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[1] That is, through the signs of the zodiac: αστηρ differs from αστρον,
the former signifying a single star, the latter many.
[2] The preposition συν is omitted, as in Homer,
Αυτηι κεν γαιηι ερυσαιμι.
The same omission occurs in the Bacchæ, αυτηισιν ελαταις, and again in the
Hippolytus. It is an Atticism.
[3] See note on Hecuba, 478.
[4] The word τουνομα must be supplied after τουτο, which is implied in the
verb καλουσιν.
[5] The ζαρος is a bird of prey of the vulture species. The sphinx was
represented as having the face of a woman, the breast and feet of a lion,
and the wings of a bird.
[5a] Dindorf would omit this verse.
[6] αραι and αρασθαι are often used by the poets in a good sense for
prayers, ευχαι and ευχεσθαι for curses and imprecations.
[7] διηρες ‛υπερωον, η κλιμαξ. HESYCHIUS.
[8] Milton, Par. Regained, b. iii. l. 326.
The field, all iron, cast a gleaming brown.
[9] Lerna, a country of Argolis celebrated for a grove and a lake where the
Danaides threw the heads of their murdered husbands. It was there also that
Hercules killed the famous Hydra.
[10] This alludes to the figure of Argus engraved on his shield. See verse
1130.
[11] Tydeus married Deipyle, Polynices Argia, both daughters of Adrastus,
king of Argos.
[12] Some suppose ‛υστερωι ποδι to mean with their last steps, that is,
with steps which are doomed never to return again to their own country.
[13] Triæna was a place in Argolis, where Neptune stuck his trident in the
ground, and immediately water sprung up. SCHOL.
[14] Amymone was daughter of Danaus and Europa; she was employed, by order
of her father, in supplying the city of Argos with water, in a great
drought. Neptune saw her in this employment, and was enamored of her. He
carried her away, and in the place where she stood he raised a fountain,
which has been called Amymone. See Propert. ii. El. 20. v. 47.
[15] αλληλας λεγουσιν is, _they say one of another_; αλληλαις λεγουσιν,
_they say among themselves_.
[16] By πεδιων ακαρπιστων is to be understood the sea. The construction
πεδιων περιρρυτον Σικελιας, that is, ‛α Σικελιαν περιρρει. The same
construction is found in Sophocles, Œd. Tyr. l. 885. δικας αφοβητος. L.
969. αφαυστος εγχους. See also Horace, Lib. iv. Od. 4. 43.
Ceu flamma per tædas, vel Eurus
Per Siculas equitavit undas.
[17] The fire was on that head of Parnassus which was sacred to Apollo and
Diana; to those below it appeared double, being divided to the eye by a
pointed rock which rose before it. SCHOL.
[18] The Python which Apollo slew.
[19] Libya the daughter of Epaphus bore to Neptune Agenor and Belus. Cadmus
was the son of Agenor, and Antiope the daughter of Belus.
[19a] But Dind. εκφρωσ'. See his note.
[20] The construction is, αμφιβαλλε μοι το των παρηϊδων σου ορεγμα: that
is, _genarum ad oscula porrectionem_. It can not be translated literally.
The verb αμφιβαλλε is to be supplied before ορεγμα, and before πλοκαμον.
See Orestes, 950.
[21] Locus videtur corruptus. PORSON. Valckenaer proposes to read
δακρυοεσσ' ανιεισα κ.τ.λ. Markland would supply φωνην after ‛ιεισα. Another
reading proposed is, δακρυοεσσ' ενιεισα πενθηρη κονιν. _Lacrymabunda,
lugubrem cinerem injiciens_. Followed by Dindorf.
[22] Cf. Æsch. Prom. 39. το συγγενες τοι δεινον ‛η θ' ‛ομιλια, where
consult Schutz.
[23] See Porson's note. A similar ellipse is to be found in Luke xiii. 9.
Καιν μεν ποιησηι καρπον: ει δε μηγε, εις το μελλον εκκοψεις αυτην: which is
thus translated in our version; "And if it bear fruit, _well_: and if not,
_then_ after that thou shalt cut it down." See also Iliad, A. 135.
Aristoph. Plut. 468. ed. Kuster.
[24] Βραβευς, properly, is the judge in a contest, who confers the prizes,
and on whose decision the awarding of the prizes depends: βραβευτης is the
same. Βραβειον is the prize. Βραβεια, and in the plural βραβειαι, the very
act of deciding the contest.
[25] So Hotspur, of honor:
By heaven, methinks, it were an easy leap,
To pluck bright honor from the pale-faced moon:
Or dive into the bottom of the deep,
Where fathom-line could never touch the ground,
And pluck up drowned honor by the locks;
So he, that doth redeem her thence, might wear,
Without corrival, all her dignities.
Hen. IV. P. i. A. i. Sc. 3.
[26] See Ovid. Met. vi. 28. Non omnia grandior ætas, Quæ fugiamus, habet;
seris venit usus ab annis.
[27] The Scholiast doubts whether these Gods were Castor and Pollux, or
Zethus and Amphion, but inclines to the latter. See Herc. Fur. v. 29, 30.
[28] Or, _fell with limbs that had never known yoke_.--V. Ovid: Met. iii.
10.
Bos tibi, Phœbus ait, solis occurret in arvis,
Nullum passa jugum.
[29] Valckenaer proposes reading instead of ‛οραις or ‛ορας, αυραις,
writing the passage αυραις βοστρυχον αμπετασας, "per auras leves crine
jactato:" which seems peculiarly adapted to this place, where the poet
places the tumultuous rage of Mars in contrast with the sweet enthusiasm of
the Bacchanalians, who are represented as flying over the plains with their
hair streaming in the wind. But see Note [C].
[30] ακοη is here to be understood in the sense of ακουομενον as we find
αισθησις for αισθητον, νους for το νοουμενον.
[31] The words διδυμων ποταμων do not refer to Dirce, but to Thebes, Thebes
being called πολις διποταμος. The construction is πυργος διδυμων ποταμων.
Thus in Pindar οικημα ποταμου means οικημα παρα ποταμωι. Olymp. 2. Antistr.
1.
[32] See note [D].
[32a] γουν. See Dind.
[33] τι γαρ παθω; _Quid enim agam?_ est formula eorum, quos invitos natura
vel fatum, vel quæcumque alia cogit necessitas. VALCKEN.
[34] Προσηγορησων is to be joined with μολων, not with ειμι. In
confirmation of this see line 1011.
[35] So called after Neïs the son of Amphion and Niobe, or from νεαται,
"_Newgate_." SCHOL.
[36] Argus himself might be called στικτος, but not his eyes, hence πυκνοις
is proposed by Heinsius. Abreschius receives στικτοις in the sense of ‛οις
στικτος εστι.
[37] The Scholiast makes βλεποντα the accusative singular to agree with
πανοπτην. Musgrave takes it as agreeing with ομματα; in this latter case
κρυπτοντα is used in a neuter signification. Note [F].
[38] This is Musgrave's interpretation, by putting the stop after ‛ως,
which also Porson adopts; others would join ‛ως with πρησων. It seems
however more natural that the torch should be referred to Tydeus's emblem,
than to himself.
[39] Commentators and interpreters are much at variance concerning the word
στροφιγξιν. For his better satisfaction on this passage the reader is
referred to the Scholia.
[40] γεισσα is in apposition to λααν in the preceding line. Cf. Orestes,
1585.
[41] Commentators are divided on the meaning of ενηλατα. One Scholiast
understands it to mean the uprights of the ladder in which the bars are
fixed. Eustathias considers ενηλατων βαθρα a periphrasis for βαθρα, ενηλατα
being the βαθρα or βαθμιδες, which ενεληλανται τοις ορθοϊς ξυλοις.
[42] Musgrave would render ‛υγροτητ' εναντιαν by "mobilitatem male
coalescentem;" in this case it would indicate the bad omen, and be opposed
to ακραν λαμπαδα, which then should be translated "the pointed flame."
Valckenaer considers the passage as desperately corrupt. See Musgrave's
note. Cf. Note [G].
[43] If the flame was clear and vivid.
[44] If it terminated in smoke and blackness.
[45] The construction of this passage is the same as that of Il. Δ 155.
θανατον νυ τοι ‛ορκι' εταμνον. "Fœdus, quod pepigi, tibi mortis causa est."
PORSON.
[46] Beck, by putting the stop after πετρον, makes ‛υποδρομον to agree with
κολον, "_his limb diverted from its tread_."
[47] The construction is φονος κρανθεις φονωι: αιματι depends on εν
understood.
[48] Most MSS. have ξυνετος. Here then is a remarkable instance of the same
word having both an active and a passive signification in the same
sentence.
[49] μακροπνουν, not μακροπουν, is Porson's reading, μακροπνους ζωη is
explained "vita in qua longo tempore spiratur; ergo longa."
[50] See note at Hecuba 65.
[51] The old reading was τι τλας; τι τλας; making it the present tense.
Brunck first edited it as it stands in Porson. Antigone repeats the last
word of her father.
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