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64-178

[64-178. SCENE I. Part 1. Apollo promises Orestes protection, and prophesies his wanderings; Hermes leads him away. Chorus rebuked by Klytaimnestra's ghost awake, lament Orestes' escape, revile Apollo, and end with threats that Orestes shall not escape.]

There is a difficulty here as to how the change of scene was exactly managed. The Schol. says,

machines turned round shew the interior:

the ἐκκύκλημα or ἐξώστρα, which was generally used for displaying interiors, is described as 'a platform on high boards with a seat on it' (Pollux 4. 128) and a machine on wheels which was turned round and displayed what was going on within' (Schol. Ar. Ach. 407). This would suffice for ordinary cases, as in Ach. 407, where Euripides is shewn in his study: or Ag. 1372 , Cho. 973 , where the slayer standing over the victims is seen. But here we have the whole interior: the ὀμφαλός, the seats, Orestes, Apollo, Hermes, and the whole chorus of Furies (twelve or fifteen, see Introduction): and it is difficult to see how they could all be got on to a moveable platform. There is much to be said for Müller's view (Eum. 29) that here the priestess speaks the first part of her speech, , before the curtain, which is afterwards drawn down and reveals the adytum.

διὰ τέλους¹

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 πεσοῦσαι²

μίγνυται³ γραῖαι⁴

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.

The conjectures are very numerous⁵ 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.

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

Notice περιρρύτας, fem. form from compd. adj. So

περικλυστά

Pers. 596 ,

εὐφιλητάν

Theb. 108 ,

δυσοιστά (?)

Eum. 789 ,

παναρκέτας (?)

Cho. 69 .

βουκολούμενος⁶

ἄγκαθεν⁷

θελκτηρίους⁸

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.

Thy strength is warrant thou wilt aid me; taking eὖ ποιεῖν together.

σε⁹

κάρτα δ᾽ ὧν ἐπώνυμος¹⁰

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.]

[Apollo retires; Hermes leads Orestes out ; the stage is empty. Then from below the ghost of Klytaimnestra rises.]

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

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.'

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.

πρός¹¹

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.

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 λαμπρύνεται¹²

μοῖρ᾽ ἀπρόσκοπος βροτῶν¹³

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 ἀοίνοις θυμώμασι.

ὥραν¹⁴

καὶ ταῦτα¹⁵

ἐγκατιλλώψας¹⁶

τῆς ἐμῆς περὶ ψυχῆς¹⁷

ὄναρ¹⁸

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.

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.

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.

Notice the ironic elaborate plainness of this line, as of an angry person who cannot make herself understood.

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.'

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 ξυνωμόται¹⁹

[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.]

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

μηδ᾽ ἀγνοήσῃς πῆμα²⁰

ἀντίκεντρα²¹

τῷ²²

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.]

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.

ἰδέσθαι²³

This line is out of agreement; and generally the character of the first stanzas is that the lines are very disjointed: the true explanation being no doubt that the song is alternately taken up by one and another of the Furies, to give the dramatic effect of their excitement and anger. So the Schol. says κομματικῶς ἕκαστον κατ᾿ ἰδίαν προφερετέον· each bit must be delivered separately by a single voice. It is not worth while to attempt (as Herm. does) to distribute the parts exactly, as there is no evidence.

ὁ θήρ²⁴

νέος γραίας²⁵

τοκεῦσιν²⁶

τῶνδε²⁷

μεσολαβεῖ²⁸

'Tis come, I feel it, the sore, sore chill of the cruel scourger's blow. δάμιος μαστίκτωρ is the public scourger: a bold image for Klytaimnestra's taunts.

The MSS. read-

κρατοῦντες τὸ πᾶν δίκας πλέον·

φονολιβή θρόνον

περὶ πόδα, περὶ κάρα²⁹

πάρεστι γᾶς ὀμφαλόν κ.τ.λ.

This stopping must be wrong, as the construction is very clumsy with θρόνον in apposition to ὀμφαλόν, and the strophe which is very parallel in sound and structure makes it practically certain that the stop is at κάρα. We then have two alternatives : (1) Το keep θρόνον, changing stop from πλέον to κάρα :

Ruling utterly beyond the right

A throne dripping blood

From feet to head:

We may see the Earth's navel, etc.

[φονολιβή θρόνον is a regular dochmiac, and may rightly correspond to μεσολαβεῖ κέντρῳ, where the long κεν- is an irrational syllable. So for example O. Τ. 1315 δύσοῦρῖστὸν ōv corresponds to 1323 τυφλὸν κῆδεῦῶν.

Even if syllabic correspondence were required, we might easily correct to θρᾶνον Ahrens, θᾶκον Rauchenstein: but there is no need].

(2) To read with Herm. and others after Wakefield θρόμβον, and suppose the second and third lines interjectory, by another speaker: κρατοῦντες intransitive:

Ruling utterly beyond the right:-

A blood-dripping clot

Around his feet, about his head-

We may see, etc.

The two lines would then be a vivid and bold picture of angry horror at the foul stain on the god's shrine: such are the doings of the young gods as the ancient Furies dramatically exclaim. On the whole I prefer (1) which keeps the MS. reading, certainly also read (though misunderstood) by the Schol. who says, τὸν θρόνον οὗ Ορέστης καθῆτο πάρεστιν ὁρᾶν φονολειβῆ. It was not the seat of Orestes but the seat of Apollo.

ἀρόμενον³⁰ βλοσυρὸν ἄγος αἱμάτων³¹ ὀμφαλόν³²

μάντις ὤν³³

αὐτόσσυτος, αὐτόκλητος³⁴

And crushing the ancient Fates. The Schol. followed by Pal. and others, understands this of themselves, the Furies being identified for the moment with the Fates. So Eurip. Elect. 1252 says of Orestes-

δειναὶ δὲ Κῆρές σ' αἱ κυνώπιδες θεαὶ

τροχηλατήσουσ᾽ ἐμμανῆ πλανώμενον.

But it is very difficult to believe that Aeschylus who makes the Furies call upon the Fates (961) as our own sisters, righteous goddesses, and speak of them as apart from themselves (724), should here put one for the other. It is better to consider (with Dind. Linw. Weil) that the allusion is here, as more fully explained below (724), to Apollo having allowed the Fates to be robbed by the rescue of Alkestis from death. This explains the κάμοί γε next line, To us too the Furies, as well as to the Fates; and also He if he fly beneath the earth shall never be set free, as Alkestis was set free by Herakles who wrestled with death and recovered her.

It remains however an unusually obscure allusion, and hence one cannot feel confident.

τόν³⁵

MSS. read μιάστορ᾽ ἐκείνου πάσεται : corrupt, neither metre nor sense. The Schol. say,

Being defiled he shall receive on his head another avenger, and his descendants shall pay us the penalty.

The words italicised clearly point to some correction like ἐγγενῆ or ἐν γένει (Hart.) or ἐκ γένους (Weil). I have taken the former, 'being guilty of blood he shall find, smiting his head, another avenger of his kindred: i. e. the blood feud shall be continued: Klytaimnestra smote Agamemnon: Orestes smote Klytaimnestra; another shall strike him and the feud be carried on.

μιάστωρ³⁶

[Enter from the inner shrine Apollo, who sternly addresses the Furies.]

Eumenides. Arthur Sidgwick. ed. Arthur Sidgwick. Oxford. 1887.

Sponsored by Perseus Project, Tufts University.

Current edition Experimental

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

Provisional text from uncorrected OCR; expect errors.

Editions (12)

Εὐμενίδες First1KGreek (Aeschyli Tragoediae. Sidgwick, Arthur, editor. Oxford: Clarendon Press, 1902.) — 143-177 focus

str. 1

Χορός

ἰοὺ ἰοὺ πόπαξ. ἐπάθομεν, φίλαι,—

ἦ πολλὰ δὴ παθοῦσα καὶ μάτην ἐγώ,—

ἐπάθομεν πάθος δυσαχές, ὦ πόποι,
145

ἄφερτον κακόν.

ἐξ ἀρκύων πέπτωκεν οἴχεταί θ᾽¹ ὁ θήρ—

ὕπνῳ κρατηθεῖσ᾽ ἄγραν ὤλεσα.

149

ant. 1

Χορός

ἰὼ παῖ Διός, ἐπίκλοπος πέλει,—

νέος δὲ γραίας δαίμονας καθιππάσω,—
150

τὸν ἱκέταν σέβων, ἄθεον ἄνδρα καὶ

τοκεῦσιν πικρόν,

τὸν μητραλοίαν δ᾽ ἐξέκλεψας ὢν θεός.—

τί τῶνδ᾽ ἐρεῖ τις δικαίως ἔχειν;

155

str. 2

Χορός

ἐμοὶ δ᾽ ὄνειδος ἐξ ὀνειράτων μολὸν
155

ἔτυψεν δίκαν διφρηλάτου

μεσολαβεῖ κέντρῳ

ὑπὸ φρένας, ὑπὸ λοβόν.—

πάρεστι μαστίκτορος δαΐου δαμίου
160

βαρὺ τὸ περίβαρυ κρύος ἔχειν.

162

ant. 2

Χορός

τοιαῦτα δρῶσιν οἱ νεώτεροι θεοί,

κρατοῦντες τὸ πᾶν δίκας πλέον²

φονολιβῆ³ θρόνον

περὶ πόδα, περὶ κάρα.—
165

πάρεστι γᾶς ὀμφαλὸν προσδρακεῖν αἱμάτων

βλοσυρὸν ἀρόμενον⁴ ἄγος ἔχειν.

169

str. 3

Χορός

ἐφεστίῳ δὲ μάντις ὢν⁵ μιάσματι

μυχὸν⁶ ἔχρανας⁷ αὐτόσσυτος, αὐτόκλητος,
170

παρὰ νόμον⁸ θεῶν βρότεα μὲν τίων,

παλαιγενεῖς δὲ Μοίρας φθίσας.

174

ant. 3

Χορός

κἀμοί γε⁹ λυπρός, καὶ τὸν οὐκ ἐκλύσεται,

ὑπό τε γᾶν φυγὼν¹⁰ οὔ ποτ᾽ ἐλευθεροῦται.
175

ποτιτρόπαιος ὢν δ᾽¹¹ ἕτερον ἐν κάρᾳ

μιάστορ᾽ ἐγγενῆ¹² πάσεται.¹³

178

Ἀπόλλων

ἔξω, κελεύω, τῶνδε δωμάτων τάχος

χωρεῖτ᾽, ἀπαλλάσσεσθε μαντικῶν μυχῶν,
180

μὴ καὶ λαβοῦσα πτηνὸν ἀργηστὴν ὄφιν,

χρυσηλάτου θώμιγγος ἐξορμώμενον,

ἀνῇς ὑπ᾽ ἄλγους μέλαν᾽¹⁴ ἀπ᾽ ἀνθρώπων¹⁵ ἀφρόν,

ἐμοῦσα θρόμβους οὓς ἀφείλκυσας φόνου.

οὔτοι δόμοισι τοῖσδε χρίμπτεσθαι πρέπει:
185

ἀλλ᾽ οὗ¹⁶ καρανιστῆρες¹⁷ ὀφθαλμωρύχοι

δίκαι σφαγαί τε σπέρματός τ᾽ ἀποφθοραὶ

παίδων †κακοῦται¹⁸ χλοῦνις, ἠδ᾽ ἀκρωνία,¹⁹

λευσμός²⁰ τε, καὶ μύζουσιν οἰκτισμὸν πολὺν

ὑπὸ ῥάχιν²¹ παγέντες. ἆρ᾽ ἀκούετε
190

οἵας ἑορτῆς ἔστ᾽ ἀπόπτυστοι θεοῖς

στέργηθρ᾽ ἔχουσαι; πᾶς δ᾽ ὑφηγεῖται τρόπος

μορφῆς. λέοντος ἄντρον αἱματορρόφου

οἰκεῖν τοιαύτας εἰκός, οὐ χρηστηρίοις

ἐν τοῖσδε Πυθίοισι²² τρίβεσθαι μύσος.
195

χωρεῖτ᾽ ἄνευ βοτῆρος αἰπολούμεναι.

ποίμνης τοιαύτης δ᾽ οὔτις εὐφιλὴς θεῶν.

Χορός

ἄναξ Ἄπολλον, ἀντάκουσον ἐν μέρει.

αὐτὸς σὺ τούτων οὐ μεταίτιος πέλει,

ἀλλ᾽ εἷς²³ τὸ πᾶν ἔπραξας ὢν²⁴ παναίτιος.
200

Ἀπόλλων

πῶς δή; τοσοῦτο μῆκος ἔκτεινον λόγου.

Χορός

ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν.

Ἀπόλλων

ἔχρησα ποινὰς τοῦ πατρὸς²⁵ πρᾶξαι.²⁶ τί²⁷ μήν;

Χορός

κἄπειθ᾽ ὑπέστης αἵματος δέκτωρ²⁸ νέου.

Ἀπόλλων

καὶ προστραπέσθαι τούσδ᾽ ἐπέστελλον δόμους.
205

Χορός

καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς;

Ἀπόλλων

οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν.

Χορός

ἀλλ᾽ ἔστιν ἡμῖν τοῦτο προστεταγμένον.

Ἀπόλλων

τίς ἥδε τιμή; κόμπασον γέρας καλόν.

Χορός

τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν.
210

Ἀπόλλων

τί γάρ; γυναικὸς ἥτις ἄνδρα νοσφίσῃ;

Χορός²⁹

οὐκ ἂν γένοιθ᾽ ὅμαιμος αὐθέντης φόνος.

213

Ἀπόλλων

ἦ κάρτ᾽ ἄτιμα, καὶ παρ᾽ οὐδὲν εἰργάσω³⁰

Ἥρας τελείας καὶ Διὸς πιστώματα.

Κύπρις δ᾽ ἄτιμος τῷδ᾽ ἀπέρριπται λόγῳ,
215

ὅθεν βροτοῖσι γίγνεται³¹ τὰ φίλτατα.

εὐνὴ γὰρ ἀνδρὶ καὶ γυναικὶ μόρσιμος³²

ὅρκου ᾽στὶ μείζων τῇ δίκῃ φρουρουμένη.

εἰ³³ τοῖσιν οὖν κτείνουσιν ἀλλήλους χαλᾷς

τὸ μὴ τίνεσθαι³⁴ μηδ᾽ ἐποπτεύειν κότῳ,
220

οὔ φημ᾽ Ὀρέστην σ᾽³⁵ ἐνδίκως ἀνδρηλατεῖν.

τὰ μὲν γὰρ οἶδα κάρτα σ᾽ ἐνθυμουμένην,

τὰ δ᾽ ἐμφανῶς πράσσουσαν ἡσυχαιτέραν.

δίκας δὲ Παλλὰς³⁶ τῶνδ᾽ ἐποπτεύσει θεά.

Χορός

τὸν ἄνδρ᾽ ἐκεῖνον οὔ τι μὴ λίπω³⁷ ποτέ.
225

Ἀπόλλων

σὺ δ᾽ οὖν δίωκε καὶ πόνον πλέω³⁸ τίθου.

Χορός

τιμὰς σὺ μὴ ξύντεμνε τὰς ἐμὰς λόγῳ.

Ἀπόλλων

οὐδ᾽ ἂν δεχοίμην ὥστ᾽ ἔχειν τιμὰς σέθεν.

Χορός

μέγας γὰρ ἔμπας πὰρ Διὸς θρόνοις λέγει:

ἐγὼ δ᾽, ἄγει³⁹ γὰρ αἷμα μητρῷον,⁴⁰ δίκας
230

μέτειμι τόνδε φῶτα κἀκκυνηγετῶ.⁴¹

Ἀπόλλων

ἐγὼ δ᾽ ἀρήξω τὸν ἱκέτην τε ῥύσομαι:

δεινὴ γὰρ ἐν βροτοῖσι κἀν θεοῖς πέλει

τοῦ προστροπαίου μῆνις, εἰ προδῶ σφ᾽ ἑκών.

Ὀρέστης

ἄνασσ᾽ Ἀθάνα, Λοξίου κελεύσμασιν
235

ἥκω, δέχου δὲ πρευμενῶς ἀλάστορα,

οὐ προστρόπαιον οὐδ᾽ ἀφοίβαντον χέρα,

ἀλλ᾽ ἀμβλὺν ἤδη προστετριμμένον⁴² τε πρὸς

ἄλλοισιν οἴκοις καὶ πορεύμασιν⁴³ βροτῶν.

ὅμοια χέρσον καὶ θάλασσαν ἐκπερῶν,
240

σῴζων ἐφετμὰς Λοξίου χρηστηρίους,

πρόσειμι δῶμα καὶ βρέτας τὸ σόν, θεά.

αὐτοῦ φυλάσσων ἀμμενῶ⁴⁴ τέλος δίκης.

Χορός

εἶεν: τόδ᾽ ἐστὶ τἀνδρὸς ἐκφανὲς τέκμαρ.

ἕπου δὲ μηνυτῆρος ἀφθέγκτου φραδαῖς.
245

τετραυματισμένον γὰρ ὡς κύων νεβρὸν⁴⁵

πρὸς αἷμα καὶ σταλαγμὸν ἐκματεύομεν.⁴⁶

πολλοῖς δὲ μόχθοις ἀνδροκμῆσι φυσιᾷ

σπλάγχνον: χθονὸς γὰρ πᾶς πεποίμανται τόπος,

ὑπέρ τε πόντον ἀπτέροις ποτήμασιν⁴⁷
250

ἦλθον διώκουσ᾽, οὐδὲν ὑστέρα νεώς.

καὶ νῦν ὅδ᾽ ἐνθάδ᾽ ἐστί που καταπτακών.

ὀσμὴ βροτείων αἱμάτων με προσγελᾷ.

254

Χορός

ὅρα ὅρα μάλ᾽ αὖ,

λεῦσσέ τε πάντα,⁴⁸ μὴ
255

λάθῃ φύγδα⁴⁹ βὰς

[ὁ⁵⁰] ματροφόνος ἀτίτας.—

ὁ δ᾽ αὖτέ γ᾽ οὖν ἀλκὰν ἔχων

περὶ βρέτει πλεχθεὶς θεᾶς ἀμβρότου

ὑπόδικος θέλει γενέσθαι χερῶν.—
260

τὸ δ᾽ οὐ πάρεστιν: αἷμα μητρῷον χαμαὶ

δυσαγκόμιστον, παπαῖ,

τὸ διερὸν πέδοι χύμενον⁵¹ οἴχεται.—

ἀλλ᾽ ἀντιδοῦναι δεῖ σ᾽ ἀπὸ ζῶντος ῥοφεῖν

ἐρυθρὸν ἐκ μελῶν⁵² πέλανον: ἀπὸ δὲ σοῦ
265

φεροίμαν βοσκὰν⁵³ πώματος δυσπότου:—

καὶ ζῶντά σ᾽ ἰσχνάνασ᾽ ἀπάξομαι κάτω,

ἀντίποιν᾽ ὡς⁵⁴ τίνῃς⁵⁵ ματροφόνου δύας.—

ὄψι δὲ κεἴ⁵⁶ τις ἄλλος⁵⁷ ἤλιτεν βροτῶν

ἢ θεὸν ἢ ξένον
270

τιν᾽⁵⁸ ἀσεβῶν ἢ τοκέας φίλους,

ἔχονθ᾽ ἕκαστον τῆς δίκης ἐπάξια.—

μέγας γὰρ Ἅιδης ἐστὶν εὔθυνος βροτῶν

ἔνερθε χθονός,

δελτογράφῳ δὲ πάντ᾽ ἐπωπᾷ φρενί.⁵⁹
275
276

Ὀρέστης

ἐγὼ διδαχθεὶς ἐν κακοῖς ἐπίσταμαι

πολλοὺς καθαρμούς, καὶ λέγειν ὅπου δίκη

σιγᾶν θ᾽ ὁμοίως: ἐν δὲ τῷδε πράγματι

φωνεῖν ἐτάχθην πρὸς σοφοῦ διδασκάλου:

βρίζει γὰρ αἷμα καὶ μαραίνεται χερός,
280

μητροκτόνον μίασμα δ᾽ ἔκπλυτον πέλει.

ποταίνιον γὰρ ὂν πρὸς ἑστίᾳ θεοῦ

Φοίβου καθαρμοῖς ἠλάθη χοιροκτόνοις.

πολὺς δέ μοι γένοιτ᾽ ἂν ἐξ ἀρχῆς λόγος,

ὅσοις προσῆλθον ἀβλαβεῖ ξυνουσίᾳ.
285

[χρόνος καθαιρεῖ πάντα γηράσκων ὁμοῦ.]⁶⁰

καὶ νῦν ἀφ᾽ ἁγνοῦ στόματος εὐφήμως καλῶ

χώρας ἄνασσαν τῆσδ᾽ Ἀθηναίαν ἐμοὶ

μολεῖν ἀρωγόν: κτήσεται δ᾽ ἄνευ δορὸς

αὐτόν τε καὶ γῆν καὶ τὸν Ἀργεῖον λεὼν
290

πιστὸν δικαίως ἐς τὸ πᾶν τε σύμμαχον.

ἀλλ᾽ εἴτε χώρας ἐν τόποις Λιβυστικοῖς,

Τρίτωνος ἀμφὶ χεῦμα γενεθλίου πόρου,

τίθησιν ὀρθὸν ἢ κατηρεφῆ πόδα,

φίλοις ἀρήγουσ᾽, εἴτε Φλεγραίαν πλάκα
295

θρασὺς ταγοῦχος ὡς ἀνὴρ ἐπισκοπεῖ,

ἔλθοι,—κλύει δὲ καὶ πρόσωθεν ὢν θεός,—

ὅπως γένοιτο τῶνδ᾽ ἐμοὶ λυτήριος.

299

Εὐμενίδες Perseus (Aeschylus, Volume 2. Smyth, Herbert Weir, editor. London; New York: William Heinemann; G.P. Putnam's Sons, 1926.) — 143-177 focus

Χορός

ἰοὺ ἰοὺ πύπαξ. ἐπάθομεν, φίλαι,—

ἦ πολλὰ δὴ παθοῦσα καὶ μάτην ἐγώ,—

ἐπάθομεν πάθος δυσαχές, ὦ πόποι,
145

ἄφερτον κακόν·

ἐξ ἀρκύων πέπτωκεν οἴχεταί θʼ ὁ θήρ.—

ὕπνῳ κρατηθεῖσʼ ἄγραν ὤλεσα.

149

Χορός

ἰὼ παῖ Διός, ἐπίκλοπος πέλῃ,—

νέος δὲ γραίας δαίμονας καθιππάσω,—
150

τὸν ἱκέταν σέβων, ἄθεον ἄνδρα καὶ

τοκεῦσιν πικρόν·

τὸν μητραλοίαν δʼ ἐξέκλεψας ὢν θεός.—

τί τῶνδʼ ἐρεῖ τις δικαίως ἔχειν;

155

Χορός

ἐμοὶ δʼ ὄνειδος ἐξ ὀνειράτων μολὸν
155

ἔτυψεν δίκαν διφρηλάτου

μεσολαβεῖ κέντρῳ

ὑπὸ φρένας, ὑπὸ λοβόν.—

πάρεστι μαστίκτορος δαΐου δαμίου
160

βαρὺ τὸ περίβαρυ κρύος ἔχειν.

162

Χορός

τοιαῦτα δρῶσιν οἱ νεώτεροι θεοί,

κρατοῦντες τὸ πᾶν δίκας πλέον

φονολιβῆ θρόνον

περὶ πόδα, περὶ κάρα.—
165

πάρεστι γᾶς ὀμφαλὸν προσδρακεῖν αἱμάτων

βλοσυρὸν ἀρόμενον ἄγος ἔχειν.

169

Χορός

ἐφεστίῳ δὲ μάντις ὢν μιάσματι

μυχὸν ἐχράνατʼ αὐτόσσυτος, αὐτόκλητος,
170

παρὰ νόμον θεῶν βρότεα μὲν τίων,

παλαιγενεῖς δὲ μοίρας φθίσας.

174

Χορός

κἀμοί γε λυπρός, καὶ τὸν οὐκ ἐκλύσεται,

ὑπό τε γᾶν φυγὼν οὔ ποτʼ ἐλευθεροῦται.
175

ποτιτρόπαιος ὢν δʼ ἕτερον ἐν κάρᾳ

μιάστορʼ ἐκ γένους πάσεται.

Εὐμενίδες (1518 edition; OCR draft) Experimental (Aeschylus, Eumenides, 1518 edition. VLM-assisted OCR with native lineation and automated correspondence to the Smyth edition.) — 64 focus

Ἀπόλλων

οὔτοι προδώσω, διὰ τέλους δέ σοι φύλαξ

ἐγγὺς παρεστὼς, καὶ πρόσω δ' ἀποστατῶν.
65

ἐχθροῖς τοῖς σοῖς οὐ γενήσομαι πέπων.

καὶ νῦν ἁλούσας τάσδε τὰς μάργους ὁρᾷς

ὕπνῳ. πεπῦσαι δ' αἱ κατάπτυστοι κόραι,

γραῖαι, παλαιαὶ, παῖδες, αἷς οὐ μίγνυται

θεῶν τις, οὐδ' ἄνθρωπος, οὐδέ θὴρ ποτέ,
70

κακῶν δ' ἕκατι κἀγένοντ' ἐπὶ κακόν,

σκότον νέμονται. τάρταρον θ' ὑπὸ χθονὸς,

μίσημα τ' ἀνδρῶν, καὶ θεῶν ὀλυμπίων,

ὅμως δὲ φεῦγε μὴ δὲ μαλθακὸς γένῃ.

ἐλῶσι γάρ σε καὶ δι' ἠπείρου μακρᾶς
75

βεβῶντ' ἀεὶ τὴν πλανοστιβῆ χθόνα,

ὑπέρ τε πόντον, καὶ περιρρύτας πόλεις,

καὶ μὴ πρόκαμνε τόνδε βουκολούμενος

πόνον. μολὼν δὲ παλλάδος ποτὶ πόλιν,

ἵζου παλαιὸν ἄγκαθεν λαβὼν βρέτας,
80

κἀκεῖ δικαστὰς τῶνδε καὶ θελκτηρίους

μύθους ἔχοντες, μηχανὰς εὑρήσομεν,

ὥστ' εἰς τὸ πᾶν σε τῶν δ' ἀπαλλάξαι πόνων,

καὶ γὰρ κτανεῖν σ' ἔπεισα μητρῷον δέμας,

Ὀρέστης

ἄναξ ἄπολλον· οἶσθα μὲν τὸ μὴ 'δικεῖν,
85

l iii

ΑΙΣΧΥΛΟΥ

Ὀρέστης

ἐπεὶ δ' ἐπίστᾳ, καὶ τὸ μὴ μελεῖν μάθε.

σθένος δὲ ποιεῖν, ὦ φθέγγυον τὸ σόν.

Ἀπόλλων

μέμνησο μὴ φόβος σε νικάτω φρένας,

σὺ δ' αὐτάδελφον αἷμα, καὶ κοινοῦ πατρὸς

ἑρμῆ φύλασσε. κάρτα δ' ὢν ἐπώνυμος,
90

πομπαῖος ἴσθι, τόνδε ποιμαίνων ἐμὸν

ἱκέτην, σέβει τοι Ζεὺς τόδ' ἐκ νόμων σέβας,

ὁρμώμενον βροτοῖσιν εὐπόμπῳ τύχῃ.

Κλυταιμήστρας εἴδωλον

εὕδοιτ' ἄν, 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 ὑπὲρ μοῦ δαιμόνων μηνίεται.

κατασφαγείσης πρὸς χειρῶν μητροκτόνων,

ὅρα δὲ πληγὰς τάσδε καρδίας σέθεν,

εὕδουσα γὰρ φρὴν ὄμμασιν λαμπρύνεται.

ἐν ἡμέρᾳ δὲ μοῖρα πρόσκοπος βροτῶν,
105

ἦ πολλὰ μὲν δὴ τῶν ἐμῶν ἐλείξατε

χοάς τ' ἀοίνους · νιφάλια μειλίγματα.

καὶ νυκτὶ σεμνὰ δεῖπν' ἐπ' ἐσχάρᾳ πυρός.

ἔθυον ὥραν οὐδενὸς κοινὴν θεῶν,

καὶ πάντα ταῦτα λὰξ ὁρῶ πατούμενα,
110

ὁ δ' ἐξαλύξας οἴχεται νεβροῦ δίκην.

καὶ ταῦτα κούφως ἐκ μέσων ἀρκυσμάτων.

ὤρουσεν ὑμῖν, ἐγκατιλλώψας μέγα

ἀκούσαθ' ὡς ἔλεξα τῆς ἐμῆς πέρι

ψυχῆς, φρονήσατ' ὦ καταχθονὸς θεαί.
115

Ε Υ Μ Ε Ν Ι Δ Ε Σ. 84

Χορὸς Εὐμενίδων

ὄναρ γὰρ ὑμᾶς νῦν κλυταιμνήστρα καλῶ.

μυγμὸς ⁘ * μύζοιτ' ἂν, ἀνὴρ δ' οἴχεται φεύγων

πρόσω.

φίλοις γὰρ εἰσὶν οὐκ ἐμοῖς προσίκτορες.

μυγμὸς ⁘ * ἄγαν ὑπνώσσεις κοὐκατοικτίζεις πάθος,
120

φονεὺς δ' ὀρέστης τῆσδε μητρὸς οἴχεται μυ-

γμός.

* ὤζεις ὑπνώσσεις οὐκ ἀναστήσῃ τάχος,

τί σοι πέπρακται πρᾶγμα πλὴν τεύχειν κακά.

* ὠγμὸς * ὕπνος πόνος τε κύριοι συνωμόται.
125

δεινῆς δρακαίνης ἐξεκήραναν μένος,

μυγμὸς, διπλοῦς, ὀξύς. λάβε λάβε λάβε λά-

βε φράζου.

Χορὸς Εὐμενίδων

ὄναρ διώκεις θῆρα. κλαγγαίνεις δ' ἄπερ

κύων, μέριμναν οὔποτ' ἐκλιπὼν πόνου,
130

τί δρᾶς ἀνίστω μὴ σε νικήτω πόνος,

μὴ δ' ἀγνοήσῃς πῆμα μαλθαχθεῖσ' ὕπνῳ

ἄλγησον ἦπαρ ἐν δίκοις ὀνείδεσιν,

τοῖς σώφροσιν γὰρ ἀντίκεντρα γίνεται,

σὺ δ' αἱματηρὸν πνεῦμ' ἐπουρίσασα τῷ.
135

ἀτμῷ κατιχαίνουσα νηδύος πυρὶ

ἕπου μάραινε δευτέροις διώγμασιν.

ἔγειρ' ἔγειρε καὶ σὺ τὴν δ' ἐγὼ δὲ σέ,

ἔριν εὕδεις ἀνίστω, κἀπολακτίσασ' ὕπνον.

ἰδώμεθ' , εἴτι τόδε φροιμιῦ ματᾷ,
140

Χορὸς Εὐμενίδων

ἰὺ ἰὺ, πόπαξ ἐπάθομεν φίλαι,

ἦ πολλὰ δὴ παθοῦσα καὶ μάτην ἐγὼ,

ἐπάθομεν πάθος δυσαχθὲς, ὦ πόποι

ἄφρακτον κακὸν, ἐξ ἀρκύων πέπτωκεν, οἴχεται

ὁ θὴρ,
145

l iii

ΑΙΣΧΥΛΟΥ

Χορὸς Εὐμενίδων

Ὕπνῳ κρατηθεῖσα ἄγραν ὤλεσα,

Χορὸς Εὐμενίδων

ἰὼ παῖ Διὸς ἐπίκλοπος πέλῃ.

νέος δὲ γραίας δαίμονας καθιππάσω,

τὸν ἱκέταν σέβων ἄθεον ἄνδρα καὶ

τοκεῦσιν πικρόν, τὸν μητραλοίαν δ' ἐξέκλεψας
150

ὢν θεός,

τί τῶνδ' ἐρεῖ τίς δικαίως ἔχειν,

Χορὸς Εὐμενίδων

ἐμοὶ δ' ὄνειρος ἐξ ὀνειράτων μολὼν,

ἔτυψεν, δίκαν διφρηλάτου μετολαβὼν κέντρῳ.

ὑπὸ φρένας, ὑπὸ λοβὸν πάρεστι μαστίκτορος.
155

δαΐου δαμίου. βαρὺ τὸ περὶ βαρυκρύος ἔχειν,

Χορὸς Εὐμενίδων

τοιαῦτα δρῶσιν οἱ νεώτεροι θεοὶ

κρατοῦντες τὸ πᾶν δίκας πλέον, φονολιβῆ

θρόνον

περὶ πόδα, περὶ κάρα, πάρεστι γᾶς ὀμφαλόν.
160

πρὸς δρακεῖν αἱμάτων. βλοσυρὸν αἰρόμενον ἄ-

γος ἔχειν.

Χορὸς Εὐμενίδων

ἐφεστίῳ δὲ μάντι σῷ μιάσματι . μυχὸν ἔχρα-

νατ' αὐ-

τόσυτος, αὐτόκλητος παρανόμων θεῶν βρότει-
165

α ἂυ τίων.

παλαιγενεῖς δὲ μοίρας φθίσας.

Χορὸς Εὐμενίδων

κἀμοί τε λυπρὸς καὶ τὸν οὐκ ἐκλύσεται.

ὑπότε οὔποτε γᾶν φεύγων. ἤ ποτ' ἐλευθερῶται,

ποτιτρόπαιος δ' ὢν, ἕτερον ἐν χθονὶ
170

μιάστορ' ἐκείνου πάσεται.

Ἀπόλλων

ἔξω κελεύω τῶνδε δωμάτων τάχος.

χωρεῖτ' ἄπαλλάσσεσθε μαντικῶν μυχῶν,

μὴ καὶ λαβοῦσα πτηνὸν ἀργηστὴν ὄφιν,

χρυσηλάτου θώμιγγος ἐξορμώμενον,
175

Ἀπόλλων

ἀνῆς ὑπ' ἄλγος μέλαν ἀπ' ἀνθρώπων ἀφρὸν,

ἐμῆσα βρόμβους ὣς ἀφέλκυσας φόνον

οὔτοι δόμοισι τοῖσδε χρίμπτεσθαι πρέπει.

ἀλλ' ἦ καρανιστῆρες ὀφθαλμώρυχοι

δίκαι. σφαγαί τε, σπέρματος τ' ἀποφθοραὶ,
180

παίδων κακῆ τελλῆνις ἠδ' ἀκρωνία.

λευσμόν τε καὶ μύζουσιν οἰκτισμὸν πολὺ,

ὑπὸ ῥάχιν παγέντες ἆρ' ἀκούετε.

οἵας ἑορτῆς ἔστ' ἀπόπτυστοι θεοῖς

στέργηθ' ἔχουσαι, πᾶς δ' ὑφηγεῖται δόμος.
185

μορφῆς λέοντος ἄντρον αἱμαρρόφου

οἰκεῖν τοιαύτας εἰκὸς οὐ χρηστηρίοις

ἐν τοῖσδε πλησίοις βίβεσθαι μῖσος.

χωρεῖτ' ἄνευ βοτῆρος αἰπολούμεναι.

ποίμνης τοιαύτης δ' οὔτις ἀμφιλὴς θεῶν.
190

Χορὸς Εὐμενίδων

ἄναξ ἄπολλον, ἀντάκουσον ἐν μέρει,

αὐτὸς σὺ τούτων, οὐ μεταίτιος πέλῃ

ἀλλ' εἷς τὸ πᾶν ἔπραξας ὡς παναίτιος.

Ἀπόλλων

πῶς δὴ; τοσοῦτο μῆκος ἔκτεινον λόγου.

Χορὸς Εὐμενίδων

ἔχρησας ὥς τε τὸν ξένον μητροκτονεῖν.
195

Ἀπόλλων

ἔχρησα ποινὰς τὸ πατρὸς πέμψαι τιμήν.

Χορὸς Εὐμενίδων

κἄπειθ' ὑπέστης αἵματος δ' ἔκταρ νέου.

Ἀπόλλων

καὶ προστραπέσθαι τύσδ' ἐπέστελλον δόμους.

Χορὸς Εὐμενίδων

καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς;

Ἀπόλλων

οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν.
200

Χορὸς Εὐμενίδων

ἀλλ' ἔστιν ἡμῖν τότο προς τεταγμένον.

Ἀπόλλων

τίς ἥδε τιμὴ, κόμπασον γέρας καλὸν,

Χορὸς Εὐμενίδων

τὰς μητραλοίας ἐκ δόμων ἐλαύνομεν.

Ἀπόλλων

τί γὰρ γυναικὸς ἥτις ἄνδρα νοσφίσῃ.

Χορὸς Εὐμενίδων

οὐκ ἂν γένοιθ' ὅμαιμος αὐθέντης φόνος.
205

Εὐμενίδες (OCR draft) Experimental (Εὐμενίδες. Guilielmus Dindorfius, 1882.) — 64 focus

ΑΠΟΛΛΩΝ.

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 ὁρᾶς·

ὕπνῳ πεσοῦσαι δ᾽ αἱ κατάπτυστοι κόραι,

Νυκτὸς 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 φεῦγε μηδὲ μαλθακὸς γένῃ.

ἐλῶσι γάρ σε καὶ δι' ἠπείρου μακρᾶς
75

[βεβῶτ᾽ 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.

ΟΡΕΣΤΗΣ.

ἄναξ ῎Απολλον, οἶσθα μὲν τὸ μἀδικεῖν·
85

ἐπεὶ δ᾽ ἐπίστᾳ, καὶ τὸ μἀμελεῖν μάθε.

σθένος δὲ ποιεῖν εὖ φερέγγυον τὸ σόν.

ΑΠ.

μέμνησο, μὴ φόβος σὲ νικάτω φρένας.

σὺ δ᾽, αὐτάδελφον αἷμα καὶ κοινοῦ πατρὸς,

Ἑρμῆ, φύλασσε· κάρτα δ᾽ ἂν ἐπώνυμος
90

πομπαῖος ἴσθι, τόνδε ποιμαίνων ἐμὸν

ἱκέτην. σέβει τοι Ζεὺς τόδ᾽ ἐκ νόμων σέβας,

ὁρμώμενον βροτοῖσιν εὐπόμπῳ τύχη.

ΚΛΥΤΑΙΜΝΗΣΤΡΑ.

εὕδοιτ᾽ ἂν, ὠὴ, καὶ καθευδουσῶν τί δεῖ;

ἐγὼ δ᾽ ὑφ᾽ ὑμῶν ὧδ᾽ ἀπητιμασμένη
95

ἄλλοισιν ἐν νεκροῖσιν, ὧν μὲν ἔκτανον

ὄνειδος ἐν φθιτοῖσιν οὐκ ἐκλείπεται,

αἰσχρῶς δ᾽ ἀλῶμαι· προυννέπω 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.

ὅρα δὲ πληγὰς τάσδε καρδίας ὅθεν.

εὕδουσα 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 δεῖπ᾽ 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 περὶ

ψυχῆς, φρονήσατ᾽, ὦ κατὰ χθονὸς θεαί.
115

ὄναρ γὰρ ὑμᾶς νῦν Κλυταιμνήστρα καλῶ.

(μυγμος.)

ΧΟΡΟΣ.

ΚΛ. μύζοιτ᾽ ἂν, ἁνὴρ δ᾽ οἴχεται φεύγων πρόσω·

φίλοις γάρ εἰσιν, οὐκ ἐμοὶ, προσίκτορες.

ΧΟ. (μυγμός.)

120

ΚΛ.

ἄγαν ὑπνώσσεις κού κατοικτίζει πάθος·

φονεὺς δ᾽ Ὀρέστης τῆσδε μητρὸς οἴχεται.

ΧΟ. (ὠγμός.)

ΚΛ.

ὤζεις, ὑπνώσσεις· οὐκ ἀναστήσει τάχος;

τί σοι πέπρακται πρᾶγμα πλὴν τεύχειν κακά;
125

ΧΟ. (ὠγμός.)

ΚΛ.

ὕπνος πόνος τε κύριοι συνωμόται

δεινῆς δρακαίνης ἐξεκήραναν μένος.

ΧΟ. (μυγμὸς διπλοῦς ὀξύς.)

λαβὲ λαβὲ λαβὲ λαβὲ, φράζου.

130

ΚΛ.

ὄναρ διώκεις θῆρα, κλαγγάνεις δ᾽ ἅπερ

κύων μέριμναν οὔποτ᾽ ἐκλιπὼν πόνου.

τί δρᾶς; ἀνίστω, μή σε νικάτω πόνος,

μηδ᾽ ἀγνοήσῃς πῆμα μαλθαχθεῖσ᾽ ὕπνῳ.

ἄλγησον ἧπαρ ἐνδίκοις ὀνείδεσι·
135

τοῖς σώφροσιν γὰρ ἀντίκεντρα γίγνεται.

σὺ δ᾽ αἱματηρὸν πνεῦμ᾽ ἐπουρίσασα τῷ

ἕπου, μάραινε δευτέροις διώγμασιν,

ἀτμῷ κατισχναίνουσα, νηδύος πυρί.

ΧΟ.

ἔγειρ᾽, ἔγειρε καὶ σὺ τήνδ᾽, ἐγὼ δὲ σέ.
140

εὕδεις; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον,

ἰδωμεθ᾽ εἰ τι τοῦδε φροιμίου ματᾷ.

ἰοὺ ἰοὺ πόπαξ. ἐπάθομεν, φίλαι,

ἢ πολλὰ δὴ παθοῦσα καὶ μάτην ἐγὼ,

ἐπάθομεν πάθος δυσαχὲς, ὦ πόποι, ἄφερτον
145

κακόν.

ἐξ ἀρκύων πέπτωκεν οἴχεταί θ᾽ ὁ θήρ.

ὕπνῳ κρατηθεῖσ᾽ ἄγραν ὤλεσα.

ἰὼ παῖ Διὸς, ἐπίκλοπος πέλει,

νέος δὲ γραίας δαίμονας καθιππάσω,
150

τὸν ἱκέταν σέβων, ἄθεον ἄνδρα καὶ τοκεῦσιν πι-

κρὸν,

τὸν μητραλοίαν δ᾽ ἐξέκλεψας ὢν θεός.

τί τῶνδ᾽ ἐρεῖ τις δικαίως ἔχειν;

ἐμοὶ δ᾽ ὄνειδος ἐξ ὀνειράτων μολὸν
155

ἔτυψεν δίκαν διφρηλάτου

μεσολαβεῖ κέντρῳ

ὑπὸ φρένας, ὑπὸ λοβόν.

πάρεστι μαστίκτορος [δαΐου] δαμίου
160

βαρὺ τὸ περίβαρυ κρύος ἔχειν.

τοιαῦτα δρῶσιν οἱ νεώτεροι θεοὶ

κρατοῦντες τὸ πᾶν δίκας πλέον

φονολιβῆ θρόμβον

περὶ πόδα, περὶ κάρα.
165

πάρεστι γᾶς ὀμφαλὸν προσδρακεῖν [αἱμάτων]

βλοσυρὸν ἀρόμενον ἄγος ἔχειν.

ἐφεστίῳ δὲ μάντις ὢν μιάσματι

μυχὸν ἔχρανας αὐτόσσυτος, αὐτόκλητος,
170

παρὰ νόμον θεῶν βρότεα μὲν τίων,

παλαιγενεῖς δὲ Μοίρας φθίσας.

κἀμοί τε λυπρὸς καὶ τὸν οὐκ ἐκλύσεται,

ὑπό τε γᾶν φυγὼν οὔ ποτ᾽ ἐλευθεροῦται.
175

ποτιτρόπαιος ὢν δ᾽ ἕτερον ἐν κάρᾳ

μιάστορ᾽ ἐκείνου πάσεται.

ΑΠ.

ἔξω, κελεύω, τῶνδε δωμάτων τάχος

χωρεῖτ᾽, ἀπαλλάσσεσθε μαντικῶν μυχῶν,
180

μὴ καὶ λαβοῦσα πτηνὸν ἀργηστὴν ὄφιν,

χρυσηλάτου θώμιγγος ἐξορμώμενον,

ἀνῆς ὑπ᾽ ἄλγους μέλαν᾿ ἀπ᾿ ἀνθρώπων ἀφρὸν,

ἐμοῦσα θρόμβους οὓς ἀφείλκυσας φόνου.

οὔτοι δόμοισι τοῖσδε χρίμπτεσθαι πρέπει·
185

ἀλλ᾽ οὗ καρανιστῆρες ὀφθαλμωρύχοι

δίκαι σφαγαί τε σπέρματός τ᾽ ἀποφθοραὶ

παίδων, κακοῦ τε χλοῦνις ἠδ᾽ ἀκρωνία,

λευσμός τε καὶ μύζουσιν οἰκτισμὸν πολὺν

ὑπὸ ῥάχιν παγέντες. ἆρ᾽ ἀκούετε
190

οἷας ἑορτῆς ἔστ᾽ ἀπόπτυστοι θεοῖς

στέργηθρ᾽ ἔχουσαι; πᾶς δ᾽ ὑφηγείται τρόπος

μορφῆς. λέοντος ἄντρον αἱματορρόφου

οἰκεῖν τοιαύτας εἰκὸς, οὐ χρηστηρίοις

ἐν τοῖσδε πλησίοισι τρίβεσθαι μύσος.
195

χωρεῖτ᾽ ἄνευ βοτῆρος αἰπολούμεναι.

ποίμνης τοιαύτης δ᾽ οὔτις εὐφιλὴς θεῶν.

ΧΟ.

ἄναξ ῎Απολλον, ἀντάκουσον ἐν μέρει.

αὐτὸς σὺ τούτων οὐ μεταίτιος πέλει,

ἀλλ᾽ εἷς τὸ πᾶν ἔπραξας ὢν παναίτιος.
200

ΑΠ.

πῶς δή; τοσοῦτο μῆκος ἔκτεινον λόγου.

ΧΟ.

ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν.

ΑΠ.

ἔχρησα ποινὰς τοῦ πατρὸς πέμψαι. τί μήν;

ΧΟ.

κἄπειθ᾽ ὑπέστης αἵματος δέκτωρ νέου.

ΑΠ.

καὶ προστραπέσθαι τούσδ᾽ ἐπέστελλον δόμους.
205

ΧΟ.

καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς?

ΑΠ.

οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν.

ΧΟ.

ἀλλ᾽ ἔστιν ἡμῖν τοῦτο προστεταγμένον.

ΑΠ.

τίς ἥδε τιμή; κόμπασον γέρας καλόν.

ΧΟ.

τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν.
210

ΑΠ.

τί γὰρ γυναικὸς ἥτις ἄνδρα νοσφίσῃ;

ΧΟ.

οὐκ ἂν γένοιθ᾽ ὅμαιμός αὐθέντης φόνος.

Εὐμενίδες (OCR draft) Experimental (Εὐμενίδες. Gottfried Hermann, 1852.) — 64 focus

Ἀπόλλων

οὔτοι προδώσω· διὰ τέλους δέ σοι φύλαξ,

ἐγγὺς παρεστώς, καὶ πρόσω γ᾽ ἀποστατῶν,

ἐχθροῖσι τοῖς σοῖς οὐ γενήσομαι πέπων.

καὶ νῦν ἁλούσας τάσδε τὰς μάργους ὁρᾷς·

ὕπνῳ πεσοῦσαι δ' αἱ κατάπτυστοι κόραι,
70

γραῖαι, παλαιαὶ παῖδες, αἷς οὐ μίγνυται

θεῶν τις, οὐδ᾽ ἄνθρωπος, οὐδὲ θήρ ποτε·

κακῶν δ᾽ ἕκατι κἀγένοντ', ἐπεὶ κακὸν

σκότον νέμονται Τάρταρόν θ' ὑπὸ χθονός,
75

μισήματ᾽ ἀνδρῶν καὶ θεῶν Ὀλυμπίων.

ὅμως δὲ φεῦγε, μηδὲ μαλθακὸς γένῃ·

ἐλῶσι γάρ σε καὶ δι' ἠπείρου μακρᾶς

βιβῶντ᾽ ἀν' ἀεὶ τὴν πλανοστιβῆ χθόνα,

ὑπέρ τε πόντον καὶ περιρρύτας πόλεις.
80

καὶ μὴ πρόκαμνε τόνδε βουκολούμενος

πόνον· μολὼν δὲ Παλλάδος ποτὶ πτόλιν

ἵζου παλαιὸν ἄγκαθεν λαβὼν βρέτας·

κἀκεῖ, δικαστὰς τῶνδε καὶ θελκτηρίους

μύθους ἔχοντες, μηχανὰς εὑρήσομεν,
85

ὥςτ' ἐς τὸ πᾶν σε τῶνδ᾽ ἀπαλλάξαι πόνων.

καὶ γὰρ κτανεῖν σ᾽ ἔπεισα μητρῷον δέμας.

Ὀρέστης

ἄναξ Ἄπολλον, οἶσθα μὲν τὸ μὴ ἀδικεῖν·

ἐπεὶ δ᾽ ἐπίστᾳ, καὶ τὸ μὴ ἀμελεῖν μάθε.

Ὀρέστης

σθένος δὲ ποιεῖν εὖ φερέγγυον τὸ σόν.
90

Ἀπόλλων

μέμνησο, μὴ φόβος σὲ νικάτω φρένας.

σὺ δ᾽, αὐτάδελφον αἷμα καὶ κοινοῦ πατρός,

Ἑρμῆ, φύλασσε, κάρτα δ᾽ ὢν ἐπώνυμος

πομπαῖος ἴσθι, τόνδε ποιμαίνων ἐμὸν

ἱκέτην. σέβει τοι Ζεὺς τόδ᾽ ἐκνόμων σέβας,
95

ὁρμώμενον βροτοῖσιν εὐπόμπῳ τύχῃ.

Κλυταιμνήστρας Εἴδωλον

εὕδοιτ᾽ ἄν, ὠή, καὶ καθευδουσῶν τί δεῖ;

ἐγὼ δ᾽ ὑφ᾽ ὑμῶν ὧδ᾽ ἀπητιμασμένη

ἄλλοισιν ἐν νεκροῖσιν, ὧν μὲν ἔκτανον

ὄνειδος ἐν φθιτοῖσιν οὐκ ἐκλείπεται,
100

αἰσχρῶς δ᾽ ἀλῶμαι· προὐννέπω δ᾽ ὑμῖν, ὅτι

ἔχω μεγίστην αἰτίαν κείνων ὕπο·

παθοῦσα δ᾽ οὕτω δεινὰ πρὸς τῶν φιλτάτων,

οὐδεὶς ὑπέρ μου δαιμόνων μηνίεται,

κατασφαγείσης πρὸς χερῶν μητροκτόνων.
105

ὅρα δὲ πληγὰς τάσδε καρδίας ὅθεν.

εὕδουσα γὰρ φρὴν ὄμμασιν λαμπρύνεται,

ἐν ἡμέρᾳ δὲ μοῖρ᾽ ἀπρόσκοπος βροτῶν.

ἦ πολλὰ μὲν δὴ τῶν ἐμῶν ἐλείξατε,

χοάς τ' ἀοίνους, νηφάλια μειλίγματα,
110

καὶ νυκτίσεμνα δεῖπν᾽ ἐπ' ἐσχάρᾳ πυρὸς

ἔθυον, ὥραν οὐδενὸς κοινὴν θεῶν.

καὶ πάντα ταῦτα λὰξ ὁρῶ πατούμενα.

ὃ δ᾽ ἐξαλύξας οἴχεται νεβροῦ δίκην,

καὶ ταῦτα κούφως ἐκ μέσων ἀρκυστάτων
115

ὤρουσεν, ὑμῖν ἐγκατιλλώψας μέγα.

ἀκούσαθ᾽ ὡς ἔλεξα τῆς ἐμῆς περὶ

ψυχῆς· φρονήσατ᾽, ὦ κατὰ χθονὸς θεαί.

ὄναρ γὰρ ὑμᾶς νῦν Κλυταιμνήστρα καλῶ.

Χορὸς Εὐμενίδων

(μυγμός.)
120

Κλυταιμνήστρας Εἴδωλον

μύζοιτ' ἄν· ἀνὴρ δ᾽ οἴχεται φεύγων πρόσω·

φίλοις γάρ εἰσιν, οὐκ ἐμοί, προςίκτορες.

Χορὸς Εὐμενίδων

(μυγμός.)

Κλυταιμνήστρας Εἴδωλον

ἄγαν ὑπνώσσεις κοὐ κατοικτίζεις πάθος·

φονεὺς δ' Ὀρέστης τῆσδε μητρὸς οἴχεται.
125

Χορὸς Εὐμενίδων

(ὠγμός.)

Κλυταιμνήστρας Εἴδωλον

ὤζεις, ὑπνώσσεις· οὐκ ἀναστήσει τάχος;

τί σοι πέπρακται πρᾶγμα πλὴν τεύχειν κακά;

Χορὸς Εὐμενίδων

(ὠγμός.)

Κλυταιμνήστρας Εἴδωλον

ὕπνος πόνος τε, κύριοι συνωμόται,
130

δεινῆς δρακαίνης ἐξεκήραναν μένος.

Χορὸς Εὐμενίδων

(μυγμὸς διπλοῦς ὀξύς.)

λάβε, λάβε, λάβε, λάβε, φράζου.

Κλυταιμνήστρας Εἴδωλον

ὄναρ διώκεις θῆρα, κλαγγαίνεις δ᾽ ἅπερ

κύων μέριμναν οὔποτ᾽ ἐκλιπὼν πόνου.
135

τί δρᾷς; ἀνίστω, μή σε νικάτω πόνος,

μηδ᾽ ἀγνοήσῃς πῆμα μαλθαχθεῖσ᾽ ὕπνῳ.

ἄλγησον ἧπαρ ἐνδίκοις ὀνείδεσιν·

τοῖς σώφροσιν γὰρ ἀντίκεντρα γίγνεται.

σὺ δ᾽ αἱματηρὸν πνεῦμ᾽ ἐπουρίσασα τῷδ',
140

ἕπου, μάραινε δευτέροις διώγμασιν,

ἀτμῷ κατισχναίνουσα, νηδύος πυρί.

Χορὸς Εὐμενίδων

ἔγειρ᾽, ἔγειρε καὶ σὺ τήνδ᾽, ἐγὼ δὲ σέ.

εὕδεις; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον,

Χορὸς Εὐμενίδων

ἰδώμεθ᾽ εἴ τι τοῦδε φροιμίου ματᾷ.
145

Χοροῦ Β
στρ. α'.

ἰοὺ ἰοὺ, πόπαξ. ἐπάθομεν, φίλαι.

Χοροῦ Γ

ἦ πολλὰ δὴ παθοῦσα καὶ μάτην ἐγώ.

Χοροῦ Β

ἐπάθομεν πάθος δυςαχές, ὦ πόποι,

ἄφερτον κακόν.

Χοροῦ Δ

ἐξ ἀρκύων πέπτωκεν οἴχεταί θ' ὁ θήρ.
150

Χοροῦ Ε

ὕπνῳ κρατηθεῖσ᾽ ἄγραν ὤλεσα.

Χοροῦ ς
ἀντ. α'.

ἰὼ παῖ Διός, ἐπίκλοπος πέλει,

Χοροῦ Ζ

νέος δὲ γραίας δαίμονας καθιππάσω,

Χοροῦ ς

τὸν ἱκέταν σέβων ἄθεον ἄνδρα καὶ

τοκεῦσιν πικρόν.
155

Χοροῦ Η

τὸν μητραλοίαν δ᾽ ἐξέκλεψας ὢν θεός.

Χοροῦ θ

τί τῶνδ᾽ ἐρεῖ τις δικαίως ἔχειν;

Χοροῦ Ι
στρ. β'.

ἐμοὶ δ᾽ ὄνειδος ἐξ ὀνειράτων μολὸν

ἔτυψεν δίκαν διφρηλάτου

μεσολαβεῖ κέντρῳ
160

ὑπὸ φρένας, ὑπὸ λόβον.

Χοροῦ ΙΑ

πάρεστι μαστίκτορος δαΐου δαμίου

βαρύ, τὸ περίβαρυ κρύος ἔχειν.

Χοροῦ ΙΒ
ἀντ. β'.

τοιαῦτα ὁρῶσιν οἱ νεώτεροι θεοί,

κρατοῦντες τὸ πᾶν δίκας πλέον,
165

Χοροῦ ΙΒ

φονολιβῆ θρόμβον

περὶ πόδα, περὶ κάρα.

Χοροῦ ΙΓ

πάρεστι γᾶς ὀμφαλὸν προςδρακεῖν αἱμάτων

βλοσυρὸν ἀρόμενον ἄγος ἔχειν.

Χοροῦ ΙΔ
στρ. γ΄.

ἐφεστίῳ δέ, μάντις ὤν, μιάσματι
170

μυχὸν ἔχρανας αὐτόσσυτος, αὐτόκλητος,

παρὰ νόμον θεῶν βρότεα μὲν τίων,

παλαιγενεῖς δὲ Μοίρας φθίσας.

Χοροῦ ΙΕ
ἀντ. γ'.

ἐμοί τε λυπρὸς καὶ τὸν οὐκ ἐκλύσεται,

ὑπό τε γᾶν φυγὼν οὔ ποτ᾽ ἐλευθεροῦται·
175

ποτιτρόπαιος ὢν δ᾽ ἕτερον ἐν κάρᾳ

μιάστορ᾽ αὑτῷ πάσεται.

Ἀπόλλων

ἔξω, κελεύω, τῶνδε δωμάτων τάχος

χωρεῖτ', ἀπαλλάσσεσθε μαντικῶν μυχῶν,

μὴ καὶ λαβοῦσα πτηνὸν ἀργηστὴν ὄφιν,
180

χρυσηλάτου θώμιγγος ἐξορμώμενον,

ἀνῇς ὑπ᾽ ἄλγους μέλαν ἀπ' ἀνθρώπων ἀφρόν,

ἐμοῦσα θρόμβους οὓς ἀφείλκυσας φόνου.

οὔτοι δόμοισι τοῖςδε χρίμπτεσθαι πρέπει,

ἀλλ᾽ οὗ καρανιστῆρες ὀφθαλμώρυχοι
185

δίκαι, σφαγαί τε, σπέρματός τ' ἀποφθοραί,

παίδων τε χλοῦνις, ἠδ᾽ ἀκρωνία, λευσμόν,

καὶ μύζουσιν οἰκτισμὸν πολὺν

ὑπὸ ῥάχιν παγέντες. ἆρ᾽ ἀκούετε,

οἵας ἑορτῆς ἔστ᾽ ἀπόπτυστοι θεοῖς
190

στέργηθρ᾽ ἔχουσαι; πᾶς δ᾽ ὑφηγεῖται τρόπος

μορφῆς· λέοντος ἄντρον αἱματορρόφου

οἰκεῖν τοιαύτας εἰκός, οὐ χρηστηρίοις

ἐν τοῖςδε γείτοσι τρίβεσθαι μύσος.

χωρεῖτ᾽ ἄνευ βοτῆρος αἰπολούμεναι.
195

Ἀπόλλων

ποίμνης τοιαύτης δ᾽ οὔτις εὐφιλὴς θεῶν.

Χορὸς Εὐμενίδων

ἄναξ Ἄπολλον, ἀντάκουσον ἐν μέρει.

αὐτὸς σὺ τούτων οὐ μεταίτιος πέλει,

ἀλλ᾽ εἷς τὸ πᾶν ἔπραξας, ὡς παναίτιος.

Ἀπόλλων

πῶς δή; τοσοῦτο μῆκος ἔκτεινον λόγου.
200

Χορὸς Εὐμενίδων

ἔχρησας ὥςτε τὸν ξένον μητροκτονεῖν.

Ἀπόλλων

ἔχρησα ποινὰς τοῦ πατρὸς πέμψαι. τί μήν;

Χορὸς Εὐμενίδων

κάπειθ᾽ ὑπέστης αἵματος δέκτωρ νέου.

Ἀπόλλων

καὶ προςτραπέσθαι τούςδ᾽ ἐπέστελλον δόμους.

Χορὸς Εὐμενίδων

καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς;
205

Ἀπόλλων

οὐ γὰρ δόμοισι τοῖςδε πρόςφορον μολεῖν.

Χορὸς Εὐμενίδων

ἀλλ᾽ ἔστιν ἡμῖν τοῦτο προςτεταγμένον.

Ἀπόλλων

τίς ἥδε τιμή; κόμπασον γέρας καλόν.

Χορὸς Εὐμενίδων

τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν.

Ἀπόλλων

τί γάρ; γυναικὸς ἥτις ἄνδρα νοσφίσῃ;
210

Χορὸς Εὐμενίδων

οὐκ ἂν γένοιθ' ὅμαιμος αὐθέντης φόνος.

ΕΥΜΕΝΙΔΕΣ (OCR draft) Experimental (ΕΥΜΕΝΙΔΕΣ. Paul Mazon, 1920-1925.) — 64 focus

ΑΠΟΛΛΩΝ

Οὔτοι προδώσω· διὰ τέλους δέ σοι δὲ σοὶ φύλαξ

ἐγγὺς παρεστώς, καὶ πρόσω δ' ἀποστατῶν,
65

ἐχθροῖσι τοῖς σοῖς οὐ γενήσομαι πέπων.

Καὶ νῦν ἁλούσας τάσδε τὰς μάργους ὁρᾷς·

ὕπνῳ ὁρᾷς ὕπνῳ· πεσοῦσαι δ' αἱ κατάπτυστοι κόραι,

γραῖαι παλαιαὶ παῖδες, αἷς οὐ μείγνυται μέγνω μίγν-

θεῶν τις οὐδ᾽ ἄνθρωπος οὐδὲ θήρ ποτε·
70

κακῶν δ' ἕκατι κἀγένοντ', ἐπεὶ κακόν

σκότον νέμονται Τάρταρόν θ' ὑπὸ χθονός,

μισήματ' ἀνδρῶν καὶ θεῶν Ὀλυμπίων.

Ὅμως δὲ φεύγε μηδὲ μαλθακὸς γένῃ·

ἐλῶσι ελ- γάρ σε καὶ δι' ἠπείρου μακρᾶς,
75

βιβῶντ' βεβῶντ' βεβόντ' ἀν᾿ ἂν αἰεὶ τὴν πλανοστιβῆ χθόνα,

ὑπέρ τε πόντον πόντου καὶ περιρρύτας πόλεις·

ΕΥΜΕΝΙΔΕΣ

[ΑΠ.]

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.

ΟΡΕΣΤΗΣ

Ἄναξ Ἄπολλον, οἶσθα μὲν τὸ μὴ ἀδικεῖν μὴ δικεῖν (eraso ε)·
85

ἐπεὶ δ' ἐπίστα, καὶ τὸ μὴ ἀμελεῖν μὴ μελεῖν μάθε,

σθένος δὲ ποιεῖν εὖ φερέγγυον τὸ σόν.

ΑΠ.

Μέμνησο, μὴ φόβος σε νικάτω φρένας.

Σὺ δ', αὐτάδελφον αἷμα καὶ κοινοῦ πατρός,

Ἑρμῆ, φύλασσε· κάρτα δ' ὢν ἐπώνυμος
90

πομπαῖος ἴσθι πομπαῖος· ἴσθι τόνδε ποιμαίνων ἐμόν

ἱκέτην· σέβει τοι Ζεὺς τόδ' ἐκνόμων σέβας

ὁρμώμενον βροτοῖσιν εὐπόμπῳ τύχῃ.

ΚΛΥΤΑΙΜΗΣΤΡΑΣ ΕΙΔΩΛΟΝ

Εὕδοιτ' ἄν, ὠή, 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 — προυννέπω δ' ὑμῖν ὅτι

ἔχω μεγίστην αἰτίαν κείνων ὕπο,

παθοῦσα δ' γ' οὕτω δεινὰ πρὸς τῶν φιλτάτων,
100

οὐδεὶς οὐδεὶς δ' ὑπέρ μου ὑπὲρ μοῦ ἐμοῦ δαιμόνων μηνίεται

κατασφαγείσης πρὸς χερῶν μητροκτόνων.

Ὅρα δὲ πληγὰς τάσδε καρδίᾳ σέθεν·

εὕδουσα γὰρ φρὴν ὄμμασιν λαμπρύνεται,

ΕΥΜΕΝΙΔΕΣ

[ΚΛ.]

ἐν ἡμέρᾳ δὲ μοῖρ᾽ ἀπρόσκοπος μοῖρα πρόσκοπος βροτῶν.
105

Ἦ πολλὰ μὲν δὴ τῶν ἐμῶν ἐλείξατε,

χοάς τ' ἀοίνους, νηφάλια νιφ- μειλίγματα,

καὶ νυκτίσεμνα νυκτὶ σεμνὰ δεῖπν᾽ ἐπ' ἐσχάρα πυρός

ἔθυον ὥραν οὐδενὸς κοινὴν θεῶν·

καὶ πάντα ταῦτα λὰξ ὁρῶ πατούμενα·
110

ὃ δ' ἐξαλύξας οἴχεται νεβροῦ δίκην,

καὶ ταῦτα κούφως ἐκ μέσων ἀρκυστάτων -σμάτων

ὤρουσεν ὑμῖν ἡμῖν ἐγκατιλλώψας ἐκκατω μέγα.

Ἀκούσαθ' ὡς ἔλεξα τῆς ἐμῆς πέρι

ψυχῆς, φρονήσατ', ὦ κατὰ χθονός θεαί·
115

ὄναρ γὰρ ὑμᾶς νῦν Κλυταιμήστρα καλώ.

(Μυγμός)

ΚΛ.

Μύζοιτ' ἄν, ἀνὴρ ἀνὴρ δ' οἴχεται φεύγων πρόσω·

φίλοις γάρ εἰσιν, οὐκ ἐμοί ἐμοῖς, προσίκτορες.

(ΧΟ.)
(Μυγμός)

ΚΛ.

Ἄγαν γ' ἄγαν ὑπνώσσεις κοὐ οὐκ κατοικτίζεις πάθος·

φονεὺς δ' Ὀρέστης τῆσδε μητρὸς οἴχεται.
120

(ΧΟ.)
(Ὠιγμός) ὠγμός μωγμός

ΚΛ.

Ὤιζεις ὤζεις, ὑπνώσσεις· οὐκ ἀναστήσῃ τάχος ;

τί σοι πέπρακται πρᾶγμα πλὴν τεύχειν κακά ;

(ΧΟ.)
(Ὠιγμός) ὠγμός

ΚΛ.

Ὕπνος πόνος τε κύριοι συνωμόται

δεινῆς δρακαίνης ἐξεκήραναν μένος.

ΕΥΜΕΝΙΔΕΣ

[ΚΛ.]

ἐν ἡμέρᾳ δὲ μοῖρ᾽ ἀπρόσκοπος μοῖρα πρόσκοπος βροτῶν.
105

Ἦ πολλὰ μὲν δὴ τῶν ἐμῶν ἐλείξατε,

χοάς τ' ἀοίνους, νηφάλια νιφ- μειλίγματα,

καὶ νυκτίσεμνα νυκτὶ σεμνὰ δεῖπν᾽ ἐπ' ἐσχάρα πυρός

ἔθυον ὥραν οὐδενὸς κοινὴν θεῶν·

καὶ πάντα ταῦτα λὰξ ὁρῶ πατούμενα·
110

ὃ δ' ἐξαλύξας οἴχεται νεβροῦ δίκην,

καὶ ταῦτα κούφως ἐκ μέσων ἀρκυστάτων -σμάτων

ὤρουσεν ὑμῖν ἡμῖν ἐγκατιλλώψας ἐκκατω μέγα.

Ἀκούσαθ' ὡς ἔλεξα τῆς ἐμῆς πέρι

ψυχῆς, φρονήσατ', ὦ κατὰ χθονός θεαί·
115

ὄναρ γὰρ ὑμᾶς νῦν Κλυταιμήστρα καλώ.

(Μυγμός)

ΚΛ.

Μύζοιτ' ἄν, ἀνὴρ ἀνὴρ δ' οἴχεται φεύγων πρόσω·

φίλοις γάρ εἰσιν, οὐκ ἐμοί ἐμοῖς, προσίκτορες.

(ΧΟ.)
(Μυγμός)

ΚΛ.

Ἄγαν γ' ἄγαν ὑπνώσσεις κοὐ οὐκ κατοικτίζεις πάθος·

φονεὺς δ' Ὀρέστης τῆσδε μητρὸς οἴχεται.
120

(ΧΟ.)
(Ὠιγμός) ὠγμός μωγμός

ΚΛ.

Ὤιζεις ὤζεις, ὑπνώσσεις· οὐκ ἀναστήσῃ τάχος ;

τί σοι πέπρακται πρᾶγμα πλὴν τεύχειν κακά ;

(ΧΟ.)
(Ὠιγμός) ὠγμός

ΚΛ.

Ὕπνος πόνος τε κύριοι συνωμόται

δεινῆς δρακαίνης ἐξεκήραναν μένος.

ΕΥΜΕΝΙΔΕΣ

ΧΟ.
(Μυγμός διπλοῦς ὀξύς)

Λαβὲ λαβὲ λαβὲ λαβέ λάβε (quater), φράζου.
130

ΚΛ.

Ὄναρ διώκεις θῆρα κλαγγαίνεις θ' δ' ἅπερ

κύων μέριμναν οὔποτ' ἐκλείπων -λιπών πόνου·

τί δρᾷς ; ἀνίστω, μή σε νικάτω πόνος,

μηδ' ἀγνοήσῃς πῆμα μαλθαχθεῖσ' -θεὶς ὕπνῳ·

ἄλγησον ἧπαρ ἐνδίκοις ὀνείδεσιν·
135

τοῖς σώφροσιν γὰρ ἀντίκεντρα γίγνεται·

σὺ δ' οὐδ᾽ αἱματηρὸν πνεῦμ᾽ ἐπουρίσασα τῷ,

ἀτμῷ κατισχναίνουσα κατισχαίνουσα, νηδύος πυρί,

ἕπου, μάραινε δευτέροις διώγμασιν.

ΧΟ.

Ἔγειρ', ἔγειρε καὶ σὺ τήνδ', ἐγὼ δὲ σέ δέ σε·
140

εὕδεις ; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον,

ἰδώμεθ' εἰδ- εἴ τι τοῦδε φροιμίου ματᾷ.

Ἰοὺ ἰοὺ πύπαξ πυπὰξ· ἐπάθομεν, φίλαι,

ἢ πολλὰ δὴ παθοῦσα καὶ μάτην ἐγώ

ἐπάθομεν πάθος δυσαχές -αχθές, ὢ ὣ πόποι,

145

ἄφερτον κακόν·

ἐξ ἀρκύων πέπτωκεν οἴχεταί θ' δ' ὁ θήρ —

ὕπνῳ κρατηθεῖσ' ἄγραν ὤλεσα.

Ἰὼ παῖ Διός, ἐπίκλοπος πέλῃ,

νέος δὲ γραίας δαίμονας γραίας δὲ δαίμονας νέος καθιππάσω

150

τὸν ἱκέταν σέβων, ἄθεον ἄνδρα καὶ

τοκεῦσιν πικρόν,

τὸν μητραλοίαν δ' ἐξέκλεψας ὢν θεός·

τί τῶνδ᾽ ἐρεῖ τίς τις δικαίως ἔχειν ;

ΕΥΜΕΝΙΔΕΣ

[ΧΟ.]

Ἐμοὶ δ' ὄνειδος ἐξ ὀνειράτων μολὸν

155

ἔτυψεν δίκαν διφρηλάτου

μεσολαβεῖ κέντρῳ

ὑπὸ φρένας, ὑπὸ λοβόν·

πάρεστι μαστίκτορος

δαίου δαμίου

160

τὸ βαρὺ βαρὺ τὸ περίβαρυ κρύος ἔχειν.

Τοιαῦτα δρῶσιν οἱ νεώτεροι θεοὶ

κρατοῦντες τὸ πᾶν δίκας πλέον·

φονολιβῆ -λειβῆ θρόνον

περὶ πόδα, περὶ κάρα

165

πάρεστι, γᾶς ὀμφαλὸν,

προσδρακεῖν αἱμάτων

βλοσυρὸν ἀρόμενον αἰρό- αἱρο- ἄγος ἔχειν.

Ἐφεστίῳ δὲ μάντις ὢν μάντι σῶι μιάσματι

μυχὸν μυκὸν σὸν οἶκον ἐχράνατ' αὐ-

170

τόσσυτος, αὐτόκλητος,

παρὰ νόμον παρανόμων παρα νόμων θεῶν βρότεα μὲν τίων,

παλαιγενεῖς δὲ μοίρας φθίσας.

Κἀμοί τε τε λυπρὸς καὶ τὸν οὐκ ἐκλύσεται,

ὑπὸ δὲ γᾶν φυγὼν φεύγων

175

οὔ ποτ' ἐλευθεροῦται,

ποτιτρόπαιος ὢν δ' δ᾽ ὢν ἕτερον ἐν κάρᾳ

μιάστορ᾽ εἶσιν οὗ ἐκείνου πάσεται.

ΑΠ.

Ἔξω, κελεύω, τῶνδε δωμάτων τάχος

χωρεῖτ', ἀπαλλάσσεσθε μαντικῶν μυχῶν,
180

μὴ καὶ λαβοῦσα πτηνὸν ἀργηστὴν ὄφιν,

χρυσηλάτου θώμιγγος ἐξορμώμενον,

ΕΥΜΕΝΙΔΕΣ

[ΑΠ.]

ἀνῇς ὑπ' ἄλγους μέλαν᾽ ἀπ' ἀνθρώπων ἀφρόν,

ἐμοῦσα θρόμβους οὓς ἀφείλκυσας φόνου.

Οὔτοι δόμοισι τοῖσδε χρίμπτεσθαι πρέπει·
185

ἀλλ᾽ οὗ καρανιστῆρες οὐ καρανηστῆρες οὐκ ἄρ᾽ ἀνηστῆρες ὀφθαλμωρύχοι

δίκαι σφαγαί τε, σπέρματός τ' ἀποφθορᾷ ἀποφθοραὶ

παίδων κακοῦται χλοῦνις, ἠδ᾽ ἀκρωνία

λευσμός -μόν τε, καὶ μύζουσιν οἰκτισμὸν πολύν

ὑπὸ ῥάχιν ὑπὸρράχιν ὑπόρρ- παγέντες. Ἆρ' ἀκούετε
190

οἵας ἑορτῆς ἔστ' ἀπόπτυστοι θεοῖς

στέργηθρ' ἔχουσαι ; πᾶς δ' ὑφηγείται τρόπος

μορφῆς· λέοντος ἄντρον αἱματορρόφου

οἰκεῖν τοιαύτας εἰκός, οὐ χρηστηρίοις

ἐν τοῖσδε πλησίοισι τρίβεσθαι μύσος.
195

Χωρεῖτ᾽ ἄνευ βοτῆρος αἰπολούμεναι·

ποίμνης τοιαύτης δ' οὔτις εὐφιλὴς θεῶν.

ΧΟ.

Ἄναξ Ἄπολλον, ἀντάκουσον ἐν μέρει·

αὐτὸς σὺ τούτων οὐ μεταίτιος πέλῃ,

ἀλλ᾽ εἰς εἰς τὸ πᾶν ἔπραξας ὢν ὡς παναίτιος.
200

ΑΠ.

Πῶς δή ; τοσοῦτο μῆκος ἔκτεινον λόγου.

ΧΟ.

Ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν.

ΑΠ.

Ἔχρησα ποινὰς τοῦ πατρὸς πέμψαι· τί μήν ; πέμψαι τιμήν.

ΧΟ.

Κἄπειθ' ὑπέστης αἵματος δέκτωρ δ' ἕκτωρ νέου.

ΑΠ.

Καὶ προστραπέσθαι τούσδ' ἐπέστελλον δόμους.
205

ΧΟ.

Καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς ;

ΑΠ.

Οὐ γὰρ δόμοισι τοῖσδε πρόσφοροι πρόσφορον μολεῖν.

ΧΟ.

Ἀλλ' ἔστιν ἡμῖν τοῦτο προστεταγμένον.

ΑΠ.

Τίς ἥδε τιμή ; κόμπασον γέρας καλόν.

ΕΥΜΕΝΙΔΕΣ

ΧΟ.

Τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν.
210

ΑΠ.

Τί γάρ ; γυναικὸς ἥτις ἄνδρα νοσφίσῃ -σει —

(ΧΟ.)

οὐκ ἂν γένοιθ' ὅμαιμος αὐθέντης φόνος.

Εὐμενίδες (OCR draft) Experimental (Εὐμενίδες. Arthur Sidgwick, 1887.) — 64 focus

ΑΠΟΛΛΩΝ.

οὔτοι προδώσω· διὰ τέλους δέ σοι φύλαξ

ἐγγὺς παρεστώς, 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 χθονός,

μισήματ᾿ ἀνδρῶν καὶ θεῶν Ὀλυμπίων.

ὅμως δὲ φεύγε, μηδὲ μαλθακὸς γένῃ.

ἐλῶσι γάρ σε καὶ δι' ἠπείρου μακρᾶς
75
¹

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.

ΟΡΕΣΤΗΣ.

ἄναξ Ἄπολλον, οἶσθα μὲν τὸ μὴ ᾿δικεῖν
85

ἐπεὶ δ᾽ ἐπίστᾳ, καὶ τὸ μὴ ᾿μελεῖν μάθε.

σθένος δὲ ποιεῖν εὖ φερέγγυον τὸ σόν.

ΑΠ.

μέμνησο, μὴ φόβος σε νικάτω φρένας.

σὺ δ᾽, αὐτάδελφον αἷμα καὶ κοινοῦ πατρός,

Ἑρμῆ, φύλασσε, κάρτα δ᾽ ὢν ἐπώνυμος,
90

πομπαῖος ἴσθι, τόνδε ποιμαίνων ἐμὸν

ἱκέτην. σέβει τοι Ζεὺς τόδ᾽ ἐκνόμων σέβας,

ὁρμώμενον βροτοῖσιν εὐπόμπῳ τύχῃ.

ΚΛΥΤΑΙΜΝΗΣΤΡΑΣ ΕΙΔΩΛΟΝ.

εὕδοιτ᾽ ἄν, ὠή, καὶ καθευδουσῶν τί δεῖ;

ἐγὼ δ᾽ ὑφ᾽ ὑμῶν ὧδ᾽ ἀπητιμασμένη
95

ἄλλοισιν ἐν νεκροῖσιν, ὧν μὲν ἔκτανον

ὄνειδος ἐν φθιτοῖσιν οὐκ ἐκλείπεται,

αἰσχρῶς δ᾽ ἀλῶμαι· προὐννέπω δ᾽ ὑμῖν ὅτι

ἔχω μεγίστην αἰτίαν κείνων ὕπο·

²

παθοῦσα δ᾽ οὕτω δεινὰ πρὸς τῶν φιλτάτων,
100

οὐδεὶς ὑπέρ μου δαιμόνων μηνίεται,

κατασφαγείσης πρὸς χερῶν μητροκτόνων.

ὁρᾶτε πληγὰς τάσδε καρδίας ὅθεν·

εὕδουσα γὰρ φρὴν ὄμμασιν λαμπρύνεται·

ἐν ἡμέρᾳ δὲ μοῖρ᾽ ἀπρόσκοπος βροτῶν.
105

ἦ 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.

ΧΟΡΟΣ.

(Μυγμός.)

ΚΛ.

μύζοιτ᾽ ἄν, ἁνὴρ δ᾽ οἴχεται φεύγων πρόσω·

φίλοι γάρ εἰσιν, οὐκ ἐμοῖς προσεικότες.

ΧΟ.

(Μυγμός.)
120

ΚΛ.

ἄγαν ὑπνώσσεις, κοὐ κατοικτίζεις πάθος.

φονεὺς δ᾽ Ὀρέστης τῆσδε μητρὸς οἴχεται.

ΧΟ.

(Ὠγμός.)

³

ΚΛ.

ὤζεις; ὑπνώσσεις; οὐκ ἀναστήσει τάχος;

ΧΟ.

τί σοι πέπρωται πρᾶγμα πλὴν τεύχειν κακά;
125

(Ὠγμός.)

ΚΛ.

ὕπνος πόνος τε, κύριοι ξυνωμόται,

δεινῆς δρακαίνης ἐξεκήραναν μένος.

ΧΟ.

(Μυγμὸς διπλοῦς ὀξύς.)

λαβέ, λαβέ, λαβέ, λαβέ, φράζου.
130

ΚΛ.

ὄναρ διώκεις θῆρα, κλαγγαίνεις δ᾽ ἅπερ

κύων μέριμναν οὔποτ᾽ ἐκλιπὼν πόνου.

τί δρᾷς; ἀνίστω, μή σε νικάτω πόνος,

μηδ᾽ ἀγνοήσῃς πῆμα μαλθαχθεῖσ᾽ ὕπνῳ.

ἄλγησον ἧπαρ ἐνδίκοις ὀνείδεσιν·
135

τοῖς σώφροσιν γὰρ ἀντίκεντρα γίγνεται.

σὺ δ᾽ αἱματηρὸν πνεῦμ᾽ ἐπουρίσασα τῷ,

ἀτμῷ κατισχναίνουσα, νηδύος πυρί,

ἕπου, μάραινε δευτέροις διώγμασιν.

ΧΟ.

ἔγειρ᾽, ἔγειρε καὶ σὺ τήνδ', ἐγὼ δὲ σέ.
140

εὕδεις ; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον,

ἰδώμεθ᾽ εἴ τι τοῦδε φροιμίου ματᾷ.

ΧΟ.

ἰού, ἰού, πόπαξ. ἐπάθομεν, φίλαι—

στρ. α΄.

ἦ πολλὰ δὴ παθοῦσα καὶ μάταν ἐγώ, –

ἐπάθομεν πάθος δυσαχές, ἐς, ὦ πόποι,
145

ἄφερτον κακόν.

ἐξ ἀρκύων πέπτωκεν οἴχεται θ᾽ ὁ θήρ.-

ὕπνῳ κρατηθεῖσ᾽ ἄγραν ὤλεσα.

ΧΟ.

ἰώ, παῖ Διός, ἐπίκλοπος πέλει

ἀντ. α΄.

νέος δὲ γραίας δαίμονας καθιππάσω, –
150

τὸν ἱκέταν σέβων, ἄθεον ἄνδρα καὶ

⁴

τοκεῦσιν πικρόν.

τὸν μητραλοίαν δ' ἐξέκλεψας ὢν θεός.

τί τῶνδ᾽ ἐρεῖ τις δικαίως ἔχειν ;

ΧΟ.

ἐμοὶ δ᾽ ὄνειδος ἐξ ὀνειράτων μολὸν

στρ. β΄.

155

ἔτυψεν δίκαν διφρηλάτου

μεσολαβεῖ κέντρῳ

ὑπὸ φρένας, ὑπὸ λοβόν

πάρεστι μαστίκτορος δαΐου
160

βαρύ, τὸ περίβαρυ κρύος ἔχειν.

ΧΟ.

τοιαῦτα δρῶσιν οἱ νεώτεροι θεοί,

ἀντ. β΄.

κρατοῦντες τὸ πᾶν δίκας πλέον

φονολιβῆ θρόνον

περὶ πόδα, περὶ κάρα—
165

πάρεστι γᾶς ὀμφαλὸν προσδρακεῖν αἱμάτων

βλοσυρὸν ἀρόμενον ἄγος ἔχειν.

ΧΟ.

ἐφεστίῳ δὲ μάντις ὢν μιάσματι

στρ. γ΄.

μυχὸν ἔχρανας αὐτόσσυτος, αὐτόκλητος,
170

παρὰ νόμον θεῶν βρότεα μὲν τίων,

παλαιγενεῖς δὲ Μοίρας φθίσας.

ΧΟ.

κἀμοί γε λυπρός, καὶ τὸν τὸν οὐκ ἐκλύσεται,

ἀντ. γ'.

ὑπό τε γᾶν φυγὼν οὔ ποτ᾽ ἐλευθεροῦται·
175
⁵

ποτιτρόπαιος ὢν δ᾽ ἕτερον ἐν κάρᾳ

μιάστορ᾽ ἐγγενῆ πάσεται.

ΑΠ.

ἔξω, κελεύω, τῶνδε δωμάτων τάχος

χωρεῖτ᾽, ἀπαλλάσσεσθε μαντικῶν μυχῶν·
180

μὴ καὶ λαβοῦσα πτηνὸν ἀργηστὴν ὄφιν,

χρυσηλάτου θώμιγγος ἐξορμώμενον,

ἀνῇς ὑπ᾽ ἄλγους μέλαν᾿ ἀπ᾿ ἀνθρώπων ἀφρόν,

ἐμοῦσα θρόμβους οὓς ἀφείλκυσας φόνου.

οὔτοι δόμοισι τοῖσδε χρίμπτεσθαι πρέπει·
185

ἀλλ᾽ οὗ καρανιστῆρες ὀφθαλμωρύχοι

δίκαι, σφαγαί τε, σπέρματός τ᾽ ἀποφθοραὶ

παίδων, † κακοῦται χλοῦνις, ἠδ᾽ ἀκρωνία

λευσμοί τε, καὶ μύζουσιν οἰκτισμὸν πολὺν

ὑπὸ ῥάχιν παγέντες. ἆρ᾽ ἀκούετε
190

οἵας ἑορτῆς ἔστ᾽ ἀπόπτυστοι θεοῖς

στέργηθρ᾽ ἔχουσαι; πᾶς δ᾽ ὑφηγεῖται τρόπος

μορφῆς. λέοντος ἄντρον αἱματορρόφου

οἰκεῖν τοιαύτας εἰκός, οὐ χρηστηρίοις

ἐν τοῖσδε † πλησίοισι τρίβεσθαι μύσος.
195

χωρεῖτ᾽ ἄνευ βοτῆρος αἰπολούμεναι·

ποίμνης τοιαύτης δ᾽ οὔτις εὐφιλὴς θεῶν.

ΧΟ.

ἄναξ Ἄπολλον, ἀντάκουσον ἐν μέρει.

αὐτὸς σὺ τούτων οὐ μεταίτιος πέλει,

ἀλλ᾽ εἷς τὸ πᾶν ἔπραξας, ὢν παναίτιος.
200

ΑΠ.

πῶς δή; τοσοῦτο μῆκος ἔκτεινον λόγου.

ΧΟ.

ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν.

ΑΠ.

ἔχρησα ποινὰς τοῦ πατρὸς πρᾶξαι· τί μήν;

⁶

ΧΟ.

κἄπειθ᾽ ὑπέστης αἵματος δέκτωρ νέου.

ΑΠ.

καὶ προστραπέσθαι τούσδ᾽ ἐπέστελλον δόμους.
205

ΧΟ.

καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς ;

ΑΠ.

οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν.

ΧΟ.

ἀλλ᾽ ἔστιν ἡμῖν τοῦτο προστεταγμένον.

ΑΠ.

τίς ἥδε τιμή; κόμπασον γέρας καλόν.

ΧΟ.

τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν.
210

ΑΠ.

τί γάρ; γυναικὸς ἥτις ἄνδρα νοσφίσῃ;

ΧΟ.

οὐκ ἂν γένοιθ᾽ ὅμαιμος αὐθέντης φόνος.

Εὐμενίδες (OCR draft) Experimental (Εὐμενίδες. N. Wecklein, 1885.) — 64 focus

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.

¹²³⁴⁵⁶⁷

ἀνατεὶ ἀνατὶ πόνον πόνον πόνων δέ σοι δὲ σοὶ πεσοῦσαι πεσοῦσα πεσοῦσαι fort. παρεῖνται. γραῖαι Νυκτὸς παλαιαὶ

Ἀπόλλων.

ἐλῶσι γάρ σε καὶ δι᾿ ἠπείρου μακρᾶς
75

βεβῶντ᾽ ἂν αἰεὶ τὴν πλανοστιβῆ χθόνα

ὑπέρ τε πόντον καὶ περιρρύτας πόλεις.

καὶ μὴ πρόκαμνε τόνδε βουκολούμενος

πόνον· μολὼν δὲ Παλλάδος ποτὶ πτόλιν

ΐζου 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.

Ὀρέστης.

ἄναξ Ἄπολλον, οἶσθα μὲν τὸ μὴ ἀδικεῖν·
85

ἐπεὶ δ᾽ ἐπίστᾳ καὶ τὸ μὴ ἀμελεῖν μάθε.

σθένος δὲ ποιεῖν εὖ φερέγγυον τὸ σόν.

Ἀπόλλων.

μέμνησο, μὴ φόβος σε νικάτω φρένας.

σὺ δ᾽, αὐτάδελφον αἷμα καὶ κοινοῦ πατρός,

Ἑρμῆ, φύλασσε, κάρτα δ' ὢν ἐπώνυμος
90

πομπαῖος ἴσθι, τόνδε ποιμαίνων ἐμὸν

ἱκέτην. σέβει τοι Ζεὺς τόδ᾽ ἐκνόμων σέβας

ὁρμώμενον βροτοῖσιν εὐπόμπῳ τύχῃ.

Κλυταιμήστρας εἴδωλον.

εὕδοιτ᾽ ἄν, ὠή, καὶ καθευδουσῶν τί δεῖ;

⁸⁹¹⁰¹¹¹²¹³¹⁴¹⁵

ἐλῶσι ἑλῶσι βεβῶντ᾽ ἂν αἰεὶ fort. περῶντα δ᾽ αἰεὶ. πόντον πόντον πόντου Παλλάδος ποτὶ πτόλιν ποτι πτόλιν παλλάδος (traiectionis signa superscr. m). ante 64 collocandos esse censet. μὴ ἀδικεῖν μηἀδικεῖν μη δικεῖν ἐπίστᾳ ἐπίσται μὴ ἀμελεῖν μη μελεῖν τόδ᾽ ἐκνόμων σέβας fort. τὸ κηρύκων σέβας. Κλυταιμήστρας εἴδωλον praescripsit

Κλυταιμήστρας εἴδωλον.

ἐγὼ δ᾽ ὑφ᾽ ὑμῶν ὧδ᾽ ἀπητιμασμένη
95

ἄλλοισιν ἐν νεκροῖσιν ὡς μὲν ἔκτανον

ὄνειδος ἐν φθιτοῖσιν οὐκ ἐκλείπεται,

αἰσχρῶς δ᾽ ἀλῶμαι· προυννέπω δ᾽ ὑμῖν ὅτι

ἔχω μεγίστην αἰτίαν κείνων ὅπο·

παθοῦσα δ᾽ οὕτω δεινὰ πρὸς τῶν φιλτάτων,
100

οὐδεὶς ὑπέρ μου δαιμόνων μηνίεται,

κατασφαγείσης πρὸς χερῶν μητροκτόνων.

ὅρα δὲ πληγὰς τάσδε καρδίᾳ σέθεν·

εὕδουσα 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.

¹⁶¹⁷¹⁸¹⁹²⁰²¹²²

ἄλλοισιν ἐν νεκροῖσιν fort. ἄλλοισιν ἐν νόμοισιν. ἀλῶμαι ἁλῶμαι καρδίᾳ καρδία καρδίαι ὄμμασιν ὄμμασι μοῖρ᾽ ἀπρόσκοπος μοῖρ᾽ ἀπρόσκοπος μοῖρα πρόσκοπος χοάς τ᾽ χοάστο (οάστ' in ras. scripsit m) νηφάλια νηφάλια νιφάλια νυκτίσεμνα νυκτὶ (ι ex o factum) σεμνὰ

Κλυταιμήστρας εἴδωλον.

καὶ πάντα ταῦτα λὰξ ὁρῶ πατούμενα.
110

ὃ 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)

Κλυταιμήστρα.

μύζοιτ᾽ ἄν, ἁνὴρ δ᾽ οἴχεται φεύγων πρόσω·

φίλοις γάρ εἰσιν οὐκ ἐμοῖς προσίκτορες.

(μυγμός)

120

Κλυταιμήστρα.

ἄγαν ὑπνώσσεις κοὐ κατοικτίζεις πάθος·

φονεὺς δ᾽ Ὀρέστης τῆσδε μητρὸς οἴχεται.

(ὠγμός)

Κλυταιμήστρα.

ὤζεις, ὑπνώσσεις· οὐκ ἀναστήσῃ τάχος;

τί σοι πέπρακται πρᾶγμα πλὴν τεύχειν κακά;
125

(ὠγμός)

Κλυταιμήστρα.

ὕπνος πόνος τε κύριοι συνωμόται

δεινῆς δρακαίνης ἐξεκήραναν μένος.

(μυγμὸς διπλοῦς ὀξύς)

²³²⁴²⁵²⁶²⁷²⁸²⁹

ἀρκυστάτων ἀρκυστάτων ἀρκυσμάτων ὑμῖν ὑμῖν (ῖν in ras. scripsit m) ἐγκατιλλώψας ἐγκατιλλώψας ἐκκατιλλώψασ Κλυταιμήστρα Κλυταιμνήστρα personas paragraphis distinguit ἁνὴρ ἀνὴρ ἐμοῖς ἐμοί in margine supplevit κατοικτίζεις κατοικτίζει ὠγμός ὠγμός μωγμόσ ὤζεις ὤιζεις ὑπνώσσεις ὑπνώσεισ ὑπνώσσεισ

Χορός.

λαβὲ λαβὲ λαβὲ λαβέ, φράζου.
130

Κλυταιμήστρα.

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.

Χορός.

ἔγειρ᾽, ἔγειρε καὶ σὺ τήνδ᾽, ἐγὼ δὲ σέ.
140

Ἐρινύων.

εὕδεις; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον,

ἰδώμεθ᾽ εἴ τι τοῦδε φροιμίου ματᾷ.

Χορός.
(strophe 1)

Ἰοὺ ἰού, πύπαξ. ἐπάθομεν, φίλαι,

ἦ πολλὰ δὴ παθοῦσα καὶ μάτην ἐγώ,

³⁰³¹³²³³³⁴³⁵³⁶³⁷

λαβὲ λάβε κλαγγαίνεις κλαγγάνεις ἐκλείπων ἐκλείπων ἐκλιπών πόνος κόπος μαλθαχθεῖσ᾽ μαλθαχθεὶσ -θεῖσ’ ὀνείδεσιν ἀνείδεσιν ἀνείδεσσιν γίγνεται γίνεται τῷ σοῦ δ᾽ (cfr. Hes. σοῦ· ἴθι, τρέχε, ὅρμα). ἐπουρίσασα ἐπουρίσασα (ί ex ή fecit m) κατισχναίνουσα κατισχναίνουσα κατισχαίνουσα Χορός infra χορὸς ἐρινύων scripsit ἐξ ὧν μία ἰδώμεθ᾽ ἰδώμεθ' εἰδώμεθ' hemichoriis ita tribuunt, ut A 143, B 144, A 145-47, B 148, A 155-58, B 159-61 canat.

ΧΟΡΟΣ

Ἐπάθομεν πάθος δυσαχές, ὦ πόποι,
145

ἄφερτον κακόν·

ἐξ ἀκρύων πέπτωκεν οἴχεταί θ᾽ ὁ θήρ.

Ὕπνῳ κρατηθεῖσ᾽ ἄγραν ὤλεσα.

1

Ἰὼ παῖ Διός, ἐπίκλοπος πέλῃ,

Νέος δὲ γραίας δαίμονας καθιππάσω·
150

Τὸν ἱκέταν σέβων ἄθεον ἄνδρα καὶ

τοκεῦσιν πικρόν,

τὸν μητραλοίαν δ᾽ ἐξέκλεψας ὢν θεός.

Τί τῶνδ᾽ ἐρεῖ τις δικαίως ἔχειν;

2

Ἐμοὶ δ᾽ ὄνειδος ἐξ ὀνειράτων μολὸν
155

ἔτυψεν δίκαν διφρηλάτου

μεσολαβεῖ κέντρῳ

ὑπὸ φρένας, ὑπὸ λοβόν.

Πάρεστι μαστίκτορος

δαΐου δαμίου
160

βαρὺ τὸ περίβαρυ κρύος ἔχειν.

2

Τοιαῦτα ὁρῶσιν οἱ νεώτεροι θεοὶ

κρατοῦντες τὸ πᾶν δίκας πλέον

φονολιβῆ θρόνον

³⁸³⁹⁴⁰⁴¹⁴²⁴³⁴⁴⁴⁵⁴⁶

θ’ δ’ κρατηθεῖσ’ κρατηθεῖσα ἄθεον ἄθεον Τί τίσ ⁴⁷ δίκας πλέον Δίκας θρόνον φονολιβῆ φονολιβῆ φονολειβῆ θρόμβων

ΧΟΡΟΣ

περὶ πόδα, περὶ κάρα.
165

Πάρεστι γᾶς ὀμφαλὸν

προσδρακεῖν αἱμάτων

βλοσυρὸν ἀρόμενον ἄγος ἔχειν.

3

ἐφεστίῳ δέ, μάντι, σῷ μιάσματι

μυχὸν ἔχρανας αὐ-
170

τόσσυτος, αὐτόκλητος,

παρὰ νόμον θεῶν βρότεα μὲν τίων,

παλαιγενεῖς δὲ Μοίρας φθίσας.

3

καμοί γε λυπρὸς καὶ τὸν οὐκ ἐκλύσεται,

ὑπό τε γᾶν φυγὼν
175

οὔποτ᾽ ἐλευθεροῦται,

ποτιτρόπαιος ὢν δ᾽ ἕτερον ἐν κάρᾳ

μιάστορ᾽ ἐκείνου πάσεται.

ΑΠΟΛΛΩΝ

ἔξω, κελεύω, τῶνδε δωμάτων τάχος

χωρεῖτ᾽, ἀπαλλάσσεσθε μαντικῶν μυχῶν,
180

μὴ καὶ λαβοῦσα πτηνὸν ἀργηστὴν ὄφιν,

⁴⁸⁴⁹⁵⁰⁵¹⁵²

προσδρακεῖν προσδρακησ corr. in προσδρακεῖν ἀρόμενον ἀρόμενον αἰρούμενον ⁵³ δὲ μάντι, σῷ δὲ μαντικὸν μυχὸν μυχὸν μυκὸν ἔχρανας ἔχρανας ἔχρανά τ’ ⁵⁴ παρὰ νόμον παρὰ νόμον παρανόμων ω in o mutato γε γε τε φυγὼν φυγὼν φεύγων ὢν δ᾽ ὢν δ᾽ ὢν δ᾽ ὢν μιάστορ᾽ μιάστορ' ex μάστωρ factum in M Fort. ἐκγόνου. πάσεται πάσεται ex παύσεται fecit M ἀπαλλάσσεσθε ἀπαλλάσεσθε

ΑΠΟΛΛΩΝ

χρυσηλάτου θώμιγγος ἐξορμώμενον,

ἀνῆς ὑπ᾽ ἄλγους μέλαν᾽ ἀπ᾿ ἀνθρώπων ἀφρόν,

ἐμοῦσα θρόμβους οὓς ἀφείλκυσας φόνου.

οὔτοι δόμοισι τοῖσδε χρίμπτεσθαι πρέπει·
185

ἀλλ᾽ οὗ καρανιστῆρες ὀφθαλμωρύχοι

δίκαι σφαγαί τε σπέρματός τ᾽ ἀποφθορᾷ

παίδων κακοῦται χλοῦνις ἠδ᾽ ἀκρωνία

λευσμός τε καὶ μύζουσιν οἰκτισμὸν πολὺν

ὑπὸ ῥάχιν παγέντες. ἆρ᾽ ἀκούετε
190

οἵας ἑορτῆς ἔστ᾽ ἀπόπτυστοι θεοῖς

στέργηθρ᾽ ἔχουσαι; πᾶς δ᾽ ὑφηγεῖται τρόπος

μορφῆς. λέοντος ἄντρον αἱματορρόφου

οἰκεῖν τοιαύτας εἰκός, οὐ χρηστηρίοις

ἐν τοῖσδε πλησίοις τρίβεσθαι μύσος.
195

χωρεῖτ᾽ ἄνευ βοτῆρος ἀπολούμεναι.

⁵⁵⁵⁶⁵⁷⁵⁸⁵⁹⁶⁰⁶¹⁶²⁶³⁶⁴

μέλαν᾽ ἀπ᾿ ἀνθρώπων μέλαν ἀπ᾿ ἀνῶν Μ, ἀπ᾽ ἂνων m, fort. ἀπ᾿ ἐντέρων. οὗ οὗ οὐ καρανιστῆρες καρανιστῆρες χαρανηστήρεσ ὀφθαλμωρύχοι ὀφθαλμων ρύχοι (υ ex α factum) ἀποφθορᾷ ἀποφθορᾷ ἀποφθοραὶ λευσμός λευσμός λευσμόν ὑπὸ ῥάχιν ὑπὸ ῥάχιν ὑπορράχιν fort. retinendum ⁶⁵

ΑΠΟΛΛΩΝ

ποίμνης τοιαύτης δ᾽ οὔτις εὐφιλὴς θεῶν.

ΧΟΡΟΣ

ἄναξ Ἄπολλον, ἀντάκουσον ἐν μέρει.

αὐτὸς σὺ τούτων οὐ μεταίτιος πέλῃ,

ἀλλ᾽ εἰς τὸ πᾶν ἔπραξας ὢν παναίτιος.
200

ΑΠΟΛΛΩΝ

πῶς δή; τοσοῦτο μῆκος ἔκτεινον λόγου.

ΧΟΡΟΣ

ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν.

ΑΠΟΛΛΩΝ

ἔχρησα ποινὰς τοῦ πατρὸς πέμψαι. τί μήν;

ΧΟΡΟΣ

κἄπειθ᾽ ὑπέστης αἵματος δέκτωρ νέου.

ΑΠΟΛΛΩΝ

καὶ προστραπέσθαι τούσδ᾽ ἐπέστελλον δόμους.
205

ΧΟΡΟΣ

καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς;

ΑΠΟΛΛΩΝ

οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν.

ΧΟΡΟΣ

ἀλλ᾽ ἔστιν ἡμῖν τοῦτο προστεταγμένον.

ΑΠΟΛΛΩΝ

τίς ἥδε τιμή; κόμπασον γέρας καλόν.

ΧΟΡΟΣ

τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν.
210

ΑΠΟΛΛΩΝ

τί γὰρ γυναικὸς ἥτις ἄνδρα νοσφίσῃ;

ΧΟΡΟΣ

οὐκ ἂν γένοιθ᾽ ὅμαιμος αὐθέντης φόνος.

ΑΠΟΛΛΩΝ

Εὐμενίδες (OCR draft) Experimental (Εὐμενίδες. Martin L. West, 1990.) — 64 focus

ΑΠΟΛΛΩΝ

οὔτοι προδώσω, διὰ τέλους δέ σοι φύλαξ

ἐγγὺς παρεστώς, καὶ πρόσω δ᾽ ἀποστατῶν,
65

ἐχθροῖσι τοῖς σοῖς οὐ γενήσομαι πέπων.

καὶ νῦν ἁλούσας τάσδε τὰς μάργους ὁρᾶις —

ὕπνωι πεσοῦσαι δ᾽ αἱ κατάπτυστοι, κόραι

¹²³⁴⁵⁶⁷⁸⁹¹⁰¹¹¹²¹³¹⁴¹⁵¹⁶

ΑΠΟΛΛΩΝ

γραῖαι, παλαιαὶ παῖδες, αἷς οὐ μείγνυται

θεῶν τις οὐδ᾽ ἄνθρωπος οὐδὲ θήρ ποτε·
70

κακῶν δ᾽ ἕκατι κἀγένοντ᾽, ἐπεὶ κακὸν

σκότον νέμονται Τάρταρόν θ᾽ ὑπὸ χθονός,

μισήματ᾽ ἀνδρῶν καὶ θεῶν Ὀλυμπίων —

ὅμως δὲ φεῦγε, μηδὲ μαλθακὸς γένηι.

ἐλῶσι γάρ σε καὶ δι᾽ ἠπείρου μακρᾶς
75

βιβῶντ᾽ ἀν᾽ αἰεὶ 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᾽ εἰς τὸ πᾶν σε τῶνδ᾽ ἀπαλλάξαι πόνων·

καὶ γὰρ κτανεῖν σ᾽ ἔπεισα μητρῶιον δέμας.

μέμνησο, μὴ φόβος σε νικάτω φρένας.

σὺ δ᾽, αὐτάδελφον αἷμα καὶ κοινοῦ πατρός,

Ἑρμῆ, φύλασσε· κάρτα δ᾽ ὢν ἐπώνυμος
90

πομπαῖος ἴσθι, τόνδε ποιμαίνων ἐμὸν

ἱκέτην· σέβει τοι Ζεὺς τόδ᾽ ἐκνόμων σέβας

ὁρμώμενον βροτοῖσιν εὐπόμπωι τύχηι.

¹⁷¹⁸¹⁹²⁰²¹²²²³²⁴²⁵²⁶²⁷

ΚΛΥΤΑΙΜΗΣΤΡΑΣ ΕΙΔΩΛΟΝ

εὕδοιτ᾽ ἄν, ὠή· καὶ καθευδουσῶν τί δεῖ;

ἐγὼ δ᾽ ὑφ᾽ ὑμῶν ὧδ᾽ ἀπητιμασμένη
95

ἄλλοισιν ἐν νεκροῖσιν, ὧν μὲν ἔκτανον

ὄνειδος ἐν φθιτοῖσιν οὐκ ἐκλείπεται,

αἰσχρῶς δ᾽ ἀλῶμαι, προυννέπω δ᾽ ὑμῖν ὅτι

ἔχω μεγίστην αἰτίαν κείνων ὕπο,

παθοῦσα δ᾽ οὕτω δεινά πρὸς τῶν φιλτάτων
100

οὐδεὶς ὑπὲρ μου δαιμόνων μηνίεται

κατασφαγείσης πρὸς χερῶν μητροκτόνων.

ὅρα δὲ πληγὰς τάσδε καρδίαι σέθεν·

εὕδουσα γὰρ φρὴν ὄμμασιν λαμπρύνεται.

{ἐν ἡμέραι δὲ μοῖρ᾽ ἀπρόσκοπος βροτῶν.}
105

ἦ πολλὰ μὲν δὴ τῶν ἐμῶν ἐλείξατε,

χοάς τ᾽ ἀοίνους, νηφάλια μειλίγματα,

καὶ νυχτίσεμνα δεῖπν᾽ ἐπ᾽ ἐσχάραι πυρός

ἔθυον, ὥραν οὐδενὸς κοινὴν θεῶν·

καὶ πάντα ταῦτα λὰξ ὁρῶ πατούμενα,
110

ὃ δ᾽ ἐξαλύξας οἴχεται νεβροῦ δίκην,

καὶ ταῦτα κούφως· ἐκ μέσων ἀρκυστάτων

²⁸²⁹³⁰³¹³²³³³⁴³⁵³⁶³⁷³⁸³⁹⁴⁰

ΚΛΥΤΑΙΜΗΣΤΡΑΣ ΕΙΔΩΛΟΝ

ὤρουσεν, ὑμῖν ἐγκατιλλώψας μέγα.

ἀκούσαθ᾽, ὡς ἔλεξα τῆς ἐμῆς περὶ

ψυχῆς· φρονήσατ᾽ ὦ κατὰ χθονὸς θεαί·
115

ὄναρ γὰρ ὑμᾶς νῦν Κλυταιμήστρα καλῶ.

ΧΟΡΟΣ

(μυγμός)

ΚΛ.

μύζοιτ᾽ ἄν, ἁνὴρ δ᾽ οἴχεται φεύγων πρόσω·

†φίλοις γάρ εἰσιν οὐκ ἐμοῖσι† προσίκτορες.

ΧΟ.

(μυγμός)
120

ΚΛ.

ἄγαν ὑπνώσσεις, κοὐ κατοικτίζεις πάθος·

φονεὺς δ᾽ Ὀρέστης τῆσδε μητρὸς οἴχεται.

ΧΟ.

(ὠγμός)

ΚΛ.

ὤζεισ, ὑπνώσσεις· οὐκ ἀναστήσηι τάχος;

τί σοι τέτακται πρᾶγμα πλὴν τεύχειν κακά;
125

ΧΟ.

(ὠγμός)

ΚΛ.

Ὕπνος Πόνος τε, κύριοι ξυνωμόται,

δεινῆς δρακαίνης ἐξεκήραναν μένος.

⁴¹⁴²⁴³⁴⁴⁴⁵⁴⁶⁴⁷⁴⁸⁴⁹⁵⁰⁵¹⁵²⁵³⁵⁴⁵⁵⁵⁶⁵⁷⁵⁸⁵⁹⁶⁰⁶¹⁶²

ΧΟ.

(μυγμὸς διπλοῦς ὀξύς)

λαβέ· λαβέ·
130

λαβέ· λαβέ· φράζου.

ΚΛ.

ὄναρ διώκεις θῆρα, κλαγγαίνεις δ᾽ ἅπερ

κύων μέριμναν οὔποτ᾽ ἐκλείπων πόνου.

τί δρᾶις; ἀνίστω, μή σε νικάτω πόνος,

μηδ᾽ ἀγνοήσηις πῆμα μαλθαχθεῖσ᾽ ὕπνωι.

ἄλγησον ἧπαρ ἐνδίκοις ὀνείδεσιν·
135

τοῖς σώφροσιν γὰρ ἀντίκεντρα γίγνεται·

σὺ δ᾽ αἱματηρὸν πνεῦμ᾽ ἐπουρίσασα τῶι,

ἀτμῶι κατισχ⟨ν⟩αίνουσα, νηδύος πυρί,

ἕπου, μάραινε δευτέροις διώγμασιν.

ΧΟ.

ἔγειρ᾽, ἔγειρε καὶ σὺ τήνδ᾽, ἐγὼ δὲ σέ.
140

εὕδεις; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον

ἰδώμεθ᾽ εἴ τι τοῦδε φροιμίου ματᾶι.

ἰοὺ ἰοὺ πυπάξ·

ἐπάθομεν, φίλαι —

ἦ πολλὰ δὴ πονοῦσα καὶ μάτην ἐγώ —
145

ἐπάθομεν πάθος δυσαχές, ὦ πόποι,

ἄφερτον κακόν.

⁶³⁶⁴⁶⁵⁶⁶⁶⁷⁶⁸

ἐξ ἀρκύων πέπτωκεν, οἴχεται δ᾽ ὁ θήρ·

ὕπνωι κρατηθεῖσ᾽ ἄγραν ὤλεσα.

ἰὼ παῖ Διός·
150

ἐπίκλοπος πέληι,

νέος δὲ γραίας δαίμονας καθιππάσω,

τὸν ἱκέταν σέβων, ἄθεον ἄνδρα καὶ

τοκεῦσιν πικρόν·

τὸν μητραλοίαν δ᾽ ἐξέκλεψας ὢν θεός,
155

τί τῶνδ᾽ ἐρεῖ τις δικαίως ἔχειν;

ἐμοὶ δ᾽ ὄνειδος ἐξ ὀνειράτων μολὸν

ἔτυψεν δίκαν διφρηλάτου

μεσολαβεῖ κέντρωι

ὑπὸ φρένας, ὑπὸ λοβόν·
160

πάρεστι μαστίκτορος

δαΐου δαμίου

βαρύ τι περίβαρυ κρύος ἔχειν.

τοιαῦτα δρῶσιν οἱ νεώτεροι θεοί,

κρατοῦντες τὸ πᾶν δίκας πλέον
165

φονολιβῆ θρόνον ἴδου

περὶ πόδα, περὶ κάρα·

⁶⁹⁷⁰⁷¹

πάρεστι γᾶς ὀμφαλόν

προσδρακεῖν αἱμάτων

βλοσυρὸν ἀρόμενον ἄγος ἔχειν.
170

ἐφεστίωι δὲ μάντις ὢ⟨ν⟩ μιάσματι

μυχὸν ἐχράνατ᾽ αὐτόσσυτος αὐτόκλητος,

παρὰ νόμον θεῶν βρότεα μὲν τίων,

παλαιγενεῖς δὲ Μοίρας φθίσας.

κἀμοί τε λυπρός, καὶ τὸν οὐκ ἐκλύσεται·
175

ὑπὸ δὲ γᾶν φυγὼν οὔποτ᾽ ἐλευθεροῦται,

ποτιτρόπαιος ὢν δ᾽ ἕτερον ἐν κάραι

μιάστορ’ †ἐκείνου† πάσεται.

ΑΠ.

ἔξω, κελεύω, τῶνδε δωμάτων τάχος

χωρεῖτ᾽, ἀπαλλάσσεσθε μαντικῶν μυχῶν,
180

μὴ καὶ λαβοῦσα πτηνὸν ἀργηστὴν ὄφιν

χρυσηλάτου θώμιγγος ἐξορμώμενον

⁷²⁷³⁷⁴⁷⁵

ΑΠ.

ἀνῆις ὑπ᾽ ἄλγους μέλανα πλευμόνων ἀφρόν,

ἐμοῦσα θρόμβους οὗς ἀφείλκυσας φόνου.

οὔτοι δόμοισι τοῖσδε χρίμπτεσθαι πρέπει,
185

ἀλλ᾽ οὗ καρανιστῆρες ὀφθαλμωρύχοι

δίκαι σφαγαί τε, σπέρματός τ᾽ ἀποφθορᾶι

παίδων κακοῦται χλοῦνις, ἠδ᾽ ἀκρωνί⟨αι⟩

λευσμοί τε, καὶ μύζουσιν οἰκτισμὸν πολύν

ὑπὸ ῥάχιν παγέντες. ἄρ᾽ ἀκούετε
190

οἵας ἐορτῆς ἔστ᾽ ἀπόπτυστοι θεοῖς

στέργηθρ᾽ ἔχουσαι; πᾶς δ᾽ ὑφηγεῖται τρόπος

μορφῆς· λέοντος ἄντρον αἱματορρόφου

οἰκεῖν τοιαύτας εἰκός, οὗ χρηστηρίοις

ἐν τοῖσδε πλησίοισι τρίβεσθαι μύσος.
195

χωρεῖτ᾽ ἄνευ βοτῆρος αἰπολούμεναι·

ποίμνηι τοιαύτηι δ᾽ οὔτις εὐφιλὴς θεῶν.

ΧΟ.

ἄναξ Ἄπολλον, ἀντάκουσον ἐν μέρει.

αὐτὸς σὺ τούτων οὐ μεταίτιος πέληι,

ἀλλ᾽ εἷς τὸ πᾶν ἔπραξας ὡς παναίτιος.
200

⁷⁶⁷⁷

ΑΠ.

πῶς δή; τοσοῦτο⟨ν⟩ μῆκος ἔκτεινον λόγου.

ΧΟ.

ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν;

ΑΠ.

ἔχρησα ποινὰς τοῦ πατρὸς πέμψαι· τί μήν;

ΧΟ.

κἄπειθ᾽ ὑπέστης αἵματος δέκτωρ νέου;

ΑΠ.

καὶ προστραπέσθαι τούσδ᾽ ἐπέστελλον δόμους.
205

ΧΟ.

καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς;

ΑΠ.

οὐ γὰρ δόμοισι τοῖσδε πρόσφοροι μολεῖν.

ΧΟ.

ἀλλ᾽ ἔστιν ἥμιν τοῦτο προστεταγμένον —

ΑΠ.

τίς ἥδε τιμή; κόμπασον γέρας καλόν.

ΧΟ.

τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν.
210

ΑΠ.

τί γὰρ γυναικὸς ἥτις ἄνδρα νοσφίσηι;

⟨ΧΟ.⟩

οὐκ ἂν γένοιθ᾽ ὅμαιμος αὐθέντης φόνος.

Aeschyli Eumenides (OCR draft) Experimental (Aeschyli Eumenides. Ulrich von Wilamowitz-Moellendorff, 1914.) — 64 focus

ΑΠΟΛΛΩΝ

οὔτοι προδώσω· διὰ τέλους δέ σοι φύλαξ

ἐγγὺς παρεστώς, καὶ πρόσω δ᾽ ἀποστατῶν
65

ἐχθροῖσι τοῖς σοῖς οὐ γενήσομαι πέπων.

καὶ νῦν ἁλούσας τάσδε τὰς μάργους ὁρᾶις,

ὕπνωι πεσοῦσαι δ᾽ αἱ κατάπτυστοι κόραι,

Apparatus Criticus

λήνει λίνει² λόχος λέχος ἤδη ἤδη³ εἶδον φερούσας rapientes, cf. ἄγειν καὶ φέρειν βδελύκτροποι βδελύτροποι πλατοῖσι πλαστοῖσι corr. Elmsley λίβα λίβα Burges et Σ a Triclinio servatum βίαν (ὁ) supplevi φῦλον φύλλον.... τῆς ἥτις αἷα ἥ τι γαῖα πόνον πόνων corr. Arnaldus, Σ τὸν (τό corr. Herm.) τῆς ἀνατροφῆς verum tenebat τἀντεῦθεν τάνθ. μὲn οὖν τ. πέπων γρ. πρέπων ⁴

ΑΠΟΛΛΩΝ

γραῖαι παλαιόπαιδες, αἷς οὐ μείγνυται

θεῶν τις οὐδ᾽ ἄνθρωπος οὐδὲ θήρ ποτε.
70

κακῶν δ᾽ ἕκατι κἀγένοντ᾽, ἐπεὶ κακόν

σκότον νέμονται Τάρταρόν θ᾽ ὑπὸ χθονός,

μισήματ᾽ ἀνδρῶν καὶ θεῶν Ὀλυμπίων.

ὅμως δὲ φεῦγε μηδὲ μαλθακὸς γένηι.

ἐλῶσι γάρ σε καὶ δι᾽ ἠπείρου μακρᾶς
75

βιβῶντ᾽ ἀν᾿ αἰεὶ 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.

ΟΡΕΣΤΗΣ

ἄναξ Ἄπολλον, οἶσθα μὲν τὸ μὴ ἀδικεῖν,
85

ἐπεὶ δ᾽ ἐπίσται, καὶ τὸ μὴ ἀμελεῖν μάθε.

σθένος δὲ ποιεῖν εὐ φερέγγυον τὸ σόν.

ΑΠ.

μέμνησο, μὴ φόβος σε νικάτω φρένας.

σὺ δ᾽, αὐτάδελφον αἷμα καὶ κοινοῦ πατρός,

Ἑρμῆ φύλασσε, κάρτα δ᾽ ὧν ἐπώνυμος
90

πομπαῖος ἴσθι, τόνδε ποιμαίνων ἐμόν

ἱκέτην. σέβει τοι Ζεὺς τόδ᾽ ἐκνόμων σέβας

ὁρμώμενον βροτοῖσιν εὐπόμπωι τύχηι.

ΚΛΥΤΑΙΜΗΣΤΡΑΣ ΕΙΔΩΛΟΝ

εὕδοιτ᾽ ἄν, ὠή, καὶ καθευδουσῶν τί δεῖ;

ἐγὼ δ᾽ ὑφ᾽ ὑμῶν ὧδ᾽ ἀπητιμασμένη
95

⁵⁶

Apparatus Criticus

παλαιóπαιδες παλαιαὶ παῖδες correxi Σ πολιαὶ γάρ (ad γραῖαι)· παῖδες διὰ τὸ νέον(?) ἢ ἐπειδὴ ἄγαμοι : hoc confirmant proxima μίγνυται βιβῶντ᾽ βεβῶντ᾽ βεβόντ᾿ corr. Stephanus Herm. πόντον πόντου corr. Turn. ποτὶ πτόλιν ποτὶ πτ. Π. ⁷

ΚΛ.

ἄλλοισιν ἐν νεκροῖσιν, ὧν 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.

ὅρα δὲ πληγὰς τάσδε καρδίαι σέθεν·

εὕδουσα 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 πυρός

ἔθυον, ὥραν οὐδενὸς κοινὴν θεῶν.

καὶ πάντα ταῦτα λὰξ ὁρῶ πατούμενα.
110

ὃ 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 Κλυταιμήστρα καλῶ.

ΧΟ.

μυγμός.

ΚΛ.

μύζοιτ᾽ ἄν, ἁνὴρ δ᾽ οἴχεται φεύγων πρόσω·

φίλοις γάρ εἰσιν, οὐκ ἐμοῖς, προσίκτορες.

ΧΟ.

μυγμός.
120

ΚΛ.

ἄγαν ὑπνώσσεις κοὐ κατοικτίζεις πάθος·

φονεὺς δ᾽ Ορέστης τῆσδε μητρὸς οἴχεται.

Testimonia

113 Hesych. ἐγκατιλλῶψαι· ἐγκαταμυκτηρίσαι.

Apparatus Criticus

ὧν ὡς corr. Tyrwhitt ⁸ κείνων κεῖνοι 99 mortui sunt qui Clytaemestrae scelera exprobrant παθοῦσα π. γ' οὐδεὶς οὐδεὶς δ᾽ μοῖρ᾽ ἀπρόσκοπος μοῖρα πρ. recte dist. Σ delevi (104. 5. Kirchhoff).⁹ πολλὰ πολλά idem ac πολλάκις νηφάλια νιφάλια νυκτίσεμνα νυκτὸ σεμνά (i. e. νυκτός) νεβροῦ νεκροῦ ἀρκυστάτων ἀρκυσμάτων corr. Turn. ὑμῖν ἡμῖν ἐγκατιλλώψας ἐκκατ. corr. Turn. πέρι περὶ,¹⁰ Κλυταιμήστρα Κλυταιμνήστρα ¹¹ ¹² ἄγαν ἄγαν γ᾽¹³

ΧΟ.

ὠιγμός.

ΚΛ.

ὤιζεις, ὑπνώσσεις· οὐκ ἀναστήσηι τάχος;
125

τί σοι πέπρωται πράγμα πλὴν τεύχειν κακά;

ΧΟ.

ὠιγμός.

ΚΛ.

ὕπνος πόνος τε κύριοι συνωμόται

δεινῆς δρακαίνης ἐξεκήραναν μένος.

ΧΟ.

μυγμὸς διπλοῦς ὀξύς.

λαβὲ λαβὲ λαβὲ λαβέ, φράζου.
130

ΚΛ.

ὄναρ διώκεις θῆρα κλαγγαίνεις θ’ ἅπερ

κύων μέριμναν οὔποτ᾽ ἐκλείπων πόνου.

τί δρᾶις; ἀνίστω, μή σε νικάτω πόνος,

μηδ᾽ ἀγνοήσηις πῆμα μαλθαχθεῖσ᾽ ὕπνωι.

ἄλγησον ἡπαρ ἐνδίκοις ὀνείδεσιν·
135

τοῖς σώφροσιν γὰρ ἀντίκεντρα γίγνεται.

σὺ δ’ αἱματηρὸν πνεῦμ᾽ ἐπουρίσασα τῶι,

ἀτμῶι κατισχναίνουσα, νηδύος πυρί,

ἕπου, μάραινε δευτέροις διώγμασιν.

ΧΟ.

ἔγειρ᾽, ἔγειρε καὶ σὺ τήνδ᾽, ἐγὼ δὲ σέ.
140

εὕδεις; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον,

ἰδώμεθ᾽ εἴ τι τοῦδε φροιμίου ματᾶι.

ἰοὺ ἰού, πύπαξ.

ἐπάθομεν, φίλαι,

πολλὰ δὴ παθοῦσα καὶ μάτην ἐγώ.

145

ἐπάθομεν πάθος

δυσαχές, ὦ πόποι, ἄφερτον κακόν·

ἐξ ἀρκύων πέπτωκεν οἴχεταί θ’ ὁ θήρ.

Testim.:

145 Hesych. δυσαχθές· βαρύ.

Actio:

130 has voces numeris non adstrictos Furiae nullo concentu ut quaeque somnio excitatur emittunt. 140-42 coryphaei; dum surgunt Furiae ab hemichoriorum ducibus cantatur stropha prima. reliqua a choro; manet tamen intra templum. M 140 adscribit Χορός Ἐρινύων, ἐξ ὧν μία, alia signa nulla sunt. strophas distinxit Tr.

Numeri:

143-48=149-54 2 dochmii 11, trimeter iambicus, tres dochmii (146 hiatus post interiectionem), duo trimetri iambici, alter bis concisus.

Apparatus Criticus

ὠιγμός μωγμός οὐκ κούκ πέπρωται πέπρακται ὠιγμός ὠγμός κλαγγαίνεις κλαγγάνεις¹⁴ θ’ δ’¹⁵ ἐκλείπων ἐκλιπών μηδ᾽ οὐδ᾽ ὀνείδεσιν ὀνείδεσσιν ἀντίκεντρα γίγνεται αὐτίκεντρα γίγνεται ἐπουρίσασα ἐπουρήσασα κατισχναίνουσα κατισχαίνουσα ἰδώμεθ᾽ εἰδώμεθ᾽ πύπαξ πυπάξ δυσαχές δυσαχθὲς θ’ δ’

ΧΟ.

ὕπνωι κρατηθεῖσ᾽ ἄγραν ὤλεσα.

ἰὼ παῖ Διός

150

ἐπίκλοπος πέληι

νέος δὲ γραίας δαίμονας καθιππάσω.

τὸν ἱκέταν σέβων,

ἄθεον ἄνδρα καὶ

τοκεῦσιν πικρόν.

155

τὸν μητραλοίαν δ᾽ ἐξέκλεψας ὢν θεός.

τί τῶνδ᾽ ἐρεῖ τις δικαίως ἔχειν; =

ἐμοὶ δ’ ὄνειδος ἐξ ὀνειράτων μολὸν

ἔτυψεν δίκαν

διφρηλάτου

160

μεσολαβεῖ κέντρωι

ὑπὸ φρένας,

ὑπὸ λοβόν.

πάρεστι μαστίκτορος δαΐου δαμίου

βαρὺ περίβαρυ τὸ κρύος ἔχειν.

165

τοιαῦτα δρῶσιν οἱ νεώτεροι θεοί

κρατοῦντες τὸ πᾶν δίκας πλέον·

φονολιβῆ θρόνον

περὶ πόδα

περὶ κάρα

170

πάρεστι γᾶς (τ’) ὀμφαλὸν προσδρακεῖν αἱμάτων

βλοσυρὸν ἀρόμενον ἄγος ἔχειν. =

ἐφεστίωι δὲ μάντις ὢν μιάσματι

μυχὸν ἐχράνατ’ αὐτόσσυτος αὐτόκλητος,

παρὰ νόμον θεῶν βρότεα μὲν τίων,

175

Numeri:

155-61=.162-68 trimeter iambicus, dochmius, monometer iambicus, dochmius, paeones duo, sex iambi, e parte concisi.

169-73=174-78 trimeter iambicus, dochmius + dimeter choriamb. catal., dimeter dochm., monometer iamb. + dochm.

Apparatus Criticus

ἰὼ ἰὼ ἰὼ ἐπίκλοπος ἐπίπλοκος νέος δὲ γραίας δαίμονας γραίας δὲ δαίμονας νέος ἱκέταν ἱκέτην¹⁶ ἔτυψεν ἔτυψα βαρὺ περίβαρυ τὸ τὸ περίβαρυ¹⁷ φονολιβῆ φονολειβῆ (τ’) supplevi¹⁸ προσδρακεῖν προσδρακῆς ¹⁹ ἀρόμενον αἰρόμενον αἰρούμενον corr. Abresch μάντις ὢν μάντι σῶι²⁰ μυχὸn μυκὸν σὸν οἶκον corr. Robort. ἐχράνατ’ ἐχθράνατ’ παρὰ νόμον παρανόμων corr. M2 βρότεα βρέτεα

ΧΟ.

παλαιγενεῖς δὲ μοίρας φθίσας. –

κἀμοίγε λυπρὸς καὶ τὸν οὐκ ἐκλύσεται,

ὑπὸ δὲ γᾶν φυγὼν οὔποτ᾽ ἐλευθεροῦται,

ποτιτρόπαιος ὢν δ’ ἕτερον ἐν κάραι

μιάστορ᾽ εἰσιν οὗ πάσεται. –

180

ΑΠΟΛΛΩΝ

ἔξω, κελεύω, τῶνδε δωμάτων τάχος

χωρεῖτ᾽, ἀπαλλάσσεσθε μαντικῶν μυχῶν,

μὴ καὶ λαβούσα πτηνὸν ἀργηστὴν ὄφιν

χρυσηλάτου θώμιγγος ἐξορμώμενον

ἀνῆις ὑπ’ ἄλγους μέλαν’ ἀπ’ ἀνθρώπων ἀφρόν,
185

ἐμοῦσα θρόμβους οὓς ἀφείλκυσας φόνου.

οὔτοι δόμοισι τοῖσδε χρίμπτεσθαι πρέπει·

ἀλλ’ οὐ καρανιστῆρες ὀφθαλμωρύχοι

δίκαι σφαγαί τε, σπέρματός τ’ ἀποφθορᾶι

παίδων κακοῦται χλοῦνις, ἠδ’ ἀκρωνία
190

λευσμός τε, καὶ μύζουσιν οἰκτισμὸν πολύν

ὑπὸ ῥάχιν παγέντες. ἆρ’ ἀκούετε,

οἷας ἑορτῆς ἔστ᾽, ἀποπτύστης θεοῖς,

στέργηθρ’ ἔχουσαι; πᾶς δ’ ὑφηγεῖται τρόπος

μορφῆς. λέοντος ἄντρον αἱματορρόφου
195

οἰκεῖν τοιαύτας εἰκός, οὐ χρηστηρίοις

ἐν τοῖσδε πλησίοισι τρίβεσθαι μύσος.

χωρεῖτ’ ἄνευ βοτῆρος αἰπολούμεναι·

ποίμνης τοιαύτης δ’ οὔτις εὐφιλὴς θεῶν.

ΧΟ.

ἄναξ Απολλον ἀντάκουσον ἐν μέρει.
200

αὐτὸς σὺ τούτων οὐ μεταίτιος πέληι,

ἀλλ’ εἰς τὸ πᾶν ἔπραξας ὢν παναίτιος.

Actio:

197 iussu Apollinis Furiae e templi porta prorumpunt pecorum ritu cratibus emissorum.

Apparatus Criticus

²¹ κἀμοίγε κάμοί τε ἐκλύσεται, ἐκλύσεται.²² δὲ τε φυγὼn φεύγων ὢν δ’ δ’ ὢν οὗ ἐκείνου πάσεται πάσσεται παύσεται καρανιστῆρες καρανητήρες u supra prius η οὐκ ἄρ᾽ ἀνυστήρες corr. Stanley ἀποφθορᾶι ἀποφθοραί ἀκρωνία²³ λευσμός λευσμόν ὑπὸ ῥάχιν ὑπορράχιν ἀποπτύστης ἀπόπτυστοι²⁴ πλησίοισι πλησίοις²⁵ εἰς ὡς

ΑΠ.

πῶς δή; τοσοῦτο μήκος ἔκτεινον λόγου.

ΧΟ.

ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν.

ΑΠ.

ἔχρησα ποινὰς τοῦ πατρὸς πρᾶξαι. τί μή;
205

ΧΟ.

κἄπειθ᾽ ὑπέστης αἵματος δέκτωρ νέου.

ΑΠ.

καὶ προστραπέσθαι τούσδ᾽ ἐπέστελλον δόμους.

ΧΟ.

καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς;

ΑΠ.

οὐ γὰρ δόμοισι τοῖσδε πρόσφοροι μολεῖν.

ΧΟ.

ἀλλ᾽ ἔστιν ἡμῖν τοῦτο προστεταγμένον.
210

ΑΠ.

τίς ἥδε τιμή; κόμπασον γέρας καλόν.

ΧΟ.

τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν.

ΑΠ.

τί γὰρ γυναικὸς ἥτις ἄνδρα νοσφίσηι;

ΧΟ.

οὐκ ἂν γένοιθ᾽ ὅμαιμος αὐθέντης φόνος.

Εὐμενίδες (OCR draft) Experimental (Greek text of Aeschylus' Eumenides, edited by F. A. Paley, 1885.) — 64 focus

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.

Ὀρέστης

ἄναξ "Απολλον, οἶσθα μὲν τὸ μὴ ἀδικεῖν·
85

ἐπεὶ δ᾽ ἐπίστᾳ, καὶ τὸ μὴ ἀμελεῖν μάθε.

σθένος δὲ ποιεῖν εὐ φερέγγυον τὸ σόν.

Ἀπόλλων

μέμνησο, μὴ φόβος σε νικάτω φρένας.

σὺ δ᾽, αὐτάδελφον αἷμα καὶ κοινοῦ πατρὸς,

Ἑρμῆ, φύλασσε, κάρτα δ᾽ ἂν ἐπώνυμος,
90

πομπαῖος ἴσθι, τόνδε ποιμαίνων ἐμὸν

ἱκέτην. σέβει τοι Ζεὺς τόδ᾽ ἐκνόμων σέβας,

ὁρμώμενον βροτοῖσιν εὐπόμπῳ τύχῃ.

Κλυταιμνήστρας εἴδωλον

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.

Χορός

φονεὺς δ᾽ Ορέστης τῆσδε μητρὸς οἴχεται.
120

Κλυταιμνήστρας εἴδωλον

ὤζεις; ὑπνώσσεις; οὐκ ἀναστήσει τάχος;

Χορός

τί σοι πέπρακται πρᾶγμα πλὴν τεύχειν κακά;

Κλυταιμνήστρας εἴδωλον

ὕπνος πόνος τε, κύριοι ξυνωμόται,

δεινῆς δρακαίνης ἐξεκήραναν μένος.

Χορός

λάβε, λάβε, λάβε, λάβε, φράζου.
125

Κλυταιμνήστρας εἴδωλον

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.

Χοραγός

ἔγειρ᾽, ἔγειρε καὶ σὺ τήνδ᾽, ἐγὼ δὲ σέ.
135

εὕδεις; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον,

ἰδώμεθ᾽ εἴτι τοῦδε φροιμίου ματᾷ.

Χορός

ἰοὺ, ἰοὺ, πόπαξ. ἐπάθομεν, φίλαι

ἢ πολλὰ δὴ παθοῦσα καὶ μάταν ἐγώ, –

ἐπάθομεν πάθος δυσαχὲς, ὦ πόποι,
140

ἄφερτον κακόν.

ἐξ ἀρκύων πέπτωκεν, οἴχεται δ᾽ ὁ θήρ.

ὕπνῳ κρατηθεῖσ᾽ ἄγραν ὤλεσα.

ἰὼ, παῖ Διὸς, ἐπίκλοπος πέλει

νέος δὲ γραίας δαίμονας καθιππάσω,-
145

τὸν ἱκέταν σέβων, ἄθεον ἄνδρα καὶ

τοκεῦσιν πικρόν.

τὸν μητραλοίαν δ᾽ ἐξέκλεψας ὢν θεός.

τί τῶνδ᾽ ἐρεῖ τις δικαίως ἔχειν;

ἐμοὶ δὲ ὄνειδος ἐξ ὀνειράτων μολὸν
150

ἔτυψεν δίκαν διφρηλάτου

μεσολαβεῖ κέντρῳ

ὑπὸ φρένας, ὑπὸ λοβόν.

πάρεστι μαστίκτορος δαΐου δαμίου

βαρύ, τὸ περίβαρυ κρύος ἔχειν.
155

τοιαῦτα δρῶσιν οἱ νεώτεροι θεοὶ,

κρατοῦντες τὸ πᾶν δίκας πλέον·

φονολιβή θρόμβον

περὶ πόδα, περὶ κάρα-

πάρεστι γᾶς ὀμφαλὸν προσδρακεῖν αἱμάτων
160

βλοσυρὸν ἀρόμενον ἄγος ἔχειν,

ἐφεστίῳ δὲ, μάντις ὢν, μιάσματι

μυχὸν ἔχρανας αὐτόσσυτος, αὐτόκλητος,

παρὰ νόμον θεῶν βρότεα μὲν τίων,

παλαιγενεῖς δὲ Μοίρας φθίσας.
165

καμοί γε λυπρὸς, καὶ τὸν οὐκ ἐκλύσεται, ἀντ. γ΄.

ὑπό τε γᾶν φυγὼν οὔ ποτ᾽ ἐλευθεροῦται·

ποτιτρόπαιος ὢν δ᾽ ἕτερον ἐν κάρᾳ

μιάστορ᾽ ἐξ ἐμοῦ πάσεται.

Ἀπόλλων

ἔξω, κελεύω, τῶνδε δωμάτων τάχος
170

χωρεῖτ᾽, ἀπαλλάσσεσθε μαντικῶν μυχῶν

μὴ καὶ λαβούσα πτηνὸν ἀργηστὴν ὄφιν,

χρυσηλάτου θώμιγγος ἐξορμώμενον,

ἀνῆς ὑπ᾿ ἄλγους μέλαν᾿ ἀπ᾿ ἀνθρώπων ἀφρὸν,

ἐμοῦσα θρόμβους οὓς ἀφείλκυσας φόνου.
175

οὔτοι δόμοισι τοῖσδε χρίμπτεσθαι πρέπει·

ἀλλ᾽ οὗ καρανιστῆρες ὀφθαλμωρύχοι

δίκαι, σφαγαί τε, σπέρματός τ᾿ ἀποφθορᾷ

παίδων κακοῦται χλοῦνις, ἠδ᾽ ἀκρωνία

λευσμοί τε, καὶ μύζουσιν οἰκτισμὸν πολὺν
180

ὑπὸ ῥάχιν παγέντες. ἆρ᾿ ἀκούετε

οἷας ἑορτῆς ἔστ᾽ ἀπόπτυστοι θεοῖς

στέργηθρ᾽ ἔχουσαι; πᾶς δ᾽ ὑφηγεῖται τρόπος

μορφῆς. λέοντος ἄντρον αἱματορρόφου

οἰκεῖν τοιαύτας εἰκὸς, οὐ χρηστηρίοις
185

ἐν τοῖσδε πλησίοισι τρίβεσθαι μύσος.

χωρεῖτ᾽ ἄνευ βοτῆρος αἰπολούμεναι·

ποίμνης τοιαύτης δ᾽ οὔτις εὐφιλὴς θεῶν.

Χορός

ἄναξ "Απολλον, ἀντάκουσον ἐν μέρει.

αὐτὸς σὺ τούτων οὐ μεταίτιος πέλει,
190

ἀλλ᾽ εἷς τὸ πᾶν ἔπραξας, ὡς παναίτιος.

Ἀπόλλων

πῶς δή; τοσοῦτο μήκος ἔκτεινον λόγου.

Χορός

ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν.

Ἀπόλλων

ἔχρησα ποινὰς τοῦ πατρὸς πέμψαι. τί μήν;

Χορός

κἄπειθ᾽ ὑπέστης αἵματος δέκτωρ νέου.
195

Ἀπόλλων

καὶ προστραπέσθαι τούσδ᾽ ἐπέστελλον δόμους.

Χορός

καὶ τὰς προπομπούς δῆτα τάσδε λοιδορεῖς.

Ἀπόλλων

οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν.

Χορός

ἀλλ᾽ ἔστιν ἡμῖν τοῦτο προστεταγμένον.

Ἀπόλλων

τίς ἥδε τιμή; κόμπασον γέρας καλόν.
200

Χορός

τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν.

Ἀπόλλων

τί γάρ; γυναικὸς ἥτις ἄνδρα νοσφίσῃ;

Χορός

οὐκ ἂν γένοιθ᾽ ὅμαιμος αὐθέντης φόνος.

Ἀπόλλων

Εὐμενίδες (OCR draft) Experimental (Greek text of Aeschylus' Eumenides, edited by Friedrich Blass, 1907.) — 64 focus

ἄναξ Ἄπολλον, οἶσθα μὲν τὸ μὴ ἀδικεῖν·
85

ἐπεὶ δ᾽ ἐπίστᾶι, καὶ τὸ μὴ ἀμελεῖν μάθε·

σθένος δὲ ποιεῖν εὖ φερέγγυον τὸ σόν.

Ἀπόλλων

οὔτοι προδώσω· διὰ τέλους δέ σοι φύλαξ

ἐγγὺς παρεστώς, καὶ πρόσω δ᾽ ἀποστατῶν,
65

ἐχθροῖσι τοῖς σοῖς οὐ γενήσομαι πέπων.

καὶ νῦν ἁλούσας τᾶσδε τὰς μάργους ὁρᾶις·

ὕπνωι πεσοῦσαι δ᾽ αἱ κατάπτυστοι κόραι,

Νυκτὸς παλαιαὶ παῖδες, αἷς οὐ μείγνυται

θεῶν τις οὐδ᾽ ἄνθρωπος οὐδὲ θήρ ποτε·
70

κακῶν δ᾽ ἕκατι κἀγένοντ᾽, ἐπεὶ κακὸν

σκότον νέμονται Τάρταρόν θ᾽ ὑπὸ χθονός,

μισήματ᾿ ἀνδρῶν καὶ θεῶν Ὀλυμπίων.

ὅμως δὲ φεῦγε μηδὲ μαλθακὸς γένηι.

ἐλῶσι γάρ σε καὶ δι᾽ ἠπείρου μακρᾶς,
75

βιβῶντ᾽ ἀν᾿ αἰεί τινα 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.

μέμνησο, μὴ φόβος σε νικάτω φρένας.

σὺ δ᾽, αὐτάδελφον αἷμα καὶ κοινοῦ πατρός,

Ἑρμῆ, φύλασσε· κάρτα δ᾽ ὧν ἐπώνυμος
90

πομπαῖος ἴσθι, τόνδε ποιμαίνων ἐμὸν

ἱκέτην. σέβει τοι Ζεὺς τόδ᾽ ἐκνόμων σέβας,

ὁρμώμενον βροτοῖσιν εὐπόμπωι τύχηι.

Κλυταιμήστρα

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.

Χορός

Κλυταιμήστρα

μύζοιτ᾽ ἄν, ἁνὴρ δ᾽ οἴχεται φεύγων πρόσω·

φίλοι γάρ εἰσιν οὐκ ἐμοῖς προσεικότες.

Χορός
μυγμός.

Κλυταιμήστρα

ἄγαν γ᾽ ὑπνώσσεις κου κατοικτίζεις πάθος·

φονεὺς δ᾽ Ὀρέστης τῆσδε μητρὸς οἴχεται.

Χορός
ὠιγμός.

Κλυταιμήστρα

ὤιζεις, ὑπνώσσεις· οὐκ ἀναστήσηι τάχος;

τί σοι πέπρωται πρᾶγμα πλὴν τεύχειν κακά;
125

Χορός
ὠιγμός.

Κλυταιμήστρα

ὕπνος πόνος τε κύριοι συνωμόται

δεινῆς δρακαίνης ἐξεκήραναν μένος.

Χορός
μυγμὸς διπλοῦς ὀξύς.

λαβὲ λαβὲ λαβὲ λαβέ, φράζου.
130

Κλυταιμήστρα

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.

Χορός

ἔγειρ᾽, ἔγειρε καὶ σὺ τῆνδ᾽, ἐγὼ δὲ σέ.
140

εὕδεις; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον,

ἰδώμεθ᾽ εἴ τι τοῦδε φροιμίου ματᾶι.

ἰοὺ ἰοὺ πύπαξ. ἐπάθομεν, φίλαι

στρ. α

ἦ πολλὰ δὴ παθοῦσα καὶ μάτην ἐγώ –

ἐπάθομεν πάθος δυσαχές, ὦ πόποι, ἄφερτον

145

κακόν.

ἐξ ἀρκύων πέπτωκεν οἴχεταί θ᾽ ὁ θήρ.

ὕπνωι κρατηθεῖσ᾽ ἄγραν ὤλεσα.

ἰὼ παῖ Διός, ἐπίκλοπος πέληι,

ἀντ. α

νέος δὲ γραίας δαίμονας καθιππάσω,

150

τὸν ἱκέταν σέβων, ἄθεον ἄνδρα καὶ τοκεῦσιν πικρόν,

τὸν μητραλοίαν δ᾽ ἐξέκλεψας ὢν θεός.

τί τῶνδ᾽ ἐρεῖ τις δικαίως ἔχειν;

ἐμοὶ δ᾽ ὄνειδος ἐξ ὀνειράτων μολὸν
155

στρ. β 155

ἔτυψεν δίκαν διφρηλάτου

μεσολαβεῖ κέντρωι

ὑπὸ φρένας, ὑπὸ λοβόν.

πάρεστι μαστίκτορος δαΐου δαμίου

160

βαρύ τι περίβαρυ κρύος ἔχειν.

τοιαῦτα δρῶσιν οἱ νεώτεροι θεοί

κρατοῦντες τὸ πᾶν δίκας πλέον

ἀντ. β

φονολιβή θρόνον

περὶ πόδα, περὶ κάρα.

165

πάρεστι γᾶς ὀμφαλὸν προσδρακεῖν αἱμάτων

βλοσυρὸν ἀρόμενον ἅγος ἔχειν.

στρ. γ

ἐφεστίωι δὲ μάντις ὢν μιάσματι

μυχὸν ἐχράνατ᾿ αὐτόσσυτος, αὐτόκλητος,
170

παρὰ νόμον θεῶν βρότεα μὲν τίων,

παλαιγενεῖς δὲ μοίρας φθίσας.

κάμοί τε λυπρὸς καὶ τὸν οὐκ ἐκλύσεται,

ὑπό τε γᾶν φυγὼν οὐ ποτ᾽ ἐλευθεροῦται,
175

ποτιτρόπαιος ὢν δ᾽ ἕτερον ἐν κάρᾶι

μιάστορ᾽ εἶσιν οὗ πάσεται.

ἀντ. γ

Ἀπόλλων

ἔξω, κελεύω, τῶνδε δωμάτων τάχος

χωρεῖτ᾽, ἀπαλλάσσεσθε μαντικῶν μυχῶν,
180

μὴ καὶ λαβοῦσα πτηνὸν ἀργηστὴν ὄφιν,

χρυσηλάτου θώμιγγος ἐξορμώμενον,

ἀνῆις ὑπ᾽ ἄλγους μέλαν᾿ ἀπ᾿ ἀνθρώπων ἀφρόν,

ἐμοῦσα θρόμβους οὓς ἀφείλκυσας φόνου.

οὔτοι δόμοισι τοῖσδε χρίμπτεσθαι πρέπει·
185

ἀλλ᾽ οὗ καρανιστῆρες ὀφθαλμωρύχοι

δίκαι, σφαγαί τε, σπέρματός τ᾽ ἀποφθοραὶ

παίδων, κακοῦ τε χλοῦνις ἠδ᾽ ἀκρωνιά,

λευσμός τε, καὶ μύζουσιν οἰκτισμὸν πολὺν

ὑπὸ ῥάχιν παγέντες. ἆρ᾽ ἀκούετε
190

οἵας ἑορτῆς ἔστ᾽ ἀπόπτυστοι θεοῖς

στέργηθρ᾽ ἔχουσαι; πᾶς δ᾽ ὑφηγεῖται τρόπος

μορφῆς. λέοντος ἄντρον αἱματορρόφου

οἰκεῖν τοιαύτας εἰκός, οὐ χρηστηρίοις

ἐν τοῖσδε κληισίοισι τρίβεσθαι μύσος.
195

χωρεῖτ᾽ ἄνευ βοτῆρος αἰπολούμεναι.

ποίμνης τοιαύτης δ᾽ οὔτις εὐφιλὴς θεῶν.

Χορός

ἄναξ ῎Απολλον, ἀντάκουσον ἐν μέρει.

αὐτὸς σὺ τούτων οὐ μεταίτιος πέληι,

ἀλλ᾽ εἷς τὸ πᾶν ἔπραξας ὢν παναίτιος.
200

Ἀπόλλων

πῶς δή; τοσοῦτον μῆκος ἔκτεινον λόγου.

Χορός

ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν.

Ἀπόλλων

ἔχρησα, ποινὰς τοῦ πατρὸς πέμψας. τί μήν;

Χορός

κἄπειθ᾽ ὑπέστης αἵματος δέκτωρ νέου.

Ἀπόλλων

καὶ προστραπέσθαι τοῦσδ᾽ ἐπέστελλον δόμους.
205

Χορός

καὶ τὰς προπομποὺς δῆτα τᾶσδε λοιδορεῖς;

Ἀπόλλων

οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν.

Χορός

ἀλλ᾽ ἔστιν ἡμῖν τοῦτο προστεταγμένον.

Ἀπόλλων

τίς ἦδε τιμή; κόμπασον γέρας καλόν.

Χορός

τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν.
210

Ἀπόλλων

τί γὰρ γυναικὸς ἥτις ἄνδρα νοσφίσηι;

Χορός

οὐκ ἂν γένοιθ᾽ ὅμαιμος αὐθέντης φόνος.

Ἀπόλλων

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.)) — 143-175 focus

Chorus

Oh, oh! Alas! We have suffered, friends.
Indeed I have suffered much and all in vain.

We have suffered very painfully, oh! an unbearable evil. The beast has escaped from our nets and is gone.
Overcome by sleep, I have lost my prey.
145

149

Chorus

Oh! Child of Zeus, you have become a thief—

you, a youth, have ridden down old divinities—by showing respect to your suppliant, a godless man and cruel to a parent; although you are a god, you have stolen away a man that killed his mother.
What is there here that anyone shall call just?
150

155

Chorus

Reproach, coming to me in a dream, struck me like a charioteer with goad held tight, under my heart, under my vitals.
155

I can feel the cruel, the very cruel chill of the executioner’s destroying scourge.
160

162

Chorus

They do such things, the younger gods, who rule, wholly beyond justice, a throne dripping blood,

about its foot, about its head.
I can see the center-stone of the earth defiled with a terrible pollution of blood.
165

169

Chorus

Although he is a prophet, he has stained his sanctuary

with pollution at its hearth, at his own urging, at his own bidding; against the law of the gods, he has honored mortal things and caused the ancient allotments to decay.
170

174

Chorus

And he brings distress to me too, but he shall not win his release;

even if he escapes beneath the earth, he is never set free. A suppliant, he will acquire another avenger from his family.¹
175

Enters from the inner sanctuary.

Apollo

Out, I order you! Go away from this house at once,

leave my prophetic sanctuary, so that you may not be struck by a winged glistening snake² shot forth from a golden bow-string, and painfully release black foam, vomiting the clots of blood you have drained from mortals.
180

It is not right for you to approach this house; no, your place is where the punishments are beheading, gouging out of eyes, cutting of throats, and where young men’s virility is ruined by destruction of seed; where there is mutilation and stoning, and where those who are impaled beneath their spine moan long and piteously.
185

Do you hear what sort of feast is your delight? You are detested by the gods for it. The whole fashion of your form sets it forth. Creatures like you should live in the den of a blood-drinking lion, and not inflict pollution
190

on all near you in this oracular shrine. Be gone, you goats without a herdsman! No god loves such a flock.
195

Chorus

Lord Apollo, hear our reply in turn. You yourself are not partially guilty of this deed;

you alone have done it all, and are wholly guilty.
200

Apollo

What do you mean? Draw out the length of your speech this much.

Chorus

Through your oracle, you directed the stranger to kill his mother.

Apollo

Through my oracle, I directed him to exact vengeance for his father. What of it?

Chorus

And then you agreed to take the fresh blood on yourself.

Apollo

And I ordered him to turn for expiation to this house.
205

Chorus

And do you then rebuke us, the ones who escorted him here?

Apollo

Yes, for you are not fit to approach this house.

Chorus

But this has been assigned to us—

Apollo

What is this office of yours? Boast of your fine privilege!

Chorus

We drive matricides from their homes.
210

Apollo

But what about a wife who kills her husband?

Chorus

That would not be murder of a relative by blood.

213

Apollo

Then truly you dishonor and bring to nothing the pledges of Hera, the Fulfiller, and Zeus.³

Cypris too is cast aside, dishonored by this argument, and from her come the dearest things for mortals. For marriage ordained by fate for a man and a woman is greater than an oath and guarded by Justice. If, then, one should kill the other and you are so lenient
215

as not to punish or visit them with anger, I claim that you unjustly banish Orestes from his home. For I see you taking the one cause very much to heart, but clearly acting more leniently about the other. But the goddess Pallas will oversee the pleadings in this case.
220

Chorus

I will never, never leave that man!
225

Apollo

Pursue him then and get more trouble for yourself.

Chorus

Do not cut short my privileges by your words.

Apollo

I would not take your privileges as a gift.

Chorus

No, for in any case you are called great at the throne of Zeus.

But as for me—since a mother’s blood leads me, I will pursue my case against this man and I will hunt him down. Exeunt.
230

Apollo

And I will aid my suppliant and rescue him! For the wrath of the one who seeks purification is terrible among mortals and gods, if I intentionally abandon him. Enters the Sanctuary.

The scene changes to Athens , before the temple of Athena. Enter Hermes with Orestes, who embraces the ancient image of the goddess.

Orestes

Lady Athena, at Loxias’ command I have come. Receive kindly an accursed wretch, not one who seeks purification, or with unclean hand, but with my guilt’s edge already blunted and worn away at other homes and in the travelled paths of men.
235

Going over land and sea alike, keeping the commands of Loxias’ oracle, I now approach your house and image, goddess. Here I will keep watch and await the result of my trial.
240

The Furies enter dispersedly, hunting Orestes’ trail by scent.

Chorus

Aha! This is a clear sign of the man. Follow the hints of a voiceless informer. For as a hound tracks a wounded fawn, so we track him by the drops of blood. My lungs pant from many tiring struggles, for I have roamed over the whole earth,
245

and I have come over the sea in wingless flight, pursuing him, no slower than a ship. And now he is here somewhere, cowering. The smell of human blood gives me a smiling welcome.
250

254

Look! Look again!

Look everywhere, so that the matricide will not escape by secret flight, with his debt unpaid!
Yes, here he is again with a defense; his arms twisted around the image of the immortal goddess,
255

he wishes to be tried for his debt.⁴
But that is not possible; a mother’s blood upon the earth is hard to recover—alas, the liquid poured on the ground is gone.
But you must allow me in return to suck
260

the red blood from your living limbs. May I feed on you—a gruesome drink!
I will wither you alive and drag you down, so that you pay atonement for your murdered mother’s agony.
And you will see any other mortal who has sinned by not honoring
265

a god or a stranger or dear parents, each having a just punishment.
For Hades is mighty in holding mortals to account under the earth,
270

and he observes all things and within his mind inscribes them.
275

276

Orestes

Taught by misery, I know many purification rituals, and I know where it is right to speak and equally to be silent; and in this case, I have been ordered to speak by a wise teacher.

For the blood is slumbering and fading from my hand, the pollution of matricide is washed away; while it was still fresh, it was driven away at the hearth of the god Phoebus by purifying sacrifices of swine. It would be a long story to tell from the beginning,
280

how many people I have visited, with no harm from association with me. Time purges all things, aging with them.
So now with a pure mouth I piously invoke Athena, lady of this land, to come to my aid. Without the spear,
285

she will win me and my land and the Argive people as faithful and true allies for all time. But whether in some region of the Libyan land, near the waters of Triton, her native stream, she is in action or at rest,⁵
290

aiding those whom she loves, or whether, like a bold marshal, she is surveying the Phlegraean ⁶ plain, oh, let her come—as a goddess, she hears even from far away—to be my deliverer from distress!
295

The Eumenides (OCR draft) Experimental (The Eumenides. Theodore Alois Buckley, 1849.) — 64 focus

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 , 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 along the land trod in your wander ings, and over the deep, and the sea-girt cities. And be not wearied, driven herd-like through this toil: but coming to the city of Pallas sit down having taken in your arms 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.

ORESTES

King Apollo thou knowest indeed to be just, and since thou knowest this, learn also not to be unmindful, but your power is an assurance that you will do things well.

APOLLO

Remember, let not fear overcome you in mind. And do you, my brother, of a common father's blood, Mercury, guard him; and, being very rightly named, be a conductor, taking care of this my suppliant. Jove reveres excessively 6

this [thine] office, coming to mortals with well-conducting fortune. [ Exit ORESTES, conducted by HERMES. The Ghost of CLYTEMNESTRA ascends 1

.]

GHOST OF CLYTEMNESTRA

Sleep on, will ye ? 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 , for the slumbering mind is keen in its eyes , but during day the fate of mortals can not foresee futurity. Full oftentimes have ye tasted of my offerings , 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 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 . 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.

CHORUS

Seize, seize, seize, seize, take heed 1

.

GHOST OF CLYTEMNESTRA

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.

CHORUS

Do you rouse, and rouse her, but I [rouse] you. Dost sleep? arise, and having spurned off sleep, let us see if any of this prelude is vain.

Ah! ah! We have suf fered friends, (certainly now I have suffered much and in vain) we have suffered affliction dire, O gods, intolerable ill. The beast has fallen from out the toils, and is gone. Over come by sleep I have lost my prey.

O son of Jove, thou art thievish, and thou a young god hast ridden down aged deities, reverencing [this] suppliant, an impious man and bitter to his parents, and, god though you be, you have stolen away the matricide. Which of these things will one say is just?

But to me reproach coming from dreams has struck me, like a charioteer, with a middle-seizing goad. At my heart, at my liver there is present a grievous pain from a scourger, an hostile executioner, so that I have a very griev ous chill.

Such things do the younger gods, exercising might in all things beyond right. One may behold earth's navel stone having taken on itself a blood-dropping clot about foot and head, so as to have a terrible defilement of bloodshed.

But being a prophet, thou hast defiled with domestic pollution thy shrine, self-invited, self-called, contrary to the law of gods honouring mortal things , and having destroyed the ancient fates;

and severe to me , he shall yet not deliver him (Orestes,) and having fled beneath the earth, never shall he be set free. But being guilty, he shall find another avenging deity on his head.

APOLLO

Out, I bid you depart with speed from these abodes; begone from the prophetic shrines, lest even having received the winged swift snake , hurled from the golden string, you send forth through pain the black foam [sucked] from men, vomiting the clots of gore which you have drawn. By no means is it fitting to approach these abodes, but where there are head-cutting, eye-digging revenges and slaughters, and the vigour of boys is injured, and destruction of the seed, and maiming, and stoning, [and where] those impaled by the spine groan with much wailing. Hear, you, abhorred by the gods, of what a feast you have the delight? but the whole fashion of your form leads to this. It is fit that such should inhabit the cave of the blood-sucking lion, not to tarry in these oracular seats, an abomination to the neighbours. Be gone, you who feed without a keeper; but none of the gods has regard for such an herd.

CHORUS

Royal Apollo, hear our reply in turn. You yourself are not a sharer in these things, but have done them alto gether, being the entire cause.

APOLLO

How now? thus far extend your speech 5

.

CHORUS

You enjoined by oracles, so that the stranger should slay his mother.

APOLLO

I enjoined by oracles that he should inflict vengeance on account of his father: what then?

CHORUS

And next you promised [to be] an advocate 6

of new bloodshed.

APOLLO

And I bade him betake himself to these abodes.

CHORUS

And you revile forsooth these [his] attendants.

APOLLO

For it is not proper that they should come to these abodes.

CHORUS

But this is commanded to us.

APOLLO

What honour is this? boast of a glorious office.

CHORUS

We drive the murderers of their mother from their homes.

APOLLO

But what [of the slayer] of a woman who has deprived her husband of life?

CHORUS

The blood of kindred should not be shed by kindred.

APOLLO

LES EUMÉNIDES (OCR draft) Experimental (LES EUMÉNIDES. Paul Mazon, 1920-1925.) — 64 focus

même les maisons d'autrui.

Elle s'éloigne par la droite. La porte du temple s'ouvre : on aperçoit Oreste accroupi près de l'Ombilic. Apollon est debout près de lui. Les Érinyes dorment sur des sièges.

APOLLON.

Non, je ne te trahirai pas; sans relâche,
veillant sur toi, à tes côtés comme de loin, je ne serai pas tendre à tes ennemis. Déjà tu vois ici domptées ces furieuses. Les voilà, vaincues par le sommeil, les vierges mau- dites, les vieilles filles d'un antique passé, que jamais
n'approche dieu, homme ni bête. Nées pour le mal, elles ont en partage l'Ombre, où se plaît le mal, et le Tartare souterrain, exécrées et des hommes et des dieux de l'Olympe. Fuis pourtant, ne te relâche pas. Elles vont te pour-
suivre à travers tout un continent, te chassant tour à tour de chaque terre ouverte à tes pas vagabonds, puis par delà

LES EUMÉNIDES

[APOLLON]

la mer et les cités des îles. Mais ne te lasse pas de paître ainsi ta peine, avant d'avoir atteint la cité de Pallas. Alors
tombe à genoux, étreins l'antique image, et là, avec des juges, des mots apaisants, je saurai trouver le moyen de te délivrer à jamais de tes peines. N'est-ce pas moi qui t'ai décidé à percer le sein d'une mère ?

ORESTE.

Sire Apollon, tu sais être juste : dès lors, apprends aussi à être vigilant, et ta puissance est garante de tes bienfaits.

APOLLON.

Ne l'oublie pas, la peur ne doit pas abattre ton âme. Et toi, frère, en qui coule le sang de notre père,
Hermès, veille sur lui. (Hermès apparaît.) Justifie ton nom, sois le Guide qui conduira mon suppliant. Tu le sais, Zeus pratique lui-même ce respect des proscrits qui va porter aux mortels le secours d'un guide propice ¹.

Apollon disparaît. Hermès et Oreste sortent du temple et s'éloignent par la gauche. L'Ombre de Clytemnestre se montre brusquement au milieu du temple.

L'OMBRE DE CLYTEMNESTRE.

Dormez donc à votre aise : ah!

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

LES EUMÉNIDES

[L'OMBRE DE CLYTEMNESTRE]

voir est refusé quand vient le jour ². N'avez-vous pas souvent humé de mes offrandes, libations sans vin, sobres breu- vages apaisants? N'ai-je pas offert plus d'une victime, la nuit, à vos saints repas, sur l'autel flambant, à une heure
ignorée de tous les autres dieux ³? Et tout cela, aujourd'hui, je le vois foulé aux pieds! Lui, s'évade, disparaît comme un faon, et, d'un bond léger, le voilà hors du filet, qui vous salue d'une magnifique grimace! Entendez-moi : il y va de ma
vie, à moi ⁴! Reprenez donc vos sens, déesses de l'Enfer. Du fond de vos songes, Clytemnestre vous appelle.

Grondement du Chœur.

[L'OMBRE DE CLYTEMNESTRE]

Ah! vous pouvez gronder! l'homme a disparu, lui, et
court au loin. Les miens ont à qui recourir — et moi, non!

Grondement du Chœur.

[L'OMBRE DE CLYTEMNESTRE]

Vraiment, tu dors trop, sans pitié pour ce que j'endure. Et mon assassin, le parricide Oreste, a disparu!

Cri inarticulé du Chœur.

[L'OMBRE DE CLYTEMNESTRE]

Tu cries, tu dors : allons vite, debout! T'aurait-on alloué
d'autre lot que de faire souffrir ?

Cri inarticulé du Chœur.

[L'OMBRE DE CLYTEMNESTRE]

Le sommeil, la fatigue, conjurés invincibles, ont épuisé la fougue du farouche dragon.

Double grondement strident du Chœur ⁵. LES EUMÉNIDES

[L'OMBRE DE CLYTEMNESTRE]

voir est refusé quand vient le jour ⁶. N'avez-vous pas souvent humé de mes offrandes, libations sans vin, sobres breu- vages apaisants? N'ai-je pas offert plus d'une victime, la nuit, à vos saints repas, sur l'autel flambant, à une heure
ignorée de tous les autres dieux ⁷? Et tout cela, aujourd'hui, je le vois foulé aux pieds! Lui, s'évade, disparaît comme un faon, et, d'un bond léger, le voilà hors du filet, qui vous salue d'une magnifique grimace! Entendez-moi : il y va de ma
vie, à moi ⁸! Reprenez donc vos sens, déesses de l'Enfer. Du fond de vos songes, Clytemnestre vous appelle.

Grondement du Chœur.

[L'OMBRE DE CLYTEMNESTRE]

Ah! vous pouvez gronder! l'homme a disparu, lui, et
court au loin. Les miens ont à qui recourir — et moi, non!

Grondement du Chœur.

[L'OMBRE DE CLYTEMNESTRE]

Vraiment, tu dors trop, sans pitié pour ce que j'endure. Et mon assassin, le parricide Oreste, a disparu!

Cri inarticulé du Chœur.

[L'OMBRE DE CLYTEMNESTRE]

Tu cries, tu dors : allons vite, debout! T'aurait-on alloué
d'autre lot que de faire souffrir ?

Cri inarticulé du Chœur.

[L'OMBRE DE CLYTEMNESTRE]

Le sommeil, la fatigue, conjurés invincibles, ont épuisé la fougue du farouche dragon.

Double grondement strident du Chœur ⁹. LES EUMÉNIDES (Μυγμός διπλοῦς ὀξύς)

LE CHOEUR.

Attrape! attrape! attrape!

attrape! Gare!

L'OMBRE DE CLYTEMNESTRE.

Tu poursuis la bête en songe et tu donnes de la voix comme un chien hanté sans répit par le soin de sa besogne: qu'as-tu donc ? debout! que la fatigue n'ait pas raison de toi! Ne va pas, amollie par le sommeil, méconnaître le tort qui t'est fait. Laisse
ton cœur endurer de justes reproches : ce sont les aiguil- lons du sage. Puis, sur cet homme, exhale ton haleine sanglante, dessèche-le au souffle embrasé de ton sein. Suis- le, exténue-le par une poursuite nouvelle.

L'Ombre disparaît.

LE CORYPHÉE.

Eh toi! réveille, réveille celle-là, comme je fais pour toi. Tu

dors : debout! repousse du pied le sommeil, et voyons s'il n'y a pas dans ce présage quelque part d'illusion.

Une à une, les Érinyes se réveillent et s'agitent bruyamment. Agité.

LE CHOEUR.

Ah! malheur! malheur! quelle souffrance, amies! J'ai déjà pourtant assez souffert pour rien. Ah! la douloureuse souffrance! Las! l'intolérable peine! La bête hors des rets a sauté et disparu. A céder au sommeil j'ai perdu ma proie

.
Ah! fils de Zeus, tu n'es qu'un larron. Tu es jeune, et tu écrases d'antiques divinités! Et tu gardes tes respects pour le suppliant, l'impie cruel à sa mère! Tu es dieu, et tu nous veux dérober un parricide ! Qui trouverait là ombre de justice?

LES EUMÉNIDES

[LE CHOEUR]

Du fond de mes songes un outrage est venu — brutal comme l'aiguillon qu'un cocher empoigne en plein manche me frapper au cœur, au foie. Oui, je sens en moi, comme

sous le fouet ¹⁰ d'un bourreau féroce, passer un cruel, trop cruel frisson.

Voilà donc les façons de ces jeunes dieux, qui veulent régner sur le monde sans souci de la Justice. Ah! le trône
ensanglanté ¹¹! au pied, à la cime, oui, je le vois, l'Ombilic du monde, chargé de la souillure terrifiante d'un meurtre.

Le foyer de

sa demeure, le Devin l'a sali lui-même : qui
l'y forçait? qui l'en priait? Il a passé outre à la loi des dieux et, pour honorer des mortels, déchiré l'antique partage ¹².

Il y gagne ma haine, sans m'arracher son protégé : même
s'il fuit sous la terre, l'homme ne sera pas libéré. Avec sa souillure, où il ira, il trouvera un vengeur ¹³ prêt à son tour à s'abattre sur son front.

Apollon apparaît soudain, l'arc tendu.

APOLLON.

Dehors!

je l'ordonne; vite, hors de chez
moi! Débarrasse le sanctuaire prophétique, si tu ne veux que t'atteigne le serpent à l'aile blanche, qui, bondissant de

LES EUMÉNIDES

[APOLLON]

l'arc d'or, te fera cracher douloureusement la noire écume que tu dois aux humains et rendre en lourds caillots tout
le sang que tu tiras d'eux. Il ne vous sied pas d'approcher de cette demeure. Votre place est aux lieux où la justice abat des têtes et arrache des yeux, où l'on ouvre des gorges, où, pour tarir leur fécondité, la fleur de leur jeunesse est ravie aux enfants, où on mutile, où on lapide, et où gronde la longue plainte des hommes plantés sur le
pal. Voilà — entendez-vous, monstres en horreur aux dieux ! — les fêtes qui font vos délices. Et tout votre aspect y répond. C'est dans l'antre d'un lion buveur de sang qu'il vous convient de vivre, au lieu de venir en ce
temple fatidique infliger votre souillure à autrui. Allez, allez paître sans berger: d'un troupeau pareil nul dieu n'a souci.

LE CORYPHÉE.

Sire Apollon, entends-moi à mon tour.
Tu es toi-même, non complice, mais bien seul, et de tout, entièrement coupable.

APOLLON.

Et comment? ne réponds qu'à ma seule question.

LE CORYPHÉE.

Ton oracle à ton hôte dicta le par- ricide.

APOLLON.

Mon oracle lui dit : « Va, venge un père ¹⁴»: eh bien ?

LE CORYPHÉE.

Tu promis d'accueillir sa sanglante souillure.

APOLLON.

Et lui dis de chercher ici son seul refuge.

LE CORYPHÉE.

Et, son cortège alors, pourquoi l'in- vectiver ?

APOLLON.

C'est que cette demeure n'est pas faite pour lui.

LE CORYPHÉE.

Je ne fais rien pourtant que de remplir ma tâche.

LES EUMÉNIDES

APOLLON.

Quel est donc ce beau rôle ? Va, chante m'en la gloire!

LE CORYPHÉE.

C'est nous qui, de leur toit, chassons les parricides.

APOLLON.

Et la femme qui tue son époux, celle là...?

LE CORYPHÉE.

Son crime n'a pas fait couler son propre sang.

APOLLON.

Ah!

The Furies (OCR draft) Experimental (The Furies. Robert Potter, 1779.) — 64 focus

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

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

APOLLO.

Graſp her time-honour'd image. Holding there
105

Concordant counſels, lenient of these ills,

We shall not want the means to heal thy pains,

And ratify thy peace: for at my bidding

Thy ſword is purple with thy mother's blood.

ORESTES.

'Tis not unknown to thee, royal Apollo,
110

That I have done no deed of baſe injustice:

This known, forſake not, ſlight not my juſt cauſe:

Strong is thy pow'r, and faithful to defend.

APOLLO.

Remember: let not fear unman thy mind.

And thou, my brother, by our ties of blood,
115

Our common parent, I adjure thee, Mercury,

Protect him: rightly if the name of guide

Be thine, be thou his guide; defend my ſuppliant;

For Jove with reverence looks on mortal man,

That awefully reveres our guiding pow'r,
120

To

To the FURIES ſleeping.

The GHOST of CLYTEMNESTRA.

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

The GHOST of CLYTEMNESTRA.

Oft' have ye taſted

My temp'rate off'rings mix'd with fragrant honey,

Grateful libations: oft' the hallow'd feaſt

Around my hearth, at midnight's folemn hour,

When not a God ſhar'd in your rites:
140

but this,

All this I ſee diſparag'd now, and ſcorn'd;

And he is fled, light as the bounding roe,

Burſt from your nets, with many' a bitter ſcoff.

Hear me, O hear! 'tis for my foul's repoſe
145

I plead: rouſe your keen ſenſe, infernal pow'rs,

'Tis Clytemneſtra calls you in your dreams.

The GHOST of CLYTEMNESTRA.

Deep is your ſleep; mean while he diſtant flies:

I aſk your aid; elſe not a ſuppliant comes

To interrupt your reſt: ſupine you lie
150

In dead repoſe, nor pity my afflictions;

Meanwhile Oreſtes flies: ſhall he eſcape,

The murd'rer of his mother?

Sound thy ſleep,

And loud thy deep-drawn breath. Haſt thou
155

e'er done

Ought, but fell deeds of miſchief? Rouſe, awake:

The terrors of the dragon loſe their force,

Quench'd in the dark profound of toil and ſleep.

CHORUS
asleep.

Seize him there, ſeize him, ſeize him, take good heed.
160

The GHOST of CLYTEMNESTRA.

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

CHORUS
awaking.

Awake, ariſe: rouſe her as I rouſe thee.

Yet doſt thou ſleep? Leave thy repoſe; ariſe:

Look we if this firm guard hath been in vain.

Ha, ſiſters, ha! 'tis baſe, 'tis foul;

Vain is our labour, vain our care:

175

This inſult ſtings my tortur'd ſoul,

Untaught contempt and wrong to bear.

Whilſt overpow'r'd with ſleep I lay,

Burſt from the net eſcapes the prey.

Great triumph, treach'rous ſon of Jove,

180

In youth's freſh prime to mock my age!

Thee cou'd this impious ſuppliant move

(And thou a God) whoſe cruel rage

Plung'd in his mother's breast his ſword?

Yet thou hast ſcreen'd the wretch abhorr'd.

185

CHORUS
awaking.

Claſhing her ſcourge with hideous ſound

Reproach upon my ſlumbers ſtole;

Deep in my heart impreſs'd the wound,

E'en yet chill horror ſhakes my ſoul.

These are the deeds in miſrule's hour

190

When youthful Gods uſurp the pow'r.

See all defil'd with gore thy throne,

There fate the murd'rer dropping blood.

Yet theſe pollutions are thy own;

From thee the call, the impulſe flow'd:
195

Such grace, deſpis'd th' age-honour'd Fates',

Your new unhallow'd ſhrines awaits.

CHORUS
awaking.

And ſhall this wretch in ſafety breath,

Screen'd by thy pow'r ſevere to me;

No: let him fly the earth beneath,

200

Never, he never ſhall be free:

No: as he dared this murd'rous deed,

Murder ſhall fall upon his head.

APOLLO.

Hence, I command you, from my hallow'd ſeat

Begone with ſpeed; quit this oracular ſhrine:

205

This is no place to ſnatch your winged ſerpents,

And hurl them from your golden-twifted ſſtring,

To wring the black blood from the human heart

With torture, then diſgorge your horrid feaſt

Of clotted gore: Such guests my houſe abhors.

210

Begone where vengeance with terrific rage

Digs out the eyes, or from the mangled trunk

Remorſeleſs rends the head; to flaughters go,

Abortions, lurking ambush, rampir'd force,

To ſuff'rings, to impalements, where the wretch
215

Writhes on the ſtake in tortures, yelling loud

With many' a ſhriek: In feaſts like these, ye hags

Abhorr'd, is your delight; ſufficient proof

That execrable form: the deſert wild,

Where the blood-rav'ning lion makes his den,
220

Such ſhou'd inhabit; nor with impure tread

Pollute theſe golden ſhrines: begone, and graze

Without a keeper; for of ſuc an herd

Th' indignant Gods diſdain to take the charge.

CHORUS.

Now, royal Phœbus, hear me ſpeak: in this
225

Not an aſſociate art thou, but alone

Thou didst this deed, and thine alone the blame.

APOLLO.

Why this to me? Inform me; but be brief.

CHORUS.

Thy voice, pronounc'd from this oracular

Injoin'd this wretch to ſhed his mother's blood.
230

APOLLO.

Injoin'd him to avenge his father's death.

CHORUS.

To this ſtrange murder promis'd thy protection.

APOLLO.

I charg'd him to ſeek refuge in this ſhrine,

CHORUS.

But these attendants thou with taunts inſulteſt.

APOLLO.

Unworthy they t' approach this ſacred ſeat.
235

CHORUS.

Such was our charge: we come not uncommanded.

APOLLO.

What is that honour? Make the glorious boaſt.

CHORUS.

To drive the murd'rers of their mothers hence.

APOLLO.

What, fav'ring her, whoſe bold hand flew her husband?

CHORUS.

Nor ſhou'd his hands be ſtain'd with kindred blood.
240

APOLLO.

Eschilo, Le Eumenidi: traduzione italiana di Ettore Romagnoli (OCR draft) Experimental (Eschilo, Le Eumenidi: traduzione italiana di Ettore Romagnoli. Ettore Romagnoli, 1922.) — 64 focus

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:

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

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

t'inseguiranno; o sia che tu per vasti

piani sospinga l'errabondo piede,

o su le popolose isole e il pelago :

né sostener questa fatica stanco

te renda.

E giunto alla città di Pàllade,

posa, e l'antico simulacro abbraccia.

Quivi saranno giudici e ragioni

per farli miti; e spedïenti avrò

che te per sempre dagli affanni sciolgano:

100

ché io t'indussi a uccidere tua madre.

ORESTE

O sire Apollo, essere giusto sai.

Poi che sai questo, sappi anche esser memore.

La potenza d'oprare è in te ben salda.

APOLLO

Ricorda! Né terror ti vinca l'anima.
105

Ermete, e tu ch'ài padre il padre mio,

come, o fratello, il nome tuo pur suona,

sii custode, sii guida a questo supplice

mio, sii pastore.

Giove stesso onora,
110

quando la sorte ad essi arride, i supplici.

CLITENNESTRA

Ehi là! Dormite? E che bisogno ho io

di sonnacchiose?

Perché m'offendete

cosí?

115

Perché questa diversa legge?

Neppur fra i morti, poi che morte diedi,

evito io l'onta, ed erro in turpe bando:

ahi!, triste taccia, vi so dir, mi dànno!

Ma il male ch'io patii dai miei piú prossimi,

120

che fui sgozzata per man di mio figlio,

nessun dei Numi pensa a vendicarmene.

Queste mie piaghe l'animo tuo scorga:

pupille acute ha l'animo nel sonno,

anche se desto poco lungi vede.

125

Eppur molti lambiste, ed io v'infusi,

libamenti di pure acque e di miele ;

e v'imbandii presso la sacra fiamma

notturne àgapi, quando eran deserte

l'are d'ogni altro Nume.

130

E tutto ciò

ora lo veggo sotto i pie' calpesto.

E colui v'ha deluse, e fugge, simile

a cerbiatto:

di mezzo alle reti, agile

135

via si lanciò, di voi si prese gioco.

Udite, dunque:

ch'io vi parlo, inferme

Dive, con tutta l'anima: destatevi:

io nel sonno vi chiamo, io Clitennestra.

140

FURIE

Russano.

CLITENNESTRA

Voi russate, e quell'uom fugge, è lontano:

ché non son pari ai miei gli amici suoi !

FURIE

Russano.

CLITENNESTRA

Troppo dormi, e di me non ti dài cura;
145

e Oreste, quei che uccise me, s'invola.

FURIE

Russano.

CLITENNESTRA

Sonnecchi, russi? Non ti desti? Sbrígati!

Non sai tu dunque fare altro che mali?

FURIE

Russano.
150

CLITENNESTRA

Stanchezza e sonno insieme congiurarono,

e la forza alla fiera idra fiaccarono.

FURIE

Ghermisci, ghermisci, ghermisci, ghermisci!

CLITENNESTRA

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!

Vedi il tuo smacco! Non t'afflosci il sonno!

Le mie giuste rampogne il cuor ti cruccino.

Son le rampogne, per chi senno ha, pungoli.

Sopra lui soffia il tuo fiato sanguineo,

160

consumalo con l'alito, col fuoco

dei tuoi visceri, ancora inseguilo, ardilo!

FURIA I
²

Svégliati! E sveglia quella, io sveglio questa.

³

Dormi? Déstati, dunque, e al sonno càlcitra:

vediam se il sonno fu vano preludio.
165

⁴ 1

FURIA II

Ahimè, che smacco soffrimmo, compagne !

FURIA III

Ahimè, travaglio che invano ho durato!

FURIA IV

Ahi quale affronto, che male insoffribile

dobbiamo plorare!

FURIA V

Da le reti balzò, fugge la fiera!
170

FURIA VI

Vinta dal sonno, perduta ho la preda.

⁵ 1

FURIA II

Figlio di Giove, ben tu sei furace.

FURIA III

Le antiche Dive, calpesti tu giovine!

FURIA IV

Benigno al supplice, all'uom senza Iddio,

funesto ai parenti,
175

un matricida, tu, Nume, hai salvato.

FURIA V

Chi potrà dire che giusta è tale opera ?

SEMICORO I

Una rampogna nel sogno giunse,

come l'auriga che a mezzo il pungolo

stringe; ed il fegato

180

mi batte, e l'anima.

Sotto il flagello

del reo carnefice,

un gelo un brivido ghiaccio m'assidera.

SEMICORO II

Tali, dei nuovi Numi le gesta.

185

Contro Giustizia tengono un seggio

che tutto or gemica

grumi sanguinei.

Contaminata

la sacra pietra

190

scorgi dall'orride macchie del sangue.

SEMICORO I

Ei, ch'è pur vate, con brama spontanea,

bruttava i recessi fatidici

di macchia domestica;

e, contro le leggi dei Superi,

195

le Norme antichissime

struggeva, ad onor d'un effimero.

SEMICORO II

A me diviene odïoso: né libero

sarà che mai renda quell'empio,

se pur fra le tènebre.

200

del suolo fuggisse.

È colpevole :

a lui nuovo Dèmone

piombare dovrebbe sul cérebro.

SECONDO EPISODIO⁶

APOLLO

Via di qui, ve l'impongo, uscite súbito,
205

abbandonate questo antro fatidico,

sí che la scintillante alata serpe

non si lanci su te dall'aurea corda,

e tu non debba, per l'algor, dai visceri

negra spuma cacciar, vomendo i grumi
210

che sorbisti, di strage.

A queste case

tu non devi il tuo pie' volger; ma dove

si mozzan capi e forano pupille

con giudizi cruenti, ove dei pargoli
215

si offende il boccio e si distrugge il seme,

dove si muor sotto le pietre, o gente

supina, ai pali infissa, ulula e mugola.

E perché, l'intendete ?, a voi dilette

son tali feste, i Numi v'aborriscono.
220

E all'esser vostro ben la forma addicesi.

D'un lion sanguinario a voi conviene

cercare l'antro; e gli opulenti oracoli

non insozzar con la lordura vostra.

Su via, senza pastore uscite a branco:

225

ché niun dei Numi amico è di tal gregge!

CORIFEA

Ascoltami a tua volta, o sire Apollo.

Complice tu non sei di tal delitto :

solo tu lo compiesti, e n'hai la colpa.

APOLLO

Come? Piú a lungo questo punto spiegami!
230

CORIFEA

L'uom tu spingesti a uccidere sua madre.

APOLLO

Il padre a vendicar l'indussi! Ebbene ?

CORIFEA

Del nuovo scempio poi t'offristi a tergerlo.

APOLLO

E l'indussi a scampare entro il mio tempio.

CORIFEA

E noi che l'inseguiam perché vituperi ?…..
235

APOLLO

In questa casa entrar non v'è concesso.

CORIFEA

Pure è questo per noi prefisso debito.

APOLLO

Quale? Di' questo tuo gran privilegio!

CORIFEA

Via dalle case i matricidi spingere.

APOLLO

Pur se la madre il suo consorte uccise?...
240

CORIFEA

Non si macchiò di consanguinea strage.

APOLLO

Aeschylus, Eumenides: versio Latina Ioannis Sanravii (OCR draft) Experimental (Aeschylus, Eumenides: versio Latina Ioannis Sanravii. Ioannes Sanravius, 1555.) — 64 focus

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.

Ore.

O rex Apollo, nosti enim non iniuria afficere,

Verùm enimuerò ſcias, & diſce non cunctari.
90

Robur uerò tuum facere idoneum.

Apo.

Recordare ne tibi metus uincat mentem.

Tu uerò fraternum ſanguinem, & communi patris

Mercuri custodi, admodum exiſtens eiufdem nominis,

Deductor esto. Hunc uerò regens meum
95

Supplicem colit ſanè Iupiter cultum ex legibus,

Impellentem mortalibus bona duce fortuna.

Cly. Idolum

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

Cho.

Muſsitatiō. Cly. muſsitē, ut uenit fugiēs pro

Cly. Idolum

Amicis enim meis non ſunt ſupplices.

Cho.

Stridor. Cly. Valde dormies, et non miſericor-

Cly. Idolum

diam implorabis affectu.

Interfector huius matris Oreſtes uenit.
125

Cho.

Stridor.

Cly. Idolum

Clamas, dormis, non ſurges celeriter?

Quod negocium destinatum est niſi tibi facere malas?

Cho.

Clamor.

Cly. Idolum

Somnus, labor & domini coniurati
130

Grauis dracenæ effutiuerunt furorem.

Cho.

Stridor duplus acutus.

Accipe, accipe, accipe. intellige.

Cly. Idolum

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.

Cho.

Suſcita ſuſcita & tu illum, & ego te.

Dormis, ſurge, reſiliens à ſomno,

Vt ſciamus ſi in hoc procœmio inſanit.
145

Cho.

Heu, heu, Popax paſsi ſumus, ò amicæ,

Certè multa iam patientes fruſtra ego.

Paſsæ ſumus perpeſsiones moleſtas, ò dæmones.

Intolerandum malum

Ex retibus cecidit, uenit enim fera

150

Somno detenta, perdidi prædam.

O fili Iouis furax es,

Iuuenis uerò uetulas deas debellaſti,

Supplicem colens impium uirum,

Parentibus acerbum,

155

Parricidam furatus es Deus exiſtens.

Quid horum dicet aliquis iuſtè habere?

Mihi uerò probrum ex ſomnijs ueniens,

Percuſsit instar aurigæ medio accepto ſtimulo.

Sub mente in corde adeſt flagellator

160

Monſtri domati.

Graue circum graue frigus habere,

Talia patrant moderni dij

Tenentes omnino plusquam iuſticia.

Cruorem ſtillan tem ſedem,

165

Circum pedes, Circum caput licet terræ umbilicum

Videre, ſanguinis horum eluctum ſcelus habere.

Domeſtico uerò tuo uati piaculo

Antrum polluisti,

A ſe ipſo concuſsus, à ſe ipſo denominatus

170

Cho.

Iniquorum deorum ſtatua:s colens,

Antiquas parcas corrupiſti

Et certè mæſtus. hunc non ſoluet.

Sub terram fugiens, nunquam liberabitur,

Parricida cum sit. alium in capite

175

Inquinantem illius paſcet caput.

Ap.

Extra domum iubeo, celeriter

Secedite, abite à fatidico antro,

Et non accipiens uolatilem ſerpentem album,

Auro ducti laquei impetum facientem,
180

Relinques præ dolore nigram ab hominibus ſpumam

Vomens guttas quas extraxiſti ex cruore.

Non enim his ædibus appropinquare licet.

Sed huius capitales tumultuosæ pœnæ,

Iugulationesq; feminis corruptrices
185

Puerorum, & mali uigor, congregationesq;

Lapidatioq; odio habent miſericordiam magnam.

Pro gratia ſictæ audite ſanè

Huius feſti eſtis reiecti dijs

Amorem habentes. omnis enim modus exponit
190

Formam, leonis antrum ſanguinigeris

Habitare has meritò, non in fatidicis templis

His proximis morari odium.

Secedite ſine pastore paſcentes.

Huius uerò gregis nullus deorum est amicus.
195

Eu.

Rex Apollo audi uiciſsim.

Tu ipſe huius non particeps causæ es,

Sed omnino peregiſti tanq; omnium cauſa.

Ap.

Quo uidelicet tantam longitudinem extenderis ſermonis?

Eu.

Voluiſti peregrinum hunc interficere matrem.
200

Ap.

Volui pænas ultrices patris mittere.

Eu.

Et deinde fuiſti ſuſceptor noui ſanguinis.

Ap.

Et ſecedere mandaui ab his ædibus.

Eu.

Et deductrices uidelicet has conuictaris?

Ap.

Non enim congruum his ædibus proficisci.
205

Eu.

Sed nobis hoc est ordinatum.

Ap.

Quisnam honor iſta donum pulchrum?

Eu.

Matricidas ex domo abigimus.

Ap.

Quid enim mulieris, quæ uirum ſeparabit?

Eu.

Non enim fiat conſanguinea impultrix cædis.
210

Ap.

Aeschylus, Die Eumeniden: German translation (OCR draft) Experimental (Aeschylus, Die Eumeniden: German translation. Ulrich von Wilamowitz-Moellendorff, 1919–1923.) — 64 focus

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.

Apollon.

Vom Schlaf gefesselt siehst du dort die Rasenden.

Da sind sie hingesunken, ekelhaft Gezücht,

der Urwelt greise Kinder. Gott und Mensch und Tier

70 verabscheu'n ihren Umgang. Nur zu Henkerdienst

sind sie geboren; hausen auch im Tartaros,

in unterird'scher Finsternis Abscheulichkeit,

den Menschen und den Himmelsgöttern gleich verhaſst.

Doch musst du fliehen, unermüdlich, ohne Rast,

75 denn jagen werden sie dich jedes Weges, den

der flücht'ge Fuſs sich durch des Festlands Weiten hin

und über's Meer zu flutumrauschten Inseln sucht.

Durch dieser Hetzjagd Qualen darfst du nicht zu früh

dich mürbe machen lassen. Erst wenn du Athen

erreicht hast, darfst du halten. Pallas' altes Bild

80 umklammre mit den Armen, sitz' in seinem Schutz.

Da giebt es Richter. Und mit der Verteidigung

wirksamen Worten dich vertretend mach' ich dort

von dieser Not und Fährde dich endgiltig frei.

Ich schulde dir's, denn ich befahl den Muttermord.

Orestes aus dem Tempel tretend; den Zweig lässt er zurück, das Schwert hat er eingesteckt.

Orestes.

85 Herr, deine Weisheit weiſs das Rechte. Da du's weiſst,

so lern', Apollon, auch das Rechte bald zu thun.

Dein ist die Macht zu helfen, wo du es versprichst.

Apollon.

Bewahre dir den Glauben. Lass' dir von der Furcht

nicht die Besinnung rauben. Bruder Hermes, du

hab' Acht auf ihn. Zeus' Söhne sind wir beide ja,

90 so pflege deines Amtes als der Wanderer

Behüter, dessen wartend, der in meinen Schutz

gestellt ist. Wenn von dir geleitet fremdem Haus

der ausgestofs'ne Flüchtling naht, so segnet Zeus

den Eingang ihm, des Gastrechts und Erbarmens Herr.

Hermes, der, als ihn Apollon anredet, plötzlich erschienen ist, geleitet Orestes zur Seite ab. Apollon verschwindet. Pause. Der Schatten der Klytaimestra steigt aus dem Boden vor den schlafenden Erinyen auf.

Klytaimestra.

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.

Chor.
ächzt.

Klytaimestra.

Du ächzest, doch entsprungen ist der Mensch, ist fort,

120 denn meinem - Feind, nicht Sohne, steht ein Retter bei.

Chor.
ächzt.

Klytaimestra.

Du schläfst zu tief; die Niederlage rührt dich nicht.

Mein Mörder, seiner Mutter Mörder ist entfloh'n.

Chor.
stöhnt.

Klytaimestra.

Du stöhnst, doch stöhnst im Schlafe. Rasch er-

hebe dich.

125 Verfolge, räche. Wozu anders bist du da?

Chor.
stöhnt.

Klytaimestra.

Was wirken nicht vereinigt Anstrengung und Schlaf:

vertrocknet haben sie der alten Schlange Gift.

Chor.
stöhnt wiederholt und laut; einzelne rufen im Schlaf:

130 Pack' an, pack' an, pack' an, such', such'!

Klytaimestra.

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.

Versinkt in den Boden. Die Chorführerin erwacht zuerst, dann einzelne; sie wecken die andern und während des Liedes schliesst sich der Chor zusammen. Sie bleiben noch im Tempel.

Chorführerin.

140 Weck' auf, weck' auf die neben dir, ich wecke dich.

Was schläfst du? Reg' dich. Schüttle schnell den

Schlummer ab.

Mir klingt's im Ohre. War das Täuschung? Lass'

uns seh'n.

Hallo, hallo,

hu.

Chor.

Wir sind geschlagen, Schwestern.

Chorführerin.

145 Geschlagen bin ich, ja, und bin betrogen.

Chor.

Geschlagen sind wir, weh, wie schmerzt,

wie bitter brennt die Wunde.

Entsprungen, aus dem Netz gebrochen ist das Wild.

Chorführerin.

Schlafübermannt verlor ich meinen Fang.

Chor.

Hallo, du Dieb.

Ja,

ein Dieb bist du, Apollon.

Chorführerin.

150 Zu Boden tratst du junger Gott die alte.

Chor.

Gottlosem Menschen liehst du Schutz,

der eignen Eltern Feinde,

dem Muttermörder halfst du durch und bist ein Gott.

Chorführerin.

Kann einer sagen, das war recht gethan?

Chor.

155

Wie Peitschenhiebe traf im Traum

aufstörend die Trägheit

Scheltrede mein Ohr.

Es drang mir die Schmach

tief in die Nieren,

tief in das Herz,

160 kalt, eiskalt kam der Schauder.

So schneidet des Büttels, des stäupenden, Geifsel.

So treiben sie's, die neuen Götter.

Sie lassen dem Rechte

vorgehen die Macht.

Da seht seinen Stuhl,

165 Blut an der Lehne,

Blut an dem Fufs.

Da seht den Erdennabel

mit eklem verpestendem Morde besudelt.

Der Sehergott hat Sündenschmutz an seinen Sitz

170 selber herangeholt,

selber gespritzt.

Wider das Götterrecht

hilft er dem Menschenvolk.

Weltengesetz,

geltend von Ewigkeit,

hat er zerstört.

Mir ward er widrig, aber den erlöst er nicht.

Flöh' er zur Unterwelt,

175 frei wird er nie.

Blut von der Hand ihm trieft:

überall wartet sein

einer wie er.

Blutige Henkershand

packt ihn am Schopf.

Apollon
erscheint wieder im Tempel, mit gespanntem Bogen, einen Pfeil auf der Sehne.

Hinaus mit euch. Aus meinem Tempel weis' ich euch.

180 Fort auf der Stelle, trollt euch von dem Sehersitz,

sonst lass' ich von der goldnen Sehne windesschnell

losschwirren den beschwingten Drachen, und er soll

dich beifsen, dafs vor Schmerzen du den schwarzen

Schaum

ausbrichst, das Blutgerinnsel, das du eingeschlürft.

185 Hier ziemt's euch nicht zu weilen. Auf den Rabenstein

gehört ihr, wo geköpft wird, wo geblendet wird,

Verstümmelung der Knaben Mannesblüte knickt,

gevierteilt und gesteinigt wird, wo jämmerlich

190 Gepfählte wimmern. Hab' ich euch das Schauspiel gut

geschildert, das den Himmelsgöttern ekelhaft,

euch eine Lust ist? Sieht man's eurer Ungestalt

doch an. Die Höhle des blutdürst'gen Löwen pafst

für Wesen solcher Bildung, nicht das Heiligtum,

195 das ihre Henkerhand besudelt. Fort mit euch.

Zur Thür hinaus: so jagt sein Vieh der Ziegenhirt

des Morgens aus der Hürde; doch die Herde hier

geht ohne Hirten: welcher Gott gäb' ihr Geleit.

Treibt den Chor aus dem Tempel auf die Bühne.

Chorführerin.

Apollon, gieb auch unsrer Widerrede Raum.

Nicht nur mitschuldig bist du an der Missethat,

200 du bist der wahre Thäter, trägst die ganze Schuld.

Apollon.

Gieb deine Gründe. Diese Frist verstatt' ich dir.

Chorführerin.

Dein war der Spruch: du triebst ihn zu dem Mutter-

Apollon.

mord.

Mein war der Spruch: den Vater muſst du rächen, ja.

Chorführerin.

Und weiter, Zuflucht gabst du ihm auf frischer That.

Apollon.

205 Geladen hab' ich ihn sogar an meinen Herd.

Chorführerin.

Da schiltst du uns? Wir kamen als Geleiter mit.

Apollon.

Es schickt sich nicht, dafs ihr an diesem Ort erscheint.

Chorführerin.

Es ist doch aber unser Amt und unser Recht.

Apollon.

Welch' Amt? Berühme deiner stolzen Würde dich.

Chorführerin.

210 Den Muttermörder jagen wir aus jedem Haus.

Apollon.

Und eine Frau, die den Gemahl erschlagen hat?

Chorführerin.

Das ist kein Mord, der blutsverwandtes Leben nahm.

Apollon.

So hat die Ehe keinen Wert? So gilt euch nichts

der Treubund, welchen Zeus und Hera heiligen?

215

Eumenides (OCR draft) Experimental (Eumenides. Anna Swanwick, 1886.) — 64 focus

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

ATHENA

Established here thou wilt be rich in friends.

Chorus

What blessings shall we hymn for this thy land?

ATHENA

Such as, with gracious influence, from earth,

From dew of ocean, and from heaven, attend

On conquest not ignoble. That soft airs,

With sunshine blowing, wander o'er the land;

That earth's fair fruit, rich increase of the flocks,

Fail not my citizens for evermore,

With safety of the precious human seed ;-
870

But, for the impious,-weed them promptly out.

For I, like one who tendeth plants, do love

This race of righteous men, by grief unscathed :-

Such be thy charge. Be mine not to endure

That, among mortals, in war's splendid toils,

Athena's city be not conquest-crowned.

Chorus
STROPHE I.

Pallas, thy chosen seat henceforth be mine!

No more the city I despise

Which Zeus omnipotent and Ares prize,

Stronghold of gods, altar-protecting shrine
880

Of Grecian deities,

For which, with friendly augury I pray;

Springing to light from earth's dark womb,

May life's fair germs prolific bloom,

Lured by the solar ray.

ATHENA

I for my citizens with gracious mind

These blessings mediate; these deities

Installing here, mighty and hard to please.

For unto them hath Fate assigned
890

The destinies to fix of human kind.

But whoso findeth them severe

Knows not whence come life's strokes; for crime,

Dread heritage from bygone time,

Doth lead him to these powers august.

Him noiseless Ruin, midst his proud career,

With hostile anger, levels with the dust.

Chorus
ANTISTROPHE I.

Here may no tree-destroying mildew sweep,-

(So show I forth my grace),
900

May no fierce heat within these bounds alight,

Blasting the tender buds; no sterile blight,

Disastrous, onward creep.

But in due season here may flocks of worth

Twin yeanlings bear; and may this race,

Enriched with treasures of the earth,

Honour the Heaven-sent grace!

ATHENA

Ye city-guardians do ye hear aright

What thus she promises. For great the might
910

Erinys wields-dread brood of night-

Alike with Hades and the Olympian Powers;

O'er men confessed and absolute her reign,

To some she giveth song, and some she dowers

With life, tear-blinded, marred by pain.

Chorus
STROPHE II.

Here may there fall no man-destroying blight!

And ye, great Powers, o'er marriage who preside,

In wedlock bands each lovely maid unite;-

Ye too, dread sisters, to ourselves allied,
920

Awful dispensers of the Right,

In every human home confessed,

In every age made manifest,

By righteous visitations ;-aye revered,

And, everywhere, of deities most feared.

ATHENA

While thus ye ratify with friendly zeal

These blessings to my country, I rejoice,

And love Persuasion's eye, who moved my voice

To soothe these stern refusers, passion-stung.
930

But Zeus hath conquered, swayer of the tongue,

God of the Forum. Triumphs now for aye

In noble benefits our rivalry.

Chorus
ANTISTROPHE II.

Within this city ne'er may civil strife,

Insatiate of ill, tumultuous roar;

Nor thirsty dust quaff deep the purple gore

Of citizens; nor rage, with murder rife,

Snatch greedily the vengeful knife!

But studious of the common weal
940

May each to each in turn be kind,

Hate may they ever with one common mind,

This among mortals many a woe can heal.

ATHENA

Now growing wise, the pathway do they find

Of tongue propitious. From these shapes of fear,

I to my lieges see rich gain. For here,

If ye these gracious ones with gracious mind

Adore and magnify,-your state and town

Ye shall for evermore with justice crown.

Chorus
STROPHE III.

Farewell, farewell, enriched with wealth's fair prize,
950

Ye citizens, who dwell Zeus' altar near,

Friends to the friendly Virgin,-timely wise;

'Neath Pallas' wings who rest, her father doth revere.

ATHENA

Ye too farewell! Mine is it first to show

Your destined seats and thitherward to lead.

Escorted by the torchlight's sacred glow,

The while in sacrifice the victims bleed
960

The downward slope descend.

Whate'er is baneful to the land restrain,

And conquest's gracious ministry upsend

To this my city. Tutelary train,

Children of Cranaos, it belongs to you,

These alien settlers to their homes to guide;

And with my lieges may there aye abide,

Discernment rightful of the Right and True.

Chorus
ANTISTROPHE III.

Farewell once more, my farewell I repeat,
970

To all in Pallas' city who reside,

Or gods or mortals. Hold in awe my seat,

The fortunes of your life ye never then shall chide.

ATHENA

The utt'rance of your pious vows I praise ;—

And will escort you with the flashing light

Of torches, to your cavernous abodes

'Neath earth, with sacred ministers, who guard

Mine image justly; for, of Theseus' land,

Now let the eye come forth,-illustrious train
980

Of youths, of women, young or hoar with eld,

In festive garb apparelled, vermeil-hued,-

Proceed and let the torch-flame lead the way,

That evermore this gracious sisterhood

May, with events auspicious, bless this land.

Chorus of the Escort
STROPHE I.

Night's hoary children, venerable train,

With friendly escort leave the hallowed fane.

All

Rustics, glad shouts of triumph raise.

Chorus
ANTISTROPHE I.

In ancient crypts remote from light,

Victims await you and the hallowed rite.
990

All

People, ring out your notes of praise.

Chorus
STROPHE II.

With promise to this land of blessings rare,

Down the steep path ye awful beings wend,

Rejoicing in the torchlight's dazzling glare.

All

Your cries of jubilee ring out amain.

Chorus
ANTISTROPHE II.

Let torchlights and libations close the rear.

Thus Zeus, all-seeing, and the Fates descend,

To bless these citizens to Pallas dear.

All
1040 1044

Your cry of jubilee ring out amain.

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.) — 64 focus

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.

Orestes.

O king Apollo, since right well thou know'st

What justice bids, have heed, fulfil the same,—

Thy strength is all-sufficient to achieve.
110

Apollo.

Have thou too heed, nor let thy fear prevail

Above thy will. And do thou guard him, Hermes,

Whose blood is brother unto mine, whose sire

The same high God. Men call thee guide and guard,

Guide therefore thou and guard my suppliant;
115

For Zeus himself reveres the outlaw's right,

Boon of fair escort, upon man conferred.

[ Exeunt Apollo, Hermes, and Orestes. The Ghost of Clytemnestra rises.

Ghost of Clytemnestra.

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

The Furies (muttering more fiercely and loudly).

Seize, seize, seize, seize—mark, yonder!

Ghost.

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.

First Fury (awaking).

Up ! rouse another as I rouse thee; up!

Sleep'st thou? Rise up, and spurning sleep away,

See we if false to us this prelude rang.

Chorus of Furies.

Alack, alack, sisters, we have toiled,
165

O much and vainly have we toiled and borne!

Vainly! and all we wrought the gods have foiled,

And turnèd us to scorn!

He hath slipped from the net, whom we chased: he hath 'scaped us who should be our prey—

O'ermastered by slumber we sank, and our quarry hath stolen away!
170

Thou, child of the high God Zeus, Apollo, hast robbed us and wronged;

Thou, a youth, hast down-trodden the right that to godship more ancient belonged;

Thou hast cherished thy suppliant man; the slayer, the God-forsaken,

The bane of a parent, by craft from out of our grasp thou hast taken;

A god, thou hast stolen from us the avengers a matricide son—
175

And who shall consider thy deed and say It is rightfully done?

The sound of chiding scorn

Came from the land of dream;

Deep to mine inmost heart I felt it thrill and burn,

Thrust as a strong-grasped goad, to urge
180

Onward the chariot's team.

Thrilled, chilled with bitter inward pain

I stand as one beneath the doomsman's scourge.

Shame on the younger gods who tread down right,

Sitting on thrones of might!
185

Woe on the altar of earth's central fane!

Clotted on step and shrine,

Behold, the guilt of blood, the ghastly stain!

Woe upon thee, Apollo! uncontrolled,

Unbidden, hast thou, prophet-god, imbrued
190

The pure prophetic shrine with wrongful blood!

For thou too heinous a respect didst hold

Of man, too little heed of powers divine!

And us the Fates, the ancients of the earth,

Didst deem as nothing worth.
195

Scornful to me thou art, yet shalt not fend

My wrath from him; though unto hell he flee,

There too are we!

And he the blood-defiled, should feel and rue,

Though I were not, fiend-wrath that shall not end,
200

Descending on his head who foully slew.

[ Re-enter Apollo from the inner shrine.

Apollo.

Out! I command you. Out from this my home—

Haste, tarry not! Out from the mystic shrine,

Lest thy lot be to take into thy breast¹

The winged bright dart that from my golden string
205

Speeds hissing as a snake,—lest, pierced and thrilled

With agony, thou shouldst spew forth again

Black frothy heart's-blood, drawn from mortal men,

Belching the gory clots sucked forth from wounds.

These be no halls where such as you can prowl—
210

Go where men lay on men the doom of blood,

Heads lopped from necks, eyes from their spheres plucked out,

Hacked flesh, the flower of youthful seed crushed out,

Feet hewn away, and hands, and death beneath

The smiting stone, low moans and piteous
215

Of men impaled—Hark, hear ye for what feast

Ye hanker ever, and the loathing gods

Do spit upon your craving? Lo, your shape

Is all too fitted to your greed; the cave

Where lurks some lion, lapping gore, were home
220

More meet for you. Avaunt from sacred shrines,

Nor bring pollution by your touch on all

That nears you. Hence! and roam unshepherded—

No god there is to tend such herd as you.

Chorus.

O king Apollo, in our turn hear us.
225

Thou hast not only part in these ill things,

But art chief cause and doer of the same.

Apollo.

How? stretch thy speech to tell this, and have done.

Chorus.

Thine oracle bade this man slay his mother.

Apollo.

I bade him quit his sire's death,—wherefore not?
230

Chorus.

Then didst thou aid and guard red-handed crime.

Apollo.

Yea, and I bade him to this temple flee.

Chorus.

And yet forsooth dost chide us following him!

Apollo.

Ay—not for you it is, to near this fane.

Chorus.

Yet is such office ours, imposed by fate.
235

Apollo.

What office? vaunt the thing ye deem so fair.

Chorus.

From home to home we chase the matricide.

Apollo.

What? to avenge a wife who slays her lord?

Chorus.

That is not blood outpoured by kindred hands.

Apollo.

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.) — 64 focus

Nie werd' ich dich verlassen; nein, ich stehe stets

Zur Seite dir als Hüter, auch entfernt von dir,¹
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.

Orestes.

O Fürst Apollon, dir gefällt das Rechte nur;
85

In solchem Sinn denn zeige dich um mich besorgt.

Denn daß du's wohl vollendest, bürgt mir deine Macht.

Apollon.

Vertraue, laß dich keine Furcht bewältigen !

Doch du, geliebter Bruder, Eines Vaters Blut,

Hermes, behüt' ihn! Werde, was dein Name sagt,
90

Sein Führer, und geleite mir, ein treuer Hirt,

Den Schüßling! Ehrt Zeus selber doch dein Ehrenamt,

Das wohlgeleitend Segen schafft den Sterblichen.

(Orestes geht ab; Apollon verschwindet im Hintergrunde. Aus der stygischen Pforte schwebt der Schatten Klytämnestra's herauf, und wendet sich zu den schlafenden Erinnhen.)

Klytämnestra.

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 Schattenland²

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;³

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.)

Klytämnestra.

Stöhnt nur! Indeß ist jener weit hinweggefloh'n.

Denn Freunde finden Helfer, ich bin ohne Schuß.⁴

(Der Chor stöhnt.)

Klytämneftra.

Du schlässt so tief, erbarmst dich meines Leidens nicht.

Orestes, mein, der Mutter, Mörder, ist entfloh'n!
120
(Der Chor heult.)

Klytämnestra.

Du heulst, du schlummerst? Eilig rasse dich empor!

Was hast du jemals Andres als Unheil geschafft?

(Der Chor heult.)

Klytämnestra.

Mühsal und Schlummer, treue Bundverschworene,

Der argen Drachin brachen sie die Lebenskraft.

(Der Chor stöhnt mit verdoppelter Heftigkeit.)

Die Chorführerin.
(Im Schlafe.)

Pack' an, pack' an, pack' an! Merk' auf!
125

Klytämnestra.

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,

Die Chorführerin.
(Von ihrem Sitze aufspringend.)

Erwecke du die Andre, wie ich dich erweckt!
135

Du schläfst? Erwache! Schüttle flugs den Schlaf dir ab!

Wir wollen seh'n, ob dieses Vorspiel eitel ist.

(Die Erinnyen raffen sich auf. Ein Theil stürzt aus dem Tempel her- vor und in die Orchestra hinab; die anderen bleiben noch im Tempel. Zuerst singen nur einzelne, dann mehrere.)

Chor
Chorgesang. Erste Strophe.

Graun, Graun, o Schmach! Ein Leid, Schwestern, traf-⁵

Ja, viel des Leides und umsonst erduldet' ich!

Uns traf, Götter, ach! ein graunvolles Leid,
140

Ein unnennbar Weh!

Aus unserm Neze schlich sich, uns entrann das Wild.

Vom Schlaf besiegt, gab ich hin solchen Fang!

Erste Gegenstrophe.

O Graun! Sohn des Zeus, du spinnst arge List.

Ein Jüngling, tratst du greise Götterfrau'n in Staub,
145

Da du den Flüchtling hegst, den schuldvollen Mann,

Den herzlosen Sohn.

Du stahlst den Muttermörder uns und bist ein Gott!

Wer priese je solches Thun als gerecht?

Zweite Strophe.

Mir schlug ein vorwurfschweres Wort im Traum an's Ohr,
150

Und traf gleich dem Rosselenker mich

Mit machtvollem Stoß

Tief in die Brust, in's Mark.

Ich fühle, schwer faßt mich's an, eisigkalt schaudert mich's

Vom zornig grausen Geißelschlag.
155
Zweite Gegenstrophe.

Das ist der jüngern Götter Art, so schalten sie,

Gewalt übend allem Recht zum Hohn.

Ein bluttriefend Mal,

Blutig um Fuß und Haupt,

Ich seh' es, steht dort der Erdnabel; denn blut'ge Schuld,
160

Ruchlose, nahm er schüßend auf.⁶

Dritte Strophe.

Du hast, ein Seher, deines Herdes Heiligthum

Mit Blutgräul entweiht, eigenem Trieb gehorchend;

Denn trok Götterrecht schirmst du der Menschen Schuld,

Und brichst der Mören uralte Macht.
165
Dritte Gegenstrophe.

Mir schafft er Kränkung und erlöst doch jenen nie;

Flöh' er zum Abgrund auch, dennoch entrinnt er uns nicht.

Auf ihm ruht ein Fluch; so trifft wohl dereinst⁷

Ein andrer Rächer sein frevles Haupt!⁸

(Apollon tritt aus dem Hintergrunde des Tempels hervor.)

Apollon.

Hinaus, gebiet' ich, ungesäumt verlaßt das Haus,
170

Hinweg, entfernt euch aus dem Seherheiligthum,

Daß nicht beschwingt die Silberschlange dich ereilt,

Von goldgewirkter Bogenschnur hinausgesandt,

Und du vor Schmerz des Menschenblutes dunklen Schaum

Ausspeist in Klumpen, die du Leichen ausgeschlürft!
175

Zu diesem Heiligthume dürft ihr nicht heran.

Hin, wo man köpft und blendet, geht zum Hochgericht,

Hin, wo man Menschen schlachtet, wo man Kindermord

Verübt, Entmannung, Steinigung, Verstümmelung,

Wo laut zum Himmel grauenvolles Wehgeheul
180

Der Aufgespießten jammert! Ha, vernahmet ihr,

An welchen Festesfreuden ihr Scheuseligen

Das Herz erlabet? So verkündet's schon an euch

Die ganze Bildung. Euch geziemt, im Felsenhaus

Blutdürst'ger Leu'n zu wohnen; nicht dem Sehersiz
185

In diesen Räumen nahe sich ein solcher Gräul!

So zieht von hinnen, ohne Hirten schwärmt hinaus!

Denn solcher Heerde freut sich kein Unsterblicher.

Die Chorführerin.

O Fürst Apollon, höre nun auch unser Wort!

Du selber trägst an diesem keinen Theil der Schuld,
190

Nein, hast's allein vollendet, dein ist alle Schuld.

Apollon.

Wie das? Soviel zu sagen sei dir noch vergönnt.

Die Chorführerin.

Dein Spruch befahl dem Fremdling seiner Mutter Mord

Apollon.

Befahl ihm, seines Vaters Tod zu rächen. Nun?

Die Chorführerin.

Dann botest du der neuen Blutschuld deinen Schuß.
195

Apollon.

Zu flieh'n in dieses Hauses Hut gebot ich ihm.

Die Chorführerin.

Und schmähest uns, Geleiterinnen seiner Fahrt?

Apollon.

Weil euch in diesen Tempel nicht zu kommen ziemt.

Die Chorführerin.

Also zu thun, legt meines Amtes Pflicht mir auf.

Apollon.

Und welche Pflicht denn? Rühme doch dein schönes Amt!
200

Die Chorführerin.

Den Muttermörder treiben wir von Haus und Herd.

Apollon.

Wie aber? Wenn die Gattin ihren Mann erschlug?

Die Chorführerin.

Nicht eines Blutsverwandten Mord ist solche That.

Apollon.

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

Notes on the current edition

Eumenides

1. , idiomatic expression for ever.

2. , 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.).

3. , consorts.

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

5. ἀνατεί Turn., ἀvíᾳ Fritzsche, ἐῶντα δ' ἀεί Weil, ἀνοίᾳ Wies., ἀν᾿ ἄστη Don., and others worse.

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

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

8. , persuasive, to the judges of the Areiopagos.

9. . 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.

10. , true to thy name, give guidance : the title πομπαῖος meaning the guider.

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

12. , stately Aeschylean for is clearsighted.

13. , '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.]

14. , 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.

15. , 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.

16. , 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.

17. , 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.

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

19. , 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.

20. , forget not my wrong.

21. , like spurs; see .

22. , on him. Epic use of article as demonstr. frequent in Aeschylus: see .

23. , 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. ...

24. , our prey.

25. , simply young and old. This complaint that Apollo as one of the younger race has overridden the Furies who are elder goddesses constantly recurs through the play, 163, 731, 778, 838, 845; see Introduction. καθιππάζομαι, a bold picturesque word for trample down, so 731, 779.

26. , generalising plural, to his mother, as the sense requires.

27. , your acts, insulting the old goddesses, and protecting the impious suppliant.

28. , another tersely vivid word: the goad grasped by the middle to give the blow force.

29. [MSS. φονολειβῆ, clearly an error]

30. , that has taken upon it ;

31. , a fell pollution of blood. For

32. see line 40.

33. , i. e. though a seer, and thus the last who should have allowed pollution.

34. , at thine own bidding, at thine own summons: the repetition of similar words is noticeable all through this chorus; a rhetorical turn due to the strength of their wrath and passion. So περὶ πόδα, περὶ κάρα - βαρὺ περίβαρυ - δαΐου δαμίου, etc.

35. , Orestes: for Epic form cp. 137, 357.

36. , properly one who pollutes, used for an avenger Soph. El. 603 (of Orestes), Eur. Med. 1371 .

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. ...

146. ὁ θήρ , ‘our prey.'

150. νέος γραίας , simply young and old. This complaint that Apollo as one of the younger race has overridden the Furies who are elder goddesses constantly recurs through the play, 163, 731, 778, 838, 845; see Introduction. καθιππάζομαι, a bold picturesque word for trample down, so 731, 779.

151. τοκεῦσιν , generalising plural, to his mother, as the sense requires.

154. τῶνδε , your acts, insulting the old goddesses, and protecting the impious suppliant.

158. μεσολαβεῖ , another tersely vivid word: the goad 'grasped by the middle' to give the blow force.

167. ἀρόμενον , ‘that has taken upon it ;'

167. βλοσυρὸν ἄγος αἱμάτων , a fell pollution of blood. For

167. ὀμφαλόν see line 40.

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

170. αὐτόσσυτος, αὐτόκλητος , at thine own bidding, at thine own summons: the repetition of similar words is noticeable all through this chorus; a rhetorical turn due to the strength of their wrath and passion. So περὶ πόδα, περὶ κάρα - βαρὺ περίβαρυ - δαΐου δαμίου, etc.

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.

mvp-comment-103-1 πόπαξ: πόπαξ Ald. Rob. Τurn. πύπαξ M. G. Farn. πυπάς Ven. Flor.

mvp-comment-104-1 δυςαχές: δυςαχές Μ. Rob. In G. ambiguum est utrum hoc an δυσαχθὲς scriptum sit. δυσαχθὲς Ven. Flor. Ald. Turn.

mvp-comment-105-1 οἴχεταí θ' ὁ θήρ: Libri οίχεται δ' ὁ θήρ. Correxit Abreschius.

mvp-comment-106-1 κρατηθεῖσ᾽ ἄγραν: κρατηθεῖσα plene M. G. Ald. Rob. άγραν, non ἄτων, etiam Ald.

mvp-comment-107-1 πέλει: Ζω bis Farn. Deinde ἐπιλογος Flor. Deinde libri πέλῃ. In G. tamen antea fuerat πέλει.

mvp-comment-108-1 νέος δὲ γραίας δαίμονας καθιππάσω: γραίας δὲ δαίμονας νέος Farn. καθισπάσω Par.

mvp-comment-109-1 ἱκέταν: ἱκέτην Farn.

mvp-comment-110-1 τοκεῦσιν: τοκεῦσιν M. G. Ald. Rob. τοκεῦσι Ven. Flor. Turn.

mvp-comment-111-1 δ᾽: δ' omittit Ven.

mvp-comment-112-1 ἐρεῖ τις: ἐρᾶ Flor. τις Farn. Ald. τὶς Rob.

mvp-comment-113-1 ὄνειδος ... μολὸν: ὄνειρος Par. μολών G. Ald.

mvp-comment-114-1 ἔτυψεν: ἔτυψεν M. G. Ald. Rob. Turn. ἔτυψε Ven. Farn. ἔτυψα Flor.

mvp-comment-115-1 μεσολαβεῖ: Hic versus omissus est in Par. μεταλαβεῖ Ald. Μεσολαβεῖ dubitari potest utrum active de stimulo in medium corpus tendente, neque stringente tantum, an, quod praestare videtur, passive intelligi debeat de stimulo quem quis medium prehendit, quo fortius vibrari regive possit.

mvp-comment-116-1 ὑπὸ: Libri ὑπὸ utrobique.

mvp-comment-117-1 δαΐου: πάρεστι μαστίκτορος omittit Par. πάρεστιν μαστίκτορος male ed. Vict. δάϊον Par.

mvp-comment-118-1 βαρύ, τὸ περίβαρυ κρύος ἔχειν: βάρυ τὸ περίβαρυ κρύος ἔχειν M. G. Turn. βαρὺ τὸ περὶ βαρυκρύος ἔχειν Ald. male lecta codicis G. scriptura. βαρὺ τὸ πέρι βαρὺ κρύος ἔχειν Ven. Flor. Farn. βαρὺ περίβαρυ κρύος ἔχειν Rob. Wakefieldius to in te mutavit. Non opus est mutatione.

mvp-comment-119-1 κρατοῦντες: Hunc versum omittit Par.

mvp-comment-120-1 φονολιβῆ θρόμβον: Libri φονολειβή, Correxit Arnaldus. Deinde libri θρόνον. Scholiastes τὸν θρόνον, οὗ Ὀρέστης καθῆτο, πάρεστιν ὁρᾶν φονολειβῆ ἀπὸ ποδῶν ἕως κεφαλῆς ὅλον. Item ad v. 168. propter hane explicationem adscriptum λείπει ὁ καί. Recte Wakefieldius θρόμβον scribendum esse intellexit. Sed male haec verba iunxit cum sequentibus, quum pendeant e participio κρατοῦντες. Et personarum distributio et antistrophica ratio docent his verbis, περὶ πόδα, περὶ καρά, finiri orationem pariter atque in stropha his, ύπο φρένας, ὑπὸ λόβον, hoc autem verbo, πάρεστι, et hic et illie novum alius personae dictum incipere. Haec est autem horum versuum sententia, talia perpetrant iuniores dei, praeter fas sibi vindicantes caedis vestigia, i. e. iudicium sibi arrogantes parricidii. V. Opusc. VI. 2. p. 39. seq.

mvp-comment-121-1 περὶ πόδα, περὶ κάρα.: Hunc versum omittit Par.

mvp-comment-122-1 προςδρακεῖν: πρὸς δρακεῖν Ald. Haec verba προςδρακεῖν αἱμάτων omittit Par.

mvp-comment-123-1 ἀρόμενον: αἱρόμενον Μ. Ven. Flor. Farn. αἱρούμιον Ald. male lecto compendio codicis G. in quo αιρούμενον est. αἱρούμενον Rob. Τurn. Recte Abreschius ἀρόμενον. Scholiastes ὥστε τὸν ὀφθαλμὸν ἔχειν αἱμάτων ἄγος ἐπαίροντα.

mvp-comment-124-1 μάντις ὤν: μάντις ὤν Schutzius. μαντισῶι Μ. μάντι σῷ G. Ald. Rob. Turn. μάντι, σῶ Ven. Flor. Farn.

mvp-comment-125-1 μυχὸν ... ἔχρανας: μυχὸν M. Rob. Τurn. μυκὸν G. Ald. σὸν οἶκον Ven. Flor. Farn. Deinde έχρανας Turn. ἔχρανάτ' M. Flor. ἔχράνατ' G. ἔχρακατ' Αld. ἔχρανάς Rob. ἐχθράνατ' Ven. Bekkero teste. ἔχθρανα τ' Farn.

mvp-comment-126-1 παρὰ νόμον θεῶν βρότεα: παρὰ νόμον θεῶν Par. Rob. παρανόμων θεῶν M. G. Ald. Turn. παρὰ νόμων θεῶν Ven. Flor. Farn. Deinde βρότεα M. G. Ald. Rob. βρέτεα Par. Ven. Flor. Farn. Turn.

mvp-comment-127-1 ἐμοί τε λυπρὸς ... ἐκλύσεται: Libri καμοί τε. Casaubonus aliique καμοί γε. Scripsi ἐμοί τε. Deinde πικρός pro λυπρὸς Par. Deinde εὐκλύσεται G. Aid. Hoc dicit, me iniuria afficit, illum tamen non liberabit.

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 .

mvp-comment-55-1 πόπαξ] Our word pish! an exclamation of peevishness and dissatisfaction, as ποποῖ is pooh-pooh, Cho. 397 , Αg. 1043 . ὀτοτοῖ οι τοτοῖ ( Pers. 562 ) is tut-tut. But ὦ πόποι (so accented) means ໖ θεοὶ, Pers. 727 , Hesych.

ὦ δαίμονες.

The sentences following appear to be spoken by different choreutae in succession. So the Schol. seems to say, one wakes first, so that the chorus do not speak all at once. He adds, ἕκαστον κατ᾿ ἰδίαν προσενεκτέον, ‘each speech is to come on separately.'

mvp-comment-56-1 καθιππάσω] you override, a military term. Schol.

κατεπολέμησας.

Cf. 701, 741.

mvp-comment-57-1 ἔτυψεν] This epic form hardly occurs in the Attic, ἐπάταξεν being the usual equivalent. - μεσολαβεῖ, used passively, perhaps, grasped by the middle, so as to be firmly held.

mvp-comment-58-1 πάρεστι] I feel it (the reproach, says another) 'like the cruel smart of a torturer's lash.'

mvp-comment-59-1 This is said in satire and irony. This is what your younger gods do, assuming a power altogether beyond their right.' The dethronement of the Titanian powers and the cult of the beneficent Olympian deities (as before observed) is a main object of the play.

mvp-comment-60-1 θρόμβον] a clot. This seems a necessary correction for θρόνον. The unfinished speech, addressed to Apollo to show him the pollution of his shrine, is taken up by the next speaker, Yea, you may behold the central altar of the Earth (defiled) now that it has incurred the guilt of blood upon it ( ἔχειν). The Schol. seems to have read ὀφθαλμὸν, which he explained thus, you may see the seat (and) the altar (defiled), so as to incur a horrible pollution of blood if you raise your eye to look, ὥστε τὸν ὀφθαλμὸν ἔχειν αἱμάτων ἄγος ἐπαίροντα (perhaps ὥστε σε τὸν ὀφθ. ἐπ.). But ἀρόμενον must mean having taken upon itself.

mvp-comment-61-1 ἔχρανας] By giving an asylum to a murderer you have knowingly defiled your own temple.

mvp-comment-62-1 φθίσας] By destroying our influence, as far as in you lay (Schol.). They here call themselves Μοῖραι, because it would seem still more presumptuous in Apollo to interfere with Fate.

mvp-comment-63-1 καὶ τόν] See v. 132. While he gives pain to me, he will not succeed in delivering him.'

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

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:1a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:1c

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:1b

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:3b

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:3a

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:3

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:5a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:7

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:8

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:9a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:9b

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:13

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:13a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:16a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:17

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:21

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:22b

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:24b

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:26a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:26c

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:27

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:28

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:29

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:32

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:34-35

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:34

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:36a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:36b

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:41

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:42b

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:42a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:45a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:47

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:48

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:49

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:49

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:52a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:52c

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:52b

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:52a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:54

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:55

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:57a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:57c

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:57b

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:57c

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:57a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:63

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:64b

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:64a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:64c

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:64

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:86

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:87a

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:87b

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:87

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:66

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:69a

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:69

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:69b

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:71

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:75

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:75

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:78b

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:78a

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:78

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:80

urn:cts:greekLit:tlg0085.tlg007.smith1976-tricliniana-com-grc1:80

urn:cts:greekLit:tlg0085.tlg007.smith1976-1982-vetera-com-grc1:92-93

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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.

mvp-comment-67-1 λείπει δεινά (δεινά auch f).

mvp-comment-68-1 κατεπο-

mvp-comment-69-1 κομματικῶς καστον κατ᾿ ἰδίαν προενεκτέον. αἱ γὰρ φοροι τοῖς πάθεσιν.

mvp-comment-70-1 ἀφόρητον κακὸν ἐπάθομεν. λέμησας.

mvp-comment-71-1 ὡς ἡνίοχος ἔτυψέ με. μέρος τοῦ ἥπατος.

mvp-comment-72-1 λείπει τὸ ὡς.

mvp-comment-73-1 οὐ τὸ τυχόν, ἀλλὰ περισσῶς βαρύ. ἡμᾶς φη(σί) (φασι Weckl.).

mvp-comment-74-1 παρὰ τὸ δίκαιον τὸ πᾶν ἔχοντες.

mvp-comment-75-1 τὸν θρόνον, οὗ Ὀρέστης καθῆστο, πάρεστιν ὁρᾶν φονολιβῆ (-ειβῆ Μ) ἀπὸ ποδῶν ἕως κεφαλῆς ὅλον. τὸ δὲ „γᾶς ὀμφαλόν“ ἀντὶ τοῦ) τὸν (Kirchh. f. τὸ) ἐν Πυθοῖ. διὰ δὲ τούτων ἀποσκευάζειν δοκοῦσι τῆς ἐπικουρίας Ὀρέστου τὸν θεόν.

mvp-comment-76-1 λείπει ὁ καί. ὥστε τὸν ὀμφαλὸν (Schwenk Weil für ὀφθαλμόν) ἔχειν αἱμάτων ἄγος ἐπαίροντα.

mvp-comment-77-1 αὐτὸς αὐτὸν (αὑτὸν Μ) καλέσας ἐπὶ τῶι μιᾶναι τὸν ναόν. ὅσον ἐπὶ σοί.

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

mvp-comment-86-1 Wecklein 1888, p. 263

mvp-comment-86-2 In den zwei ersten Strophenpaaren wechseln, wie sich aus dem Text ergiebt, die Halbchöre (A, B). Im dritten Strophenpaare treten sie zum Gesamtchore zusammen. - In der Aufregung unterbrechen sich im Anfang die Halbehöre: A. ἐπάθομεν, φίλαι, ἐπάθομεν πάθος . . θήρ. B. ἦ πολλὰ δὴ παθοῦσα καὶ μάτην ἐγώ, ὕπνῳ κρατηθεῖσ᾽ ἄγραν ὤλεσα u. s. w.

mvp-comment-87-1 Wecklein 1888, p. 263

mvp-comment-87-2 δυσαχές (schwer zu beklagen) nur hier.

mvp-comment-88-1 ²⁶

mvp-comment-88-2 Wecklein 1888, p. 263

mvp-comment-88-3 πέπτωκεν, er ist herausgeraten.

mvp-comment-89-1 ²⁷

mvp-comment-89-2 Wecklein 1888, p. 263

mvp-comment-89-3 παῖ Διός: über die syllaba anceps am Ende des Dochmius bei einem Vokativ s. Seidler de vers. dochm. p. 85, Christ Metr. § 466. Vgl. Soph. Ai. 375

σκότος, ἐμὸν φάος, | ἔρεβος κτἑ.

mvp-comment-90-1 Wecklein 1888, p. 263

mvp-comment-90-2 Apollon gehört dem jungen Göttergeschlechte des Zeus an, die Erinyen dem alten des Kronos. Prom. 156

νέοι γὰρ οἰακονόμοι κρατ τοῦσ᾽ Ὀλύμπου, νεοχμοῖς δὲ δὴ νόμοις Ζεὺς ἀθέτως κρατύνει· τὰ πρὶν δὲ πελώρια νῦν ἀιστοῦ. καθιππάσω

wie 734, 782. Schol. κατεπολέμησας, τα 734 κατατρέχεις. Es bedeutet,, mit Hohn und Übermut überrennen, niedertreten“, vgl. λà§ πατεῖν 110.

mvp-comment-91-1 Wecklein 1888, p. 263

mvp-comment-91-2 τοκεύσιν allgemein (von der Mutter).

mvp-comment-92-1 Wecklein 1888, p. 263

mvp-comment-92-2 Cho. 337

τί τῶνδ᾽ εὖ, τί δ᾽ ἄτερ κακῶν

; Ag. 221

τί τῶνδ᾽ ἄνευ κακῶν

; Eur. Suppl. 527

τί τούτων οὐ καλῶς ἔχον

;

mvp-comment-93-1 Wecklein 1888, p. 264

mvp-comment-93-2 ὄνειδος - ὀνειράτων gesuch ter Gleichklang. ἐξ ὀνειράτων μου λόν, in Träumen mir zugerufen (von den Vorwürfen der Klytämestra). Vgl. Soph. Oed. T. 523 ἀλλ᾽ ἦλθε μὲν δὴ τοῦτο τοὔνειδος.

mvp-comment-94-1 Wecklein 1888, p. 264

mvp-comment-94-2 Der Vorwurf gab mir einen Stich ins Herz wie ihn der Wagenlenker mit dem Treibstachel versetzt, den er, um wuchtiger zu stofsen, in der Mitte fafst. Zu beachten sind die gleichartigen oder ähnlich lautenden Formen in Strophe und Antistrophe: μεσολαβεῖ φονολιβῆ, ὑπὸ φρένας ὑπὸ λοβόν περὶ πόδα περὶ κάρα, πάρεστι πάρεστι, βαρὺ τὸ περίβαρυ - βλα συρὸν ἀρόμενον, ἔχειν ἔχειν.

mvp-comment-94-3 ²⁸

mvp-comment-95-1 ²⁹

mvp-comment-95-2 Wecklein 1888, p. 264

mvp-comment-95-3 Zu Mute ist mir als durchschauerten mich entsetzlich, ja über die Mafsen entsetzlich die Hiebe des geifselnden Henkerknechts. Zu dem Anklang δαΐου δαμίου vgl. παρακοπὰ παραφορά 330. τὸ περίβαρυ wie häufig der Artikel bei δεινός das vorzugsweise Schreckliche, das Schrecklichste bezeichnet.

mvp-comment-96-1 ³⁰

mvp-comment-96-2 Wecklein 1888, p. 264

mvp-comment-96-3 Sie bemächtigen sich ganz und gar des Sitzes der Dike, welcher um Fufs, um Haupt von Blutklumpen trieft. Vgl. Soph. Oed. K. 1380

τοιγὰρ τὸ σὸν θάκημα καὶ τοὺς σους θρόνους κρατοῦσιν (Αραί

) und mit Δίκας θρόνον 542 βωμὸν αἴ δεσαι Δίκας, Ag. 395

μέγαν Δίκας βωμόν

, Soph. Ant. 854

ὑψηλὸν ἐς Δίκας βάθρον

, Solon frg. IV 14 σεμνὰ θέμεθλα Δίκης.

mvp-comment-97-1 Wecklein 1888, p. 264

mvp-comment-97-2 Man kann es ansehen, wie der Erdnabel (40) grauenhafte Blutschuld auf sich genommen hat. ἔχειν steht konsekutiv zu ἀρόμενον.

mvp-comment-98-1 ³¹

mvp-comment-98-2 Wecklein 1888, p. 264

mvp-comment-98-3 ,Durch Befleckung des Herdes hat er sich (med. ἐχράνατο) das Seherheiligtum besudelt." Nachdem die Erinyen allgemein von νεώτεροι θεοί gesprochen, wenden sie sich jetzt direkt gegen Apollon. Mit αὐτόσσυτος αὐτόκλητος vgl. αὐτόστονος αὐτοπήμων Sept. 900 .

mvp-comment-99-1 Wecklein 1888, p. 265

mvp-comment-99-2 παρὰ νόμον θεῶν: gegen diesen Göttercomment verfehlte sich auch Prometheus: Prom. 29

θεὸς θεῶν γὰρ οὐχ ὑποπτήσσων χόλον βροτοῖσι τιμὰς ὤπασας πέρα δίκης

, 977 τὸν ἐξαμαρτόντ᾽ εἰς θεοὺς ἐφημέροις πορόντα τιμάς. Vgl. auch Eur. Hipp. 1328

θεοῖσι δ᾽ ὧδ᾽ ἔχει νόμος· οὐδεὶς ἀπαντᾶν βούλεται, προθυμίᾳ τῇ τοῦ θέλον τος, ἀλλ᾽ ἀφιστάμεστ᾽ ἀεί

. Die epische Form βρότεος kommt sonst nirgends bei den attischen Dichtern vor. wenn

mvp-comment-99-3 ³²

mvp-comment-100-1 Wecklein 1888, p. 265

mvp-comment-100-2 Μοίρας φθίσας: Apollon das Amt der Erinyen vernichtet, so vernichtet er damit die Satzungen der Mören, durch welche den Erinyen ihr Amt zugeteilt ist. Vgl. 336, 395.

mvp-comment-101-1 Wecklein 1888, p. 265

mvp-comment-101-2 καμοί γε λυπρός (ἐστι κτέ, und dabei kränkt er mich, ohne doch diesem zu helfen. tov wie τῷ 137.

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 numerous² 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 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. ...

mvp-sidgwick-82-1-1 This line is out of agreement; and generally the character of the first stanzas is that the lines are very disjointed: the true explanation being no doubt that the song is alternately taken up by one and another of the Furies, to give the dramatic effect of their excitement and anger. So the Schol. says κομματικῶς ἕκαστον κατ᾿ ἰδίαν προφερετέον· each bit must be delivered separately by a single voice. It is not worth while to attempt (as Herm. does) to distribute the parts exactly, as there is no evidence.

ὁ θήρ , our prey.

νέος γραίας , simply young and old. This complaint that Apollo as one of the younger race has overridden the Furies who are elder goddesses constantly recurs through the play, 163, 731, 778, 838, 845; see Introduction. καθιππάζομαι, a bold picturesque word for trample down, so 731, 779.

τοκεῦσιν , generalising plural, to his mother, as the sense requires.

τῶνδε , your acts, insulting the old goddesses, and protecting the impious suppliant.

μεσολαβεῖ , another tersely vivid word: the goad grasped by the middle to give the blow force.

mvp-sidgwick-88-1-1 'Tis come, I feel it, the sore, sore chill of the cruel scourger's blow. δάμιος μαστίκτωρ is the public scourger: a bold image for Klytaimnestra's taunts.

mvp-sidgwick-89-1-1 The MSS. read-

κρατοῦντες τὸ πᾶν δίκας πλέον·

φονολιβή θρόνον

περὶ πόδα, περὶ κάρα³

πάρεστι γᾶς ὀμφαλόν κ.τ.λ.

Ruling utterly beyond the right

A throne dripping blood

From feet to head:

We may see the Earth's navel, etc.

mvp-sidgwick-89-2-1 Even if syllabic correspondence were required, we might easily correct to θρᾶνον Ahrens, θᾶκον Rauchenstein: but there is no need].

mvp-sidgwick-89-3-1 (2) To read with Herm. and others after Wakefield θρόμβον, and suppose the second and third lines interjectory, by another speaker: κρατοῦντες intransitive:

Ruling utterly beyond the right:-

A blood-dripping clot

Around his feet, about his head-

We may see, etc.

ἀρόμενον , that has taken upon it ;

βλοσυρὸν ἄγος αἱμάτων , a fell pollution of blood. For

ὀμφαλόν see line 40.

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

αὐτόσσυτος, αὐτόκλητος , at thine own bidding, at thine own summons: the repetition of similar words is noticeable all through this chorus; a rhetorical turn due to the strength of their wrath and passion. So περὶ πόδα, περὶ κάρα - βαρὺ περίβαρυ - δαΐου δαμίου, etc.

mvp-sidgwick-93-1-1 And crushing the ancient Fates. The Schol. followed by Pal. and others, understands this of themselves, the Furies being identified for the moment with the Fates. So Eurip. Elect. 1252 says of Orestes-

δειναὶ δὲ Κῆρές σ' αἱ κυνώπιδες θεαὶ

τροχηλατήσουσ᾽ ἐμμανῆ πλανώμενον.

mvp-sidgwick-93-2-1 It remains however an unusually obscure allusion, and hence one cannot feel confident.

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

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Χορός ἐφεστίῳ δὲ μάντις ὢν 5 μιάσματι μυχὸν 6 ἔχρανας 7 αὐτόσσυτος, αὐτόκλητος, 170 παρὰ νόμον 8 θεῶν βρότεα μὲν τίων, παλαιγενεῖς δὲ Μοίρας φθίσας. 174

Χορός ἄναξ Ἄπολλον, ἀντάκουσον ἐν μέρει. αὐτὸς σὺ τούτων οὐ μεταίτιος πέλει, ἀλλ᾽ εἷς 23 τὸ πᾶν ἔπραξας ὢν 24 παναίτιος. 200

Ἀπόλλων πῶς δή; τοσοῦτο μῆκος ἔκτεινον λόγου.

Χορός ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν.

Ἀπόλλων ἔχρησα ποινὰς τοῦ πατρὸς 25 πρᾶξαι. 26 τί 27 μήν;

Χορός κἄπειθ᾽ ὑπέστης αἵματος δέκτωρ 28 νέου.

Ἀπόλλων καὶ προστραπέσθαι τούσδ᾽ ἐπέστελλον δόμους. 205

Χορός καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς;

Ἀπόλλων οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν.

Χορός ἀλλ᾽ ἔστιν ἡμῖν τοῦτο προστεταγμένον.

Ἀπόλλων τίς ἥδε τιμή; κόμπασον γέρας καλόν.

Χορός τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν. 210

Ἀπόλλων τί γάρ; γυναικὸς ἥτις ἄνδρα νοσφίσῃ;

Χορός 29 οὐκ ἂν γένοιθ᾽ ὅμαιμος αὐθέντης φόνος. 213

Χορός τὸν ἄνδρ᾽ ἐκεῖνον οὔ τι μὴ λίπω 37 ποτέ. 225

Ἀπόλλων σὺ δ᾽ οὖν δίωκε καὶ πόνον πλέω 38 τίθου.

Χορός τιμὰς σὺ μὴ ξύντεμνε τὰς ἐμὰς λόγῳ.

Ἀπόλλων οὐδ᾽ ἂν δεχοίμην ὥστ᾽ ἔχειν τιμὰς σέθεν.

Χορός μέγας γὰρ ἔμπας πὰρ Διὸς θρόνοις λέγει: ἐγὼ δ᾽, ἄγει 39 γὰρ αἷμα μητρῷον, 40 δίκας 230 μέτειμι τόνδε φῶτα κἀκκυνηγετῶ. 41

Ἀπόλλων ἐγὼ δ᾽ ἀρήξω τὸν ἱκέτην τε ῥύσομαι: δεινὴ γὰρ ἐν βροτοῖσι κἀν θεοῖς πέλει τοῦ προστροπαίου μῆνις, εἰ προδῶ σφ᾽ ἑκών.

Χορός ἐφεστίῳ δὲ μάντις ὢν μιάσματι μυχὸν ἐχράνατʼ αὐτόσσυτος, αὐτόκλητος, 170 παρὰ νόμον θεῶν βρότεα μὲν τίων, παλαιγενεῖς δὲ μοίρας φθίσας.

Χορός κἀμοί γε λυπρός, καὶ τὸν οὐκ ἐκλύσεται, ὑπό τε γᾶν φυγὼν οὔ ποτʼ ἐλευθεροῦται. 175 ποτιτρόπαιος ὢν δʼ ἕτερον ἐν κάρᾳ μιάστορʼ ἐκ γένους πάσεται.

Ὀρέστης ἄναξ ἄπολλον· οἶσθα μὲν τὸ μὴ 'δικεῖν, 85

ΑΙΣΧΥΛΟΥ

Ὀρέστης ἐπεὶ δ' ἐπίστᾳ, καὶ τὸ μὴ μελεῖν μάθε. σθένος δὲ ποιεῖν, ὦ φθέγγυον τὸ σόν.

ΑΙΣΧΥΛΟΥ

Χορὸς Εὐμενίδων Ὕπνῳ κρατηθεῖσα ἄγραν ὤλεσα,

Χορὸς Εὐμενίδων ἐφεστίῳ δὲ μάντι σῷ μιάσματι . μυχὸν ἔχρα- νατ' αὐ- τόσυτος, αὐτόκλητος παρανόμων θεῶν βρότει- 165 α ἂυ τίων. παλαιγενεῖς δὲ μοίρας φθίσας.

Ἀπόλλων ἔξω κελεύω τῶνδε δωμάτων τάχος. χωρεῖτ' ἄπαλλάσσεσθε μαντικῶν μυχῶν, μὴ καὶ λαβοῦσα πτηνὸν ἀργηστὴν ὄφιν, χρυσηλάτου θώμιγγος ἐξορμώμενον, 175

Χορὸς Εὐμενίδων ἄναξ ἄπολλον, ἀντάκουσον ἐν μέρει, αὐτὸς σὺ τούτων, οὐ μεταίτιος πέλῃ ἀλλ' εἷς τὸ πᾶν ἔπραξας ὡς παναίτιος.

Ἀπόλλων πῶς δὴ; τοσοῦτο μῆκος ἔκτεινον λόγου.

Χορὸς Εὐμενίδων ἔχρησας ὥς τε τὸν ξένον μητροκτονεῖν. 195

Ἀπόλλων ἔχρησα ποινὰς τὸ πατρὸς πέμψαι τιμήν.

Χορὸς Εὐμενίδων κἄπειθ' ὑπέστης αἵματος δ' ἔκταρ νέου.

Ἀπόλλων καὶ προστραπέσθαι τύσδ' ἐπέστελλον δόμους.

Χορὸς Εὐμενίδων καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς;

Ἀπόλλων οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν. 200

Χορὸς Εὐμενίδων ἀλλ' ἔστιν ἡμῖν τότο προς τεταγμένον.

Ἀπόλλων τίς ἥδε τιμὴ, κόμπασον γέρας καλὸν,

Χορὸς Εὐμενίδων τὰς μητραλοίας ἐκ δόμων ἐλαύνομεν.

Ἀπόλλων τί γὰρ γυναικὸς ἥτις ἄνδρα νοσφίσῃ.

Χορὸς Εὐμενίδων οὐκ ἂν γένοιθ' ὅμαιμος αὐθέντης φόνος. 205

ΟΡΕΣΤΗΣ. ἄναξ ῎Απολλον, οἶσθα μὲν τὸ μἀδικεῖν· 85 ἐπεὶ δ᾽ ἐπίστᾳ, καὶ τὸ μἀμελεῖν μάθε. σθένος δὲ ποιεῖν εὖ φερέγγυον τὸ σόν.

ΧΟΡΟΣ. ΚΛ. μύζοιτ᾽ ἂν, ἁνὴρ δ᾽ οἴχεται φεύγων πρόσω· φίλοις γάρ εἰσιν, οὐκ ἐμοὶ, προσίκτορες.

ΚΛ. ἄγαν ὑπνώσσεις κού κατοικτίζει πάθος· φονεὺς δ᾽ Ὀρέστης τῆσδε μητρὸς οἴχεται.

ΚΛ. ὤζεις, ὑπνώσσεις· οὐκ ἀναστήσει τάχος; τί σοι πέπρακται πρᾶγμα πλὴν τεύχειν κακά; 125

ΚΛ. ὕπνος πόνος τε κύριοι συνωμόται δεινῆς δρακαίνης ἐξεκήραναν μένος.

ΧΟ. ἔγειρ᾽, ἔγειρε καὶ σὺ τήνδ᾽, ἐγὼ δὲ σέ. 140 εὕδεις; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον, ἰδωμεθ᾽ εἰ τι τοῦδε φροιμίου ματᾷ.

ἐφεστίῳ δὲ μάντις ὢν μιάσματι μυχὸν ἔχρανας αὐτόσσυτος, αὐτόκλητος, 170 παρὰ νόμον θεῶν βρότεα μὲν τίων, παλαιγενεῖς δὲ Μοίρας φθίσας.

κἀμοί τε λυπρὸς καὶ τὸν οὐκ ἐκλύσεται, ὑπό τε γᾶν φυγὼν οὔ ποτ᾽ ἐλευθεροῦται. 175 ποτιτρόπαιος ὢν δ᾽ ἕτερον ἐν κάρᾳ μιάστορ᾽ ἐκείνου πάσεται.

ΧΟ. ἄναξ ῎Απολλον, ἀντάκουσον ἐν μέρει. αὐτὸς σὺ τούτων οὐ μεταίτιος πέλει, ἀλλ᾽ εἷς τὸ πᾶν ἔπραξας ὢν παναίτιος. 200

ΑΠ. πῶς δή; τοσοῦτο μῆκος ἔκτεινον λόγου.

ΧΟ. ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν.

ΑΠ. ἔχρησα ποινὰς τοῦ πατρὸς πέμψαι. τί μήν;

ΧΟ. κἄπειθ᾽ ὑπέστης αἵματος δέκτωρ νέου.

ΑΠ. καὶ προστραπέσθαι τούσδ᾽ ἐπέστελλον δόμους. 205

ΧΟ. καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς?

ΑΠ. οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν.

ΧΟ. ἀλλ᾽ ἔστιν ἡμῖν τοῦτο προστεταγμένον.

ΑΠ. τίς ἥδε τιμή; κόμπασον γέρας καλόν.

ΧΟ. τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν. 210

ΑΠ. τί γὰρ γυναικὸς ἥτις ἄνδρα νοσφίσῃ;

ΧΟ. οὐκ ἂν γένοιθ᾽ ὅμαιμός αὐθέντης φόνος.

Ὀρέστης ἄναξ Ἄπολλον, οἶσθα μὲν τὸ μὴ ἀδικεῖν· ἐπεὶ δ᾽ ἐπίστᾳ, καὶ τὸ μὴ ἀμελεῖν μάθε.

Ὀρέστης σθένος δὲ ποιεῖν εὖ φερέγγυον τὸ σόν. 90

Χορὸς Εὐμενίδων (μυγμός.) 120

Κλυταιμνήστρας Εἴδωλον μύζοιτ' ἄν· ἀνὴρ δ᾽ οἴχεται φεύγων πρόσω· φίλοις γάρ εἰσιν, οὐκ ἐμοί, προςίκτορες.

Χορὸς Εὐμενίδων (μυγμός.)

Κλυταιμνήστρας Εἴδωλον ἄγαν ὑπνώσσεις κοὐ κατοικτίζεις πάθος· φονεὺς δ' Ὀρέστης τῆσδε μητρὸς οἴχεται. 125

Χορὸς Εὐμενίδων (ὠγμός.)

Κλυταιμνήστρας Εἴδωλον ὤζεις, ὑπνώσσεις· οὐκ ἀναστήσει τάχος; τί σοι πέπρακται πρᾶγμα πλὴν τεύχειν κακά;

Χορὸς Εὐμενίδων (ὠγμός.)

Κλυταιμνήστρας Εἴδωλον ὕπνος πόνος τε, κύριοι συνωμόται, 130 δεινῆς δρακαίνης ἐξεκήραναν μένος.

Χορὸς Εὐμενίδων (μυγμὸς διπλοῦς ὀξύς.) λάβε, λάβε, λάβε, λάβε, φράζου.

Χορὸς Εὐμενίδων ἔγειρ᾽, ἔγειρε καὶ σὺ τήνδ᾽, ἐγὼ δὲ σέ. εὕδεις; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον,

Χορὸς Εὐμενίδων ἰδώμεθ᾽ εἴ τι τοῦδε φροιμίου ματᾷ. 145

Χορός

ἐφεστίῳ δὲ μάντις ὢν⁵ μιάσματι

μυχὸν⁶ ἔχρανας⁷ αὐτόσσυτος, αὐτόκλητος,
170

παρὰ νόμον⁸ θεῶν βρότεα μὲν τίων,

παλαιγενεῖς δὲ Μοίρας φθίσας.

174

Χορός

ἄναξ Ἄπολλον, ἀντάκουσον ἐν μέρει.

αὐτὸς σὺ τούτων οὐ μεταίτιος πέλει,

ἀλλ᾽ εἷς²³ τὸ πᾶν ἔπραξας ὢν²⁴ παναίτιος.
200

Ἀπόλλων

πῶς δή; τοσοῦτο μῆκος ἔκτεινον λόγου.

Χορός

ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν.

Ἀπόλλων

ἔχρησα ποινὰς τοῦ πατρὸς²⁵ πρᾶξαι.²⁶ τί²⁷ μήν;

Χορός

κἄπειθ᾽ ὑπέστης αἵματος δέκτωρ²⁸ νέου.

Ἀπόλλων

καὶ προστραπέσθαι τούσδ᾽ ἐπέστελλον δόμους.
205

Χορός

καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς;

Ἀπόλλων

οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν.

Χορός

ἀλλ᾽ ἔστιν ἡμῖν τοῦτο προστεταγμένον.

Ἀπόλλων

τίς ἥδε τιμή; κόμπασον γέρας καλόν.

Χορός

τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν.
210

Ἀπόλλων

τί γάρ; γυναικὸς ἥτις ἄνδρα νοσφίσῃ;

Χορός²⁹

οὐκ ἂν γένοιθ᾽ ὅμαιμος αὐθέντης φόνος.

213

Χορός

τὸν ἄνδρ᾽ ἐκεῖνον οὔ τι μὴ λίπω³⁷ ποτέ.
225

Ἀπόλλων

σὺ δ᾽ οὖν δίωκε καὶ πόνον πλέω³⁸ τίθου.

Χορός

τιμὰς σὺ μὴ ξύντεμνε τὰς ἐμὰς λόγῳ.

Ἀπόλλων

οὐδ᾽ ἂν δεχοίμην ὥστ᾽ ἔχειν τιμὰς σέθεν.

Χορός

μέγας γὰρ ἔμπας πὰρ Διὸς θρόνοις λέγει:

ἐγὼ δ᾽, ἄγει³⁹ γὰρ αἷμα μητρῷον,⁴⁰ δίκας
230

μέτειμι τόνδε φῶτα κἀκκυνηγετῶ.⁴¹

Ἀπόλλων

ἐγὼ δ᾽ ἀρήξω τὸν ἱκέτην τε ῥύσομαι:

δεινὴ γὰρ ἐν βροτοῖσι κἀν θεοῖς πέλει

τοῦ προστροπαίου μῆνις, εἰ προδῶ σφ᾽ ἑκών.

Χορός

ἐφεστίῳ δὲ μάντις ὢν μιάσματι

μυχὸν ἐχράνατʼ αὐτόσσυτος, αὐτόκλητος,
170

παρὰ νόμον θεῶν βρότεα μὲν τίων,

παλαιγενεῖς δὲ μοίρας φθίσας.

Χορός

κἀμοί γε λυπρός, καὶ τὸν οὐκ ἐκλύσεται,

ὑπό τε γᾶν φυγὼν οὔ ποτʼ ἐλευθεροῦται.
175

ποτιτρόπαιος ὢν δʼ ἕτερον ἐν κάρᾳ

μιάστορʼ ἐκ γένους πάσεται.

Ὀρέστης

ἄναξ ἄπολλον· οἶσθα μὲν τὸ μὴ 'δικεῖν,
85

Ὀρέστης

ἐπεὶ δ' ἐπίστᾳ, καὶ τὸ μὴ μελεῖν μάθε.

σθένος δὲ ποιεῖν, ὦ φθέγγυον τὸ σόν.

Χορὸς Εὐμενίδων

Ὕπνῳ κρατηθεῖσα ἄγραν ὤλεσα,

Χορὸς Εὐμενίδων

ἐφεστίῳ δὲ μάντι σῷ μιάσματι . μυχὸν ἔχρα-

νατ' αὐ-

τόσυτος, αὐτόκλητος παρανόμων θεῶν βρότει-
165

α ἂυ τίων.

παλαιγενεῖς δὲ μοίρας φθίσας.

Ἀπόλλων

ἔξω κελεύω τῶνδε δωμάτων τάχος.

χωρεῖτ' ἄπαλλάσσεσθε μαντικῶν μυχῶν,

μὴ καὶ λαβοῦσα πτηνὸν ἀργηστὴν ὄφιν,

χρυσηλάτου θώμιγγος ἐξορμώμενον,
175

Χορὸς Εὐμενίδων

ἄναξ ἄπολλον, ἀντάκουσον ἐν μέρει,

αὐτὸς σὺ τούτων, οὐ μεταίτιος πέλῃ

ἀλλ' εἷς τὸ πᾶν ἔπραξας ὡς παναίτιος.

Ἀπόλλων

πῶς δὴ; τοσοῦτο μῆκος ἔκτεινον λόγου.

Χορὸς Εὐμενίδων

ἔχρησας ὥς τε τὸν ξένον μητροκτονεῖν.
195

Ἀπόλλων

ἔχρησα ποινὰς τὸ πατρὸς πέμψαι τιμήν.

Χορὸς Εὐμενίδων

κἄπειθ' ὑπέστης αἵματος δ' ἔκταρ νέου.

Ἀπόλλων

καὶ προστραπέσθαι τύσδ' ἐπέστελλον δόμους.

Χορὸς Εὐμενίδων

καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς;

Ἀπόλλων

οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν.
200

Χορὸς Εὐμενίδων

ἀλλ' ἔστιν ἡμῖν τότο προς τεταγμένον.

Ἀπόλλων

τίς ἥδε τιμὴ, κόμπασον γέρας καλὸν,

Χορὸς Εὐμενίδων

τὰς μητραλοίας ἐκ δόμων ἐλαύνομεν.

Ἀπόλλων

τί γὰρ γυναικὸς ἥτις ἄνδρα νοσφίσῃ.

Χορὸς Εὐμενίδων

οὐκ ἂν γένοιθ' ὅμαιμος αὐθέντης φόνος.
205

ΟΡΕΣΤΗΣ.

ἄναξ ῎Απολλον, οἶσθα μὲν τὸ μἀδικεῖν·
85

ἐπεὶ δ᾽ ἐπίστᾳ, καὶ τὸ μἀμελεῖν μάθε.

σθένος δὲ ποιεῖν εὖ φερέγγυον τὸ σόν.

ΧΟΡΟΣ.

ΚΛ. μύζοιτ᾽ ἂν, ἁνὴρ δ᾽ οἴχεται φεύγων πρόσω·

φίλοις γάρ εἰσιν, οὐκ ἐμοὶ, προσίκτορες.

ΚΛ.

ἄγαν ὑπνώσσεις κού κατοικτίζει πάθος·

φονεὺς δ᾽ Ὀρέστης τῆσδε μητρὸς οἴχεται.

ΚΛ.

ὤζεις, ὑπνώσσεις· οὐκ ἀναστήσει τάχος;

τί σοι πέπρακται πρᾶγμα πλὴν τεύχειν κακά;
125

ΚΛ.

ὕπνος πόνος τε κύριοι συνωμόται

δεινῆς δρακαίνης ἐξεκήραναν μένος.

ΧΟ.

ἔγειρ᾽, ἔγειρε καὶ σὺ τήνδ᾽, ἐγὼ δὲ σέ.
140

εὕδεις; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον,

ἰδωμεθ᾽ εἰ τι τοῦδε φροιμίου ματᾷ.

ἐφεστίῳ δὲ μάντις ὢν μιάσματι

μυχὸν ἔχρανας αὐτόσσυτος, αὐτόκλητος,
170

παρὰ νόμον θεῶν βρότεα μὲν τίων,

παλαιγενεῖς δὲ Μοίρας φθίσας.

κἀμοί τε λυπρὸς καὶ τὸν οὐκ ἐκλύσεται,

ὑπό τε γᾶν φυγὼν οὔ ποτ᾽ ἐλευθεροῦται.
175

ποτιτρόπαιος ὢν δ᾽ ἕτερον ἐν κάρᾳ

μιάστορ᾽ ἐκείνου πάσεται.

ΧΟ.

ἄναξ ῎Απολλον, ἀντάκουσον ἐν μέρει.

αὐτὸς σὺ τούτων οὐ μεταίτιος πέλει,

ἀλλ᾽ εἷς τὸ πᾶν ἔπραξας ὢν παναίτιος.
200

ΑΠ.

πῶς δή; τοσοῦτο μῆκος ἔκτεινον λόγου.

ΧΟ.

ἔχρησας ὥστε τὸν ξένον μητροκτονεῖν.

ΑΠ.

ἔχρησα ποινὰς τοῦ πατρὸς πέμψαι. τί μήν;

ΧΟ.

κἄπειθ᾽ ὑπέστης αἵματος δέκτωρ νέου.

ΑΠ.

καὶ προστραπέσθαι τούσδ᾽ ἐπέστελλον δόμους.
205

ΧΟ.

καὶ τὰς προπομποὺς δῆτα τάσδε λοιδορεῖς?

ΑΠ.

οὐ γὰρ δόμοισι τοῖσδε πρόσφορον μολεῖν.

ΧΟ.

ἀλλ᾽ ἔστιν ἡμῖν τοῦτο προστεταγμένον.

ΑΠ.

τίς ἥδε τιμή; κόμπασον γέρας καλόν.

ΧΟ.

τοὺς μητραλοίας ἐκ δόμων ἐλαύνομεν.
210

ΑΠ.

τί γὰρ γυναικὸς ἥτις ἄνδρα νοσφίσῃ;

ΧΟ.

οὐκ ἂν γένοιθ᾽ ὅμαιμός αὐθέντης φόνος.

Ὀρέστης

ἄναξ Ἄπολλον, οἶσθα μὲν τὸ μὴ ἀδικεῖν·

ἐπεὶ δ᾽ ἐπίστᾳ, καὶ τὸ μὴ ἀμελεῖν μάθε.

Ὀρέστης

σθένος δὲ ποιεῖν εὖ φερέγγυον τὸ σόν.
90

Χορὸς Εὐμενίδων

(μυγμός.)
120

Κλυταιμνήστρας Εἴδωλον

μύζοιτ' ἄν· ἀνὴρ δ᾽ οἴχεται φεύγων πρόσω·

φίλοις γάρ εἰσιν, οὐκ ἐμοί, προςίκτορες.

Χορὸς Εὐμενίδων

(μυγμός.)

Κλυταιμνήστρας Εἴδωλον

ἄγαν ὑπνώσσεις κοὐ κατοικτίζεις πάθος·

φονεὺς δ' Ὀρέστης τῆσδε μητρὸς οἴχεται.
125

Χορὸς Εὐμενίδων

(ὠγμός.)

Κλυταιμνήστρας Εἴδωλον

ὤζεις, ὑπνώσσεις· οὐκ ἀναστήσει τάχος;

τί σοι πέπρακται πρᾶγμα πλὴν τεύχειν κακά;

Χορὸς Εὐμενίδων

(ὠγμός.)

Κλυταιμνήστρας Εἴδωλον

ὕπνος πόνος τε, κύριοι συνωμόται,
130

δεινῆς δρακαίνης ἐξεκήραναν μένος.

Χορὸς Εὐμενίδων

(μυγμὸς διπλοῦς ὀξύς.)

λάβε, λάβε, λάβε, λάβε, φράζου.

Χορὸς Εὐμενίδων

ἔγειρ᾽, ἔγειρε καὶ σὺ τήνδ᾽, ἐγὼ δὲ σέ.

εὕδεις; ἀνίστω, κἀπολακτίσασ᾽ ὕπνον,

Χορὸς Εὐμενίδων

ἰδώμεθ᾽ εἴ τι τοῦδε φροιμίου ματᾷ.
145

Χοροῦ Β
στρ. α'.

Χοροῦ Γ

ἦ πολλὰ δὴ παθοῦσα καὶ μάτην ἐγώ.

Χοροῦ Β

ἐπάθομεν πάθος δυςαχές, ὦ πόποι,

ἄφερτον κακόν.

Χοροῦ Δ

ἐξ ἀρκύων πέπτωκεν οἴχεταί θ' ὁ θήρ.
150

Χοροῦ Ε

ὕπνῳ κρατηθεῖσ᾽ ἄγραν ὤλεσα.

Χοροῦ ς
ἀντ. α'.