Re-enterMessenger.
Be of good cheer, maidens that have been nurtured by your mothers.164This city hath escaped the yoke of servitude; the vauntings of our mighty foes have fallen; and our city is calm, and hath not admitted a leak from the many buffets of the surge; our fortification too stands proof, and we have fenced our gates with champions fighting single-handed, and bringing surety; for the most part, at six of our gates, it is well; but the seventh, the revered lord of the seventh, sovereign Apollo, chose for himself, bringing to a consummation the ancient indiscretions of Laïus.
Ch.And what new event is happening to our city?
Mes.These men have fallen by hands that dealt mutual slaughter.165—
Ch.Who? What is it thou sayest! I am distracted with terror at thy tidings.
Mes.Now be calm and listen, the race of Œdipus—
Ch.Alas for me wretched! I am a prophetess of horrors.
Mes.Stretched in the dust are they beyond all dispute.
Ch.Came they even to that? bitter then are thy tidings, yet speak them.
Mes.Even thus [too surely] were they destroyed by brotherly hands.
Ch.Even thus was the demon at once impartial to both.
Mes.And he himself, to be sure of this, is cutting off the ill-fated race.
Ch.Over such events one may both rejoice and weep—[rejoice] at the success of our city—but [mourn because]166our princes, the two generals, have portioned out the whole possession of their substance with the hammer-wrought Scythian steel, and they will possess of land just as much as they receive at their burial, carried off according to the unhappy imprecations of their sire.
Mes.The city is rescued, but earth hath drank the blood of the brother princes through their slaughter of each other.
[ExitMessenger.167
Ch.Oh mighty Jove! and tutelary divinities of our city! ye that do in very deed protect these towers of Cadmus, am I to rejoice and raise a joyous hymn to the savior of our city, the averter of mischief, or shall I bewail the miserable and ill-fated childless168commanders, who, in very truth, correctly, according to their name,169full of rancor, have perished in impious purpose? Oh dark and fatal curse of the race and of Œdipus, what horrible chill is this that is falling upon my heart?170I, like a Thyiad, have framed a dirge for the tomb, hearing of the dead, dabbled in blood, that perished haplessly—verily this meeting of spears was ill-omened. The imprecation of the father hath taken full effect, and hath not failed: and the unbelieving schemes of Laïus have lasted even until now; and care is through our city, and the divine declarations lose not their edge—Alas! worthy of many a sigh, ye have accomplished this horror surpassing credence; and lamentable sufferings have come indeed. This is self-evident, the tale of the messenger is before my eyes—Double are our sorrows, double are the horrors of them that have fallen by mutual slaughter; doubly shared are these consummated sufferings. What shall I say? What, but that of a certainty troubles on troubles are constant inmates of this house? But, my friends, ply the speeding stroke of your hands about your heads, before the gale of sighs, which ever wafts on its passage the bark, on which no sighs are heard, with sable sails, the freighted with the dead, untrodden for Apollo, the sunless, across Acheron, and to the invisible all-receiving shore.171
But [enough]! for here are coming to this bitter office both Antigone and Ismene. I am assured beyond all doubt that they will send forth a fitting wail from their lovely deep-cinctured bosoms. And right it is that we, before thesound of their wailing reach us, both ejaculate the dismal-sounding chaunt of Erinnys, and sing a hateful pæan to Pluto. Alas! ye that are the most hapless in your sisterhood of all women that fling the zone around their robes, I weep, I mourn, and there is no guile about so as not to be truly wailing from my very soul.
Semi-Chorus.Alas! alas! ye frantic youths, distrustful of friends, and unsubdued by troubles, have wretched seized on your paternal dwelling with the spear.
Semi-Ch.Wretched in sooth were they who found a wretched death to the bane of their houses.
Semi-Ch.Alas! alas! ye that overthrew the walls of your palace, and having cast an eye on bitter monarchy, how have ye now settled your claims with the steel?
Semi-Ch.And too truly hath awful Erinnys brought [the curses] of their father Œdipus to a consummation.
Semi-Ch.Smitten through your left—Smitten in very truth, and through sides that sprung from a common womb.
Semi-Ch.Alas for them, wretched! Alas! for the imprecations of death which avenged murder by murder.
Semi-Ch.Thou speakest of the stroke that pierced through and through those that were smitten in their houses and in their persons with speechless rage, and the doom of discord brought upon them by the curses of their father.
Semi-Ch.And moreover, sighing pervades the city, the towers sigh, the land that loved her heroes sighs; and for posterity remains the substance by reason of which, by reason of which,172contention came upon them whom evil destiny, and the issue of death.
Semi-Ch.In the fierceness of their hearts they dividedbetween them the possessions, so as to have an equal share; but the arbiter173escapes not censure from their friends, and joyless was their warfare.
Semi-Ch.Smitten by the steel, here they lie; and smitten by the steel174there await them—one may perchance ask what?—the inheritance of the tombs of their fathers.
Semi-Ch.From the house the piercing groan sends forth its sound loudly over them, mourning with a sorrow sufferings as o'er its own, melancholy, a foe to mirth, sincerely weeping from the very soul, which is worn down while I wail for these two princes.
Semi-Ch.We may say too of these happy men that they both wrought many mischiefs to their countrymen, and to the ranks of all the strangers, that perished in great numbers in battle.
Semi-Ch.Ill-fated was she that bare them before all women, as many as are mothers of children. Having taken to herself her own son for a husband, she brought forth these, and they have ended their existence thus by fraternal hands that dealt mutual slaughter.
Semi-Ch.Fraternal in very truth! and utterly undone were they by a severing in no wise amicable, by frenzied strife at the consummation of their feud.
Semi-Ch.But their emnity is terminated; and in the reeking earth is their life-blood mingled, and truly are they of the same blood. A bitter arbiter of strife is the stranger from beyond the sea, the whetted steel that bounded forth from the fire; and bitter is the horrible distributer of their substance, Mars, who hath brought the curse of their father truly to its consummation.
Semi-Ch.Hapless youths! They have obtained their portion of heaven-awarded woes, and beneath their bodies shall be a fathomless wealth of earth.175Alas! ye that have made your houses bloom with many troubles! And at its fall these Curses raised the shout of triumph in shrill strain, when the race had been put to flight in total rout; a trophy of Atè has been reared at the gate at which they smote each other, and, having overcome both, the demon rested.
EnterAntigoneandIsmene.
Ant.When wounded thou didst wound again.176
Ism.And thou, having dealt death, didst perish.
Ant.With the spear thou didst slay.
Ism.By the spear thou didst fall.
Ant.Wretched in thy deeds!
Ism.Wretched in thy sufferings!
Ant.Let tears arise.
Ism.Let groans resound.
Ant.Having slain, he shall lie prostrate. Alas! alas! my soul is maddening with sighs.
Ism.And my heart mourns within me.
Ant.Alas! thou that art worthy of all lamentation!
Ism.And thou again also utterly wretched.
Ant.By a friend didst thou fall.
Ism.And a friend didst thou slay.
Ant.Double horrors to tell of.
Ism.Double horrors to behold!
Ant.These horrors are near akin to such sorrows.
Ism.And we their sisters here are near to our brothers.
Ch.Alas! thou Destiny, awarder of bitterness, wretched! and thou dread shade of Œdipus! and dark Erinnys! verily art thou great in might.
Ant.Alas! alas! sufferings dismal to behold hath he shown to me after his exile.
Ant.And he returned not when he had slain him.
Ism.No—but after being saved he lost his life.
Ant.In very truth he lost it.
Ism.Ay, and he cut off his brother.
Ant.Wretched family!
Ism.That hath endured wretchedness. Woes that are wretched and of one name. Thoroughly steeped in three-fold sufferings.
Ant.Deadly to tell—
Ism.Deadly to look on.
Ch.Alas! alas! thou Destiny, awarder of bitterness, wretched! and thou dread shade of Œdipus! and dark Erinnys! verily art thou great in might.
Ant.Thou in sooth knowest this by passing through it.
Ism.And so dost thou, having learned it just as soon as he.
Ant.After that thou didst return to the city.
Ism.An antagonist too to this man here in battle-fray.
Ant.Deadly to tell.
Ism.Deadly to look on.
Ant.Alas! the trouble.
Ism.Alas! the horrors upon our family and our land, and me above all.
Ant.Alas! alas! and me, be sure, more than all.
Ism.Alas! alas! for the wretched horrors! O sovereign Eteocles, our chieftain!
Ant.Alas! ye most miserable of all men.
Ism.Alas! ye possessed by Atè.
Ant.Alas! alas! where in the land shall we place them both? Alas! in the spot that is most honorable. Alas! alas! a woe fit to sleep beside my father.177
EnterHerald.
'Tis my duty to announce the good pleasure and the decree of the senators of the people of this city of Cadmus. It is resolved to bury this body of Eteocles for his attachment to his country, with the dear interment in earth! for in repelling our foes he met death in the city, and being pure in respect to the sacred rites of his country, blameless hath he fallen where 'tis glorious for the young to fall; thus, indeed, hath it been commissioned me to announce concerning this corpse: But [it has been decreed] to cast out unburied, a prey for dogs, this the corpse of his brother Polynices, inasmuch as he would have been the overturner of the land of Cadmus, if some one of the gods had not stood in opposition to his spear: and even now that he is dead, he will lie under the guilt of pollution with the gods of his country, whom he having dishonored was for taking the city by bringing against it a foreign host. So it is resolved that he, having been buried dishonorably by winged fowls, should receive his recompense, and that neither piling up by hands of the mound over his tomb should follow, nor any one honor him with shrill-voiced wailings, but that he be ungraced with a funeral at the hands of his friends. Such is the decree of the magistracy of the Cadmæans.
Ant.But I say to the rulers of the Cadmæans, if not another single person is willing to take part with me in burying him, I will bury him, and will expose myself178to peril by burying my brother. And I feel no shame at being guilty of this disobedient insubordination against the city. Powerful is the tie of the common womb from which we sprung, from a wretched mother and a hapless sire. Wherefore, my soul, do thou, willing with the willing share in his woes, with the dead, thou living, with sisterly feeling—and nought shall lean-bellied wolves tear his flesh—let no one suppose it. All woman though I be, I will contrive a tomb and a deep-dug grave for him, bearing earth in the bosom-fold of my fine linen robe, and I myself will cover him; let none imagine the contrary: an effective scheme shall aid my boldness.
Her.I bid thee not to act despite the state in this matter.
Ant.I bid thee not announce to me superfluous things.
Her.Yet stern is a people that has just escaped troubles.
Ant.Ay, call it stern179—yet this [corpse] shall not lie unburied.
Her.What! wilt thou honor with a tomb him whom our state abhors?180
Ant.Heretofore he has not been honored by the gods.181
Her.Not so, at least before he put this realm in jeopardy.
Ant.Having suffered injuriously he repaid with injury.
Her.Ay, but this deed of his fell on all instead of one.
Ant.Contention is the last of the gods to finish a dispute,182and I will bury him; make no more words.
Her.Well, take thine own way—yet I forbid thee.
[ExitHerald.
Ch.Alas! alas! O ye fatal Furies, proudly triumphant, and destructive to this race, ye that have ruined the family of Œdipus from its root. What will become of me? What shall I do? What can I devise? How shall I have the heart neither to bewail thee nor to escort thee to the tomb? But I dread and shrink from the terror of the citizens. Thou, at all events, shalt in sooth have many mourners; but he, wretched one, departs unsighed for, having the solitary-wailing dirge of his sister. Who will agree to this?
Sem.Let the state do or not do aught to those who bewail Polynices. We, on this side will go and join to escort his funeral procession; for both this sorrow is common to the race, and the state at different times sanctions different maxims of justice.
Sem.But we will go with this corpse, as both the city and justice join to sanction. For next to the Immortals and the might of Jove, this man prevented the city of the Cadmæans from being destroyed, and thoroughly overwhelmed by the surge of foreign enemies.
FOOTNOTES
1Lucian, in his dialogue entitled "Prometheus," or "Caucasus," has given occasional imitations of passages in this play, not, however, sufficient to amount to a paraphrase, as Dr. Blomfield asserted. Besides, as Lucian lays the scene at Caucasus, he would rather seem to have had the "Prometheus solutus" in mind. (See Schutz, Argum.) But the ancients commonly made Caucasus the seat of the punishment of Prometheus, and, as Æschylus is not over particular in his geography, it is possible that he may be not altogether consistent with himself. Lucian makes no mention of Strength and Force, but brings in Mercury at the beginning of the dialogue. Moreover, Mercury is represented in an excellent humor, and rallies Prometheus good-naturedly upon his tortures. Thus, §6, he says, εὖ ἔχει. καταπτήσεται δὲ ἤδη καὶ ὁ ἀετὸς ἀποκερῶν τὸ ἧπαρ, ὡς πάντα ἔχοις ἀντὶ τῆς καλῆς καὶ εὐμηχάνου πλαστικῆς. In regard to the place where Prometheus was bound, the scene doubtless represented a ravine between two precipices rent from each other, with a distant prospect of some of the places mentioned in the wanderings of Io. (See Schutz,ibid.) But as the whole mention of Scythia is an anachronism, the less said on this point the better. Compare, however, the following remarks of Humboldt, Cosmos, vol. ii. p. 140, "The legend of Prometheus, and the unbinding of the chains of the fire-bringing Titan on the Caucasus by Hercules in journeying eastward—the ascent of Io from the valley of the Hybrites—[See Griffiths' note on v. 717, on ὑβριστὴς ποταμὸς, whichmustbe a proper name]—toward the Caucasus; and the myth of Phryxus and Helle—all point to the same path on which Phœnician navigators had earlier adventured."
1Lucian, in his dialogue entitled "Prometheus," or "Caucasus," has given occasional imitations of passages in this play, not, however, sufficient to amount to a paraphrase, as Dr. Blomfield asserted. Besides, as Lucian lays the scene at Caucasus, he would rather seem to have had the "Prometheus solutus" in mind. (See Schutz, Argum.) But the ancients commonly made Caucasus the seat of the punishment of Prometheus, and, as Æschylus is not over particular in his geography, it is possible that he may be not altogether consistent with himself. Lucian makes no mention of Strength and Force, but brings in Mercury at the beginning of the dialogue. Moreover, Mercury is represented in an excellent humor, and rallies Prometheus good-naturedly upon his tortures. Thus, §6, he says, εὖ ἔχει. καταπτήσεται δὲ ἤδη καὶ ὁ ἀετὸς ἀποκερῶν τὸ ἧπαρ, ὡς πάντα ἔχοις ἀντὶ τῆς καλῆς καὶ εὐμηχάνου πλαστικῆς. In regard to the place where Prometheus was bound, the scene doubtless represented a ravine between two precipices rent from each other, with a distant prospect of some of the places mentioned in the wanderings of Io. (See Schutz,ibid.) But as the whole mention of Scythia is an anachronism, the less said on this point the better. Compare, however, the following remarks of Humboldt, Cosmos, vol. ii. p. 140, "The legend of Prometheus, and the unbinding of the chains of the fire-bringing Titan on the Caucasus by Hercules in journeying eastward—the ascent of Io from the valley of the Hybrites—[See Griffiths' note on v. 717, on ὑβριστὴς ποταμὸς, whichmustbe a proper name]—toward the Caucasus; and the myth of Phryxus and Helle—all point to the same path on which Phœnician navigators had earlier adventured."
2Dindorf, in his note, rightly approves the elegant reading ἄβροτον (=ἀπάνθρωπον) in lieu of the frigid ἄβατον. See Blomf. and Burges. As far as this play is concerned, the tract was not actuallyimpassable, but it was so tomortals.
2Dindorf, in his note, rightly approves the elegant reading ἄβροτον (=ἀπάνθρωπον) in lieu of the frigid ἄβατον. See Blomf. and Burges. As far as this play is concerned, the tract was not actuallyimpassable, but it was so tomortals.
3λεωργός=ῥᾳδιουργός, πανοῦργος, κακοῦργος. Cf. Liddell and Linwood, s. v. The interpretation and derivation of the etym. magn. ὁ τῶν ἀνθρώπων πλαστής, is justly rejected by Dindorf, who remarks that Æschylus paid no attention to the fable respecting Prometheus being the maker of mankind.
3λεωργός=ῥᾳδιουργός, πανοῦργος, κακοῦργος. Cf. Liddell and Linwood, s. v. The interpretation and derivation of the etym. magn. ὁ τῶν ἀνθρώπων πλαστής, is justly rejected by Dindorf, who remarks that Æschylus paid no attention to the fable respecting Prometheus being the maker of mankind.
4The epithet παντέχνου, which might perhaps be rendered "art-full," is explained by v. 110 and 254.
4The epithet παντέχνου, which might perhaps be rendered "art-full," is explained by v. 110 and 254.
5See Jelf. Gk. Gr. §720, 2d.
5See Jelf. Gk. Gr. §720, 2d.
6There seems little doubt that εὐωριάζειν is the right reading. Its ironical force answers to Terence's "probe curasti."
6There seems little doubt that εὐωριάζειν is the right reading. Its ironical force answers to Terence's "probe curasti."
7I have spelled Sire in all places with a capital letter, as Jove is evidently meant. See my note on v. 49.
7I have spelled Sire in all places with a capital letter, as Jove is evidently meant. See my note on v. 49.
8This is not a mere zeugma, but is derived from the supposition that sight was the chief of the senses, and in a manner included the rest. (Cf. Plato Tim. p. 533, C. D.) See the examples adduced by the commentators. Schrader on Musæus 5, and Boyes, Illustrations to Sept. c. Th. 98. Shakespeare has burlesqued this idea in his exquisite buffoonery, Midsummer Night's Dream, Act v. sc. 1.Pyramus.I see a voice: now will I to the chink,To spy an I can hear my Thisby's face.
8This is not a mere zeugma, but is derived from the supposition that sight was the chief of the senses, and in a manner included the rest. (Cf. Plato Tim. p. 533, C. D.) See the examples adduced by the commentators. Schrader on Musæus 5, and Boyes, Illustrations to Sept. c. Th. 98. Shakespeare has burlesqued this idea in his exquisite buffoonery, Midsummer Night's Dream, Act v. sc. 1.
Pyramus.I see a voice: now will I to the chink,To spy an I can hear my Thisby's face.
Pyramus.I see a voice: now will I to the chink,To spy an I can hear my Thisby's face.
9Claudian de rapt. Pros. II. 363. "Stellantes nox picta sinus." See on Soph. Trach. 94.
9Claudian de rapt. Pros. II. 363. "Stellantes nox picta sinus." See on Soph. Trach. 94.
10I.e., having no rest. Soph. Œd. Col. 19. κῶλα κάμψον τοῦδ᾽ ἐπ᾽ ἀξέστου πέτρου.
10I.e., having no rest. Soph. Œd. Col. 19. κῶλα κάμψον τοῦδ᾽ ἐπ᾽ ἀξέστου πέτρου.
11The difficulties of this passage have been increased by no one of the commentators perceiving the evident opposition between Θεοὶ and Ζεύς. As in the formula ὦ Ζεῦ καὶ Θεοὶ (cf. Plato Protag. p. 193, E.; Aristoph. Plut. I. with Bergler's note; Julian Cæs. p. 51, 59, 76; Dionys. Hal. A. R. II. p. 80, 32-81, 20, ed. Sylb.) so, from the time of Homer downward, we find Ζεὺς constantly mentioned apart from the other gods (cf. Il. I. 423, 494), and so also with his epithet πατὴρ, as in v. 4, 17, 20, etc. (Eustath, on Il. T. I., p. 111, 30, ὅτι Ζεὺς ἀλλαχοῦ μὲν ἁπλῶς πατὴρ ἐλέχθη). There is evidently, therefore, the opposition expressed in the text: "'Tis not for the other gods (i.e.τοῖς ἄλλοις θεοῖς) to rule, but for Jove alone." This view was approved, but not confirmed, by Paley.
11The difficulties of this passage have been increased by no one of the commentators perceiving the evident opposition between Θεοὶ and Ζεύς. As in the formula ὦ Ζεῦ καὶ Θεοὶ (cf. Plato Protag. p. 193, E.; Aristoph. Plut. I. with Bergler's note; Julian Cæs. p. 51, 59, 76; Dionys. Hal. A. R. II. p. 80, 32-81, 20, ed. Sylb.) so, from the time of Homer downward, we find Ζεὺς constantly mentioned apart from the other gods (cf. Il. I. 423, 494), and so also with his epithet πατὴρ, as in v. 4, 17, 20, etc. (Eustath, on Il. T. I., p. 111, 30, ὅτι Ζεὺς ἀλλαχοῦ μὲν ἁπλῶς πατὴρ ἐλέχθη). There is evidently, therefore, the opposition expressed in the text: "'Tis not for the other gods (i.e.τοῖς ἄλλοις θεοῖς) to rule, but for Jove alone." This view was approved, but not confirmed, by Paley.
12See Dindorf.
12See Dindorf.
13Paley well observes that there is no objection to this interpretation, for if Prometheus could endure the daily gnawing of his entrails by the vulture, the rivets wouldn't put him to much trouble. Lucian, § 6, is content with fastening his hands to the two sides of the chasm.
13Paley well observes that there is no objection to this interpretation, for if Prometheus could endure the daily gnawing of his entrails by the vulture, the rivets wouldn't put him to much trouble. Lucian, § 6, is content with fastening his hands to the two sides of the chasm.
14τύχης is retained by Dindorf, but τέχνης is defended by Griffiths and Paley. I think, with Burges, that it is a gloss upon Προμηθέως.
14τύχης is retained by Dindorf, but τέχνης is defended by Griffiths and Paley. I think, with Burges, that it is a gloss upon Προμηθέως.
15So Milton, P. L. iv. 165.Cheer'd with the grateful smell old Oceansmiles.Lord Byron (opening of the Giaour):There mildlydimplingOcean's cheekReflects the tints of many a peak,Caught by thelaughingtides that laveThose Edens of the eastern wave.
15So Milton, P. L. iv. 165.
Cheer'd with the grateful smell old Oceansmiles.
Cheer'd with the grateful smell old Oceansmiles.
Lord Byron (opening of the Giaour):
There mildlydimplingOcean's cheekReflects the tints of many a peak,Caught by thelaughingtides that laveThose Edens of the eastern wave.
There mildlydimplingOcean's cheekReflects the tints of many a peak,Caught by thelaughingtides that laveThose Edens of the eastern wave.
16Literally "filling a rod," πλήρωτος here being active. Cf. Agam. 361, ἄτης παναλώτου. Choeph. 296, παμφθάρτῳ μόρῳ. Pers. 105, πολέμους πυργοδαΐκτους. See also Blomfield, and Porson on Hes. 1117, νάρθηξ is "ferula" or "fennel-giant," the pith of which makes excellent fuel. Blomfield quotes Proclus on Hesiod, Op. 1, 52, "the νάρθηξ preserves flame excellently, having a soft pith inside, that nourishes, but can not extinguish the flame." For a strange fable connected with this theft, see Ælian Hist. An. VI. 51.
16Literally "filling a rod," πλήρωτος here being active. Cf. Agam. 361, ἄτης παναλώτου. Choeph. 296, παμφθάρτῳ μόρῳ. Pers. 105, πολέμους πυργοδαΐκτους. See also Blomfield, and Porson on Hes. 1117, νάρθηξ is "ferula" or "fennel-giant," the pith of which makes excellent fuel. Blomfield quotes Proclus on Hesiod, Op. 1, 52, "the νάρθηξ preserves flame excellently, having a soft pith inside, that nourishes, but can not extinguish the flame." For a strange fable connected with this theft, see Ælian Hist. An. VI. 51.
17On the preternatural scent supposed to attend the presence of a deity, cf Eur. Hippol. 1391, with Monk's note, Virg. Æn. I. 403, and La Cerda. See also Boyes's Illustrations.
17On the preternatural scent supposed to attend the presence of a deity, cf Eur. Hippol. 1391, with Monk's note, Virg. Æn. I. 403, and La Cerda. See also Boyes's Illustrations.
18On δὴ cf. Jelf, Gk. Gr. § 723, 2.
18On δὴ cf. Jelf, Gk. Gr. § 723, 2.
19Elmsley's reading, πέτρᾳ ... τᾷδε, is preferred by Dindorf, and seems more suitable to the passage. But if we read ταῖσδε, it will come to the same thing, retaining πέτραις.
19Elmsley's reading, πέτρᾳ ... τᾷδε, is preferred by Dindorf, and seems more suitable to the passage. But if we read ταῖσδε, it will come to the same thing, retaining πέτραις.
20Surely we should read this sentence interrogatively, as in v. 99, πῇ ποτε μόχθων Χρὴ τέρματα τῶνδ᾽ ἐπιτεῖλαι; although the editions do not agree as to that passage. So Burges.
20Surely we should read this sentence interrogatively, as in v. 99, πῇ ποτε μόχθων Χρὴ τέρματα τῶνδ᾽ ἐπιτεῖλαι; although the editions do not agree as to that passage. So Burges.
21Nominativus Pendens. Soph, Antig. 259, λόγοι δ᾽ ἐν ἀλλήλοισιν ἐρρόθουν κακοί, φύλαξ ἐλέγχων φύλακα, where see Wunder, and Elmsley on Eur. Heracl. 40. But it is probably only the σχῆμα καθ᾽ ὅλον καὶ μέρος, on which see Jelf, Gk. Gr. § 478, and the same thing takes place with the accusative, as in Antig. 21, sq. 561. See Erfurdt on 21.
21Nominativus Pendens. Soph, Antig. 259, λόγοι δ᾽ ἐν ἀλλήλοισιν ἐρρόθουν κακοί, φύλαξ ἐλέγχων φύλακα, where see Wunder, and Elmsley on Eur. Heracl. 40. But it is probably only the σχῆμα καθ᾽ ὅλον καὶ μέρος, on which see Jelf, Gk. Gr. § 478, and the same thing takes place with the accusative, as in Antig. 21, sq. 561. See Erfurdt on 21.
22See Linwood's Lexicon, s. v. ἀμείβω, whose construing I have followed.
22See Linwood's Lexicon, s. v. ἀμείβω, whose construing I have followed.
23Cf. Virg. Æn. I. 167, "Intus aquæ dulces, vivoque sedilia saxo.""The rudest habitation, ye might thinkThat it had sprung from earth self-raised, or grownOut of the living rock."—Wordsworth's Excursion, Book vi.Compare a most picturesque description of Diana's cave, in Apul. Met. II. p. 116; Elm. Telemachus, Book I.; Undine, ch. viii.; Lane's Arabian Nights, vol. iii. p. 385.
23Cf. Virg. Æn. I. 167, "Intus aquæ dulces, vivoque sedilia saxo."
"The rudest habitation, ye might thinkThat it had sprung from earth self-raised, or grownOut of the living rock."—Wordsworth's Excursion, Book vi.
"The rudest habitation, ye might thinkThat it had sprung from earth self-raised, or grownOut of the living rock."—Wordsworth's Excursion, Book vi.
Compare a most picturesque description of Diana's cave, in Apul. Met. II. p. 116; Elm. Telemachus, Book I.; Undine, ch. viii.; Lane's Arabian Nights, vol. iii. p. 385.
24Although Dindorf has left ΩΚΕΑΝΟΣ before the lines beginning with οὐ δῆτα, yet as he in his notes, p. 54, approves of the opinion of Elmsley (to which the majority of critics assent), I have continued them to Prometheus. Dindorf (after Burges) remarks that the particles οὐ δῆτα deceived the copyists, who thought that they pointed to the commencement of a new speaker's address. He quotes Soph. Œd. C. 433; Eur. Alcest. 555; Heracl. 507, sqq., where it is used as a continuation of a previous argument, as in the present passage.
24Although Dindorf has left ΩΚΕΑΝΟΣ before the lines beginning with οὐ δῆτα, yet as he in his notes, p. 54, approves of the opinion of Elmsley (to which the majority of critics assent), I have continued them to Prometheus. Dindorf (after Burges) remarks that the particles οὐ δῆτα deceived the copyists, who thought that they pointed to the commencement of a new speaker's address. He quotes Soph. Œd. C. 433; Eur. Alcest. 555; Heracl. 507, sqq., where it is used as a continuation of a previous argument, as in the present passage.
25It has been remarked that Æschylus had Pindar in mind, see Pyth. I. 31, and VIII. 20. On this fate of Enceladus cf. Philostrat. de V. Apoll. V. 6; Apollodorus I.; Hygin. Fab. 152; and for poetical descriptions, Cornel. Severus Ætna, 70, "Gurgite Trinacrio morientem Jupiter Ætna Obruit Enceladum, vasti qui pondere montis Æstuat, et patulis exspirat faucibus ignes." Virg. Æn. III. 578; Valer. Flacc. II. 24; Ovid. Met. V. Fab. V. 6; Claudian, de raptu Pros. I. 155; Orph. Arg. 1256. Strabo, I. p. 42, makes Hesiod acquainted with these eruptions. (See Goettling on Theog. 821.) But Prometheus here utters a prophecy concerning an eruption that really took place during the life of Æschylus, Ol. 75, 2, B.C. 479. Cf. Thucydides III. 116; Cluver, Sicil. Antig. p. 104, and Dindorf's clear and learned note. There can be little doubt but Enceladus and Typhon are only different names for the same monster. Burges has well remarked the resemblance between the Egyptian Typho and the Grecian, and considers them both as "two outward forms of one internal idea, representing the destructive principle of matter opposed to the creative." I shall refer the reader to Plutarch's entertaining treatise on Isis and Osiris; but to quote authorities from Herodotus down to the Apologetic Fathers, would be endless.
25It has been remarked that Æschylus had Pindar in mind, see Pyth. I. 31, and VIII. 20. On this fate of Enceladus cf. Philostrat. de V. Apoll. V. 6; Apollodorus I.; Hygin. Fab. 152; and for poetical descriptions, Cornel. Severus Ætna, 70, "Gurgite Trinacrio morientem Jupiter Ætna Obruit Enceladum, vasti qui pondere montis Æstuat, et patulis exspirat faucibus ignes." Virg. Æn. III. 578; Valer. Flacc. II. 24; Ovid. Met. V. Fab. V. 6; Claudian, de raptu Pros. I. 155; Orph. Arg. 1256. Strabo, I. p. 42, makes Hesiod acquainted with these eruptions. (See Goettling on Theog. 821.) But Prometheus here utters a prophecy concerning an eruption that really took place during the life of Æschylus, Ol. 75, 2, B.C. 479. Cf. Thucydides III. 116; Cluver, Sicil. Antig. p. 104, and Dindorf's clear and learned note. There can be little doubt but Enceladus and Typhon are only different names for the same monster. Burges has well remarked the resemblance between the Egyptian Typho and the Grecian, and considers them both as "two outward forms of one internal idea, representing the destructive principle of matter opposed to the creative." I shall refer the reader to Plutarch's entertaining treatise on Isis and Osiris; but to quote authorities from Herodotus down to the Apologetic Fathers, would be endless.
26I think, notwithstanding the arguments of Dindorf, that ὀργῆς νοσούσης means "a mind distempered," and that λόγοι mean "arguments, reasonings." Boyes, who always shows apoeticalappreciation of his author, aptly quotes Spenser's Fairy Queen, b. 2, c. 8, st. 26."Words well dispost,Have secrete powre t' appease inflamed rage."And Samson Agonistes:"Apt words have power to swageThe tumors of a troubled mind."The reading of Plutarch, ψυχῆς appears to be a mere gloss.
26I think, notwithstanding the arguments of Dindorf, that ὀργῆς νοσούσης means "a mind distempered," and that λόγοι mean "arguments, reasonings." Boyes, who always shows apoeticalappreciation of his author, aptly quotes Spenser's Fairy Queen, b. 2, c. 8, st. 26.
"Words well dispost,Have secrete powre t' appease inflamed rage."
"Words well dispost,Have secrete powre t' appease inflamed rage."
And Samson Agonistes:
"Apt words have power to swageThe tumors of a troubled mind."
"Apt words have power to swageThe tumors of a troubled mind."
The reading of Plutarch, ψυχῆς appears to be a mere gloss.
27Intelligeaudaciam prudentiâ conjunctam.—Blomfield.
27Intelligeaudaciam prudentiâ conjunctam.—Blomfield.
28αἰχμὰ is rendered "indoles" by Paley (see on Ag. 467). Linwood by "authority," which is much nearer the truth, as the spear was anciently used for the sceptre. Mr. Burges opportunely suggests Pindar's ἔγχος ζάκοτον, which he gives to Jupiter, Nem. vi. 90.
28αἰχμὰ is rendered "indoles" by Paley (see on Ag. 467). Linwood by "authority," which is much nearer the truth, as the spear was anciently used for the sceptre. Mr. Burges opportunely suggests Pindar's ἔγχος ζάκοτον, which he gives to Jupiter, Nem. vi. 90.
29Asia is here personified.
29Asia is here personified.
30All commentators, from the scholiast downward, are naturally surprised at this mention of Arabia, when Prometheus is occupied in describing the countries bordering on the Euxine. Burges conjectures ᾽Αβάριος, which he supports with considerable learning. But although the name ᾽Αβάριδες (mentioned by Suidas) might well be given to those who dwelt in unknown parts of the earth, from the legendary travels of Abaris with his arrow, yet the epithet ἄρειον ἄνθος seems to point to some really existing nation, while ᾽Αβάριες would rather seem proverbial. Till, then, we are more certain, Æschylus must still stand chargeable with geographical inconsistency.
30All commentators, from the scholiast downward, are naturally surprised at this mention of Arabia, when Prometheus is occupied in describing the countries bordering on the Euxine. Burges conjectures ᾽Αβάριος, which he supports with considerable learning. But although the name ᾽Αβάριδες (mentioned by Suidas) might well be given to those who dwelt in unknown parts of the earth, from the legendary travels of Abaris with his arrow, yet the epithet ἄρειον ἄνθος seems to point to some really existing nation, while ᾽Αβάριες would rather seem proverbial. Till, then, we are more certain, Æschylus must still stand chargeable with geographical inconsistency.
31I have followed Burges and Dindorf, although the latter retains ἀκαμαντοδέτοις in his text.
31I have followed Burges and Dindorf, although the latter retains ἀκαμαντοδέτοις in his text.
32Why Dindorf should have adopted Hermann's frigid ὑποστεγάζει, is not easily seen. The reader will, however, find Griffiths' foot-note well deserving of inspection.
32Why Dindorf should have adopted Hermann's frigid ὑποστεγάζει, is not easily seen. The reader will, however, find Griffiths' foot-note well deserving of inspection.
33On προυσελούμενον, see Dindorf.
33On προυσελούμενον, see Dindorf.
34Among the mythographi discovered by Maii, and subsequently edited by Bode, the reader will find some allegorical explanations of these benefits given by Prometheus. See Myth. primus I. 1, and tertius 3, 10, 9. They are, however, little else than compilations from the commentary of Servius on Virgil, and the silly, but amusing, mythology of Fulgentius. On the endowment of speech and reason to men by Prometheus, cf. Themist. Or. xxxvi. p. 323, C. D. and xxvi. p. 338, C. ed. Hard.; and for general illustrations, the notes of Wasse on Sallust, Cat. sub init.
34Among the mythographi discovered by Maii, and subsequently edited by Bode, the reader will find some allegorical explanations of these benefits given by Prometheus. See Myth. primus I. 1, and tertius 3, 10, 9. They are, however, little else than compilations from the commentary of Servius on Virgil, and the silly, but amusing, mythology of Fulgentius. On the endowment of speech and reason to men by Prometheus, cf. Themist. Or. xxxvi. p. 323, C. D. and xxvi. p. 338, C. ed. Hard.; and for general illustrations, the notes of Wasse on Sallust, Cat. sub init.
35Brick-building is first ascribed to Euryalus and Hyperbius, two brothers at Athens, by Pliny, H. N. vii. 56, quoted by Stanley. After caves, huts of beams, filled in with turf-clods, were probably the first dwellings of men. See Mallet's Northern Antiquities, p. 217, ed. Bohn. This whole passage has been imitated by Moschion apud Stob. Ecl. Phys. I. 11, while the early reformation of men has ever been a favorite theme for poets. Cf. Eurip. Suppl. 200 sqq.; Manilius I. 41, sqq.; and Bronkhus, on Tibull. I. 3, 35.
35Brick-building is first ascribed to Euryalus and Hyperbius, two brothers at Athens, by Pliny, H. N. vii. 56, quoted by Stanley. After caves, huts of beams, filled in with turf-clods, were probably the first dwellings of men. See Mallet's Northern Antiquities, p. 217, ed. Bohn. This whole passage has been imitated by Moschion apud Stob. Ecl. Phys. I. 11, while the early reformation of men has ever been a favorite theme for poets. Cf. Eurip. Suppl. 200 sqq.; Manilius I. 41, sqq.; and Bronkhus, on Tibull. I. 3, 35.
36Cf. Apul de Deo Socr. § II. ed. meæ, "quos probe callet, qui signorum ortus et obitus comprehendit," Catullus (in a poem imitated from Callimachus) carm. 67, 1. "Omnia qui magni dispexit lumina mundi, Qui stellarum ortus comperit atque obitus." See on Agam. 7.
36Cf. Apul de Deo Socr. § II. ed. meæ, "quos probe callet, qui signorum ortus et obitus comprehendit," Catullus (in a poem imitated from Callimachus) carm. 67, 1. "Omnia qui magni dispexit lumina mundi, Qui stellarum ortus comperit atque obitus." See on Agam. 7.
37On the following discoveries consult the learned and entertaining notes of Stanley.
37On the following discoveries consult the learned and entertaining notes of Stanley.
38ἤγαγον φιληνίους, i.e. ὥστε φιληνίους εἶναι.
38ἤγαγον φιληνίους, i.e. ὥστε φιληνίους εἶναι.
39See the elaborate notes of Blomfield and Burges, from whence all the other commentators have derived their information. Κρᾶσις is what Scribonius Largus calls "compositio." Cf. Rhodii Lexicon Scribon, p. 364-5; Serenus Sammonicus "synthesis." The former writer observes in his preface, p. 2, "est enim hæc pars (compositio, scilicet) medicinæ ut maxime necessaria, ita certe antiquissima, et ob hoc primum celebrata atque illustrata. Siquidem verum est, antiquos herbis ac radicibus earum corporis vitia curasse."
39See the elaborate notes of Blomfield and Burges, from whence all the other commentators have derived their information. Κρᾶσις is what Scribonius Largus calls "compositio." Cf. Rhodii Lexicon Scribon, p. 364-5; Serenus Sammonicus "synthesis." The former writer observes in his preface, p. 2, "est enim hæc pars (compositio, scilicet) medicinæ ut maxime necessaria, ita certe antiquissima, et ob hoc primum celebrata atque illustrata. Siquidem verum est, antiquos herbis ac radicibus earum corporis vitia curasse."
40Apul. de Deo Socr. § 20, ed. meæ, "ut videmus plerisque usu venire, qui nimia ominum superstitione, non suopte corde, sed alterius verbo, reguntur: et per angiporta reptantes, consilia ex alienis vocibus colligunt." Such was the voice that appeared to Socrates. See Plato Theog. p. 11. A. Xenoph. Apol. 12; Proclus in Alcib. Prim. 13, p. 41. Creuz. See also Stanley's note.
40Apul. de Deo Socr. § 20, ed. meæ, "ut videmus plerisque usu venire, qui nimia ominum superstitione, non suopte corde, sed alterius verbo, reguntur: et per angiporta reptantes, consilia ex alienis vocibus colligunt." Such was the voice that appeared to Socrates. See Plato Theog. p. 11. A. Xenoph. Apol. 12; Proclus in Alcib. Prim. 13, p. 41. Creuz. See also Stanley's note.
41On these augurial terms see Abresch.
41On these augurial terms see Abresch.
42Although the Vatican mythologist above quoted observes of Prometheus, "deprehendit præterea rationem fulminum, et hominibus indicavit—" I should nevertheless follow Stanley and Blomfield, in understanding these words to apply to the omens derived from the flame and smoke ascending from the sacrifices.
42Although the Vatican mythologist above quoted observes of Prometheus, "deprehendit præterea rationem fulminum, et hominibus indicavit—" I should nevertheless follow Stanley and Blomfield, in understanding these words to apply to the omens derived from the flame and smoke ascending from the sacrifices.
43Cf. Herodot. I. 91, quoted by Blomfield: τὴν πεπρωμένην μοίρην ἀδύνατά ἐστι ἀποφυγέειν καὶ τῷ θεῷ. On this Pythagorean notion of Æschylus see Stanley.
43Cf. Herodot. I. 91, quoted by Blomfield: τὴν πεπρωμένην μοίρην ἀδύνατά ἐστι ἀποφυγέειν καὶ τῷ θεῷ. On this Pythagorean notion of Æschylus see Stanley.
44Or, "in pleasure at the nuptials." See Linwood. Burges: "for the one-ness of marriage."
44Or, "in pleasure at the nuptials." See Linwood. Burges: "for the one-ness of marriage."
45No clew is given as to the form in which Io was represented on the stage. In v. 848, the promise ἐνταῦθα δή σε Ζεὺς τίθησιν ἔμφρονα does not imply any bodily change, but that Io labored under a mental delusion. Still the mythologists are against us, who agree in making her transformation complete. Perhaps she was represented with horns, like the Egyptian figures of Isis, but in other respects as a virgin, which is somewhat confirmed by v. 592, κλύεις φθέγμα τᾶς βούκερω παρθένου.
45No clew is given as to the form in which Io was represented on the stage. In v. 848, the promise ἐνταῦθα δή σε Ζεὺς τίθησιν ἔμφρονα does not imply any bodily change, but that Io labored under a mental delusion. Still the mythologists are against us, who agree in making her transformation complete. Perhaps she was represented with horns, like the Egyptian figures of Isis, but in other respects as a virgin, which is somewhat confirmed by v. 592, κλύεις φθέγμα τᾶς βούκερω παρθένου.
46"Gad-fly" or "brize." See the commentators.
46"Gad-fly" or "brize." See the commentators.
47On the discrepancies of reading, see Dind. With the whole passage compare Nonnus, Dionys. III. p. 62,2.ταυροφυὴς ὅτε πόρτις ἀμειβομένοιο προσώπουεἰς ἀγέλην ἄγραυλος ἐλαύνετο σύννομος ᾽Ιώ.καὶ δαμάλης ἄγρυπνον ἐθήκατο βουκόλον Ἥρηποικίλον ἀπλανέεσσι κεκασμένον ῎Αργον ὀπωπαῖςΖηνὸς ὀπιπευτῆρα βοοκραίρων ὑμεναίων.Ζηνὸς ἀθηήτοιο καὶ ἐς νομὸν ἤϊε κούρη,ὀφθαλμοὺς τρομέουσα πολυγλήνοιο νομῆος.γυιοβόρῳ δὲ μύωπι χαρασσομένη δέμας ᾽Ιώ᾽Ιονίης [ἁλὸς] οἶδμα κατέγραφε φοιτάδι χηλῇ.ἦλθε καὶ εἰς Αἴγυπτον—This writer, who constantly has the Athenian dramatists in view, pursues the narrative of Io's wanderings with an evident reference to Æschylus. See other illustrations from the poets in Stanley's notes.
47On the discrepancies of reading, see Dind. With the whole passage compare Nonnus, Dionys. III. p. 62,2.
ταυροφυὴς ὅτε πόρτις ἀμειβομένοιο προσώπουεἰς ἀγέλην ἄγραυλος ἐλαύνετο σύννομος ᾽Ιώ.καὶ δαμάλης ἄγρυπνον ἐθήκατο βουκόλον Ἥρηποικίλον ἀπλανέεσσι κεκασμένον ῎Αργον ὀπωπαῖςΖηνὸς ὀπιπευτῆρα βοοκραίρων ὑμεναίων.Ζηνὸς ἀθηήτοιο καὶ ἐς νομὸν ἤϊε κούρη,ὀφθαλμοὺς τρομέουσα πολυγλήνοιο νομῆος.γυιοβόρῳ δὲ μύωπι χαρασσομένη δέμας ᾽Ιώ᾽Ιονίης [ἁλὸς] οἶδμα κατέγραφε φοιτάδι χηλῇ.ἦλθε καὶ εἰς Αἴγυπτον—
ταυροφυὴς ὅτε πόρτις ἀμειβομένοιο προσώπουεἰς ἀγέλην ἄγραυλος ἐλαύνετο σύννομος ᾽Ιώ.καὶ δαμάλης ἄγρυπνον ἐθήκατο βουκόλον Ἥρηποικίλον ἀπλανέεσσι κεκασμένον ῎Αργον ὀπωπαῖςΖηνὸς ὀπιπευτῆρα βοοκραίρων ὑμεναίων.Ζηνὸς ἀθηήτοιο καὶ ἐς νομὸν ἤϊε κούρη,ὀφθαλμοὺς τρομέουσα πολυγλήνοιο νομῆος.γυιοβόρῳ δὲ μύωπι χαρασσομένη δέμας ᾽Ιώ᾽Ιονίης [ἁλὸς] οἶδμα κατέγραφε φοιτάδι χηλῇ.ἦλθε καὶ εἰς Αἴγυπτον—
This writer, who constantly has the Athenian dramatists in view, pursues the narrative of Io's wanderings with an evident reference to Æschylus. See other illustrations from the poets in Stanley's notes.