929. κατανασσαμένη , middle, housing in my city. 11. 932, 933. The MSS. read

Now τούτων here must refer to the Furies, as αὗται above and τάσδε below: and consequently βαρέων must be wrong, as (1) it is the wrong gender: (2) even if we suppose (with D.) a fem. form βαρεῶν, it clearly is the wrong sense. What Aeschylus means to say is, He who incurs the wrath of the Furies meets with unexpected calamity: the sins of his fathers bring him into their power.

964. ἐπιβριθής , lit. weighing down upon, falling heavily on: i. e. grievous .

970. στέργω , I bless.

971. ἐπωπάω . is properly to look down on, watch, behold, descry: so Cho. 693, Eum. 275, but, like the commoner ἐποπτεύω, is used regularly of gods or supernatural powers, and gets the meaning 'to guard, guide, direct;' see note on 1. 220.

973. ἀγοραῖος , God of the gathering, was a name given to Zeus and other gods (Hermes, Ar. Eq. 297, Artemis and Athena, Paus. 3. 11. 9) as protectors of the city life of which the natural centre was the ἀγορά or 'gathering place' (Agam. 90). But as the ἀγορά was also the place for speech (ἀγορεύω, κατηγορέω, etc.) the name here implies god of speech.

981. ποινᾶς ἀντιφόνους ἄτας , the murderous woes of vengeance, the woes of murderous requital; a very Aeschylean phrase, and more natural on the whole than the Med. reading ποινάς, which would make ἄτας gen.: for in any case it is certainly right to take these three words together. [H. P. and others take δι᾽ ὀργὰν ποινᾶς, 'from desire of vengeance,' weaker meaning and more strained usage.]

992. εὔφρονas , kindly, a reference to their name Εὐμενίδες.

996. αἰσιμίαισι , ‘blessings,' from αἴσιμος, ‘right,' meet, good, lit. that which is one's share or lot, from aloa (strong form from ἴσος).

1006. ὑπό . of accompaniment, with, a special idiom either gen. or dat.: καταθάψομεν οὐχ ὑπὸ κλαυθμῶν Ag. 1554, κηρύκων ὕπο Suppl. 238, μαρτύρων ὕπο ib. 934, ὑπὸ πομπαῖς Pers. 58, and below 1. 1034.

1008. κατέχειν , check : the genitives χώρας and πόλεως are best taken as possessives after the substantival neuter adjectives τὸ ἀτηρόν and τὸ κερδαλέον.

1010. πολισσοῦχοι , see note on 1. 775.

1011. μετοίκοις , ‘newcomers;' the μέτοικοι at Athens being the resident aliens, the word is admirably fit for the Eumenides who were foes, but are newly settled at Athens as friendly powers. Κραναός: the word means rocky and was a favourite name of Athens, Κραναὰ πόλις or Κρανααί, from Pindar's time down (Ol. 7. 151): here it denotes a mythical king or founder, naturally derived from the common title.

1024. βρέτας τοὐμόν , an earlier statue than the great Athena Parthenos of Pheidias; for the Parthenon was not completed till 438. Athena's attendants must be supposed to join this escort on the Areiopagos.

1025. ὄμμα , idiomatic metaphor for delight, hope, comfort, somewhat as we say the flower, using a different metaphor. The eye is chosen as the most precious and beautiful : so ὄμμα γὰρ δύμων νομίζω δεσπότου παρουσίαν Pers. 169, σέβειν ὀμμάτων ὑπέρτερον 1 Theb. 530, ὀφθαλμὸς οἴκων Cho. 934, ὀφθαλμὸς Σικελίας Pind. Ol. 2 18, etc.

1026. Theseus , mythical king of Athens; Theseidae, common poetic name for Athenian.

1031. εὐάνδροισι συμφοραῖς πρέπῃ , 'may shine forth with prosperous blessings,' rather emphatic and unusual phraseology.

1033. βᾶτε δόμῳ , pass into your home, Epic use of the dat. local after verb of motion, e. g. πεδίῳ πέσε (11. 5. 82), κυνέῃ βάλε (7.187).

1034. παῖδες ἄπαιδες , the MSS. reading, could hardly mean childless children, which seems pointless: it might mean evil children, like vᾶes ἄναες: but the real objection to any such word as ἄπαιδες is that here the words in which the Chorus are addressed are specially reverent and honourable. It is best to reject it and then we get rid also of τύχᾳ τε, meaningless and unmetrical, at the end of 1. 1037.

1036. ὠγυγίοισιν , a strange word of obscure origin, meaning ancient.

1040. εὐθύφρονες , ‘righteously minded,' something like the Homeric αἴσιμα εἰδώς, which is also used of persons well disposed. [Of the suggested alterations Hartung's εὔφρονες ἀστοῖς is the best: but there is no need to alter.]

mvp-comment-734-1 πάντα Canterus.

M. Aug. G. Ven. Flor. Ald. Rob. Farn. Turn. τιμιώταται: Rob.

mvp-comment-735-1 γάνυμαι:

G. Ald. ὄμματα: Ven. Flor.

mvp-comment-736-1 ἐπωπᾷ:

Flor. Farn. teste Bekkero Ven.

mvp-comment-737-1 ἀπανηναμένας:

Ven. (sic Ven.) Flor. Farn.

mvp-comment-738-1 ἐκράτησεν: Libri

.

mvp-comment-739-1 τὰν δ᾽ ἄπληστον:

Aug. Rob. Μ. Ven. Flor. G. in quo ante correctionem fuerat. Αld. Turn.

mvp-comment-740-1 μήποτ':

pro Rob.

mvp-comment-741-1 τῇδ᾽:

Rob. ἐπεύχομαι: Par. Rob. Pro verbo in ed. Turn. per errorem e fine sequentis versus repetitum est .

mvp-comment-742-1 μηδὲ πιοῦσα κόνις Rob. Turn. et, ut videtur, M.

Aug. Farn. et Bekkero teste Ven. G. Ald. Deinde πολιτᾶν: M. Aug. Rob. et ex correctione G. G. ante correctionem et Ald. Turn. Ven. Flor. Farn.

mvp-comment-743-1 ποινᾶς Pauwius, et sic Ven. Flor. Farn.

M. Aug. G. Ald. Rob. Turn. Deinde ἀντιφόνους: Ven. Flor. Farn. Intellige .

mvp-comment-744-1 ἀντιδιδοῖεν: M. Aug. G. Ven. Flor. Rob.

Ald. Turn.

mvp-comment-745-1 κοινοφιλεῖ: Iam olim scripsi

, quam emendationem sequens versus confirmat. Aug. Ven. Flor. Rob. Turn. et, ut Franzius ait, Μ. G. Ald. idque alii ex M. afferunt.

mvp-comment-746-1 ἆρα Flor. Farn. et Bekkero teste Ven.

ceteri. Deinde φρονοῦσιν Μ. (sic M.) G. Ald. Aug. Flor. Turn. Ven. Rob. In versu sequente libri omnes (nam sie etiam M.) . Robortellus ex sua coniectura dedit. Porsonus ex Pauwi coniectura εὑρίσκειν edidit, non addita interpunctione, quae post erat. Ego olim scripseram Sed servandum potius est et adscito continuanda oratio ita ut post signum interrogationis ponatur. Num, si sapiunt, his civibus magnum ab his horribilibus vultibus lucrum video bonae linguae viam invenire? h. e. nonne utile erit bene his Furiis dicere?

mvp-comment-747-1 εὔφρονας εὔφρονες Turn.

Aug. Ven. Flor. M. Par. G. Ald. Rob. Deinde ἀεὶ M. Aug. G. Ald. Rob. Ven. Flor. Farn. Turn.

mvp-comment-748-1 καὶ γῆν καὶ πόλιν ὀρθοδίκαιοι: Libri

. Deinde Aug. Ceteri . Denique πάντως scribendum esse Bothius vidit, et habet hoc Ven. Ceteri , quod inutile est et languet. Scripsi

mvp-comment-749-1 χαίρετε, χαίρετ' Turnebus. Ceteri

omittunt. Deinde ἐν αἰσιμίαισι Schutzius in secunda editione, male tamen omittens. ex Farn. affertur. M. Par. Ven. Flor. Rob. In corrigendis Rob. pro iubet scribi. pro Aug. G. Ald. Turn.

mvp-comment-750-1 ἀστικὸς M. G. Ven. Flor. Farn. Ald. Rob. Turn. Sic etiam e correctione Aug. quum antea scriptum fuisset

, ut in ed. Vict. Erotianus p. 190.

mvp-comment-751-1 ἵκταρ G.

Ald. Rob. Intelligenda sunt haec verba de praestantia et virtute. Plato in Philebo p. 16. C. , et de re p. III. γ. 388. Β. . Ipse Aeschylus in Nioba (fr. 169.)

mvp-comment-752-1 παρθένου φίλας φίλοι, σωφρονοῦντες ἐν χρόνῳ:

Rob. Turn. M. Aug. G. Flor. Ald. Farn. et Bekkero teste Ven. Deinde Aug. Ceteri . Denique libri . Hoc vero admodum ineptum est. Scribendum est Nobis Minervae amicis benevolentes deinceps: ut dixeral Minerva

mvp-comment-753-1 δ᾽ omittunt G. Ald. Turn. ὑπὸ πτεροῖς:

G. Αl.

mvp-comment-754-1 χαίρετε χἠμεῖς:

Ven. Flor. Farn. προτέραν: Ven. Flor. δ᾽ ἐμὲ Porsonus. Libri .

mvp-comment-755-1 Post ἀποδείξουσαν vulgo interpungitur.

mvp-comment-756-1 προπομπῶν Bentleius in Resp. ad Boylium p. 79.

M. Par. Aug. G. Ven. Flor. Ald. Rob. Τurn. scripsit Victorius. Non praeit in pompa Minerva, ut Müllero visum est, sed , i. e. abit de scena ante pompam. Ideo dicit. V. Opusc. VI. 2. p. 121. Sed paene non dubito quin inserta v. 987. post copula ita haec scribenda sint, etc.

mvp-comment-757-1 ὑπὸ σεμνῶν:

G.

mvp-comment-758-1 σύμεναι:

G. Ald. Turn. ἀτηρὸν Bentleius. Libri .

mvp-comment-759-1 ὑμεῖς δ᾽ Turn.

M. Par. G. Flor. Rob. Ald. et, ut Franzius ait, Ven.

mvp-comment-760-1 μετοίκοις Turn.

M. Par. Aug. G. Ven. Flor. Ald. Rob.

mvp-comment-761-1 χαίρετε, χαίρετε δ', αὖθις ἐπανδιπλοίζω:

Farn. Ceteri . Scribendum erat

mvp-comment-762-1 εὖ σέβοντες Turn. Ceteri

. V. Valck. ad Phoen. v. 1331. μέμψεσθε: Ven. Flor.

mvp-comment-763-1 αἰνῶ τε: Libri

. Nullus hic locus est particulae adversativae aut orationem continuanti. Scribendum .

mvp-comment-764-1 πέμψω τε:

Rob. φέγγη Turn. et Franzio teste Flor. M. G. Ven. Farn. Ald. Rob. et Linwoodio teste Flor.

mvp-comment-765-1 ἔνερθε:

Rob. In Colono qui dicebatur, aditum putabatur ad inferos habere. Similis specus fuisse videtur etiam in fano Eumenidum, ut in fano Veneris, quae dicebatur, erat , commemorata a Pausania I. 27, 3.

mvp-comment-766-1 ξὺν προςπόλοισιν:

Aug. G. Deinde φρουροῦσιν M. Rob. Celeri . Hae nescias utrum intelligendae sint e quattuor duae illae quae peplo Athenaico texendo praeerant (v. Harpocr. in v. , Anecdota Bekkeri p. 202, 3. 446, 18. Εtym. Μ. p. 149, 8. Paus. I, 27, 3.), an et , quas omnia Minervae sacra Athenis curasse narrat Harpocration in v. .

mvp-comment-767-1 Θησῇδος Wakefieldius et Porsonus.

M. Aug. G. Ald. Rob. Τurn. Ven. Flor.

mvp-comment-768-1 παίδων, γυναικῶν, καὶ στόλος πρεσβυτίδων: Post hunc versum aliquot versus excidisse demonstravi in Opusc. II. p. 133. seq. VI. 2. p. 117 seqq. Primum enim nexus nullus est inter hunc et sequentes versus. Deinde

sic nude positum aliquid excidisse monstrat. Porro iuvenum, virorum, senum commemoratio desideratur, et dixerat Minerva v. 840. Denique, quod ne poterat quidem aliter fieri, satis testatum est accepisse in hac tragoedia Furias a Minerva Eumenidum nomen. Aristophanes grammaticus (huic enim argumentum Eumenidum in codice M. tribuitur) (ita scribendum: Μ.) . Harpocration in ν. , — . Sumpserunt haec ab Harpocratione Photius et Suidas.

mvp-comment-769-1 φοινικοβάπτοις ἐνδυτοῖς ἐσθήμασιν:

Ald. Turn. Ven. Farn. ceteri. non simpliciter quod induitur significat, sed quod ornatus caussa. V. Eur. Iph. Aul. v. 1079. Troad. 259. Apud eundem in Ione v. 231. sertis ornatus est. Sic Sophocles dixit Trach. v. 674.

mvp-comment-770-1 τιμᾶτε Ven. Flor. Rob. Τurn.

M. Aug. G. Αld. ὁρμάσθω Rob. G. Ald.

mvp-comment-771-1 τὸ λοιπὸν

Ven. Farn. εὐάνδροισι Flor. Μ. G. Ven. Ald. Rob. Turn. πρέπῃ Ald.

mvp-comment-772-1

: adscriptum in Flor. Chori nomen in M. Aug. Par. Ven. Ald. Turn. Nulla personae nota in Rob. βᾶτε δόμῳ Wellauerus. Μ. (vel ) Aug. Par. G. Ven. Flor. Ald. Rob. Turn.

mvp-comment-773-1 Νυκτὸς παῖδες ἄπαιδες non dicuntur Furiae quod prole careant, quae Schutzii et O. Mülleri opinio fuit, sed intelliguntur grandaevae. Ita v. 72.

. Deinde ὑπ᾽ εὔφρονι πομπᾷ: Α. Flor. Ceteri . Ludovicus Dindorfius in Stephani Thes. vol. III. p. 2503. scribendum coniecit . [ recepi.

mvp-comment-774-1 εὐφαμεῖτε δὲ:

Flor. Deinde libri . Scribendum esse χωρῖται indicavi in Elem. doctr. metr. p. 435. Pluribus exemplis hoc vocabulum illustrat Stephanus Byzantius in v. . Intelliguntur autem incolae regionis vel cives. Sed fuerunt fortasse qui indicari crederent, quandoquidem Hesychius scribit . Ceterum praecedentia, non habita ratione versus intercalaris, cum sequentibus ita nexa sunt, .

mvp-comment-775-1 ὠγυγίοισιν:

Τurn. Sed ceteri omnes recte .

mvp-comment-776-1 τιμαῖς καὶ θυσίαις περίσεπτα τυχοῦσαι: Libri

. Prius iam olim delevi. Deinde M. Par. Aug. sic ut super primi vocabuli duo puncta sint (hoc modo: ), quibus incerta scriptura indicatur. sie G. Ven. Flor. Farn. Rob. Ald. Turn. Musgravius . Ea emendatione, ut simplicissima, recepta, scripsi . Sed incerta est huius versus emendatio. Possunt enim multa alia excogitari. Quod in Opusc. VI. 2. p. 125. scribendum conieci , servato in strophico versu , dactylico-que numero ad paeonicum progrediente, prorsus intolerabile visum est Schoemanno. Sed quum saepius tamquam insigne quid commemorentur ardentes faces (v. 987. 1004. 1011. 1021. 1024.), hic quoque ignium honoris, cuius compotes factae sunt Eumenides, aptissime fieret mentio. Ipse Schoemannus scribendum putavit . Verum Aeschylus dixisset, puto, , neque posuisset. Melius scriberetur , aut .

mvp-comment-777-1 εὐφαμεῖτε δὲ:

Flor. πανδαμεί: M. Aug. Par. G. Ald. Rob. Τurn. Ven. Flor. Farn.

mvp-comment-778-1 ἵλαοι δὲ καὶ τῇδ᾽ εὔφρονες γᾷ: Libri

. Scribendum .

mvp-comment-779-1 σὺν, quo libri carent, ego inserui.

mvp-comment-780-1 λάμπα: Libri

, sed in M. in litura ab alia manu scriptum est. Scribendum erat . V. ad v. 379. Deinde τερπόμεναι καθ᾽ ὁδόν: libri , nisi quod G. interpunctionem post omittit. Scribendum est , omisso . Id etiam Boissonadus vidit.

mvp-comment-781-1 ὀλολύξατε G. Ald. ἐπὶ μολπαῖς:

Rob.

mvp-comment-291-1 ἐπωπᾷ] respicit, 'regards with favour. Cf. v. 845. —ἀλλὰ κ.τ.λ., 'however, it was Zeus the god of the agora (the patron of popular eloquence) who prevailed; and the contest between him and me, as to which benefits the citizens the more, prevails (over the evil caused by the Furies' anger), and shall prevail for all time.' By ἡμετέρα the united efforts of the Furies also, in their present mood, are perhaps meant.

mvp-comment-292-1 κόνις] The Earth is meant, which on the pantheistic theology, exacted penalties for blood ( ποινὰς) by causing retributive murders. Perhaps πόλεως is best taken in its natural order, eagerly to seize from the city, like a debt due but yet unpaid.

mvp-comment-293-1 ἆρα κ.τ.λ.] Are they not becoming wise, and do they not find a good course for the expression of their wishes? We might somewhat improve the sense by reading ἀγαθὴν for ἀγαθῆς. The citizens are called on to attest the goodness of the goddesses in their benign wishes for blessings on the state. By φοβερὰ πρόσωπα the masks must be meant which made them look like Gorgons, sup. 49.

mvp-comment-294-1 εὔφρονας εὔφρονες] with mutual goodwill.

mvp-comment-295-1 πρέψετε seems here, as in Ag. 1299 , to be transitive, you will make conspicuous, cause to be admired by all.

mvp-comment-296-1 ἐν αἰσιμίαισι] In possession of the blessings of wealth.

mvp-comment-297-1 ἴκταρ Διός] There appears to have been a statue of Ζεὺς Πολιεὺς on the southern summit of the Acropolis, overlooking the theatre.

mvp-comment-298-1 σωφρονοῦντες] The notion seems to be, that now at length, when the cultus of the Erinyes, i.e. the law of Conscience, is established among the citizens, they will be wiser than before.

mvp-comment-299-1 ὑπὸ πτεροῖς] This refers to a winged statue of Pallas Νίκη, made by Phidias about two years before the acting of the play.

mvp-comment-300-1 προτέραν στείχειν] Athena now announces her intention of heading a procession of citizens to escort the Furies with lighted torches to their shrine under the Areopagus. She repeats this at v. 976, as the procession begins to move. Compare Pers. ult. πέμψω τοί σε δυσθρόοις γόοις. There is probably an allusion to the citizens in holiday attire attending the Panathenaic πομπή.

mvp-comment-301-1 For τιμᾶτε, which gives no sense, we should read προβάτε, advance. This is the technical term in starting a procession.

mvp-comment-302-1 πρέπῃ] In order that the Erinyes, in their new character of Eumenides, may be known henceforth for causing circumstances favourable to the manly character of the citizens. The allusion is perhaps to v. 875.

mvp-comment-303-1 The concluding hymn, sung by escorts who with the goddess head the procession, is very corrupt. In the first verse ἐν δόμῳ should perhaps be δόμους, go to your abodes; in the second, the dactylic metre suggests the omission of Νυκτός. Ιη ν. 990 περίσεπται τύχα τε (τύχαι τε Med.) is hard to correct; perhaps θυσίαισιν ὑπαὶ πυρίσεπτοι. In 996 εἰσόπιν and ἴτων is Linwood's conjecture for ἐς τὸ πᾶν οἴκων. Let libations made by torchlight (i.e. libationbearers) follow behind.

mvp-comment-318-1 αἱ προπομποί.

mvp-comment-487-1 Wecklein 1888, p. 314

mvp-comment-487-2 Kommos. Der Chor erfleht oder weissagt alles Gute (Wachstum und Gedeihen der Früchte und Herden Gesundheit des Volkes und bürgerliche Eintracht Wohlwollen und Segen der Götter) für Athen und wird darob von Athena belobt und geehrt. · ξυνοικίαν: zu 836.

mvp-comment-511-1 ¹

mvp-comment-511-2 Wecklein 1888, p. 317

mvp-comment-511-3 τάδε zu γάνυμαι. ἐπικραινομένων scil. τούτων, vgl. ὀρ θουμένων 775, εὖ ξυντυχόντων Sept. 260

Suppl. 129 , Krüger I § 47, 4, 3 . Manche Erklärer betrachten ἐπικραινομένων als Medium ( ἐπικρ. scil. αὐτῶν), so dafs τάδε von ἐπικρ. abhängt. στέργω, veneror. · ὄμματα Πειθοῦς: Soph. frg. 743

D. δεινὸν τὸ τῆς Πειθοῦς πρόσωπον

.

mvp-comment-512-1 Wecklein 1888, p. 317

mvp-comment-512-2 στόμ᾽ ἐπωπᾷ πρὸς τάσδε, sie waltete über meinen Mund diesen gegenüber.

mvp-comment-513-1 Wecklein 1888, p. 318

mvp-comment-513-2 ἀγοραῖος als Hort der beratenden Versammlungen und der dort den Ausschlag gebenden Wohlredenheit. Vgl. Suppl. 632 , Aristoph. 410

, 500 πράξειας κατὰ νοῦν τὸν ἐμὸν και σε φυλάττοι Ζεὺς ἀγοραίος, Hesych. ἀγοραίου Διὸς βωμὸς ᾿Αθήνησιν.

mvp-comment-514-1 ²

mvp-comment-514-2 Wecklein 1888, p. 318

mvp-comment-514-3 ἀγαθῶν ἔρις, Wetteifer im Guten, certamen utrum plus boni Minerva an Eumenides civitati conferant (Butler). Vgl. Herod. VIII 79

und zu 904.

mvp-comment-514-4 ³

mvp-comment-515-1 ⁴

mvp-comment-515-2 Wecklein 1888, p. 318

mvp-comment-515-3 βρέμειν von dem Lärm und Toben des Aufruhrs.

mvp-comment-516-1 ⁵

mvp-comment-516-2 Wecklein 1888, p. 318

mvp-comment-516-3 ἐχθραν ist ergänzt nach 938.

mvp-comment-517-1 Wecklein 1888, p. 318

mvp-comment-517-2 Das vergossene Blut fordert mit Ungeduld von der Stadt Blut zum Entgelt d. h. die eine Partei, deren Blut vergossen worden ist, sucht alsbald wieder die andere zu überwältigen. Die Form ἁρπαλίσαι wie Suppl. 668

, 670 αἱματίσαι. Vgl. Anhang zu 621. - ἀντιφόνους ἄτας wie ἀντικτόνοις ποιναῖσι 467.

mvp-comment-518-1 Wecklein 1888, p. 318

mvp-comment-518-2 ,,Sie mögen Freude mit Freude erwidern in bürgerlichem Gemeinsinn." In etwas anderem Sinne regiert αντιδιδοῖεν den Infin. στυγείν: sie mögen tauschen den Hafs, so dafs sie einig sind im Hassen (wie im Lieben).

mvp-comment-519-1 ⁶

mvp-comment-519-2 Wecklein 1888, p. 318

mvp-comment-519-3 ,,Nicht wahr? Verständige (Gutgesinnte) finden den Weg zu guten Worten?“ d. h. da bestätigt sich wieder einmal der Satz, dafs es zur guten Rede nur guter Gesinnung bedarf. ἆρα wie Soph. El. 614 ἆρά σοι δοκεῖ χωρεῖν ἂν εἰς πᾶν ἔργον αἰσχύνης ἄτερ; Oed. Τ. 822 ἆρ᾽ ἔφυν κακός;

mvp-comment-520-1 Wecklein 1888, p. 318

mvp-comment-520-2 τῶνδε ist Gen. zu αίδε.

mvp-comment-521-1 Wecklein 1888, p. 319

mvp-comment-521-2 Wenn ihr diese hoch ehret ( μέγα wie 12), werdet ihr glänzend dastehen als solche, die Land und Stadt recht und gerecht durchaus erhalten. Isokr. 3, 41 τὰς πόλεις ἐν ὁμονοίᾳ πειρᾶσθαι διάγειν.

mvp-comment-522-1 Wecklein 1888, p. 319

mvp-comment-522-2 αἰσιμίαι (nur hier) s. v. a. εὐτυχίαι, Segen.

mvp-comment-523-1 Wecklein 1888, p. 319

mvp-comment-523-2 ἔκταρ ἥμενοι Διός versteht Hermann de praestantia et virtute, indem er Plat. Phil. p. 16 C οἱ παλαιοὶ κρείττονες ἡμῶν καὶ ἐγγυτέρω θεῶν οἰκοῦντες, Staat III p. 368B Πρίαμον ἐγγὺς θεῶν γεγονότα, Aesch. frg. 155

vergleicht. Aber solches kann von Heroen, nicht von den athenischen Bürgern ausgesagt werden. Ικταρ ist wie πέλας etwa in πέλας βωμοῦ gebraucht und man hat an eine heilige Stätte des Zeus zu denken, etwa an den Bezirk, welcher durch die in einen Felsen des s. g. Nymphenhügels eingegrabene Inschrift ὅρος Διός angezeigt wird, oder an das Ὀλυμπιείον südöstlich von der Akropolis, wo eine uralte Verehrung des Zeus bestanden hat (marm. Par. Epoch. 4 Z. 7, Paus. I 18, 8 ). Am nächsten aber liegt der Kult des Zeus auf der Burg selbst, wo Altäre des Zevs Πολιεύς ( Paus. I 24, 4 ) und des Ζεὺς Ὕπατος sich befanden, von denen der letztere vor dem Eingang des Erechtheion stand (ebd. 26, 5) und als uralt bezeugt wird (ebd. VIII

mvp-comment-524-1 Wecklein 1888, p. 319

mvp-comment-524-2 παρθένου genügt, weil Athena vor ihnen steht. Für ἐν χρόνῳ vermutet Weil ἔμφρονος.

mvp-comment-525-1 Wecklein 1888, p. 319

mvp-comment-525-2 ὑπὸ πτεροις, weil die Athener unter der der Pallas heiligen Burg wohnen, vgl. Eur. Herakl 10 τὰ κείνου τέκν᾽ ἔχων ὑπὸ πτεροῖς.

mvp-comment-526-1 Wecklein 1888, p. 319

mvp-comment-526-2 Vgl. 1024, 1037, Paus. I 28, 6

Schol. zu Thuk. I 126

τῶν σεμνῶν θεῶν, τῶν Ἐρινύων, κατ᾿ ἀντίφρασιν· ἃς μετὰ τὸν Ὀρέ στην οἱ Αθηναῖοι πλησίον τοῦ ᾿Αρείου πάγου ἱδρύσαντο

, Eur. El. 1270 δειναὶ μὲν οὖν θεαὶ τῷδ᾽ ἄχει πεπληγ μέναι πάγον παρ' αὐτὸν χάσμα δύσονται χθονός, σεμνὸν βροτοῖσιν εὐσεβὲς χρηστήριον. Aus dieser Stelle und aus Valer. Max. V 3, 3 Oedipodis ossa . . inter ipsum Areopagum et excelsis praesidiis Minervae arcem honore arae decorata verglichen mit Paus. I 28, 7 ἔστι δὲ καὶ ἐντὸς τοῦ περιβόλου μνῆμα Οἰδίποδος ergiebt sich, dafs das Eumenidenheiligtum in der Ein- sattelung zwischen Akropolis und Areopag und zwar hart an dem letzteren lag und dafs sich eine Erdspalte, vermutlich das ἄδυτον des Heiligtums, dabei befand. Die Fläche, auf der sich jetzt die Ruinen der Kirche des heil. Dionysius befinden, liegt erheblich höher als die Agora und die Terrasse, auf welcher die Kapelle des heil. Athanasius steht. Der Areopag bildet dort, bevor er in einer nach Osten vorspringenden Ecke abschliefst, eine knieförmige Krümmung. Die nach Westen blickende Wand ist senkrecht bearbeitet, südlich stehen Reste von den Mauern der Kirche. Zwischen diesen und der kompakten Felsmasse liegen gewaltige Felsblöcke wild durcheinander, unter denen jetzt, durch äppige Schlingpflanzen verkleidet, sich eine tiefe Felsspalte öffnet; im innersten Winkel der letzteren quillt Wasser (Köhler Hermes VI S. 101). αϊδε

mvp-comment-527-1 Wecklein 1888, p. 320

mvp-comment-527-2 πρὸς φῶς wie 247 πρὸς alua, eigentlich „hinblickend auf“. Vgl. Cho. 903 , Prom. 1032 . προπομποί: der Nebenchor ( παραχορήγημα) der Tempeldienerinnen (1025), welche Fackeln tragen, muls kurz zuvor aus dem Tempel getreten sein.

mvp-comment-528-1 Wecklein 1888, p. 320

mvp-comment-528-2 Pers. 225

. Die Infin. κατέχειν und πέμπειν stehen imperativisch.

mvp-comment-529-1 Wecklein 1888, p. 320

mvp-comment-529-2 vµɛis, zu den Areopagiten. παῖδες Κραναοῦ: Kranaos, der Heros eponymos der Kranaer, wurde als ein alter König von Attika betrachtet (marm. Par. ep. 6. 7. 8, Apollod. III 14, 5 , Strabon IX p. 397 , Paus. I 2, 6 ). Herod. VIII 44

. Vgl. Pind. Ol. VII 82 κρανααῖς ἐν Ἀθάναις, Aristoph. Ach. 75 ὦ Κραναὰ πόλις, Lys. 480 τὴν Κραναάν, Vö. 123 μείζω τῶν Κραναῶν ζητεῖς πόλιν; Man bezieht wohl mit Recht das Epitheton κραναή auf die felsigen Hügel, auf denen die ersten Bewohner des Landes (die Pelasger) sich ansiedelten, die deshalb den Namen Κραναοί erhielten. Vgl. Wachsmuth, Stadt Athen im Alt. I S. 429 ff.

mvp-comment-530-1 ⁷

mvp-comment-530-2 Wecklein 1888, p. 320

mvp-comment-530-3 Guter Sinn zu guten Thaten. Vgl. Aristoph. Frö. 1530 tỷ δὲ πόλει (scil. δότε) μεγάλων ἀγα θῶν ἀγαθὰς ἐπινοίας und dazu die vorhergehenden Worte des Pluton προπέμπετε τοῖσιν τούτου τοῦτον μέλεσιν καὶ μολπαῖσιν κελαδοῦντες.

mvp-comment-531-1 Wecklein 1888, p. 320

mvp-comment-531-2 ἔπη διπλοίζω d. i. ich wiederhole die Worte χαίρετε χαίρετε.

mvp-comment-532-1 Wecklein 1888, p. 321

mvp-comment-532-2 οὔτι μέμψεσθε, eine häufig vorkommende Litotes zum Ausdruck voller Zufriedenheit, vgl. 599, Sept. 638

, Suppl. 143

οὐδὲ μέμφομαι

, 782 ἄγγελον δ᾽ οὐ μέμ ψεται πόλις, frg. 196, 2 D. ἔνθ᾽ οὐ μάχης .. μέμψη.

mvp-comment-533-1 Wecklein 1888, p. 321

mvp-comment-533-2 So wird Aschylos am Schlufs von Aristoph. Frö. unter Fackelglanz auf die Oberwelt geleitet: φαίνετε τοίνυν ὑμεῖς τούτῳ λαμπάδας ἱράς.

mvp-comment-534-1 Wecklein 1888, p. 321

mvp-comment-534-2 εἰς .. τόπους d. i. in die θάλαμοι (1005) unter der Erde, welche in Athen die Eumeniden bewohnten.

mvp-comment-535-1 Wecklein 1888, p. 321

mvp-comment-535-2 αἵτε: zu 25. Harpokr. unter τραπεζοφόρος :

. Zu der τραπεζοφόρος und der κοσμώ kommt noch die Priesterin aus dem Geschlechte der Eteobutaden ( Etym. M. p. 386 ) und vielleicht die vier ἀρρηφόροι, weitsgekleidete Jungfrauen, welche die Heiligtümer der Athena in Prozession zu tragen hatten.

mvp-comment-536-1 Wecklein 1888, p. 321

mvp-comment-536-2 uua: zu Cho. 933 .,,Denn als köstlichster Schmuck des ganzen Theseuslandes dürfte ihre edle Schar gelangen zu dem ihnen bestimmten Wohnsitze, wo sie, die nunmehr Eumeniden heifsen sollen, ehren werden Prozessionen von Männern, Kindern, Frauen und der Zug von Greisinnen mit Purpurkleidern festlich angethan." Dieses ungefähr mufs der Inhalt der ausgefallenen Verse gewesen sein nach der Hypothesis und nach Harpokr. unter Eumenides :

. – Das durch den Potentialis ἐξίκοιτ᾽ ἄν angegezeigte Verhältnis bezieht sich auf ὄμμα: denn der köstlichste Schmuck des Landes dürfte die Schar sein, wenn sie hier Wohnung genommen hat."-Zu der Beziehung von παίδων πρεσβυτίδων vgl. 858. ἐνδυτῶν ἐσθήμασι wie Eur. Ion 224

σέμμασι γ᾽ ἐνδυτόν

. Über die Prozession, welche den Semnen in Athen veranstaltet wurde, Einl. S. 12.

mvp-comment-537-1 Wecklein 1888, p. 322

mvp-comment-537-2 εὐάνδροισι συμφοραῖς durch das Glück, dafs das Land wackere Männer besitzt. Vgl. zu Ag. 759 . Athena geht rechts ab. Dann eröffnen die Tempeldienerinnen mit Fackeln den Zug; ihnen schliefsen sich die Areopagiten, diesen die Erinyen an. Da der ganze Zug der Göttin folgen mufs, so scheint er über die Bühne zu gehen. Den folgenden Gesang singen die Tempeldienerinnen, nur in das Ephymnion εὐφαμεῖτε δὲ πανδαμί und ὀλολύ ξατε νῦν ἐπὶ μολπαῖς fallen auch die übrigen (scheinbar alle, in Wirklichkeit blofs die Choreuten) ein.

mvp-comment-537-3 ⁸

mvp-comment-538-1 Wecklein 1888, p. 322

mvp-comment-538-2 δόμῳ d. h. in eure künftige Behausung. Über den Dativ Krüger II § 46, 2, 4 . παῖδες ἄπαιδες, vgl. 69 Νυκτός παλαιαὶ παῖδες, Kinder der Nacht, aber keine Kinder mehr, sondern Greisinnen. Vgl. ἄπολιν πόλιν 460. Das Ephymnion unterbricht den Satz; denn das folgende γᾶς ὑπὸ κεύθεσιν κτέ. schliefst sich an βᾶτε πομπᾷ an.

mvp-comment-539-1 ⁹

mvp-comment-539-2 Wecklein 1888, p. 322

mvp-comment-539-3 τιμαῖς περίσεπτα, einen durch Ehren und Opfer hochgefeierten Aufenthalt. Über den Akk. zu Cho. 707 .

mvp-comment-540-1 ¹⁰

mvp-comment-540-2 Wecklein 1888, p. 322

mvp-comment-540-3 δεῦρ᾽ ἴτε d. i. folgt uns nach. Für λαμπάδι vermutet um der Responsion willen Schömann πεύκα, während Wieseler 1047 ἐς τάδε für οὕτω schreiben will.

mvp-comment-541-1 Wecklein 1888, p. 322

mvp-comment-541-2 ἐπὶ μολπαῖς s. v. a. μολπηδόν, vgl. Eur Herc. 348 αἴλινον μὲν ἐπ᾿ εὐτυχεῖ μολπᾷ Φοίβος ἰαχεί, Soph. El. 108 ἐπὶ κωκυτῷ θυρῶν ἠχὼ πᾶσι προφωνεῖν. πρὸ

στέργω , I bless.

ἐπωπάω . is properly to look down on, watch, behold, descry: so Cho. 693 , Eum. 275, but, like the commoner ἐποπτεύω, is used regularly of gods or supernatural powers, and gets the meaning to guard, guide, direct; see note on l. 220

.

ἀγοραῖος , God of the gathering, was a name given to Zeus and other gods (Hermes, Ar. Eq. 297, Artemis and Athena, Paus. 3. 11. 9) as protectors of the city life of which the natural centre was the ἀγορά or gathering place ( Agam. 90 ). But as the ἀγορά was also the place for speech (ἀγορεύω, κατηγορέω, etc.) the name here implies god of speech.

mvp-sidgwick-449-1-1 And our strife for blessings is victorious for ever.' 'We have before had an ἔρις κακή, a hostile strife: henceforward it will be an ἔρις ἀγαθῶν, a friendly rivalry to do good: and the victory, νίκη, shall be with both; we shall always succeed.'

ποινᾶς ἀντιφόνους ἄτας , the murderous woes of vengeance, the woes of murderous requital; a very Aeschylean phrase, and more natural on the whole than the Med. reading ποινάς, which would make ἄτας gen.: for in any case it is certainly right to take these three words together. [H. P. and others take δι᾽ ὀργὰν ποινᾶς, from desire of vengeance, weaker meaning and more strained usage.]

mvp-sidgwick-451-1-1 'And may they give joy for joy, with one heart of love, and to hate with one soul.' An imaginative way of saying, 'May they live in happiness that comes from harmony, having the same friends and foes.' The latter phrase is the well-known Greek formula in making alliances.

mvp-sidgwick-452-1-1 MSS. read φρονοῦσιν and εὑρίσκει, no sense. I have adopted the original suggestion of Hermann, accepted by D. Weil. φρονοῦσα and εὑρίσκεις. Dost thou then wisely find the path of good words? i. e. Are you then come to a better mind, blessing instead of cursing?'

mvp-sidgwick-452-2-1 The first two lines are addressed to the Furies: the two next are a reflection and then she turns to the citizens.

εὔφρονas , kindly, a reference to their name Εὐμενίδες.

mvp-sidgwick-454-1-1 Taking πάντως, the reading of Ven., for the flat πάντες, there is no need to alter further.

mvp-sidgwick-454-2-1 Guiding your land and city in all righteousness, ye shall be glorious. ὀρθοδίκαιον is predicative. The use of διάγειν is a little strange: but it is not a great extension of its ordinary usage with βιότον, αἰῶνα, etc. We may compare χρόνος διηγέ μ' Soph. Εl. 789, διῆγεν ὑμᾶς ἐν πᾶσι τοῖς κατὰ βίον Dem. 255. 11: and particularly πόλεις ἐν ὑμονοίᾳ διάγειν Isocr. 35 Β. [Paley takes πρέπω active: but it is very common and always intrans. in Aeschylus.]

αἰσιμίαισι , blessings, from αἴσιμος, right, meet, good, lit. that which is one's share or lot, from aloa (strong form from ἴσος).

mvp-sidgwick-456-1-1 Seated near to Zeus; fine and simple metaphor for the righteous people specially under divine protection. Hermann quotes Aesch. Niobe, frag. 146

of the halfdivine heroes: and Plat. Phileb. 16 C οἱ παλαιοί, κρείττονες ἡμῶν καὶ ἐγγυτέρω θεῶν οἰκοῦντες.

mvp-sidgwick-457-1-1 Wise at last, i. e. having made your peace with us. This is the simplest interpretation, and there is no ground for suspecting the reading. 6

ὑπό . of accompaniment, with, a special idiom either gen. or dat.:

Ag. 1554 ,

κηρύκων ὕπο

Suppl. 238 ,

μαρτύρων ὕπο

ib. 934 ,

ὑπὸ πομπαῖς

Pers. 58 , and below l. 1034

.

mvp-sidgwick-459-1-1 See note on l. 805

.

κατέχειν , check : the genitives χώρας and πόλεως are best taken as possessives after the substantival neuter adjectives τὸ ἀτηρόν and τὸ κερδαλέον.

πολισσοῦχοι , see note on l. 775

.

μετοίκοις , newcomers; the μέτοικοι at Athens being the resident aliens, the word is admirably fit for the Eumenides who were foes, but are newly settled at Athens as friendly powers. Κραναός: the word means rocky and was a favourite name of Athens, Κραναὰ πόλις or Κρανααί, from Pindar's time down (Ol. 7. 151): here it denotes a mythical king or founder, naturally derived from the common title.

βρέτας τοὐμόν , an earlier statue than the great Athena Parthenos of Pheidias; for the Parthenon was not completed till 438. Athena's attendants must be supposed to join this escort on the Areiopagos.

ὄμμα , idiomatic metaphor for delight, hope, comfort, somewhat as we say the flower, using a different metaphor. The eye is chosen as the most precious and beautiful : so

Pers. 169 , σέβειν ὀμμάτων ὑπέρτερον 1 Theb. 530 ,

ὀφθαλμὸς οἴκων

Cho. 934 , ὀφθαλμὸς Σικελίας Pind. Ol. 2 18, etc.

Theseus , mythical king of Athens; Theseidae, common poetic name for Athenian.

mvp-sidgwick-466-1-1 Athena had promised them ( l. 856

) honour from men (ἀνδρῶν) and women. Hence some (H. D. Weil.) have supposed a lacuna here; and others (Hart. Meinek.) alter παίδων into ἀνδρῶν. There is not enough ground for either. The people on the stage, whether men, or youths, or boys, evidently represent the whole city, as we see from ll. 1010, 1015

. Others again think the propompoi are all women, and take παίδων as girls: but πολισσοῦχοι παῖδες cannot be female inhabitants only. As to the question of the name Εὐμενίδες, which is one of Hermann's arguments, see Introduction, p. 21.

mvp-sidgwick-467-1-1 The purple robe was no doubt to add to the magnificence and solemnity of the occasion.

εὐάνδροισι συμφοραῖς πρέπῃ , may shine forth with prosperous blessings, rather emphatic and unusual phraseology.

βᾶτε δόμῳ , pass into your home, Epic use of the dat. local after verb of motion, e. g. πεδίῳ πέσε (11. 5. 82), κυνέῃ βάλε (7.187).

παῖδες ἄπαιδες , the MSS. reading, could hardly mean childless children, which seems pointless: it might mean evil children, like vᾶes ἄναες: but the real objection to any such word as ἄπαιδες is that here the words in which the Chorus are addressed are specially reverent and honourable. It is best to reject it and then we get rid also of τύχᾳ τε, meaningless and unmetrical, at the end of l. 1037

.

ὠγυγίοισιν , a strange word of obscure origin, meaning ancient.

εὐθύφρονες , righteously minded, something like the Homeric αἴσιμα εἰδώς, which is also used of persons well disposed. [Of the suggested alterations Hartung's εὔφρονες ἀστοῖς is the best: but there is no need to alter.]

mvp-sidgwick-473-1-1 Hermann's ξύν is wanted for sense as well as metre: else it would mean rejoicing in the torch, which is a much poorer meaning.