.
ANTISTROPHE IV.
Who then without fear among mortals can hear
368
Our Fate-sanctioned warrant, our god-given right?
For not with dishonour I wield my dread might,
370
Although my hoar mission, in darkness profound,
372 377 372a 381 389
I hold 'neath the ground.
ATHENA
A voice I heard from far Scamander's banks
Invoking me, what time the land I claimed,-
Fair portion of the booty, spear-achieved,
Which chiefs and leaders of Achaia's host
Apportioned, root and branch, for ever mine,
To Theseus' sons a chosen heritage.
380
Thence have I come, plying unwearied feet,
My swelling Ægis rustling, without wings;
With stalwart coursers harnessed to my car.
And now, beholding here these uncouth guests,
I fear not, yet the marvel takes mine eye.
Who are ye? I address myself to all,
To you and also to this stranger here,
Who as a suppliant at mine image sits.
But you, like nothing that is born and dies,
Neither of goddesses by gods beheld,
390
Nor in similitude of mortal shapes ;-
But to speak ill of those who harm us not
Reason forbids, and Justice stands aloof.
Chorus
Daughter of Zeus, all shalt thou hear in brief.
The progeny of ancient Night are we,
"Curses" yclept in homes beneath the earth.
ATHENA
Your race I know, and titles ominous.
Chorus
Ay, and my honours quickly shalt thou learn.
ATHENA
Mine ears are open, be the word but plain.
Chorus
'Tis ours men-slayers from their homes to chase.
ATHENA
And to the slayer's flight what goal is fixed?
400
Chorus
Where to rejoice is not th' appointed doom.
ATHENA
And to this bourn thou houndest now this man?
Chorus
Yea, for he chose his mother's blood to shed.
ATHENA
Urged by no mandate whose strong dread he feared?
Chorus
Where is the goad should prompt to matricide?
ATHENA
Two parties plead, one only have I heard.
Chorus
But neither will he take nor tender oath.
ATHENA
Repute of justice, not just act, thou wishest.
Chorus
How? Tell me. For no lack of wit is thine.
ATHENA
Win not by oaths unjust success, I say.
410
Chorus
Question then put, and rightful verdict give.
ATHENA
Leave ye to me the ruling of the cause?
Chorus
Surely: just homage just regard requites.
ATHENA
To this what wilt thou in thy turn reply,
O stranger? Tell thy country and thy race,
And thy misfortunes, then ward off this blame;
If, trusting in the right, thou thus dost sit
Clasping mine image, near my sacred shrine,
Ixion-like, a suppliant revered,-
To all these queries give me clear reply.
420
ORESTES
Athena queen! matter of grave import
First will I from thy words last-uttered purge.
Not blood-polluted am I, nor doth stain
Cleave to thine image from thy suppliant's hand.
Sure proof of this will I adduce ;-'tis law
That voiceless lives the man defiled by blood,
Till purifier's hand hath him besprent
With victim's blood, slain in life's budding prime.
Long since at other shrines have been performed,
430
With victims and with streams, these lustral rites.
Thus then this care, as cancelled, I dismiss.
My lineage, what it is, thou soon shalt hear.
Argive am I, my sire thou knewest well,
Marshal of naval heroes, Agamemnon,
In league with whom thou madest Ilion,
Troya's proud city, an uncitied waste.
The hero home returned, and basely fell;
For him, entangled in a subtle net,
My mother, black of soul, did reave of life;
440
The bath bore witness to the deed of blood.
Myself, long time an exile, coming home,
Slew her who bare me,-I deny it not,-
Avenging my dear father, blood for blood.-
But Loxias is sharer in my guilt,
Who goads of anguish to my heart announced,
Unless the guilty found from me their due.
My deed, or just, or unjust, do thou judge;-
Fare as I may from thee, I'll bow content.
ATHENA
Too grave the cause for mortal to adjudge,
450
Nor is it lawful for myself to try
Causes of blood, with such keen issue fraught.
Chiefly for this: although, due rites performed,
My shrine thou visitest as suppliant,
Harmless and pure; yet in my city's cause,
Hurtful to it, I claim, thou shalt not be.
For these hold functions hard to set aside,
And not triumphant in their suit, henceforth,
The poison of their hate, falling to earth,
Will to this land breed dire and cureless plague.
460
So stands the matter;-each alternative,
For them to stay, for me to banish them,
Is mischief-fraught, nor know I remedy.
But since this weighty cause hath lighted here,
Judges of murder, bound by oath, I'll choose,-
Solemn tribunal for all future time.
But for yourselves call witnesses and proofs,—
Sworn evidence collect to aid your suit;
And when, this matter truly to decide,
I from my citizens the best have culled,
Who shun the fraudful oath, I will return.
Chorus
STROPHE I.
Ruin will usher in new laws
Should judgment crown the wrongful cause,
And on this mother-slayer smile ;-
This deed will mortals reconcile
To license, and from age to age,
Parents shall bleed beneath their children's rage.
470
ANTISTROPHE I.
No more this mortal-watching train
Shall dog the caitiff as of yore;-
To murder I will give the rein.
Who tells his neighbour's sorrow o'er,
†Shall hear in turn Grief's anguished moan;
480
Who comforts other's woe, himself must groan.
STROPHE II.
Let none, 'neath Sorrow's stroke
Writhing, our aid invoke,
Pleading with anguished moan,
"O Justice, Justice, O Erinys' throne!"
Some father thus may wail,
Some mother smit with bale,
Vainly, since Justice' altar lieth prone.
490
ANTISTROPHE II.
†Throned in the heart let Awe,
Guardian of sacred law,
There hold her stedfast reign!
Well earned is wisdom at the cost of pain.-
But who in blithesome cheer
That lives, absolved from Fear,
Or man, or State, will Justice long revere?
STROPHE III. 499
Neither life by law unblest,
Nor by tyrant yoke opprest,
500
Sanction thou ;-
All extremes the gods detest;
They the golden mean, I trow,
Stamp with might. The truth I speak
Weighty is. Defiant scorn
Is from godless folly born;
While from inward health doth flow,
508
Beloved of all, true bliss which mortals seek.
ANTISTROPHE III.
This, the sum of wisdom, hear;—
510
Justice' altar aye revere,
Nor ever dare,
Lusting after worldly gear,
With atheist foot to spurn; beware,
Lurketh Retribution near,
Direful issue doth impend;
Honour then with holy fear
517
Thy parents,-household rights revere,
Nor guest-observing ordinance offend.
STROPHE IV.
But who unforced, with spirit free
520
Dares to be just, is ne'er unblest;
Whelmed utterly he cannot be:
But for the wretch with lawless breast,
Bold seizer of promiscuous prey,-
I warn you, he, perforce, his sail
526
Shall strike amid the conquering gale,
When shrouds and yards dismasted own its sway.
ANTISTROPHE IV.
He cries, but mid the whirlpool's roar
None heeds him; for the gods deride,
530
†Eyeing the boaster, proud no more,
Struggling amid the surging tide;
Shorn of his strength he yields to Fate ;-
The cape he weathers not, but thrown
On Justice' reef, with precious freight,
538 550 558
He perisheth for aye, unwept, unknown.
ATHENA
Herald, proclaim! Hold back the multitude,
Let Tuscan trumpet, filled with mortal breath,
Piercing the welkin with sonorous blast,
Ring out its brazen summons to the crowd:
For, while this council-hall the jurors fill,
540
Silence to keep availeth, and to learn
(Yea, the whole city and this stranger too)
What laws for time eternal I ordain;
So may the cause be righteously adjudged.
Chorus
Apollo lord, rule thou thine own domain ;-
In this affair say, what concern hast thou?
APOLLO
Twofold my errand here. As witness, first:
For this man at my shrine is suppliant,
Guest of my hearth; by me from murder cleansed.
Also I come as pleader in his cause;
550
For of his mother's death-blow mine the blame.
[To ATHENA.]
Now, as thy wisdom prompteth, open thou
The trial, Pallas: legalize the suit.
ATHENA
[To the Chorus.]
'Tis yours to speak;-thus I commence the suit.
Since that the plaintiff, taking first the word,
To state the argument may justly claim.
Chorus
Though we be many, brief shall be our speech.
[To ORESTES.]
Do thou in turn make answer, word for word :—
And first declare,—didst thou thy mother slay?
ORESTES
I slew her, nor have e'er denied the deed.
Chorus
Thus of three wrestling-bouts the first is-ours.
ORESTES
Not prostrate he o'er whom thou mak'st this vaunt.
560
Chorus
Behoveth thee to tell how thou didst slay.
ORESTES
This hand, my drawn sword wielding, smote her neck.
Chorus
By whom persuaded, and by whose advice?
ORESTES
By Phobos' words: he witnesseth for me.
Chorus
How? did the prophet counsel matricide?
ORESTES
Certes,-nor thus far have I blamed my lot.
Chorus
But, by the vote condemned, thou'lt change thy speech.
ORESTES
My sire, I trust, will aid me from the tomb.
Chorus
Good: having slain thy mother, trust the dead!
ORESTES
Polluted was she with a twofold stain.
570
Chorus
How so? Instruct the jurors on these things.
ORESTES
Her husband slaying, she my father slew.
Chorus
Thou livest, she through death is murder-free.
ORESTES
Why did ye not then chase her while alive?
Chorus
Not of one blood with her the man she slew.
ORESTES
But am I with my mother one in blood?
Chorus
Thee 'neath her zone she nourished;-blood-stained wretch,
A mother's dearest blood dost thou disown?
ORESTES
Now bear me witness and expound for me,
Apollo, whether I with justice slew.
580
The deed, as wrought, we do not disavow;-
But whether justly shed, or not, this blood,
Judge thou, that answer I may make to these.
APOLLO
To you, Athena's great tribunal, now
Justly I'll speak; a prophet may not lie ;-
Ne'er from my throne prophetic have I said
Concerning man, or woman, or the state,
What Zeus, Olympian sire, might not ordain.
Learn ye how potent is the plea I urge ;—
The Father's will I charge you to obey ;
590
For oaths are not of greater force than Zeus.
Chorus
Zeus, as thou sayest, gave this oracle,
And bade Orestes here, his father's death
Avenging, to despise a mother's rights.
APOLLO
Unlike the case, when dies a highborn man,
Richly adorned by sceptres Heaven-bestowed,
By woman dies, not from impetuous bow
Of Amazons far-shooting: Pallas, nay!
But as thyself shalt hear, and these convened
600
Who sit, by ballot to adjudge this cause.
For, from the mighty labour, conquest-crowned,
†Her lord with friendly welcome she receives,
The bath he enters; him she covers o'er
With broidered robes, then, tangled in the folds,
Smites him, her husband;—such the hero's death,
By all revered, marshal of naval hosts ;-
Her thus I signalize, their hearts to prick
Who here have mission to decide this cause.
Chorus
A father's death Zeus honours,-so thou sayest,-
610
Yet he his father, aged Kronos, chained :-
How prove this deed not adverse to thy word?
Here I invoke you, judges, to give heed.
APOLLO
Oh hateful progeny, of Heaven abhorred!
Fetters he might unloose,-this ill hath cure,
And yields to many a method of release.
But when of murdered man the dust hath once
The blood sucked up, he riseth never more.
No charm hath Zeus, my father, here ordained,
Who all things else upturneth as he will,
620
Nor with the toil panteth his mighty heart.
Chorus
Against his exile darest thou to plead?
Shall he, a mother's kindred blood who shed,
Lord it in Argos, o'er his father's house?
What altars of his people may he touch?
How share the lustral water with his tribe?
APOLLO
Thus I declare, learn ye how just my words.
Not parent of the embryo, but nurse,
Is she, the so-called mother of the child.
630
The father is the source: as stranger, she
For stranger rears the germ, if Heaven blight not.
Sure warrant of my word I will adduce;—
A child, though motherless, may see the light;
Witness this daughter of Olympian Zeus,
Not nurtured in the darkness of the womb,
Yet such a scion goddess never bare.
In will, in action, Pallas, be it mine
Thy city and thy people to exalt.
This man I sent, a suppliant to thy shrine,
640
That faithful he might be for evermore.
That, goddess! thou for allies mightest win
Him and his after-race, and that these pacts
Might last eternal, blessed by men unborn.
ATHENA
I do command you, as your judgment leads,
Just verdict give,-of pleadings now enough.
Chorus
By us in sooth our shafts have all been shot,
The issue of the cause I wait to hear.
ATHENA
How may I rule the cause, unblamed by you?
Chorus
Ye heard what ye have heard ;-now with your heart
650
Give judgment, strangers, and revere your oaths.
ATHENA
Hear ye my statute, men of Attica,—
Ye who of bloodshed judge this primal cause;
Yea, and in future age shall Ægeus' host
Revere this court of jurors. This the hill
Of Ares, seat of Amazons, their tent,
What time 'gainst Theseus, breathing hate, they came,
Waging fierce battle, and their towers upreared,
A counter-fortress to Acropolis;
To Ares they did sacrifice, and hence
660
This rock is titled Areopagus.
Here then shall sacred Awe, to Fear allied,
By day and night my lieges hold from wrong,
Save if themselves do innovate my laws.
If thou with mud, or influx base, bedim
The sparkling water, nought thou'lt find to drink.
Nor Anarchy, nor Tyrant's lawless rule
Commend I to my people's reverence;—
Nor let them banish from their city Fear;
670
For who 'mong men, uncurbed by fear, is just?
Thus holding Awe in seemly reverence,
A bulwark for your state shall ye possess,
A safeguard to protect your city-walls,
Such as no mortals other-where can boast,
Neither in Scythia, nor in Pelops' realm.
Behold! This court august, untouched by bribes,
Sharp to avenge, wakeful for those who sleep,
Establish I, a bulwark to this land.
This charge, extending to all future time,
680
I give my lieges. Meet it is ye rise,
Assume the pebbles, and decide the cause,
Your oath revering. All hath now been said.
Chorus
This sisterhood, oppressive to the land,
My council is that ye in no wise shame.
APOLLO
And I enjoin you, fear mine oracles;
From Zeus they issue, fruitless make them not.
Chorus
Usurping championship of bloody suit,
No longer shall thine oracles be pure.
APOLLO
Did then my Father towards Ixion err,
Who first as blood-stained suppliant, sued for aid?
Chorus
Say on! but I, defrauded in my suit,
690
In turn will haunt the land, dread visitant.
APOLLO
Alike of younger and more ancient gods
Art thou unhonoured. I the cause shall win.
Chorus
So whilom wroughtest thou in Pheres' house,
Moving the Fates mortals from death to free.
APOLLO
Is it not just my votary to save,
Then most when most his trouble calls for aid?
Chorus
But thou the prime allotments didst o'errule
With wine deluding the hoar goddesses.
APOLLO
But thou, full soon, defeated in thy suit,
700
Wilt spew thy venom, harmless to thy foes.
Chorus
Since thou, young god, o'erridest my hoar age,
The issue I await with list'ning ear,
And doubtful stay my wrath against the town.
ATHENA
With me it rests to give the casting vote,
And to Orestes I my suffrage pledge.
For to no mother do I owe my birth;
But I, in all save wedlock, praise the male.
In very truth I am my father's child,
710
Nor care I to avenge a woman's death
Who slew her husband, guardian of the house.
Orestes, judged by equal votes prevails.
The pebbles now pour quickly from the urns,
Judges, to whom this office is assigned.
ORESTES
Phobos Apollo, how will end this suit?
Chorus
O Night, dark mother, seest thou these things?
ORESTES
The noose awaits me, or to see the light.
Chorus
Ruin for us, or firm prerogative.
APOLLO
Now strangers, count the pebbles with due care;
And while ye tell them o'er, let justice reign;
720
Lack of right judgment breedeth mighty woe,
The while one suffrage hath a house restored.
ATHENA
This man acquitted is from charge of blood,
For equal are the numbers of the votes.
ORESTES
Hail Pallas! Hail thou saviour of my house!
The exile, reft of his paternal land,
Thou leadest home: haply some Greek will say,
"The man an Argive is once more, and dwells
On his paternal heritage, by aid
730
Of Pallas, and of Loxias, and Him,
Third Saviour, mighty consummator, Zeus,"
Who, honouring my father's death, saves me,
Beholding these my mother's advocates.
Now to my native Argos I depart,
Pledged to this country and thy lieges here
By oath to be revered for evermore,
That never helmsman of the Argive State
Shall hither bear the well-appointed spear.
For we, ourselves, though couching in the grave,
On those who violate these present oaths
740
By sore perplexities will work, and send
In march despondency, in crossing streams
Omens averse, till they repent their toil.
But unto those who keep this pledge, and honour
Athena's city with confederate spear,
To them will we be gracious evermore.
Hail goddess, and these city-wardens, hail!
Still may your gripe be fatal to your foes,
While victory and safety crown your spear.
Chorus
1
Ye upstart gods, time-honoured laws
750
Down-riding, ye have seized my prey.
2
But I, dishonoured, stung by grief,
Woe, woe, my torture to allay,
On all the ground, will cast around
Venom, whose baleful drops shall cause
Where it doth light a sterile blight,
Fatal alike to germ, to leaf.
The pest, O Justice, scouring o'er the plain,
Shall fling abroad its man-destroying stain.
3
I groan anew; what dare? what do?
760
My pangs the citizens shall rue;
Alas, most wretched are thy daughters, Night!
Enduring this dishonourable slight.
ATHENA
Be moved by me to stay these heavy groans;
Not vanquished are ye, nor to your disgrace
Fell justice, equal-voted, from the urn.
Besides from Zeus clear oracles were sent,
And he who uttered them himself avouched,
Orestes for this deed should know no scath.
770
Hurl not your heavy wrath upon this land;
Your rage abate, cause not sterility,
Nor rain your poison-drops, like venomed darts,
Ruthless devourers of each tender germ.
For I most righteously do promise you
Both sanctuaries and shrines in this just land;
Seated at hearths with unctuous off'rings fed,
And held in honour by my lieges here
Chorus
1
Ye upstart gods, time-honoured laws
Down-riding, ye have seized my prey.
780
2
But I, dishonoured, stung by grief,
Woe, woe, my torture to allay,
On all the ground, will cast around
Venom, whose baleful drops shall cause
Where it doth light a sterile blight,
Fatal alike to germ, to leaf.
The pest, O Justice, scouring o'er the plain,
Shall fling abroad its man-destroying stain.
3
I groan anew; what dare? what do?
My pangs the citizens shall rue;
790
Alas, most wretched are thy daughters, Night!
Enduring this dishonourable slight.
ATHENA
Not slighted are ye, powers august! through rage
Curse not with hopeless blight the abode of man.
I too on Zeus rely; why speak of that?
And sole among the gods I know the key
That opes the halls where sealed thunder sleeps.
But such we need not. Be appeased by me,
Nor scatter o'er the land, from froward tongue,
The harmful seed that turneth all to bane.
800
Of bitter rage lull ye the murky wave;
Be venerated here and dwell with me.
Sharing the first fruits of this ample realm,
For children offered, and for nuptial rite,
This word of mine thou wilt for ever praise.
Chorus
1
What! I endure all this; alas!
2
I, hoary goddess, dwell forsooth on earth,
Debasement horrible!
3
Revenge I breathe, unmitigated wrath!
4
Woe, woe! O earth, alas!
5
What agony of pain creeps o'er my heart!
6
Hear, Mother Night, my passion.
7
Mark for scorn,
By crafty gods deluded, held for nought,
Of ancient honour I am basely shorn.
ATHENA
I'll bear thine anger, for mine elder thou,
810
And art moreover far more sage than I.
Yet me, with wisdom, Zeus not meanly dowers.
But ye, departing to a foreign land,
Will of the land ye leave enamoured be;
Of this I warn you; for, Time's onward flow
Shall these my lieges lift to loftier fame.
But thou a seat shall have, Erechtheus near,
Honoured by men and stolèd matrons, such
As ye from other mortals ne'er might win.
But cast ye not abroad on these my realms,
820
To waste their budding strength, whetstones of blood,
Evoking frantic rage not born of wine;
Nor pluck ye out the heart of fighting-cocks,
To plant among my townsmen civil strife,
Reckless of kindred blood; let foreign war
Rage without stint, affording ample scope
For him who burns with glory's mighty rage.
No war of home-bred cocks, I ween, is that!
Such terms I proffer, thine it is to choose;
830
Blessing and blest, with blessèd rites revered,
To share this country dear unto the gods.
Chorus
1
What! I endure all this; alas!
2
I, hoary goddess, dwell forsooth on earth,
Debasement horrible!
3
Revenge I breathe, unmitigated wrath!
4
Woe, woe! O earth, alas!
5
What agony of pain creeps o'er my heart!
6
Hear, Mother Night, my passion.
7
Mark for scorn,
840
By crafty gods deluded, held for nought,
Of ancient honour I am basely shorn.
ATHENA
I will not weary to entreat thee fair;
For ne'er with justice shalt thou urge the plaint,
That thou, the elder deity, by me
The younger, and these city-guarding men,
Wast, like an outcast, banished from this land.
Now if Persuasion, dropping from my tongue
Gentle and sweet, seem to thee pure and dread,
Tarry thou must; but if thou wilt not tarry,
850
Not justly wouldst thou on this city hurl
Revenge, or wrath, or do my people wrong;
For thine it is to share with me this land,
In aye-enduring honour justly held.
Chorus
Athena, queen, what seat dost offer me?
ATHENA
One where no sorrow scathes. Receive it thou!
Chorus
If I consent, what honour waiteth me?
ATHENA
No house unblest by thee shall henceforth thrive.
Chorus
This wilt thou do? endow me with such might?
ATHENA
Ay, and will prosper him who worships thee.
Chorus
Wilt thou sure warrant give me for all time?
ATHENA
I may not pledge what I will not perform.
Chorus
Thine utterance soothes me;-I relax my wrath.
860
English (E. D. A. Morshead, 1889, second edition) (OCR draft) Experimental (Aeschylus, The Furies — Morshead translation. Wikisource transcription; speech corresp and card milestones aligned to Smyth perseus-grc2.) — 1 focus
First in this prayer of all the gods I name
1
The prophet-mother Earth; and Themis next,
Second who sat—for so with truth is said—
On this her mother's shrine oracular.
Then by her grace, who unconstrained allowed,
5
There sat thereon another child of Earth—
Titanian Phœbe. She, in after time,
Gave o'er the throne, as birthgift to a god,
Phœbus, who in his own bears Phœbe's name.
He from the lake and ridge of Delos' isle
10
Steered to the port of Pallas' Attic shores,
The home of ships; and thence he passed and came
Unto this land and to Parnassus' shrine.
And at his side, with awe revering him,
There went the children of Hephæstus' seed,
15
The hewers of the sacred way, who tame
The stubborn tract that erst was wilderness.
And all this folk and Delphos chieftain-king
Of this their land with honour gave him home;
And in his breast Zeus set a prophet's soul,
20
And gave to him this throne, whereon he sits,
Fourth prophet of the shrine, and, Loxias hight,
Gives voice to that which Zeus his sire decrees.
Such gods I name in my preluding prayer,
And after them, I call with honour due
25
On Pallas, wardress of the fane, and Nymphs
Who dwell around the rock Corycian,
Where in the hollow cave, the wild birds' haunt,
Wander the feet of lesser gods; and there,
Right well I know it, Bromian Bacchus dwells,
30
Since he in godship led his Mænad host,
Devising death for Pentheus, whom they rent
Piecemeal, as hare among the hounds. And last,
I call on Pleistus' springs, Poseidon's might,
And Zeus most high, the great Accomplisher.
35
Then as a seeress to the sacred chair
I pass and sit; and may the powers divine
Make this mine entrance fruitful in response
Beyond each former advent, triply blest.
And if there stand without, from Hellas bound,
40
Men seeking oracles, let each pass in
In order of the lot, as use allows;
For the god guides whate'er my tongue proclaims.
[ She goes into the interior of the temple; after a short interval, she returns in great fear.
Things fell to speak of, fell for eyes to see,
Have sped me forth again from Loxias' shrine,
45
With strength unstrung, moving erect no more,
But aiding with my hands my failing feet,
Unnerved by fear. A beldame's force is naught—
Is as a child's, when age and fear combine.
For as I pace towards the inmost fane
50
Bay-filleted by many a suppliant's hand,
Lo, at the central altar I descry
One crouching as for refuge—yea, a man
Abhorred of heaven; and from his hands, wherein
A sword new-drawn he holds, blood reeked and fell:
55
A wand he bears, the olive's topmost bough,
Twined as of purpose with a deep close tuft
Of whitest wool. This, that I plainly saw,
Plainly I tell. But lo, in front of him,
Crouched on the altar-steps, a grisly band
60
Of women slumbers—not like women they,
But Gorgons rather; nay, that word is weak,
Nor may I match the Gorgons' shape with theirs!
Such have I seen in painted semblance erst—
Winged Harpies, snatching food from Phineus' board,—
65
But these are wingless, black, and all their shape
The eye's abomination to behold.
Fell is the breath—let none draw nigh to it—
Wherewith they snort in slumber; from their eyes
Exude the damned drops of poisonous ire:
70
And such their garb as none should dare to bring
To statues of the gods or homes of men.
I wot not of the tribe wherefrom can come
So fell a legion, nor in what land Earth
Could rear, unharmed, such creatures, nor avow
75
That she had travailed and had brought forth death.
But, for the rest, be all these things a care
Unto the mighty Loxias, the lord
Of this our shrine: healer and prophet he,
Discerner he of portents, and the cleanser
80
Of other homes—behold, his own to cleanse!
[ The scene opens, disclosing the interior of the temple: Orestes clings to the central altar; the Furies lie slumbering at a little distance; Apollo and Hermes appear from the innermost shrine.
Lo, I desert thee never: to the end,
Hard at thy side as now, or sundered far,
I am thy guard, and to thine enemies
Implacably oppose me: look on them,
85
These greedy fiends, beneath my craft subdued!
See, they are fallen on sleep, these beldames old,
Unto whose grim and wizened maidenhood
Nor god nor man nor beast can e'er draw near.
Yea, evil were they born, for evil's doom,
90
Evil the dark abyss of Tartarus
Wherein they dwell, and they themselves the hate
Of men on earth, and of Olympian gods.
But thou, flee far and with unfaltering speed;
For they shall hunt thee through the mainland wide
95
Where'er throughout the tract of travelled earth
Thy foot may roam, and o'er and o'er the seas
And island homes of men. Faint not nor fail,
Too soon and timidly within thy breast
Shepherding thoughts forlorn of this thy toil;
100
But unto Pallas' city go, and there
Crouch at her shrine, and in thine arms enfold
Her ancient image: there we well shall find
Meet judges for this cause and suasive pleas,
Skilled to contrive for thee deliverance
105
From all this woe. Be such my pledge to thee,
For by my hest thou didst thy mother slay.
Sleep on! awake! what skills your sleep to me—
Me, among all the dead by you dishonoured—
Me from whom never, in the world of death,
120
Dieth this curse, 'Tis she who smote and slew,
And shamed and scorned I roam? Awake, and hear
My plaint of dead men's hate intolerable.
Me, sternly slain by them that should have loved,
Me doth no god arouse him to avenge,
125
Hewn down in blood by matricidal hands.
Mark ye these wounds from which the heart's blood ran,
And by whose hand, bethink ye! for the sense
When shut in sleep hath then the spirit-sight,
But in the day the inward eye is blind.
130
List, ye who drank so oft with lapping tongue
The wineless draught by me outpoured to soothe
Your vengeful ire! how oft on kindled shrine
I laid the feast of darkness, at the hour
Abhorred of every god but you alone!
135
Lo, all my service trampled down and scorned!
And he hath baulked your chase, as stag the hounds;
Yea, lightly bounding from the circling toils,
Hath wried his face in scorn, and flieth far.
Awake and hear—for mine own soul I cry—
140
Awake, ye powers of hell! the wandering ghost
That once was Clytemnestra calls—Arise.
[ The Furies mutter grimly, as in a dream.
Mutter and murmur! He hath flown afar—
My kin have gods to guard them, I have none!
[ The Furies mutter as before.
O drowsed in sleep too deep to heed my pain!
145
Orestes flies, who me, his mother, slew.
[ The Furies give a confused cry.
Yelping, and drowsed again? Up and be doing
That which alone is yours, the deed of hell!
[ The Furies give another cry.
Lo, sleep and toil, the sworn confederates,
Have quelled your dragon-anger, once so fell!
150
In dreams ye chase a prey, and like some hound,
That even in sleep doth ply his woodland toil,
Ye bell and bay. What do ye, sleeping here?
Be not o'ercome with toil, nor, sleep-subdued,
155
Be heedless of my wrong. Up! thrill your heart
With the just chidings of my tongue,—such words
Are as a spur to purpose firmly held.
Blow forth on him the breath of wrath and blood,
Scorch him with reek of fire that burns in you,
160
Waste him with new pursuit—swift, hound him down.
[ Ghost sinks.
German (J. J. C. Donner, 1854; OCR review) (OCR draft) Experimental (Aeschylos. Deutsch in den Versmaßen der Urschrift. Stuttgart: Hoffmann, 1854. Native Donner line citations, Smyth card correspondence, selected textual readings and metrical facsimiles. Remaining OCR differences and unattributed reading notes are documented in the linked review inventory.) — 1 focus
Von allen Göttern feiert mein Gebet zuerst 1
1
Die Urprophetin Erde, nächst ihr Themis auch,
Die nach der Mutter diesen Siz der Sage nach
Einnahm, die zweite. Dritten Ortes thronte hier
Mit Themis' Willen, ohne Zwang an irgendwem,
5
Ein andres Kind der Erde vom Titanenstamm,
Die Phöbe. Sie gab als Geburtsgeschenk den Siz
An Phöbos, dem von Phöbe so der Name ward.
Der Gott verließ nun Delos' Teich und Felsenstrand,
Und fuhr zu Pallas' schiffsbedeckten Uferhöh'n,
10
Und kam in diese Fluren an Parnassos' Siz.
Und ihn geleiten und Verehrung zollen ihm
Hephästos' Söhne, die, bereitend seine Bahn,
Vor seinem Schritte wildes Land entwilderten.
Und als er einzog, feiert hoch ihn alles Volk
15
Mit König Delphos, der des Landes Steuer lenkt.
Doch Zeus begeistert seine Brust mit hoher Kunst,
Und segt als vierten Seher ihn auf diesen Stuhl,
Und Zeus', des Vaters, Gotteswort spricht Loxias.
An diese Götter wendet sich mein Fleh'n zuerst.
20
Auch dir im Vorhof, Pallas, buldigt mein Gebet,
Und ehrt die Nymphen, wo Korykis' Fels sich wölbt,
Heimat der Vögel, wo sich Götter froh ergeh'n.
Des Ortes waltet Bacchos, wohl gedenk' ich sein,
Seitdem der Gott die Bacchen angeführt im Kampf,
25
Pentheus mit Tod umgarnend, scheuem Wilde gleich.
Auch Pleistos' Quellen und Poseidons Herrschermacht
Verehr' ich, auch den höchsten Allvollender Zeus;
Dann als Prophetin steig' ich auf den Seherthron.
Und nun, o Götter, segnet mehr, als je zuvor,
30
Mir heut den Eingang! Ist ein Mann aus Hellas hier,
Er komme nach dem Loose, wie der Brauch gebeut!
Ich spreche meine Sprüche, wie der Gott mich treibt.
(Sie geht in den Tempel, kehrt aber bald voll Entsetzen wieder zurück.)
Ha, Gräuel auszusprechen, Gräuel anzuschau'n!
Es treibt mich wieder aus Apollons Haus zurück,
35
Daß mir die Glieder brechen, daß mein Schritt erstarrt;
Die Hände, nicht die schnellen Füße, tragen mich.
Schreck macht die Greisin nichtig, ja dem Kinde gleich.
Ich schleiche hin zum vielbekränzten Heiligthum;
Und sizen seh' ich einen fluchbeladnen Mann
40
Am Nabelsteine, der um Sühne fleht, von Blut
Die Hände triefend, und ein frischgezücktes Schwert,
Auch eines Delbaums hochgewachsnen Zweig zur Hand,
Den sorgsam rings die reichgewundne Flocke kränzt,
Das weiße Wollband; also leg' ich's deutlich dar.
45
Und vor dem Mann liegt eine wunderſame Schaar
Von Frauen schlummernd auf die Sessel hingestreckt.
Nicht Frauen wahrlich, nein, Gorgonen nenn' ich sie;
Doch auch Gorgonenbildern gleicht ihr Aeußres nicht.
Wohl auf Gemälden sah ich einst, die raschbeschwingt
50
Das Mahl des Phineus raubten; aber flügellos
Sind diese, schwarz, entseylich, daß mir's Grauen wedt.
Tiefschnarchend haucht ihr Odem unnahbaren Hauch,
Und aus den Augen träufeln sie graunvolles Gift.
Gewand umhüllt die Glieder, wie sich nicht geziemt
55
Vor Götterbildern oder in der Menschen Haus.
Genossen dieses Stammes sah mein Auge nie,
Noch mag ein Land sich rühmen, solch unholde Brut
Straflos zu nähren, ohne Nachgefühl des Weh's.
Das Weit're sei dem Fürsten dieses Heiligthums
60
Selbst heimgestellt, dem hochgewalt'gen Loxias!
Wahrsagerarzt und Zeichendeuter ist er ja,
Und kann die Häuser Andrer auch entsündigen.
(Die Seherin geht ab. Man erblickt das Innere des delphischen Heilig. thums, in demselben auf Sesseln umher den Chor der Erinnyen. Apollon tritt mit Orestes aus dem Hintergrunde des Tempels.)
Nie werd' ich dich verlassen; nein, ich stehe stets
Zur Seite dir als Hüter, auch entfernt von dir, 2
65
Und werde deinen Feinden nie befreundet sein.
So siehst du jetzt gefangen dort die Nasenden;
Vom Schlaf gebunden ruhen sie, die scheußlichen
Jungfraun, die greisen Mädchen, die kein Gott umarmt,
Und denen liebend weder Mensch noch Thier sich naht.
70
Zu finstern Thaten wurden sie; denn finstre Nacht,
Der Tartaros tief unten, ist ihr Aufenthalt;
Sie sind ein Gräul den Menschen, wie den Himmlischen.
Doch fliehe nur vor ihnen, darfst nicht lässig sein.
Denn über Festlands Weiten treibt dich diese Schaar
75
In ruheloser Irre durch die Erde hin,
Und über Meer und meerumrauschtes Inselland.
Auf dieser Mühen banger Fahrt ermatte nicht
Zu frühe! Wenn du hingelangst in Pallas' Burg,
So size nieder und umschling' ihr altes Bild.
80
Dort werden wir die Richter über solche Schuld,
Das Wort der Sühne finden und erspäh'n die Bahn,
Die deiner Mühen aller dich erledige.
Denn auch zum Muttermorde trieb ich selbst dich an.
Ihr schlummert? He doch! Was bedarf's der Schlummernden?
Mich, die vor andern Todten so durch eure Schuld
95
Ein Spott geworden, mich verfolgt im Schattenland 3
Nastlos der Hohn der Todten, die ich mordete.
Schmachvoll umher dort irr' ich und verkünd' es euch,
Daß schwerer Vorwurf mich darob von jenen trifft.
Und thaten meine Liebsten auch so Grauses mir,
100
Zürnt doch um meinetwillen kein Unsterblicher,
Die durch des Muttermordes Hand geopfert ward.
Sieh diese Wunden mit des Herzens Blick dir an; 4
Denn schlafend späht des Geistes Auge klar umher,
Der Tag vergönnt ihm keinen Blick in Menschenloos.
105
Von meiner Habe schlürftet ihr vielfältig einst
Weinlose Spenden, unberauschenden Sühnetrank;
Manch heilig Nachtmahl brachten wir am Feuerherd
Euch dar in Stunden, die mit euch kein Gott getheilt.
Und alles dies in Staub getreten seh' ich's nun!
110
Doch er entrinnt euch, flieht davon, dem Rehe gleich;
Ja, mitten aus den Garnen ist er leichten Sprungs
Entschlüpft, und blickt hohnlachend nun nach euch zurück.
Vernehmt mich; denn um meine Seele sprach ich jetzt;
Merkt auf, besinnt euch, unterird'sche Göttinnen!
115
Ein Schatte, Klytämnestra, ruft euch dieses zu.
(Der Chor stöhnt.)
Im Traume jagst du deinem Wilde nach und bellst,
Dem Hunde gleich, der seines Dienstes nie vergift.
Auf! Nicht gezaudert! Keine Müh' ermatte dich!
Verkenne nicht den Schaden, wenn dich Schlaf besiegt!
Gerechter Vorwurf schneide tief in's Herz dir ein;
130
Denn scharf wie Stacheln fühlen ihn Vernünftige.
Auf, sende denn blutvollen Odems Hauch ihm nach,
Durch Qualm verzehr' ihn aus der Eingeweide Brand,
Verfolg' ihn, brich im zweiten Jagen seine Kraft!
(Verschwindet.)
Erwecke,
English (Smyth; revised Bannon and Nagy, CHS) (OCR draft) Experimental (CHS Primary Sources revision of Herbert Weir Smyth’s translation by Cynthia Bannon and Gregory Nagy, with transliterated Greek terms tagged and aligned to the Smyth edition.)

No corresponding passage available

Commentary

Commentary on Aeschylus: Eumenides (Aeschylus. Eumenides. Sidgwick, Arthur, editor. Oxford: Clarendon Press, 1887.)

1. πρεσβεύω . 'I honour most; the superlative sense practically contained in the word accounts for gen. θεῶν. πρεσβεύω is rather a favourite word of Aeschylus. So line 21 Παλλὰς πρεσβεύεται, ‘has chief honour,' Cho. 488 πρῶτον τόνδε πρεσβεύσω τάφον, as here, Ag. 1300 ὁ δ᾽ ὕστατος τοῦ χρόνου πρεσβεύεται, is first in respect of time, Cho. 631 κακῶν πρεσβεύεται, is first of horrors.

2. πρωτόμαντιν . The Earth was naturally regarded as 'most ancient' of gods: and prophetic, perhaps because the ancient shrines of prophecy were so often caverns or mysterious chasms (e. g. Delphic chasm, the Sibyl's cave, the cave of Trophonios, etc.). Pausanias tells us (10.5.5) that the Delphians affirmed their oracle to have originally belonged to the Earth. And Prom. 209 we have Γαῖα and Θέμις prophesying to Prometheus.

2. ἐκ δὲ τῆς , ‘after her;' τῆς common Epic use of art. for demonst. frequent in Aesch., ἐκ τοῦ, ἐν δὲ τῷ, ἢ τοῖσιν ἢ τοῖς, etc.

3. μητρός , mother of Themis; not the general meaning Mother Earth. It is a striking evidence of the fluctuating character of these genealogies that the poet elsewhere (Prom. 209) speaks of Earth and Themis as the same; one form of many names.

3. ἔζετο with acc. Cf. Ag. 183 σέλμα σεμνὸν ἡμένων, 664 ναῦν ἐφέζετο.

5. λάχει , ‘lot;' vivid poetic for in the third place, third in order.

5. θελούσης , οὐδὲ πρὸς βίαν τινός, 'with her good will, neither in despite of any.' Aeschylus uses this stately emphasis because he is following (or inventing) a different story from what was apparently the received version: for Pindar says (quoted by Schol.) that 'Apollo by force occupied Pytho:' and Eurip. (Iph. Τ. 1259) says, 'Apollo came and took away Themis daughter of Earth from the divine oracles.' But this savage and doubtless older story was not suitable to the poet's purpose: the sanctity and dignity of the oracle (ideas which are required for the plot) are averse from such violence.

7. ἥ , she. Epic demonstrative use of ős, surviving in ἢ δ᾽ ὅς, ὃς δ᾽

7. ἔφη (' said he').

7. δίδωσι , gives it, the oracle.

7. γενέθλιον δόσιν . There were two birth-festivals at Athens-the ἀμφιδρόμια, when the infant was carried round the hearth on the seventh (or fifth day), and the δεκάτη, 'tenth-day festival, when it was named and formally recognised by the father. On both occasions, especially the latter, presents were given.

8. παρώνυμον , made like to hers.

9. λίμνη , the circular or rather oval tarn in the north of the island, often referred to by ancient writers (Eur. Ion 167, Iph. Taur. 1104, Herod. 2. 170, etc.), and apparently connected with the birth of Apollo.

9. χοιράς , 's back,hog lit., i.e. ridge or rock, of Mount Kynthos.

11. παῖδες Ἡφαίστου , because Hephaistos was father of Erichthonios, mythical king of Athens. The title is peculiarly appropriate to the hewers of the way, as Hephaistos was the god who invented many of the tools and the arts of civilised life.

16. Δελφός , the king and eponymous' hero of Delphians.

17. κτίζω , properly to build, a favourite word of Aeschylus, often used as a stately synonym for to make: e.g. Pers. 289 εὐνίδας ἔκτισσαν, Cho. 1060 ἐλεύθερόν σε κτίσει, Eum. 714 μηδ᾽ ἀκαρπώτους κτίσαι.

19. προφήτης , ‘the spokesman,' the interpreter of Zeus. So he says in a fragment (79) Ζεὺς ἐγκαθίει Λοξίᾳ θεσπίσματα. So Verg. A. 3. 251 'Quae Phoebo pater omnipotens, mihi Phoebus Apollo Praedixit.'

21. Παλλὰς προναία , ‘Pallas of the precincts;' the name of a temple of Athena near the great sanctuary of Apollo at Delphi. It is mentioned by Herodotus in this form (προνηΐη) 1.92, and there exist two Delphic inscriptions containing it (ΠΡΟΝΑΙA): but it seems to have been afterwards corrupted into πρόνοια, the shape in which the name of Athena at Delphi appears in Demosthenes (780), Aeschines (Ctes. 69), and Pausanias (10.8.7). Some people suppose two Delphic Athenas, προναία and πρόνοια: but this, though possible, is hardly likely. The learned Alexandrine poet Callimachus (250 B.C.) has the old form (προναίην, quoted by Schol.).

22. Κωρυκίς . The Korykian cavern was a remarkable cave high up in Parnassus, seven miles from Delphi: the cavern contains two large chambers 100 and 200 feet long respectively: it was the refuge of the Delphians in the Persian invasion (Herod. 8. 36), and more than once when their country was invaded. It was sacred to Pan and the nymphs.

23. φίλορνις , loved of birds, using the shelter for roosting and building.

23. φἀναστροφή , abode, haunt. The verb ἀναστρέφεσθαι is common for to be engaged in, to live ; ἐν φανερῷ, ἐν ᾿Αργει, ἐν μέσῳ, ἐν ξυμμαχίᾳ, etc. (versari Latin).

24. Βρόμιος , a common title of Bacchus. Aeschylus in glorifying Delphi fixes there the scene of the great vengeance of Bacchus on Pentheus. [Pentheus, king of Thebes, forbade and tried to prevent the worship of Bacchus; but the god drove mad with Bacchic frenzy the women, including Agaue Pentheus' mother, and they tore the king in pieces.] Euripides in the Bacchae makes Kithairon (between Attica and Boeotia) the scene, and Schol. says that Aeschylus himself also follows this tradition in the lost play Ξαντρίαι.

25. οὗτε , Epic form of rel. common in Aeschylus. (ὅστε Pers. 297, αἵτε Eum. 1024, ἐξ οὗτε Pers. 762, ἅτε Cho. 615, etc.)

26. λαγὼ δίκην , like a hare, i. e. they tore him as dogs a hare. [Scholiast's int. 'crouching like a hare' is frigid and absurd.] Notice absence of caesura; Ag. 943, Cho. 493.

27. Πλειστός , a small river south of Delphi: Apollonius (2.711) speaks of Korykian nymphs daughters of Pleistos.

27. Ποσειδώνος : there was an altar of Poseidon at Delphi. [There were various old traditions about Poseidon having once possessed Delphi and exchanged it for other places, which may be connected with his worship there.]

28. τέλειον , the fulfiller: so Ag. 973 Ζεῦ Ζεῦ τέλειε, τὰς ἐμὰς εὐχὰς τέλει.

30. Abridged , but quite intelligible, expression for 'May I find this time better response than I found in my former entrances to the shrine.'

30. τυχεῖν με , acc. inf. of prayer, common constr. with or without δός or δοῖεν (Cho. 307, O. C. 868, etc.). For acc. ἄριστα with τυχεῖν, cf. Ag. 1228.

31. πάρ' , are here, for πάρεισιν, is commonly read here. But it is more natural to take παρά as a preposition; and it is quite easy to understand are come .

32. ἴτων , rare form for ἰόντων ος ἴτωσαν.

33. μαντεύεσθαι . is used both of prophesying and 'consulting the god,' or getting a prophecy. Here both would suit, but the former is the sense in which Aeschylus uses the word elsewhere.

33. ὡς ἄν , according as, indef. relat. use. [She passes into the temple, and there is a pause : then she comes out horror-stricken and half fainting.]

34. δεινά . is nom. λέξαι and δρακεῖν epex. inf. after the adj. Things terrible to tell of, terrible to behold have sent me back, etc.'

36. ὥς , Epic for ὥστε, common in Trag., esp. in Aeschylus (e.g. Ag. 358, 546, 575, 665, 1381).

36. σωκεῖν , ‘to be strong.'

36. ἀκταίνω , a unique word of which the meaning is disputed. The Schol. and old lexicons give (1) to uplift, or be uplifted. (2) to exult, ‘prance' (γαυριᾶν), ‘leap violently' (ἀτάκτως πηδᾶν). The sense however requires, not, 'I can't move violently, but rather 'I can hardly move at all:' it is best therefore to take ἀκταίνω, to lift. βάσιν, my step: this is a correction in the best MS., all the texts reading στάσιν, (which is perhaps possible, and then 'to uplift my standing' would mean to stand upright;) but βάσιν is easier and far more likely.

37. χερσίν , ‘by aid of hands:' holding on, to support her failing limbs. [Schol. actually says she comes out on all fours, τετραποδηδόν!!]

38. ἀντίπαιs , rather a strange compound, the preposition ἀντί governing (so to speak) the waῖς, and not some word outside as usual. Aeschylus is fond of these compounds : ἀντίκεντρον 136, 466, ἀντίφερνον Ag. 406, ἀντήνωρ ib. 443, ἀντίδουλος Cho. 135.

38. μὲν οὖν , corrective, as usual. 'Nay, she is as a child.'

40. ὀμφαλός , navel, was the name given to Delphi, as the centre of the earth, and particularly (as here) to a white stone in the μυχός of the temple¹. Strabo tells us (9. 3.) that 'an ὀμφαλός bound with fillets' was shown in the temple; and Pausanias (10. 16. 3) that 'the Delphians said their ὀμφαλός, which was made of white stone, was the centre of the earth, and quoted from Pindar a passage which agreed with their account. 1 The ὀμφαλός as a round or oval object is often found on coins or vases or sculptures relating to Delphi.

40. μέν answers δέ 1. 46.

41. προστρόπαιον , lit. turning toward, hence suppliant. The supplication might be for vengeance (as Ag. 1587, Cho. 286), or more commonly for purification, as here. Hence the word contracts another meaning, guilty; see below 11. 234, 237.

43-45. σωφρόνως seems to mean duly , piously.

46. λόχος , ‘troop:' for the number of the Eumenides see Introduction.

48. Γοργόνας . : Aeschylus describes these in the Prometheus (899) as 'Three winged sisters with snakes for hair, loathed of men, whom no mortal shall see and live:' and the Furies are compared to them, Cho. 1047, 'In dusky robes and twined with many snakes, like Gorgons.’

51. γε μήν , ‘yet,' adversative as usual: γε μέντοι, γε μὲν δή (and in Homer γε μέν), also used in the same way. So σπορᾶς γε μὴν ἐκ τῆσδε Ρ. V. 871, σὺν χρόνῳ γε μήν Ag. 1378.

53. οὐ πλατοῖσι , ‘unapproachable:' for the breath was deadly with blood and fire, and withered up what it touched (138). MSS. read πλαστοῖσι, feigned: but the other is far more forcible.

55. κόσμος , their garb.

59. μὴ μεταστένειν πόνον , without repenting of its toil, is an elaborate repetition and explanation of ἀνατί, unharmed. [The inf. is literally the object of ἐπεύχεται : 'boasts that having reared... it does not repent,' i. e. 'boasts to rear without repenting'].

64. διὰ τέλους , idiomatic expression for ever.

68. ὕπνῳ πεσοῦσαι , ‘prostrate in sleep' [they lie] : πεσοῦσαι used rather loosely for the perfect, like θανόντes for τεθνηκότες. But the construction is rather harsh, with a strained tense and no verb: and not improbably πεσοῦσαι is corrupt for some verb. The best suggestion is Weil's πεδῶνται : (others πρέπουσι, πέλουσι : παρεῖνται Weckl.).

69. μίγνυται , 'consorts.”

69. γραῖαι , παλαιαὶ παῖδες, ‘old, wrinkled maidens;' a bold and contemptuous oxymoron to express loathing.

78. βουκολούμενος . (mid. as Schol. interprets), tending, i. e. brooding over; a bold metaphor characteristic of the poet.

80. ἄγκαθεν , in thy arms, from ἄγκη, ‘the bent arm:' like the Homeric ἀγκὰς ἑλεῖν or ἔχειν, to take in the arms: cf. Ag. 3.

81. θελκτηρίους , ‘persuasive,' to the judges of the Areiopagos.

88. σε . φρέναs, the acc. of whole and part, common from Homer down: like Τρῶας τρόμος αἰνὸς ὑπήλυθε γυῖα ἕκαστον ; τὸν βάλε κνήμην; and μέθες με πρὸς θεῶν χεῖρα etc.

90. κάρτα δ᾽ ὧν ἐπώνυμος , true to thy name, give guidance : the title πομπαῖος meaning the guider .

100. πρός , common poetic use for ὑπό of agent: Cho. 133, 346, etc. So ἐκ, παρά, and ἀπό are poetically used. So below 1. 102.

104. ὄμμασιν λαμπρύνεται , stately Aeschylean for 'is clearsighted.'

105. μοῖρ᾽ ἀπρόσκοπος βροτῶν , 'tis the lot of mortals to be blind. Others take it the lot of men cannot be foretold: but the sense of the other is better, the antithesis is more pointed, ('seeing in sleep, blind in the day,') and ἀπρόσκοπος is more naturally active. [The Schol. says ἡ τῆς φρενὸς μοῖρα, whence H. and others read φρενῶν for βροτῶν : but the Schol. is only (rather stupidly) explaining μοῖρα in connection with the φρήν of the last line: it proves nothing about the reading: φρήν and φρενῶν would be very flat repetition.]

109. ὥραν , the acc. is best explained as a kind of loose apposition to νυκτίσεμνα δείπνα: the apposition really being to the part of the expression which contains the notion of night. The Erinyes alone had midnight sacrifices.

112. καὶ ταῦτα , usually with participle: here loosely but naturally with principal verb. The fact is, the ὤρουσεν is grammatically needless ('he is gone like a fawn, and that too from the very midst of the snare'), but is redundantly added, picking up and further emphasizing οἴχεται.

113. ἐγκατιλλώψας , a strange word, which occurs again Aesch. Sisyph. (Frag. 211) meaning mock. We find also κατιλλώπτω, ἐνιλλώπτω: the derivation seems to be ἴλλω, twist, ὀπ-, face:' hence to leer, to sneer, and so to scoff.

114. τῆς ἐμῆς περὶ ψυχῆς , ‘for dear life;' a proverbial expression as in English (rather strange in the mouth of a ghost), meaning that the issue is of the last importance to her.

116. ὄναρ , might be nom., I, a dream, like Ag. 82 ὄναρ ἡμερόφαντον ἀλαίνει (so Schütz, Wakef. H. Pal.). But it is rather more naturally taken acc. in a dream, as l. 131. II [The Furies begin to groan and mutter and move uneasily in their sleep.]

127. κύριοι ξυνωμόται , fit conspirators: a bold and characteristic image. κύριος means rightful: sleep and weariness naturally act together. For the figure cp. Ag. 650 ξυνώμοσαν γάρ, ὄντες ἔχθιστοι τὸ πρὶν Πῦρ καὶ θάλασσα.

134. μηδ᾽ ἀγνοήσῃς πῆμα , ‘forget not my wrong.'

136. ἀντίκεντρα , like spurs; see 1. 38.

137. τῷ , on him. Epic use of article as demonstr. frequent in Aeschylus: see 11. 174, 340, 462, 484.

142. ἰδέσθαι , the middle, is an Epic use, common in Tragg. Note the loose but natural grammar κἀπολακτίσασ᾽ (sing.), ἰδώμεθ᾽ (plur.). So exactly Aristoph. Aves 203, ἐμβὰς ἐς τὴν λόχμην καλοῦμεν. ...

169. μάντις ὤν , i. e. ‘though a seer,' and thus the last who should have allowed pollution.

174. τόν , Orestes: for Epic form cp. 137, 357.

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

mvp-comment-1-1 τῇδε: Πυ. praefixit Vict. προφῆτις praescriptum in M. Flor. Ven. Nulla nota in G. Ald. Rob. Turn. τῇ τε vitium Ald.

mvp-comment-2-1 τὴν πρωτόμαντιν Γαῖαν· ἐκ δὲ τῆς Θέμιν: Harpocration in v. θεμιστεύειν p. 94, 21. ed. Bekk. θεμιστεύειν ἀντὶ τοῦ χρησμῳδεῖν Λυσίας ἐν τῷ περὶ τῆς ἀμβλώσεως, εἰ γνήσιος. ὅτι δὲ γέγονε τὸ ὄνομα ἀπὸ τοῦ Θέμιν ἐσχηκέναι ποτὲ τὸ μαντεῖον πρὸ τοῦ Απόλλωνος (sic Bekkerus ex codice Parisiensi: vulgo ἡλίου), Αισχύλος ἀρχόμενος τῶν Εὐμενίδων φησίν.

mvp-comment-3-1 οὐδὲ πρὸς βίαν τινός: οὐδὲ πρὸς βίαν τινός, nemini vim inferens. Pindarum fortasse tangit. Scholiastes enim ad v. 2. haec adnotavit, Πίνδαρός φησι πρὸς βίαν κρατῆσαι Πυθοῦς τὸν Ἀπόλλωνα· διὸ καὶ ταρταρῶσαι αὐτὸν ἐζήτει ἡ Γῆ. Pindarum sequi videtur Euripides in Iphigenia Taurica v. 1234. seqq.

mvp-comment-4-1 Τιτανὶς ἄλλη, παῖς Χθονός: Victorium secuti plerique sic interpungunt, Τιτανίς, ἄλλη παῖς Χθονός, nec rei ratione habita, nec sermonis poetici. Ego, ut iam olim, dedi Τιτανὶς ἄλλη, παῖς Χθονός, ut posse saltem distingui iam Stanleius in curis secundis et Wakefieldius viderant. Deinde za9era Rob.

mvp-comment-5-1 δίδωσιν ἣ: δίδωσιν ἣ Porsonus. δίδωσιν δ᾽ ἣ M. G. Ald. δίδωσι δ᾽ ἢ Ven. (sic Ven. Bekkero teste, δίδωσιν δ᾽ ἣ Franzius affert Flor. Farn. Turn. δίδωσι δ᾽ ἢ Rob.

mvp-comment-6-1 Φοίβῳ· τὸ Φοίβης δ᾽ ὄνομ᾽ ἔχει παρώνυμον: Apollonius in Lexico Homerico p. 164, 10. ed. Bekk. Φοῖβος, ἐπίθετον Απόλλωνος. ὁ μὲν Αἰσχύλος ἀπὸ Φοίβης, τῆς μητρὸς Μητους. V. Wassenberghium ad scholia Hom. p. 151.

mvp-comment-7-1 λίμνην Δηλίαν τε χοιράδα: Scholiastes τὴν Κύνθον. διὰ δὲ τοῦ χοιράδα σχεδὸν τὴν αἰτίαν φησὶ δι᾽ ἣν ἀπέλιπεν Απόλλων, ἐκκλίνων τὸ εὐτελὲς τοῦ χωρίου. Deinde ad eundem versum in M. sine lemmate adscriptum τὴν στρογγύλην, quod ad λίμνην pertinet. Lacus huius, τροχοειδοῦς νουcati, mentio est apud Herodotum II. 170. Theognidem v. 7. Euripidem in Iph. Taur. v. 1110. et in Ione v. 168. apud Callimachum h. Apoll. v. 59. Del. v. 261. Δήλιοι χοιράδες sunt apud Euripidem Troad. v. 89.

mvp-comment-8-1 Παρνησσοῦ θ' ἕδρας: Παρνησσοῦ θ᾽ ἕδρας Turn. παρνησοῦ θ᾽ ἕδρας Rob. παρνησοῦσθ᾽ ἕδρας M. G. παρνησούς θ' ἕδρας Flor. Ven. παρνήσους θ' έδρας Farn. πανησοῦς θ᾽ ἕδρας Ald. Scholiastes χαριζόμενος Αθηναίοις καταχθῆναί φησιν ἐκεῖσε Απόλλωνα κἀκεῖθεν τὴν περιπομπὴν αὐτῷ εἶναι. ὁ δὲ Πίνδαρος ἐκ Τανάγρας τῆς Βοιωτίας.

mvp-comment-9-1 σεβίζουσιν: σεβίζουσι Turn. θεσπίζουσι Par.

mvp-comment-10-1 κελευθοποιοὶ: κελευθοπιοὶ Αld. Scholiastes of Αθηναῖοι, Θησεὺς γὰρ τὴν ὁδὸν καθῇρε (sic M.) τῶν λῃστῶν· καὶ ὅταν πέμπωσιν εἰς Δελφοὺς θεωρίδα, προέρχονται (προέρχονται γὰρ Μ.) ἔχοντες πελέκεις ὡς διημερώσοντες τὴν γῆν. Hesychius Αφηστιάδαι, Αθηναῖοι. Sed cum Hesychio conferendum est quod Stephanus Byzantius habet, 'Hφαιστιάδαι, δῆμος Ακαμαντίδος φυλῆς, ἐν ᾧ ἦν Ηφαίστου ἱερόν. ὁ δημότης Ἡφαιστιάδης. τὰ τοπικὰ ἐξ Ηφαιστιαδῶν καὶ τὰ λοιπά. Censor Schützianae editionis in Bibliotheca nova Germanica vol. LVI. part. 1. p. 224. seqq. cuius censurae epitome inserta est Beckii Commentariis societatis philologicae vol. II. part. 2. p. 279. seqq. dubitat an Aeschylus simpliciter fabros, non universe Athenienses, solemni pompa, ut deinceps quotannis, Apollinem deduxisse dixerit: quare aliquid excidisse putat inter v. 12. et 13. Quae suspicio eiusmodi est ut certis quidem argumentis nec refelli posse nec probari videatur. Schoemanno, ut Stanleio aliisque, universe Athenienses significari videntur: Erechtheum enim filium esse Vulcani, ὃν τέκε γαίης αὔλακι νυμφεύσας γαμίην Ηφαιστος ξέρσην, ut Nonnus ait XLI. 63. Rem, quam Aeschylus narrat, Strabo tangit IX. p. 646 (422). Conf. Mülleri Orchom. p. 36. et 383. et diss. de tripode Delphico p. 18.

mvp-comment-11-1 ἀνήμερον τιθέντες: ἀνήμερόν τι θέντες Ald.

mvp-comment-12-1 τιμᾷ: τιμαλθεῖ Ven. τημαλφεῖ Ald. Turn. In Rob. pro his verbis, κάρτα τιμαλφεί λεώς, haec e v. 12. repetita sunt, καὶ σεβίζουσιν μέγα.

mvp-comment-13-1 Δελφός: Scholiastes Επαφρόδιτος ἐν ὑπομνήματι Καλλιμάχου Αιτίων β' φησί, Μελανθοῦς τῆς Δευκαλίωνος καὶ Κηφισσοῦ τοῦ ποταμοῦ γίνεται Μέλαινα τοὔνομα· Μελαίνης δὲ καὶ Ποσειδῶνος Δελφός, ἀφ' οὗ οἱ Δελφοί. Tzetzes ad Lycophr. v. 208. — κἂν ἄλλοι φασὶ Δελφοὺς κληθῆναι ἀπὸ Δελφοῦ υἱοῦ Ποσειδῶνος καὶ Μελανθοῦς τῆς Δευκαλίωνος θυγατρός. Alia narrat Pausanias X. 6.

mvp-comment-14-1 ἐν θρόνοις: ἐν θρόνοις Turn. ἐν χρόνοις M. G. Par. Ven. Flor. Farn. Ald. Rob.

mvp-comment-15-1 Διὸς προφήτης δ᾽ ἐστὶ Λοξίας πατρός: Libri διὸς προφήτης δ᾽ ἐστὶ λοξίας πατρός, nisi quod G. Ald. δ᾽ ἐστὶν habent. Sed Macrobius Sat. V. 22. ita scriptum affert hunc versum, πατρὸς προφήτης ἐστὶ Λοξίας Διός. Dubitari potest utro ordine melius haec dicantur.

mvp-comment-16-1 Παλλὰς προναία δ᾽ εὐλόγως πρεσβεύεται: Libri παλλὰς προναία δ᾽ ἐν λόγοις πρεσβεύεται, nisi quod in Ven. προναία esse adnotavit Bekkerus. Scribendum προνάα. De Minerva zgoraía sive noroi praeter alios disputavit Lennepius ad Phalar. p. 143. seqq. Εί πρόνοια sola vera appellatio videbatur. Alterum nomen ut verius atque antiquius defendit 0. Müllerus in iis quae de Pallade scripsit in Encyclopaedia universali III. 10. p. 101. Atque hane nominis formam Delphis usitatam fuisse constat nunc ex duabus inscriptionibus ab Ernesto Curtio in Anecdotis Delphicis p. 77. et 78. editis, in quibus scriptum est ΤΑΙΑΘΑΝ. ΑΙΤΑΙΡΟΝΑΙΑΙ. De situ templi huius deae Delphici exposuit H. N. Vlrichsius in Itinere Graeco (Reisen und forschungen in Griechenland) vol. I. p. 45. et 263. Quod apud Aeschylum sequitur ἐν λόγοις πρεσβεύεται, simili orationis specie dictum est in Choeph. v. 621. κακῶν δὲ πρεσβεύεται τὸ Λήμνιον λόγο. Sed hic tamen non satis aptum videtur ἐν λόγοις. Scribendum putavi Παλλὰς προνάα δ᾽ εὐλόγως πρεσβεύεται. Suppl. v. 574. τίν ἂν θεῶν ἐνδικωτέροισιν κεκλοίμαν εὐλόγως ἐπ' ἔργοις;

mvp-comment-17-1 Κωρυκὶς: κωρυκεὶς Ald. De Corycio antro dixit Vlrichsius p. 48. 55. 119. 126.

mvp-comment-18-1 ἀναστροφαί: ἀναστροφαί Ven. Flor. Farn. ἀναστροφὴ Μ. G. Ald. Rob. Turn. ἀναστροφὴ Victorius ex scholio ad sequentem versum in M. adscripto διὸ εἶπε δαιμόνων ἀναστροφή. Recipiendum erat ἀναστροφαί. Nulla est enim in plurali numero offensio. V. Pors. ad Eur. Or. v. 1051.

mvp-comment-19-1 Βρόμιος ἔχει τὸν χῶρον: βρόμιος δ' έχει Ven. Flor. G. Ald. Turn. et haud dubie etiam Farn. Non est d'in M. Rob. Erravit autem qui addidit. Aeschylus enim ne in primo quidem pede anapaestum admisit, qui sola positione esset anapaestus, praeter hos duos versus, Pers. 338. ἑκατὸν δὲς ἦσαν, et Ag. 487. ὑπατός τε χώρας Ζεύς, ubi excusatio est ex quadam necessitate. Hic autem non dubito quin versus ante hunc exciderit. Quare lacunae signa posui. χώρων Rob.

mvp-comment-20-1 ἐξ οὗτε: ἐξ οὗγε Porsonus, ut in Persis v. 763. in codice Veneto B. scriptum est.

mvp-comment-21-1 λαγὼ: λαγῶ Ven. Farn.

mvp-comment-22-1 Πλειστοῦ ... Ποσειδῶνος: πλείστους M. G. Ven. Flor. Ald. Rob. Πλείστου Turn. Πλειστοῦ ex Stanleii in curis secundis sententia Dindorfius. Εtym. Μ. p. 676. 5. Πλειστοῖο. Απολλώνιος (ΙΙ. 711.) "πολλὰ δὲ Κωρύκια νύμφαι Πλειστοῖο θύγατρες.” τινὲς ἀναγιγνώσκουσι προπερισπώμένως, ἐπειδὴ καὶ ὑπὸ τῶν ἐγχωρίων λέγεται Πλειστός ὀξυτόνως. ἔστι δὲ ποταμὸς ἐν Δελφοῖς. Ἡρωδιανὸς δὲ ἐν τῷ Καθόλου Πλεῖστος βαρύνει. Scholiastes ad Ποσειδῶνος κράτος haec adnotavit, τὴν Πυθὼ τὴν Ποσειδῶνος, ὑπὲρ ἧς Καλαύρειαν ἐδέξατο. Καλλίμαχος “μέσφα Καλαυρείης ἦλθεν ἐς ἀντίδοσιν.” Aliter hoc narrat Strabo VIII. p. 373. seq. (574.) Καλαυρία, νησίδιον ὅσον τριάκοντα σταδίων ἔχον τὸν κύκλον. ἐνταῦθα ἦν ἄσυλον Ποσειδῶνος ἱερόν· καί φασι τὸν θεὸν τοῦτον ἀλλάξασθαι πρὸς μὲν Λητὼ τὴν Καλαυρίαν, ἀντιδόντα Δῆλον, πρὸς Ἀπόλλωνα δὲ Ταίναρον, ἀντιδόντα Πυθώ. Ἔφορος δὲ καὶ τὸν χρησμὸν λέγει· ισόν τοι Δῆλον τε Καλαυριάν τε νέμεσθαι, Πυθώ τ' ἀγαθέην καὶ Ταίναρον ἠνεμόεντα. Pausanias X. 5, 6. ἔστι δὲ ἐν Ἕλλησι ποίησις, ὄνομα μὲν τοῖς ἔπεσίν ἐστι Ευμολπία, Μουσαίῳ δὲ τῷ Αντισφήμου προςποιοῦσι τὰ ἔπη· πεποιημένον οὖν ἐστὶν ἐν τούτοις Ποσειδῶνος ἐν κοινῷ καὶ Γῆς εἶναι τὸ μαντεῖον, καὶ τὴν μὲν χρᾶν αὐτήν, Ποσειδῶνι δὲ ὑπηρέτην ἐς τὰ μαντεύματα εἶναι Πύρκωνα. καὶ οὕτως ἔχει τὰ ἔπη, αὐτίκα δὲ Χθὼν μὲν σφῶῖν πινυτὸν φάτο μῦθον, σὺν δέ τε Πύρκων ἀμφίπολος κλυτοῦ Ἐννοσιγαίου (ita scribendum). Κρόνῳ δὲ ὕστερον, ὅσον Γῇ μετῆν, δοθῆναι Θέμιδι ὑπ' αὐτῆς λέγουσιν, Απόλλωνα δὲ παρὰ Θέμιδος λαβεῖν δωρεάν· Ποσειδῶνι δὲ ἀντὶ τοῦ μαντείου Καλαύρειαν ἀντιδοῦναι φασιν αὐτὸν τὴν πρὸ Τροιζῆνος. Erat autem in templo Delphico ara Neptuni. Pausanias X. 24, 4. ἐν δὲ τῷ ναῷ πεποίηται μὲν Ποσειδῶνος βωμός, ὅτι τὸ μαντεῖον τὸ ἀρχαιότατον κτῆμα ἦν καὶ Ποσειδῶνος, ἔστηκε δὲ καὶ ἀγάλματα Μοιρῶν δύο· ἀντὶ δὲ αὐτῶν τῆς τρίτης Ζεύς τε Μοιραγέτης καὶ ᾿Απόλλων σφίσι παρέστηκε Μοιραγέτης. Wieselerus memoravit Tzetzae ad Lycophr. v. 617. adnotationem, Αμοιβέα τὸν Ποσειδῶνα λέγει· οὕτω γὰρ ἐν Δελφοῖς τιμᾶται, ἐπεὶ ἠμείψαντο πρὸς ἀλλήλους ὁ μὲν Ποσειδῶν Καλαυρίαν, ὁ δὲ Ἀπόλλων Δελφούς, ὡς φησὶ Καλλίμαχος.

mvp-comment-23-1 Δία,: Recte in fine versus comma positum in Ald. Turn. Nulla interpunctio est in Rob. Vulgo inde a Victorio plene interpungitur.

mvp-comment-24-1 μακρῷ: μεστῶν pro με τῶν Par. μακρῶν Ald. Turn.

mvp-comment-25-1 κεἰ πάρ᾽: κει παρ' Rob. Ceteri κει παρ'. Recte Abreschius κεἰ πάρ'.

mvp-comment-26-1 ἴτων: ἴτων M. G. Ald. Rob. Turn. et, ut videtur, Ven. ἴτην Farn. et, ut videtur, Flor. De sortitione oraculum consulentium v. Spanh. ad Callim. h. Apoll. v. 45.

mvp-comment-27-1 μαντεύομαι: μαντεύονται Ven. In margine codicum M. G. adscriptum est διάλειμμα γάρ. Etenim post hunc versum sacerdos Pythia in templum introit, mox autem revertitur.

mvp-comment-28-1 λέξαι: λείξαι Ald.

mvp-comment-29-1 σθένειν μήτε μ' ἀκταίνειν βάσιν: σωβεῖν Par. Deinde μή τ' ἐμακταίνειν Ald. Scholiastes ἀκταίνειν interpretatur κουφίζειν· σημαίνει δὲ καὶ τὸ γαυριᾶν καὶ ατάκτως πηδῶν. Ex hoc loco, ut videtur, Hesychius ακταίνειν, μεταεωρίζειν. Εtym. Μ. p. 54, 34. ἀκταίνω. ἐπὶ ἵππων ἀκταίνειν, τὸ μετεωρίζεσθαι καὶ ἐπαίρεσθαι, καὶ γαυριᾶν. παρὰ τὸ ἦκται ἀκτός, καὶ ῥῆμα ἀκτῶ, ἀφ᾽ οὗ ἀκταίνω τὸ κουφίζω παρὰ Αἰσχύλῳ, uti emendavit Ruhnkenius ad Tim. p. 21. ibidem p. 20. afferens quae apud Phrynichum (in Bekkeri Anecd. p. 23, 12.) leguntur, Αἰσχύλος “οὐκέτ ἀκταίνω” φησί, βαρυτόνως, οἷον οὐκέτι ὀρθοῦν δύναμαι ἐμαυτήν. In fine versus libri στάσιν, neque vituperari hoc potest, non erecta stare possum. Sed in M. G. supra adscriptum γρ. βάσιν, quod a Stephano commemoratum inde a Cantero plerique receperunt. Et videtur praestare.

mvp-comment-30-1 ποδωκίᾳ: Scholiastes ad v. 39. τὰ δεινὰ ἐξέπεμψέ με τοῦ μαντείου. ἰδοῦσα γὰρ Ὀρέστην ἐπὶ τοῦ βωμοῦ καὶ τὰς Ἐρινύας κοιμωμένας, ἔξεισι τεταραγμένη τετραποδηδὸν ἐκ τοῦ νεώ. Nihil aliud sacerdos indicat, quam manuum adiumento sibi ad incedendum opus esse. ποδωκείᾳ Flor. ποδωκεία Ven.

mvp-comment-31-1 οὐδέν, ἀντίπαις μὲν οὖν: Male μὲν οὖν olim mutaveram in μένος. Nam οὐδέν significat quod nos dicimus es ist nichts damit. Inde explicatio addi potest, quae, si οὐδέν graviorem haberet significationem, supervacanea atque inepta foret. Suppl. v. 719. γυνὴ μονωθεῖσ᾽ οὐδέν· οὐκ ἔνεστ᾽ Ἄρης. Euripides Hec. v. 626. τὰ δ᾽ οὐδén· ἄλλως φροντίδων βουλεύματα, γλώσσης τε κόμποι. Huius οὐδέν exempla inveniuntur etiam in Phoen. v. 417. εὖ πρᾶσσε· τὰ φίλων δ᾽ οὐδέν, ἤν τις δυςτυχῇ. Androm. v. 642. σὺ δ᾽ οὐδὲν εἶ. Iph. Taur. v. 114. τοὺς πόνους γὰρ ἀγαθοὶ τολμῶσι, δειλοὶ δ᾽ εἰσὶν οὐδὲν οὐδαμοῦ. Cycl. v. 639. ἄνδρες πονηροὶ κοὐδὲν οἶδε σύμμαχοι.

mvp-comment-32-1 ὀμφαλῷ ... θεομυσῆ: ὀφθαλμῷ Ven. θεομυσῆ Μ. θεομυσῇ Rob. θεομιση G. Ven. Farn. Ald. Θεομισεῖ Turn.

mvp-comment-33-1 ἕδραν ἔχοντα: ἕδρας Flor. Farn. ἔχοντα Ven. Flor. Turn. et in corrigendis Robortellus. Sic, ut videtur, etiam Farn. ἔχοντι M. G. Par. Ald. Rob.

mvp-comment-34-1 νεοσπαδὲς: νεοσπαδὲς M. G. Ald. Rob. Turn. νεοσπαθές Ven. Flor. Farn.

mvp-comment-35-1 λῆνῃ μεγίστῃ σωφρόνως ἐστεμμένον: Libri λήνει μεγίστῳ σωφρόνως ἐστεμμένον, nisi quod λίνει habent Ven. Flor. Farn. Rob. et μεγίστω sine iota subscripto G. Ald. Rob. Valckenarius ad Phoen. v. 994. “pro λήνει μεγίστῳ,” inquit, “Georg. Arnaldus in margine libri posuerat λήγει μὲν ολός, quae correctio mihi quidem Hemsterbusii videtur, quem docentem audierat." Exemplum dicit editionis Victorianae: id ego nunc possideo. Coniectura autem illa, cuiuscumque sit, non est talis quae inventori laudem parere possit. Nam nec uév hic locum habet, ut vidit Abreschius, neque, quod Schützius intellexit, opus habitura essent haec verba explicatione quam adiecit poeta. Mirum quantum differt illud, ἅλω δὲ πολλήν, ἀσπίδος κύκλον λέγω, ab Iosepho Scaligero, quem memoral Valckenarius, ad Varronem p. 49. comparatum. Sed ut λήνει μεγίστῳ a poeta dictum esse existimem, adduci non possum. Videtur Aeschylus scripsisse λήνει μεγιστοσοφρόνως ἐστεμμένον. Sic μεγιστότιμος invenitur in Suppl. v. 679.

mvp-comment-36-1 πρόσθεν δὲ τἀνδρὸς ... θαυμαστὸς λόχος: προέθεν Rob. Deinde δὲ τἀνδρὸς Ven. Flor. Turn. δέ τ' ἀνδρὸς M. G. Ald. Rob. Deinde θαυμαστὸς λόγος M. Ven. Flor. Rob. Turn. θαυμαστὸν λέχος G. (sic G.) Par. Ald.

mvp-comment-37-1 εὕδει: ἅδει pro εὕδει Ald.

mvp-comment-38-1 Γοργόνας: Similitudinem Furiarum cum Gorgonibus latius quam par erat extendit Böttigerus in libro de personis Furiarum p. 13. seqq. et p. 112. seqq. Sequemur, ut certa, quae ipse Aeschylus veteresque. tradunt: hic in Prometheo v. 799. πέλας δ᾽ ἀδελφαὶ τῶνδε τρεις κατάπτεροι, δρακοντόμαλλοι Γοργόνες βροτοστυγεῖς. Choeph. v. 1045. ποῖαι γυναῖκες αἵδε Γοργόνων δίκην φαιοχίτωνες καὶ πεπλεκτανημέναι πυκνοῖς δράκουσιν ; ex illis autem Pausanias I. 28, 6. πρῶτος δέ σφισιν (Furiis) Αισχύλος δράκοντας ἐποίησεν ὁμοῦ ταῖς ἐν τῇ κεφαλῇ θριξὶν εἶναι.

mvp-comment-39-1 εἶδόν ποτ᾽ ἤδη: εἶδόν ποτ' ἤδη M. G. Ald. Rob. Τurn. εἶδόν ποτ᾽ εἶδον Ven. Flor. Farn. Ante hunc versum Wakefieldius et Northmorus versum excidisse putarunt, scholiis eam suspicionem adiuvare visis. Scholiastae in codice M. ad v. 50. haec est adnotatio, nullo praemisso lemmate, ἀλλ᾽ οὐδ᾽ Αρπυίας αὐτὰς λέγω. εἶδον γὰρ αὐτὰς ἐν γραφῇ πτερωτάς. At non potest ex isto scholio versus restitui qualem confinxit Wakefieldius, metro laborantem, aut qualem Schutzius, metri vitio carentem. Excidisse videntur ante versum 52. plures versus, in quibus sacerdos dixerat, cur terrificae illae mulieres non viderentur esse Gorgones, et deinde Harpyias nominaverat. V. Opusc. VI. 2. p. 20. Dindorfio post haec verba, εἶδόν ποτ᾽ ἤδη, lacunam statuenti assensus est Linwoodius. De ea re ambigi potest: illud certum est, mancam esse sacerdotis orationem.

mvp-comment-40-1 βδελύκτροποι: βδελύκτροποι M. G. Turn, βδελύκτοποι Ald. κδελύτροποι Rob. quod in corrigendis in βδελύτροποι mulari iubetur. βδελύτροποι Ven. Flor. Farn.

mvp-comment-41-1 οὐ πλαστοῖσι φυσιάμασιν: Schutzius haec ita interpretatus est, slertunt autem halitu, cui periculosum est appropinquare. Haec interpretatio si vera esset, scribendum esset οὐ πλατοῖσι, ut Elmsleius voluit ad Eur. Med. v. 149. Sed quod libri habent, οὐ πλαστοῖσι φυσιάμασιν, recte puto Stanleium interpretatum esse non fictis flatibus. Similiter Aeschylus loquitur in Prometheo v. 1034. πρὸς ταῦτα βούλευ· ὡς ὁδ᾽ οὐ πεπλασμένος ὁ κόμπος, ἀλλὰ καὶ λίαν εἰρημένος. In Sept. c. Th. 894. ἐτύμως δακρυχέων ἐκ φρενός. In Eum. v. 489. πολλὰ δ᾽ ἔτυμα παιδότρωτα πάθεα προςμένει τοκεῦσιν μεταὖθις ἐν χρόνῳ.

mvp-comment-42-1 λείβουσι δυςφιλῆ λίβα: λοίβουσι δυσφαλῆ Rob. Deinde δία M. G. Ald. codex Robortelli. βίαν Rob. ex coniectura Sophiani et Turnebus, et habent βίαν Ven. Flor. et, ut videtur, Farn. Egregie Burgesius λίβα. V. ad Choeph. v. 299. Similiter dixit Aeschylus in Choeph. v. 1055. κἀς ὀμμάτων στάζουσιν αἷμα δυςφιλές.

mvp-comment-43-1 τὸ φῦλον οὐκ ὄπωπα τῆσδ᾽ ὁμιλίας: Vix quisquam explicet, quomodo Schutzius adduci potuerit, ut haec ita interpretaretur, nusquam vidi mulierum genus, quocum hunc coetum comparare possem. . Hoc dicitur, genus huius societatis, vel nationem huius gentis non vidi.

mvp-comment-44-1 οὐδ᾽ ἥτις αἶα: οὐδ᾽ ἥτις αλα M. Rob. οὐδ᾽ ὅτι γαῖα Ven. (sic Ven. Flor. Farn. οὐδ᾽ εἴτις γαῖα G. Ald. οὐ δή τι γαῖα Turn.

mvp-comment-45-1 ἀνατὶ ... πόνον: ἀνατὶ Dindorfius. ἀνατεῖ Turn. ἀνατεί ceteri. Deinde μεμετὰ στένειν Turn. Denique πόνον Arnaldus. Libri πόνων. Legit πόvor etiam scholiastes, in cuius adnotatione, τὸ τῆς ἀνατροφῆς, scribendum est τὸν pro τό. Euripides Phoen. v. 1434. ἔκλαι, ἐθρήνει τὸν πολὺν μαστῶν πόνον στένουσα.

mvp-comment-46-1 τἀντεῦθεν ἤδη: τἀντεῖθεν ήδη M. G. Ald. Rob. Turn. τάντεῦθε μὲν οὖν Ven. Flor. Farn.

mvp-comment-47-1 δωμάτων: δομάτων G. Non opus est Wakefieldii coniectura, δειμάτων.

mvp-comment-48-1 οὔτοι προδώσω: Personae notam omittunt G. Ald. Sed in G. adscriptum στροφή. πρὸς Ὀρέστην Απόλλων, ἀπέστη γὰρ ἡ ἱέρεια. In M. adseriptum πρὸς Ὀρέστην φησίν. ἀπέστη γὰρ ἡ ἱέρεια. Scholiastes ἐπιφανεὶς Ἀπόλλων συμβουλεύει Ὀρέστῃ καταλιπεῖν μὲν τὸ μαντεῖον, φυγεῖν δὲ εἰς ᾿Αθήνας, καὶ δευτέρα δὲ γίνεται φαντασία, στραφέντα γὰρ μηχανήματα ἔνδηλα ποιεῖ τὰ κατὰ τὸ μαντεῖον ὡς ἔχει. καὶ γίνεται ὄψις τραγική, τὸ μὲν ξίφος ᾑμαγμένον· ἔτι κατέχων Ὀρέστης, αἳ δὲ κύκλῳ φρουροῦσαι αὐτόν. Haec non recte ad hunc versum adscripta esse videntur, quum deberent ad v. 97. adnotari. Eodem modo scholion, quod ad ipsum fabulae initium ponendum fuerat, ad v. 48. adscriptum est. Certe hic non cogitandum est de versis machinis. Nam non solum nulla caussa erat cur nunc Furiae conspicerentur, sed etiam importune poeta animos spectatorum novo isto et terribili adspectu Furiarum avocasset ab audiendo Apollinis et Orestis colloquio. Prodeunt ex templo Apollo, Orestes, Mercurius. Dixi de hac re in Opusculis vol. VI. 2. p. 163. et in Anualium Vindobonensium vol. CXI. p. 246. seqq. προδόσω G. Ald. προδώσο Rob.

mvp-comment-49-1 καὶ πρόσω γ᾽ ἀποστατῶν: Recte Blomfieldius καὶ πρόσω γ' ἀποστατῶν. Libri καὶ πρόσω δ᾽ ἀποστατῶν. Sed hic quidem και - δέ ineptum est.

mvp-comment-50-1 ἐχθροῖσι: ἐχθροῖς Ald. Pro πρέπων aliam lectionem, πέπων, memorat scholiastes.

mvp-comment-51-1 ἁλούσας: εἰλούσας Rob. Interpunctionem, quae post vлvo erat, post dous recte transtulit Bothius.

mvp-comment-52-1 ὕπνῳ πεσοῦσαι δ': Libri πεσοῦσαι δ', nisi quod πεσοῦμαι δ' Ven. πεποῦσαι δ' Ald. Quod in Opusc. VI. 2. p. 23. putabam, participium pro verbo finito positum esse, probari non potest, quia participium aoristi ita usurpari nequit. Non puto tamen aliquid mutandum esse, quamquam non inepte scriberetur ὕπνῳ πνέουσι δ', ut in Choeph. v. 611. sed videtur potius huiusmodi versus excidisse, ἐν τοῖςδε τοῖς θρόνοισιν ἀσθενεῖς πάρα. Quare lacunae signa posui.

mvp-comment-53-1 γραῖαι, παλαιαὶ παῖδες: Libri γραῖαι παλαιαὶ παῖδες. Adscriptum est in M. hoc scholion, sine lemmate, πολιαὶ γάρ (hoc ad γραῖαι παλαιαί pertinet). παῖδες, διὰ τὸ νέον· ἢ ἐπειδὴ ἄγαμοι καὶ παρθένοι εἰσί. τὸ ἀλλόκοτον δὲ τῆς φύσεως διὰ τῶν ἐναντίων τραγικώτερον διασύρει. Valckenarius ad Callimachi elegiarum fragmenta p. 147. "primum corrigebam,” inquit, “πέλουσι δ' αἱ κατάπτυστοι κόραι Γαίας παλαιαὶ παῖδες. et certe, secundum Hesiodum Theog. v. 185, Furias terra genuit: postea credere malui, vocem youîai esse vicinarum interpretamentum, Aeschylum dedisse Νυκτὸς παλαιαὶ παῖδες· ut infra v. 322. 419. 748. 1036.” (319. 408. 737. 1015.) "Servius in Virg. Αen. III. 212.” Ex his πέλουσι miror viro summo in mentem venisse, quem meminisse oportebat Euripidi facilius quam Aeschylo convenire huiusmodi expositionem, quae ad solos spectatores pertineret. Illud alterum autem, Νυκτός, et ingeniosum est et videtur esse verum.

mvp-comment-54-1 κἀγένοντ', ἐπεὶ κακὸν: ἐπὶ κακὸν G. Ald. Turn.

mvp-comment-55-1 μισήματ᾽: μίσημα τ' ἀνδρῶν G. Ald.

mvp-comment-56-1 ἐλῶσι ... μακρᾶς: ἑλῶσι G. Ald. μακρὰς G.

mvp-comment-57-1 βιβῶντ᾽ ἀν' ἀεὶ τὴν πλανοστιβῆ χθόνα: βεβῶντ᾽ ἂν αἰεὶ τὴν M. Par. Rob. βεβῶντ᾽ ἂν ἀείτην G. Ald. βεβόντ᾽ ἂν αἰεὶ τὴν Ven. Flor. βεβόντ' αἰεὶ τὴν Farn. βεβῶντ' ἀνατεὶ τὴν Turn. Deinde πλανοστηβῆ χθόνα Rob. Stephanus probavit ἀνατεί, sed βεβῶτα aut βιβῶντα scribendum putavit. Ει βεβῶν ἀνατεί editores receperunt. Dixi in Opusc. VI. 2. p. 24. scribendum esse ἂν ἀεί, ea praepositionis collocatione, a qua ne prosa quidem oratio abstinuit. Sic enim Plato Leg. VIII. p. 832. C. ἀλλ' ἀκόντων ἑκοῦσα ἄρχει σὺν ἀεί τινι βίᾳ. Verum non erat retinendum βεβῶτα, sed recepta altera Stephani coniectura, βιβῶντα, quae in librorum scriptura latet, ita scribendum, βιβῶντ᾽ ἂν ἀεὶ τὴν πλανοστιβῆ χθόνα. Non obstat quod ßißor in iis quas habemus tragicorum fabulis non invenitur. Vtitur eo verbo praeter epicos Pindarus.

mvp-comment-58-1 πόντον: πόντον Turnebus. πόντου M. G. Ven. Flor. Farn. Ald. Rob.

mvp-comment-59-1 βουκολούμενος: Non satis accurate scholiastes βουκολούμενος per περιέπων explicat. Inest enim in hoc verbo diu frustrati laboris significatio, neque active, sed passive intelligendum est.

mvp-comment-60-1 Παλλάδος ποτὶ πτόλιν: παλλάδος ποτὶ πτόλιν G. Ven. Flor. Ald. Turn. et ex emendatione Sophiani Rob. ποτὶ πτόλιν παλλάδος M. et codex Robortelli: sed in M. verus verborum ordo litteris asupra adscriptis indicatur.

mvp-comment-61-1 ἵζου ... ἄγκαθεν: ἕζου 'Turn. Αγκαθεν scholiastes recte interpretatur ἐν ἀγκάλαις. V. ad Ag. v. 3.

mvp-comment-62-1 μὴ ἀδικεῖν: μὴ ἀδικεῖν Ven. Flor. Farn. In Flor. Farn. συνίζησις adscriptum. μὴ ἀδικεῖν M. Rob. μὴδικεῖν G. Ald. Turn. μὴ δοκεῖν codex Robortelli.

mvp-comment-63-1 ἐπίστᾳ ... μὴ ἀμελεῖν: ἐπίστα Porsonus. ἐπίσται Μ. ἐπίστα ceteri. Deinde μὴ ἀμελεῖν Ven. Flor. Farn. συνίζησις adscriptum in Flor. Farn. μὴ μελεῖν Μ. μὴμελεῖν G. Turn. μὴ μελεῖν Ald. Rob.

mvp-comment-64-1 ἐκνόμων σέβας: τόδ' ἐκνύμων σέβας M. G. Ven. τόδ᾽ ἐκ νόμων σέβας Ald. Rob. Turn. xvóμwr an ix róuor habeant Flor. Farn. ignoratur. In Opusc. VI. 2. p. 25. putabam scribendum esse izvóµws, valde. Nihil mutandum est, sed retinendum τόδ᾽ ἐκνόμων σέβας. Recte scholiastes τὸ τῶν ἱκετῶν σέβισμα καὶ δέημα οὐ μόνον τιμᾷ ὁ Ζεύς, ἀλλὰ καὶ σέβει, ὁρῶν αὐτὸ ὁρμώμενον προςηκούσῃ τύχῃ. Suidas et Zonaras ἐκνόμοις, παρανόμοις. Est autem afinitas quaedam vocabulorum scelere contaminatos significantium et eos qui ob hanc caussam supplices ad templa deorum accedunt. Sic oоçτóñάiç sceleratum significat, idque etiam in talibus locis, a quibus propria huius vocabuli significatio alienissima est, ut in hac ipsa fabula v. 236. 437. Vt hic ¿zróµwv ot- Bas, ita v. 433. oeuvòs noosíztwo dicitur. Significatur autem misericordiam non deesse sceleratis a fido comite adiutis.

mvp-comment-65-1 εὕδοιτ᾽ ἄν: Abeunt Orestes et Mercurius. Apollo in templum revertitur. Clytemnestrae umbra per ávaníɛoua, quod in proscenio erat, emittitur.

mvp-comment-66-1 ὧν: Libri s. Rectissime Tyrwhittus et Wakefieldius dr. Sic legit scholiastes, male intelligens: adnotavit enim haec, kɛina ɛlµí, vnèg ὧν ἐφόνευσα Αγαμέμνονα ἀπώσασθε. καὶ οἱ ἐμὲ φονεύσαντες οὐκ áriμázovτai. Hoc dicit, me vero sic a vobis neglectam inter alios mortuos non deserunt opprobria eorum quos occidi, Agamemnonis. V. Opusc. VI. 2. p. 26. seq.

mvp-comment-67-1 ἀλῶμαι: ἄλωμαι Ald.

mvp-comment-68-1 παθοῦσα δ᾽: παθοῦσα γ' οὕτω Ven. Flor. Farn.

mvp-comment-69-1 οὐδεὶs ... ὑπέρ μου: ovdeis d' Ven. Flor. Farn. ὑπὲρ μοῦ G. Ald. et Bekkero teste Ven. ὑπερμοῦ Rob. ὑπὲρ ἐμοῦ Farn.

mvp-comment-70-1 χερῶν: χειρῶν G. Ald.

mvp-comment-71-1 καρδίας ὅθεν: καρδίαι σέθεν Μ. καρδία σέθεν G. Par. Flor. καρδία σέθεν Ven. Farn. Rob. καρδίας σέθεν Ald. Turn. καρδίας ἔθεν, id ut esset idem quod quédev, Canterus scribendum putabat. Defendit Schoemannus καρδίᾳ σέθεν. Sed ad δρα plane inutiliter καρδίᾳ σέθεν additum esset, praesertim quum oé v prorsus supervacaneum sit. Scripsi, ut in Opusc. VI. 2. p. 28. scribendum esse dixeram, ὅρα δὲ πληγὰς τάςδε καρδίας ὅθεν. O. Müllero hanc emendationem eo evertere conanti, quod v. 582. Orestes matrem interfecisse dicitur ξιφουλκῇ χειρὶ πρὸς δέρην τεμών, assensus est Linwoodius. Quasi tam anxie haec rimanda essent, aut quasi nemo gladio superne iugulo alicuius defixo cor percutere possit. Ipse Linwoodius καρδίας σέθεν scripsit et πληγάς καρδίας metaphorice dictas ad convicia a Clytaemnestrae choro iniecta referendas putavit. Hoc nemo intellexisset. Contorta sunt et improbabilia quae Schne dewinus in Notitiis litterariis Gottingensibus a. 1845. p. 1948 seqq. de his versibus protulit.

mvp-comment-72-1 ὄμμασιν: uuao Victorius et sic Ven. ouao M. G. Flor. Ald. Rob. Turn.

mvp-comment-73-1 μοῖρ᾽ ἀπρόσκοπος βροτῶν: μοῖρα πρόσκοπος M. G. Ven. Flor. Farn. Ald. μοῖρα πρό-σκοπτος Rob. Recte Turnebus μοῖρ᾽ ἀπρόσκοπος ex hac scholiastae adnotatione, ἡ τῆς φρενὸς μοῖρα οὐ προορᾷ ἐν ἡμέρᾳ. Deinde libri Poorur, inepte. Scribendum, ut in Opusc. VI. 2. p. 29 dixi, ἐν ἡμέρᾳ δὲ μοῖρ᾽ ἀπρόσκοπος φρενῶν. Ita legit scholiastes, cuius adnotationem modo attuli. Stanleius praeter alia haec comparavit Ciceronis de divin. I. 30. quum ergo est somno serocalus animus a societate et contagione corporis, tum meminit praeteritorum, praesentia cernit, futura praevidet. Mirifice fallitur Linwoodius, qui hos duo versus 107. et 108. aliunde insertos putat. Recte scholiastes ἐν τῷ καθεύδειν ὁ νοῦς ἀκριβέστερον ὁρᾷ, μὴ παραπλανώμενος τῇ θέᾳ. τραγικώτερον δὲ τὸ εἴδωλον Κλυταιμνήστρας σώζει τὴν oqay. Haec igitur dicit Clytemnestra, vide haec vulnera cordis, a quo illata sunt: nam in somnis mens claro oculorum lumine utitur; interdiu vero non est eius sors ut longe videat.

mvp-comment-74-1 νηφάλια: mália Rob. Turn. vigáλia M. G. Ven. Flor. Farn. Ald.

mvp-comment-75-1 νυκτίσεμνα: νυκτίσεμνα Turn. νυκτίσεμνά Μ. νυκτὶ σεμνὰ G. Flor. Ald. Rob. et Bekkero teste Ven.

mvp-comment-76-1 ἔθυον: εv9vov Ald. male lecta scriptura codicis G. De accusativo our dixit Elmsleius ad Bacch. v. 722.

mvp-comment-77-1 καὶ πάντα ταῦτα: καὶ ταῦτα πάντα Par.

mvp-comment-78-1 ὃ δ᾽ ἐξαλύξας ... νεβροῦ: odişahé§as codex Robortelli: ipse ex emendatione Sophiani ó d'¿§akvğaç dedit, quod ceteri libri omnes habent. Deinde veßooũ M. Rob. vεzgov G. Ven. Flor. Ald. Turn. Deinde dízɛır Ald.

mvp-comment-79-1 ἀρκυστάτων: ἀρκυστάτων Turnebus. αρκυσμάτων Μ. ἀρκυσμάτων G. Ven. Flor. Par. Rob. άozioµátov Ald. dozvoμtwv ex Farn. affertur.

mvp-comment-80-1 ὑμῖν ... ἐγκατιλλώψας: ἡμῖν Bekkero teste Ven. Deinde ἐγκατιλλώψας Turn. ἐκκατιλλώψας M. G. Ven. (Bekkero teste). Flor. Farn. Ald. Rob. In Farn. glossa χλεβάσας, i. e. χλευάσας. In M. adscriptum χλευάσας, ἐγγελάσας. διὰ δὲ τούτων ερεθίζει αὐτάς.

mvp-comment-81-1 ἀκούσαθ᾽ ὡς ἔλεξα: Nihil hic mutandum erat. Audite, inquit: nam de capitali meo periculo loquor: recipite mentem el cogitationem, expergefactae.

mvp-comment-82-1 Κλυταιμνήστρα: κλυταιμνήστρας Ven. Recte Wakefieldius et Schützius intellexerunt hoc dicere Clytaemnestram, ego illa Clytemnestra, quae umbra sum el somnium, vos invoco.

mvp-comment-83-1 NA: Sequuntur epodica: respondet enim uvyμòs uvyµ@, wyμòs ὠγμῷ, et deinde epodum constituit μυγμὸς ille διπλοῦς ὀξύς, et quae somnians loquitur chorus. Chori nomen versibus 120. 123. 126. 129. 132. praefixum in Rob. Turn. In Ald. versibus 120. 126. In M. personae lineolis distinctae sunt. Omissae personarum notae in G. In Ven. Flor. Farn. versibus 120. 123. 126. 129. praefixum nóλλwv.

mvp-comment-84-1 ἀνὴρ: Libri ário, nisi quod avio est in Farn.

mvp-comment-85-1 προςίκτορες: Huic versui άn'. praefixum in Rob. Libri φίλοις γάρ εἰσιν οὐκ ἐμοῖς προσέκτορες, et G. quidem commate post εἰσιν posito. yag eloìv Ald. Rob. Horum verborum quae prolatae sunt explicationes, ipsis Graecis verbis obscuriores sunt. Schützius scribendum putavit qi- λοι γὰρ εἰσίν, οὐκ ἐμοί, προςίκτορος, quod sic interpretatur, sunt enim (dii) amici cius supplicis, sive eum supplicem recepturi, iidemque mihi haud amici. At haec sententia et alium verborum ordinem et ¿uov requireret. Quod olim dedi, φίλοι γὰρ εἰσὶν οὐκ ἐμοὶ προςίκτορες, που est mihi amicum praesidium, propterea displicet, quod qio non recte in initio positum est. Scribendum est, ut in Opusc. VI. 2. p. 32. seqq. demonstravi, φίλοις γάρ εἰσιν, οὐκ ἐμοί, προςίκτορες, cognatis enim meis sunt, non mihi, ad quorum praesidium confugiant. Iposizτoges hic non supplices, ut v. 433. sed eos significat, ad quos quis supplex accedit. Sic Ζεὺς ἀφίκτωρ in initio Supplicum, sic προς- Tónшos, et alia: ipsum nomen izétys sic quidam accipiebant, de qua re v. Eustathium p. 1807, 5.

mvp-comment-86-1 ἄγαν ... ὑπνώσσεις: ayar y Ven. Flor. Farn. υπνώσεις Rob.

mvp-comment-87-1 ὠγμός: ωγμός Rob. μωγμὸς M. Ven. Flor. μυγμός G. Farn. Ald. Turn. sed in G. v puncto notatum et supra scriptum w.

mvp-comment-88-1 ὤζεις ... οὐκ: άζεις G. Ald. ώξεις Rob. Eustathius p. 127, 10. παρὰ τὸ ὦ ὤζω ἐν Αἰσχύλῳ. 7/1 O. Müllero scribendum videbatur Çaç vaνός- oovo'; Ea mutatione non opus est. οὐκ Μ. G. Ald. Rob. Turn. κοὐκ Ven. Flor. Farn. Deinde libri dvaotion.

mvp-comment-89-1 πέπρακται: Non opus est ut néлgazia ex Stanleii Bentleiique sententia in néлgora, aut, ut Wakefieldius volebat, in tétaxta mutetur. In Prometheo quidem v. 521. est τί γὰρ πέπρωται Ζηνὶ πλὴν ἀεὶ κραττεiv; hic non minus recte dici videtur, quid tibi aliud agitur negolium quam mala perpetrare? Neque fortasse aliter intellexit scholiastes, qui haec adscripsit τί οὖν μέλλεις τὸ σὸν ἔργον ἀνύειν;

mvp-comment-90-1 ὠγμός: ώγμός Rob.

mvp-comment-91-1 ἐξεκήραναν: ἐξεκράαναν Par.

mvp-comment-92-1 μυγμὸς διπλοῦς ὀξύς: In Rob. ante dinkovs insertum z2. sequens autem versus rursus choro tributus est. In Ven. Flor. et, ut videtur, etiam in Farn. versui 133. praefixum yogòs evµevídwr.

mvp-comment-93-1 κλαγγαίνεις: Libri zλayyaivas. Dindorfio, ut antea Wakefieldio, scribendum videtur κλαγγάνεις, αἱ ἐπανακλαγγάνειν est apud Xenophontem et κλαγγάνειν in versu Sophoclis apud Strabonem XV. p. 687. όπου τις ὄρνις οὐχὶ κλαγγάνει, ubi codex Med. 3. κλαγκάζει habet. Non puto zhayyaivas mutandum esse. Lobeckius enim in Pathol. proleg. p. 37. complura verba in aivo et άo desinentia ex eadem radice orta affert. Potuit igitur κλαγγαίνειν dici ut κλαγγάζειν.

mvp-comment-94-1 οὔποτ᾽: οὔπω τ' Rob.

mvp-comment-95-1 τί δρᾷς;: ti dous; Rob. Ceteri, ut videtur, omnes ví dous; Non recte hic diceretur quid agis? sed dicendum erat ecquid agis? i. e. agedum. Itaque scribendum τὶ δρᾷς;

mvp-comment-96-1 ἀγνοήσῃς ... μαλθαχθεῖσ᾽: ἀγνοήσεις Par. Deinde μαλαχθεὶς Ven. Farn. μαλαχθεῖσ᾽ Rob.

mvp-comment-97-1 ὀνείδεσιν: ἐνείδεσιν Ven. Flor. Farn. Rob. ονείδεσσιν M. G. Ald. ὀνείδεσι Turn.

mvp-comment-98-1 γίγνεται: γίγνεται Porsonus. Libri γίνεται.

mvp-comment-99-1 σὺ δ᾽ αἱματηρὸν πνεῦμ᾽ ἐπουρίσασα τῷδ', ἕπου, μάραινε δευτέροις διώγμασιν, ἀτμῷ κατισχναίνουσα, νηδύος πυρί.: Libri οὐδ᾽ αἱματηρὸν πνεῦμ᾽ ἐπουρίσασα τῷ, ἀτμῷ κατισχναίνουσα νηδύος πυρί, ὅπου, μάραινε δευτέροις διώγμασιν, nisi quod Turn. ἐπουρήσασα dedit, ut in lemmate scholiorum Robortelli . scriptum est, versu autem altero G. Ven. Flor. Farn. Par. Ald. κατισχαίμουσα habent, de qua verbi forma dictum est ad Prom, v. 271. In primo versu Stanleii sive potius Pearsoni emendationem, σὺ δ' pro οὐδ᾽, merito recepit Porsonus. Cetera neque ego olim expedivi, neque expediverunt alii. To enim de Oreste intellectum, sic in fine versus, praesertim sequente alio dativo, ἀτμῷ, prorsus putidum est. Nec Wakefieldii ἐπουρίσασα τῳ, de Oreste dictum, hic aptum est. Scripsi, mutato versuum ordine, σὺ δ᾽ αἱματηρὸν πνεῦμ᾽ ἐπουρίσασα τῷδ᾽ ἕπου, μάραινε δευτέροις διώγμασιν, ἀτμῷ κατισχναίνουσα, νηδύος πυρί. Tod' abiecta in fine versus vocali, quum post nov incisio sit, non magis offendere debet quam quod in Suppl. v. 739. scripsi, praegressa ibi incisione, φιλεῖ δ' ὠδῖνα τίκτειν νὺξ κυβερνήτῃ σοφῷ, ubi videnda sunt quae adnotavi. Haec locuta umbra Clytaemnestrae descendit per ἀναπίεσμα.

mvp-comment-100-1 ἔγειρ᾽: χορὸς ἐρινύων (ἐριννύων Ald.) M. Ald. χορὸς ἐριννύων, ἐξ ὧν μία G. χορὸς εὐμενίδων Flor. χο. Ven. Rob. Turn. Quae inde ab hoc versu usque ad v. 177. sequuntur, inter quindecim Furias ita distribui, ut distribuenda esse indicavi in Opusc. VI. 2. p. 37. seqq.

mvp-comment-101-1 κἀπολακτίσασ᾽: κἀπολακτίσας G. Ald.

mvp-comment-102-1 ἰδώμεθ᾽: ιδώμεθ' Turn. εἰδώμεθ' M.G. Par. Ven. Flor. Farn. Ald. Rob.

Commentary on the Eumenides (OCR draft) (Brief English notes on Aeschylus' Eumenides by F. A. Paley, 1885.) focus

mvp-comment-1-1 πρῶτον μέν] This is answered, according to the common Attic usage, by ἔπειτα in v. 29. First I make honourable mention of the Powers, Titanian and celestial, who have successively ruled the oracular seat; next, I go to declare their present will. - πρεσβεύω, Schol.

προτιμῶ.
The genitive θεῶν means her who of all the powers divine was the first giver of oracles. - Θέμις, who is called Τιτανὶς in Prom. 893 , represents the notion of law and justice as regulated not by human statutes but by divine will.

mvp-comment-2-1 ἢ δή] who, as all know, &c. So οὗ δὴ χολωθεὶς, Alcest. 5 ; see also Prom. 833 .

mvp-comment-3-1 θελούσης] The poet indirectly denies the truth of an old legend that Themis was forcibly ejected from the oracular seat by her sister Phoebe, the mother of Leto. Schol.

Πίνδαρός φησι πρὸς βίαν κρατῆσαι Πυθοῦς τὸν ᾿Απόλλωνα· διὸ καὶ ταρταρῶσαι αὐτὸν ἐζήτει ἡ Γῆ.
This note perhaps refers to the birthday present' from his grandmother Phoebe. The legend that Apollo dispossessed Themis is given at some length in Eur. Iph. T. 1260 seqq. It was in the mind of the poet in this play to deny the hostility of the gods against each other, and to represent them in their more beneficent aspect. It was a custom to bring presents, thence called ὀπτήρια, at the first sight of a newly-born child; see Eur. Ion 1127 .

mvp-comment-4-1 παρώνυμον] The name Phoebus came from Phoebe, either derived from it by the masculine termination, or with the interval of one, as παρ' ἡμέραν, ‘every other day.'

mvp-comment-5-1 λιπὼν δὲ κ.τ.λ.] The sense is, 'So he, leaving the island of his birth, came first to the shore of Attica, from which he was conducted with great honour by a Sacred Way then first made from Athens to Delphi by the descendants of Erichthonius the son of Hephaestus. On the via sacra alluded to, see Wordsworth's Greece, p. 237 , who describes the rugged and uneven nature of the soil, ἀνήμερον χθόνα. The Schol. records a ceremony kept up till later times, of pioneers carrying mattocks leading the annual procession of θεωροὶ to Delphi. ibid. χοιράδα] The low-lying reef, lit. 'hog's-back,' a term applied in disparagement to the barren island which the god exchanged for the wealthy Delphi (Schol.). See Pers. 423 .

mvp-comment-6-1 ἕδρας] ‘his sacred seat on Parnassus.'

mvp-comment-7-1 Either ἡμερώσαντες οι τιθέντες (θέντες) ἥμερον would be a more usual expression. The verb is technically applied to cutting roads through waste country. So Herod. 1. 126

ἐξημερῶσαι τόπον ἀκανθώδη.
Eur. Herc. F. 20
έξημερῶσαι γαῖαν.

mvp-comment-8-1 Δελφός] The eponym king or hero of the country came out to meet the god and give him an honourable reception. The Schol. cites a grammarian who wrote a commentary on Callimachus, to prove that Delphus was the son of Poseidon and Melaena, a daughter of the river Cephisus. -πρυμνήτης, see inf. 735, Theb. 2 .

mvp-comment-9-1 τόνδε] i.e. the present occupant. Similarly the gods are asked to receive the king on his return φαιδροῖσι τοισίδ᾽ ὄμμασι, Ag. 503 , ‘now with bright and cheery look.'

mvp-comment-10-1 προφήτης] the mouth-piece, or speaker for Zeus, Jovis interpres.

mvp-comment-11-1 ἐν λόγοις] This may mean that Pallas holds a first rank in the legends of the place, or it may be that prayers to Apollo are contrasted with honourable mention of Pallas Pronaea ( Herod. 1. 92, VIII. 37 ), who had a temple, or perhaps chapel, in front of the adytum. There was another title, sometimes confounded with this, Παλλάς Πρόvoia, the goddess of Providence, from her reputed wisdom, inf. 811.

mvp-comment-12-1 These verses, which somewhat interrupt the narrative, and the last of which is metrically faulty, are perhaps the interpolation of an early hand. The Schol. observes that the scene of Pentheus' death was not Parnassus, but Cithaeron. It has been proposed (by Weil) to insert v. 20 after v. 26, which, supposing the above lines to be genuine, would be an improvement. It is remarkable that the Schol. briefly says καλοῦσα φροιμιάζομαι. Cf. Ag. 1325 .

mvp-comment-13-1 Ποσειδώνος] There would seem to have been a κοινοβωμία ( Suppl. 218 ) at Delphi. There was a legend that the sea-god had resigned Pytho to Apollo in exchange for Taenarus, or, as Callimachus quoted by the Schol. says, for Calaurea, an island off Argolis.

mvp-comment-14-1 τυχεῖν ἄριστα] to get much better answers than on any former entry. For the accusative after τυγχάνειν see Cho. 698 .

mvp-comment-15-1 ἴτων, for ἴτωσαν, a unique example of this form. -πάλῳ, viz. without favour or claim of precedence on national grounds. -ὡς ἂv, according as. Cf. Soph. Αj. 1369

ὡς ἂν ποιήσῃς, πανταχή χρηστός γ ἔσει.
--After this verse there is a solemn pause.

mvp-comment-16-1 ἀκταίνειν] Schol.

κουφίζειν,
Hesych.
μετεωρίζειν,
 pedem levare. A similar form occurs Od. ΧΧΙΙΙ. 3
πόδες δ' ὑπερικταίνοντο.
 Plat. Legg. 11. p. 672 c
καὶ ὅταν ἀκταινώσῃ ἑαυτὸ τάχιστα, ἀτάκτως αὖ πηδᾷ.

mvp-comment-17-1 χερσίν] By the support of my hands against the wall. The Schol. (unless indeed he records a stage tradition) seems wrongly to explain ἔξεισι τετραποδηδόν.

mvp-comment-18-1 ἀντίπαις] Rather she is as a child. Cf. Cho. 128

κἀγὼ μὲν ἀντίδουλος,
‘and I am no better than a slave.'

mvp-comment-19-1 The recent act of murder is described, as the Schol. remarks, in this verse.

mvp-comment-20-1 τῇδε γάρ] For in this respect (viz. the size of the tufts and the sober method of the arrangement, unlike that of some mad fanatic) I will give a clear account. Cf. Soph. El. 643

ἀλλ᾽ ὧδ᾽ ἄκουε, τῇδε γὰρ κἀγὼ φράσω.
The Schol. says the interior of the shrine was seen by the spectators; but this does not seem certain. There is nothing in the narrative to suggest more than a description of what has scared the speaker. Indeed, the statement here is inconsistent with that at v. 64, where he says the interior of the shrine is now displayed by the eccyclema. car-

mvp-comment-21-1 τύποις] The earliest sculptures were ugly Gorgonheads cut in shallow relief, and called τύποι perhaps from a resemblance to heads on coins. She proceeds to say that she has seen drawings or paintings of winged winged harpies rying off the dinner from Phineus; but these Furies were different, in that they had no wings. The Argonautic story was well known to both Aeschylus and Pindar. It is alluded to also in Cho. 620 seqq.

mvp-comment-22-1 οὐ πλατοῖσι] not to be approached.

mvp-comment-23-1 καὶ κόσμος] Their dress, too, was such as neither could be brought as an offering to the statues of the gods (like the peplus to Pallas) nor admitted into the abodes of men.

mvp-comment-24-1 τὸ φύλον] the tribe or race to which they could be supposed to belong. Schol.

οὐδέποτε τοιοῦτον γένος εἶδον.-οὐδὲ κ.τ.λ.,
‘nor know I what land can aver that it rears this brood without harm to itself, and has not to repent afterwards of its pains.' -πόνον, Schol.
τὸν
 (MS. τὸ) τῆς ἀνατροφῆς.

mvp-comment-25-1 τἀντεῦθεν] quae sequuntur. The priestess now retires, leaving to Apollo himself to get rid of the foul monsters which have beset and defiled his shrine.

mvp-comment-26-1 τοῖσιν ἄλλοις] i.e. and therefore much more so to himself. Schol.

πόσῳ μᾶλλον τῶν ἰδίων ;

mvp-comment-27-1 Apollo himself appears (apparently as an actor on the stage, though this is not certain). No! he exclaims, I will not desert you! I will watch over and guard you to the end, either at your side or from a distance, and I will show no gentleness to your enemies. We might conceive that Apollo appeared as in the air, by the μηχανὴ, and that this verse really means Even though far from you, as much as if I were close by you. Yet, as an interlocutor throughout the play, it would be difficult to suppose he always spoke from the μηχανή. - The use of καὶ δὲ is not common in tragedy, though very frequent in the later Attic prose. See Pers. 263, 548 . -πέπων, mitis, opposed to ὠμός, stern.

mvp-comment-28-1 This verse is corrupt, and the scholia give no help. Perhaps κόπῳ δ᾽ ὑπνώσσουσ᾽ αἱ κ. κ., in which case ἁλούσας, caught, will mean in my power, unable to stir, the capturers being themselves captured.

mvp-comment-29-1 οὐ μίγνυται] The sense is purposely ambiguous between cohabit and associate. So Homer says of Calypso, Od. νι. 288

οὐδέ τις αὐτῇ μίσγεται οὔτε θεῶν οὔτε θνητῶν ἀνθρώπων.

mvp-comment-30-1 κακῶν ἕκατι] Their very existence is due to the existence of evil; if there were no crimes there would be no Furies to punish them. This is inferred from the race being altogether hellish and excluded from heaven.

mvp-comment-31-1 ὅμως] Though they are now asleep, you must continue your flight, for they will pursue you even through the spacious mainland, as well as over the sea and to island settlements.

mvp-comment-32-1 βιβῶντ'] This is an epic and Pindaric form. (See Veitch, Gr. V. p. 132 .) The Med. has βεβῶντ'. For the separation of avà Hermann compares Plat. Legg. VIII. p. 832 c

σὺν ἀεί τινι βίᾳ.
So also Eur. El. 1121
ὁρᾷς; ἀν᾿ αὐ σὺ ζωπυρεῖς νείκη νέα.

mvp-comment-33-1 βουκολούμενος] Brooding over. Schol.

περιέπων.
Cf. Ag. 652
έβουκολοῦμεν φροντίσιν νέον πάθος.
 For προκάμνειν, to give in too soon, cf. Herc. F. 119
μὴ προκάμητε πόδα βαρύ τε κώλον.
 Thuc. 11. 39
περιγίγνεται ἡμῖν τοῖς μέλλουσιν ἀλγεινοῖς μὴ προκάμνειν.

mvp-comment-34-1 ἵζου] sit as a suppliant at the ancient wooden image (distinguished as Πολιάς) in the Erechtheum. -ἄγκαθεν, Schol.

ταῖς ἀγκάλαις.
See Ag. 3 .

mvp-comment-35-1 ἔπεισα] The emphasis is on this word: You were persuaded to slay your mother, and therefore it was not altogether ἑκὼν φόνος.—κτανεῖν, as inf. 96 ἔκτανον, a somewhat rare form for the usual Attic ἀποκτεῖναι.

mvp-comment-36-1 Orestes, in acknowledging the universally received title of Apollo as the god of Justice, begs him to use his omnipotence in looking after and protecting him. It is remarkable that these three verses are the only words that Orestes utters till he arrives at the Athenian Acropolis, ν. 226.

mvp-comment-37-1 μέμνησο] This refers to the injunction just given μὴ πρόκαμνε κ.τ.λ. Cf. Agam. 803 .

mvp-comment-38-1 κάρτα ἐπώνυμος, as in Theb. 655 , is true to your name, a brief phrase for κάρτα παρέχων πομπὴν ἧς ἐπώνυμος εἶ.

mvp-comment-39-1 This verse is corrupt. The Scholium is in some way confused, but the words ὁρῶν αὐτὸ ὁρμώμενον προσηκούσῃ τύχῃ suggest that he read τόδ' εἰσορῶν γέρας. Or from the gloss τὸ τῶν ἱκετῶν σέβισμα καὶ δέημα we might conjecture τόδ' ἱκτήρων οι ἱκτόρων γέρας. We can hardly defend σέβει σέβας, even if ἐκνόμων meant outlaws. Orestes here leaves the stage under the charge of Hermes, and Apollo retires, perhaps, into the adytum. After a brief pause the ghost of Clytemnestra rises through the trap-door called ἀναπίεσμα, and rouses the slumbering Furies to inform them that their captive has escaped. Schol.

ἐφίσταται τὸ εἴδωλον Κλυταιμνήστρας καὶ μεμψάμενον ἀνεγείρει.
Sleep on, ho! But we want not sleepers. While I am thus slighted by you, I am continually haunted among the other dead as a Murderess, and wander among the shades in disgrace. The syntax is equivalent to ἀεὶ ὀνειδίζομαι. The Schol. appears to have found ὧν μὲν ἔκτανον, for he explains, 'I am held in no regard by you for having killed my husband, but those who slew me are not slighted by you, but persecuted. The general sense must be, I am blamed for killing him, because you, the Furies, and the other infernal powers, are indifferent to my having been slain by my own son;' and thus attention is directed to my crime alone, and its punishment is thought to be just.

mvp-comment-40-1 κείνων ὕπο] Schol.

αἰτιῶμαι ὑπ᾿ αὐτῶν τῶν περὶ ᾿Αγαμέμνονα,
viz. the νεκροὶ or φθιτοὶ who attend him as a King in Hades.

mvp-comment-41-1 The Med. has ὅρα δὲ and σέθεν. But the verb is in the plural throughout this speech, and the sense is much simpler, See this wound over my heart, from whose hand it proceeded. The Schol. here observes, It is a tragic device to make the ghost of Clytemnestra retain the wound where she was stabbed.

mvp-comment-42-1 εὕδουσα γάρ] 'See it, I say, even in your sleep; for the mind in sleep can see brightly with its eyes; it is in the day that it is the lot of man not to have the power of foresight. This is one of the Pythagorean theories about dreams, to which the poet often alludes. Compare Xen. Cyr. VIII. 7, 21

ἡ τοῦ ἀνθρώπου ψυχὴ τότε δήπου (sc. ἐν ὕπνῳ) θειοτάτη φαίνεται, καὶ τότε τι τῶν μελλόντων προορᾷ
. We have 'the mind's eye,' φρένα ὠμματωμένην, Cho. 839 . For βροτῶν, which may well refer to a general proposition as the lot of mankind, the Schol. seems to have read φρενῶν.

mvp-comment-43-1 ἐλείξατε] You licked up, or, lapped. They are described as hounds with lolling tongues, who had been propitiated by wineless libations at the family altar at the solemn hour of midnight. -ἀοίνους, see inf. 975. Oed. Col. 100, 481 .

mvp-comment-44-1 κούφως] See Pers. 101 , Ag. 350, 1347 . He has escaped, she says, like a nimble stag from the very middle of the stake-net, thereby mocking you sorely. Schol.

χλευάσας, ἐγγελάσας.
Pollux, 11. 52 , gives ἰλλώπτειν and κατιλλώπτειν as comic words. The words ἴλλειν and ἰλλὸς expressed rolling or leering with the eyes, as ἰλλὸς γεγένημαι προσδοκῶν, Αr. Thesm. 846 . -τῆς ἐμῆς ψυχῆς. This is used ambiguously, since the speaker is a ψυχὴ or spirit; but the phrase commonly means a struggle or contest for life. – φρονήσατε, ‘ be conscious, viz. of your duties and your mission. This imperative occurs Soph. Ant. 49
οἴμοι, φρόνησον, ὦ κασιγνήτη.

mvp-comment-45-1 ὄναρ] See v. 126. I address you as a vision addresses one in a dream, i. e. not appealing to your bodily senses, but to your spiritual intelligence quickened by sleep. Lit. for it is in your slumber that I call upon you now, the waking-scene being yet to follow. And it seems that the ghost applied some vigorous measures to the snoring and insensible company.

mvp-comment-46-1 μύζοιτ᾽ ἄν] See 94 and 180. The moaning noise, or a sound representing uneasy dreamers, is here indicated by the stage-notes ( παρεπιγραφαί), μυγμός, ὠγμός, &c. In the next verse ἐμοὶ is Hermann's correction for ἐμοῖς. The sense is, There are gods (who protect their friends, Apollo and Pallas), but none who aid me, and therefore the murderer has escaped. Thus Ζεὺς ἀφίκτωρ is the patron of Suppliants in Suppl. 1 .

mvp-comment-47-1 Ας φεύζειν is to cry φεῦ, so ὤζειν is to cry Oh! Ar. Vesp. 1526

ὅπως ἰδόντες ἄνω σκέλος ὤζωσιν οἱ θεαταί.
Aeschylus used τέκνοις ἐπώζειν, to wail over her children, in the Niobe, which Hesychius misinterprets of a hen sitting on her eggs. See inf. 337.

mvp-comment-48-1 τεύχειν κακά ( Cho. 717 ), to go on doing harm, virtually means to make matters worse, since now the culprit can exult in his escape.

mvp-comment-49-1 δρακαίνης] The fell she-dragon is the leader of the chorus, who has been addressed in the two preceding couplets. -κηραίνειν, referred by Curtius, Gr. Et. 147 , to a root κειρ, is perhaps different from κηραίνειν ‘to have at heart,' to care for. See Suppl. 976 . Trach. 29

κείνου προκηραίνουσα.
Schol.
παρείλοντο.
 Hesych.
ἐξεκήρανεν· ἐξέφθειρεν.

mvp-comment-50-1 φράζου] Mark him! They are dreaming, says the Schol., that they are pursuing Orestes. Accordingly Clytemnestra says, It is in a dream (only) that you are chasing the beast, and making these uneasy sounds, as a dog barks when not even asleep he gives up his fondness for the toil. This characteristic of the dog is described by Lucretius, Iv. 992-6 .

mvp-comment-51-1 ἀντίκεντρα] See v. 38, 444. When reproaches are just, they act as goads to the wise and discreet. This is alluded to inf. 150.

mvp-comment-52-1 σὺ δέ] This seems addressed to another of the three leading Furies, who are all mentioned in v. 135, do you wake her, even as I wake you. ibid. ἐπουρίζειν is properly to direct a favouring gale upon a ship. Schol.

ἐφορμήσασα ιήσασα τῷ ᾿Ορέστῃ.
(He (He took the demonstrative τῷ for the article, with the name understood; but cf. 2 and 7, and inf. 166.)

mvp-comment-53-1 κατισχναίνουσα] Schol.

ἐκλεπτύνουσα.
So Prom. 388
καὶ μὴ σφυδῶντα θυμὸν ἰσχναίνῃ βίᾳ,
 a medical term. Cf. 257. –ἀτμῷ, Αg. 1282 , ‘hot breath.' Gl. Med. πυρετῷ ἀναλίσκουσα, ὡς δοκεῖν ἀτμοὺς ἀνιέναι ἀπὸ γαστρὸς αὐτοῦ. But the breath meant must be that of the pursuers, who scorch and wither their victim as a hot wind blights tender leaves.

mvp-comment-54-1 ἰδώμεθα] The plural follows a participle in the singular, as in Herc. F. 858

ἡλίῳ μαρτυρόμεσθα δρῶσ᾽ ἃ δρᾶν οὐ βούλομαι.
-ματᾷ, Schol.
μάταιον γίγνεται.
 See Prom. 57 . Theb. 37 .

Selected scholia accompanying Blass's Eumenides (OCR draft) (The mixed Greek, Latin, and German scholia register printed with Friedrich Blass's 1907 edition, aligned to O. L. Smith's later recensional editions.) focus

mvp-comment-1-1 (in fine paginae v. 1-48 continentis; legebantur vulgo tamquam ad v. 47 adscripta; transp. Weckl.) φαίνεται ἐπὶ σκηνῆς τὸ μαντεῖον, ἡ δὲ προφῆτις πρόσεισιν (πρόεισιν Μ) ἐπικλήσεις, ὡς ἔθος, τῶν θεῶν ποιησαμένη (-ομένη Μ), ἀπροόπτως τε ἰδοῦσα τὰς Ἐρινύας κύκλωι τοῦ Ὀρέστου καθευδούσας πάντα μηνύει τοῖς θεαταῖς, οὐχ ὡς διηγουμένη τὰ ὑπὸ τὴν σκηνήν· τοῦτο γὰρ νεωτερικὸν Εὐριπίδειον (ιον Μ)· ὑπὸ δὲ τῆς ἐκπλήξεως τὰ θορυβήσαντα αὐτὴν καταμηνύουσα φιλοτέχνως. τὰ δὲ πρῶτα εὐχαὶ καὶ ἐπικλήσεις θεῶν, ἵνα ἀπὸ τῶν εὐφημοτέρων ἄρξηται ἡ προφῆτις. οἰκονομικῶς δὲ οὐκ ἐν ἀρχῆι διώκεται Ορέστης, ἀλλὰ τοῦτο ἐν μέσωι τοῦ δράματος κατατάττει, ταμιευόμενος τὰ ἀκμαιότατα ἐν μέσωι. προτιμῶ.

mvp-comment-2-1 Πίνδαρός φησι πρὸς βίαν κρατῆσαι Πυθοῦς τὸν Ἀπόλλωνα· διὸ καὶ ταρταρῶσαι αὐτὸν ἐζήτει ἡ Γῆ. Ἐπαφρόδιτος ἐν ὑπομνήματι Καλλιμάχου αἰτίων β΄ φησί· „Μελανθοῦς τῆς Δευκαλίλωνος καὶ Κηφισοῦ τοῦ ποταμοῦ γίνεται Μέλαινα τοὔνομα, Μελαίνης δὲ καὶ Ποσειδῶνος Δελφός, ἀφ᾽ οὗ οἱ Δελφοί“.

mvp-comment-3-1 ἢ τῆς κοινῆς μητρὸς πάντων, ἢ τῆς Θέμιδος.

mvp-comment-4-1 κλήρωι.

mvp-comment-5-1 ἀντὶ τοῦ) ὀπτήριον. θεασαμένη τὸν τῆς ἀδελφῆς (richtig wäre θυγατρὸς) ἑαυτῆς Λητοῦς παῖδα δέδωκε συγγενικὴν δόσιν.

mvp-comment-6-1 ἀπόδειξις αὕτη τῆς δωρεᾶς οὐκ ἀχάριστος.

mvp-comment-7-1 τὴν Κύνθον. διὰ δὲ τοῦ „χοιράδα" σχεδὸν τὴν αἰτίαν φησὶ δι᾽ ἣν ἀπέλιπεν Ἀπόλλων, ἐκκλίνων τὸ εὐτελὲς τοῦ χωρίου. τὴν στρογγύλην (näml. λίμνην).

mvp-comment-8-1 χαριζόμενος Ἀθηναίοις καταχθῆναί φησιν ἐκεῖσε Ἀπόλλωνα κἀκεῖθεν τὴν παραπομπὴν (Heyne für περιπ.) αὐτῶι εἶναι. ὁ δὲ Πίνδαρος) ἐκ Τανάγρας τῆς Βοιωτίας.

mvp-comment-9-1 οἱ Ἀθηναῖοι. Θησεὺς γὰρ τὴν ὁδὸν ἐκάθηρε (Rob. f. καθῆρεν) τῶν ληιστῶν· καὶ ὅταν πέμπωσιν εἰς Δελφοὺς θεωρίαν (Weil f. θεωρίδα), προέρχονται [γάρ] (del. Rob., τινες Weckl.) ἔχοντες πελέκεις ὡς διημερώσοντες τὴν γῆν.

mvp-comment-10-1 καὶ ὁ Δελφὸς λεώς (λ. del. Vict.), ὃς (ὅ Μ) ἐστι τῆς χώρας ἄναξ καὶ κυβερνήτης.

mvp-comment-11-1 κτίσας: ποιήσας· ἰδίωμα δὲ τοῦτο Αἰσχύλου.

mvp-comment-12-1 „χή Παλλάς, Δελφοί νιν ὅθ᾽ ἱδρύοντο προναίην“ Καλλίμαχος.

mvp-comment-13-1 ὁ Παρνασσός.

mvp-comment-14-1 διὸ εἶπε δαιμόνων ἀναστροφή.“

mvp-comment-15-1 λαγωοῦ δίκην καταπτήξαντι καὶ μὴ ἀνθισταμένωι. νῦν φησὶν ἐν Παρνασῶι εἶναι τὰ κατὰ Πενθέα, ἐν δὲ ταῖς Ξαντρίαις ἐν Κιθαιρῶνι.

mvp-comment-16-1 ἡ (τὴν Μ) Πυθὼ ἦν (τὴν Μ) πρώην Ποσειδῶνος, ὑπὲρ ἧς Καλαύρειαν ἐδέξατο. Καλλίμαχος· „μέσφα Καλαυρείης ἦλθεν ἐς (Rob. f. εἰς) ἀντίδοσιν.“

mvp-comment-17-1 καλοῦσα φροιμιάζομαι.

mvp-comment-18-1 τοῦτό φησιν, ἐπεὶ δραματική ἐστιν ἡ ποίησις· εἰ δὲ ἦν διηγηματική, εἶπεν ἂν ὁ ποιητής· ταῦτα εἶποῦσα εἰς θρόνον ἐκαθέζετο.

mvp-comment-19-1 ἴτων: ἴτωσαν, Αττικώτερον.

mvp-comment-20-1 διάλειμμα γίνεται). πρὸς (παρ᾿ Μ) ὀλίγον ἔρημος ἡ σκηνὴ γίνεται. οὔτε γὰρ ὁ χορός) πω πάρεστιν, ἥ τε ἱέρεια εἰσῆλθεν εἰς τὸν ναόν. τὰ δεινὰ ἐξέπεμψέ με τοῦ μαντείου. ἰδοῦσα γὰρ Ὀρέστην ἐπὶ τοῦ βωμοῦ καὶ τὰς Ἐρινύας κοιμωμένας, ἔξεισι τεταραγμένη τετραποδηδὸν ἐκ τοῦ νεώ.

mvp-comment-21-1 διὰ τὸ γῆρας. κουφίζειν· σημαίνει) δὲ καὶ τὸ γαυριᾶν καὶ ἀτάκτως πηδᾶν (s. Plat. Leg. II, 672 C).

mvp-comment-22-1 ἱκέτην.

mvp-comment-23-1 (zu νεοσπ.) ἐμφατικῶς τοῦτο νεωστὶ ηὐθεντηκότα (αὐθ. Μ) παρίστησιν. νεωστὶ ἐσπασμένον.

mvp-comment-24-1 εἰώθασιν, ὅταν ἀσαφές τι εἴπωσιν, οἱ ποιηταὶ ἐπεκδιδάσκειν αὐτό. Ὅμηρος (Ε 586) „κύμβαχος ἐν κονίηισιν, ἐπὶ βρεγμόν τε καὶ ὤμους“.

mvp-comment-25-1 τῶν Ἐρινύων.

mvp-comment-26-1 πρὸς τὸ φοβερὸν τῆς ὄψεως.

mvp-comment-27-1 ἀλλ᾽ οὐδ᾽ Αρπυίας αὐτὰς λέγω· εἶδον γὰρ αὐτὰς ἐν γραφῆι πτερωτάς.

mvp-comment-28-1 ἃς τις βδελύξαιτο καὶ ἐκτραπείη (so!) μισήσας. σκυθρωποί.

mvp-comment-29-1 οἷον αἱματηράν.

mvp-comment-30-1 ὃν ἔχουσι περικείμενον (Scal. für παρακ.) ἑαυταῖς.

mvp-comment-31-1 οὐδέποτε τοιοῦτον γένος εἶδον. συνηθείας, συνουσίας, συστήματος.

mvp-comment-32-1 τὸν (Herm. f. τὸ) τῆς ἀνατροφῆς.

mvp-comment-33-1 ὥστε εἰ θεραπείας χρεία, ἰατρός ἐστιν· εἶἴτε μαντείας, τερατοσκόπος· εἴτε καθαρμῶν, καθάρσιος.

mvp-comment-34-1 πόσωι μᾶλλον τῶν ἰδίων.

mvp-comment-35-1 ἐπιφανεὶς Ἀπόλλων συμβουλεύει Ὀρέστηι καταλιπεῖν μὲν τὸ μαντεῖον, φυγεῖν δὲ εἰς Ἀθήνας. καὶ δευτέρα δὲ γίνεται φαντασία. στραφέντα γὰρ μηχανήματα ἔνδηλα ποιεῖ τὰ κατὰ τὸ μαντεῖον ὡς ἔχει καὶ γίνεται ὄψις τραγική· τὸ μὲν ξίφος ἡιμαγμένον ἔτι κατέχων Ορέστης, αἱ δὲ κύκλωι φρουροῦσαι αὐτόν. πρὸς Ὀρέστην φησίν· ἀπέστη γὰρ ἡ ἱέρεια.

mvp-comment-36-1 ἐπίστασαι,

mvp-comment-37-1 τὸ δὲ σὸν σθένος ἀσφαλές ἐστιν εἰς τὸ εὖ ποιεῖν.

mvp-comment-38-1 γράφεται πρέπων“, οὐχ ὅμοιος (Paley st. - ον)· αἱ μὲν γὰρ καθεύδουσιν, ἐγὼ δὲ ἐγρήγορα.

mvp-comment-39-1 πολιαὶ γάρ· παῖδες διὰ τὸ νέον, ἢ ἐπειδὴ ἄγαμοι καὶ παρθένοι εἰσί. τὸ ἀλλόκοτον δὲ τῆς φύσεως διὰ τῶν ἐναντίων τραγικώτερον διασύρει.

mvp-comment-40-1 ἕνεκεν τοῦ κακοποιεῖν.

mvp-comment-41-1 ἐλάσουσι (Ddf. f. -ωσι).

mvp-comment-42-1 περιέπων.

mvp-comment-43-1 ταῖς ἀγκάλαις.

mvp-comment-44-1 τὸ τῶν ἱκετῶν σέ-

mvp-comment-45-1 ὅδιος γὰρ ὁ θεός (auch f).

mvp-comment-46-1 φυλάσσων. βισμα καὶ δέημα οὐ μόνον τιμᾶι ὁ Ζεύς, ἀλλὰ καὶ σέβει, ὁρῶν αὐτὸ ὁρμώμενον προσηκούσηι τύχηι.

mvp-comment-47-1 ὁ μὲν Ὀρέστης φυγῆι οἴχεται Ἀθήναζε πυθόμενος· αἱ δὲ Ἐρινύες μόναι καθεύδουσιν, ὑπὸ πόνου ἴσως καὶ Ἀπόλλωνος, τοῦ τραγωιδοποιοῦ τοῦτο ἐπιτηδεύσαντος, ἵνα διὰ τούτου ἐμφάνηι (hellenist. f. -ήνηι; -ανῆ Μ) τὸ ἄγριον αὐτῶν καὶ χαλεπόν. πῶς δὲ διεγείρονται; οὐχ ὑπὸ Ἀπόλλωνος, οὐδὲ ὑφ᾽ ἑαυτῶν, ἀλλ᾽ ἐν ἄλληι φαντασίᾶι. ἐφίσταται γὰρ τὸ εἴδωλον Κλυταιμήστρας καὶ μεμψάμενον ἀνεγείρει, ὥστε ποικίλαις φαντασίαις πεπύκνωται.

mvp-comment-48-1 λείπει εἰμί. ὑπὲρ ὧν ἐφόνευσα Αγαμέμνονα ἀπώσασθε καὶ οἱ ἐμὲ φονεύσαντες οὐκ ἀτιμάζονται. παιδευτικὰ δὲ ταῦτα· τὸ γὰρ τοὺς ἐναγεῖς καὶ μετὰ θάνατον ὑπὸ νεκρῶν ἀτιμάζεσθαι ἱκανῶς ἔχεται παιδεύσεως.

mvp-comment-49-1 ἐν

mvp-comment-50-1 καὶ σφαγεῖσα αἰτιῶμαι ὑπ᾿ αὐτῶν, τῶν περὶ Ἀγαμέμνονα. τῶι καθεύδειν ὁ νοῦς ἀκριβέστερον ὁρᾶι, μὴ παραπλανώμενος τῆι θέᾶι. τραγικώτερον δὲ τὸ εἴδωλον Κλυταιμήστρας σώιζει τὴν σφαγήν.

mvp-comment-51-1 ἡ τῆς φρενὸς μοῖρα οὐ προορᾶι ἐν ἡμέρᾶι.

mvp-comment-52-1 οἶνος γὰρ οὐ σπένδεται Ἐρινύσιν.

mvp-comment-53-1 ἔθυον ἐν ἡι οὐδεὶς τῶν θεῶν ἐκοινώνει τῆς θυσίας ὑμῖν. ἐν γὰρ τῶι μεσονυκτίωι μόναις Ἐρινύσιν ἀπάρχονται. ὅτι (auf ein χ) ταύταις μόναις ἐν νυκτὶ θύουσιν.

mvp-comment-54-1 διὰ τὸ πεφευγέναι ἐκ τοῦ νεώ.

mvp-comment-55-1 χλευάσας, ἐγγελάσας (auch f). διὰ δὲ τούτων ἐρεθίζει αὐτάς.

mvp-comment-56-1 παρεπιγραφή. τοῦτο δὲ ἐστιν ὁ φησιν ὁ ποιητής (ΙΙ. Δ 20) „αἱ δ᾽ ἐπέμυξαν“. τὸ δὲ (εὐθὺς) ἐγείρεσθαι (ἐγ. (ἀθρόως) Weckl. nach Schol. 140) τὰς παρειμένας ὕπνωι οὐ πιθανόν· κατὰ βραχὺ οὖν ἐκ προσβάσεως τὴν ἔγερσιν ποιήσονται.

mvp-comment-57-1 ὡς παρὰ) τὸ αἳ αἳ αἰάζειν, οὕτω παρὰ) τὸ ὦ ὦ ὤιζειν.

mvp-comment-58-1 τί οὖν μέλλεις τὸ σὸν ἔργον ἀνύειν

mvp-comment-59-1 συνωμοσίαν ποιήσαντες κατεκοίμισαν ὑμᾶς.

mvp-comment-60-1 παρείλοντο.

mvp-comment-61-1 ὀνειροπολοῦσαι διώκειν Ὀρέστην τοῦτό φασιν (φησιν) Μ).

mvp-comment-62-1 ἴσα μαστίγων.

mvp-comment-63-1 ἐφορμήσασα τῶι Ὀρέστηι. οἰκεῖον τῶι πνεῦμα τὸ ἐπουρίσασα.

mvp-comment-64-1 ἐκλεπτύνουσα. πυρετῶι αὐτὸν ἀναλίσκουσα, ὡς δοκεῖν ἀτμοὺς ἀνιέναι ἀπὸ τῆς γαστρὸς αὐτοῦ.

mvp-comment-65-1 ἀναστήσει (vgl. Schol. 117); ἀνίστησιν Kchh.) αὐτὰς οὐκ ἀθρόως, μιμούμενος ἐμφατικῶς τὴν ἀλήθειαν, ἀλλ᾽ ἐγείρεταί τις πρώτη, ὥστε μὴ ἀθρόως τὸν χορὸν φθέγξασθαι.

mvp-comment-66-1 μάταιον γίνεται.

Wecklein’s commentary on Eumenides (1888; German; OCR draft) (Explanatory commentary, pp. 251–322; HW42J8 and HXJHA8 OCR collated, with missing comparison pages 294–295 explicitly marked. Unresolved OCR and provisional reference mappings are explicitly marked.) focus

mvp-comment-1-1 Wecklein 1888, p. 251

mvp-comment-1-2 Prolog, wenn man das Erwachen der Erinyen 140-178 als Parodos und das zweite Erscheinen derselben 244-275 als Epiparodos gelten läfst. Andernfalls müfste man den Prolog bis zum eigentlichen Auftreten des Chors als der wirklichen Parodos, also 1-243 rechnen. Die Pythia, welche als Greisin (38) sich auf einen Stab stützt, kommt (durch eine Seitenthüre der Hinterwand) aus einem Nebenraume des Tempels zum Haupteingange desselben und verrichtet vor dem Eintritt ein Gebet (30 f.). Sie hat die χρηστηρία ἐσθής wie Kasandra in Agamemnon (zu Ag. 774 ). Gut bemerkt der Schol. :

φαίνεται ἐπὶ σκηνῆς τὸ μαντεῖον· η δὲ προφῆτις πρόεισιν ἐπικλήσεις, ὡς ἔθος, τῶν θεῶν ποιησομένη, ἀπροόπτως τε ἰδοῦσα τὰς Ἐρινύας κύκλῳ τοῦ Ὀρέστου καθευδούσας πάντα μηνύει τοῖς θεαταῖς, οὐχ ὡς διηγουμένη τὰ ὑπὸ τὴν σκηνήν, τοῦτο γὰρ νεωτερικὸν Εὐριπίδειον, ὑπὸ δὲ τῆς ἐκπλήξεως τὰ θορυβήσαντα αὐτὴν καταμηνύουσα φιλοτέχνως
(d. h. die Exposition ist nicht unvermittelt wie bei Euripides, sondern wohl motiviert). τὰ δὲ πρῶτα εὐχαὶ καὶ ἐπικλήσεις θεῶν, ἵνα ἀπὸ τῶν εὐφημοτέρων ἄρξηται ἡ προφῆτις (in der That breitet das Gebet der Priesterin über den Anfang eine weihevolle Stimmung aus). οἰκονομικῶς δὲ οὐκ ἐν ἀρχῇ διώκεται Ὀρέστης, ἀλλὰ τοῦτο ἐν μέσῳ τοῦ δράματος κατατάττει, ταμιευόμενος τὰ ἀκμαιότατα ἐν μέσῳ.

mvp-comment-2-1 Wecklein 1888, p. 251

mvp-comment-2-2 θεῶν ist von πρῶτον, nicht von πρεσβεύω (wie Cho. 629 ) abhängig, da πρωτόμαντιν in kausalem Verhältnis zu πρῶτον steht und es rechtfertigt, dafs Gäa zuerst unter den Göttern gefeiert wird. Vgl. Cho. 486 . Gäa ist die erste Inhaberin des Orakels, weil es ein Erdorakel war (μαντείον χθόνιον Eur. Iph. T. 1248 ), wie die Höhle des Trophonios u. a. Ihr folgt Themis als Tochter ( Hes. Theog. 135 ), welche nach attischer Vorstellung auch als identisch mit Gäa erscheint (s. zu Prom. 225

Θέμις καὶ Γαῖα, πολλῶν ὀνομάτων μορφὴ μία
). Vgl. ἐπὶ τρίποδι Θέμιδος Eur. Or. 164 . ἐκ δὲ τῆς (nach ihr aber, Kriger II § 50, 1, 1) für δεύτερον δέ.

mvp-comment-3-1 Wecklein 1888, p. 251

mvp-comment-3-2 δή (eben) hebt hervor, dafs Themis als Tochter nachfolgte. τὸ .. μαντείον ἕζετο: zu Ag.193 . Der Zusatz ὡς λόγος τις weist auf andere Wendungen der Sage hin. Paus. X 5, 5 λέγεται δὲ πολλὰ μὲν καὶ διάφορα ἐς αὐτοὺς Δελφούς, πλείω δὲ ἔτι ἐς τοῦ ᾿Απόλλωνος τὸ μαντείον. φασὶ γὰρ δὴ τὰ ἀρχαιό τατα Γῆς εἶναι τὸ χρηστήριον καὶ Δάφνιδα ἐπ᾿ αὐτῷ τετάχθαι πρόμαντιν ὑπὸ τῆς Γῆς κτέ.

mvp-comment-4-1 Wecklein 1888, p. 251

mvp-comment-4-2 λάχει: κλήρῳ Schol. Θελούσης scil. αὐτῆς τῆς Θέμιδος). Krüger I § 47, 4, 3 . Die gewöhnliche Wendung der Sage, nach welcher Apollon den das Orakel bewachenden Drachen Python tötete und Themis von der Stätte verdrängte (Schol. Πίνδαρός φησι πρὸς βίαν κρατῆσαι Πυθοῦς τὸν ᾿Απόλλωνα· διὸ καὶ ταρταρῶσαι αὐτὸν ἐζήτει ἡ Γῆ, Eur. Iph. T. 1249 ff. ) wird von dem religiösen Dichter nachdrücklich abgewiesen, und Phöbe, eine andere Tochter der Gäa ( Hes. Theog. 136 ), eingeschoben, damit die Verwandtschaft durchweg als Grund der Übertragung erscheine.

mvp-comment-5-1 Wecklein 1888, p. 252

mvp-comment-5-2 Τιτανίς als Tochter des Uranos und der Gäa. Τιτανὶς Θέμις Prom. 900 . C

mvp-comment-6-1 Wecklein 1888, p. 252

mvp-comment-6-2 ή in solcher Stellung (wie in ἦ δ' ή) nur hier. Sonst nur ἣ δέ, ἣ γάρ und καὶ ἥ. γενέθλιον δόσιν, als Geburtsgeschenk. Bei den Athenern wurden von den Verwandten solche Geschenke an den Ἀμφιδρόμια gegeben. Dieses Fest, an welchem das Kind den Namen erhielt, wurde bald nach der Geburt gefeiert (Hesych. und Harpokr. unter Ἀμφιδρόμια).

mvp-comment-7-1 1

mvp-comment-7-2 Wecklein 1888, p. 252

mvp-comment-7-3 τήθης (Grofsmutter): Phöbe wurde von Koios Mutter der Leto ( Hes. Theog. 406 ).

mvp-comment-8-1 Wecklein 1888, p. 252

mvp-comment-8-2 λίμνην Δηλίαν τε: zu Ag. 594 . λίμνη ( Herod. II 170

ἡ τροχοειδής καλεομένη
) ist der kreisförmige See auf Delos, an welchem Leto den Phöbos geboren hatte: Theogn. 5 Φοῖβε ἄναξ, ὅτε μέν σε θεὰ τέκε πότνια Λητὼ ... ἐπὶ τροχοειδέϊ λίμνῃ, Eur. Iph. Τ. 1103 , Ion 167 . χοιράδα: ein Schol. versteht darunter den Berg Kynthos ( Κύνθιον ὄχθον Eur. Iph. Τ. 1098 ), an welchem der runde See lag. Richtiger denkt ein anderer an das Felseneiland selbst: διὰ τοῦ χοιράδα σχεδὸν τὴν αἰτίαν φησὶ δι᾽ ἣν ἀπέλιπεν Ἀπόλλων, ἐκκλίνων τὸ εὐτελὲς τοῦ χωρίου. Ebenso Eur. Iph. T. 1239 φέρε (Leto) δ᾽ ἵνιν ἀπὸ δειράδος εἰναλίας λοχεῖα κλεινὰ λιποῦσ᾽, ἀστάκτων μάτειρ᾽ ὑδάτων, τὴν βακχεύουσαν Διονύσῳ Παρνάσιον κορυφαν nach dem ersten Hymn. auf Apollon V. 72 νῆσον ἀτιμήσας, ἐπειὴ κραναήπεδός εἰμι (Delos spricht). Man hat aber χοιράδα wohl mehr von dem Anblick, welchen die Insel vom Meere aus bietet, von der klippenreichen Küste zu verstehen wie Pers. 424
ἀκταὶ δὲ νεκρῶν χοιράδες τ᾽ ἐπλήθυον
 und Eur. Tro.89
έκταὶ δὲ Μυκόνου Δήλιοι τε χοιράδες πολλῶν θανόντων σώμαθ᾽ ἕξουσιν νεκρῶν
.

mvp-comment-8-3 2

mvp-comment-9-1 3

mvp-comment-9-2 Wecklein 1888, p. 252

mvp-comment-9-3 Schol. :

χαριζόμενος Ἀθηναίοις καταχθῆναί φησιν ἐκεῖσε Ἀπόλλωνα κἀκεῖθεν τὴν παραπομ πὴν Ἀὐτῷ εἶναι. ὁ δὲ Πίνδαρος ἐκ Τανάγρας (Τεγύρας
O. Müller) τῆς Βοιωτίας. Auch in dem Hymnus auf den Pythischen Apollon V. 36 ff. ist die Richtung des Weges eine ardere. Die alte Sitte, dafs den athenischen Festgesandtschaften nach Delphi Leute mit Äxten um den Weg zu bahnen vorhergehen ( ὅταν πέμπωσιν εἰς Δελφοὺς θεωρίαν, προέρχονταί τινες ἔχοντες πελέκεις ὡς διημερώσοντες τὴν γῆν Schol.), wird auf die erste Ankunft des Apollon übertragen und darin eine Art Beweis gefunden, dafs er seinen Weg von Delos nach Delphi über Attika genommen habe. So auch Ephoros bei Strabon IX p. 422 καθ᾿ ὃν χρόνον Ἀπόλλωνα τὴν γῆν ἐπιόντα ἡμεροῦν τοὺς ἀνθρώπους .. ἐξ ᾿Αθηνῶν δ᾽ ὁρμηθέντα ἐπὶ Δελφοὺς ταύτην ἰέναι τὴν ὁδόν, ᾗ νῦν Ἀθηναῖοι τὴν Πυθιάδα πέμπουσι.

mvp-comment-10-1 Wecklein 1888, p. 252

mvp-comment-10-2 μέγα: zu Cho.137 .

mvp-comment-11-1 Wecklein 1888, p. 253

mvp-comment-11-2 παῖδες Ηφαίστου: Schol. :

οἱ Αθηναῖοι. Θησεὺς γὰρ τὴν ὁδὸν ἐκάθηρε τῶν λῃστῶν.
Die Athener, welche von Dichtern Ερεχθεῖδαι genannt werden ( Soph. Ai. 202 , Eur. Med. 824 ), können Hephästoskinder heifsen, weil Erichthonios, mit dem Erechtheus identifiziert wurde, als Sohn des Hephästos galt (daher auch θεῶν παῖδες Eur. Med. 825 ). Vgl. Hesych. Ἡφαιστιάδαι: Ἀθήναῖοι. Hier aber sind offenbar Leute mit Äxten d. i. Zimmerleute zu verstehen.

mvp-comment-12-1 Wecklein 1888, p. 253

mvp-comment-12-2 τιμαλφεῖ: über den Gebrauch dieses Wortes bei Äsch. bemerkt der Schol. zu 629 :

συνεχὲς τὸ ὄνομα παρ᾿ Αἰσχύλῳ, διὸ σκώπτει αὐτὸν Επίχαρμος.
Vgl. noch 810, Ag. 913
τιμαλφής
 frg. 53. Abgesehen von Späteren kommt das Wort auch bei Pindar vor.

mvp-comment-13-1 Wecklein 1888, p. 253

mvp-comment-13-2 Δελφός: Επαφρόδιτος ἐν ὑπομνήματι Καλλιμάχου αἰτίων β' φησί Μελανθοῦς τῆς Δευκαλίωνος καὶ Κηφισοῦ τοῦ ποταμοῦ γίνεται Μέλαινα τοὔνομα, Μελαίνης δὲ καὶ Ποσειδῶνος Δελφός, ἀφ᾽ οὗ οἱ Δελφοί. Schol.

mvp-comment-14-1 Wecklein 1888, p. 253

mvp-comment-14-2 νιν gehört sowohl zu κτίσας (mit φρένα, vgl. 88) als zu ΐζει. ἔνθεος τέχνης nach Analogie von ἔμπειρος.

mvp-comment-15-1 Wecklein 1888, p. 253

mvp-comment-15-2 Διὸς προφήτης: vgl. 621, frg 82 ταῦτα γὰρ πατὴρ Ζεὺς ἐγκαθίει Λοξία θεσπίσματα, Hymn. Hom. 1 132 χρήσω (Apollon spricht) δ' ἀνθρώποισι Διός νημερτέα βουλήν, ΙΙΙ 471 σὲ (Hermes zu Apollon) δέ φασι δαήμεναι ἐκ Διὸς ὀμφῆς μαντείας, Εκάεργε· Διὸς πάρα θέσφατα πάντα, Verg. Aen. III 251 quae Phoebo pater omnipotens, mihi Phoebus Apollo praedixit.

mvp-comment-16-1 Wecklein 1888, p. 253

mvp-comment-16-2 ἐν εὐχαῖς steht in Gegensatz zu dem folgenden ἐν λόγοις: den Gottheiten des Orakels selbst werden zuerst (als προοίμια) fromme Gebete geweiht; dann werden die übrigen Gottheiten des Ortes in Worten der Verehrung begrüfst. Παλλὰς προναία heifst sie nach der Lage ihres Heiligtums. Der Schol. erwähnt den Vers des Kallimachos :

χὴ Παλλάς, Δελφοί νιν ὅθ᾽ ἱδρύοντο προναίην
. Vgl. Herod. VIII 37
τὸ ἱρὸν τῆς Προνηίης 'Ἀθηναίης,
 Diod. ΧΙ 14 μέχρι τοῦ ναοῦ τῆς προναίας Ἀθηνάς, wie sich in delphischen Inschriften τῷ ᾿Αθάνα τα προναία findet (E. Curtius Anecd. Delph. p. 77 sq.). Über den Tempel Paus. X 8, 6 .

mvp-comment-17-1 Wecklein 1888, p. 253

mvp-comment-17-2 νύμφας ἔνθα (die Nymphen welche wohnen wo): eine ähnliche Brachylogie 689 σκηνάς, ὅτ᾽ ἦλθον, Soph. Trach. 240

εὐχαῖς ὅθ' ᾕρει κτε. Κωρυκὶς πέτρα
: die Korykische Grotte am Parnafs oberhalb Delphi ( Herod. VIII 36 ) war den Nymphen und dem Pan geweiht, Soph. Ant. 1126
σὲ δ᾽ ὑπὲρ διλόφου πέτρας στέροψ ὄπωπε λιγνύς, ἔνθα Κωρύκιαι νύμφαι στείχουσι Βακχίδες
, Paus. X 32, 7 ἱερὸν δὲ αὐτὸ (nämlich τὸ Κωρύκιον ἄντρον) οἱ περὶ τὸν Παρνασὸν Κωρυκίων τε εἶναι νυμφῶν καὶ Πανὸς μάλιστα ἥγηνται. φίλορνις bezieht sich auf den Wald, welcher die Grotte umgiebt.

mvp-comment-18-1 Wecklein 1888, p. 254

mvp-comment-18-2 Βρόμιος: man glaubte öfter nächtlicher Weile Fackelglanz auf dem Parnafs wahrzunehmen, der von der Nachtfeier des Dionysos herrühren sollte. Soph. Ant. 1125 , Eur. Ion 716, 1125 , Phoen. 226, Aristoph. Frö. 1211 .

mvp-comment-19-1 Wecklein 1888, p. 254

mvp-comment-19-2 D. i. nachdem Dionysos an der Spitze der Bakchen den Pentheus im Kithäron überwunden, drang er bis zum Parnasse vor. Man braucht nicht mit dem Schol. anzunehmen, dafs der Untergang des Pentheus hier auf den Parnafs verlegt sei. Die Pentheussage hat Aschylos im Πενθεύς (und in den Ξάντριαι) wie Euripides in den Βάκχαι behandelt. Pentheus wird von Agane, Ino, Autonoe, welche ihn für ein wildes Tier halten, zerrissen; daher λαγὼ δίκην. ἐξ ούτε auch Pers. 764 . Sonst ὥστε Eum. 1025 , Sept. 488 , Pers. 300 u. öfter in lyrischen und anapästischen Partieen. Der V. 26 entbehrt der gewöhnlichen Cäsur. Vgl. Suppl. 920 , Pers. 254 , 355, 468, 504, 506, 512, 522, Prom. 667 .

mvp-comment-20-1 Wecklein 1888, p. 254

mvp-comment-20-2 Der Pleistos, jetzt Xeropotamos, war ein Flüfschen, das in der Nähe der Korykischen Grotte entsprang. Daher sind die Korykischen Nymphen die Töchter des Pleistos (Apoll. Rh. II 711). πηγάς ist wie κράτος und Δία von καλοῦσα abhängig. Poseidon hatte einen Altar im Tempel des Apollon, weil in der ältesten Zeit Poseidon Mitbesitzer des Orakels war, bis er dasselbe gegen Kalauria vertauschte (Schol., der einen Vers des Kallimachos anführt: μέσφα Καλαυρείης ἦλθεν ἐς ἀντίδοσιν, Paus. X 5, 6 u. 24, 4). καλοῦσα ἔπειτα wie Soph. Ai. 468

καὶ δρῶν τι χρηστόν, εἶτα λοίσθιον θάνω
; wo auch das Zeitverhältnis durch εἶτα angegeben wird. — τέλειον wie Ag. 964 . Im Tempel zu Delphi stand ein Altar des Ζεὺς Μοιραγέτης (Paus. a. O.). Hier wird er als Ursprung aller Weissagung angerufen.

mvp-comment-20-3 4

mvp-comment-21-1 5

mvp-comment-21-2 Wecklein 1888, p. 254

mvp-comment-21-3 ἐς θρόνους d. i. auf den Dreifufs.

mvp-comment-21-4 6

mvp-comment-22-1 Wecklein 1888, p. 254

mvp-comment-22-2 ,,Und mehr als jemals mögen sie meinen Eingang segnen." Über die Wendung τῶν πρὶν εἰσόδων ἄριστα (wie τὸ κάλλιστον τῶν προτέρων Soph. Ant. 102

μεγίστην τῶν πρὶν Ἑλλήνων
Thuk. VII 66 , solus omnium ante se principum Tac. hist. I 50 ) Krüger I § 47, 28, 10 . τυχεῖν ἄριστα: zu Cho. 707 . μακρῷ ἄριστα wie Aristoph. 673
εὐνούστατος μακρῷ
.

mvp-comment-23-1 Wecklein 1888, p. 254

mvp-comment-23-2 ἴτων: ἴτωσαν. Ἀττικώτερον.Schol. Der Plural nach dem kollektiven τὶς wegen der Vorstellung: die Hellenen haben den Vortritt, unter sich aber sollen sie die Reihenfolge durch das Los bestimmen. Vgl. Eur. Ion 91

θάσσει δὲ γυνὴ τρίποδα ζάθεον Δελφὶς ἀείδουσ᾽ Ελλησι βοάς, ἃς ἂν ᾿Απόλλων κελαδήσῃ
. Aber Delphi war auch, wie Liv. 38, 48 sagt, commune humani generis oraculum. Das Orakel wurde ursprünglich jährlich, später monatlich einmal befragt ( Plut. Mor. p. 292 ). Die Reihenfolge der Befragenden stellten vornehme Delpher durch das Los fest; das Losen wurde mit der Frage ὦ Τύχη καὶ Λοξία τῷδε (1. τῶνδε τίνι θεμι στεύεις; eingeleitet (Simplic. Phys. II p. 75). Daher μαντεύομαι θεός. Die Priesterin tritt ab und es folgt eine kleine Pause. Dann kommt sie voll Entsetzen wieder aus dem Tempel heraus, mit beiden Händen sich an ihrem Stabe aufrecht haltend.

mvp-comment-23-3 7

mvp-comment-24-1 Wecklein 1888, p. 255

mvp-comment-24-2 δεινὰ . . δεινὰ δέ wie δεινὰ μὲν . . δεινὰ δέ.

mvp-comment-25-1 8

mvp-comment-25-2 Wecklein 1888, p. 255

mvp-comment-25-3 ὡς, ὥστε. σωκεῖ· ἰσχύει Hesych. Also οὐ σωκεῖν „ohnmächtig sein". ἀκταίνειν: Schol. κουφίζειν, Hesych. μετεωρίζειν. In Bekk. Anecd. p. 23, 12 wird οὐκέτ᾽ ἀκταίνω als Ausdruck des Aschylos mit οὐκέτι δύναμαι ὀρθοῦν ἐμαυτήν und Etym. M. p. 54 ein Fragm. des Aschylos ἀκταῖνον μένος mit ἀνάγον καὶ δυνάμενον ἀνορθοῦν erklärt. Darnach bedeutet οὐκ ἀκταίνειν βάσιν nicht aufrecht gehen können".

mvp-comment-26-1 Wecklein 1888, p. 255

mvp-comment-26-2 Gegen die Ansicht des Schol. :

ἰδοῦσα Ὀρέστην ἐπὶ τοῦ βωμοῦ καὶ τὰς Ερινύας κοιμωμένας ἔξεισι
τεταραγμένη τετραποδηδὸν ἐκ τοῦ νεώ bemerkt mit Recht Hermann (nach Stanley): nihil aliud sacerdos indicat quam manuum adiumento sibi ad incedendum opus esse. Vgl. Eur. Hek. 1058 . Mit ποδωκεία σκελῶν vgl. 916 ἀστύνικον πόλιν, Sept. 207
αστυδρομουμέναν πόλιν
, 716 κτεάνων χρηματοδαίτας.

mvp-comment-27-1 Wecklein 1888, p. 255

mvp-comment-27-2 γραῦς: nach Diod. XVI 26 waren im Anfang die Priesterinnen Jungfrauen; nach der Entführung einer Priesterin aber beschlossen die Delpher, nur Frauen über 50 Jahren das Priesteramt anzuvertrauen. Diesen Gebrauch der späteren Zeit verlegt Aschylos in das Altertum. οὐδέν: Suppl. 757

γυνὴ μονωθείσ᾽ οὐδέν
, Eur. Iph. T. 115 δειλοὶ δ᾽ εἰσὶν οὐδὲν οὐδαμοῦ. ἀντίπαις wie ἀντίκεντρα 136, ἀντίδουλος Cho. 135 . μὲν οὖν (immo vero) wie Ag. 1075 , 1395.

mvp-comment-28-1 Wecklein 1888, p. 255

mvp-comment-28-2 Die Orakelstätte war, wie in Theben der Vogelschauersitz des Tiresias ( Eur. Bakch. 350 ), mit στέμ ματα (wollenen Binden) gekennzeichnet. Vgl. Einl. S. 17 N. 2. Eur. Ion 222

μέσον ομφαλὸν .. στέμμασί γ᾽ ἐνδυτόν
, 1309 ΚΡ. ἤν γ᾽ ἐντὸς ἀδύτων τῶνδέ με σφάξαι θέλῃς. ΙΩΝ. τίς ἡδονή σοι θεοῦ θανεῖν ἐν στέμμασι; Aristoph. Plut. 39
τί δῆτα Φοῖβος ἔλακεν ἐκ τῶν στεμ μάτων; μυχόν
 und ὀμφαλῷ wie Cho. 953 . Die Auflösung im fünften Furse ist wie Prom.52 gebildet.

mvp-comment-29-1 Wecklein 1888, p. 255

mvp-comment-29-2 ἕδραν προστρόπαιον: dafs Orestes als Schutzflehender dort kniet, verrät besonders der Zweig, von dem weifse wollene Bänder herabhängen. Vgl. Cho. 1033 , Soph. Oed. T. 2 τίνας ποθ᾽ ἕδρας τάσδε μοι θοάζετε ἱκτηρίοις κλάδοισιν ἐξεστεμμένοι; αἵματι στάζοντα χεῖρας wie Soph. Ai. 10

κάρα στάζων ἱδρῶτι. νεοσπαδές
, wofür Burges νεοσταγές vermutet, verbindet zwei Vorstellungen:,,gezückt und von frischem Blut gerötet".

mvp-comment-30-1 Wecklein 1888, p. 256

mvp-comment-30-2 Vgl. zu Cho. 1033 .

mvp-comment-31-1 Wecklein 1888, p. 256

mvp-comment-31-2 λῆνος wird als minder gewöhnliches, vielleicht sakrales Wort im folg. V. erklärt. Vgl. Sept. 476

ἅλω δὲ πολλήν, ἀσπίδος κύκλον λέγω
. Zwischen μεγίστῳ und σωφρόνως besteht scheinbar ein Widerspruch, in Wirklichkeit nicht, weil hier die Gröfse (die Länge der wollenen Binden) ein Kennzeichen der Unterwürfigkeit ist.

mvp-comment-32-1 Wecklein 1888, p. 256

mvp-comment-32-2 Γοργόνας: sie gleichen den Gorgonen durch die Schlangenhaare und die dunklen Gewänder. Vgl. zu Cho. 1046 u. 1048. Äschylos giebt hier welchen Gestalten er die Elemente seines Furienbildes entnommen hat. Hom. E 741 Γοργείη κεφαλὴ δεινοῖο πελώρου δεινή τε σμερδνή τε, Διός τέρας αιγιόχοιο.

mvp-comment-32-3 9

mvp-comment-33-1 10

mvp-comment-33-2 Wecklein 1888, p. 256

mvp-comment-33-3 D. i. und doch weicht ihre Gestalt auch wieder von der der Gorgonen ab. Vgl. die ähnliche Darstellung Suppl. 285

f. Λιβυστι καῖς γὰρ μᾶλλον ἐμφερέστεραι γυναιξίν ἐστε κοὐδαμῶς ἐγχωρίαις. καὶ Νεῖλος ἂν θρέψειε τοιοῦτον φυτόν, Κύπριος χαρακτήρ τ' ἐν γυναικείοις τύποις εἰκὼς πέπληκται τεκτόνων πρὸς ἀρσένων· Ἰνδάς τ᾿ ἀκούω κτέ.

mvp-comment-34-1 Wecklein 1888, p. 256

mvp-comment-34-2 γεγραμμένας d. i. gemalte weibliche Wesen. Ähnlich Eur. Ion 209

λεύσσεις ουν ἐπ᾿ Ἐγκελάδῳ γοργῶπιν πάλλουσαν ἴτυν
; Durch Φινέως δεῖπνον φερούσας (άρπαζούσας) sind sie hinreichend als die Harpyien gekennzeichnet. ,,Flügel allerdings haben diese nicht (insofern gleichen sie den Harpyien nicht), schwarz aber, durchaus scheufslich sind sie (insofern gleichen sie ihnen). ἄπτεροι: vgl. 250. Dagegen Eur. Or. 317 δρομά δες ὦ πτεροφόροι ποτνιάδες θεαί .. μελάγχρωτες Εὐμενίδες. Dunkel sind die Erinyen als die Kinder der Nacht (69). Eur. Or. 408 νυκτὶ προσφερεῖς κόρας. Nicht nur die Kleidung (353, Cho. 1047 ), sondern auch die Hautfarbe ( Eur. El. 1345 χρῶτα κελαιναί, Or. 321 μελάγχρωτες) ist schwarz, wiewohl Aristoph. Plut. 422 f. der Erinye in der Tragödie Blässe des Gesichts zugeschrieben wird. Von den Harpyien haben sie vielleicht auch lange Krallen an den Fingern und struppige Haare.

mvp-comment-35-1 11

mvp-comment-35-2 Wecklein 1888, p. 256

mvp-comment-35-3 ἀπλάτοισι : Prom. 387

θερμοῖς ἀπλάτου βέλεσι πυρπνόου ζάλης
und τη φυσιάμασιν Hor. sat. II 8, 95 velut illis Canidia adflasset peior serpentibus Afris.

mvp-comment-36-1 Wecklein 1888, p. 257

mvp-comment-36-2 κόσμος: Strabon III p. 175 τὰς δ᾽ ἄλλας (nämlich τὰς Καττιτερίδας) οἰκοῦσιν ἄνθρωποι μελάγ χλαινοι, ποδήρεις ἐνδεδυκότες χιτῶνας, ἐζωσμένοι περὶ τὰ στέρνα, μετὰ ῥάβδων περιπατοῦντες ὅμοιοι ταῖς τραγικαῖς Ποιναῖς. Der Gürtel, welchen sie um das lange dunkle Gewand tragen, ist nach Diog. L. VI 102 purpurrot ( ζώνη φοινική). κόσμος φέρειν δίκαιος für κόσμον φέρειν δίκαιόν ἐστι wie Hom. X 13

οὐ μέν με κτενέεις, ἐπεὶ οὔ τοι μόρσιμός είμι
, Soph. Oed. K. 37 ἔχεις γὰρ χῶρον οὐχ ἁγνὸν πατεῖν.

mvp-comment-37-1 Wecklein 1888, p. 257

mvp-comment-37-2 Geschlecht und Art dieser Gesellschaft habe ich noch nicht gesehen. Hom. E 441 οὔποτε φύλον ὁμοῖον ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ᾿ ἀνθρώπων.

mvp-comment-38-1 Wecklein 1888, p. 257

mvp-comment-38-2 οὐδὲ, nämlich ὄπωπα ( οἶδα).

mvp-comment-39-1 12

mvp-comment-39-2 Wecklein 1888, p. 257

mvp-comment-39-3 πόνον· τὸν τῆς ἀνατροφῆς Schol.

mvp-comment-40-1 Wecklein 1888, p. 257

mvp-comment-40-2 Λοξία μεγασθενεῖ wie Cho. 268

Λοξίου μεγασθενὴς χρησμός
.

mvp-comment-41-1 Wecklein 1888, p. 257

mvp-comment-41-2 ἰατρόμαντις wie Suppl. 269

ἰατρόμαντις παῖς Ἀπόλλωνος.
Aristoph. Plut. 11
ἰατρὸς ὢν καὶ μάντις
.

mvp-comment-42-1 Wecklein 1888, p. 257

mvp-comment-42-2 τοῖσιν ἄλλοις: er möge also auch für die Reinheit seines Hauses sorgen. Apollon, der Gott des Lichtes, ist vorzugsweise der reinigende und sühnende Gott, wie sich besonders an seine Feste Reinigungen und Sühnungen anknüpften. Nachdem die Priesterin in ihre Äschylos, Qrestie, v. WECKLEIN. Wohnung (zu 1) zurückgegangen ist, wird das Innere des Heiligtums sichtbar: στραφέντα μηχανήματα ἔνδηλα ποιεῖ τὰ κατὰ τὸ μαντείον ὡς ἔχει. καὶ γίνεται ὄψις τραγική τὸ μὲν ξίφος ἡμαγμένον ἔτι κατέχων Ὀρέστης, αἳ δὲ κύκλῳ φρουροῦσαι αὐτόν Schol. Nach diesen Worten zu schliefsen, kam nicht das ἐκκύκλημα zur Anwendung, sondern das στροφεῖον, das die Bestimmung hatte eine Fernsicht zu geben, dessen Beschaffenheit aber aus der Beschreibung bei Poll. IV 132 nicht klar wird. Man erblickt nach der Drehung der Maschinerie sofort Apollon, dem Hermes zur Seite steht, und vor Apollon den Orestes in schutzflehender Stellung. Darum erwidern die ersten Worte des Apollon die Bitte des Orestes. Auch die 282 f. erwähnte Reinigung des Orestes mufs als vorhergegangen (zwischen 34 und 63) gedacht werden. Im Hintergrunde sitzen um den weifsen Stein, welcher den ὀμφαλὸς γῆς vorstellt (40), auf welchem der mit Wolle umwickelte Ölzweig des Orestes (43) liegt, auf Stühlen die schlafenden Erinyen

mvp-comment-43-1 13

mvp-comment-43-2 Wecklein 1888, p. 257

mvp-comment-43-3 πρόσω διχοστατῶν, getrennt und fern von dir. Vgl. διχοστα τοῦντα 389.

mvp-comment-44-1 Wecklein 1888, p. 257

mvp-comment-44-2 πέπων, μαλθακός (74), mürbe. Vgl. Ag. 1642 .

mvp-comment-45-1 14

mvp-comment-45-2 Wecklein 1888, p. 258

mvp-comment-45-3 ὕπνῳ παρείνται (sind erschlafft) wie Eur. Kykl. 591

τῷ δ᾽ ὕπνῳ παρειμένος
. Die Stellung von δέ wie 623. Vgl. zu Ag. 744 .

mvp-comment-46-1 15

mvp-comment-46-2 Wecklein 1888, p. 258

mvp-comment-46-3 Νυκτὸς παῖδες: vgl. 322 f., 419, 748, 796, 1034. Bei Sophokles (Oed. K. 40) heifsen sie Γῆς τε καὶ Σκότου κόραι. Nach Hes. Theog. 185 sind sie von der Erde geboren aus den Blutstropfen des von Kronos entmannten Uranos. Vgl. auch Lykophr. 437

αἱ Νυκτὸς κόραι
, Ovid. Met. IV 452 sorores Nocte .. genitas, Verg. Aen. VI 250 matri Eumenidum, XII 846 Dirae quas Nox . . uno eodemque tulit partu. Ζη παλαιαὶ παῖδες vgl. παῖδες ἄπαιδες 1034. Doch s. Anhang. αἷς οὐ μίγνυται: Soph. Ai. 835
καλῶ τὰς ἀεί τε παρθένους σεμνὰς Ἐρινῆς τανύποδας
. Der Ausdruck wie Hom. η 247 Καλυψώ .. δεινὴ Θεός· οὐδέ τις αὐτῇ μίσγεται οὔτε θεῶν οὔτε θνητῶν ἀνθρώπων.

mvp-comment-47-1 Wecklein 1888, p. 258

mvp-comment-47-2 θήρ: Suppl. 1010

θῆρες δὲ κηραίνουσι καὶ βροτοί. τί μήν
; Besonders werden damit die Kentauren bezeichnet. Soph. Trach. 1096
διφυῆ τ᾽ ἄμικτον ἱπποβάμονα στρα τὸν θηρῶν
, 556, 568 u. δ.

mvp-comment-48-1 16

mvp-comment-48-2 Wecklein 1888, p. 258

mvp-comment-48-3 ἐλῶσι, ἐλάσουσι. — Du mufst dich auf eine lange Irrsal gefafst machen ( μὴ μαλθακὸς γένῃ); denn wenn du auch durch das weite Festland geschritten den Boden unter den Fülsen verlierst, werden sie dich über das Meer verfolgen. βεβὼς wie Eur. Bakch. 646

φαίνῃ πρὸς οἴκοις τοῖς ἐμοῖς, ἔξω βεβώς. Ζυ αμείψης
vgl. Cho. 569 . - περιρρύτας πόλεις, νήσους. Wegen der Form περιρρύτας vgl. Hymn. auf Apoll. 251 ἀμφιρύτας κατὰ νήσους und zu Ag. 1527 .

mvp-comment-49-1 Wecklein 1888, p. 258

mvp-comment-49-2 πρόκαμνε, vor der Zeit. βουκολούμενος, Schol. περιέπων, abweidend d.i. durchmachend. Wakefield erklärt es passivisch: agitatus ut bos. Mit βουκολούμενος πόνον wäre dann τοὺς ὑπερμήκεις δρόμους γυμνάζεται Prom. 616 zusammen zu stellen. Vgl. Ag. 674 .

mvp-comment-50-1 Wecklein 1888, p. 258

mvp-comment-50-2 ποτί im Trimeter wie auch einmal bei Sophokles ( Trach. 1214

ποτιψαύων
).

mvp-comment-51-1 Wecklein 1888, p. 258

mvp-comment-51-2 παλαιὸν βρέτας, das altheilige hochverehrte Holzbild der ᾿Αθηνῶ Πολιάς auf der Akropolis. Vgl. Eur. El. 1254 ἐλθὼν δ᾽ Ἀθήνας Παλλά δος σεμνὸν βρέτας πρόσπτυξον, C. I. Gr. I n. 160 ἐπιστάται τοῦ νεω τοῦ ἐν πόλει ἐν ᾧ τὸ ἀρχαῖον ἄγαλμα, Paus. I 26, 6 τὸ δὲ ἁγιώτατον ἐν κοινῷ πολλοῖς πρότερον νομισθὲν ἔτεσιν ἢ συνῆλθον ἀπὸ τῶν δήμων (d. i. vor dem s. g. Synoikismos des Theseus) ἐστὶν Ἀθηνᾶς ἄγαλμα ἐν τῇ νῦν ἀκροπόλει, τότε δὲ ὀνο μαζομένῃ πόλει (in diesem Sinne kann man hier auch Παλλάδος πτό- λιν nehmen). φήμη δὲ ἐς αὐτὸ ἔχει πεσεῖν ἐκ τοῦ οὐρανοῦ (also ein ξόανον διιπετές). ἄγκαθεν, ταῖς ἀγκάλαις Schol. Vgl. 258 περὶ βρέ τει πλεχθείς und πρόσπτυξον in der a. St. des Euripides.

mvp-comment-52-1 Wecklein 1888, p. 259

mvp-comment-52-2 οἶσθα τὸ μὴ ἀδικεῖν, vgl. 752 τὸ μὴ ἀδικεῖν σέβοντες. Der Gedanke ist: Deine Worte zeigen, dafs du dich darauf verstehst, nicht Unrecht zu thun d.h. dafs du weifst was du zu thun schuldig bist (deinem Versprechen gemäfs, Cho. 1036 f. ), es kommt nur darauf an, dafs du daran denkst; die Macht fehlt dir ja nicht. ἐπίστα wie 584, δύνα Soph. Phil. 849 , Oed. Τ. 696. φερέγγυον: Schol. :

τὸ δὲ σὺν σθένος ἀσφαλές ἐστιν εἰς τὸ ποιεῖν εὖ.
Vgl. Sept. 383
προστατεῖν φερέγγυος
.

mvp-comment-53-1 Wecklein 1888, p. 259

mvp-comment-53-2 μέμνησο: sei dessen eingedenk, was du gesagt hast, dafs ich die Macht habe dich zu schützen, und fürchte dich darum nicht. σὲ . . φρένας: Krüger II § 46, 16, 3 .

mvp-comment-54-1 Wecklein 1888, p. 259

mvp-comment-54-2 αὐτάδελφον: Sept. 705

ἀλλ' αὐτάδελφον αἷμα δρέψασθαι θέλεις
; Soph. Ant. 1
ὦ κοινὸν αὐτάδελφον Ισμήνης κάρα
. Man braucht αὐτάδελφον nicht auf die gemeinsame Mutter ( Hesych. :
ἀδελφοί· οἱ ἐκ τῆς αὐτῆς δελφύος γεγονότες· δελφὺς γὰρ ἡ μήτρα λέγεται
) zu beziehen und eine Abweichung von der_gewöhnlichen Abstammung des Hermes ( Cho. 809 ) anzunehmen.

mvp-comment-55-1 17

mvp-comment-55-2 Wecklein 1888, p. 259

mvp-comment-55-3 ὢν ἐπώνυμος πομπαῖος ἴσθι: Sept. 8

Ζεὺς ἀλεξητήριος ἐπώνυμος γένοιτο Καδμείων πόλει
und zu Ag. 517 . Hermes ist zunächst Geleiter der Seelen in die Unterwelt ( ψυχοπομπός, vgl. Soph. Ai. 832
καλῶ δ᾽ ἅμα πομπαίον Ἑρμῆν χθόνιον εὖ με κοιμίσαι
, Hom. ω 3 ), dann aber Geleiter überhaupt (πομπαῖος, πομπός).

mvp-comment-56-1 18

mvp-comment-56-2 Wecklein 1888, p. 259

mvp-comment-56-3 τὸ κηρύκων σέβας wie Suppl. 715

τὸ τεκόντων σέβας
. Die Unverletzlichkeit der Herolde schützt Zeus, damit diese den armen Sterblichen sicheres Geleite gewähren können. ὁρμώμενον ist zu σέβας konstruiert, während es dem Sinne nach zu κηρύκων gehört. Orestes geht, von Hermes geleitet, (durch den linken Zugang der Bühne) ab. Apollon tritt in den Hintergrund zurück.

mvp-comment-56-4 19

mvp-comment-57-1 Wecklein 1888, p. 259

mvp-comment-57-2 Wie Pers. 683 der Schatten des Darius, so steigt hier (durch das αναπίεσμα) der Schatten der Klytämestra aus der Unterwelt empor. Man sieht an ihrem Halse (595) die Wunden, die ihr ehemals der Sohn geschlagen (103). εν δοιτ᾽ ἄν (spottisch schlaft nur") wie 118 μύζοιτ᾽ ἄν.

mvp-comment-58-1 Wecklein 1888, p. 260

mvp-comment-58-2 ἀπητιμασμένη, als wenn ὀνειδίζομαι, wie 100 παθοῦσα, als wenn οὐδεμιᾶς τιμωρίας τυγχάνω folgte. Vgl. 480 und zu Ag. 653 . ἄλλοισιν ἐν νόμοισιν, indem verschiedene Gesetze gelten. Es wird mit ungleichem Mafse gemessen: für den Mord, den ich begangen habe, werde ich unter den Toten ohne Unterlafs geschmäht, ja schwer beschuldigt; wegen des Mordes, der an mir von den Nächststehenden begangen worden ist, grollt keine Gottheit. Vgl. Soph. Oed. K. 907 νῦν δ᾽ οὔσπερ αὐτὸς τοὺς νόμους εἰσῆλθ᾽ ἔχων, τούτοισι κοὐκ ἄλλοισιν ἁρμοσθήσεται. ἔκτανον, absolut wie Cho. 887 : dafs ich gemordet habe. αἰσχρῶς ἀλῶμαι, in schimpflicher Weise bin ich aus der Gesellschaft der Toten ausgestolsen. - προυννέπω, ich erkläre feierlich, nachdrücklich. κείνων, τῶν φθιτῶν. τῶν φιλτάτων wie Cho. 233 , hier allgemein von dem Sohne. μηνίεται mit langem wie Hom. B769 ὄφρ᾽ Αχιλεὺς μήνιεν.

mvp-comment-58-3 20

mvp-comment-59-1 Wecklein 1888, p. 260

mvp-comment-59-2 ὅρα zur Chorführerin wie 131, 183. — τραγικώτερον τὸ εἴδωλον Κλυταιμήστρας σώζει τὴν σφαγήν Schol. - καρδίᾳ, mit dem Inneren.

mvp-comment-59-3 21

mvp-comment-60-1 22

mvp-comment-60-2 Wecklein 1888, p. 260

mvp-comment-60-3 Schol. ἐν τῷ καθεύδειν ὁ νοῦς ἀκριβέστερον ὁρᾷ μὴ παραπλανώμενος τῇ θέα. Schlafenden Augen wird der Geist erhellt, während am Tage die Natur des Geistes nicht weitblickend ist. Vgl. Pind. frg. 108 Bgk. εὕδει δὲ πρασσόντων μελέων· ἀτὰρ εὐδόντεσσιν ἐν πολλοῖς ὀνείροις δείκνυσι τερπνῶν ἐφέρποισαν χαλεπῶν τε κρίσιν, Xenoph. Kyr. VIII 7, 21 ἐγγύτερον μὲν τῶν ἀνθρωπίνων θανάτῳ οὐδέν ἐστιν ὕπνου· ἡ δὲ ἀνθρώπου ψυχὴ τότε δήπου θειοτάτη καταφαίνεται καὶ τότε τι τῶν μελλόντων προορᾷ, Platon περὶ πολιτ. ΙΧ 1, Aelian. ποικ. ἱστ. ΙΙΙ 11 οἱ Περιπατητικοί φασι μεθ᾿ ἡμέραν θητεύουσαν τὴν ψυχὴν τῷ σώματι περιπλέκεσθαι καὶ μὴ δύνασθαι καθαρῶς τὴν ἀλήθειαν θεωρεῖν, νύκτωρ δὲ διαλυθεῖσαν τῆς περὶ τοῦτο λειτουργίας καὶ σφαιρωθεῖσαν ἐν τῷ περὶ τὸν θώρακα τόπῳ μαντικωτέραν γίνεσθαι, ἐξ ὧν τὰ ἐνύπνια. Cic. d. divin. I 30 cum ergo est somno sevocatus animus a societate et a contagione corporis, tum meminit praeteritorum, praesentia cernit, futura providet; iacet enim corpus dormientis ut mortui, viget autem et vivit animus.

mvp-comment-61-1 Wecklein 1888, p. 260

mvp-comment-61-2 ἐλείξατε, wie durstige Hunde (vgl. zu Ag. 1104 ). Klytämestra hat den Erinyen Opfer gebracht nach der Ermordung des Agamemnon, um deren Groll abzuwenden.

mvp-comment-62-1 Wecklein 1888, p. 261

mvp-comment-62-2 ἀοίνους: οἶνος γὰρ οὐ σπέν δεται Ερινύσιν Schol. Vgl. Soph. Oed. K. 100 ἀοίνοις. Die Spenden, welche den Erinyen ausgegossen werden ( νηφάλιαι σπονδαὶ Schol. zu Soph. a. O.) bestehen aus reinem Quellwasser oder aus Wasser und Honig, vgl. ebd. 469, 481.

mvp-comment-63-1 Wecklein 1888, p. 261

mvp-comment-63-2 νυκτίσεμνα δείπνα sollte noch wie χοὰς ἀοίνους als Apposition zu πολλά stehen, wird aber von einem νυκτίeigenen Verbum regiert. σεμνα dicuntur sacrificia, quae eo ipso, quod nocte fiunt, augustiora sunt et sacrum quasi horrorem incutiunt (Schütz). Vgl. Einl. S. 12.

mvp-comment-64-1 Wecklein 1888, p. 261

mvp-comment-64-2 ὥραν .. θεῶν: zu einer Zeit, welche ihr mit keiner Gottheit teilt (in der „Geisterstunde"); ἐν γὰρ τῷ μεσονυκτίῳ μόναις Ερινύσιν ἀπάρχονται Schol. Der Akk. wie Eur. Bakch. 723

αἳ δὲ τὴν τεταγ μένην ὥραν ἐκίνουν θύρσον ἐς βακχεύματα
. Vgl. zu Cho. 812 .

mvp-comment-65-1 Wecklein 1888, p. 261

mvp-comment-65-2 λὰξ πατούμενα wie Cho. 640 .

mvp-comment-66-1 Wecklein 1888, p. 261

mvp-comment-66-2 ἐγκατιλλώψας: ἐγγελάσας. Διὰ δὲ τούτων ερεθίζει αὐτάς Schol.

mvp-comment-67-1 Wecklein 1888, p. 261

mvp-comment-67-2 ὡς kausal. περὶ ψυχῆς wie Hom. ι 423 πάντας τε δόλους καὶ μῆτιν ὕφαινον ὥς τε περὶ ψυ χῆς, Hel. 946 τοὺς δὲ Μενέλεω ποθῶ λόγους ἀκοῦσαι τίνας ἐρεῖ ψυχῆς πέρι, und in Redensarten wie μάχεσθαι, θέειν, τρέχειν περὶ ψυχῆς, ὁ περὶ τῆς ψυχῆς ἀγών ( Soph. El. 1492 ), doch hier mehr in übertragenem Sinne ,,es ist mir blutiger Ernst um die Sache". φρονήσατε, bringt es euch zum Bewurstsein.

mvp-comment-68-1 Wecklein 1888, p. 261

mvp-comment-68-2 ὄναρ, im Traume euch erscheinend. Der Dichter giebt damit den Zuschauern die richtige Auffassung des Folgenden an die Hand. Vgl. 131.

mvp-comment-69-1 23

mvp-comment-69-2 Wecklein 1888, p. 261

mvp-comment-69-3 Die παρεπιγραφαί geben den äufseren Vorgang an; sie kommen öfter in Handschriften des Aristophanes, bei Tragikern nur hier vor, wie auch die Art der äufseren Handlung vereinzelt steht.

mvp-comment-70-1 Wecklein 1888, p. 261

mvp-comment-70-2 μύζοιτε: zu Ag. 1058 .

mvp-comment-71-1 24

mvp-comment-71-2 Wecklein 1888, p. 261

mvp-comment-71-3 Er hat eben Freunde, die anderer Art sind als die meinigen.

mvp-comment-72-1 Wecklein 1888, p. 261

mvp-comment-72-2 πάθος, was euch und mir widerfahren ist, dafs Orestes die Flucht ergriffen hat.

mvp-comment-73-1 Wecklein 1888, p. 262

mvp-comment-73-2 πέπρακται, ist dein Werk, vgl. Eur. Med. 1064

πάντως πέπρακται ταῦτα κοὐκ ἐκφεύξεται
und dazu Schol. :
ἀντὶ τοῦ κέκριται, εἴμαρται, πέπρωται
. Bentley will hier πέπρωται schreiben nach Prom. 535
τί γὰρ πέπρωται Ζηνὶ πλὴν ἀεὶ κρατεῖν
. Vgl. 71 κακῶν δ᾽ ἕκατι κἀγένοντο.

mvp-comment-74-1 Wecklein 1888, p. 262

mvp-comment-74-2 συνωμόται: Ag. 655 .

mvp-comment-75-1 Wecklein 1888, p. 262

mvp-comment-75-2 ἐξεκήραναν, Schol. παρεί λοντο. Hesych. ἐξεκήρανεν· ἐξέ φθειρε.

mvp-comment-76-1 Wecklein 1888, p. 262

mvp-comment-76-2 λαβὲ (wie man dem Hunde zuruft fals") φράζου (,,hab acht") spricht die Chorführerin im Traume.

mvp-comment-77-1 Wecklein 1888, p. 262

mvp-comment-77-2 κύων, ein Jagdhund. Vgl. Aristot. Tiergesch. IV 10 ἐνυπνιάζειν φαίνονται οὐ μόνον ἄνθρωποι, ἀλλὰ καὶ ἵπποι καὶ κύνες καὶ βόες, Lucret. IV 988 venantumque canes in molli saepe quiete iactant crura tamen subito vocesque repente mittunt et crebro reducunt naribus auras, ut vestigia si teneant inventa ferarum etc.

mvp-comment-78-1 Wecklein 1888, p. 262

mvp-comment-78-2 πῆμα, das Unglück, dafs Orestes entronnen ist.

mvp-comment-79-1 Wecklein 1888, p. 262

mvp-comment-79-2 Meine gerechten Vorwürfe mögen dein Inneres empfindlich berühren. Hom. Ε 493 δάκε δὲ φρένας Ἕκτορι μύθος.

mvp-comment-80-1 Wecklein 1888, p. 262

mvp-comment-80-2 ἀντίκεντρα wie 469. Weiter ausgeführt wird der Vergleich 156 f.

mvp-comment-81-1 Wecklein 1888, p. 262

mvp-comment-81-2 σοῦ: ἴθι, τρέχε, ὅρμα Hesych. — Schol. :

ἐπουρίσασα τῷ ἐφορμήσασα τῷ Ὀρέστη
Über das demonstrative to Krüger II § 50, 1, 4 .

mvp-comment-82-1 Wecklein 1888, p. 262

mvp-comment-82-2 ἀτμῷ, νηδύος πυρί, dem Atem, der wie Feuer aus deinem Leibe kommt.

mvp-comment-83-1 Wecklein 1888, p. 262

mvp-comment-83-2 δευτέροις διώγμασιν: das erste Mal verfolgten sie ihn von Argos nach Delphi. Der Schatten der Klyt. verschwindet wieder in die Tiefe durch das ἀναπίεσμα).

mvp-comment-84-1 Wecklein 1888, p. 262

mvp-comment-84-2 Parodos (vgl. zu 1). Die Chorführerin erwacht und weckt die nächste Erinye, welche wieder eine andere anstöfst u. s. f. Dann stellen sie sich zu Halbchören zusammen.

mvp-comment-85-1 Wecklein 1888, p. 263

mvp-comment-85-2 ἀπολακτίσασα ἰδώμεθα dem σχῆμα καθ᾿ ὅλον καὶ μέρος entsprechend. Vgl. Aristoph. Vö. 203

ἀνεγείρας τὴν ἐμὴν ἀηδόνα καλοῦμεν αὐτούς
. Krüger I § 56, 9, 1 . τοῦδε φροιμίου, „ob etwas von dem folgenden ( τοῦδε wie ὕμνον τόνδε δέσμιον 306) Vorspiel wirkungslos ist" ( ματᾷ, Schol. μάταιον γίνεται). Der folgende Gesang soll als προοίμιον nur einstweilen eine Ahnung geben, was sie in ihrer Wut leisten können.

mvp-comment-85-3 25

Commentary (Arthur Sidgwick, 1887) (OCR draft) (Arthur Sidgwick's commentary on the Eumenides, aligned to the canonical Greek text.) focus

mvp-sidgwick-1-1-1 [The exterior of the Shrine at Delphi (see note on 63): the priestess comes forward and speaks.]

mvp-sidgwick-1-2-1 [1-63. PROLOGUE. The priestess calls on all the gods connected with the shrine, then goes in, and returns terrified, describing the sight within, a blood-stained murderer on the central stone, and the dreadful Furies sleeping round.]

πρεσβεύω . I honour most; the superlative sense practically contained in the word accounts for gen. θεῶν. πρεσβεύω is rather a favourite word of Aeschylus. So line 21 Παλλὰς πρεσβεύεται, has chief honour, Cho. 488

πρῶτον τόνδε πρεσβεύσω τάφον,
as here, Ag. 1300
ὁ δ᾽ ὕστατος τοῦ χρόνου πρεσβεύεται,
 is first in respect of time, Cho. 631
κακῶν πρεσβεύεται,
 is first of horrors.

πρωτόμαντιν . The Earth was naturally regarded as most ancient of gods: and prophetic, perhaps because the ancient shrines of prophecy were so often caverns or mysterious chasms (e. g. Delphic chasm, the Sibyl's cave, the cave of Trophonios, etc.). Pausanias tells us (10.5.5) that the Delphians affirmed their oracle to have originally belonged to the Earth. And Prom. 209 we have Γαῖα and θέμις prophesying to Prometheus.

ἐκ δὲ τῆς , after her; τῆς common Epic use of art. for demonst. frequent in Aesch., ἐκ τοῦ, ἐν δὲ τῷ, ἢ τοῖσιν ἢ τοῖς, etc.

mvp-sidgwick-4-1-1 The dramatic particle δή probably here merely anticipates ὡς λόγος τις.

μητρός , mother of Themis; not the general meaning Mother Earth. It is a striking evidence of the fluctuating character of these genealogies that the poet elsewhere ( Prom. 209 ) speaks of Earth and Themis as the same; one form of many names.

ἕζετο with acc. Cf. Ag. 183 σέλμα σεμνὸν ἡμένων, 664 ναῦν ἐφέζετο.

λάχει , lot; vivid poetic for in the third place, third in order.

θελούσης , οὐδὲ πρὸς βίαν τινός, with her good will, neither in despite of any. Aeschylus uses this stately emphasis because he is following (or inventing) a different story from what was apparently the received version: for Pindar says (quoted by Schol.) that Apollo by force occupied Pytho: and Eurip. (Iph. Τ. 1259) says,

Apollo came and took away Themis daughter of Earth from the divine oracles.
But this savage and doubtless older story was not suitable to the poet's purpose: the sanctity and dignity of the oracle (ideas which are required for the plot) are averse from such violence.

mvp-sidgwick-6-1-1 The Titans were according to the oldest story six sons and six daughters of Ouranos and Gaia: the author of the Theogony gives the list (Hes. Theog. 134), mentioning both Themis and Phoibe. According to same ancient source (Theog. 403) Phoibe (by Koios the Titan) was mother of Leto, hence grandmother of Phoibos; and so by custom gave the infant Phoibos both a birthday gift (7), and his name (8).

ἥ , she. Epic demonstrative use of ὅς, surviving in ἢ δ᾽ ὅς, ὃς δ᾽

ἔφη ( said he).

δίδωσι , gives it, the oracle.

γενέθλιον δόσιν . There were two birth-festivals at Athens-the ἀμφιδρόμια, when the infant was carried round the hearth on the seventh (or fifth day), and the δεκάτη, tenth-day festival, when it was named and formally recognised by the father. On both occasions, especially the latter, presents were given.

παρώνυμον , made like to hers.

λίμνη , the circular or rather oval tarn in the north of the island, often referred to by ancient writers ( Eur. Ion 167 , Iph. Taur. 1104 , Herod. 2. 170, etc.), and apparently connected with the birth of Apollo.

χοιράς , 's back,hog lit., i.e. ridge or rock, of Mount Kynthos.

mvp-sidgwick-10-1-1 The ship-frequented shores of Pallas are Attica, regarded as specially the land of Pallas Athene.

mvp-sidgwick-11-1-1 Delphi is called the shrine of Parnassus as being at the foot of that Mountain. ll. 13, 14

. The Athenians are called, in Aeschylus' grand style, 'the sons of Hephaistos, hewers of the road, making tame the wild land.' There was a sacred way from Athens to Delphi, and Athenian tradition evidently affirmed that it had been made of old by Athenians for Apollo. The Schol. mentions an interesting ceremonial, plainly a survival, bearing on this tradition, that when Athens sent a mission to Delphi, the sacred ambassadors were preceded by men with axes. (The Boeotian Pindar, on the other hand, makes Apollo start from Tanagra in Boeotia, according to the Schol.).

παῖδες Ἡφαίστου , because Hephaistos was father of Erichthonios, mythical king of Athens. The title is peculiarly appropriate to the hewers of the way, as Hephaistos was the god who invented many of the tools and the arts of civilised life.

mvp-sidgwick-12-1-1 Making tame, i, e. evidently clearing and settling; not only (as Schol.) from robbers.'

Δελφός , the king and eponymous' hero of Delphians.

κτίζω , properly to build, a favourite word of Aeschylus, often used as a stately synonym for to make: e.g. Pers. 289

εὐνίδας ἔκτισσαν,
Cho. 1060
ἐλεύθερόν σε κτίσει,
 Eum. 714 μηδ᾽ ἀκαρπώτους κτίσαι.

προφήτης , the spokesman, the interpreter of Zeus. So he says in a fragment (79) Ζεὺς ἐγκαθίει Λοξίᾳ θεσπίσματα. So Verg. A. 3. 251 Quae Phoebo pater omnipotens, mihi Phoebus Apollo Praedixit.

Παλλὰς προναία , Pallas of the precincts; the name of a temple of Athena near the great sanctuary of Apollo at Delphi. It is mentioned by Herodotus in this form (

προνηΐη)
l. 92 , and there exist two Delphic inscriptions containing it (ΠΡΟΝΑΙA): but it seems to have been afterwards corrupted into πρόνοια, the shape in which the name of Athena at Delphi appears in Demosthenes (780), Aeschines (Ctes. 69), and Pausanias (10.8.7). Some people suppose two Delphic Athenas, προναία and πρόνοια: but this, though possible, is hardly likely. The learned Alexandrine poet Callimachus (250 B.C.) has the old form (προναίην, quoted by Schol.).

Κωρυκίς . The Korykian cavern was a remarkable cave high up in Parnassus, seven miles from Delphi: the cavern contains two large chambers 100 and 200 feet long respectively: it was the refuge of the Delphians in the Persian invasion (Herod. 8. 36), and more than once when their country was invaded. It was sacred to Pan and the nymphs.

φίλορνις , loved of birds, using the shelter for roosting and building.

φἀναστροφή , abode, haunt. The verb ἀναστρέφεσθαι is common for to be engaged in, to live ; ἐν φανερῷ, ἐν ᾿Αργει, ἐν μέσῳ, ἐν ξυμμαχίᾳ, etc. (versari Latin).

Βρόμιος , a common title of Bacchus. Aeschylus in glorifying Delphi fixes there the scene of the great vengeance of Bacchus on Pentheus. [Pentheus, king of Thebes, forbade and tried to prevent the worship of Bacchus; but the god drove mad with Bacchic frenzy the women, including Agaue Pentheus' mother, and they tore the king in pieces.] Euripides in the Bacchae makes Kithairon (between Attica and Boeotia) the scene, and Schol. says that Aeschylus himself also follows this tradition in the lost play Ξαντρίαι.

οὗτε , Epic form of rel. common in Aeschylus. (

ὅστε
Pers. 297 , αἵτε Eum. 1024,
ἐξ οὗτε
Pers. 762 ,
ἅτε
Cho. 615 , etc.)

λαγὼ δίκην , like a hare, i. e. they tore him as dogs a hare. [Scholiast's int. crouching like a hare is frigid and absurd.] Notice absence of caesura; Ag. 943 , Cho. 493 .

Πλειστός , a small river south of Delphi: Apollonius (2.711) speaks of Korykian nymphs daughters of Pleistos.

Ποσειδώνος : there was an altar of Poseidon at Delphi. [There were various old traditions about Poseidon having once possessed Delphi and exchanged it for other places, which may be connected with his worship there.]

τέλειον , the fulfiller: so Ag. 973

Ζεῦ Ζεῦ τέλειε, τὰς ἐμὰς εὐχὰς τέλει.

Abridged , but quite intelligible, expression for 'May I find this time better response than I found in my former entrances to the shrine.'

τυχεῖν με , acc. inf. of prayer, common constr. with or without δός or

δοῖεν
(Cho. 307 , O. C. 868 , etc.). For acc. ἄριστα with τυχεῖν, cf. Ag. 1228 .

πάρ' , are here, for πάρεισιν, is commonly read here. But it is more natural to take παρά as a preposition; and it is quite easy to understand are come.

ἴτων , rare form for ἰόντων ος ἴτωσαν.

μαντεύεσθαι . is used both of prophesying and consulting the god, or getting a prophecy. Here both would suit, but the former is the sense in which Aeschylus uses the word elsewhere.

ὡς ἄν , according as, indef. relat. use. [She passes into the temple, and there is a pause : then she comes out horror-stricken and half fainting.]

δεινά . is nom. λέξαι and δρακεῖν epex. inf. after the adj. Things terrible to tell of, terrible to behold have sent me back, etc.

ὥς , Epic for ὥστε, common in Trag., esp. in Aeschylus (e.g. Ag. 358, 546, 575, 665, 1381 ).

σωκεῖν , to be strong.

ἀκταίνω , a unique word of which the meaning is disputed. The Schol. and old lexicons give (1) to uplift, or be uplifted. (2) to exult, prance (γαυριᾶν), leap violently (ἀτάκτως πηδᾶν). The sense however requires, not, 'I can't move violently, but rather I can hardly move at all: it is best therefore to take ἀκταίνω, to lift. βάσιν, my step: this is a correction in the best MS., all the texts reading στάσιν, (which is perhaps possible, and then to uplift my standing would mean to stand upright;) but βάσιν is easier and far more likely.

χερσίν , by aid of hands: holding on, to support her failing limbs. [Schol. actually says she comes out on all fours, τετραποδηδόν!!]

ἀντίπαιs , rather a strange compound, the preposition ἀντί governing (so to speak) the waῖς, and not some word outside as usual. Aeschylus is fond of these compounds : ἀντίκεντρον 136, 466,

ἀντίφερνον
Ag. 406 ,
ἀντήνωρ
ib. 443 ,
ἀντίδουλος
Cho. 135 .

μὲν οὖν , corrective, as usual. Nay, she is as a child.

mvp-sidgwick-32-1-1 The inner sanctuary of Delphi (μυχός) contained the statue of Apollo: the ὀμφαλός, see next note: the altar with the eternal fire, fed only with fir-wood; and the roof all hung with garlands (πολυστεφή). In the centre was the chasm with the tripod where the priestess sate, and inhaled the intoxicating fumes of the smoke which came up from below.

ὀμφαλός , navel, was the name given to Delphi, as the centre of the earth, and particularly (as here) to a white stone in the μυχός of the temple¹. Strabo (9. 3.) tells us that

an ὀμφαλός bound with fillets
was shown in the temple; and Pausanias (10. 16. 3) reports that
the Delphians said their ὀμφαλός, which was made of white stone, was the centre of the earth, and quoted from Pindar a passage which agreed with their account.
 1 The ὀμφαλός as a round or oval object is often found on coins or vases or sculptures relating to Delphi.

μέν answers δέ l. 46

.

προστρόπαιον , lit. turning toward, hence suppliant. The supplication might be for vengeance (as Ag. 1587 , Cho. 286 ), or more commonly for purification, as here. Hence the word contracts another meaning, guilty; see below ll. 234, 237

.

mvp-sidgwick-34-2-1 Some take it here agreeing with ἄνδρα; but rhythm and order indicate that it goes with ἕδραν, a suppliant seat; so Soph. O. C. 1309 , π. λιταί.

mvp-sidgwick-35-1-1 The olive-branch, with tufts of wool attached, was the regular sign of the suppliant :

ἱκετῶν ἐριοστέπτοισι κλάδοισι
Suppl. 23 ,
κλάδοις κατάσκιον ὅμιλον
ib. 354 ,
ἱκτηρίοις κλάδοισιν ἐξεστεμμένοι
Ο. Τ. 3 .

σωφρόνως seems to mean duly, piously.

mvp-sidgwick-36-1-1 For so will I plainly tell, i. e. about the suppliant there was nothing strange : the horrible and mysterious part of the sight she goes on to describe.

λόχος , troop: for the number of the Eumenides see Introduction.

Γοργόνας . : Aeschylus, Prometheus 899,

Three winged sisters with snakes for hair, loathed of men, whom no mortal shall see and live:
and the Furies are compared to them, Cho. 1047,
In dusky robes and twined with many snakes, like Gorgons.

mvp-sidgwick-39-1-1 If this line is right the substantive is understood: [Monsters] have I seen ere now in a picture, snatching the feast of Phineus, i.e. the Harpies.

mvp-sidgwick-39-2-1 The Harpyiae are in Homer simply the spirits of the storm who are said to have carried off those who disappear suddenly (e. g. Od. 1. 241). The story is told by later writers as follows: Phineus, king of Thrace, being falsely told that his sons were conspiring to corrupt their stepmother, put out their eyes. The gods in wrath blinded him, and sent loathsome monsters, the Harpies, to snatch away his banquet. The best known account is Vergil's, Aen. 3. 212.

mvp-sidgwick-39-3-1 [Herm. and others thinking the omission of the subst. too harsh, suppose a line lost; but it would be difficult to write one which would not separate δεῖπνον too much from Φινέως. Schol. plainly had our text.]

γε μήν , yet, adversative as usual: γε μέντοι, γε μὲν δή (and in Homer γε μέν), also used in the same way. So

σπορᾶς γε μὴν ἐκ τῆσδε
Ρ. V. 871 ,
σὺν χρόνῳ γε μήν
Ag. 1378 .

οὐ πλατοῖσι , unapproachable: for the breath was deadly with blood and fire, and withered up what it touched (138). MSS. read πλαστοῖσι, feigned: but the other is far more forcible.

κόσμος , their garb.

mvp-sidgwick-43-1-1 i. e. I know not the race nor land whence this company are sprung.

μὴ μεταστένειν πόνον , without repenting of its toil, is an elaborate repetition and explanation of ἀνατί, unharmed. [The inf. is literally the object of ἐπεύχεται : boasts that having reared... it does not repent, i. e. boasts to rear without repenting].

mvp-sidgwick-45-1-1 The horror and pollution of these monsters is too fearful: she will leave it to Apollo himself, who as seer (τερασκόπος) will understand, as prophet-healer (ἰατρόμαντις) will cure, as καθάρσιος will purify.

mvp-sidgwick-46-1-1 [The priestess retires: the scene shifts and shews the interior of the shrine: Orestes with a bloody sword seated on the ὀμφαλός, Apollo and Hermes standing by: the chorus of Furies asleep all about on stone seats or the floor.]

διὰ τέλους , idiomatic expression for ever.

mvp-sidgwick-48-1-1 If MSS. καὶ πρόσω δέ is right, it means and even when far away, i. e. ' I will watch over you when near, and even when afar, and I will punish your foes.' This makes good sense and need not be altered, though καὶ πρόσω γε Blom. is possibly right.

ὕπνῳ πεσοῦσαι , prostrate in sleep [they lie] : πεσοῦσαι used rather loosely for the perfect, like θανόντes for τεθνηκότες. But the construction is rather harsh, with a strained tense and no verb: and not improbably πεσοῦσαι is corrupt for some verb. The best suggestion is Weil's πεδῶνται : (others πρέπουσι, πέλουσι : παρεῖνται Weckl.).

μίγνυται , consorts.

γραῖαι , παλαιαὶ παῖδες, old, wrinkled maidens; a bold and contemptuous oxymoron to express loathing.

mvp-sidgwick-51-1-1 The least alteration of MSS. is to read βιβῶντ᾽ ἀν᾿ ἀεὶ τὴν π. χ., ever pacing the travelled earth. This involves the displacement of the preposition ἀνά by ἀεί, a very rare and harsh licence: H. P. quote Plato σὺν ἀεί τινι βίᾳ, but ἀεί τινι is far less harsh an interruption than ἀεί alone. [This we shall see if we try it in English, rule with always some violence, is less impossible than walk over always the earth.] A better example is Laws 797 D ἐν ὡς ἔπος εἰπεῖν οὐ τοῖς μὲν τοῖς δ᾽ οὐ.

mvp-sidgwick-51-2-1 The conjectures are very numerous 2 but do not convince : ἀνάγκῃ Musgr. is perhaps the best: or to read περῶντα δ᾽ ἀεί with Weil and Weckl. I leave the ἀν' ἀεί, as it is perhaps barely possible.

mvp-sidgwick-51-3-1 The Homeric βιβῶντ' (used also by Pindar) is a better correction than βεβῶτ', as nearer the MSS. and more likely to have been corrupted.

mvp-sidgwick-52-1-1 Notice περιρρύτας, fem. form from compd. adj. So

περικλυστά
Pers. 596 ,
εὐφιλητάν
Theb. 108 ,
δυσοιστά (?)
Eum. 789 ,
παναρκέτας (?)
Cho. 69 .

βουκολούμενος . (mid. as Schol. interprets), tending, i. e. brooding over; a bold metaphor characteristic of the poet.

ἄγκαθεν , in thy arms, from ἄγκη, the bent arm: like the Homeric ἀγκὰς ἑλεῖν or ἔχειν, to take in the arms: cf. Ag. 3 .

θελκτηρίους , persuasive, to the judges of the Areiopagos.

mvp-sidgwick-56-1-1 Learn also to take heed, though to our ears it sounds too bold to be said to a god, is not so meant in the Greek, nor does Apollo so take it: it is simply forget me not, O god. Notice ἐπίστᾳ contracted for ἐπίστασαι; so we find δύνᾳ.

mvp-sidgwick-57-1-1 Thy strength is warrant thou wilt aid me; taking eὖ ποιεῖν together.

σε . φρέναs, the acc. of whole and part, common from Homer down: like Τρῶας τρόμος αἰνὸς ὑπήλυθε γυῖα ἕκαστον ; τὸν βάλε κνήμην; and μέθες με πρὸς θεῶν χεῖρα etc.

κάρτα δ᾽ ὧν ἐπώνυμος , true to thy name, give guidance : the title πομπαῖος meaning the guider.

mvp-sidgwick-60-1-1 Zeus reveres this sanctity of outlaws, which comes to men from the fortune of fair escort; a rather obscure expression, but explained by the context: Zeus reveres the claim which outlaws have (on the pity of men), a claim which springs from the (divine) power which guides them: i. e. ‘Orestes, though an outlaw, will find pity since thou wilt guide him. [Wecklein reads τὸ κηρύκων (for τόδ᾽ ἐκ.), of Hermes: certainly much simpler, though perhaps unnecessary.]

mvp-sidgwick-60-2-1 [Apollo retires; Hermes leads Orestes out ; the stage is empty. Then from below the ghost of Klytaimnestra rises.]

mvp-sidgwick-61-1-1 This sentence is written with an effective vehemence which is very dramatic: the broken and rough grammar being exactly imitative of strongly excited speech.

mvp-sidgwick-61-2-1 The drift is: 'I, thus dishonoured by you [the negligent Furies], among the dead below am constantly reproached for my deeds-wandering in disgrace and blamed by all-but for my sufferings no god takes heed.'

mvp-sidgwick-61-3-1 Thus the antithesis to ὧν μὲν ἔκτανον is really παθοῦσα δ᾽ (100) and αἰσχρῶς δ᾽ ἀλῶμαι answers οὐκ ἐκλείπεται. Note the double break of construction: (1) the intrusion of οὐκ ἐκλείπεται with a new subject between ἐγώ and ἀλῶμαι : (2) the entire anacoluthon παθοῦσα δ᾽ without verb followed by οὐδεὶς μηνίεται. For the latter compare Ag. 1008

ὅκνος βαλὼν ... οὐκ ἔδυ δόμος,
Cho. 521
πάντα ἐκχέας . . . μάτην ὁ μόχθος,
 and Eur. Cycl. 331 , Hipp. 24 , Iph. Taur. 947 , etc. See 478.

πρός , common poetic use for ὑπό of agent: Cho. 133, 346 , etc. So ἐκ, παρά, and ἀπό are poetically used. So below l. 102

.

mvp-sidgwick-63-1-1 The MSS. read ὅρα δὲ πληγὰς τάσδε καρδίᾳ σέθεν, ‘behold these wounds with thy heart, the use of καρδίᾳ being at first sight supported by what follows for the mind sees in sleep.' But Aeschylus always uses καρδία (as we do heart) of emotion not of intelligence : grief, anxiety, care, fear, wrath, courage, favour, desire-never of perception. So I take Canter's καρδίας ὅθεν adopted by Dind. Pal. Herm. Paley is further no doubt right in reading ὁρᾶτε: the plural is wanted: the asyndeton improves the sense, being more passionate: and the singular clearly arose from σέθεν.

mvp-sidgwick-63-2-1 Behold these wounds in my heart, from whence they came; a fierce reminder of their duty to hunt Orestes, and a far finer sense than the MSS. reading.

ὄμμασιν λαμπρύνεται , stately Aeschylean for is clearsighted.

μοῖρ᾽ ἀπρόσκοπος βροτῶν , 'tis the lot of mortals to be blind. Others take it the lot of men cannot be foretold: but the sense of the other is better, the antithesis is more pointed, ( seeing in sleep, blind in the day,) and ἀπρόσκοπος is more naturally active. [The Schol. says ἡ τῆς φρενὸς μοῖρα, whence H. and others read φρενῶν for βροτῶν : but the Schol. is only (rather stupidly) explaining μοῖρα in connection with the φρήν of the last line: it proves nothing about the reading: φρήν and φρενῶν would be very flat repetition.]

mvp-sidgwick-66-1-1 Wineless libations, sober cheer: poetic amplification. The Ερινύες had no wine in their offerings:

νήφων ἀοίνοις
Ο. C. 100 ,
μηδὲ προσφέρειν μέθυ
ib. 481 . So again l. 860
ἀοίνοις θυμώμασι.

ὥραν , the acc. is best explained as a kind of loose apposition to νυκτίσεμνα δείπνα: the apposition really being to the part of the expression which contains the notion of night. The Erinyes alone had midnight sacrifices.

καὶ ταῦτα , usually with participle: here loosely but naturally with principal verb. The fact is, the ὤρουσεν is grammatically needless ('he is gone like a fawn, and that too from the very midst of the snare'), but is redundantly added, picking up and further emphasizing οἴχεται.

ἐγκατιλλώψας , a strange word, which occurs again Aesch. Sisyph. (Frag. 211) meaning mock. We find also κατιλλώπτω, ἐνιλλώπτω: the derivation seems to be ἴλλω, twist, ὀπ-, face:' hence to leer, to sneer, and so to scoff.

τῆς ἐμῆς περὶ ψυχῆς , for dear life; a proverbial expression as in English (rather strange in the mouth of a ghost), meaning that the issue is of the last importance to her.

ὄναρ , might be nom., I, a dream, like Ag. 82 ὄναρ ἡμερόφαντον ἀλαίνει (so Schütz, Wakef. H. Pal.). But it is rather more naturally taken acc. in a dream, as l. 131

. II [The Furies begin to groan and mutter and move uneasily in their sleep.]

mvp-sidgwick-72-1-1 The MSS. read φίλοις γάρ εἰσιν οὐκ ἐμοῖς προσίκτορες, which makes no sense, since it could only be translated for there are protectors for friends who are not mine, an obscure and impossible expression for my enemies have gods to help them. Herm.'s correction οὐκ ἐμοί is neat and simple: my friends have helpers: I have none: and P. D. adopt it.

mvp-sidgwick-72-2-1 But it is not really satisfactory : φίλοις without article or possessive is very harsh, and even the use of the word at all is unnatural (not at all like line 108): and προσίκτωρ, though supported by

Ζεὺς ἀφίκτωρ
(Supp. 1 ), is suspicious.

mvp-sidgwick-72-3-1 I prefer on the whole Weil's φίλοι γάρ εἰσιν, οὐκ ἐμοῖς προσεικότες for he has friends, not like to mine, an effective taunt simply expressed.

mvp-sidgwick-73-1-1 Notice the ironic elaborate plainness of this line, as of an angry person who cannot make herself understood.

mvp-sidgwick-74-1-1 If we keep the MSS. πέπρακται, we can only construe (with Paley) this line What hast thou accomplished save to work me harm? i. e. 'you are appointed to avenge me, and by negligence you have only done harm, in letting Orestes escape.'

mvp-sidgwick-74-2-1 The Schol. however paraphrases τί μέλλεις τὸ σὸν ἔργον ἀνύειν ( why delay to do your duty?), clearly understanding the text what business is yours save to do harm (to Orestes)? Herm. followed by Weil tries to get this sense out of πέπρακται, quid tibi agitur: but the tense makes it impossible. If we accept the meaning of the Schol. we must read with Bentley [Stanl. Butl. Hart.] πέπρωται or with Wakef. τέτακται. I have taken πέπρωται. The scornful summons What is your business but mischief?' is more characteristic of Klytaimnestra and more effective than a complaint.

κύριοι ξυνωμόται , fit conspirators: a bold and characteristic image. κύριος means rightful: sleep and weariness naturally act together. For the figure cp. Ag. 650

ξυνώμοσαν γάρ, ὄντες ἔχθιστοι τὸ πρὶν Πῦρ καὶ θάλασσα.

mvp-sidgwick-76-1-1 [Mutterings redoubled and louder] Seize him, seize him ... give heed! The muttering and restless movements and slow awakening with fierce cries are finely dramatic: Aeschylus is unmatched in producing these effects of suspense and terror. Müller ingeniously suggests that it should be read φράζου, followed by λαβέ seven times repeated, as φράζου, mark him, more naturally comes first: the iambic metrical system is preserved: and the leader would then say φράζου, and each of the seven pairs λαβέ. We have however (see p. 23) preferred the view that the chorus was 12, not 15.]

mvp-sidgwick-77-1-1 The dreams of animals are noticed by Theocr. (21.44), Lucret. (4. 989), and Aristotle (Hist. An. 4. 10).

μηδ᾽ ἀγνοήσῃς πῆμα , forget not my wrong.

ἀντίκεντρα , like spurs; see l. 38

.

τῷ , on him. Epic use of article as demonstr. frequent in Aeschylus: see ll. 174, 340, 462, 484

.

mvp-sidgwick-80-2-1 Notice the powerful and imaginative phrasing, waft a bloody breath, shrivel with vapour, wither with pursuit. [The ghost of Klytaimnestra disappears below ; the Chorus gradually awake, the leader rousing the others.]

mvp-sidgwick-81-1-1 Let us see if this prelude is vain, rather obscure, but φροίμιον τύδε most naturally refers to the song they are going to sing, a song of lament at the escape, and chiding and reproach to Apollo.

ἰδέσθαι , the middle, is an Epic use, common in Tragg. Note the loose but natural grammar κἀπολακτίσασ᾽ (sing.), ἰδώμεθ᾽ (plur.). So exactly Aristoph. Aves 203, ἐμβὰς ἐς τὴν λόχμην καλοῦμεν. ...