mvp-sidgwick-173-1-1
Again an obscure passage. MSS. read :
σπευδόμεναι δ᾽ ἀφελεῖν τινὰ τάσδε μερίμνας
θεῶν δ᾽ ἀτέλειαν ἐμαῖσι λιταῖς ἐπικραίνειν
Ζεὺς γὰρ αἱματοσταγὲς ἀξιόμισον ἔθνος τόδε λέσχας
And then should follow what has got displaced in the MSS.:
μάλα γὰρ οὖν ἁλομένα, κ.τ.λ.
mvp-sidgwick-173-2-1
Where the general drift seems to be:
[I pursue the guilty] and am eager to relieve another (the gods) of this charge, and set the gods free, and prevent the crime from coming to trial-for Zeus has banished the guilty from his sight, etc.
mvp-sidgwick-173-3-1
This seems to make a fair sense, and it is best with most editors to suppose the nom. pendens σπευδόμεναι to be taken up again by μάλα γὰρ οὖν, so that the sentence is only grammatically completed when we reach καταφέρω.
mvp-sidgwick-173-4-1
[This anacoluthon is rather harsh: Wecklein and Kirchhoff take Döderlein's suggestion σπεύδομεν αΐδ',
we here are eager. But the phrase is then abrupt and unnatural.]
mvp-sidgwick-173-5-1
The points that remain are:
mvp-sidgwick-173-6-1
(1) 362 ἐμαῖσι λιταῖς, which, if right, must be referred to the prayer of the Eumenides to Apollo not to interfere. But the passage is too general to refer specially to Orestes, though he is of course in their minds. So that perhaps ἐμαῖς μελέταις is better, and
by my labour to set the gods free (lit.
to bring about the freedom or immunity of the gods, i. e. freedom from the duty of punishing the criminal).
mvp-sidgwick-173-7-1
(2) 363 μηδ' εἰς ἄγκρισιν ἐλθεῖν: i. e. to take the guilty into my own hands and prevent the matter from being tried by the gods;the very thing they feared was going to be done with Orestes. ἄγκρισις or ἀνάκρισις is the technical term for the preliminary investigation by a magistrate.
mvp-sidgwick-173-8-1
(3)
Bloody hateful race, i.e. as Schol. explains,
the race of murderers: the whole passage from
l. 348
being a general description of the office of the Furies and their relation to the gods. [H. P. and others refer ἔθνοs to Furies: but they would hardly call themselves ἀξιώμισον.]
mvp-sidgwick-173-9-1
The whole passage may then be translated as follows:
And eager to lighten another of this charge,
And by our care to set free the gods,
And that [it] come not to trial:
For with this bloody hateful troop
Zeus deigns not to commune.
μάλα
with
ἁλομένα
:
For mightily indeed leaping from on high
I bring down the weighty power of my foot-
Limbs which trip even the swiftest runner, -
The emendation adopted [
ὅμως
inserted and
μάταν
, see above
l. 359
] is almost necessary to give the right sense,
even though they fly swiftly.
ὑπ᾿ αἰθέρι
,
beneath the sky, i.e. when they are living on earth.
κατὰ γᾶν
,
on earth, is the MS. reading: but as Hermann said, the sense
below the earth, κατὰ γᾶs, is required in antithesis to ὑπ᾿ αἰθέρι. The same mistake occurs again
ll. 838, 871
.
ll. 375, 376
. Bold and imaginative expressions :
Before our black-robed assault,
And the vengeful measures of our foot;
i.e. [their human glories come to naught] when we the Furies attack them and weave these magic dances which make them our captive (as we are doing to Orestes).
mvp-sidgwick-177-1-1
After this line in the MSS. comes μάλα γὰρ οὖν . . . μάταν (
ll. 367-371
). It is possible that the words are repeated as a refrain both here and after
l. 380
.
λυμή
is the destruction which attacks his mind, and blinds him to the threatening evil;
τόδε
is best taken (not of the fall as many edd., which would be simply
πίπτων οὐκ οἶδεν
, but) of the presence and power of the Furies.
κνέφας
. is in apposition to
μύσος
, and is predicative: we should say,
So dark a cloud of pollution hovereth over him.
ἐπί
, Epic adverbial use (tmesis) of the preposition, going with the verb.
mvp-sidgwick-180-1-1
Again a highly imaginative and picturesque phrase which needs no alteration:
And the voice of many a groan
Proclaims against the house a mist of gloom.
The groans of the past victims are heard as it were making a horror of gloom about the house of wickedness.
μένει γάρ
,
for the law abides: so
μίμνει
Ag. 1563
. But it is obscure and abrupt: and possibly corrupted.
ἐσμέν
is easily understood:
Crafty are we, and unfailing to accomplish.
διόμεναι
is rather a strange word (though the English
to pursue a task or charge exactly illustrates it): hence Heath ingeniously suggested διέπο- μεν. But διόμεναι was read by Schol. and the MS. may stand.
ἀνηλίῳ λάμπᾳ
, lit.
in sunless light, an oxymoron, meaning
in a light which is no light,
where no sunlight shines. [Others translate
λάμπᾳ
,
filth,
mould; for there is a very late word λάμπη, 'scum; and Dind. adopts Wieseler's conj. λάπᾳ in the same sense. But the strain of meaning is very harsh, and the word in the last degree unlikely.]
δυσοδοπαίπαλα
is suspicious, as the metaphor is rather harsh (though perhaps continued from διόμεναι): the metre does not correspond with the antistrophe (καίπερ ὑπὸ χθόνα); and the double compound with δυσis unusual, indeed unique.
mvp-sidgwick-184-3-1
There are many suggestions to cure the metrical fault, δυσποροπ., δυσποδοπ., δυσμολοπ., δυσβατοπ., etc. But it is best to leave it.
mvp-sidgwick-185-1-1
Compare
ἀλαοῖσι καὶ δεδορκόσιν
l. 322
.
δοθέντα τέλεον
, adj. used proleptically,
granted for sure accomplishment.
mvp-sidgwick-187-1-1
Two syllables are wanting to make the metre correspond: and they are usually supplied among the iambics of
l. 394
, with adoption of Hermann's κύρω for κῠρῶ; but possibly
l. 394
is all right, and the loss is in
l. 395
.
mvp-sidgwick-187-2-1
[Enter Athena from above in the air.]
γῆν καταφθατουμένη
. Some further alter γῆν into γῆς, and translate
hastening from; but
the land of Scamander would be a strange expression, and a much fuller and better sense is gained by translating
καταφθατουμένη
,
occupying,
hasting to claim the land. (So Hesych. who has καταφθατουμένη, κατακτωμένη.)
mvp-sidgwick-188-2-1
The Schol. tells us there was a reference here to a dispute between Athens and Mitylene for Sigeum in the Troad, settled in favour of M. by single combat. According to Herodotus (5.95) the dispute was an old one: the struggle began about 606, and was settled by mediation of Periander, who gave Sigeum to Athens. But evidently the dispute went on: for Herodotus tells us in the same chapter that Peisistratos (presumably about 550 B.C.) conquered Sigeum. It is quite in Aeschylus' manner to refer to this event in a bold and imaginative way, by making the land
given to Athena as choice offering of the spoil by the chiefs of Achaioi. There was a temple of Athena on the promontory.
αὐτόπρεμνον
, bold metaphor,
root and branch, i. e.
utterly,
land and all therein.
ἐξαίρετον
. : it was a custom, from Homer's time, to take out of the spoil a special gift for kings (or, as here, gods). So Homer frequently γέρας ἔξελον υἱὲς Ἀχαιῶν. So Thucydides tells us at the destruction of Mitylene (3. 30) the Athenians made 3000 holdings of the land, and 300 of these τοῖς θεοῖς ἱεροὺς ἐξεῖλον.
mvp-sidgwick-191-1-1
Flapping the fold of my aegis in wingless flight, a splendid and picturesque line: the goddess needing no wing to fly, the aegis serves her as a wing, and is accompanied with the ῥοῖβδος or
whirring noise of wings.
mvp-sidgwick-191-2-1
The αἰγίς was the wonderful shield of Zeus
gleaming and fringed, that Hephaistos made
(and therefore metal), Iliad 15. 307:
it was tasselled, crowned about with Terror, and Strife, and Might, and fearful Fray is therein, and the dread monster's Gorgon head
, Iliad 5. 738. Athena wears it also, as well as Zeus, in Homer. The word probably meant
storm or
rushing originally (αἰγ- ἀϊσσω) : but later it was conceived as a
goatskin (αἴγ), and so here has a κόλπος or
fold.
ἐπιζεύξασ᾽ ὄχον
. You can't talk of
yoking a car on your legs. It is better to take it metaphorically: the
ὄχος
is the aegis, the
πῶλοι
are the winds. So exactly Aristophanes calls Athena αἰγίδος ἠνιόχος Clouds 602.
ὑμᾶς θ᾽
, the construction is irregular but natural: she means,
and you [I call] like to no race begotten, etc. (or perhaps even a stronger verb of abuse is meant to finish the sentence): but she checks herself
l. 413
.
mvp-sidgwick-194-1-1
The MSS. reading ἄμορφον (retained by Dind. Weck. and read by Schol.) is translated,
For neighbours to revile a hideous monster is far from justice, which is rather crude and inappropriate; and ὄντα, idiomatic with the subject, is hardly grammar when it constitutes the object. Robortelli's ἄμομφον makes excellent sense:
but for one who is not aggrieved (lit.
who has no wrong to complain of) to revile others is unjust. (This is confirmed by
l. 678
, where Ven. reads again ἄμορφος for ἄμομφος.)
ἀποστατεῖ θέμις
,
Right holds aloof, stately phrase for
,it is wrong,.
mvp-sidgwick-196-1-1
It is doubtful whether to read αἰανῆ (from αἰανής) or αἰανῆς (from αἰανός). M. G. and Schol. read here αἰανῆ (agreeing with τέκνα) and αἰανής is the ordinary form used elsewhere by Aeschylus,
αἰανῆ χρόνον
l. 572
,
αἰανὴς νόσος
ll. 479, 941
. On the other hand, Hesychius (Alexandrine grammarian and lexicographer, 4th century, A.D.) quotes a form αἰανός, usually read in
Soph. El. 506
ἔμολες αἰανή.
In
Soph. Aias 672
there is the same doubt as here, whether to read νυκτὸς αἰανῆς κύκλος, or αἰανής. But both there and here it is rather more natural to have adj. agreeing with νυκτός: and here particularly: accordingly I take αἰανῆς, the reading of Fl. Fa. Ven.
mvp-sidgwick-196-2-1
As to the meaning: the word certainly sometimes means
eternal (
αἰανῆ χρόνον
l. 572
,
αἰανῶς μένοι
l. 672
): but it also is used in the sense of
grievous,
terrible, (αἰανὴς κόρος, αἰανὲς κέντρον Pind., αἰανὲς δεῖπνον Archil.). Either sense will suit here: perhaps
eternal is the most impressive,
ἐν οἴκοις γῆς ὕπαι
, not for τοῖς γῆς ὕπαι, but
in our home, beneath the earth, both phrases going with verb κεκλήμεθα.
ἐπωνύμους
, not in its usual sense
called after; but simply
the names men call you by.
γε μὲν δή
, adversative as usual.
My office, however, thou shalt learn. So
Ag. 661, 887, 1213
.
mvp-sidgwick-200-1-1
I might learn, if one would show a plain tale; a touch of ironic scorn for the dark hints of the Chorus.
μηδαμοῦ:
. the μή generalises as usual:
Some place where joy is all unknown: the Chorus mean
in Hades: but the indefinite or generic way of putting it is quite idiomatic and more imaginative and impressive.
μηδαμοῦ νομίζεται, lit.
is held of no account.
ἐπιρροιζεῖν
,
to clamour after, of noisy and terrifying pursuit ;
To such a flight do ye hound him on?
ἠξιώσατο
,
took on him, rarely med. Cp.
Ag. 370
θεοὺς ἀξιοῦσθαι.
ἀνάγκη
.
mvp-sidgwick-204-2-1
There is no need to alter the line: the Schol. quotes and explains it thus.
ὡς
often used for ὥστε in poetry: Epic usage.
mvp-sidgwick-206-1-1
There are two suitors here, and we have heard but half the pleas, i.e. we must wait till we have heard both sides. The reading of Μ. ἥμισυς λόγου is regular Attic use (as well as λόγος): τῇ ἡμισέᾳ τῆς γῆς Thuc., ὁ ἥμισυς τοῦ ἀριθμοῦ Plat.
mvp-sidgwick-207-1-1
(The correction θέλοι for θέλει is almost necessary, as otherwise it would seem as if the proposal had been made to Orestes.) The reference in this line,
he would take no oath, nor challenge us to swear, is to the custom of the ἀνάκρισις or preliminary investigation of causes at Athens, before a magistrate: at this all the evidence was produced; and the first thing was for the injured party to swear (προωμοσία) he had suffered, the defendant to swear (ἀνθωμοσία) he was innocent.
mvp-sidgwick-207-2-1
These oaths, say the Chorus, are impossible here: Orestes will not deny his guilt: he will neither ask us to swear (δοῦναι) nor swear when we ask him (δέξασθαι). The whole of this passage is intended to correspond in a general way to the ἀνάκρισις: after hearing the preliminary statement of either party, Athena refers the whole case to the formal judgment of the Areiopagos.
mvp-sidgwick-208-1-1
The name of Just, not Justice, is thy desire, δίκαια being easily supplied with πρᾶξαι. She means:
just forms, rather than justice.
σοφῶν
,
subtlety.
mvp-sidgwick-210-1-1
I say that injustice must not prevail by oaths, i.e. the issue must not be settled by oaths, but by the real justice of the case. Practically, Athena admits that Orestes cannot swear his innocence, but pleads that in this exceptional case it must not go against him for that: the true issue (εὐθυδικία) must be tried; see next note.
εὐθεῖαν δίκην
, poet. for εὐθυδικία, the regular legal term for the
real issue opposed to some side question.
ἐπὶ . . . τρέποιτ'
,
entrust, more frequently in the compound ἐπιτρέπω. The separate form (tmesis) is found in poetry, e. g.
Ant. 1107
μηδ᾽ ἐπ᾿ ἄλλοισιν τρέπε.
τέλος
,
the final settlement, the decision.' Somewhat similar is
Ag. 934
ἐξεῖπον τέλος.
κἀπ᾿ ἀξίων
(Arnald's correction, adopted by Paley, must be right),
a worthy child of worthy sire, i.e. a great goddess, and daughter of Zeus. So Schol. ἀξίων οὖσαν γονέων. [Other corrections numerous, but all less simple and natural.]
