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THE ORESTES
OF
EURIPIDES.
London: C. J. CLAY AND SONS,
CAMBRIDGE UNIVERSITY PRESS WAREHOUSE,
AVE MARIA LANE.
Glasgow: 263, ARGYLE STREET.

Leipzig: F. A. BROCKHAUS.
New York: MACMILLAN AND CO.
Bombay: GEORGE BELL AND SONS.
Pitt Press Series.
THE ORESTES
OF
605-06
EURIPIDES
EDITED WITH
INTRODUCTION, NOTES AND METRICAL APPENDIX
BY
N. WEDD, M.A.
FELLOW AND ASSISTANT-TUTOR OF KING'S COLLEGE, CAMBRIDGE.
CAMBRIDGE:
AT THE UNIVERSITY PRESS.
1895
[All Rights reserved.]
888
E 8 or
Wha
Cambridge:
PRINTED BY J. & C. F.
AY
AT THE UNIVERSITY PRESS.
(
PREFACE.
THE
'HE text of this edition is based on Kirchhoff's. Any
important points in which it differs from his, Nauck's
or Dindorf's readings are commented on in the notes or in
the Metrical Appendix.
In preparing the notes I have derived most help from
the editions of Porson (with Scholefield's annotations),
Matthiæ, Musgrave, Klotz and Paley. The introductory
remarks in Hartung's edition I found suggestive but in-
accurate.
In the account of the Greek attitude towards murder, in
§ 4 of the Introduction, I am deeply indebted to Professor
Rohde's “ Psyche” (Heidelberg, 1893).
In the Metrical Appendix I have followed Dr J. H.
Heinrich Schmidt, who in his “Monodien und Wechsel-
gesänge," the 3rd vol. of the “Compositionslehre," gives a
full account of Euripides' lyrics. Students who require
further information with regard to Greek metre are referred
to Dr White's excellent translation of Dr Schmidt's “Intro-
duction to the Rhythmic and Metric of the Classical
Languages” (Boston, U.S.A., 1883). Dr Schmidt's system
is commended by the scientific clearness of its method, the
æsthetic excellence of its results and the conservative nature
vi
PREFACE.
of its bearing on the text : at the same time, the fuller
knowledge of Greek music which is likely to result from
recent discoveries, such as those at Delphi and among the
Rainer papyri, may probably lead to considerable modifi-
cations of our view of Greek rhythm and metre as well,
Reference has been made throughout to the sections of
Madvig's Greek Grammar and Goodwin's Syntax of Greek
Moods and Tenses: the former work is indicated by the
letter M, the latter by the letter G; in the case of Goodwin
the references are to the smaller edition except where the
contrary is expressly indicated. I have also referred freely
to the stores of pure scholarship contained in Professor
Jebb's Sophocles.
N. W.
I
CAMBRIDGE, 1895.
1
uller
rom
the
difi-
5 of
CONTENTS.
week
PAGES
the
vin
the
ely
sor
PREFACE
v, vi
INTRODUCTION
ix-xxxvii
“Υποθέσεις AND DRAMATIS PERSONE
I-
-6
TEXT OF THE PLAY
7—64
NOTES
65–164
METRICAL APPENDIX
165-199
Excursus A: THE JERUSALEM CODEX
201, 202
EXCURSUS B: THE MUSICAL FRAGMENT
203, 204
INDICES
205–215
0.
INTRODUCTION.
§ 1. THE LEGEND.
THE Orestes legend as given by Homer does not go beyond
the death of Aegisthus and Clytaemnestra: the principal
passage is in the Odyssey III. 303–312, where we are told that
after Agamemnon's murder Aegisthus reigned over Mycenae for
seven years, but in the eighth year Orestes returned from
Athens, killed Aegisthus and celebrated his and Clytaemnestra's
death by a public funeral feast, while on that very day Menelaus
returned with much wealth from Troy. From other passages
we learn that Orestes gained great glory from the murder of
Aegisthus (see Od. 1. 30, 40, 298–-300, also iv. 546); but
nowhere in Homer1 is the murder of Clytaemnestra mentioned
explicitly nor is there any allusion to the madness, wanderings
and eventual purification of Orestes.
These legends arose under the influence of the Delphic
religion and received their fullest expression in the Oresteia
of Aeschylus (458 B.C.): but what poet first gave them literary
shape we do not know.
The Nostoi, a cyclic epic poem by Agias of Troezen (circ.
750 B.C.), in dealing with the fate of Agamemnon, introduced
Pylades as an associate of Orestes: this points to Delphi
and suggests that the later legend was possibly already in the
process of formation. A lyric poet named Xanthus is said by
Athenaeus (12 p. 513 A) to have been followed by Stesichorus
1 The schol. on v. 257 in reference to Orestes' madness says: taūta
δε νεώτερα: "Ομηρος γάρ ουδέν τοιούτον είπε περί Ορέστου.
b 2
X
INTRODUCTION.
in his Oresteia. Stesichorus1 (Al. 600), we learn, represented
Orestes as attacked by the Furies and provided with the means
of defence by Apollo : and we also gather from the scholiast
that Orestes' pursuit by the Furies was known to the philosopher
Pherecydes (fl. 556), while a passage is quoted from the annalist
Hellanicus (H. 510) recording the trial of Orestes in the Court of
the Areopagus (see schol. ad vv. 268, 1645, 1648 of this play).
Pindar in the 11th Pythian (478 B.C.) refers to the murder
of Clytaemnestra and Aegisthus by Orestes but says nothing of
the subsequent fate of the matricide (op. cit. 15-37).
§ 2. OUTLINE OF THE PLOT.
a
The following is a brief outline of the plot of this play.
The scene is laid outside the royal palace at Argos. The state
of affairs when the action begins is as follows: it is the sixth day
after the murder of Clytaemnestra and Aegisthus : during that
time Orestes has been prostrated by fits of insanity: to-day the
assembly of the Argive people meets to pass sentence on the
murderers: the only hope of the latter lies in Menelaus, who
arrived in Greece on the previous day, sent Helen under cover
of night to Argos, and is himself expected every moment.
After two introductory scenes devoted to bringing out the
character of Electra, Helen and Orestes, Menelaus appears: at
first he seems disposed to listen to Orestes' appeal for help: but
suddenly Tyndarus, the father of Clytaemnestra, arrives from
Sparta demanding vengeance on the murderers: Menelaus is
overawed by threats of Spartan hostility if he helps his nephew
and decides to remain neutral. At this point Pylades arrives
from Phocis to share the fate of Orestes, whom he persuades to
go in person to the assembly which is just being collected. The
scene in the assembly is described to Electra by a messenger:
the debate has resulted in the condemnation of the matricides.
Pylades and Orestes now return to the palace and consult with
1 For an account of the attempted reconstruction of Stesichorus'
Oresteia from a combination of literary and artistic evidence, see Jebb
Soph. El. pp. xv—xxii.
:
a
INTRODUCTION.
xi
Electra on their next step: they decide, first to kill Helen in order
to punish Menelausand propitiate the Argive people, and secondly
to seize Hermione, the daughter of Helen and Menelaus, in
order to force the latter under threat of his daughter's death to
induce the people to revoke the sentence.
They barricade the doors and effect their object. Menelaus
returns and they hold a parley with him from the walls: he
refuses to intercede with the people on their behalf and Orestes
is about to murder Hermione, when Apollo appears and settles
all difficulties by announcing that Helen was not killed after all
but transported to heaven, that Pylades is to marry Electra and
that Orestes, after temporary retirement to Arcadia, is to return
and marry Hermione. All parties accept this arbitration and
the play ends with an exhortation to peace and a prayer for
victory.
$ 3. THE PLAY AS A TRAGEDY.
The
scho-
The writer of Hypothesis II. tells us that this play was
famous on the stage (των επί σκηνής ευδοκιμούντων)
but at the same time remarks that the solution of the liasts' criti-
cisms.
plot is too closely akin to comedy (κωμικωτέραν έχει
την καταστροφής): and this charge of falling short of the proper
tragic dignity and bearing too close a resemblance to comedy is
several times repeated by the ancient commentators with regard
both to the play as a whole and to particular details: for
instance, in Hypothesis III. we are told that a genuine tragedy
ends as it began with sorrow, whereas the present play begins
as a tragedy and ends happily like a comedy: again, in Hypo-
thesis III. to the Alcestis we read that the Alcestis and the
Orestes were regarded as unworthy of tragic poetry because they
begin with misfortune but end in happiness and rejoicing, which
is the proper characteristic of comedy rather than of tragedy:
similarly the scholiast on v. 1691 of our play says that tragedy
ends in an expression or emotion of sorrow while comedy ends
in a reconciliation: consequently our play is obviously akin to
comedy in its ending: and in this respect, he says, it resembles
xii
INTRODUCTION.
The
truth
the
asts' tradi-
tion: the
Orestes a
substitute
the Alcestis and the Tyro of Sophocles and indeed many other
tragedies.
It seems then to have been the tradition to regard this play
as semi-comic or semi-satyric in character: though
underlying
the reason for so regarding it, i.e. that it ends
scholi: happily, is inadequate : a happy ending alone
would not justify us in classing the Alcestis and
the Orestes together as belonging to a peculiar
for a satyric type different from the majority of tragedies: for,
as the scholiast last referred to observes, many
examples of such endings may be found in tragedy, while from
Aristotlel we gather that the happy ending was frequently,
though wrongly, held to be the proper ending for a tragedy,
and that Euripides in particular was adversely criticised by
some because many of his plays ended unhappily.
It would appear then that the ancient commentators in
insisting on the satyric or comic character of the Orestes and
Alcestis were repeating a tradition the meaning of which they
did not fully understand. The real meaning of that tradition is
probably this: originally the tragic trilogy was followed by a
satyric play of a humorous character, the object of which was
to relieve the strain of the preceding serious plays: but in time,
presumably because it was felt that a consistently humorous
play was not appropriate after every tragic trilogy, the satyric
drama could, if the poet wished, be replaced by a fourth play
which would be in form a tragedy, but would differ from the three
preceding tragedies in being of a less serious tone. It is to this
class that the Orestes and Alcestis probably belong: they
represent a new type of tragedy, which, owing to its origin as a
substitute for the old humorous satyric play, necessarily bore
some resemblance to comedy and might be called drama in
contradistinction to both tragedy and comedy.
1 Ar. Poet. ch. 26 'Ανάγκη άρα τον καλώς έχοντα μύθον......μετα-
βάλλειν ουκ εις ευτυχίαν εκ δυστυχίας, αλλά τουναντίον εξ ευτυχίας εις
δυστυχίαν......Διό και οι Ευριπίδη εγκαλούντες το αυτό αμαρτάνουσιν, ότι
τούτο δρα εν ταις τραγωδίαις και πολλαι αυτού εις δυστυχίαν τελευτωσι.
INTRODUCTION.
xiii
a
The evidence for the existence of this class of tragedies is as
follows. First, the tradition given by Tzetzes (nepi diapopas
TOLNtov ap. Crameri Anecdota, vol. III. p. 337, ed. 1836) and by
the anonymous author of the pamphlet tepi kwuwdías (ap. id.
vol. I. p. 7, ed. 1839), according to which such plays as the
Orestes and Alcestis of Euripides and the Electra of Sophocles
were not tragedies but satyric dramas (the anonymous author
himself rightly draws a distinction between such so-called satyric
plays and the orthodox satyric dramas). Secondly, the statement
in Hypothesis II. to the Alcestis that Euripides brought out the
Cressae, the Alcmaeon in Psophis, the Telephus and the Alcestis
at the same time: now none of these four plays are orthodox
satyric dramas: it is clear then that in this tetralogy the satyric
drama has been replaced by a fourth tragedy: and when we are
further told that the Alcestis resembles comedy in its catastrophe
(κωμικωτέραν έχει την καταστροφήν) and is not classed as a proper
tragedy by some critics because of this “comic” character (trapà
των τραγικών εκβάλλεται ως ανοίκεια της τραγικής ποιήσεως και τε
'Ορέστης και η "Αλκηστις), it seems not unreasonable to suppose
that the Alcestis took the place of the discarded satyric play
and owed its alleged “comic" character to the fact that it had
to some extent to fulfil the functions of the old humorous
drama which it had replaced.
We can assume with a high degree of probability that the
Orestes belongs to this class, partly from the tradition regarding
the play as given by Tzetzes, partly from the scholiasts' criticisms,
which are almost identical with their remarks on the Alcestis.
We will now examine the play in order to discover in what
respects it differs from an ordinary tragedy and how far
1 See Hypoth. II. 1. 1ο το δε δράμα κωμικωτέραν έχει την κατα-
στροφήν. Hypoth. III. fin. Ιστέον δε ότι πάσα τραγωδία σύμφωνον έχει
και το τέλος εκ λύπης γάρ άρχεται και εις λύπην τελευτα: το παρόν δε
δραμά έστιν εκ τραγικού κωμικόν. Schol. ad v. 1691 η κατάληξις της
τραγωδίας ή εις θρήνον ή εις πάθος καταλύει, η δε κωμωδίας εις σπονδάς και
διαλλαγάς· όθεν οράται τόδε το δράμα κωμική καταλήξει χρησάμενον. See
also the notes on vv. 1369, 1512, 1521.
r.
of
S,
en
S-
t
Or-
ads
ܘܗ
INTRODUCTION.
erence is due to a difference of function which might
reasonably be assigned to it as a substitute for
a humorous play.
Regarding the play as a whole we are struck
by three characteristics which, when taken together,
differentiate it from the ordinary type of Euripidean
tragedy: in the first place it ends happily for all
parties concerned and we find that no one has
uffered at all: secondly the chief interest lies in the
tion of character and not in the evolution of the plot
>e tragic and inevitable end: thirdly, there is a strong
tentional vein of humour apparent in certain scenes.
to the happy ending: there are four other plays of
Euripides in which situations of extreme danger
be play
Bappily and distress are brought to an issue apparently
satisfactory to all concerned: they are the Alcestis,
Ion, the Helena and the Iphigenia in Tauris: of these it
may be urged that in the two last there is a certain suffering, a
pados, involved in the end?: for in the Helena, Theoclymenus
has to acquiesce in the loss of Helen whom he had wished to
marry; and in the Iphigenia in Tauris, Thoas has to acquiesce
in the loss of the image of Artemis which he prized with all the
strength of barbarian superstition. So that there remain three
plays in which the feelings of pity and fear after being excited
to the highest pitch find that they have no object whatever on
which to vent themselves. Judged by the Aristotelian canon
these plays are bad tragedies: but we have reason to believe
that two of them at least occupied a peculiar position as being
substitutes for the old satyric drama: and we'may therefore
perhaps assume that such an ending would be felt appropriate
th
1 This is not the case in our play: the only person who might appear
to have suffered is Menelaus, since Helen is taken from him: but the poet
takes especial pains to make it clear through the lips of Apollo that
Menelaus has really gained in happiness by losing one who had caused
him nothing but trouble. So that the happy ending is absolutely
unalloyed. See vv. 1638, 1661–3.
INTRODUCTION.
XV
ters of the
personae
to illustrate
the laws that
man life.
in a play whose function it was to relax the tension and lighten
the seriousness caused by three preceding tragedies.
The subordination of plot to characterisation is a corollary
of the irrational happy ending. In serious tragedy,
Aristotle tells us, the plot was of supreme import-
The plot
is employed
ance: the characters were drawn for the sake of to bring out
the charac-
the plot: the plot was not constructed for the
“dramatis
purpose of illustrating the characters: indeed he
goes so far as to say that, though there can be no rather than
tragedy without a plot, a tragedy could exist with-
out characterisation. This is no doubt an over-
govern hu-
statement: but Aristotle's meaning is that the
object of tragedy was to excite the emotions of pity and fear and
purify them when thus aroused by giving them as their object a
certain picture of human life. The result aimed at was the
production of a certain emotional state in the mind of the
audience: this result was attained not by exhibiting the mecha-
nism of this or that particular character, but by conducting a
certain action through such a course and to such an end as
would produce in the spectator the requisite emotional con-
dition. It is not the character but the fate of Oedipus that is
the prime motive in Sophocles' play. But supposing that the
dramatist's object was not to produce, but rather to relieve, this
emotional effect, then the relations of plot to characterisation
might become inverted : (where the plot is the main element the
result is emotional: where the chief interest is in the illustration
of character the resulting pleasure intellectual : in order to
mitigate the emotional effect of the three preceding plays, the
fourth play aimed at exciting a more purely intellectual interest:
it was known from the outset that the play would end happily for
all concerned, consequently the progress of the action was less
absorbing for its own sake as an illustration of the tragic
element in human life and was mainly interesting as exhibiting
the character of those who took part in it.)
This is the case in our play: if we regard the poet's object
as having been to effect the proper “purgation of the feelings
of pity and terror by means of similar emotions," which is
"
xvi
INTRODUCTION.
a
Aristotle's definition of the function of tragedy, the play must
be condemned: in a number of dramatic scenes these emotions
are aroused to the highest degree: but there is no kábapois: the
episodes lead up to a catastrophe in which pity and terror have
no place: and this, not through anything inherent in the action
itself, not because the evolution of events inevitably leads
through suffering to an end in which the suffering disappears,
but through the sudden intervention of an external power. At
the moment when our pity and terror are keenest and a tragic
end seems most imminent, a deity appears and all difficulties
vanish: we have been thrilled by the preparations for and the
description of the murder of Helen, only to find that it has not
really taken place at all: our pity was excited for Electra and
Pylades whose betrothal seemed likely to end in a union not of
wedlock but of death, but now we are told that they are to
marry and live happily for the future: while Orestes so far from
murdering is to marry Hermione.
Judged from Aristotle's view of the emotional effect which
a tragedy should produce, the play is a failure. But supposing
it was not this emotional effect but the exhibition of character
that was aimed at, then certainly the play is a success: every
scene is admirably adapted to illustrating the character of
the actors. A scholiast remarks that all the characters are
φαύλοι except Pylades: this is true if by φαύλος is meant the
antithesis to ideal: for though none of the characters, except
possibly Pylades, are ideal, they are all natural and real:
each possesses a distinct personality in which good and bad are
mixed as in ordinary life. Helen is vain and heartless at bottom,
but superficially sympathetic and a perfect lady: Electra is
loyal but harsh in her more than masculine strength of will:
Menelaus is selfish and treacherous, but his impulses are right;
he is kind-hearted when it does not interfere with his own
comfort to be kind : Tyndarus is strictly just, but his sympathies
are limited and he has no feeling for the wretch whom a god
has deluded into crime. But the most human character is
Orestes: in a moment of insight he believed that he saw a
duty which transcended the ordinary laws and involved the
INTRODUCTION.
xvii
morous ele-
ment in the
violation of the most natural instincts: under the influence of
the vision he performed this duty: but having performed it,
finds himself too weak to maintain the spiritual position from
which he saw that his deed was right: he feels that his god
has deserted him and fluctuates between self-justification and
remorse, a Hamlet who has fulfilled his mission and survives.
The humorous element is most apparent in the dialogue
between Orestes and the Phrygian (1506—1530), a
3. Delibe-
scene which might well have come out of a broad rately hu-
comedy: but a distinctly ludicrous character also
play.
pervades the preceding passage, where the terrified
Phrygian describes in relaxed and at times quite Aristophanic
metre and grotesquely luxuriant language the murder of his
mistress by Orestes and Pylades: the scholiast remarks (on line
1369) that in this scene Euripides has forgotten himself and
writes unworthily: and this would be true if the ludicrous effect
had not been intentional.
We may therefore conclude that these three characteristics,
the absence of málos in the catastrophe, the employment of the
plot chiefly to illustrate character, and the presence of an
intentionally comic element, would when taken together spoil
the play as a serious tragedy, but are appropriate to and indeed
the distinctive marks of those tragedies of the secondary order
which aimed at producing something different from the tragedies
proper and more nearly akin to the modern drama.
Greek view
of bloodshed
§ 4. THE ATTITUDE OF EURIPIDES TOWARDS THE MYTH.
The attitude of the Greeks towards murder was based on
their primæval belief in the soul's survival after
death and its power to influence the fortunes of the
living. The murdered man called on his surviving in primitive
kinsmen to avenge his death, and if they neglected
the call his ghost could work as a perpetual curse in their lives.
This belief persisted through all ages as the basis of Greek
ideas regarding the punishment of murder? But with this
1 See Rohde, Psyche, pp. 236-255.

PIJUO
SƏU!
WUuO5
injun
was
und
INTRODUCTION.
nental point of agreement, the ideas of primitive times, as
d from Homer, and those of historic times, as expressed in
w of the state and the ritual of religion, present a profound
stin respect to the crime of murder itself. In primitive
murder was not regarded as an offence either against the
Lunity or against the gods: it was a purely private affair: the
was against the murdered man alone and the punishment
bla
left entirely to his surviving relatives. These were bound,
Br penalty of persecution by the dead, to exact blood for
he
vi
a, unless the murderer fled to a foreign land? : in that case:
became practically dead to his old community, and his
-tim's ghost, whose cognisance and influence were limited by
une boundaries of that community, being no longer enraged at the
ght of the murderer living in impunity, was equally appeased.
The murderer himself was not felt to be under any stain and, as
long as he avoided the sphere in which the dead man's ghost
was active, could mix with his fellow-men on terms of perfect
equality. Since there was no guilt at all, it follows that there
were no degrees of guilt and no graduations of the penalty: the
dead man demands blood for blood, whoever his murderer may
have been and whatever may have been the motive of his act.
Between voluntary, accidental and justifiable homicide the
avenger makes no distinctions: his one duty is to appease the
kinsman's ghost by killing the murderer, however closely related
to himself and however innocent in intention.
primitive custom: we find it existing in Homer, and since it is
1 The avengers might pursue the murderer even in a foreign land
(see Od. xv. 271-6) but they were not compelled to do soen
2 See Od. xv. 271–87: Theoclymenus flying from the avengers of
blood finds Telemachus sacrificing on the seashore and implores him, by
the sacrifice and the gods to whom it is offered, to take him on his ship
ad rescue him: this Telemachus at once consents to do. In later times
murderer's presence would have polluted the sacrifice and wrecked
hip that received him.
Chus, Patroclus was for ever an exile from his native land of Opus
ccidental murder of a companion committed in early childhood:
III. 85-90.
This is the
ar.
whic
race:
air
INTRODUCTION.
xix
based on superstitions quite alien to the Homeric disbelief in
the soul's activity after death, it must be assumed to have
existed before the Homeric age. In Homer it has become so far
relaxed that the murderer may compound for his life by paying a
fine to his victim's kindredi: but this relaxation must not be
regarded as a sign of increasing humanity: it arises simply
from the Homeric renunciation of the primitive belief that the
dead can feel and act after death: logically the whole law of
blood vengeance should have been renounced with the belief
on which it rested: but the old custom was so deeply rooted
that, with this one relaxation, it flourished unimpaired even in
the hostile atmosphere of Homeric ideas.
In the earliest times, then, murder was neither a crime nor
a sin, it entailed no disgrace, and the enforced exile of the
murderer was merely the result of the private duty which bound
the kinsmen to kill him if he remained within the ken of the
dead man's ghost.
In historical times, on the other hand, we find the keenest
sense of the pollution involved in bloodshed. The
murderer is under a curse and brings a curse on all
with whom he comes in contact: even inanimate primitive to
objects which have caused the death of a human
being bring pollution on the state unless ejected Delphi.
beyond its boundaries. What caused this change
of view, whether it was of gradual growth or due to the rapid
spread of some new missionary religion, it is impossible to say:
but it is certain that at some period after Homer old beliefs in
the power of the departed spirits, beliefs obscured but not
destroyed wherever Homeric influences predominated, now
revived with increasing strength, and were combined with new
and fearful imaginations concerning the unseen influences by
which the living are surrounded : a spiritual crisis seized the
race: man felt himself beset on every side by the powers of the
air and the underworld, and at every turn innumerable acts
could bring pollution and place him at their mercy.
Under the influence of these ideas murder gained a new
i See Il. ix. 632—6.
Transition
from the
the later at-
titude: the
influence of
XX
INTRODUCTION.
:
significance: the wrath of the dead is no longer satisfied by the
murderer's flight from his native countryl: over sea and land it
pursues him and the powers of hell aid in the pursuit: “every
region of the earth have I traversed,” say the Furies of Orestes,
“and over the sea in wingless flight have I come swift as a ship
in pursuit": for blood once shed there is no expiation : not even
in Hades is the murderer free. At the same time the old duty
of the living to avenge the dead still holds good and is enforced
by these new and more awful sanctions: the neglectful kinsman
is liable to the same penalties as the murderer himself?: yet
if he obey and avenge the dead, he in his turn becomes a
murderer at the mercy of his victim's wrath. Here, then, was a
dilemma: from which there was no escape except through divine
intervention.
It was at this stage that the worship of Apollo, which
centred at Delphi, took the troubled Greek conscience under
its care and came forward to mediate between man and the
invisible agencies to which he is exposed. While at once
enforcing the old duty of vengeance and quickening the new
sense of the guilt even of the avenger, it offered an escape from
pollution through an elaborate ritual of purification and atone-
ment: with one hand it brought the Erinyes, with the other
Apollo the Purifier. The wrath of the offended spirits is no
longer eternally implacable: the stain of blood is no longer
indelible.
1 See Aesch. Eum. 249-5I, 34o: id. Cho. 47 T{ vào Aurpop Terberos
armatos médov; id. 66—74 not all the waters of the world can wash the
stain away. Still less can the vengeance be bought off by gold: see id.
520-I τα πάντα γάρ τις εκχέας ανθ' αίματος | ενός, μάτην ο μόχθος.
2 See Aesch. Cho. 291–6: if he neglects to avenge his father
Orestes will suffer under a curse precisely similar to a murderer's. So
in our play (580—2) Orestes asks, el dè di td untépos I olywvětývovv, ti
μ' άν έδρασ’ ο κατθανών; | ουκ άν με μισών ανεχόρευ’ Ερινύσιν ;
3 Cf. Aesch. Cho. 924–5: Clytaemnestra appeals to Orestes, who is
about to strike, όρα, φύλαξαι μητρος έγκότους κύνας, to which he replies,
τάς του πατρός δε πως φύγω, παρείς τάδε ;
INTRODUCTION.
xxi
The
atti-
Law.
This religion, with its insistence on the appalling conse-
quences of bloodshed, its ceremonies of purification
and its recognition of degrees in guilt, had a deep tude of the
influence on the law of murder as it was developed
probably in most Greek states and certainly in Athens. The
fundamental idea of the law was still to appease the spirit of
the murdered man, and his kinsmen, real or fictitious, were
compelled to seek for vengeance unless the deceased before
dying had forgiven his murderer?. But, in the first place, the
extent of the vengeance was graduated according to the motive
and circumstances of the murder; and secondly, since the
state prescribed the form and method of the vengeance, it took
upon itself the responsibility of the execution and the individual
avenger incurred no pollution from his action?.
Up to a certain point mythology kept pace with the moral
growth of the people: the Orestes legend from its bare Morality
Homeric record as a righteous act of filial vengeance
and myth.
develops into the Oresteia of Stesichorus and Aeschylus, just as
the simple old custom of exacting blood for blood developed into
the Delphic religion with its deeper ideas of guilt and expiation.
But there the myth stops, while civilization continues to pro-
gress: the new influences, which in the sphere of legend
produced the Oresteia, went farther in the sphere of action and
produced not merely the Delphic ritual but the Athenian law of
homicide. For this there is no mythical counterpart : the ideal
history has fallen behind the real and man has become more
moral than his gods. The Delphic religion, as reflected in the
myth, did indeed regard the matricide as a crime requiring
expiation: so far it was an advance on the primitive view: but
at the same time it demanded the matricide as a sacred duty to
the dead, and therein it was far behind the law of the state
which allowed no matricide at all.
1 See Dem. xxxvII. $ 59. The kinsmen were also forbidden to
compound with the murderer for a payment in money: this is shown by
Rohde, Psyche, p. 243, n. 2: see Dem. XXIII. SS 28 and 33.
2 See Dem. XXIII. $ 69, quoted on p. xxxii. n. I.
xxii
INTRODUCTION.
Attitude of
the Trage-
dians to-
wards the
cles.
In treating a legend of this kind based on a morality alien
to the current sentiments and practice of the time,
a tragedian could do one of two things: either he
could put himself into harmony with the spirit of
myth.
the myth, assume for a moment the ideas of a
bygone age and by a sympathetic treatment elicit
the permanent element of moral worth which the tale con-
tained : or he could take a critical attitude and so present the
story as to contrast the morality which it presupposed with the
more enlightened feeling of his own day.
The former is the usual and the easier course : it is followed
by Sophocles in the Electra and by Aeschylus in the
Aeschylus
and Sopho. Oresteia: the latter is the more difficult course and
is followed by Euripides in the Electra and the
Orestes.
Aeschylus takes his stand on the Delphic religion, which at
once commands the matricide, recognises its guilt and procures
its absolution. Sophocles, going farther back, takes his stand
on the primitive belief which regards the matricide as a simple
duty involving no pollution and requiring no expiation: with
him only one side of the Delphic religion is presented: it
sanctions the law of revenge, but the new ideas of guilt and
atonement which it enforced are entirely ignored. In Aeschylus,
Orestes has to choose between two conflicting claims?, two
avenging Erinyes2: on the one side is the father's claim for
vengeance, on the other is the mother's claim to live: to neglect
either exposes him to fearful penalties. His choice is deter-
mined by the command of Apollo backed by appalling threats
in the event of disobedience]: other motives, such as grief for
his father and desire to regain his own rights, combine with this
main motive to make him choose the father's side 4: but what
i See Aesch. Cho. 461 čvußalê Aika Alką. Eum. 623—4, 739.
2 See id. 924-5.
3 See id. 271–96; 1032—3, the punishment of neglect transcends
all imagination: id. Eum. 465—7.
4 See id. 299–301.
INTRODUCTION.
xxiii
supports him in planning and nerves him in executing the act is
the god's command alone and the threats that enforce it? In
Sophocles, on the other hand, there is no conflict of claims, no
choice between alternative penalties: Orestes needs no oracle to
tell him what to do. His act all through is regarded as a plain
duty which he will of course perform: Apollo is not consulted
as to its propriety but only as to the time and method of per-
forming it?: when Electra learns that the god approves, the news
comes as a surprise; it is, she says, an added joy and a good
omen: but no such approval was wanted for a deed dictated by
nature, prepared without hesitation, executed without flinching
and looked back upon without remorse. Indeed, so exclusively
is Orestes regarded under the aspect not of his mother's
murderer but of his father's avenger, that the mother's fate
appears merely as an adjunct, a natural corollary, of the fate of
Aegisthus: the fact of the vengeance involving matricide is of so
little moment as not always to be thought worthy even of explicit
mention", and the deed is so entirely meritorious that the matri-
a
1 See Aesch. Cho. 899—902 : Orestes wavers at his mother's appeal
and asks, Πυλάδη, τί δράσω; μητέρ αιδεσθώ κτανείν ; to which Pylades
replies που δή τα λοιπά Λοξίου μαντέυματα και...άπαντας εχθρούς των θεών
ηγού πλέον, and Orestes answers κρίνω σε νικάν, και παραινείς μου καλώς.
2 The vengeance has always been contemplated and Orestes has
long been in secret correspondence with Electra (Soph. El. 1154–5).
For his consultation of Apollo, see id. 32—7. He came when the god
moved him (id. 1264: cf. 70). For his view of the righteousness and
necessity of the act, see id. 245–50. The enterprise brings final pro-
sperity to the race of Atreus (1508-10).
3 On hearing of the god's approbation she says (1265—70) é paras
υπερτέραν | τας πάρος έτι χάριτος, εί σε θεός έπόρισεν | αμέτερα προς
μέλαθρα: δαιμόνιον | αυτό τίθημι εγώ, obviously assuming that he would
have come in any case.
4 Electra, believing Orestes to be dead, proposes to Chrysothemis
that they shall themselves avenge their father, és oè on BHétw TWS
τον αυτόχειρα πατρώου φόνου | ξύν τηδ' αδελφή μή κατοκνήσεις κτανείν,
Alycol ov (954–7): where, though she only mentions Aegisthus, she
is understood to include Clytaemnestra : see 1080, where she is
:
0.
C
xxiv
INTRODUCTION.
cides can look forward with confidence to winning eternal and
unqualified glory whether they succeed or faill.
Both Sophocles and Aeschylus assume without question the
moral ideas underlying the myth which each chooses to repre-
sent, and are content to form the action into a rational and con-
sistent whole on that basis. In adopting a critical
Euripides:
difficulty, of attitude Euripides had to contend with a double
his position:
difficulty arising from the traditions of the stage
and the prejudices of the audience: in the first place, the only
way in which a tragedian could present his ideas on such a
subject as the religion of revenge was in the form of the myth
which he wished to discredit: to appear on the stage at all he
must put on the traditional dress, and to effect his object he
must perforce rend the very robes he wears. Secondly, the
audience itself would not tolerate from a tragedian an open
attack on the national religion as embodied in the myth: the
attack, if made at all, must be veiled: criticism must be sug-
gested rather than expressed.
Being compelled, then, to convey his ideas through the medium
of myth, Euripides chooses the Aeschylean form of
Aeschylus the legend, and being forbidden to express open
hostility to its morality he preserves, when speaking
officially through the lips of god or chorus, an appearance of
sympathy, and conducts the action to a dénouement wherein the
god's command and the matricide's obedience are justified. In
form he follows Aeschylus and reproduces the four fundamental
ideas of the Oresteia, the dilemma between conflicting duties each
he
follows
in form:
praised for her decision to die διδίμαν ελούσ''Ερινύν. It should also be
noticed that Aegisthus', not, as in Aeschylus and Euripides, Clytaemnes-
tra's death forms the climax of the play.
1 Orestes looks for glory from the act, id. 60. Electra, persuading
Chrysothemis to help in the vengeance, describes the universal honour
it will bring them (970–80: cf. 1320—2): and Chrysothemis does not
deny that this will be the result, but only says that she does not want
glory at the price of death (1005–6). The chorus confirms Electra's
view (1081–9).
INTRODUCTION.
XXV
but
differs
of which necessitates crime and entails retribution", the
presence
of an ancestral curse2 which makes it possible for such a
dilemma to arise, the god's decision in the choice of evils and
the final justification of that decision.
But with this correspondence in outline all resemblance
ceases: in the spirit and intention of their treat-
ment they have nothing in common. Aeschylus in spirit.
transports the audience into the region of myth, for the time
being they live in a world where other forces act and other laws
hold good : Euripides, so far as convention allows, would trans-
plant the myth into the market-place of contemporary Athens.
His object was to get his audience to regard the story from the
standpoint of the present, to judge the case of Orestes as they
would judge a case of matricide occurring within their own
experience.
For this purpose the mythical setting which was forced upon
him is arranged to resemble as closely as possible
the surroundings of everyday life: hence the realism the setting
of the play.
of the earlier scenes, the sick man's couch, the
details of nursing, the minutiae of the toilet (see esp. 218-36):
then, too, the public institutions of modern Athens are presup-
posed as existing in mythical Argos, law courts and a statutory
procedure for cases of murder are taken for granted, the
assembly meets as at Athens and can, as there on special
occasions, turn itself into a gigantic jury: the democracy has its
προστάτης and both δήμος and προστάτης show the same character-
istics as at Athens 3. The heaven-born king is superseded by the
Realism in
1 See 546-7 ανόσιός είμι, μητέρα κτανών, | όσιος δε γ έτερον όνομα,
τιμωρών πατρί, 563 ανόσια μέν δρών αλλά τιμωρών πατρί, 551-6, 581-4,
194 δίκα μέν, καλώς δ' ού, 819 το καλόν ου καλόν.
2 See 8o7-18, 984-III2, I547–9; cf. Aesch. Cho. Io05–76 Totros
αυ χειμώνα πνευσας γονίας ετελέσθη...που καταλήξει μετακoιμισθεν μένος
άτης ; id. 8ο5 γέρων φόνος μηκέτ' εν δόμοις τέκοι.
3 See 48—50, 440, 756, and the description of the trial in the
assembly, 866—945; for the demagogue, 772, 902—13: for the supre-
macy and character of the demos, 696—703, 714—16, 1530.
C2
xxvi
INTRODUCTION.
the moral
General
rule of the demagogue: the heroic Trojans of Homer have de-
generated into modern Asiatics, the familiar slaves of Athenian
households?.
In an atmosphere comparatively so familiar, the audience
are the more readily disposed to think and feel
Realism in
as in ordinary life and to find no incongruity if
atmosphere. the mythical characters before them are animated
by the same thoughts and the same sentiments.
feeling with The attitude of the whole state towards the
regard to the
matricide. matricide, the feeling of the murderers themselves
with regard to their own act, are precisely what
would be expected if in modern Athens two children were
induced by an oracle to take the law into their own hands and
put their mother to death. In Sophocles all men will honour
Orestes, in Aeschylus he is welcomed as a deliverer?, in
Euripides the whole state rises up in horror against him; in
Aeschylus his act restores the ancient dynasty to a rejoicing
people, in Euripides it unites the city in loyalty to the dead
usurper3 : in Aeschylus although Orestes flies for his first purifi-
cation to Apollo many others aid in freeing him from guilt and
he associates with thousands in harmless intercourse 4: in
Euripides all doors are shut against him, all speech is denied
him, none will perform the purifying rites for hims: the
full rigour of Athenian law, which refused to the parricide
1 In reference to the Trojan captives Pylades says (1115), oudèv TÒ
δούλον προς το μη δούλον γένος: in Euripides' time a large proportion of
Athenian slaves came from Phrygia and púš was a common name for a
slave.
2 See Aesch. Cho. 1046 ήλευθέρωσας πάσαν 'Αργείων πόλιν, | δυοϊν
δρακόντοιν ευπετώς τεμών κάρα. Cf. id. 973 and the refrain πάρα το φως
ideîv (id. 961, 972).
3 See 436; Orestes says, referring to Aegisthus' friends, oŮtol u’
υβρίζουσ', ών πόλις τα νύν κλύει : cf. 889, 895-7.
4 See Aesch. Eum. 237-9 åll' &ußlův ñ on a porter plujévov te mpos /
άλλοισιν οίκους και πορεύμασιν βροτών, id. 282-5 όσους προσήλθον αβλαβεί
ξυνουσία.
6 See 46—8, 427--8, 429—30.
INTRODUCTION.
xxvii
alone among murderers the right of escaping death by
flight, is exercised against him and he may not even leave the
landı. Although the forms of law are kept and he is allowed a
judicial trial, yet the popular feeling is so strong that it is
doubtful whether he dare appear to plead in person, an adverse
verdict is all along regarded as certain, and the only mitigation
that he can wring from his judges is the permission to die by his
own hand (946–9).
Such is the attitude of the city in general: and so far as he
can do it without openly breaking with the myth, Euripides
represents this as the natural attitude which men would spon-
taneously adopt: Strophius the Phocian at once banished his
own son for complicity in the crime: Menelaus instinctively
qualifies the act as impious and finds nothing unnatural in
Orestes' sufferings : Talthybius and Diomede dare not approve
such a form of avenging their old leader : the motives of
Talthybius are indeed called in question, but even Diomede,
against whom no charge of falseness can be brought, can go no
farther in loyalty to Agamemnon than proposing the minor
penalty of exile for his children 3.
Of course Orestes must have some partisans: that was
demanded by the myth: but their number and importance are
reduced to a minimum. Even the chorus only once ventures to
1 See 443-6 πάντων προς αστών, ως θάνω, 759-62.
2 For the fear of lynch law, see 775—6. Orestes assumes that the
verdict will be hostile, 438, 440—2, 446, and Pylades drew the same
conclusion as he came through the city (731): only when bracing
himself to the effort of appearing in public does Orestes flatter himself
with a suggestion of hope (784-5).
3 For Pylades' banishment, see 765—7. For Menelaus, see 374,
413, 417. For Talthybius, 888—97. For Diomede, 898—900. It is a
significant fact, illustrative of Euripides' treatment of the myth, that
Talthybius, whom he represents as leading the attack against Orestes,
was not only regarded by a general tradition as having rescued him at
the time of his father's murder, but was in all probability represented
by Stesichorus as actually helping him in the murder of egisthus
and Clytaemnestra. See Jebb, Soph. El. pp. xvii, xxi.
xxviii
INTRODUCTION
:
suggest approval of the act and then they are at once corrected
by Electra herself?: in the other three passages in which they
allude to it, they refer the crime in two cases to Phoebus'
oracle, in the other to Orestes' own insanity. The only other
characters who show any sympathy for the matricides, besides
their accomplice Pylades, are the morally worthless Helen, who
condemns the act but throws the blame on the god, and the old
retainer who reports the debate in the assembly: in this speech
the official attitude is maintained : the virtuous at any rate
support Orestes, his enemies are either wicked or misguided.
But the partisan character of the report is made clear by its
exclusion of Diomede from the ranks of the virtuous and its
attempt to attribute the result to the evil sophistries of a plaus-
ible demagogue in face of our previous knowledge that the city
needed no persuasion to pass a verdict of condemnation 3.
The matricides themselves in their hearts join in the general
condemnation : they have, indeed, an excuse in the
The feeling oracle of Phoebus: but they themselves have got to
doubt the righteousness of the command and the
sincerity of the god who gave it: the excuse may
be used in private argument and as a salve to their own con-
sciences : but their belief in its validity is so slight that it is
not even suggested in their defence at the public trial. The
Aeschylean Orestes foresees his own trial and the vengeance of
the Erinyes, but still goes unshrinking to his task with perfect
confidence that the command was just and that the god will
cides them-
selves.
1 Electra says, “Phoebus destroyed us when he commanded the matri-
cide,” to which the chorus remark diką uév and Electra replies kalôs so
oŮ (191–4).
2 See 16ο μέλεος εχθίστων θεόθεν έργμάτων, 328-30: 819-43, the
noble deed is ignoble and only explicable on the ground of insanity: see
n. ad 824 f.
3 For Helen's attitude, see 75–6 és Boîßov åvapépovo a tņu duaprlav,
ΙΙ9-12I τοϊν τ' άθλίoιν τοϊνδ', ούς απώλεσεν θεός. For the messenger,
868—70. For Orestes' supporters, 917—30 (a virtuous yeoman pro-
poses to crown the matricide, και τοίς γε χρηστους ευ λέγειν εφαίνετο),
950—1. For the character of his accusers, 895—7, 903—6, 944–5.
INTRODUCTION.
xxix
save him?; when the act is done and the Furies are at hand he
flies to Phoebus2 and after long persecution by sea and land he
can still say that so far he finds no fault with his fate3 The
Orestes of Euripides does indeed appeal to Phoebus when the
madness is upon him, and when pressed in argument refers the
blame to the god 4: but when alone with Electra after his fit is
over he expresses his inner conviction (285-93): Phoebus, he
says, has incited him to an impious deed and has then deserted
him: Agamemnon himself would have implored him to spare
his
mother: since her murder would not restore the dead to life but
only bring evil on the living6. He confesses to Menelaus that it
is from his evil conscience and remorse that he suffers most:
the Furies, terrible as they are, are a secondary affliction 6: and
he speaks truth when he tells Phoebus? in the end how he feared
1 See Aesch. Cho. 987–9, 912, 924, 899-903.
2 See id. 1034-9, 1057—60.
3 Aesch. Eum. 596 Kat 6e6pó 7 del The TÚxmp oỦ uếuouat.
4 See 260, 268—70, 276, 413-16, 591—6.
5 Orestes' feeling towards his crime varies between absolute con-
demnation in his calmest moments (as in 285-93) and justification
when reduced to extremity (as in 782, when nerving himself for the forlorn
hope of appearing in person at the trial; 1229, when the sentence is
passed and the murderers are appealing to Agamemnon for help in their
desperate effort to escape death by fresh crimes; 1587—1617, in the
dialogue with Menelaus from the house-top when death in the flames
seems inevitable: by this time the matricides are transformed from the
remorseful victims of a god's misguidance into cold-blooded murderers
and Orestes owns to an eternal passion for the slaughter of wicked
women, see 1590). Electra, though joining the invocation to
Agamemnon (1323 ff.), never attempts justification, but habitually ex-
presses her horror of the deed and the god who commanded it (28-30,
161–5, 191–3) and on one occasion corrects the chorus for approving
of it (194).
See 395-400: λύπη μάλιστα γ' η διαφθείρουσά με.
7 Orestes defends himself in argument by appealing to the oracle,
but, except when insane, shows little or no belief in the god's will or
power to help: only twice does he express any such hope, once in a
dialogue with Menelaus (414), once in argument with Tyndarus (597-
XXX
INTRODUCTION.
The case
the stand-
that he had obeyed a devil's promptings in mistake for a god's
(1666-9).
Since, then, the matricide is represented as meeting with
execration as universal as consistency with the myth
judged from will allow, and since the chorus of condemnation is
echoed in the hearts of the murderers themselves,
point of
Athenian
the moral atmosphere more even than the ana-
Law.
chronistic setting of the play suggests contemporary
Athens: and having thus prepared the minds of the audience
to judge by their ordinary standards Euripides calls upon the
law of Athens to give judgment on the case. In the light of
that judgment the immorality of the myth will be clear to all
who can see, and the poet's object will be realised: but, since
9): but in the former passage he admits that the god with divine negli-
gence is slow to act (420) and he does not attempt to defend the oracle
against Menelaus' charge of wickedness and injustice (418—19): and in
the other passage the hope is put in the form of the question, “is not
the god sufficient to rescue me?”—a question to which he elsewhere
gives or assumes a negative answer. With this qualified exception, the
possibility of divine help is ignored throughout the play: from the first
the matricides' trust centres in Menelaus alone (52—3, 67–70, 243—4,
448), and when he fails them all is given up for lost (722—3, 734 and
736, 755). When, at Pylades' suggestion, Orestes decides to face
the assembly, he appeals to his father for help (796—7) but makes no
prayer to Phoebus. After the verdict, when death seems certain, he
determines to flatter himself with the baseless but pleasant dream that
he may yet be saved: then, if ever, his faith in the god's help should
have spoken: but it is silent: he makes no allusion to the one prospect
that might have given some basis to the illusion he wishes to entertain,
and he looks for the realisation of his dream, not to the god, but to
some unforeseen freak of fortune (1172–6). Finally, on preparing for
their last desperate effort, the matricides do indeed invoke Agamemnon's
help, but breathe no word of Phoebus. Indeed they feel themselves
accursed of the gods (268, 974), and in Orestes' eyes escape, since it
would require a god's help, appears for that very reason to be impossible
(see 1179—80 and n. ad loc.). The conscience of Pylades, on the other
hand, stained as it was with a less unnatural crime, shows more robust-
ness, and he even dares to invoke the help of Zeus (1242).
INTRODUCTION.
xxxi
ostensibly the myth is to be justified, the hostile point of
view must be put in the mouth of one who in appearance
is discredited by the upshot of the play: the person selected
is Tyndarus the Spartan: his view is that of an Athenian
born and bred under the code of Draco: Orestes, he says,
should have had recourse to the law and should have prosecuted
his mother in a court of justice: she deserved death, certainly,
but it was not for him to take the law into his own hands and
kill her: thereby he has simply crowned her crime by an even
greater crime of his own. If the custom of exacting blood for
blood is permitted, where will it stop? Each act of vengeance
will be in its turn a crime calling for revenge and there will be
no end to the series of murders! Our ancestors did well when
they excluded the murderer from all intercourse with his fellow-
citizens, but forbade his murder.
This is the Attic law under which the murderer could
avoid the punishment of death by going into exile and
while in exile could not be killed 2: the “ancestors" are the
early Athenians who transformed the primitive custom of
revenge sanctioned by the national myths into the legal
procedure which Draco codified3. Viewed from this higher
standpoint of human law the god's command is seen at once
to be immoral: the arguments of Tyndarus are unanswered
as they were unanswerable for an Athenian audience: Orestes
in reply (544-604) says that in the conflict of claims he chose
the father's side, that his mother's guilt was aggravated by
adultery, that her death was a beneficial warning to Greek
women, who, if there were no punishment, would think nothing of
1 Cf. 507-11, especially trépas on troî kakớv a poßño etat; with Dem.
ΧΧΙΙΙ. 8 39, esp. ίνα-μηδ' απέραντοι των αδικημάτων αι τιμωρίαι γίγ-
νωνται.
2 Cf. 515 φυγαϊσι δ' όσιούν, ανταποκτείνειν δε μή; with Dem. id. 8 38
είργειν μέν της του παθόντος πατρίδος δίκαιον είναι, κτείνειν δε ουχ όσιον
απανταχού.
3 Similarly in Dem. id. $ 70 the orator seeks to win increased rever-
ence for the laws, which he knows (8 51) to be Draco's, by assigning
their origin to as remote a past as possible.
3
xxxii
INTRODUCTION.
:
murdering their husbands, and finally that the god commanded
the act. Of these four arguments, the first three might be
admitted by Tyndarus himself : indeed he expressly says that
his daughter deserved the penalty of death (538): but they
evade his point that the penalty should have been sued for in
due legal form: the reference to the god, Orestes' final argu-
ment, brings out the difference of standpoint: Orestes takes his
stand on the religion of revenge and Tyndarus on the law: the
god orders the son to kill the mother with his own hand, the
law bids him submit his individual will to the higher authority
of the state; and the audience of law-abiding Athenians are
asked to judge between the two positions?
In appearance, of course, the decision must go in favour of
the god: the poet must preserve the semblance of sympathy
with the myth: Phoebus must justify himself and his believers
by setting all things right in the end.
But though Tyndarus is ignored?, his arguments, once
stated, cannot be forgotten, while the justification of the god
consists in a display not of superior morality but only of
superior force: and when the play was over a thoughtful spec-
tator might well have asked himself whether, after all, the law
was not higher than the religion and whether even a god's might
was necessarily identical with right.
To suggest these questions was perhaps Euripides' main
object: but in thus combining the two rôles of hostile critic and
sympathetic exponent of the myth, he has marred the play as a
· The spirit of Tyndarus' contention is precisely that of their own
law as given by Dem. id. 8 69 αν δε δόξη τα δίκαια εγκαλεϊν και έλη τον
δεδρακότα του φόνου, ουδ' ούτω κύριος γίγνεται του αλόντος, αλλ' εκείνου
μεν οι νόμοι κύριοι κολάσαι και οίς προστέτακται, το δε επιδείν διδόντα
δίκην έξεστιν, ήν έταξεν ο νόμος, τον αλόντα, πέρα δ' ουδέν τούτου.
? In the earlier part of the play Tyndarus speaks with authority on
behalf of the whole Spartan state and forbids Menelaus to set foot on
Spartan soil if he helps Orestes (537, 626). In Apollo's reconcilia-
tion no mention is made of Tyndarus and Menelaus is ordered to go and
rule over Sparta (1661).
INTRODUCTION.
xxxiii
work of art and has prevented it from becoming a coherent
whole.
The fault lies partly in his own temperament, which led him
to sacrifice art to ethics, partly in circumstances, which forced
him to work in an uncongenial medium and forbade him to ex-
press openly the doctrines that he wished to advocate.
§ 5. THE BEARING OF THE PLAY ON CONTEMPORARY EVENTS.
That the Greek Tragedians and especially Euripides em-
ployed their plays for the purpose of expressing their own
opinions on political and other matters is a fact which seems
probable a priori, is habitually taken for granted by the
ancients and is abundantly attested by an examination of the
plays themselves.
In order to determine the bearing of this play on con-
temporary questions and events we must first consider the state
of affairs in Athens at the time of its production. The date is
fixed by the scholiast? on line 371 as falling in the archonship
of Diocles (Ol. 92, 4): that is to say the play was produced
early in 408.
At that time Athens seemed to be in a fair way both to recover
from her internal troubles and to turn the tide of suc-
cess once more against the Spartans. The oligarchy Athens at
of the 400 had been overthrown and the democracy the play's
restored; the fleet at Samos was reconciled to the
production.
city: Alcibiades, the prime cause of her disasters, was once
more serving his native land with brilliant success and indeed
was on the point of returninga in person to Athens : two naval
victories at Cynossema had been followed early in 410 by the
complete destruction of the Spartan fleet at Cyzicus: Athens
State of
the time of
1. His words are: πρό γάρ Διοκλέους, εφ' ου τον 'Ορέστην εδίδαξε,
Λακεδαιμονίων πρεσβευσαμένων περί ειρήνης απιστήσαντες Αθηναίοι ου
προσήκαντο, επί άρχοντος θεοπόμπου ούτως ιστορεί Φιλόχορος.
2 He arrived in June, 408. Plut. Alc. ch. 34. Xen. Hell. 1. 4. 12.
xxxiv
INTRODUCTION.
was once more supreme at sea and Sparta' made overtures for
peace: these overtures were rejected through the influence of
Cleophon, the leading demagogue of the day, and the war was
carried on with continued vigour: Chalcedon and Byzantium
were captured in 409 and most of the towns on the Hellespont
were reduced shortly afterwards, while Thasos and the Thra-
cian towns were being again brought over to the Athenian
alliance.
At the same time, this outburst of energy could not be
permanent: Athens was thoroughly exhausted by her previous
disasters in the war and by her domestic feuds, which had
revealed the existence of a party ready to betray their city to the
enemy rather than submit to their political opponents (Thuc.
VIII. 90–92): while Persian help was being given to Sparta no
longer by the treacherous Tissaphernes but by the vigorous and
straightforward Pharnabazus, and Cyrus himself was on his way
to the coast with extraordinary powers and explicit orders to
support Sparta (Xen. Hell. I. 4 and 5).
So that there were at this time two questions to be decided :
first, the more immediately pressing question of
Two leading
peace or war; secondly, the still graver though less
questions ;
instant question as to the advisability of main-
or maintain taining the old unlimited democracy.
consti-
As to the first problem: those who advocated
the continuance of the war could urge that no
peace would be permanent which did not leave one side or the
other with an undisputed victory: the Peloponnesian war was a
life and death struggle and no arrangement which left the two
combatants on a comparatively equal footing could be anything
more than a temporary cessation of hostilities: to whose
advantage then was it that hostilities should cease for a while at
the present crisis? Was it to the advantage of the Athenians in
the flood tide of victory or to the advantage of the Spartans
whose good fortune seemed at its ebb? Obviously the latter
would gain by the truce. Therefore the Athenians must pursue
their success to a decisive issue.
1 Diod. viii. 52—3. Aesch. F.L. 8 76. Cf. the schol. on vv. 371, 903.
peace or
war? reform
the
tution ?
INTRODUCTION.
XXXV
On the other side it would be alleged that the present good
fortune could not last: men and money were wanting for a
protracted struggle: the only hope of obtaining the means for
victory rested with Persia, and Persia, it was now clear,
would help Sparta rather than Athens. Before that help arrives
and renders the defeat of Athens inevitable, the Spartan
overtures should be accepted and peace concluded.
This is the burning question of the hour. But the problem
of internal policy, though apparently settled, was still in the
background and might demand reconsideration at any moment.
Only three years previously the democracy at Athens had
voluntarily abdicated, being induced to do so partly through
terror at the calamities of war and principally through repre-
sentations that this was the only way to gain the support of
Alcibiades and Persia and thereby avoid absolute destruction.
But the fleet had refused to countenance the revolution and had
been joined by Alcibiades: the 400 quarrelled among them-
selves: and within eight months the oligarchy was replaced by a
limited form of democracy, of which Thucydides remarks that
it was the first good government that Athens had ever had in
his lifetime (Thuc. VIII. 97). Soon afterwards the old complete
democracy was restored, probably in less than a year (see
Andoc. de Myst. SS 95–99).
But although the decision had gone in favour of democracy,
the events of the last few years could not be forgotten: the very
fact that the constitution had been put on its trial, and had
actually, though only for a short time, suffered under an adverse
verdict, showed the strength of the anti-democratic elements and
must have made men feel that the question of a change of
government was still in the air and might again be made acute
by any mistake or misfortune on the part of the democracy.
That these political questions were in the poet's mind and
that he wished in this play to convey his own view
Bearing
to the people is, I think, unmistakable. The closing the play on
the question
words of Apollo, ίτε νυν καθ' οδόν, την καλλίστην Γ θεόν of peace or
Eiphunu tiu@vtes, must have been interpreted by the
audience as an exhortation to make peace: while the futility of
of
war.
xxxvi
INTRODUCTION.
the constitu-
tional ques-
tion.
war in general is suggested by the picture which the play
presents of the wretchedness even of the conquerors: Aga.
memnon is murdered and his dynasty is in danger of being
completely overthrown: Menelaus reaches Greece after so
many years of war and wandering only to find his brother
murdered by his wife, his sister-in-law murdered by his son, and
his nephew and niece on trial for matricide, while he himself
has to bring Helen, the prize of all his labours, into his native
land not in triumph but in stealth by night.
On the other question, of the worth of democracy as a
Bearing of
form of government, the play has a more direct
the play on bearing. The dangers of democracy are insisted
on and illustrated by a vivid description of a
debate in the assembly; this description is a
realistic picture of contemporary Athens inserted boldly in a
frame of myth. Judging from the criticisms of democracy
here and elsewhere in the play we should infer that Euripides
was in favour of retaining the constitution though fully
aware of its dangers: the headstrong passions of the multi-
tude are recognised and Menelaus knows that it is like
wax in the hands of one who can take advantage of its
emotional nature (11. 696—701). The great danger lies in its
susceptibility to good oratory, which is not necessarily identical
with good sense (907—8); if, as Orestes says, the leader is bad
it is terrible (772): but, as Pylades replies, in a line which must
have been applauded by the democrats, when the leader is
good, the people's decision is always good (773). It is one's
duty then to choose the right leader, judging not by the
brilliance of his oratory but by the soundness of his advice: for
the responsibility rests with those who judge the speeches as
much as with those who make them (909-13).
That is the lesson of the play on this subject: giving way to
the emotions, choosing a leader for his style and not for his
sense, haunting the city and market-place and not working
with one's own hands—these are the dangers of the Athenian
democracy (cf. 919-20).
In the description of the blatant demagogue (902—6) the
a
INTRODUCTION.
xxxvii
scholiast sees a distinct personal allusion to Cleophon, the
Trpootátns at that time. Doubtless, since Cleophon had been
mainly instrumental in getting the Spartan overtures rejected,
Euripides, if he was in favour of peace, would find in this an
additional reason for warning the people against the dangers of
a bad choice of leader. But it seems improbable that this
passage is meant to be anything more than a description of the
typical evil demagogue.
As a minor point in which the play seems to reflect con-
temporary events, it should be noted that the
Trojans in the person of the Phrygian are iden- Athenian
feeling to-
tified in character and habits with the effeminate wards Persia
Asiatics of Euripides' own time: and in holding by satire of
the Phry-
up the Phrygian to ridicule the dramatist is
gian.
really satirizing the Persians. There were at this
time, as we have seen, particular reasons for the hostility of
Athens to Persia: for it had at last become clear that even
Alcibiades could not secure the support of Persia for Athens:
whereas Pharnabazus was actively helping Sparta, and Cyrus
was on his way from Susa with the express object of pursuing
a philo-Spartan policy. Hence would arise an outburst of anti-
Persian feeling which found an echo in the satire of this play.
illustrated
ii
ΥΠΟΘΕΣΕΙΣ.
I. Υπόθεσις Ορέστου.
Ορέστης τον φόνον του πατρός μεταπορευόμενος ανείλεν
Αίγισθον και Κλυταιμνήστρας: μητροκτονήσαι δε τολμήσας,
παραχρήμα την δίκην έδωκεν εμμανής γενόμενος. Τυνδάρεω
δέ, του πατρός της ανηρημένης, κατηγορήσαντος κατ' αυτού
έμελλον κοινήν 'Αργείοι ψήφον εκφέρεσθαι περί του τι δει
παθείν τον ασεβήσαντα κατά τύχην δε Μενέλαος εκ της
πλάνης υποστρέψας νυκτός μεν Ελένην εισαπέστειλε, μεθ'
ημέραν δε αυτός ήλθε. και παρακαλούμενος υπ' 'Ορέστου
βοηθήσαι αυτό, αντιλέγοντα Τυνδάρεων μάλλον ηυλαβήθη.
λεχθέντων δε λόγων εν τοις όχλοις, επηνέχθη το πλήθος
αποκτείνειν 'Ορέστην....επαγγειλάμενος αυτόν εκ του βίου
προΐεσθαι. συνών δε τούτοις ο Πυλάδης, ο φίλος αυτού,
συνεβούλευσε πρώτον Μενελάου τιμωρίαν λαβείν Ελένης
αποκτείναντας. αυτοι μεν ούν επί τούτοις ελθόντες διεψεύ-
σθησαν της ελπίδος, θεών την Ελένην αρπασάντων: Ηλέκτρα
δε Ερμιόνην επιφανεισαν έδωκεν εις χείρας αυτοίς: οι δε
ταύτην φονεύειν έμελλον. επιφανείς δε Μενέλαος και βλέπων
εαυτόν άμα γυναικός και τέκνου στερούμενον υπ' αυτών,
επεβάλετο τα βασίλεια πορθείν» οι δε φθάσαντες υφάψειν
ήπείλησαν. επιφανείς δε Απόλλων Ελένην μεν έφησεν εις
θεούς διακομίζειν, Ορέστη δε Ερμιόνην επέταξε λαβείν, Πυλάδη
δε Ηλέκτραν συνοικίσαι, καθαρθέντι δε του φόνου "Αργους
άρχειν.
.
Ο.
I
o
2
ARGUMENTA.
ΙΙ. 'Αριστοφάνους γραμματικού υπόθεσις.
>
Ορέστης διά την της μητρός σφαγήν, άμα και υπό των
Έρινύων δειματούμενος και υπό των 'Αργείων κατακριθείς
θανάτω, μέλλων φονεύειν Ελένην και Ερμιόνην ανθ' ών Με-
νέλαος παρών ουκ εβοήθησε διεκωλύθη υπό Απόλλωνος, παρ'
ουδενί κείται η μυθοποιία.
Η μεν σκηνή του δράματος υπόκειται εν "Αργει· ο δε χορός
συνέστηκεν εκ γυναικών Αργείων, ηλικιωτίδων Ηλέκτρας, αι
και παραγίνονται υπέρ της του Ορέστου πυνθανόμεναι συμφοράς.
προλογίζει δε Ήλέκτρα. το δε δράμα κωμικωτέραν έχει την
καταστροφήν.
“Η δε διασκευή του δράματός έστι τοιαύτη προς τα του
'Αγαμέμνονος βασίλεια υπόκειται 'Ορέστης κάμνων και κείμενος
υπό μανίας επί κλινιδίου, και προσκαθέζεται προς τους ποσίν
Ηλέκτρα. διαπορείται δε τι δήποτε ου προς τη κεφαλή καθέ-
ζεται ούτω γαρ μάλλον [άν] έδόκει τον αδελφόν τημελεϊν,
πλησιαίτερον ούτω προσκαθεζομένη. έoικεν ούν διά τον χορόν και
ποιητης διασκευάσαι» διηγέρθη γάρ αν ο Ορέστης, άρτι και
μόγις καταδραθείς, πλησιαίτερον αυτό των κατά τον χορόν
γυναικών παρισταμένων. έστι δε υπονοήσαι τούτο εξ ων φησιν
Ηλέκτρα το χορω· σιγα σιγα, λεπτον ίχνος αρβύλης”. πιθανόν
ούν ταύτην είναι την πρόφασιν της τοιαύτης διαθέσεως.
Το δράμα των επί σκηνής ευδοκιμούντων, χείριστον δε τοις
ήθεσι· πλην γαρ Πυλάδου πάντες φαύλοι ήσαν.
ΙΙΙ. "Αλλως.
"Οτε κατά των Τρώων η Ελλας ώρμησεν, 'Αγαμέμνων
στρατηγός φρέθη παντός του στόλου, άτε των άλλων προέχειν
δοκών αρχής τε μεγέθει και πλήθει νεών· εκατόν γαρ ναύς εις την
του στόλου συντέλειαν εισέφερε. και ός μέλλων ανάγεσθαι
ARGUMENTA.
3
καταλείπει των οίκοι πραγμάτων αυτού επιμελητής και προστάτην
Αίγισθον. έπει δε πολύς ηνύετο χρόνος και Αγαμέμνων ουκέτ'
επανήει, οία δή πολλα γίνεται, συνήλθεν αθέσμως Αίγισθος
Κλυταιμνήστρα τη του Αγαμέμνονος γυναικί. μαθόντες δε
Κλυταιμνήστρα και Αίγισθος τήν τε Τροίαν άλούσαν και 'Αγα-
μέμνονα μετά των άλλων οίκαδε πλέοντα, βουλεύονται τούτον
της οικίας επειλημμένον αποκτενείν, ίνα μη τούτω γνωσθέντος
του σφών πονηρεύματος αυτοι παραδοθείεν θανάτων και δη και
ήνυσαν. και επανελθόντα τον Αγαμέμνονα αποκτείνουσι χιτώνα
γαρ μη διεξόδους κεφαλής και χειρών έχοντα μετά το λουτρόν
ενδιδύσκουσι και εν τω πελέκει τούτον φονεύoυσι. μεταξύ γούν
του Αγαμεμνoνείου φόνου Ηλέκτρα τον αδελφόν Ορέστην, ίνα
μη και ούτος αναιρεθείη, κλέψασα και τινι δουσα παιδαγωγώ εις
Φωκίδα παρα Στρόφιον πέμπει, φίλον και συγγενή του πατρός
αυτής τυγχάνοντα. 'Ορέστης δε εις άνδρας ήκων, παραλαβών
Πυλάδην τον παίδα Στροφίου, εφ' ώ μετ' αυτού Αίγισθον και
Κλυταιμνήστραν τιμωρήσαιτο, καταλαμβάνει λάθρα το "Αργος.
και χρησμον παρα του Πυθίου δεξάμενος τούτο ποιείν, πρώτον
μεν έρχεται προς τον του πατρός τάφον και θύει, είτά τι
μηχανάται τοιόνδε τον γαρ παιδαγωγον, και παρά της Ηλέκτρας
πάλαι πιστευθείς ήκεν, ως έφημεν, εις την Φωκίδα, τούτον
προπέμπει εις Αίγισθον και Κλυταιμνήστραν λέγοντα ως 'Ορέστης
έν Πυθικούς άθλοις ανηρέθη και νυν άνδρες τα τούτου οστά εν
κιβωτίω κομίζουσιν, ίνα πατρώων γούν τάφων τύχη. υπαχθέντες
δε τη τοιαύτη απάτη Κλυταιμνήστρα και Αίγισθος, ίνα μη
μακρολογώ, αναιρούνται υπό 'Ορέστου και Πυλάδου, πρώτη μεν
Κλυταιμνήστρα, ύστερος δε Αίγισθος. μητροκτονήσας τοίνυν
'Ορέστης Ερινύσι παραχρήμα την δίκην έδωκε μανείς. Μενέλαος
δε εκ Τροίας ελθών, ύστερος γαρ 'Αγαμέμνονος επανήκε, και το
Ναυπλίω λιμένι προσσχών, νυκτός μεν Ελένην εισπέμπει προς
Μυκήνας, μεθ' ημέραν δε αυτος εισήει, και τον Ορέστης μεμη-
νότα εύρων, παρακαλείται μεν υπό 'Ορέστου και Ηλέκτρας
1-2
4
ARGUMENTA.
σώσαι αυτούς. ο γαρ της Κλυταιμνήστρας πατηρ Τυνδάρεως
πάντας Αργείους κατ' αυτών εκίνησεν, ίνα τούτους ως μητροκτό-
νους ανέλoιεν. ώς δε τον Τυνδάρεω αντιλέγοντα ευρε, και άμα
και αυτός υπολογιζόμενος ως ει 'Ορέστης αναιρεθείη, βασιλεύς
αυτός έσται του "Αργους, ουκ ήθελεν Ορέστη τε και τη αδελφή
συμμαχείν, αλλά το των Αργείων πλήθος έλεγεν ευλαβείσθαι.
πρώτον μεν ούν 'Ορέστης και Τυνδάρεως διελέχθησαν προς
αλλήλους, ο μεν ως ου δικαίως ανείλετο Κλυταιμνήστραν δεικνύς,
Ορέστης δε ως και μάλα δικαίως, ει και μυριάκις αυτήν έδει
τεθνάναι. έπειτα εκκλησίας έν ακροπόλει Μυκηνών γενομένης
και συνιόντων των προυχόντων εν "Αργει, Ορέστης υπό Πυλάδου
φοράδην εκείσε κομίζεται. λόγων δε πολλών γινομένων, και
των μεν βοηθούντων Ορέστη, των δε εναντιουμένων, τέλος
ενίκησαν οι κακοί. και κατακρίνεται 'Ορέστης αυτός τε και η
αδελφη λίθοις βληθέντες αποθανείν. 'Ορέστης δε επηγγείλατο
προς το πλήθος αυτοχειρία εαυτόν και την αδελφήν αποσφάξαι.
και ο φίλος Πυλάδης και παρά την συμφοραν φίλος έμεινε και
κοινωνείν αυτώ της τελευτής ήξίωσε προθυμότατα. επει δε
σφίσι τούτο παθείν προύκειτο, συμβουλεύει Πυλάδης, Μενέλεω
πρώτον τιμωρίαν λαβείν, λέγων ως ου δεί τούτον τρυφάν ημών
απιόντων. όθεν εισελθόντες είσω των βασιλείων Ελένης δήθεν
δεησόμενοι, ίνα μη περιίδη σφάς ολλυμένους, αλλά χείρα ορέξη
και Μενέλεων και άκοντα προς σωτηρίαν κινήση, επεί ταύτην
φονεύειν έμελλον, ταύτης μεν ήμαρτον, υπο Απόλλωνος αρπασ-
θείσης κελεύσει Διός, Ερμιόνην δε συλλαμβάνουσιν εκ του της
Κλυταιμνήστρας τάφου επανήκουσαν πρώην γαρ αυτην Ελένη
πεπόμφει, τη αδελφή θύσουσαν, λαβόντες δε Ερμιόνην και
ένδοθεν τας των βασιλείων ασφαλίσαντες πύλας, ανήλθον εν
μετεώρω των βασιλείων έχοντές τε την Ερμιόνην και ξίφος προς
τη δέρη αυτής, και μέλλοντες μετά την ταύτης διαχείρισιν, αν μη
σφάς Μενέλεως σώση, και τους δόμους υφάψειν πυρί. Μενέλεως
μέν υπό τούτων “Ελένην τεθνάναι μαθών, ίνα κάν σώση την παιδα
ARGUMENTA.
5
ελθων, ήρξατο πορθείν τα βασίλεια, επιφανείς δε Απόλλων
διήλλαξε τούτους, Ελένην μεν εις ουρανούς φήσας διακομίσαι,
Μενέλεων δε ετέραν λαβείν κελεύσας γυναίκα, Ορέστη δε Ερμι-
όνην συνάψαι μετά την του φόνου κάθαρσιν· ης Αθήνησιν έτυχε,
μετά Έρινύων εις "Αρειον πάγον κριθείς, ότε και καταδικασθήναι
μέλλοντα υπό πάντων θεών 'Αθηνά ψήφον βαλούσα νικήσαι
τούτον εποίησε, και ούτως 'Ορέστης ύστερον Ερμιόνην γυναίκα
λαμβάνει κατά το του Απόλλωνος θέσπισμα, και "Αργους
κρατεί, Πυλάδη δε Ήλέκτραν δίδωσι, την και πρότερον υπ' αυτού
κατεγγυηθείσαν τούτω. ιστέον δε ότι πάσα τραγωδία σύμφωνον
έχει και το τέλος· έκ λύπης γαρ άρχεται και εις λύπην τελευτα
το παρόν δε δράμα εστιν εκ τραγικού κωμικόν· λήγει γαρ εις τας
παρ' 'Απόλλωνος διαλλαγάς εκ συμφορών εις ευθυμίαν κατην-
τηκός· η δε κωμωδία γέλωσι και ευφροσύναις ενύφανται.
ΤΑ ΤΟΥ ΔΡΑΜΑΤΟΣ ΠΡΟΣΩΠΑ.
ΗΛΕΚΤΡΑ.
ΕΛΕΝΗ.
ΕΡΜΙΟΝΗ.
ΧΟΡΟΣ.
ΟΡΕΣΤΗΣ.
ΜΕΝΕΛΑΟΣ.
TYNΔΑΡΕΩΣ.
ΠΥΛΑΔΗΣ.
ΑΓΓΕΛΟΣ.
ΦΡΥΞ.
ΑΠΟΛΛΩΝ.
ΟΡΕΣΤΗΣ.
ΗΛΕΚΤΡΑ.
5
ΤΟ
Ούκ έστιν ουδέν δεινόν ώδ' ειπείν έπος,
ουδε πάθος, ουδε συμφορά θεήλατος,
ης ουκ άν άραιτ' άχθος ανθρώπου φύσις.
ο γάρ μακάριος, κούκ ονειδίζω τύχας,
Διός πεφυκώς, ως λέγουσι, Τάνταλος,
κορυφής υπερτέλλοντα δειμαίνων πέτρον
αέρι ποτάται, και τίνει ταύτην δίκην,
ως μέν λέγουσιν, ότι θεοίς άνθρωπος ών
κοινής τραπέζης αξίωμ' έχων ίσον,
ακόλαστον έσχε γλώσσαν, αισχίστην νόσον.
ουτος φυτεύει Πέλοπα, του δ' 'Ατρεύς έφυ,
ώ στέμματα
ξηνασ' επέκλωσεν θεά
έριν, Θυέστη πόλεμον όντι συγγόνω
θέσθαι. τί τάρρητ’ αναμετρήσασθαι με δεί;
έδαισε δ' ουν νιν τέκν' αποκτείνας 'Ατρεύς:
'Ατρέως δε, τας γαρ εν μέσω σιγώ τύχας,
ο κλεινός, ει δη κλεινός, Αγαμέμνων έφυ
Μενέλεώς τε Κρήσσης μητρός Αερόπης άπο.
γαμεί δ' ο μεν δή την θεούς στυγουμένην
Μενέλαος Ελένην, ο δε Κλυταιμνήστρας λέχος
15
8
ΕΥΡΙΠΙΔΟΥ
»
21
3ο
>
Σ
P
35
επίσημον εις "Έλληνας 'Αγαμέμνων άναξ:
ώ παρθένοι μεν τρείς έφυμεν εκ μιάς, και
Χρυσόθεμις Ιφιγένειά τ' 'Ηλέκτρα τ' εγώ,
άρσην τ’ Ορέστης, μητρός ανοσιωτάτης, ή
ή πόσιν απείρω περιβαλούσ’ υφάσματα
25
έκτεινεν· ων δ' έκατι παρθένω λέγειν
obacke
ου καλόν: έω τούτ' ασαφές εν κοινό σκοπεϊν.
Φοίβου δ' αδικίαν μέν τι δει κατηγορεϊν;
πείθει δ' 'Ορέστην μητέρ', ή σφ' εγείνατο,
κτεϊναι, προς ουχ άπαντας εύκλειαν, τον
όμως δ' απέκτειν', ουκ απειθήσας θεό
κάγώ μετέσχον, οία δή γυνή, φόνου,
Πυλάδης θ', δς ημϊν συγκατείργασται τάδε,
εντεύθεν αγρία συντακείς νόσω δέμας
τλήμων Ορέστης όδε πεσών εν δεμνίοις
κείται» το μητρος δ' αιμά νιν τροχηλατεί
μανίαισιν· ονομάζειν γαρ αιδούμαι θεάς
Ευμενίδας, αί τόνδ' εξαμιλλώνται φόβω.
έκτον δε δή τόδ' ήμαρ εξ ότου σφαγείς
θανούσα μήτηρ πυρί καθήγνισται δέμας,
ων ούτε σίτα διά δέρης εδέξατο, »
ου λούτρ' έδωκε χρωτί· χλανιδίων δ' έσω
κρυφθείς, όταν μεν σώμα κουφισθή νόσου,
έμφρων δακρύει, ποτέ δε δεμνίων άπο
πηδά δρομαίος, πώλος ως από ζυγού.
έδοξε δ' "Αργει τώδε μήθ' ημάς στέγαις
μη πυρί δέχεσθαι, μήτε προσφωνείν τινα
μητροκτονούντας: κυρία δ' ήδ' ημέρα,
έν ή διοίσει ψήφον 'Αργείων πόλις,
ει χρή θανείν νώ λευσίμω πετρώματα,
ή φάσγανον θήξαντ' επ' αυχένος βαλείν.
Η «μα
troue
40
45
50
μς
ΟΡΕΣΤΗΣ.
9
55
ελπίδα δε δή τιν' έχομεν ώστε μη θανείν
ήκει γαρ ες γήν Μενέλεως Τροίας απο,
λιμένα δε Ναυπλίειον εκπληρών πλάτη ί/
ακταΐσιν όρμεί, δαρόν εκ Τροίας χρόνος
άλαισι πλαγχθείς την δε δή πολύστoνoν
Ελένην, φυλάξας νύκτα, μή τις εισιδών
μεθ' ημέραν στείχουσαν, ων υπ’ Ιλίω
παιδες τεθνάσιν, ές πέτρων έλθη βολάς, /ιιι.
προϋπεμψεν ές δωμ’ ημέτερον· έστιν δ' έσω 6ο
κλαίουσ’ αδελφήν ξυμφοράς τε δωμάτων.
έχει δε δή τιν' άλγέων παραψυχήν.
ήν γάρ κατ' οίκους έλιφ, ότ' ες Τροίαν έπλει,
παρθένον έμή τε μητρι παρέδωκεν τρέφειν
Μενέλαος αγαγών Ερμιόνην Σπάρτης άπο,
ταύτη γέγηθε κάπιλήθεται κακών.
βλέπω δε πάσαν είς οδόν, πότ' όψομαι
Μενέλαον ήκονθ' • Γως τα γ' άλλ' επ' ασθενούς
ρώμης όχούμεθ') ήν τι μη κείνου πάρα
σωθώμεν. άπορον χρήμα δυστυχών δόμος.
65
ι
J: ,
ή
.
70
ΕΛΕΝΗ.
75
Sainik
ώ παι Κλυταιμνήστρας τε κάγαμέμνονος,
παρθένε μακρόν δή μήκος, Ηλέκτρα, χρόνου,
πώς, ώ τάλαινα, σύ τε κασίγνητός τε σος
τλήμων Ορέστης μητρός όδε φονεύς έφυ;
προσφθέγμασιν γαρ ου μιαίνομαι σέθεν,
ές Φοίβος αναφέρουσα την αμαρτίαν.
καίτοι στένω γε τον Κλυταιμνήστρας μόρον,
έμης αδελφής, ήν, έπει προς Ίλιον
έπλευσ’ όπως έπλευσα θεομανεί πότμω, δες και
ουκ είδον, απολειφθείσα δ' αίάζω τύχας.
80
1ο
ΕΥΡΙΠΙΔΟΥ
85
90
ΗΛ. Ελένη, τί σοι λέγοιμ' άν & γε παρουσ' οράς,
εν ξυμφοραϊσι τον Αγαμέμνονος γόνον;
εγώ μεν άυπνος, πάρεδρος άθλίω νεκρώ, wwΗ
νεκρός γαρ ούτος oύνεκα σμικράς πνοής,
θάσσω» τα τούτου δ' ουκ ονειδίζω κακά
συ δ' η μακαρία μακάριός θ' και σος πόσις
ήκετον εφ' ημάς άθλίως πεπραγότας.
ΕΛ. πόσον χρόνον δε δεμνίοις πέπτωχ' όδε;
ΗΛ. εξ ουπερ αιμα γενέθλιον κατήνυσεν.
ΕΛ. ώ μέλεος, η τεκούσα θ', ως διώλετο.
ΗΛ. ούτως έχει τάδ', ώστ' απείρηκεν κακοίς.
ΕΛ. προς θεών, πίθοι' αν δητά μoί τι, παρθένε;
ΗΛ. ώς άσχoλός γε συγγόνου προσεδρία.
ΕΛ. βούλει τάφον μοι προς κασιγνήτης μολεϊν;
ΗΛ. μητρος κελεύεις της έμής; τίνος χάριν; 95
ΕΛ. κόμης απαρχές και χοάς φέρουσ' εμάς.
ΗΛ. σοι δ' ουχί θεμιτόν προς φίλων στείχειν τάφον;
ΕΛ. δείξαι γάρ 'Αργείοισι σώμ' αισχύνομαι.
ΗΛ. οψέ γε φρονείς εύ, τότε λιπουσ’ αισχρώς δόμους.
ΕΛ. ορθώς έλεξας, ου φίλως δε μου λέγεις.
ΗΛ. αιδώς δε δή τίς σ' ες Μυκηναίους έχει;
ΕΛ. δέδοικα πατέρας των υπ’ Ιλίω νεκρών.
ΗΛ. δεινόν γάρ: "Αργει και αναβοά διά στόμα.
ΕΛ. σύ νυν χάριν μοι, τον φόβον λύσασα, δός.
ΗΛ. ουκ αν δυναίμην μητρός έσβλέψαι τάφον.
ΕΛ. αισχρόν γε μέντοι προσπόλους φέρειν τάδε. Ο
ΗΛ. τί δ' ουχί θυγατρός Ερμιόνης πέμπεις δέμας;
ΕΛ. είς όχλον έρπειν παρθένοισιν ου καλόν.
ΗΛ. και μην τίνοι και αν τη τεθνηκυία τροφάς.
ΕΛ. καλώς έλεξας, πείθομαι τέ σοι, κόρη.
[και πέμψομέν γε θυγατέρ' ευ γάρ τοι λέγεις.]
100
105
ΙΙΟ
ΟΡΕΣΤΗΣ.
II
1 !
Ι2Ο
125
ώ τέκνον, έξελθ', Ερμιόνη, δόμων πάρος,
και λαβε χοάς τάσδ' εν χερούν κόμας τ' εμάς
ελθούσα δ' αμφί τον Κλυταιμνήστρας τάφον
μελίκρατ’ άφες γάλακτος οίνωπόν τ' άχνην, τη
και στάσ' επ' άκρου χώματος λέξoν τάδε
Ελένη σ' αδελφή ταΐσδε δωρείται χοαίς,
φόβω προσελθεϊν μνήμα σον, ταρβούσά τε
'Αργείον όχλον. ευμενή δ' άνωγέ νιν
έμοί τε και σοι και πόσει γνώμην έχειν
τούν τ’ άθλίoιν τοϊνδ', ούς απώλεσεν θεός.
α δ' εις αδελφήν καιρός εκπονείν εμέ, wινά 1/
άπανθ' υπισχνού νερτέρων δωρήματα.
θ' ώ τέκνον μοι, σπεύδε, και χοάς τάφω
δούσ’ ως τάχιστα της πάλιν μέμνησ' οδού.
ΗΛ. ω φύσις, εν ανθρώποισιν ως μέγ' ει κακόν,
σωτήριόν τε τους καλώς κεκτημένοις. "
είδετε παρ' άκρας ως απέθρισεν τρίχας,
σώζουσα κάλλος; έστι δ' η πάλαι γυνή.
θεοί σε μισήσειαν, ώς μ' απώλεσας
και τόνδε πάσάν θ' “Ελλάδ'. ώ τάλαιν' εγώ.
αι δ' αυ πάρεισι τους έμούς θρηνήμασι μια
φίλαι ξυνωδοί τάχα μεταστήσουσ’ ύπνου
τόνδ' ήσυχάζοντ’;) όμμα δ' έκτήξουσ' εμόν μεν
δακρύοις, αδελφόν όταν ορώ μεμηνότα.
ώ φίλταται γυναίκες, ησύχα ποδι
χωρείτε, μη ψοφείτε, μηδ' έστω κτύπος.
φιλία γάρ ή ση πρευμενής μεν, αλλ' εμοί
τόνδ' εξεγείραι ξυμφορά γενήσεται.
(30
μ,
135
139
ΧΟΡΟΣ.
σιγα σιγα, λεπτόν ίχνος αρβύλης
Str. a'.
12
ΕΥΡΙΠΙΔΟΥ
145, 6
155
τίθετε, μή ψοφείτε, μη 'στω κτύπος.
ΗΛ. αποπρό βατ’ εκείσ’ αποπρό μου κοίτας.
ΧΟ. ιδού, πείθομαι.
ΗΛ. α ά, σύριγγος όπως πνοή
λεπτού δόνακος, ώ φίλα, φώνει μοι.
ΧΟ. ίδ', άτρεμαίαν ως υπόροφον φέρω
βοάν. ΗΛ. ναι ούτω,
κάταγε κάταγε, πρόσιθ' άτρέμας, άτρέμας ίθι:
λόγον απόδος εφ' ό τι
149, 50
χρέος έμόλετέ ποτε. χρόνια γάρ πεσών όδ' ευ-
νάζεται.
151, 2
ΧΟ. πως έχει; λόγου μετάδος, ώ φίλα. Αntistr. α'.
ΗΛ. τίνα τύχαν είπω; τίνα δε συμφοράν;
έτι μεν εμπνέει, βραχύ δ' αναστένει.
ΧΟ. τι φής; ώ τάλας.
ΗΛ. όλεϊς, εί βλέφαρα κινήσεις
ύπνου γλυκυτάταν φερομένω χάριν. 158, 9
ΧΟ. μέλεος εχθίστων θεόθεν έρημάτων.
τάλας, φεύ μόχθων.
ΗΛ. άδικος άδικα τότ' άρ' έλακεν έλακεν, απόφονον
ότ' επί τρίποδι
Θέμιδος άρ' εδίκασε φόνον ο Λοξίας εμάς ματέ-
ρος.
ΧΟ. ορας; έν πέπλοισι κινεί δέμας.
Str. β'.
ΗΛ. συ γάρ νιν, ώ τάλαινα,
θωύξασ’ έβαλες εξ ύπνου.
ΧΟ. εύδειν μεν ούν έδοξα.
ΗΛ. ουκ αφ' ημών, ουκ απ’ οίκων
17ο
πάλιν ανά πόδα σον είλίξεις,
μεθεμένα κτύπου;
162, 3
164, 5
ΟΡΕΣΤΗΣ.
13
176, 7
180
190
ΧΟ. υπνώσσει. ΗΛ. λέγεις εύ.
Str. γ'.
ΧΟ. πότνια πότνια νυξ,
υπνοδότειρα των πολυπόνων βροτών,
έρεβόθεν ίθι, μόλε μόλε κατάπτερος
τον 'Αγαμεμνόνιον επί δόμον.
178, 9
υπό γαρ άλγέων υπό τε συμφοράς
διοιχόμεθ', οίχόμεθα. ΗΛ. κτύπον ηγάγετ' ουχί
σιγα σιγα φυλασσομένα
181, 2, 3
στόματος ανακέλαδον απο λέχεος ήσυχον ύπνου
χάριν παρέξεις, φίλα;
184, 5, 6
ΧΟ. θρόει τις κακών τελευτα μένει. Antistr. β.
ΗΛ. θανείν· τί δ είποις άλλο;
ουδέ γάρ πόθον έχει βοράς.
ΧΟ. πρόδηλος άρ' ο πότμος.
ΗΛ. εξέθυσ' ο Φοίβος ημάς
μέλεον απόφoνoν αίμα δούς
πατροφόνου ματρός.
ΧΟ. δίκα μεν, καλώς δ' ού.
Antistr. γ'.
ΗΛ. έκανες έθανες, ώ
195
τεκομένα με μάτερ, από δ' ώλεσας
πατέρα τέκνα τε τάδε σέθεν άφ' αίματος: 197, 8
ολόμεθ' ίσονέκυες ολόμεθα.
σύ τε γάρ έν νεκρούς, το τ' εμόν οίχεται
βίου το πλέον μέρος έν στoναχαϊσί τε και
γόοισι δάκρυσί τ’ έννυχίοις
202, 3, 4
άγαμος, έπιδ', άτεκνος άτε βίοτον & μέλεος ές
τον αιέν έλκω χρόνον.
205, 6, 7
ΧΟ. όρα παρούσα, παρθέν' 'Ηλέκτρα, πέλας,
μη κατθανών σε σύγγονος λέληθ' όδε:
ου γάρ μ' αρέσκει το λίαν παρειμένω.
199, 200
2 IO
14
ΕΥΡΙΠΙΔΟΥ
220
ΟΡΕΣΤΗΣ.
ω φίλον ύπνου θέλγητρον, επίκουρος νόσου,
ως ηδύ μοι προσήλθες εν δέοντί τε.
ω πότνια λήθη των κακών, ως ει σοφή,
και τοϊσι δυστυχούσιν ευκταία θεός.
πόθεν ποτ' ήλθον δεύρο; πως δ' άφικόμην ; 215
αμνημονώ γάρ, των πρίν απολειφθείς φρενών.
ΗΛ. ώ φίλταθ', ώς μ' ηύφρανας εις ύπνον πεσών.
βούλει θίγω σου κάνακουφίσω δέμας;
ΟΡ. λαβου λαβου δήτ', εκ δ' όμορξον άθλίου
στόματος αφρώδη πέλαγον όμμάτων τ' έμών.
ΗΛ. ιδού, το δούλευμ' ηδυ, κούκ αναίνομαι
αδέλφ’ αδελφή χειρί θεραπεύειν μέλη.
ΟΡ. υπόβαλε πλευρoϊς πλευρά, καυχμώδη κόμην
άφελε προσώπου· λεπτά γάρ λεύσσω κόραις.
ΗΛ. ώ βοστρύχων πινώδες άθλιον κάρα,
ως γρίωσαι δια μακράς αλουσίας.
ΟΡ. κλινόν μ' ες εύνην αυθις όταν ανη νόσος
μανίας, άναρθρός είμι κάσθενώ μέλη.
ΗΛ. ιδού, φίλον του το νοσούντι δέμνιον,
ανιαρόν δν το κτήμ', αναγκαίον δ' όμως.
ΟΡ. αύθις μ' ές ορθόν στησον, ανακύκλοι δέμας:
δυσάρεστον οι νοσούντες απορίας ύπο.
ΗΛ. ή κάπι γαίας αρμόσαι πόδας θέλεις,
χρόνιον ίχνος θείς; μεταβολή πάντων γλυκύ.
ΟΡ. μάλιστα. δόξαν γαρ τόδ' υγιείας έχει 235
κρείσσον δε το δοκεϊν, κάν αληθείας απή.
ΗΛ. άκουε δή νυν, ώ κασίγνητον κάρα,
έως έωσί σ' ευ φρονείν 'Ερινύες.
ΟΡ. λέξεις τι καινόν; κεί μεν εύ, χάριν φέρεις:
225
230
ΟΡΕΣΤΗΣ.
15
>
250
ει δ' ες βλάβην τιν', άλις έχω του δυστυχεϊν. 140
ΗΛ. Μενέλαος ήκει, σου κασίγνητος πατρός,
έν Ναυπλία δε σέλμαθ' ώρμισται νεών.
ΟΡ. πως είπας; ήκει φώς έμούς και στους κακούς,
ανήρ ομογενής και χάριτας έχων πατρός;
ΗΛ. ήκει, το πιστόν τόδε λόγων εμών δέχoυ, 245
Ελένην αγόμενος Τρωικών εκ τειχέων. .
ΟΡ. ει μόνος εσώθη, μάλλον αν ζηλωτός ήν
ει δ' άλοχον άγεται, κακόν έχων ήκει μέγα.
ΗΛ. επίσημον έτεκε Τυνδάρεως ες τον ψόγον
γένος θυγατέρων δυσκλεές τ' αν’ Ελλάδα.
ΟΡ. σύ νυν διάφερε των κακών» έξεστι γάρ
και μη μόνον λέγ, αλλά και φρόνει τάδε.
ΗΛ. oίμοι, κασίγνητ’, όμμα σον ταράσσεται,
ταχύς δε μετέθoυ λύσσαν, άρτι σωφρονών.
ΟΡ. ώ μητερ, ικετεύω σε, μη 'πίσειε μοι
255
τας αιματωπους και δρακοντώδεις κόρας:
αυται γαρ αύται πλησίον θρώσκουσί μου.
ΗΛ. μέν', ώ ταλαίπωρο, άτρέμα σοίς εν δεμνίοις.
οράς γαρ ουδέν ων δοκείς σαφ' είδέναι.
ΟΡ. ώ Φοίβ', αποκτενούσί μ' αι κυνώπιδες
γοργώπες, ενέρων ιερίαι, δειναι θεαι.
ΗΛ. ούτοι μεθήσω χείρα δ' εμπλέξασ' εμην
σχήσω σε πηδάν δυστυχή πηδήματα.
ΟΡ. μέθες: μι” ουσα των εμών Ερινύων,
μέσον μ' όχμάζεις, ως βάλης ές Τάρταρον. 265
ΗΛ. οι 'γώ τάλαινα; τίν' επικουρίαν λάβω,
έπει το θείον δυσμενές κεκτήμεθα;
ΟΡ. δος τόξα μοι κερουλκά, δώρα Λοξίου,
οις μ' είπ’ Απόλλων εξαμύνασθαι θεάς,
εί μ' εκφοβοΐεν μανιάσιν λυσσήμασιν.
26ο
270
16
ΕΥΡΙΠΙΔΟΥ
275
βεβλώσεται τις θεών βροτησία χερί,
ει μη 'ξαμείψει χωρίς όμμάτων έμών.
ουκ εισακούετ' ; ουχ οράθ' εκηβόλων
τόξων πτερωτάς γλυφίδας εξορμωμένας;
å å
τί δήτα μέλλετ’; εξακρίζετ' αιθέρα
πτεροΐς· τα Φοίβου δ' αιτιάσθε θέσφατα.
έα.
τι χρήμ’ αλύω, πνεύμ' ανείς εκ πνευμόνων;
ποι που ποθ' ηλόμεσθα δεμνίων άπο;
εκ κυμάτων γάρ αύθις αυ γαλήν ορώ.
ξύγγονε, τί κλαίεις κράτα θεϊσ' έσω πέπλων; 280
αισχύνομαι σοι μεταδιδούς πόνων εμών,
όχλον τε παρέχων παρθένω νόσοις έμαΐς.
μη των εμών έκατι συντήκου κακών:
σύ μέν γάρ επένευσας τάδ', είργασται δ' εμοί
μητρώον αιμα: Λοξία δε μέμφομαι,
285
όστις μ' επάρας έργον ανοσιώτατον
τοϊς μέν λόγοις ηύφρανε, τοϊς δ' έργοισιν ού.
oίμαι δε πατέρα τον εμόν, ει κατ' όμματα
εξιστόρουν νιν, μητέρ' ει κτεϊναι με χρή,
πολλάς γενείου τουδ' αν εκτεϊναι λιτάς
290
μη της τεκούσης ές σφαγάς ώσαι ξίφος,
εί μήτ' εκείνος αναλαβείν έμελλε φώς,
εγώ θ' ο τλήμων τοιάδ' έκπλήσειν κακά.
και νυν ανακάλυπτ', ώ κασίγνητον κάρα,
εκ δακρύων τ' απελθε, κεί μάλ' άθλίως
295
έχομεν· όταν δε τάμ’ αθυμήσαντ’ ίδης,
σύ μου το δεινόν και διαφθαρέν φρενών
ίσχναινε παραμυθού θ'· όταν δε συ στένης,
ημάς παρόντας χρή σε νουθετείς φίλα
ΟΡΕΣΤΗΣ.
17
300
305
επικουρίαι γαρ αίδε τους φίλους καλαί.
αλλ', ώ τάλαινα, βασα δωμάτων έσω,
ύπνω τ' άυπνον βλέφαρον έκταθείσα δος,
σιτόν τ' όρεξαι, λουτρά τ’ επί χροός βάλε.
ει γαρ πρoλείψεις μ', ή προσεδρία νόσον
κτήσει τιν', οίχόμεσθα: σε γάρ έχω μόνην
επίκουρον, άλλων, ως οράς, έρημος ών.
ΗΛ. ουκ έστι: συν σοι και θανείν αιρήσομαι
και ζην" έχει γάρ ταυτόν ήν συ κατθάνης,
γυνή τί δράσω; πως μόνη σωθήσομαι,
ανάδελφος, απάτωρ, άφιλος; ει δέ σοι δοκεί, 31ο
δράν χρή τάδ' • αλλά κλίνον εις εύνην δέμας,
και μη το ταρβούν κάκφοβούν σ' εκ δεμνίων
άγαν αποδέχoυ, μένε δ' επί στρωτού λέχους.
κάν μη νοσης γάρ, αλλά δοξάζης νοσείν,
κάματος βροτοίσιν απορία τε γίγνεται.
ΧΟ. αιαι,
Str.
δρομάδες και πτεροφόροι ποτνιάδες θεαι,
αβάκχευτον αι θίασον ελάχετ' εν δάκρυσι και
γόοις,
μελάγχρωτες Ευμενίδες, αΐτε τον
ταναόν αιθέρ' αμπάλλεσθ', αίματος
τινύμεναι δίκαν, τινύμεναι φόνον,
καθικετεύομαι καθικετεύομαι,
τον 'Αγαμέμνονος γόνον εάσατ' εκλαθέσθαι λύσ-
315
317, 8
319, 20
σας
325, 6
μανιάδος φοιταλέου. φεύ μόχθων,
οίων, ώ τάλας, ορεχθείς έρρεις,
τρίποδος απο φάτιν, αν ο Φοίβος
έλακεν έλακε, δεξάμενος ανά δάπεδον
ένα μεσόμφαλοι λέγονται μυχοί.
330
o.
2
18
ΕΥΡΙΠΙΔΟΥ
333, 4
335, 6
340
341, 2
ω Ζεύ,
Antistr.
τίς έλεος, τίς όδ' άγών φόνιος έρχεται,
θοάζων σε τον μέλεον, ώ δάκρυα δάκρυσι συμ-
βάλλει
πορεύων τις ες δόμον αλαστόρων
ματέρος αίμα σας, και σ' αναβακχεύει ;
κατoλοφύρομαι κατολοφύρομαι.
ο μέγας όλβος ου μόνιμος εν βροτοίς:
ανά δε λαϊφος ώς τις ακάτου θοάς τινάξας δαί-
μών
κατέκλυσεν δεινών πόνων, ως πόντου
λάβροις όλεθρίοισιν εν κύμασιν.
τίνα γαρ έτι πάρoς oικoν άλλον
έτερον ή τον από θεογόνων γάμων
τον από Ταντάλου, σέβεσθαι με χρή;
και μην βασιλεύς όδε δή στείλει,
Μενέλαος άναξ, πολύ δ' αβροσύνη
δήλος δράσθαι
των Τανταλιδών εξ αίματος ών.
ώ χιλιόναυν στρατόν ορμήσας
ές γήν 'Ασίαν,
χαίρ', ευτυχία δ' αυτός ομιλείς,
θεόθεν πράξας άπερ ηύχου.
345
350
355
ΜΕΝΕΛΑΟΣ.
ω δώμα, τη μέν σ' ηδέως προσδέρκομαι
Τροίαθεν ελθών, τη δ' ιδών καταστένω:
κύκλω γαρ ειλιχθείσαν άθλίους κακούς
ουπώποτ' άλλην μάλλον είδον εστίαν.
'Αγαμέμνονος μεν γαρ τύχας ήπιστάμην
και θάνατον, οίω προς δάμαρτος ώλετο,
36ο
ΟΡΕΣΤΗΣ.
19
370
Μαλέα προσίσχων πρώραν· έκ δε κυμάτων
ο ναυτίλοισι μάντις εξήγγειλέ μου
Νηρέως προφήτης Γλαύκος, αψευδής θεός,
ός μοι τάδ' είπεν εμφανώς παρασταθείς: 365
« Μενέλαε, κείται σος κασίγνητος θανών,
λουτροίσιν αλόχου περιπεσών πανυστάτοις''
δακρύων δ' έπλησεν εμέ τε και ναύτας έμούς
πολλών. έπει δε Ναυπλίας ψαύω χθονός,
ήδη δάμαρτος ενθάδ' εξορμωμένης,
δοκών Ορέστην παιδα τον Αγαμέμνονος
φίλαισι χερσί περιβαλείν και μητέρα,
ως ευτυχούντας, έκλυον αλιτύπων τινός
της Τυνδαρείας παιδός ανόσιον φόνον.
και νύν όπου 'στίν είπατ', ώ νεάνιδες,
375
'Αγαμέμνονος παίς, δς τα δείν' έτλη κακά.
βρέφος γάρ ήν τότ' εν Κλυταιμνήστρας χερούν,
ότ’ εξέλειπον μέλαθρον ές Τροίαν ιών,
ώστ' ουκ αν αυτόν γνωρίσαιμ' άν εισιδών.
OP. όδ' είμ' Ορέστης, Μενέλεως, δν ιστορείς. 380
εκών εγώ σοι τάμα μηνύσω κακά.
των σων δε γονάτων πρωτόλεια θιγγάνω
ικέτης, αφύλλου στόματος εξάπτων λιτάς:
σώσόν μ' αφίξαι δ' αυτός ές καιρόν κακών.
ΜΕ. ω θεοί, τί λεύσσω; τίνα δέδορκα νερτέρων; 385
ΟΡ. ευ γ' είπας· ου γαρ ζω κακούς, φάος δ' ορώ.
ΜΕ. ως ηγρίωσαι πλόκαμον αυχμηρόν, τάλας.
ΟΡ. ουχ η πρόσοψίς μ', αλλά τάργ’ αικίζεται.
ΜΕ. δεινόν δε λεύσσεις όμμάτων ξηραίς κόραις.
ΟΡ. το σώμα φρούδον: το δ' όνομ' ου λέλοιπέ με.
ΜΕ. ώ παρά λόγον μοι ση φανείσ' άμορφία.
OP. όδ' ειμί μητρος της ταλαιπώρου φονεύς.
390
2-2
20
ΕΥΡΙΠΙΔΟΥ
400
405
ΜΕ. ήκουσα φείδου δ' ολιγάκις λέγειν κακά.
ΟΡ. φειδόμεθ' · ο δαίμων δ' ές με πλούσιος κακών.
ΜΕ. τί χρήμα πάσχεις; τίς σ’ απόλλυσιν νόσος; 395
ΟΡ. ή ξύνεσις, ότι σύνoιδα δείν' ειργασμένος.
ΜΕ. πώς φής; σοφόν του το σαφές, ου το μη σαφές.
ΟΡ. λύπη μάλιστα και η διαφθείρουσά με:
ΜΕ. δεινή γάρ ή θεός, αλλ' όμως ιάσιμος.
ΟΡ. μανίαι τε, μητρός αίματος τιμωρίαι.
ΜΕ. ήρξω δε λύσσης πότε; τίς ημέρα τότ' ήν;
ΟΡ. έν ή τάλαιναν μητέρ' εξώγκουν τάφω.
ΜΕ. πότερα κατ' οίκους, ή προσεδρεύων πυρά;
ΟΡ. νυκτός φυλάσσων οστέων αναίρεσιν.
ΜΕ. παρήν τις άλλος, δς σoν ώρθευεν δέμας;
ΟΡ. Πυλάδης, ο συνδρών αιμα και μητρός φόνον.
ΜΕ. φαντασμάτων δε τάδε νοσείς ποίων ύπο;
ΟΡ. έδoξ' ιδείν τρείς νυκτί προσφερεις κόρας.
ΜΕ. οίδ' ας έλεξας, ονομάσαι δ' ου βούλομαι.
ΟΡ. σεμναι γάρ ευπαίδευτα δ' αποτρέπου λέγειν. 41ο
ΜΕ. αυται σε βακχεύουσι συγγενεί φόνω;
OP. oίμοι διωγμών, οίς ελαύνομαι τάλας.
ΜΕ. ου δεινά πάσχειν δεινά τους ειργασμένους.
ΟΡ. αλλ' έστιν ημίν αναφορά της ξυμφοράς
ΜΕ. μή θάνατον είπης· τούτο μεν γαρ ου σοφόν. 415
ΟΡ. Φοίβος, κελεύσας μητρός εκπράξαι φόνον.
ΜΕ. αμαθέστερός γ ών του καλού και της δίκης.
ΟΡ. δουλεύομεν θεούς, και τι ποτ’ εισίν οι θεοί.
ΜΕ. κατ' ουκ αμύνει Λοξίας τοϊς σοίς κακούς;
ΟΡ. μέλλει το θείον δ' έστι τοιούτον φύσει.
ΜΕ. πόσον χρόνον δε μητρός οΐχονται πνοαι;
ΟΡ. έκτoν τόδ' ήμαρ· έτι πυρά θερμή τάφου.
ΜΕ. ως ταχύ μετήλθόν σ' αίμα μητέρος θεαι.
420
ΟΡΕΣΤΗΣ.
21
425
430
434
ΟΡ. ου σοφός, αληθής δ' ες φίλους έφυν φίλος.
ΜΕ. πατρός δε δή τί σ' ωφελεί τιμωρία;
ΟΡ. ούπω το μέλλον δ' ίσον απραξία λέγω.
ΜΕ. τα προς πόλιν δε πως έχεις, δράσας τάδε;
ΟΡ. μισούμεθ' ούτως ώστε μη προσευνέπειν.
ΜΕ. ουδ' ήγνισαι σον αίμα κατά νόμους χερούν;
ΟΡ. εκκλήομαι γάρ δωμάτων όπη μόλω.
ΜΕ. τίνες πολιτών εξαμιλλώνται σε γής;
ΟΡ. Οίαξ, το Τροία μίσος αναφέρων πατρί.
ΜΕ. ξυνήκα Παλαμήδους σε τιμωρεί φόνος.
ΟΡ. ου γ ου μετην μοι· διά τριών δ' απόλλυμαι.
ΜΕ. τίς δ' άλλος; ή που των απ’ Αιγίσθου φίλων;
ΟΡ. ουτοί μ’ υβρίζουσ', ών πόλις τανύν κλύει.
ΜΕ. Αγαμέμνονος δε σκήπτρ έα σ’ έχειν πόλις;
ΟΡ. πώς, οίτινες ζήν ουκ εώσ' ημάς έτι;
ΜΕ. τί δρώντες και τι και σαφές έχεις ειπείν έμοί;
ΟΡ. ψήφος καθ' ημών οίσεται τηδ' ημέρα.
ΜΕ. φεύγειν πόλιν τήνδ', ή θανείν, ή μή θανείς;
ΟΡ. θανείν υπ' αστών λευσίμω πετρώματι.
ΜΕ. κατ' ουχί φεύγεις γης υπερβάλλων όρους;
ΟΡ. κύκλω γαρ ειλισσόμεθα παγχάλκους όπλοις.
ΜΕ. ιδία προς εχθρών, ή προς 'Αργείας χερός;
ΟΡ. πάντων προς αστών, ως θάνω" βραχύς λόγος.
ΜΕ. ω μέλεος, ήκεις ξυμφοράς προς τούσχατον.
ΟΡ. ές σ' ελπίς ή μη καταφυγάς έχει κακών.
αλλ' άθλίως πράσσουσιν ευτυχής μολών
μετάδος φίλοισι σούσι σης ευπραξίας,
και μη μόνος το χρηστον απολαβών έχε,
αλλ' αντιλάζου και πόνων εν τω μέρει,
χάριτας πατρώας εκτίνων εις ούς σε δεί.
όνομα γαρ, έργον δ' ουκ έχουσιν οι φίλοι
440
445
450
22
ΕΥΡΙΠΙΔΟΥ
455
46ο
οι μη 'πι ταϊσι συμφοραίς όντες φίλοι.
ΧΟ. και μην γέροντα δεύρ' αμιλλάται ποδι
ο Σπαρτιάτης Τυνδάρεως, μελάμπεπλος
κουρά τε θυγατρός πενθίμω κεκαρμένος.
OP. απωλόμην, Μενέλαε: Τυνδάρεως όδε
στείχει προς ημάς, ου μάλιστ' αιδώς μ' έχει
εις όμματ' έλθεϊν τοϊσιν εξειργασμένοις.
και γάρ μ' έθρεψε μικρόν όντα, πολλά δε
φιλήματ’ εξέπλησε, τον Αγαμέμνονος
παιδ' αγκάλαισι περιφέρων, Λήδα θ' άμα,
τιμώντέ μ' ουδέν ήσσον ή Διοσκόρω.
οις, ώ τάλαινα καρδία ψυχή τ' εμη,
απέδωκ' αμοιβώς oύ καλάς: τίνα σκότον
λάβω προσώπω; ποιον επιπροσθεν νέφος
θώμαι, γέροντος όμμάτων φεύγων κόρας;
465
470
475
TYNΔΑΡΕΩΣ.
που που θυγατρός της έμής ίδω πόσιν,
Μενέλαον, επί γάρ τώ Κλυταιμνήστρας τάφω
χοάς χεόμενος έκλυον ως ές Ναυπλίαν
ήκοι συν αλόχω πολυετής σεσωσμένος.
άγετέ με" προς γαρ δεξιάν αυτού θέλω
στας ασπάσασθαι, χρόνιον εισιδών φίλον.
ΜΕ. ώ πρέσβυ, χαίρε, Ζηνός ομόλεκτρον κάρα.
TY. ω χαίρε και συ, Μενέλεως, κήδευμ' εμόν.
έα το μέλλον ως κακόν το μη ειδέναι.
ο μητροφόντης ίδε προ δωμάτων δράκων
στίλβει νοσώδεις αστραπάς, στύχημ' εμόν.
Μενέλαε, προσφθέγγει νιν, ανόσιον κάρα;
ΜΕ. τί γάρ; φίλου μου πατρός έστιν έκγονος.
TY. κείνου γάρ όδε πέφυκε, τοιούτος γεγώς;
480
ΟΡΕΣΤΗΣ.
23
ΜΕ. πέφυκεν· ει δε δυστυχεί, τιμητέος.
TY. βεβαρβάρωσαι, χρόνιος ών έν βαρβάροις. 485
ΜΕ. Ελληνικόν του τον ομόθεν τιμάν αεί.
ΤΥ. και των νόμων γε μη πρότερον είναι θέλειν.
ΜΕ. παν τους ανάγκης δούλόν εστ' εν τοις σοφούς.
TY. κέκτησό νυν συ τούτ', εγώ δ' ου κτήσομαι.
ΜΕ. οργή γάρ άμα σου και το γήρας ου σοφόν. 490
TY. πρός τόνδε σοφίας τίς αν αγών ήκοι πέρι;
ει τα καλά πάσι φανερά και τα μη καλά,
τούτου τίς ανδρών εγένετ' ασυνετώτερος,
όστις το μεν δίκαιον ουκ έσκέψατο,
ουδ' ήλθεν επί τον κοινόν Ελλήνων νόμον; 495
έπει γάρ εξέπνευσεν 'Αγαμέμνων βίον,
πληγείς θυγατρός της έμής υπέρ κάρα,
αίσχιστον έργον, ου γαρ αινέσω ποτέ,
χρήν αυτον επιθεϊναι μεν αίματος δίκην
οσίαν διώκοντ', εκβαλείν τε δωμάτων
μητέρα το σωφρόν τ' έλαβεν αν της συμφοράς,
και του νόμου τ' αν είχετ' ευσεβής τ' αν ήν.
νύν δ' ες τον αυτον δαίμον' ήλθε μητέρι.
κακήν γάρ αυτήν ενδίκως ηγούμενος,
505
αυτός κακίων μητέρ' εγένετο κτανών.
ερήσομαι δε, Μενέλεως, τοσόνδε σε:
ει τόνδ' αποκτείνειεν ομόλεκτρος γυνή,
χώ τούδε παίς αυ μητέρ' ανταποκτενεί,
κάπειθ' ό κείνου γενόμενος φόνο φόνον 5Ιο
λύσει, πέρας δη που κακών προβήσεται;
καλώς έθεντο ταύτα πατέρες οι πάλαι
είς όμμάτων μεν όψιν ουκ είων περάν
ουδ' εις απάντημ’, όστις αίμ' έχων κυρεϊ,
φυγαϊσι δ' όσιούν, ανταποκτείνειν δε μή. 515
500
24
ΕΥΡΙΠΙΔΟΥ
άει γαρ εις έμελλ' ενέξεσθαι φόνω,
το λοίσθιον μίασμα λαμβάνων χερούν.
εγώ δε μισω μέν γυναίκας ανοσίους,
πρώτην δε θυγατέρ', ή πόσιν κατέκτονες
Ελένην τε την σην άλοχον ούποτ' αινέσω, 520
ουδ' αν προσείπoιμ’: ουδε σε ζηλώ, κακής
γυναικός έλθόνθ' ούνεκ' ες Τροίας πέδον.
άμυνώ δ', όσονπερ δυνατός είμι, τω νόμω,
το θηριώδες τούτο και μιαιφόνον
παύων, δ και γήν και πόλεις όλλυσ' αεί.
525
έπει τίν' είχες, ώ τάλας, ψυχήν τότε
ότ’ εξέβαλλε μαστον ικετεύουσά σε
μήτηρ; εγώ μεν ουκ ιδών τάκεϊ κακά,
δακρύους γέροντ’ οφθαλμόν έκτήκω τάλας.
εν ουν λόγοισι τοις έμοις ομορροθεϊ.
530
μισεί γε προς θεών και τίνεις μητρός δίκας,
μανίαις άλαίνων και φόβοις. τί μαρτύρων
άλλων ακούειν δε μ', ά γ εισoράν πάρα;
ως ούν αν είδης, Μενέλεως, τoίσιν θεούς
μη πράσσ' εναντί”, ωφελεϊν τούτον θέλων
έα δ' υπ' αστών καταφονευθήναι πέτρους,
ή μη 'πιβαινε Σπαρτιάτιδος χθονός.
θυγάτηρ δ' έμή θανούσ’ έπραξεν ένδικα:
αλλ' ουχί προς τούδ' εικός ήν αυτήν θανείν.
εγώ δε τάλλα μακάριος πέφυκ' ανήρ, 540
πλην ές θυγατέρας τούτο δ' ουκ ευδαιμονώ.
ΧΟ. ζηλωτός όστις ηυτύχησεν ές τέκνα,
και μη πισήμους ξυμφοράς έκτήσατο.
ΟΡ. ω γέρον, εγώ του προς σε δειμαίνω λέγειν,
όπου γε μέλλω σήν τι λυπήσειν φρένα. 545
εγώ δ' ανόσιός είμι, μητέρα κτανών,
535
ΟΡΕΣΤΗΣ.
25
όσιος δε γ' έτερον όνομα, τιμωρών πατρί.
απελθέτω δη τους λόγοισιν εκποδών
το γήρας ημίν το σόν, και μ' έκπλήσσει λόγου,
και καθ' οδόν είμι νύν δε σην ταρβώ τρίχα. 550
τι χρήν με δράσαι; δύο γαρ αντίθες δυοϊν·
πατηρ μεν έφύτευσέν με, ση δ' έτικτε παίς,
το σπέρμ’ αρουρα παραλαβούσ' άλλου πάρα
άνευ δε πατρός τέκνον ουκ είη ποτ' άν.
έλoγισάμην ούν το γένους αρχηγέτη
555
μάλλόν μ' αμύναι της υποστάσης τροφάς:
η ση δε θυγάτηρ, μητέρ' αιδούμαι λέγειν,
ιδίοισιν υμεναίοισι κουχί σώφροσιν
είς ανδρος ήει λέκτρ' εμαυτόν, ήν λέγω
κακώς εκείνην, εξερώ· λέξω δ' όμως.
56ο
Αίγισθος ήν ο κρυπτος εν δόμοις πόσις.
τούτον κατέκτειν', επί δ' έθυσα μητέρα,
ανόσια μέν δρών, αλλά τιμωρών πατρί.
εφ' οίς δ' απειλείς ως πετρωθήναι με χρή,
άκουσον ως άπασαν “Ελλάδ' ωφελώ
565
ει γαρ γυναίκες ές τόδ' ήξουσιν θράσους,
άνδρας φονεύειν, καταφυγάς ποιούμεναι
ές τέκνα, μαστοϊς τον έλεον θηρώμεναι,
παρ' ουδεν αυταίς ήν αν ολλύναι πόσεις
επίκλημ' εχούσαις και τι τύχοι. δράσας δ' εγώ 570
δείν', ως συ κομπείς, τόνδ' έπαυσα τον νόμον.
μισών δε μητέρ' ενδίκως απώλεσα,
ήτις μεθ' όπλων άνδρ' απόντ' εκ δωμάτων
πάσης υπέρ γης Ελλάδος στρατηλάτης
προύδωκε, κούκ έσωσ’ ακήρατον λέχος.
επει δ' αμαρτούσ’ ήσθετ', ουχ αυτή δίκην
επέθηκεν, αλλ' ως μη δίκην δοίη πόσει,
>
575
26
ΕΥΡΙΠΙΔΟΥ
580
590
έζημίωσε πατέρα καπέκτειν' εμόν.
προς θεών, εν ου καλώ μεν εμνήσθην θεών,
φόνον δικάζων, ει δε δή τα μητέρας
σιγών επήνουν, τί μ' αν έδρασ’ ο κατθανών;
ουκ άν με μισών ανεχόρευ] 'Ερινύσιν;
ή μητρι μεν πάρεισι σύμμαχοι θεαι,
τω δ' ού πάρεισι μάλλον ήδικημένω;
σύ τοι φυτεύσας θυγατέρ', ώ γέρον, κακήν 585
απώλεσάς με διά το γάρ κείνης θράσος
πατρος στερηθείς, εγενόμην μητροκτόνος.
δρας; Οδυσσέως άλοχον ου κατέκτανε
Τηλέμαχος· ου γαρ επεγάμει πόσει πόσιν,
μένει δ' εν οίκους υγιές ευναστήριον..
δρας; Απόλλων ος μεσομφάλους έδρας
ναίων βροτοίσι στόμα νέμει σαφέστατον,
και πειθόμεσθα πάνθ' όσ’ αν κείνος λέγη,
τούτω πιθόμενος την τεκούσαν έκτανον.
εκείνον ηγείσθ' ανόσιον και κτείνετε:
εκείνος ήμαρτο, ουκ εγώ. τί χρήν με δράν;
ή ουκ αξιόχρεως ο θεός αναφέροντί μοι
μίασμα λύσαι; που τις oύν έτ' αν φύγοι,
ει μη ο κελεύσας ρύσεται με μη θανείν;
αλλ' ως μεν ουκ ευ μη λέγ' είργασται τάδε, βοο
ημίν δε τοις δράσασιν ουκ ευδαιμόνως.
γάμοι δ' όσοις μεν εύ καθεστασιν βροτών,
μακάριος αιών· οίς δε μη πίπτουσιν εύ,
τα τ’ ένδον εισί τά τε θύραζε δυστυχείς.
ΧΟ. αει γυναίκες εμποδών ταϊς ξυμφοραίς βο5
έφυσαν ανδρών προς το δυστυχέστερον.
TY. επει θρασύνει κουχ υποστέλλει λόγω,
ούτω δ' αμείβει μ' ώστε μ' άλγήσαι φρένα,
•
595
ΟΡΕΣΤΗΣ.
27
615
μάλλόν μ' ανάψεις επί σον έξελθεϊν φόνον:
καλόν πάρεργον δ' αυτό θήσομαι πόνων βιο
ως oύνεκ' ήλθον, θυγατρι κοσμήσων τάφον.
μολών γάρ εις έκκλητον 'Αργείων όχλον
εκούσαν ουκ άκουσαν επισείσω πόλιν
σοι ση τ’ αδελφή λεύσιμον δούναι δίκην.
μάλλον δ' εκείνη σου θανείν έστ' αξία,
ή τη τεκούση σ' ήγρίωσ', εις ούς αει
πέμπουσα μύθους επί το δυσμενέστερον,
ονείρατ’ αγγέλλουσα τάγαμέμνονος,
και τούθ' ο μισήσειαν Αιγίσθου λέχος
οι νέρτεροι θεοί, και γαρ ενθάδ' ήν πικρόν, 62ο
έως υφήψε δώμ' ανηφαίστο πυρί.
Μενέλαε, σοι δε τάδε λέγω δράσω τε πρός:
ει τουμόν έχθος έναριθμεί κηδός τ' εμόν,
μή τωδ' αμύνειν φόνον εναντίον θεοίς:
έα δ' υπ' αστών καταφονευθήναι πέτρους,
625
ή μη 'πιβαινε Σπαρτιάτιδος χθονός.
τοσαύτ' ακούσας ίσθι, μηδε δυσσεβείς
έλη παρώσας ευσεβεστέρους φίλους
ημάς δ' απ’ οίκων άγετε τώνδε, πρόσπολοι.
OP. στεϊχ, ως αθορύβως ουπιών ημϊν λόγος 63ο
πρός τόνδ' ίκηται, γήρας αποφυγών το σόν.
Μενέλαε, πού σον πόδ' επί συννοία κυκλεϊς,
διπλής μερίμνης διπτύχους ιών οδούς;
ΜΕ. έασoν εν εμαυτώ τι συννοούμενος,
όποι τράπωμαι της τύχης αμηχανώ.
635
ΟΡ. μή νυν πέραινε την δόκησιν, αλλ' εμούς
λόγους ακούσας πρόσθε, βουλεύου τότε.
ΜΕ. λέγ· ευ γαρ είπας. έστι δ' ού σιγή λόγου
κρείσσων γένοιτ' άν, έστι δ' ού σιγής λόγος.
28
ΕΥΡΙΠΙΔΟΥ
645
ΟΡ. λόγοιμ’ αν ήδη. τα μακρά των σμικρών λόγων
επίπροσθέν έστι και σαφή μάλλον κλύειν. 641
έμοι συ των σών, Μενέλεως, μηδέν δίδου,
& δ' έλαβες απόδος, πατρός εμού λαβών πάρα.
ου χρήματ’ είπον· χρήματ’, ήν ψυχήν εμήν
σώσης, άπερ μοι φίλτατ' έστι των έμών.
άδικώ· λαβείν χρή μ' αντί τούδε του κακού
άδικόν τι παρά σου και γαρ 'Αγαμέμνων πατήρ
αδίκως αθροίσας Ελλάδ' ήλθ' υπ' Ίλιον,
ουκ εξαμαρτων αυτός, αλλ' αμαρτίαν
της σης γυναικός αδικίαν τ' ιώμενος. 650
εν μέν τόδ' ημίν ανθ' ενός δούναι σε χρή.
απέδοτο δ', ως χρή τους φίλοισι τους φίλους,
το σώμ’ αληθώς σοι παρ' ασπίδ' εκπονών,
όπως συ την σην απολάβοις ξυνάορον.
απότισον ούν μοι ταυτό τούτ' εκεί λαβών, 655
μίαν πονήσας ημέρας ημών ύπερ
σωτήριος στάς, μη δέκ' έκπλήσας έτη.
α δ' Aύλις έλαβε σφάγι' εμής ομοσπόρου,
έω σ' έχειν ταύθ' • Ερμιόνην μη κτείνε σύ.
δεί γάρ σ' εμού πράσσοντας ως πράσσω τανύν 66ο
πλέον φέρεσθαι, κάμε συγγνώμην έχειν.
ψυχήν δ' εμήν δος τω ταλαιπώρη πατρί
κάμης αδελφής, παρθένου μακρόν χρόνον
θανών γαρ οίκον ορφανών λείψω πατρός.
έρείς, αδύνατον αυτό τούτο τους φίλους 665
εν τους κακούς χρή τούς φίλοισιν ωφελεϊν·
όταν δ' ο δαίμων ευ διδώ, τί δεί φίλων;
αρκεί γάρ αυτός ο θεός ωφελεϊν θέλων.
φιλεϊν δάμαρτα πάσιν "Έλλησιν δοκείς:
κουχ υποτρέχων σε τούτο θωπεία λέγω
67ο
ΟΡΕΣΤΗΣ.
29
675
685
ταύτης έκνούμαι σ'. ώ μέλεος έμών κακών,
εις οιον ήκω. τί δέ; ταλαιπωρείν με δει.
υπέρ γαρ οίκου παντός ικετεύω τάδε.
ώ πατρός όμαιμε θεϊε, τον κατά χθονός
θανόντ' ακούειν τάδε δόκει, ποτωμένην
ψυχήν υπέρ σου, και λέγειν αγώ λέγω.
ταύτ' ές τε δάκρυα και γόους και ξυμφοράς
είρηκα, κάπήτηκα την σωτηρίαν,
θηρών και πάντες κούκ εγώ ζητώ μόνος.
ΧΟ. κάγώ σ' εκνούμαι και γυνή περ ούσ’ όμως 68ο
τοϊς δεομένοισιν ωφελεϊν· οιός τε δ' ει.
ΜΕ. 'Ορέστ', εγώ τοι σον καταιδούμαι κάρα,
και ξυμπονήσαι σοίς κακoίσι βούλομαι:
και χρή γαρ ούτω των όμαιμόνων κακά
ξυνεκκομίζειν, δύναμιν ήν διδώ θεός,
θνήσκοντα και κτείνοντα τους εναντίους.
το δ' αυ δύνασθαι προς θεών χρήζω τυχεϊν:
ήκω γαρ ανδρών ξυμμάχων κενών δόρυ
έχων, πόνοισι μυρίοις αλώμενος,
σμικρά ξυν αλκή των λελειμμένων φίλων. 690
μάχη μεν ούν αν ουχ υπερβαλoίμεθα
Πελασγών "Αργος" ει δε μαλθακούς λόγους
δυναίμεθ', ενταύθ' ελπίδος προσήκομεν.
σμικροίσι γαρ τα μεγάλα πως έλoι τις αν
πόνοισιν, άμαθες και το βούλεσθαι τάδε. 695
όταν γαρ ήβα δήμος, εις οργήν πεσών,
όμοιον ώστε πυρ κατασβέσαι λάβρος"
ει δ' ησύχως τις αυτός εντείνοντι μεν
χαλών υπείκοι, καιρόν ευλαβούμενος,
ίσως αν εκπνεύσει’: όταν δ' ανή πνοάς, 700
τύχους αν αυτού ραδίως όσον θέλεις.
30
ΕΥΡΙΠΙΔΟΥ
715
ένεστι δ' οίκτος, ένι δε και θυμός μέγας,
καραδοκούντι κτήμα τιμιώτατον.
ελθών δε Τυνδάρεών τέ σοι πειράσομαι
πόλιν τε πείσαι τώ λίαν χρήσθαι καλώς. 705
και ναύς γαρ ενταθείσα προς βίαν ποδι
έβαψεν, έστη δ' αύθις, ήν χαλά πόδα.
μισεί γαρ ο θεός τάς άγαν προθυμίας,
μισούσι δ' άστοί δεί δε μ', ουκ άλλως λέγω,
σώζειν σε σοφία, μη βία των κρείσσόνων.
710
άλκη δε σ' ουκ άν, ή συ δοξάζεις ίσως,
σώσαιμ' άν· ου γαρ ράδιον λόγχη μια
στήσαι τροπαια των κακών, ά σοι πάρα.
ου γάρ ποτ' "Αργους γαίαν ες το μαλθακόν
προσηγόμεσθα' νύν δ' αναγκαίως έχει
δούλοισιν είναι τοϊς σοφοίσι της τύχης.
ΟΡ. ώ πλην γυναικός oύνεκα στρατηλατείν
τάλλ' ουδεν, ώ κάκιστε τιμωρεϊν φίλοις,
φεύγεις αποστραφείς με; τα δ' Αγαμέμνονος 720
φρούδ'. άφιλος ήσθ' άρ', ώ πάτερ, πράσσων κακώς.
οίμοι, προδέδομαι, κουκέτ' εισίν ελπίδες,
όποι τραπόμενος θάνατον 'Αργείων φύγω
ούτος γαρ ήν μοι καταφυγή σωτηρίας.
αλλ' εισορώ γάρ τόνδε φίλτατον βροτών,
Πυλάδην, δρόμο στείχοντα Φωκέων άπο,
ηδείαν όψιν πιστός εν κακούς ανήρ
κρείσσων γαλήνης ναυτίλοισιν εισoράν.
ΠΥΛΑΔΗΣ.
θάσσον ή μ' έχρήν προβαίνων κόμην δι' άστεος,
ξύλλογον πόλεως ακούσας, τον δ' ιδών αυτός
σαφώς,
730
725
ΟΡΕΣΤΗΣ.
31
επί σε σύγγονός τε την σην, ως κτενούντας
αυτίκα.
τί τάδε ; πως έχεις; τι πράσσεις, φίλταθ' ηλί-
κων εμοί
και φίλων και ξυγγενείας; πάντα γάρ τάδ' ει
σύ μοί.
735
lur-ele
A
740
OP. oιχόμεσθ', ώς εν βραχεί σοι τάμα δηλώσω κακά.
ΠΥ. ξυγκατασκάπτοις αν ημάς" κοινά γάρ τα των
φίλων.
OP. Μενέλεως κάκιστος ές με και κασιγνήτην εμήν.
ΠΥ. είκότως, κακής γυναικός άνδρα γίγνεσθαι κακόν,
ΟΡ. ώσπερ ουκ ελθών έμοιγε ταυτόν απέδωκεν μολών.
ΠΥ. ή γάρ έστιν ως αληθώς τήνδ' άφιγμένος χθόνα;
ΟΡ. χρόνιος" αλλ' όμως τάχιστα κακός έφωράθη
16
φίλοις.
ΠΥ. και δάμαρτα την κακίστην ναυστολών ελήλυθεν;
ΟΡ. ουκ εκείνος, αλλ' εκείνη κείνον ενθάδ' ήγαγεν.
ΠΥ. που 'στιν η πλείστους Αχαιών ώλεσεν γυνή μία ;
ΟΡ. εν δόμοις έμοίσιν, ει δη τούσδ' εμούς καλεϊν χρεών.
ΠΥ, συ δε τίνας λόγους έλεξας σου κασιγνήτη πα-
τρός;
ΟΡ. μή μ' ιδείν θανόνθ' υπ' αστών και κασιγνήτης
εμήν.
ΠΥ. προς θεών, τί πρός τάδ' είπε; τόδε γαρ ειδέναι
θέλω.
ΟΡ. ηυλαβείθ', και τους φίλοισι δρώσιν οι κακοί φίλοι.
ΠΤ. σκηψιν ες ποίαν προβαίνων και τούτο πάντ' έχω
μαθών.
ΟΡ. ούτος ήλθ' ο τας αρίστας θυγατέρας σπείρων
πατήρ.
ΠΥ. Τυνδάρεων λέγεις ίσως σοι θυγατέρος θυμούμενος.
745
>
putih
intui
oncerns of
750
32
ΕΥΡΙΠΙΔΟΥ
Marisus
755
ΟΡ. αισθάνει. το τούδε κηδος μάλλον είλετ' η πατρός.
ΠΥ. κούκ ετόλμησεν πόνων σων αντιλάζυσθαι παρών και
;
ΟΡ. ου γαρ αιχμητης πέφυκεν, έν γυναιξί δ' άλκιμος.
ΠΥ. εν κακούς άρ' ει μεγίστους, και σ' αναγκαίον
θανείν.
- ν :
!
ΟΡ. ψήφον αμφ' ημών πολίτας επί φόνω θέσθαι χρεών.
ΠΥ. ( η κρινεί τι χρήμα λέξoν διά φόβου γαρ έρχομαι.
ΟΡ. ή θανείν, ή ζην. ο μύθος ου μακρος μακρών πέρι.
ΠΥ. φεύγέ νυν λιπών μέλαθρα συν κασιγνήτη σέθεν.
ΟΡ. ουχ οράς; φυλασσόμεσθα φρουρίοισι πανταχή. 76ο
ΠΥ. είδον άστεως αγυιάς τεύχεσιν πεφαργμένας.
ΟΡ. ώσπερεί πόλις προς εχθρών σωμα πυργηρούμεθα.
ΠΥ. κάμε νυν ερού τί πάσχω και γαρ αυτός οίχομαι.
ΟΡ. προς τίνος; τούτ' αν προσείη τους εμοίς κακούς
κακόν.
ΠΥ. Στρόφιος ήλασέν μ' απ’ οίκων φυγάδα θυμωθείς
πατήρ.
ΟΡ. ίδιον, ή κοινών πολίταις επιφέρων έγκλημά τι;
ΠΥ. ότι συνηράμην φόνον σοι μητρός, ανόσιον λέγων,
ΟΡ. ώ τάλας, έoικε και σε τάμα λυπήσειν κακά.
ΠΥ. ουχί Μενέλεω τρόποισι χρώμεθ'· οιστέον τάδε.
ΟΡ. ου φοβεί μή σ' "Αργος ώσπερ κάμ' αποκτείναι
θέλη;
ΠΥ. ου προσήκομεν κολάζειν τοϊσδε, Φωκέων δε γη.
ΟΡ. δεινόν οι πολλοί, κακούργους όταν έχωσι προ-
στάτας.
ΠΥ. αλλ' όταν χρηστους λάβωσι, χρηστά βουλεύουσ'
αεί.
ΟΡ. είεν. ές κοινόν λέγειν χρή.
ΠΥ.
τίνος αναγκαίου πέρι;
ΟΡ. ει λέγοιμ’ άστοίσιν ελθών ΠΥ. ως έδρασας ένδικα;
( 765
*
770
1
avess
33
ΟΡΕΣΤΗΣ.
1
ΟΡ. πατρί τιμωρών έμαυτού;
776
ΠΥ.
ι:
μη λάβωσί σ' άσμενοι.
ΟΡ. αλλ' υποπτήξας σιωπή κατθάνω; ΠΥ. δειλόν τόδε.
ΟΡ. πως αν ούν δρώην;
ΠΥ.
έχεις τιν, ήν μένης, σωτηρίαν;
ΟΡ. ουκ έχω.
ΠΥ.
μoλόντι δ' ελπίς έστι σωθήναι κακών;
ΟΡ. ει τύχοι, γένοιτ' άν.
780
ΠΥ.
ουκούν τούτο κρείσσον ή μένειν.
ΟΡ. αλλά δήτ' έλθω.
ΠΥ.
θανών γούν ώδε κάλλιον θανεί.
ΟΡ. ευ λέγεις" φεύγω το δειλόν τήδε.
ΠΥ.
μάλλον ή μένων.
ΟΡ. και το πράγμά γ' ένδικόν μοι.
ΠΥ.
το δοκείν εύχου μόνον.
ΟΡ. και τις άν γε μ' οικτίσειε ι Α"
ΠΥ.
μέγα γαρ ηυγένειά σου.
ΟΡ. θάνατον ασχάλλων πατρώον.
785
ΠΥ.
πάντα ταύτ' εν όμμασιν.
ΟΡ. ιτέον, ώς άνανδρον ακλεώς κατθανείν. ΠΥ. αινώ
τάδε.
ΟΡ. ή λέγωμεν ούν αδελφή ταύτ' έμή; ΠΥ. μη προς
θεών.
ΟΡ. δάκρυα γούν γένοιτ' άν.
ΠΥ.
ουκούν ούτος οιωνός μέγας.
ΟΡ. δηλαδή συγών κ. ΠΥ. τω χρόνω δε κερδανείς.
.
ΟΡ. κεϊνό μοι μόνον πρόσαντες,
ΠΥ.
τί τόδε καινον αυ λέγεις;
ΟΡ. μη θεαί μ' οίστρο κατάσχωσ.
ΠΥ.
αλλά κηδεύσω σ' εγώ.
ΟΡ. δυσχερές ψαύειν νοσούντος ανδρός.
o
orhand
790
o.
η υ
3
34
ΕΥΡΙΠΙΔΟΥ
savik
τόδ' ούν τη
12.
>
su
ΠΥ.
με κ.
ουκ έμοιγε σου.
ΟΡ. ευλαβού, λύσσης μετασχεϊν της έμής.
ΠΥ.
ΟΡ. ουκ άρ' όκνήσεις; }
ΠΥ.
όκνος γάρ τούς φίλους κακόν μέγα.
ΟΡ. έρπε νυν, οίαξ ποδός μοι.
795
ΠΥ.
φίλα γ' έχων κηδεύματα.
ΟΡ. και με προς τύμβον πόρευσον πατρός.
ΠΥ.
ως τι δη τόδε ;
ΟΡ. ώς νιν ικετεύσω με σώσαι.
ΠΥ.
το γε δίκαιον ώδ' έχει.
ΟΡ. μητέρος δε μηδ' ίδοιμι μνήμα.
ΠΥ.
πολεμία γαρ ήν.
αλλ' έπειγ', ως μή σε πρόσθε ψήφος 'Αργείων έλη,
περιβαλών πλευρoϊς εμoίσι πλευρα νωχελή νόσο,
ως εγώ δι' άστεός σε σμικρά φροντίζων όχλου 8οι
ουδεν αισχυνθείς οχήσω. πού γάρ ών δείξω φίλος,
εί σε μην δειναΐσιν όντα συμφοραίς επαρκέσω;
ΟΡ. τούτ' εκείνο, κτάσθ' εταίρους, μη το συγγενές
μόνον
ως ανήρ, όστις τρόποισι συντακη, θυραίος ων, ' 8ος
μυρίων κρείσσων ομαίμων ανδρί κεκτησθαι φίλος.
ΧΟ. ο μέγας όλβος ά τ' αρετά
Str.
μέγα φρονούσ’ αν’ Ελλάδα και
παρα Σιμουντίοις οχετούς
πάλιν ανήλθ' εξ ευτυχίας 'Ατρείδαις
πάλαι παλαιάς από συμφοράς δόμων,
οπότε χρυσέας ήλθ' έρις αρνός επάγουσα Ταντα-
λίδαις,
οικτρότατα θοινάματα και σφάγια γενναίων τεκέ-
ων"
814, 5
8ιο
ΟΡΕΣΤΗΣ.
35
820
823
826, 7
828-30
εξανά,
όθεν φόνο φόνος εξαμείβων δι' αίματος ου προ-
λείπει δισσοίσιν Ατρείδαις.
8,6, 7, 8
το καλόν ου καλόν, τοκέων
Antistr.
πυριγενεί τέμνειν παλάμα
χρόα, μελάνδετον δε φόνω
ξίφος ες αυγάς αελίοιο δείξαι:
το δ' αυ κακουργείν ασέβεια μαινόλις
κακοφρόνων τ' ανδρών παράνοια. θανάτου γάρ
αμφί φόβω
Τυνδαρίς μάχησε τάλαινα" τέκνον, ου τολμάς
όσια.
κτείνων δε ματέρα μη πατρώαν τιμών χάριν
δύσκλειαν εσαεί.
τις νόσος ή τίνα δάκρυα και
831 Epod.
τίς έλεος μείζων κατά γάν
ή ματρόκτονον αιμα χειρί θέσθαι;
οιον και γ' έργον τελέσας
βεβάκχευται μανίαις,
Ευμενίσιν θήραμα φόνο
δρομάσι δινεύων βλεφάροις
'Αγαμεμνόνιος παίς.
ώ μέλεος, ματρός ότε
μαστον υπερτέλλοντ' εσιδών
840
χρυσεoπηνήτων φαρέων
σφάγιον έθετο ματέρα,
πατρώων παθέων αμοιβάν.
ΗΛ. γυναίκες, ή που τώνδ' αφόρμηται δόμων
τλήμων Ορέστης θεομανεί λύσση δανείς ;
845
ΧΟ. ήκιστα" προς δ' 'Aργείον οΐχεται λεών,
ψυχής αγώνα τον προκείμενον πέρι
δώσων, εν ώ ζην ή θανείν υμάς χρεών.
835
3-2
36
ΕΥΡΙΠΙΔΟΥ
ΗΛ. oίμοι: τι χρήμ’ έδρασε; τίς δ' έπεισε νιν;
ΧΟ. Πυλάδης, έoικε δ' ού μακράν όδ' άγγελος
λέξειν τα κείθεν σου κασιγνήτου πέρι.
850
ΑΓΓΕΛΟΣ.
855
>
860
ώ τλήμον, ώ δύστηνε του στρατηλάτου
'Αγαμέμνονος παι, πότνι’ Ηλέκτρα, λόγους
άκουσον ούς σοι δυστυχείς ήκω φέρων.
ΗΛ. αιαι· διoιχόμεσθα" δήλος εί λόγω.
κακών γάρ ήκεις, ως έoικεν, άγγελος.
ΑΓ. ψήφω Πελασγών σον κασίγνητον θανείν
και σ', ώ τάλαιν', έδοξε τηδ' εν ημέρα.
ΗΛ. oίμοι προσήλθεν ελπίς, ήν φοβουμένη
πάλαι το μέλλον εξετακόμην γόοις.
αταρ τίς αγών, τίνες εν 'Αργείοις λόγοι
καθεϊλον ημάς κάπεκύρωσαν θανείν;
λέγ', ώ γεραιέ: πότερα λευσίμων χερι
ή διά σιδήρου πνεύμ’ απορρήξαι με δεί,
κοινάς αδελφώ συμφοράς κεκτημένην;
ΑΓ. ετύγχανον μεν αγρόθεν πυλών έσω
βαίνων, πυθέσθαι δεόμενος τα τ' αμφί σου
τα τ' αμφ' 'Ορέστου σα γάρ εύνοιαν πατρί
αεί ποτ' είχον, και μ' έφερβε σος δόμος
πένητα μεν, χρήσθαι δε γενναιον φίλοις.
ορώ δ' όχλον στείχοντα και θάσσοντ’ άκραν,
ου φασι πρώτον Δαναον Αιγύπτω δίκας
διδόντ’ αθροίσαι λαόν ές κοινάς έδρας.
αστών δε δή τιν' ηρόμην άθροισμ’ ιδών,
«Τι καινόν "Αργει; μών τι πολεμίων πάρα 875
άγγελμ’ ανεπτέρωκε Δαναΐδών πόλιν;”
865
870
ΟΡΕΣΤΗΣ.
37
»
>
881
885
>
ο δ' είπ’, «'Ορέστην κείνον ούχ ορας πέλας
στείχοντ', αγώνα θανάσιμον δραμούμενον;
ορώ δ' άελπτον φάσμ', δ μήποτ' ώφελον,
Πυλάδην τε και σόν σύγγονον στείχονθ' ομού,
τον μεν κατηφη και παρειμένον νόσω,
τον δ' ώστ' αδελφόν ίσα φίλω λυπούμενον,
νόσημα κηδεύοντα παιδαγωγία.
έπει δε πλήρης εγένετ' Αργείων όχλος,
κήρυξ αναστάς είπε, «Τίς χρήζει λέγειν,
πότερον 'Ορέστην κατθανείν ή μη χρεών
μητροκτονούντα;” κάπί τόδ' άνίσταται
Ταλθύβιος, ος σω πατρί συνεπόρθει Φρύγας.
έλεξε δ', υπό τους δυναμένοισιν ων αεί,
διχόμυθα, πατέρα μεν σον έκπαγλούμενος, 890
σον δ' ουκ επαινών σύγγονον, καλοίς κακούς
λόγους ελίσσων, ότι καθισταίη νόμους
ές τους τεκόντας ου καλούς, το δ' όμμ’ αεί
φαιδρωπόν εδίδου τοίσιν Αιγίσθου φίλους.
το γαρ γένος τοιούτον» επί τον ευτυχή
895
πηδώσ' αεί κήρυκες· όδε δ' αυτούς φίλος,
δς αν δύνηται πόλεος έν τ' αρχαϊσιν ή.
επί τώδε δ' ηγόρευε Διομήδης άναξ.
ουτος κτανείν μεν ούτε σ' ούτε σύγγονον
εία, φυγή δε ζημιoύντας ευσεβείν.
επερρώθησαν δ' οι μεν ως καλώς λέγοι,
οι δ' ουκ επήνουν. κάπί τόδ' άνίσταται
ανήρ τις αθυρόγλωσσος, ισχύων θράσει,
'Αργείος ουκ 'Αργείος, ήναγκασμένος,
θορύβω τε πίσυνος καμαθεί παρρησία,
905
πιθανός έτ' αυτούς περιβαλείν κακώ τινι.
όταν γαρ ήδύς τους λόγοις, φρονών κακώς,
900
38
ΕΥΡΙΠΙΔΟΥ
9ΙΟ
920
πείθη το πλήθος, τη πόλει κακόν μέγα
όσοι δε σύν να χρηστά βουλεύουσ’ αεί,
κάν μή παραυτίκ', αύθις εισι χρήσιμοι
πόλει. θεάσθαι δ' ώδε χρή τον προστάτην
ιδόνθ'· όμοιον γαρ το χρήμα γίγνεται
τώ τους λόγους λέγοντι και τιμωμένω.
ος είπ’ Ορέστης και σ' αποκτείναι πέτρους
βάλλοντας: υπό δ' έτεινε Τυνδάρεως λόγους
το σφώ κατακτείνοντι τοιούτους λέγειν.
άλλος δ' αναστάς έλεγε τώδ' εναντία,
μορφή μεν ουκ ενωπός, άνδρείος δ' ανήρ,
όλιγάκις άστυ καγοράς χραίνων κύκλον,
αυτουργός, οίπερ και μόνοι σώζουσι γήν,
ξυνετός δε χωρείν ομόσε τοις λόγοις θέλων,
ακέραιος, ανεπίληπτον ήσκηκώς βίον:
ος είπ’ Ορέστην παιδα τον Αγαμέμνονος
στεφανούν, δς ήθέλησε τιμωρείν πατρί,
κακήν γυναίκα κάθεον κατακτανών,
ή κείν' αφήρει, μήθ' οπλίζεσθαι χέρα
μήτε στρατεύειν εκλιπόντα δώματα,
ει τάνδον οίκουρήμαθ' οι λελειμμένοι
φθείρουσιν, ανδρών εύνιδας λωβώμενοι.
και τους γε χρηστους ευ λέγειν εφαίνετο,
κουδείς έτ' είπε. σος δ' επήλθε σύγγονος,
έλεξε δ': ω γήν Ινάχου κεκτημένοι,
[πάλαι Πελασγοί, Δαναΐδαι δε δεύτερον,]
υμίν αμύνων ουδέν ήσσον η πατρί
έκτεινα μητέρ'. ει γάρ άρσένων φόνος
έσται γυναιξίν όσιος, ου φθάνοιτ' έτ' αν
θνήσκοντες, ή γυναιξί δουλεύειν χρεών:
τουναντίον δε δράσετ' η δράσαι χρεών.
925
930
Ε
935
ΟΡΕΣΤΗΣ.
39
940
νύν μεν γαρ η προδουσα λέκτρ' εμού πατρός
τέθνηκεν· ει δε δή κατακτενείτε με,
ο νόμος ανείται, κου φθάνοι θνήσκων τις αν,
ως της γε τόλμης oύ σπάνις γενήσεται.
αλλ' ουκ έπειθ' όμιλον, ευ δοκών λέγειν.
νικά δ' εκείνος ο κακός εν πλήθει λέγων,
δς ήγόρευε σύγγονον σέ τε κτανείν.
945
μόλις δ' έπεισε μή πετρούμενος θανείν
τλήμων Ορέστης: αυτόχειρι δε σφαγή
υπέσχετ' εν τήδ' ημέρα λείψειν βίον
συν σοί. πορεύει δ' αυτόν εκκλήτων απο
Πυλάδης δακρύων συν δ' ομαρτούσιν φίλοι 950
κλαίοντες, οικτείροντες· έρχεται δέ σοι
πικρόν θέαμα και πρόσοψις αθλία.
αλλ' ευτρέπιζε φάσγαν' ή βρόχον δέρη,
ως δεί λιπείν σε φέγγος: ηυγένεια δε
ουδέν σ' επωφέλησεν, ουδ' ο Πύθιος
τρίποδα καθίζων Φοίβος, αλλ' απώλεσεν.
ΧΟ. ώ δυστάλαινα παρθέν, ως ξυνηρεφές
πρόσωπον ες γήν σον βαλούσ' άφθογγος εί,
ως ές στεναγμούς και γόους δραμουμένη.
ΗΛ. κατάρχομαι στεναγμόν, ώ Πελασγία,
τιθείσα λευκόν όνυχα διά παρηίδων,
αιματηρόν άταν,
κτύπον τε κρατός, δν έλαχ' α κατά χθονός
ενερτέρων Περσέφασσα καλλίπαις θεά.
ιαχείτω δε γα Κυκλωπία,
965
σίδαρον επί κάρα τιθείσα κούριμον,
πήματ’ οίκων.
έλεος έλεος όδ' έρχεται
των θανουμένων ύπερ
955
Str. 960
40
ΕΥΡΙΠΙΔΟΥ
Κ. α'. 982
στρατηλατών Ελλάδος ποτ' όντων.
970
βέβακε γάρ βέβακεν, οΐχεται τέκνων Antistr.
πρόπασα γέννα Πέλοπος, ό τ’ επί μακαρίοις
ζήλος ών ποτ' οίκοις:
φθόνος νιν ειλε θεόθεν, ά τε δυσμενής
φοινία ψήφος εν πολίταις.
975
ιω ιω, πανδάκρυτ' εφαμέρων
έθνη πολύπονα, λεύσσεθ', ως παρ' ελπίδας
μοίρα βαίνει.
έτερα δ' έτερος αμείβεται
πήματ’ εν χρόνω μακρώ:
980
βροτών δ' ο πάς αστάθμητος αιών.
μόλoιμι τον ουρανού
μέσον χθονός τε τεταμέναν αιωρήμασι 983
πέτραν αλύσεσι χρυσέαισι φερομέναν 983 α
δίναισιν βώλον εξ Ολύμπου,
984
ίν' έν θρήνοισιν αναβοάσω
984 α
πατρί γέροντα Ταντάλο
985
ος έτεκεν έτεκε γενέτορας έμέθεν δόμων,
οι κατείδον άτας,
το πτανόν μέν δίωγμα πώλων
Κ. β'.
τεθριπποβάμονι στόλη Πέλοψ ότε
πελάγεσι διεδίφρευσε, Μυρτίλου φόνον 990
δικών ες οίδμα πόντου,
991
λευκοκύμoσιν
προς Γεραιστίαις
ποντίων σάλων
ήόσιν άρματεύσας.
όθεν δόμοισι τοις έμούς
ήλθ' άρα πολύστoνος,
λόχευμα ποιμνίοισι Μαιάδος τόκου,
991 α
Κ. γ'. 995
ΟΡΕΣΤΗΣ.
41
Ιοοο
1003
1003 α
Κ. δ'. 1005, 6
το χρυσόμαλλον άρνός οπότ'
εγένετο τέρας όλούν όλούν
'Ατρέος ιπποβώτα
όθεν "Έρις τό τε πτερωτών
αλίου μετέβαλεν άρμα,
ταν προς εσπέραν κέλευθον
ουρανού προσαρμόσασα
μονοπωλον ες 'Aώ,
επταπόρου τε δρόμημα Πελειάδος εις οδόν άλλαν
Ζευς μεταβάλλει,
τωνδε τ' αμείβει θανάτους θανάτων τά τ' επώ-
νυμα δείπνα Θυέστου
1007, 8
λέκτρα τε Κρήσσας Αερόπας δολίας δολίοισι
γάμοις. τα πανύστατα δ'
Ιο09, 10
εις εμέ και γενέταν εμόν ήλυθε
δόμων πολυπόνοις ανάγκαις.
ΧΟ. και μην όδε σος ξύγγονος έρπει
ψήφω θανάτου κατακυρωθείς,
ό τε πιστότατος πάντων Πυλάδης
ισάδελφος ανήρ, * ιθύνων
νοσερόν κώλον
ποδι κηδoσύνω παράσειρος.
ΗΛ. οι 'γώ. προ τύμβου γάρ σ' ορώσ' αναστένω,
αδελφε, και πάροιθε νερτέρων πυράς.
οι 'γώ μάλ' αύθις. ώς σ' ιδούσ' έν όμμασι
πανυστάτην πρόσοψιν εξέστην φρενών. 3 4
ΟΡ. ου σίγ' αφείσα τους γυναικείους γόους
στέρξεις τα κρανθέντ’; οικτρά μέν τάδ', αλλ' όμως
φέρειν ανάγκη τας παρεστώσας τύχας.
ΗΛ. και πώς σιωπω; φέγγος εισoράν θεού
τόδ' ουκέθ' ημίν τοίς ταλαιπώρους μέτα.
1015
Ιο2ο
1025
42
ΕΥΡΙΠΙΔΟΥ
,
1031
anon
ferry
1035
what
bacalling
1040
ΟΡ. συ μή μ' απόκτειν' άλις υπ' Αργείας χερός
τέθνηκ' ο τλήμων" τα δε παρόντ' έα κακά.
ΗΛ. ώ μέλεος ήβης σής, Ορέστα, και πότμου
θανάτου τ' άώρου. ζην έχρήν σ', ότ' ουκέτ' ει.
ΟΡ. μή προς θεών μοι περιβάλης ανανδρίαν,
ες δάκρυα πορθμεύουσ’ υπόμνησιν κακών.
ΗΛ. θανούμεθ' ουχ οιόν τε μη στένειν κακά.
πάσιν γάρ οικτρόν η φίλη ψυχή βροτοίς.
ΟΡ. τόδ' ήμαρ ημίν κύριον· δεί δ' ή βρόχους
άπτειν κρεμαστούς, ή ξίφος Θήγειν χερί.
ΗΛ. σύ νύν μ', αδελφέ, μή τις 'Αργείων κτάνη,
ύβρισμα θέμενος τον 'Αγαμέμνονος γόνον.
OP. άλις το μητρός αιμ' έχω σε δ' ου κτενώ.
αλλ' αυτόχειρι θνήσχ' ότω βούλει τρόπο.
ΗΛ. έσται τάδ' ουδεν σου ξίφους λελείψομαι
αλλ' αμφιθείναι ση δέρη θέλω χέρας.
ΟΡ. τέρπου κενήν όνησιν, ει τερπνόν τόδε
θανάτου πέλας βεβώσι, περιβαλείν χέρας.
ΗΛ. ώ φίλτατ', ώ ποθεινόν ήδιστόν τ' έχων
της σης αδελφής όνομα και ψυχήν μίαν.
ΟΡ. έκ τοί με τήξεις και σ' αμείψασθαι θέλω
φιλότητι χειρών. τί γαρ έτ' αιδούμαι τάλας;
ώ στέρν' αδελφής, ώ φίλον πρόσπτυγμ' εμόν, ζ
τάδ' αντί παίδων και γαμηλίου λέχους
προσφθέγματ’ αμφί τοίς ταλαιπώροις πάρα.
ΗΛ. φεύ.
πως αν ξίφος να ταυτόν, ει θέμις, κτάνοι,
και μνήμα δέξαιθ' έν, κέδρου τεχνάσματα και
ΟΡ. ήδιστ’ αν είη ταύθ' · οράς δε δή φίλων
ως έσπανίσμεθ', ώστε κοινωνείν τάφου.
ΗΛ. ουδ' εφ' υπέρ σου, μη θανείν σπουδήν έχων,
werk
ΓΟ45
aretired
met
αυξη
Ιο5ο
1055
ΟΡΕΣΤΗΣ.
43
Ιο66
107o
Μενέλαος ο κακός, ο προδότης τούμου πατρός;
ΟΡ. ουδ' όμμ' έδειξεν, αλλ' επί σκήπτροις έχων
την ελπίδ', ηυλαβείτο μη σώζειν φίλους.
αλλ' εί”, όπως γενναία κάγαμέμνονος тобо
δράσαντε κατθανούμεθ' αξιώτατα.
κάγώ μεν ευγένειαν αποδείξω πόλει,
παίσας πρός ήπαρ φασγάνω· σε δ' αυ χρεών
όμοια πράσσειν τοις έμοίς τολμήμασι.
Πυλάδη, συ δ' ημίν του φόνου γενου βραβεύς,
και κατθανόντοιν εύ περίστειλον δέμας,
θάψον τε κοινή πρός πατρός τύμβον φέρων.
και χαίρ'· επ’ έργον δ', ώς οράς, πορεύομαι.
ΠΥ. επίσχες. εν μέν πρώτά σοι μομφήν έχω,
εί ζην με χρήζειν σου θανόντος ήλπισας.
ΟΡ. τί γαρ προσήκει κατθανείν σ' εμού μέτα;
ΠΥ. ήρου; τί δε ζην σης εταιρίας άτερ;
ΟΡ. ουκ έκτανες σην μητέρ', ως εγώ τάλας.
ΠΥ. ξυν σοί γε κοινή ταυτά και πάσχειν με δει.
OP. απόδος το σώμα πατρί, μη ξύνθνησκε μοι. Ιο75
σοι μέν γάρ έστι πόλις, εμοί δ' ουκ έστι δή,
και δώμα πατρός και μέγας πλούτου λιμήν.
γάμων δε της μέν δυσπότμου τήσδ' έσφάλης,
ήν σοι κατηγγύησ', εταιρίας σέβων:
συ δ' άλλο λέκτρον παιδοποίησαι λαβών,
κηδoς δε τουμόν και στον ουκέτ' έστι δή.
αλλ' ώ ποθεινον όνομ’ ομιλίας έμής,
χαίρ' ου γαρ ημίν έστι τούτο, σοί γε μήν:
οι γάρ θανόντες χαρμάτων τητώμεθα.
ΠΥ. ή πολύ λέλειψαι των εμών βουλευμάτων. 1085
μήθ' αιμά μου δέξαιτo κάρπιμον πέδον,
μη λαμπρός αιθήρ, εί σ' εγώ προδούς ποτε
Ιο8ο
44
ΕΥΡΙΠΙΔΟΥ
ελευθερώσας τούμoν απολίποιμί σε.
και ξυγκατέκτανον γαρ, ουκ αρνήσομαι,
και πάντ' έβούλευσ' ων συ νύν τίνεις δίκας: τοσο
και ξυνθανείν ουν δεί με σοι και τηδ' ομού.
έμήν γάρ αυτην, ης λέχος γ' επήνεσα,
κρίνω δάμαρτα· τί γαρ ερώ καλόν ποτε
γήν Δελφίδ' ελθών Φωκέων ακρόπτολιν,
ός πρίν μεν υμάς δυστυχεϊν φίλος παρών, το95
νύν δ' ουκέτ' είμι δυστυχούντί σοι φίλος;
ουκ έστιν, αλλά ταύτα μεν κάμοι μέλει.
έπει δε κατθανούμεθ', ές κοινούς λόγους
έλθωμεν, ώς άν Μενέλεως ξυνδυστυχή.
ΟΡ. ώ φίλτατ', ει γαρ τούτο κατθάνοιξ' ιδών.
ΠΥ. πιθoύ νυν, ανάμεινον δε φασγάνου τομάς.
ΟΡ. μενώ, τον εχθρόν εί τι τιμωρήσομαι.
ΠΥ. σίγα νυν ως γυναιξί πιστεύω βραχύ.
ΟΡ. μηδέν τρέσης τάσδ'. ώς πάρεισ' ημίν φίλαι.
ΠΥ. Ελένην κτάνωμεν, Μενέλεω λύπην πικράν. 1ο5
ΟΡ. πως; το γάρ έτοιμόν έστιν, εί γ' έσται καλώς.
ΠΥ. σφάξαντες. εν δόμοις δε κρύπτεται σέθεν.
ΟΡ. μάλιστα και δη πάντ' αποσφραγίζεται.
ΠΥ. άλλ' ουκέθ", "Αιδην νυμφίον κεκτημένη.
ΟΡ. και πως και έχει γαρ βαρβάρους όπάονας.
ΠΥ. τίνας; Φρυγών γάρ ουδέν' αν τρέσαιμ' εγώ.
ΟΡ. οίους ενόπτρων και μύρων επιστάτας.
ΠΥ. τρυφας γάρ ήκει δεύρ' έχουσα Τρωικάς;
ΟΡ. ώσθ' “Ελλάς αυτή σμικρών οικητήριον.
ΠΥ. ουδεν το δούλον προς το μη δούλον γένος. 115
ΟΡ. και μην τόδ' έρξας δίς θανείν ουχ άζομαι.
ΠΥ. άλλ' ουδ' εγώ μήν, σοί γε τιμωρούμενος.
ΟΡ. το πράγμα δήλου και πέραιν', όπως λέγεις.
1100
111ο
ΟΡΕΣΤΗΣ.
45
II20
125
130
ΠΥ. είσιμεν ές οίκους δήθεν ως θανούμενοι.
ΟΡ. έχω τοσούτον, ταπίλοιπα δ' ουκ έχω.
ΠΥ. γόους προς αυτήν θησόμεσθ' ά πάσχομεν.
ΟΡ. ώστ' εκδακρύσαι γ' ένδοθεν κεχαρμένην.
ΠΥ. και νων παρέσται ταύθ' άπερ κείνη τότε.
ΟΡ. έπειτ’ αγώνα πώς αγωνιούμεθα;
ΠΥ. κρύπτ’ εν πέπλοισι τοισίδ' έξομεν ξίφη.
ΟΡ. πρόσθεν δ' οπαδών τις όλεθρος γενήσεται και
ΠΥ. έκκλήσομεν σφάς άλλον άλλοσε στέγης.
ΟΡ. και τον γε μη σιγώντ' αποκτείνειν χρεών.
ΠΥ. είτ' αυτό δηλοί τούργον ή τείνειν χρεών.
ΟΡ. Ελένην φονεύειν μανθάνω το σύμβολον.
ΠΥ. έγνως άκουσον δ' ως καλώς βουλεύομαι.
ει μεν γαρ ες γυναίκα σωφρονεστέραν
ξίφος μεθείμεν, δυσκλεής αν ήν φόνος"
νύν δ' υπέρ απάσης Ελλάδος δώσει δίκην,
ων πατέρας έκτειν', ών τ’ απώλεσεν τέκνα
νύμφας τ' έθηκεν ορφανάς ξυναόρων.
όλολυγμός έσται, πυρ τ' ανάψουσιν θεούς,
σοι πολλά κάμοι κέδν' αρώμενοι τυχεϊν,
κακής γυναικός ούνεχ' αίμ' επράξαμεν.
ο μητροφόντης δ' ου καλεί, ταύτην κτανών, 140
αλλ' απολιπών τούτ' επί το βέλτιον πεσει,
“Ελένης λεγόμενος της πολυκτόνου φονεύς.
ου δεί ποτ' ού δεϊ Μενέλεων μεν ευτυχείν,
τον σον δε πατέρα και σε καδελφήν θανείν
μητέρα τ', εώ τούτ', ου γαρ ευπρεπές λέγειν, 145
δόμους τ’ έχειν σούς, δι' Αγαμέμνονος δόρυ
λαβόντα νύμφην μη γαρ ούν ζώην έτι,
ει μη 'π' εκείνη φάσγανον σπάσω μέλαν.
ήν δ' ουν τον Ελένης μη κατάσχωμεν φόνον,
ΓΙ35
46
ΕΥΡΙΠΙΔΟΥ
1155
ΙΙ6ο
πρήσαντες οίκους τούσδε κατθανούμεθα. 1150
ενός γαρ ου σφαλέντες έξομεν κλέος,
καλώς θανόντες ή καλώς σεσωσμένοι.
ΧΟ. πάσαις γυναιξίν αξία στυγείν έφυ
η Τυνδαρίς παις, ή κατήσχυνεν γένος.
ΟΡ. φεύ:
ουκ έστιν ουδέν κρείσσον ή φίλος σαφής,
ου πλούτος, ου τυραννίς: αλόγιστον δέ τι
το πλήθος αντάλλαγμα γενναίου φίλου.
συ γάρ τα τ' εις Αίγισθον εξηύρες κακά
και πλησίον παρήσθα κινδύνων εμοί,
νύν τ' αυ δίδως μοι πολεμίων τιμωρίαν,
κούκ εκποδών ει. παύσομαί σ' αινών, επει
βάρος τι κάν τώδ' έστιν, αινείσθαι λίαν.
εγώ δε πάντως εκπνέων ψυχήν εμήν
δράσας τι χρήζω τους έμούς εχθρούς θανείν,
ίν' ανταναλώσω μεν οί με προύδoσαν, 1165
στένωσι δ' οίπερ κάμ' έθηκαν άθλιον.
'Αγαμέμνονός του παίς πέφυχ', ός Ελλάδος
ήρξ' αξιωθείς, ου τύραννος, αλλ' όμως
ρώμην θεού τιν' έσχ’: δν ού καταισχυνώ
δούλον παρασχών θάνατον, αλλ' ελευθέρως ΙΙ70
ψυχήν αφήσω, Μενέλεων δε τίσομαι.
ενός γαρ ει λαβοίμεθ', ευτυχούμεν άν,
εί ποθεν άελπτος παραπέσοι σωτηρία
κτανούσι μή θανούσιν εύχομαι τάδε.
ο βούλομαι γάρ ηδύ και διά στόμα
πτηνοϊσι μύθοις αδαπάνως τέρψαι φρένα.
ΗΛ. εγώ, κασίγνητ’, αυτό τούτ' έχειν δοκώ,
σωτηρίαν σοι τώδέ τ' έκ τρίτων τ' εμοί.
ΟΡ. θεου λέγεις πρόνοιαν, αλλά που τόδε ;
>
1175
ΟΡΕΣΤΗΣ.
47
1180
έπει το συνετόν γ' οίδα ση ψυχή παρόν.
ΗΛ. άκουε δή νυν και συ δεύρο νούν έχε.
ΟΡ. λέγ' ώς το μέλλειν αγάθ' έχει τιν' ηδονήν.
ΗΛ. Ελένης κάτοισθα θυγατέρ'; ειδότ’ ήρόμην.
ΟΡ. οίδ', ήν έθρεψεν Ερμιόνην μήτηρ έμή.
ΗΛ. αύτη βέβηκε προς Κλυταιμνήστρας τάφον. 1185
ΟΡ. τι χρήμα δράσουσ', υποτίθης τίν' ελπίδα;
ΗΛ. χοάς κατασπείσουσ' υπέρ μητρός τάφω.
ΟΡ. και δη τί μοι τούτ' είπας ές σωτηρίαν;
ΗΛ. ξυλλάβεθ' όμηρον τήνδ', όταν στείχη πάλιν.
ΟΡ. τίνος τόδ' είπας φάρμακον τρισσούς φίλοις; 1190
ΗΛ. Ελένης θανούσης, ήν τι Μενέλεώς σε δρά,
ή τόνδε κάμε, πάν γάρ έν φίλον τόδε,
λέγ ως φονεύσεις Ερμιόνην· ξίφος δε χρή
δέρη προς αυτή παρθένου σπάσαντ' έχειν.
κάν μέν σε σώζη μη θανείν χρήζων κόρην 1195
Μενέλαος, Ελένης πτώμ’ ιδών έν αίματι,
μέθες πεπάσθαι πατρα παρθένου δέμας:
ήν δ' οξυθύμου μη κρατών φρονήματος
κτείνη σε, και συ σφάζε παρθένου δέρην.
και νιν δοκώ, το πρώτον ήν πολύς παρή,
χρόνω μαλάξειν σπλάγχνον. ούτε γάρ θρασύς
ούτ' άλκιμος πέφυκε. τήνδ' ημίν έχω
σωτηρίας έπαλξιν. είρηται λόγος.
OP, ώ τας φρένας μεν άρσενας κεκτημένη,
το σώμα δ' εν γυναιξί θηλείαις πρέπον,
ως αξία ζην μάλλον ή θανείν έφυς.
Πυλάδη, τοιαύτης άρ' αμαρτήσει τάλας
γυναικός, ή ζών μακάριον κτήσει λέχος.
ΠΥ. ει γαρ γένοιτο, Φωκέων δ' έλθοι πόλιν,
καλοίσιν υμεναίοισιν άξιουμένη.
1200
1 205
12ΙΟ
48
ΕΥΡΙΠΙΔΟΥ
1220
1225
ΟΡ. ήξει δ' ες οίκους Ερμιόνη τίνος χρόνου;
ως τάλλα γ' είπας, είπερ ευτυχήσομεν,
κάλλισθ', ελόντες σκύμνον ανοσίου πατρός.
ΗΛ. και δη πέλας νιν δωμάτων είναι δοκώ.
του γάρ χρόνου το μήκος αυτό συντρέχει. 1215
ΟΡ. καλώς· συ μέν νυν, σύγγον’ Ηλέκτρα, δόμων
τάρος μένουσα παρθένου δέχoυ πόδα:
φύλασσε δ', ήν τις, πριν τελευτηθή φόνος,
ή ξύμμαχός τις ή κασίγνητος πατρός
ελθών ες οίκους φθη, γέγωνε τ' ες δόμους,
ή σανίδα παίσασ' ή λόγους πέμψασ’ έσω.
ημεϊς δ' έσω στείχοντες επί τον έσχατον
αγών' οπλιζόμεσθα φασγάνω χέρας,
Πυλάδη: συ γαρ δή συμπονείς εμοί πόνους.
ω δώμα ναίων νυκτός ορφναίας πάτερ,
καλεί σ' 'Ορέστης παις σος επίκουρον μολεϊν
τους δεομένοισι. διά σε γάρ πάσχω τάλας
αδίκως προδέδομαι δ' υπό κασιγνήτου σέθεν,
δίκαια πράξας· ου θέλω δάμαρθ' ελών
κτείναι συ δ' ημίν τούδε συλλήπτωρ γενού. 1230
ΗΛ. ώ πάτερ, ικού δήτ', ει κλύεις έσω χθονός
τέκνων καλούντων, οι σέθεν θνήσκουσ' υπερ.
ΠΥ. ώ συγγένεια πατρός εμού, κάμας λιτάς,
'Αγαμεμνον, εισάκουσον, έκσωσον τέκνα.
ΟΡ. έκτεινα μητέρ', ΠΥ. ήψάμην δ' εγώ ξίφους. 1235
ΗΛ. εγώ δε γ' επεκέλευσα καπέλυσ' όκνου.
ΟΡ. σοι, πάτερ, άρήγων. ΗΛ. ουδ' εγώ προύδωκά σε.
ΠΥ. ουκούν ονείδη τάδε κλύων ρύσαι τέκνα.
ΟΡ. δακρύοις κατασπένδω σ'. ΗΛ. εγώ δ' οίκτοισί γε.
ΠΥ. παύσασθε, και προς έργον εξορμώμεθα
είπερ γαρ είσω γής ακοντίζουσ’ αραι,
1240
ΟΡΕΣΤΗΣ.
49
1 245
κλύει. συ δ', ώ Ζεύ πρόγονε, και Δίκης σέβας,
δότ’ ευτυχήσαι τώδ' εμοί τε τηδέ τε:
τρισσοίς φίλοις γαρ εις αγών, δίκη μία,
ή ζην άπασιν ή θανείν οφείλεται.
ΗΛ. Μυκηνίδες και φίλιαι,
Str.
τα πρώτα κατά Πελασγόν έδoς 'Αργείων.
ΧΟ. τίνα θρoείς αυδάν, πότνια; παραμένει γαρ έτι
σοι τόδ' εν Δαναϊδων πόλει.
1248-50
ΗΛ. στήθ' αι μεν υμών τόνδ' άμαξήρη τρίβον,
αι δ' ενθάδ' άλλον οίμον ες φρουράς δόμων.
ΧΟ. τί δε με τόδε χρέος απύεις,
ένεπέ μοι, φίλα.
ΗΛ. φόβος έχει με μή τις επί δώμασι
σταθείς επί φοίνιον αίμα πήματα πήμασιν εξ-
εύρη.
1256, 7
I 255
THE UNIKONIY VI NURUNU LUNDU.
HMIXOPION.
1 263, 4
>
χωρείτ', επειγόμεσθ' · εγώ μεν ούν τρίβον
τόνδ' εκφυλάξω, τον πρός ηλίου βολάς.
ΗΜ. και μήν εγώ τόνδ', ος προς εσπέραν φέρει. 12βο
ΗΛ. δόχμιά νυν κόρας διάφερ' όμμάτων 1261, 2
εκείθεν ενθάδ', είτα παλινσκοπιάν.
ΗΜ. έχομεν ως θροείς.
1265
ΗΛ. ελίσσετέ νυν βλέφαρον,
Antistr.
κόρας διάδοτε διαι βοστρύχων πάντη.
ΗΜ. όδε τις εν τρίβω; πρόσεχε, τίς όδ' άρ' αμφί
μέλαθρον πολεϊ σαν αγρότας ανήρ; 1268–70
ΗΛ. απωλόμεσθ' άρ', ώ φίλαι κεκρυμμένους
θήρας ξιφήρεις αυτίκ' εχθροίσιν φανεί.
ΗΜ. άφοβος έχε: κενός, ώ φίλα,
στίβος, ον ου δοκείς.
0.
4
50
ΕΥΡΙΠΙΔΟΥ
1275
>
1 290, 1
ΗΛ. τί δε και το σον βέβαιον έτι μοι μένει;
δος αγγελίαν αγαθάν τιν, ει τάδ' έρημα τα πρόσθ'
αύλας.
1276, 7
ΗΜ. καλώς τα γ' ενθένδ' αλλά ταπί σου σκόπει:
ως ούτις ημϊν Δαναϊδών πελάζεται.
ΗΜ. ές ταυτόν ήκεις· και γαρ ουδε τηδ' όχλος. 1280
ΗΛ. φέρε νυν έν πύλαισιν ακοάν βάλω 1281, 2
τι μέλλεθ' οι κατ' οίκον εν ησυχία
1283, 4
σφάγια φοινίσσειν;
1285
ουκ εισακούουσ’: ώ τάλαιν' εγώ κακών. Κ. α'.
αρ' ες το κάλλος εκκεκώφηται ξίφη;
τάχα τις 'Αργείων ένοπλος ορμήσας
1288, 9
ποδι βοηδρόμο μέλαθρα προσμίξει.
σκέψασθε νυν άμεινον· ουχ έδρας αγών:
αλλ' αι μεν ενθάδ', αι δ' εκείσ' ελίσσετε.
ΧΟ. αμείβω κέλευθον σκοπούσα παντα.
1294, 5
ΕΛ. ιώ Πελασγών "Αργος, όλλυμαι κακώς.
ΗΜ. ηκούσαθ' ; άνδρες χείρ' έχουσιν εν φόνω.
ΗΜ. Ελένης το κώκυμ' έστιν, ως απεικάσαι.
ΗΛ. ω Διός, ώ Διός αέναον κράτος,
έλθ' επίκουρος εμούς φίλοισι πάντως.
ΕΛ. Μενέλαε, θνήσκω· συ δε παρών μ' ουκ ωφελείς.
ΗΛ. φονεύετε, καίνετε, όλλυτε,
Κ. β'.
δίπτυχα δίστομα φάσγανα πέμπετε
εκ χερός ιέμενοι
ταν λιποπάτορα λιπόγαμόν θ', άπλείστους έκανεν
Ελλάνων
δορί παρά ποταμόν ολομένους,
άθι δάκρυα δάκρυσι
συνέπεσεν σιδερέοισι
βέλεσιν αμφί τας Σκαμάνδρου δίνας. 131ο
1300
1305, 6
γη
ΟΡΕΣΤΗΣ.
51
net
1315, I
>
pre
ΧΟ. σιγάτε σιγάτ'. ήσθόμην κτύπου τινός
κέλευθον εσπεσόντος αμφί δώματα.
ΗΛ. ώ φίλταται γυναίκες, ές μέσον φόνον
ήδ' Ερμιόνη πάρεστι: παύσωμεν βοήν.
στείλει γάρ έσπεσούσα δικτύων βρόχους.
καλόν το θήραμ', ήν αλώ, γενήσεται.
πάλιν κατάστηθ' ησύχα μεν ομματι,
χρόα τ' αδήλα των δεδραμένων πέρι .
κάγώ σκυθρωπους όμμάτων έξω κόρας,
ως δήθεν ουκ ειδυία τάξειργασμένα
ώ παρθέν', ήκεις τον Κλυταιμνήστρας τάφον
στέψασα και σπείσασα νερτέροις χοάς;
adire
ζη,
και
αιτη
Sad
1320
L
>
ΕΡΜΙΟΝΗ.
μνη
for
1325
1330
ήκω, λαβούσα πρευμένειαν. αλλά με
φόβος τις εισελήλυθ', ήντιν' εν δόμοις
τηλουρος ούσα δωμάτων κλύω βοήν.
ΗΛ. τί δ'; άξι' ημίν τυγχάνει στεναγμάτων.
ΕΡ. εύφημος ίσθι· τί δε νεώτερον λέγεις;
ΗΛ. θανείν 'Ορέστην κάμ' έδοξε τήδε γή.
ΕΡ. μή δήτ', έμούς γε συγγενείς πεφυκότας.
ΗΛ. άραρ'· 'ανάγκης δ' ες ζυγόν καθέσταμεν.
ΕΡ. ή τoυδ' έκατι και βοή κατα στέγας;
ΗΛ. ικέτης γαρ Ελένης γόνασι προσπεσών βοά.
ΕΡ. τίς; ουδέν οίδα μάλλον, ήν συ μη λέγης.
ΗΛ. τλήμων Ορέστης μη θανείν, εμού θ' ύπερ.
ΕΡ. επ' αξίοισί τάρ' ανευφημεί δόμος.
ΗΛ. περί του γαρ άλλου μάλλον αν φθέγξαιτό τις ;
αλλ' ελθε και μετάσχες ικεσίας φίλοις,
ση μητρι προσπεσούσα τη μέγ' όλβία,
Μενέλαον ημάς μη θανόντας εισιδείν.
.
1335
4-
2
52
ΕΥΡΙΠΙΔΟΥ
1340
1345
1350
Heum
αλλ' ώ τραφείσα μητρός εν χερούν έμής,
οίκτειρον ημάς κάποκούφισον κακών. Λιλμ, και
θ' εις αγώνα δεύρ', εγώ δ' ηγήσομαι
σωτηρίας γάρ τέρμ' έχεις ημίν μόνη.
ΕΡ. ιδού, διώκω τον εμόν ές δόμους πόδα.
σώθηθ' όσον γε τουπ' έμ'.
ΗΛ.
ώ κατά στέγας
φίλοι ξιφήρεις, ουχί συλλήψεσθ' άγραν;
"
ΕΡ. οι 'γώ: τίνας τούσδ' εισορώ;
OP.
σιγάν χρεών:
ημίν γάρ ήκεις, ουχί σοι, σωτηρία.
ΗΛ. έχεσθ' έχεσθε φάσγανον δε προς δέρη
βαλόντες ήσυχάζεθ', ως είδη τόδε
Μενέλαος, oύνεκ' άνδρας, ου Φρύγας κακούς,
ευρών έπραξεν οια χρή πράσσειν κακούς.
ΧΟ. ίω ίω φίλαι, κτύπον εγείρετε, κτύπον και βοάν Str.
προ μελάθρων, όπως ο πραχθείς φόνος
μη δεινόν 'Αργείοισιν εμβάλη φόβον,
βοηδρομήσαι προς δόμους τυραννικους,
πριν ετύμως ίδω τον Ελένας φόνον
καθαιμακτόν εν δόμοις κείμενον,
ή και λόγον του προσπόλων πυθώμεθα:
τας μεν γαρ οίδα συμφοράς, τας δ' ου σαφώς. 136ο
δια δίκας έβα θεών
νέμεσις ές Ελέναν.
δακρύοισι γαρ Ελλάδ' άπασαν έπλησε,
διά τον ολόμενον ολόμενον Ιδαίον
Πάριν, δς άγας Ελλάδ' εις "Ίλιον.
1365,
αλλά κτυπεί γάρ κλήθρα βασιλείων δόμων,
σιγήσατ' έξω γάρ τις εκβαίνει Φρυγών,
ου πευσόμεσθα ταν δόμοις όπως έχει.
1355
ΟΡΕΣΤΗΣ.
53
*
γ 2,
ΦΡΥΞ.
15..ής .
1370
cilin
2
grats
4)
Wsend ains
spremenities
'Αργείον ξίφος εκ θανάτου πέφευγα Κ. α'.
βαρβάροις ευμάρισιν,
κεδρωτα παστάδων υπέρ τέρεμνα
ζ
Δωρικάς τε τριγλύφους,
φρούδα φρούδα, γα γα,
βαρβάροισι δρασμούς. !
αιαι· πα φύγω, ξέναι,
1375
πολιόν αιθέρ' αμπτάμενος ή πόντον, 'Ωκεανός
δν
1376, 7
ταυρόκρανός αγκάλαις / J 1 και 3
ελίσσων κυκλοί χθόνα;
ΧΟ. τί δ' έστιν, Ελένης πρόσπολ', Ιδαίον κάρα ; 138ο.
ΦΡ. Ίλιον "Ίλιον, ώμοι μοι,
Κ. β'.
Φρύγιον άστυ καλλίβωλον,
"Ίδας όρος ιερόν, ώς σ' ολόμενον στένω,
[αρμάτειον αρμάτειον]
1385
μέλος βαρβάρω βοά, διά το τάς
ορνιθόγονον όμμα κυκνόπτερον
καλλοσύνας Λήδας σκύμνου δυσελένας,
ξεστών περγάμων Απολλωνίων
έρινύν: τοτοι·
1390
ιαλέμων ιαλέμων
Δαρδανία τλάμων Γανυμήδεος
ιπποσύνας Διός ευνέτα.
ΧΟ. σαφώς λέγ' ημίν αύθ' έκαστα ταν δόμοις
τα γάρ πριν ουκ εύγνωστα συμβαλούσ' έχω.
ΦΡ. αϊλινον αϊλινον αρχάς θανάτου
βάρβαροι λέγουσιν, αιαι,
'Ασιάδι φωνά, βασιλέων
Κ. γ. 1395
54
ΕΥΡΙΠΙΔΟΥ
1400
>
όταν αίμα χυθή κατά γάν ξίφεσιν
σιδαρέοισιν "Αιδα.
ήλθον ές δόμους, ίν' αύθ' έκαστά σοι λέγω,
λέοντες "Έλλανες δύο διδύμω.
τω μεν ο στρατηλάτας πατηρ εκλήζετο:
ο δε παίς Στροφίου, κακόμη τις ανήρ,
οιος Όδυσσεύς, σιγά δόλιος,
πιστός δε φίλους, θρασύς εις άλκάν,
1405
ξυνετός πολέμου, φόνιός τε δράκων.
έρροι τας ησύχου προνοίας,
Κ. δ'.
κακούργος ών, οι δε προς θρόνους έσω
μoλόντες ας έγημ’ ο τοξότας Πάρις
γυναικός, όμμα δακρύοις
1410
πεφυρμένοι, ταπεινοί
έζονθ', ο μεν το κείθεν, ο δε
το κείθεν, άλλος άλλοθεν πεφαργμένοι.
περί δε γόνυ χέρας ικεσίους
Κ. ε'.
έβαλον έβαλον Ελένας άμφω.
1415
ανά δε δρομάδες έθoρoν έθoρoν
αμφίπολοι Φρύγες:
1416
προσείπε δ' άλλος άλλον
πεσων εν φόβω,
μή τις είη δόλος.
1419
καδόκει τους μεν ού, τοϊς δ' ες άρκυστάταν 1420
μηχαναν εμπλέκειν
παιδα ταν Τυνδαρίδ' ο μητροφόντας δράκων.
ΧΟ. συ δ' ήσθα πού τότ', ή πάλαι φεύγεις φόβω; 1425
ΦΡ. Φρυγίοις έτυχον Φρυγίοισι νόμοις Κ. ζ'.
παρά βόστρυχον αύραν αύραν
Ελένας Ελένας ευπάγι κύκλο
πτερίνω πρό παρηΐδος άσσων
1415 α
>
ΟΡΕΣΤΗΣ.
55
1440
βαρβάροισι νόμοισιν.
1430
α δε λίνον ήλακάτα
δακτύλοις έλισσε,
νημά θ' ίετο πέδω,
σκύλων Φρυγίων επί τύμβον αγάλματα συστο-
λίσαι χρήζουσα λίνω,
1434, 5
φάρεα πορφύρεα, δώρα Κλυταιμνήστρα.
προσείπεν δ' 'Ορέστας Λάκαιναν κόραν Κ. η'.
ώ Διός παι, θες ίχνος πέδω
δεύρ' αποστάσα κλισμού, Πέλοπος
επί προπάτορος παλαιάς έδραν εστίας,
ίν' ειδής λόγους εμούς.
άγει δ' άγει νιν· α δ' έφείπετ', ου πρόμαντις
ών έμελλεν
ο δε συνεργός άλλ' έπρασσ’ ιών κακός Φωκεύς, 1445
ουκ εκποδών τ', αλλ' αεί κακοί Φρύγες
έκλησε δ' άλλον άλλοσ' έν στέγαις:
τους μεν έν σταθμοίσιν ιππικούς,
τους δ' εν εξέδραισι, τους δ' εκείσ' εκείθεν,
άλλον άλλοσε διαρμόσας αποπρο δεσποίνας. 1450
ΧΟ. τί τουπί τώδε συμφοράς έγίγνετο;
ΦΡ. Ιδαία μάτερ, μάτερ,
Κ. θ'.
όβρίμα όβρίμα, αιαι,
φονίων παθέων, ανόμων τε κακών
άπερ έδρακον έδρακον
1455
εν δόμοις τυράννων.
αμφί πορφυρέων πέπλων
υπό σκότου
ξίφη σπάσαντες εν χερούν,
άλλος άλλοσε
δίνασεν όμμα, μή τις παρών τύχοι.
146ο
56
ΕΥΡΙΠΙΔΟΥ
Κ. ι. Ι465
1470
1470 α
1472
ως κάπροι δ' ορέστεροι γυναικός αντίοι σταθέντες
'
εννέπoυσι, κατθανεί
κατθανεί,
κακός σ' αποκτενεί πόσις,
κασιγνήτου προδους εν "Αργει θανείν γόνον.
α δ' ανίαχεν ιαχεν, ώμοι μου:
λευκόν δ' έμβαλούσα πήχυν στέρνοις,
κτύπησε κράτα μέλεον πλαγάν:
φυγα δε ποδι το χρυσεοσάνδαλον
ίχνος έφερεν έφερεν
ές κόμας δε δακτύλους δικών Ορέστας,
Μυκηνίδ' αρβύλαν προβάς,
ώμους αριστεροίσιν ανακλάσας δέρης,
παίειν λαιμών έμελλεν είσω μέλαν ξίφος.
ΧΟ. που δήτ' αμύνειν οι κατά στέγας Φρύγες;
ΦΡ. ιαχά δόμων θύρετρα και σταθμούς Κ. ια'.
μοχλοίσιν εκβαλόντες, ένθ' έμίμνομεν, 1475
βοηδρομούμεν άλλος άλλοθεν στέγης,
ο μεν πέτρους, ο δ' αγκύλας,
ο δε ξίφος πρόκωπον εν χερούν έχων.
1478
έναντα δ' ήλθεν
I478 α
Πυλάδης άλίαστος, οίος ολος
"Έκτωρ ο Φρύγιος ή τρικόρυβος Αίας, 1480
δν είδον είδον έν πύλαισι Πριαμίσιν
φασγάνων δ' άκμάς ξυνήψαμεν.
τότε δή τότε διαπρεπείς εγένοντο Φρύγες Κ. ιβ'.
όσον "Αρεος αλκάν ήσσονες Ελλάδος
εγενόμεσθ' αιχμάς,
1485
ο μεν οίχόμενος φυγάς, ο δε νέκυς ών,
ο δε τραύμα φέρων, ο δε λισσόμενος, 1487
θανάτου προβολάν
I487 α
ΟΡΕΣΤΗΣ.
57
}
1490
Κ. γ.
1493
1497 α
υπό σκότον δ' έφεύγομεν·
νεκροί δ' έπιπτον, οι δ' έμελλον, οι δ' έκειντο.
έμoλε δ' α τάλαιν' Ερμιόνα δόμους
επί φόνο χαμαιπετεί ματρός, ά νιν έτεκεν τλάμων.
άθυρσοι δ' οιά νιν δραμόντε βάκχαι
σκύμνον εν χερούν ορείαν
1493
ξυνήρπασαν» πάλιν δε τάν Διός κόραν
επί σφαγαν έτεινον· α δ' εκ θαλάμων
εγένετο διαπρό δωμάτων άφαντος,
1496
ω Ζεύ και γα και φως και νυξ,
1496 α
ήτοι φαρμάκοισιν ή μάγων
1497
τέχναισιν ή θεών κλοπαίς.
τα δ' ύστερ' ουκέτ' οίδα: δραπέτην γάρ εξέ-
κλεπτoν εκ δόμων πόδα.
πολύπονα δε πολύπονα πάθεα
1500
Μενέλαος ανασχόμενος ανόνητον
από Τροίας έλαβε τον Ελένας γάμος.
ΧΟ. και μην αμείβει καινόν εκ καινών τόδε:
ξιφηφόρον γάρ εισορώ προ δωμάτων
βαίνοντ’ Ορέστην επτοημένω ποδί.
ΟΡ. που 'στιν ούτος δς πέφευγεν εκ δόμων τουμόν
ξίφος ;
ΦΡ. προσκυνώ σ', άναξ, νόμοισι βαρβάροισι προσ-
πίτνων.
ΟΡ. ουκ εν Ιλίω τάδ' έστιν, αλλ' εν 'Αργεία χθονί.
ΦΡ. πανταχού ζην ηδυ μάλλον ή θανείν τοις σώφροσιν.
ΟΡ. ούτι που κραυγήν έθηκας Μενέλεω βοηδρομεϊν; 1510
ΦΡ. σοι μέν ούν έγωγή αμύνειν αξιώτερος γάρ ει.
ΟΡ. ενδίκως η Τυνδάρειος άρα παίς διώλετο;
ΦΡ. ένδικώτατ’, εί γε λαιμούς είχε τριπτύχους θανείν.
ΟΡ. δειλία γλώσση χαρίζει, τάνδον ουχ ούτω φρονών.
! 8; } {{1} } fuffili } } {\/i4 4 4 445
1505
Ε
58
ΕΥΡΙΠΙΔΟΥ
νατο;
1525
ΦΡ. ου γάρ, ήτις Ελλάδ' αυτούς Φρυξί διελυμή-
1515
OP. όμoσον, ει δε μή, κτενώ σε, μη λέγειν εμήν χάριν.
ΦΡ. την εμήν ψυχήν κατώμοσ', ήν αν ευορκούμ' εγώ.
ΟΡ. ώδε κάν Τροία σίδηρος πάσι Φρυξιν ήν φόβος και
ΦΡ. άπεχε φάσγανον πέλας γάρ δεινόν ανταυγεί φόνον.
ΟΡ. μη πέτρος γένη δέδοικας, ώστε Γοργόν' εισιδών; 1520
ΦΡ. μη μέν ούν νεκρός: το Γοργούς δ' ού κάτοιδ' εγώ
κάρα.
ΟΡ. δούλος ών φοβεϊ τον "Αιδην,ός σ' απαλλάξει κακών;
ΦΡ. πάς ανήρ, κάν δούλος ή τις, ήδεται το φώς ορών.
ΟΡ. ευ λέγεις: σώζει σε σύνεσις. αλλά βαίν' είσω δόμων.
ΦΡ. ουκ άρα κτενείς μ'; ΟΡ. αφεϊσαι.
ΦΡ.
καλόν έπος λέγεις τόδε.
ΟΡ. αλλά μεταβουλευσόμεσθα.
ΦΡ.
τούτο δ' ου καλώς λέγεις.
ΟΡ. μώρος, ει δοκείς με τλήναι σην καθαιμάξαι δέρης
ούτε γάρ γυνή πέφυκας ούτ' έν ανδράσιν σύ γ ει.
του δε μή στήσαι σε κραυγήν ούνεκ' εξήλθον δόμων
οξύ γάρ βοής άκουσαν "Αργος εξεγείρεται. 1530
Μενέλεων δ' ου τάρβος ημίν αναλαβείν είσω ξίφους:
αλλ'ίτω ξανθοίς επ' ώμων βοστρύχοις γαυρούμενος
ει γαρ 'Αργείους επάξει τοϊσδε δώμασιν λαβών,
τον Ελένης φόνον διώκων, κάμε μη σώζειν θέλει
σύγγονός τ' εμήν Πυλάδην τε τον τάδε ξυνδρώντά
μοι,
παρθένον τε και δάμαρτα δύο νεκρώ κατόψεται.
ΧΟ. ίω ίω τύχα,
Antistr.
έτερον εις αγών' έτερον αυ δόμος
φοβερόν αμφί τους 'Ατρείδας πίτνει.
ΗΜ. τί δρώμεν; αγγέλλωμεν ές πόλιν τάδε;
1535
ΟΡΕΣΤΗΣ.
59
1545
1551
ή σιγ έχωμεν; ΗΜ. ασφαλέστερον, φίλαι. 1540
ΗΜ. ίδε προ δωμάτων ίδε προκηρύσσει
θοάζων όδ' αιθέρος άνω καπνός.
ΗΜ. άπτουσι πεύκας, ως πυρώσοντες δόμους
τους Τανταλείους, ουδ' αφίστανται φόνου.
ΧΟ. τέλος έχει δαίμων βροτοίς
τέλος όπα θέλει.
μεγάλα δέ τις α δύναμις: δι' άλάστορ'
έπεσ’ έπεσε μέλαθρα τάδε δι' αιμάτων
δια το Μυρτίλου πέση μ' εκ δίφρου.
αλλά μην και τόνδε λεύσσω Μενέλεων δόμων πέλας
οξύπoυν, ήσθημένον που την τύχην η νυν πάρα.
ουκέτ' αν φθάνοιτε κλήθρα συμπεραίνοντες μο-
χλούς,
ώ κατά στέγας Ατρείδαι. δεινόν ευτυχών ανήρ
προς κακώς πράσσοντας, ως σύ νύν, Ορέστα,
δυστυχείς.
ΜΕ. ήκω κλύων τα δεινά και δραστήρια
δισσούν λεόντοιν ου γαρ άνδρ' αυτώ καλώ.
ήκουσα γαρ δη την εμήν ξυνάορον
ως ου τέθνηκεν, αλλ' άφαντος οϊχεται,
κενήν ακούσας βάξιν, ήν φόβω σφαλείς
ήγγειλέ μoί τις. αλλά του μητροκτόνου
τεχνάσματ' έστι ταύτα και πολύς γέλως. 156ο
άνοιγέτω τις δώμα: προσπόλοις λέγω
ώθεϊν πύλας τάσδ', ώς αν αλλά παϊδ' έμήν
ρυσώμεθ' ανδρών εκ χερών μιαιφόνων,
και την τάλαιναν αθλίαν δάμαρτ’ έμήν
λάβωμεν, ή δεί ξυνθανείν έμη χερι
1565
τους διαλέσαντας την εμήν ξυνάορον.
ΟΡ. ούτος συ, κλήθρων τώνδε μη ψαύσης χερι,
1555
60
ΕΥΡΙΠΙΔΟΥ
1570
1575
Μενέλαον είπον, δς πεπύργωσαι θράσει
ή τώδε θριγκό κράτα συνθραύσω σέθεν,
ρήξας παλαιά γεϊσα, τεκτόνων πόνον.
μοχλούς δ' άραρε κλήθρα, σης βοηδρόμου
σπουδής ά σ' είρξει, μη δόμων έσω περάν.
ΜΕ. έα, τι χρήμα; λαμπάδων ορώ σέλας,
δόμων δ' επ' άκρων τούσδε πυργηρουμένους,
ξίφος δ' έμής θυγατρός επίφρουρον δέρη.
ΟΡ. πότερον έρωτάν ή κλύειν έμού θέλεις;
ΜΕ. ουδέτερ' ανάγκη δ' ως έoικέ σου κλύειν.
ΟΡ. μέλλω κτενείν σου θυγατέρ', ει βούλει μαθείν.
ΜΕ. Ελένην φονεύσας επί φόνο πράσσεις φόνον;
ΟΡ. ει γαρ κατέσχον μη θεών κλεφθείς ύπο. 1580
ΜΕ. αρνεί κατακτάς κάφ' ύβρει λέγεις τάδε;
ΟΡ. λυπράν γε την άρνησιν ει γαρ ώφελον.
ΜΕ. τί χρήμα δράσαι και παρακαλείς γαρ ες φόβον.
ΟΡ. την Ελλάδος μιάστορ' εις "Αιδου βαλείν.
ΜΕ. απόδος δάμαρτος νέκυν, όπως χώσω τάφω. 1585
ΟΡ. θεούς απαίτει· παίδα δε κτενώ σέθεν.
ΜΕ. ο μητροφόντης επί φόνω πράσσει φόνον.
ΟΡ. ο πατρός αμύντωρ, ον συ προϋδωκας θανείν. 50
ΜΕ. ουκ ήρκεσέν σοι το παρόν αίμα μητέρος;
ΟΡ. ουκ άν κάμoιμι τας κακάς κτείνων αεί.
1590
ΜΕ. ή και συ, Πυλάδη, τούδε κοινωνείς φόνου;
ΟΡ. φησίν σιωπών αρκέσω δ' εγώ λέγων.
ΜΕ. αλλ' ούτι χαίρων, ήν γε μη φύγης πτερούς.
ΟΡ. ου φευξόμεσθα· πυρί δ' ανάψομεν δόμους.
ΜΕ. ή γαρ πατρώον δώμα πορθήσεις τόδε ;
ΟΡ. ως μή γ' έχης συ, τήνδ' επισφάξας πυρί.
ΜΕ. κτείν' ως κτανών γε τώνδε μου δώσεις δίκην.
ΟΡ. έσται τάδ'. ΜΕ. α ά, μηδαμώς δράσης τάδε.
1595
ΟΡΕΣΤΗΣ.
βι
Σ
ΟΡ. σίγα νυν, ανέχου δ' ενδίκως πράσσων κακώς.
ΜΕ. ή γάρ δίκαιον ζην σε; ΟΡ. και κρατείν γε γής. 16οο
ΜΕ. ποίας; ΟΡ. έν "Αργει τώδε τω Πελασγικώ.
ΜΕ. εύ γούν θίγοις αν χερνίβων. ΟΡ. τί δή γαρ ού;
ΜΕ. και σφάγια προ δορός καταβάλοις.
OP.
συ δ' αν καλώς;
ΜΕ. αγνός γάρ ειμι χείρας. ΟΡ. αλλ' ού τας φρένας.
ΜΕ. τίς δ' αν προσείπoι σ';
Ιβο5
OP.
όστις εστί φιλοπάτωρ.
ΜΕ. όστις δε τιμά μητέρ' ; ΟΡ. ευδαίμων έφυ. )
ΜΕ. ούκουν σύ γ'. ΟΡ. ου γάρ μ' ανδάνουσιν αι κακαί.
ΜΕ. άπαιρε θυγατρός φάσγανον. ΟΡ. ψευδής έφυς.
ΜΕ. αλλά κτενείς μου θυγατέρ'; OP. ου ψευδής έτ' ει.
ΜΕ. οίμοι, τί δράσω;
Ιβιο
OP.
πείθ' ες Αργείους μολών
ΜΕ. πειθώ τίν; ΟΡ. ημάς μη θανείν αιτού πόλιν.
ΜΕ. ή παιδιά μου φονεύσεθ' ; ΟΡ. ώδ' έχει τάδε.
ΜΕ. ώ τλήμον Ελένη, OP. τάμα δ' ουχί τλήμονα και
ΜΕ. σε σφάγιον εκόμισ' εκ Φρυγών. ΟΡ. ει γαρ τόδ' ήν.
ΜΕ. πόνους πονήσας μυρίους. ΟΡ. πλήν η εις εμέ. 1615
ΜΕ. πέπονθα δεινά. ΟΡ. τότε γάρ ήσθ' ανωφελής.
ΜΕ. έχεις με.
OP.
σαυτον σύ γ' έλαβες κακός γεγώς.
αλλ' εί”, ύφαπτε δώματ', Ηλέκτρα, τάδε
σύ τ', ώ φίλων μοι των εμών σαφέστατε,
Πυλάδη, κάταιθε γείσα τειχέων τάδε.
ΜΕ. ω γαια Δαναών ίππίου τ' "Αργους κτίται,
ουκ εί’ ενόπλω ποδι βοηδρομήσετε;
πάσαν γάρ υμών όδε βιάζεται πόλιν
ζην, αίμα μητρός μυσαρον εξειργασμένος.
1620
62
ΕΥΡΙΠΙΔΟΥ
ΑΠΟΛΛΩΝ.
Μενέλαε, παύσαι λήμ' έχων τεθηγμένον, 1625
Φοϊβός σ' ο Λητούς παίς όδ' εγγύς ών καλώ,
σύ θ', ός ξιφήρης τηδ' εφεδρεύεις κόρη,
'Ορέσθ', ίν' είδης ους φέρων ήκω λόγους:
Ελένην μεν, ήν συ διολέσαι πρόθυμος ών
ήμαρτες, οργήν Μενέλεω ποιούμενος, 1630
ήδ' έστιν, ήν οράτ' εν αιθέρος πτυχαίς,
σεσωσμένη τε κού θανούσα προς σέθεν.
εγώ νιν έξέσωσα κάπό φασγάνου
του σου κελευσθείς ήρπασ' εκ Διός πατρός.
Ζηνός γαρ ούσαν ζην νιν άφθιτον χρεών, 1635
Κάστορί τε Πολυδεύκει τ' εν αιθέρος πτυχαίς
ξύνθακος έσται, ναυτίλοις σωτήριος.
άλλην δε νύμφην ές δόμους κτήσαι λαβών,
έπει θεοί τω τήσδε καλλιστεύματι
"Έλληνας εις έν και Φρύγας ξυνήγαγον, 1640
θανάτους τ' έθηκαν, ως απαντλοΐεν χθονός
ύβρισμα θνητών αφθόνου πληρώματος.
τα μεν καθ' “Ελένην ώδ' έχει σε δ' αυ χρεών,
'Ορέστα, γαίας τήσδ' υπερβαλόνθ' όρους
Παρράσιον οικείν δάπεδον ενιαυτού κύκλου. 1645
κεκλήσεται δε σης φυγής επώνυμον
'Αζάσιν 'Αρκάσιν τ’ Ορέστειον καλεϊν.
ενθένδε δ' ελθών την Αθηναίων πόλιν
δίκην υπόσχες αίματος μητροκτόνου
Ευμενίσι τρισσαΐς· θεοί δέ σοι δίκης βραβής 1650
πάγοισιν εν 'Αρείοισιν ευσεβεστάτην
ψήφον διοίσουσ', ένθα νικήσαι σε χρή.
εφ' ής δ' έχεις, Ορέστα, φάσγανον δέρη,
ΟΡΕΣΤΗΣ.
63
γημαι πέπρωται σ’ Ερμιόνην· δς δ' οίεται
Νεοπτόλεμος γαμεϊν νιν, ου γαμεί ποτε.
1655
θανείν γάρ αυτο μοίρα Δελφικό ξίφει,
δίκας 'Αχιλλέως πατρός εξαιτούντα με.
Πυλάδη δ' αδελφής λέκτρον, ώ ποτ' ήνεσας,
δός: ο δ' έπιών νιν βίοτος ευδαίμων μένει.
"Αργους δ' 'Ορέστης, Μενέλεως, έα κρατεϊν, 166ο
ελθων δ' άνασσε Σπαρτιάτιδος χθονός,
φερνάς έχων δάμαρτος, ή σε μυρίοις
πόνοις διδούσα δεύρ' αεί διήνυσε.
τα προς πόλιν δε τώδ' εγώ θήσω καλώς,
ός νιν φονεύσαι μητέρ' εξηνάγκασα.
1665
ΟΡ. ώ Λοξία μαντείε, σών θεσπισμάτων
ου ψευδόμαντις ήσθ' άρ', αλλ' ετήτυμος.
καίτοι μ' έσήει δεύμα μή τινος κλύων
αλαστόρων δόξαιμι σην κλύειν όπα.
αλλ' ευ τελείται, πείσομαι δε σοίς λόγοις. 1670
ίδου μεθίημ’ Ερμιόνην από σφαγής,
και λέκτρ' επήνεσ', ηνίκ' αν διδω πατήρ.
ΜΕ. ώ Ζηνός Ελένη χαίρε παι· ζηλώ δε σε
θεών κατοικήσασαν όλβιον δόμον.
Ορέστα, σοι δε παϊδ' εγώ κατεγγυώ,
Φοίβου λέγοντος· ευγενής δ' απ' ευγενούς
γήμας όναιο και συ χω διδούς εγώ.
ΑΠ. χωρείτέ νυν έκαστος οι προστάσσομεν,
νείκους τε διαλύεσθε. ΜΕ. πείθεσθαι χρεών.
ΟΡ. κάγώ τοιούτος· σπένδομαι δε συμφοραίς, 1680
Μενέλαε, και σοίς, Λοξία, θεσπίσμασιν.
ΑΠ. ίτε νυν καθ' οδόν, την καλλίστην
θεον Ειρήνην τιμώντες· εγώ δ'
Ελένην Ζηνός μελάθροις πελάσω,
1675
64
ΕΥΡΙΠΙΔΟΥ ΟΡΕΣΤΗΣ,
1685
λαμπρών άστρων πόλον εξανύσας,
ένθα παρ' "Ήρα τη θ' Ηρακλέους
"Ήβη πάρεδρος θεός ανθρώπους
έσται, σπονδαίς έντιμος αεί,
συν Τυνδαρίδαις, τοίς Διός υιούς,
ναύταις μεδέουσα θαλάσσης.
ΧΟ. ω μέγα σεμνή Νίκη, τον εμόν
βίοτον κατέχους
και μη λήγοις στεφανούσα.
1бро
NOTES.
66
if. There are two possible ways of taking this passage: (1) wide
qualifies delvòv : &tos has the sense of “thing” rather than “word," "a
thing that can be expressed in words”: cf. Soph. O.T. 1143 m pòs TI TOÛTO
τoύπος ιστορείς ; and ειπείν defnes δεινόν like the Latin supine dictu.
Cic. Tusc. 4. § 62 translates the line “neque tam terribilis ulla fando
oratio est.”
In this case čtos denotes the general class of which tábos and
ovupopà are the component members : "there exists nothing so terrible
to tell of, no suffering nor disaster sent from heaven, whose burden
man's nature could not bear.”
(2) Take wd eineîv ētos parenthetically as standing for us wein.
ČT. “That I may state the matter thus (generally).” Ws wdelmelv and
Ws elteîv &tos are habitually used to apologise for a bold statement,
especially a bold generalisation ; and in such phrases the us is frequently
omitted: cf. ώς έμοι δοκείν and δοκείν εμοί : s0 μικρού δείν, πολλού δείν,
ακούειν μεν ούτως, συν θεώ ειπείν etc. See G. 776—83 (large ed.).
ης refers to ουδέν δεινόν and πάθος as well as to συμφορά.
4. κουκ ονειδίζω τύχας is parenthetical; it either qualifes μακάριος
alone (as Hartung takes it), "blessed Tantalus, blessed, I say, for I do
not insult him with his misery and call him unblest”; or it qualifies
the whole passage :
“ blessed Tantalus, and, mark me, I do not
recount his fate to insult him (but to illustrate my theme of human
endurance).”
The full construction is bvELDISELV TI tivi, exprobrare aliquid alicui,
but sometimes the acc., sometimes, as here, the dat. is omitted.
For kal introducing a parenthesis, cf. Hel. 393 Telelotov ydp oluai, kai
τόδ' ού κόμπω λέγω, | στράτευμα κώπη διορίσαι Τροίαν έπι.
6. See inf. 782—786: this form of the legend of Tantalus'
0.
5
66
ORESTES
>
punishment is also referred to by Alcman, Alcaeus, Archilochus and
Pindar. The better known legend, which represents him as afflicted
with insatiable thirst while surrounded by illusive water and unattain.
able fruits, is derived from Hom. Od. 11. 567—626, the whole of which
passage was marked by Aristarchus as old but spurious.
8. Notice the force of mèr without any dè, to follow. It here
denotes incredulity. The uèv shows that the statement is regarded
merely as one of two alternatives the second of which, though not
expressed, may be true. In these cases -uèo becomes almost identical
with ye and is especially so used after personal pronouns, e.g. Soph.
Antig. 634 ή σοι μεν ημείς πανταχή δρώντες φίλοι ; cf. inf. 528. So
often with oluat and dow: e.g. I. A. 392, Soph. El. 61, 0. C. 995.
9. Θεοίς is dat. with both κοινής and ίσον. αξίωμα ίσον θεοίς for
αξίωμα ίσον τώ αξιώματα των θεών is a common brachylogy with words
denoting equality, resemblance, etc. : cf. Hdt. 4. 132 (of an animal)
KapTÒN TÌv aŭtdv åv pútW OLTEÓMEVOS “ food identical with man,” for
“ food identical with the food of man.”
For κοινής cf. Ηec. 793 κοινής τραπέζης πολλάκις τυχών έμοί.
12. OTéppara: threads of wool twisted into (1) a chaplet, as in
Soph. O. T. 3, or (2) a skein on the spindle, as here.
Deà =Moîpa: being easily identified by the context the goddess is
not further specified by name.
13. Θέσθαι πόλεμον is epexegetical inf. explanatory of επέκλωσεν
έριν.
14. αναμετρείσθαι, lit. “to remeasure," "go over again,” has
several met. meanings: (1) with the prep. as the prominent idea “to
tell in detail” (as here), or “to brood over as in Ion 250 μνήμην παλαιάν
àveuet pno áunu tuvá. (2) with the vb as the prominent idea: “to take
stock of,” “take the measure of,” e.g. El. 52 youns Trovnpois kavbou
αναμετρούμενος | το σώφρον (“judging the limits of self-restraint by
a depraved mental standard”): or “to mete out,” e.g. I. T. 346
ές θουμόφυλον αναμετρουμένη δάκρυ.
16. For the other horrors that filled up the history of the Pelopid
family till the time of Agamemnon and Menelaus, see Class. Dict. s. vv.
Chrysippus, Pelopea, Aegisthus.
17. el Srị kdelvòs: the dy denotes scepticism. Cf. 940.
18. According to one form of the legend Menelaus and Agamem-
non were really the children of Pleisthenes, son of Atreus, by Aerope;
but owing to their father's early death were brought up by Atreus and
generally, though inaccurately, regarded as his sons, while by a similar
NOTES.
67
21.
> >
2)
inaccuracy Aerope was regarded as the wife of Atreus. For Aerope, see
Soph. Aj. 1295 foll.
19 f. γαμεί in this passage is used in two different constructions :
in the first clause it governs the acc. of direct obj. 'ENévny, while in
the second it takes the cognate acc. λέχος which =γάμον. Both
constructions are common and sometimes combined, e.g. Hdt. 3.
88
γάμους τους πρώτους έγάμες Δαρείος Κύρου δύο θυγατέρας. Tro. 43 f.
Κασάνδραν άναξ | γαμεί βιαίως σκότιον 'Αγαμέμνων λέχος, id. 357 Ελένης
γαμεί με δυσχερέστερον γάμον.
els from its literal meaning of motion towards comes to be
used metaphorically with words meaning or implying “ to say” or “ to
show,” as here: cf. Ρlat. Menex. p. 239 Α οι πατέρες-πολλά και καλά
έργα απεφήναντο εις πάντας ανθρώπους, “made a display of much
noble action in the eyes of all men” (not “acted nobly towards all
men”).
Hence it comes to mean simply with regard to”: cf. H. F. 63 εγώ
γάρ ούτ' ες πατέρ' απηλάθην τύχης, “ for I in respect of parentage was
not unfortunate"; see on 101.
24. Notice -τε corresponding to a previous -μεν : -μέν implies
either contrast or simple connection: in the former case it is followed
by -δε or an equivalent (such as μέντοι, αύθις, even ατάρ or αλλά), but
in the latter case it may be followed simply by –τε, e.g. Soph. Αntig.
162 σώσας μέν εχθρών τήνδε Καδμείων χθόνα | λαβών τε χώρας παντελή
μοναρχίαν, where there is no contrast, but rather the correspondence of
cause and effect.
Cf. Phoen. 54-7 δύο μεν άρσενας-κόρας τε δισσάς: in which passage
as well as in the one before us many edd. follow Wakefield and
Elmsley in altering te to oé on the ground that the contrast between
male and female offspring is prominent.
27. Two ideas are combined in this construction, i.e. (1) εώ τούτ'
ασαφές, “I leave this question in obscurity,” ασαφές being predicative:
(2) εώ τούτο ένα κοινό σκοπεϊν, “I have done with considering this question
in public.”
For the sentiment, cf. El. 945 & δ' ες γυναίκας, παρθένω γαρ ου
καλόν | λέγειν, σιωπώ.
28 f. For the disjunctive turn of phrase, cf. Herac. 718-9 Ζευς εξ
έμου μεν ουκ ακούσεται κακώς» | ει δ' έστιν όσιος, αυτός οίδεν εις εμέ.
For a similar tentative censure of the god for commanding the
matricide, cf. Εl. 1245 Φοϊβός τε Φοίβος, αλλ' άναξ γάρ έστ' εμός, | σιγώ:
σοφός δ' ων ουκ έχρησέ σοι σοφά.
542
68
ORESTES.
30. φέρον is in apposition to κτεϊναι: “a deed that brings not
glory in the eyes of all.”
For the apposition to an infinitive, cf. 624 μή τωδ' αμύνειν φόνον
évavtlov Oeois, "save him not, such salvation is opposed to heaven's will.”
Cf. Supp. 1ο7ο και δή παρείται σώμα, σοι μεν ου φίλον, « and see
even now my body falls (i.e. I cast my body to the winds), no welcome
deed to thee.”
31. απειθείν is rare in Attic, απιστεϊν being preferred: the only
other instance in Trag. is Aesch. Ag. 1ο49 πείθοι' αν ει πείθοι, απειθοίης δ'
ίσως, where the word is used for the sake of the assonance with πείθοιο.
For the adj. “disobedient ” árelons is used in prose, ätuotos in verse.
32. ola is neut. acc. agreeing with the substantive of cognate
meaning implied in detéo xov, “ I took part, such part as a woman could
take, in the murder."
It frequently has a limiting sense as here: but not always, e.g.
Bacch. 291 Ζευς δ' άντεμηχανήσαθ', οία δή θεός.
The phr. ola ón gurn sometimes, though not here, is used as a
euphemism, e.g. Andr. 9ΙΙ ΟΡ. μών ές γυναίκ' έρραψας οία δή γυνή;
ΕΡ. φόνον ή εκείνη. Cf. the euphemism γυναικείόν τι δράν Ion 843.
35. olnuw is the regular trag. epithet of Orestes (cf. 947), the
tristis Orestes of Horace, though the Gk is a wider word, suggesting
not only one who suffers a terrible fate, but also one who dares a
terrible deed : see 376 Os tà delv' ÉTin Kaká.
Take ĉv deuvlous with treowv, a common construction: cf. H. F.
το91 ως δ' εν κλύδωνι και φρενών ταράγματι | πέπτωκα : Alc. 1ο59,
Hel. 1993: similarly Soph. 0. T. 656 pílov—ěv airią—Baleiv.
36. Take keltal absolutely=jacet, “lies prostrate," with reference
to the met. from wrestling, for which see Aesch. Eum. 589–90.
38. This line is probably an interpolation unless the conjectural
δεινώπας for Ευμενίδας is correct: for Electra could hardly mention their
name immediately after saying that she feared to do so.
There are however two possible ways of taking the passage as
it stands :
(1) It may be contended that “Eumenides” is not the name of
the goddesses: their true name is “Erinyes,” and “Eumenides” is
a euphemism. In this case Ejmevidas must be taken rather as an
adjective with Oeàs than as a proper name in apposition. Trans. :
“And his mother's blood drives him headlong with madness : (with
madness, I say,) for I shrink from uttering the true name of the
Benign Goddesses who drive him distraught with fear.”
:
NOTES.
69
>
(2) óvopáfelv may be taken as meaning "to say specifically," and
είναι must be supplied having θεάς αι εξαμιλλώνται as its subject and
forming the predicate with Etmevidas. "(With madness, I say,) for I
shrink from saying that the goddesses who drive him distraught are the
Eumenides."
That is to say she prefers to call the goddesses naviac rather than
give them the title Eymevides, Benignant, which, in such a context, is
incongruous. For Mavlat as a title of the Furies, see Pausan. 8. 34. I,
who, mentioning a shrine of the Mανίαι in Arcadia, says δοκείν δέ μοι,
θεών των Ευμενίδων εστιν επίκλησις.
For ονομάζειν followed by είναι, cf. Ρlat. Protag. 31I E σοφιστών
óvouá Govou TÒv dvopa elval, “They say, using that precise word, that
the man is a Sophist,'
," “ that the man is what is called a Sophist":
similarly καλέω in Ρlat. Theaet. 198 Β καλουμέν γε παραδιδόντα μεν
διδάσκειν.
40. For the funeral fire regarded as purifying the dead, cf. Supp.
121I τεμένη δ', ίν' αυτών σώμαθ' ήγνίσθη πυρί.
41. Wy=“during which days.” The genit. is used of time in the
course of which and of time since which : the two meanings being
sometimes difficult to distinguish. Thus VUKTÒS="during the night,”
while Aesch. Ag. 288 rolov xpbvou dè kai Tetópontal tólus="since what
time": but Ar. Lys. 280 EF ÉTÔ å lovtos may be translated either, “he
has not washed during six years,” or," he has not washed since six years
ago”: cf. Ρlat. Symp. 172 C πολλών ετών Αγαθών ενθάδε ουκ επιδεδήμηκεν
which="A. has not dwelt here since many years ago,” i.e. “A. has not
dwelt here for many years.”
The genit. is also used of time within which as an outside limit:
:
see I2II.
42. For oỞte followed by oŮ where we should strictly expect oỐTE
see 46—7, where we have unte-un-unte.
λούτρ' έδωκε χρωτί: contrast Ηel. 1383 λουτρούς χρόα | έδωκα.
43. vógov is the usual genitive after vbs denoting cessation, e.g.
λωφάν, αναπνείν.
45. Cf. Bacch. 1056 αι δ' εκλιπούσαι ποικίλ' ώς πώλοι αυγά.
47. Trupl, “the fire of the hearth": some take it as referring to the
sacrificial fire. Cf. Plat. Legg. 868 E (of a murderer) Owłosios aútois
μηδέποτε γιγνέσθω μηδέ κοινωνός ιερών.
48. Ιη μητροκτονούντας the force of the tense has disappeared, and
the participle=untportbvous óvtas, similarly in 887: cf. 1535 Tòv ráde
guv&pwvtá poc, "my accomplice in these deeds”: so Hel. 164 w jegálwy
70
ORESTES.
áxéwv kataßallouéva uéyav oltov=“alas, I the foundress of a great
doom of great sorrows."
49. Suapépely yoñibov=to give votes on this side and on that, i.e.
decide by vote: cf. Lat. dijudicare. The phrase recurs in 1652.
50—1. This couplet, or at any rate the second line, is probably
spurious: the chief point for the assembly to decide was not how the
matricides were to die, but whether they were to die or to live: cf. 757,
848 and 886, where the alternatives are distinctly stated to be Daveîv ň
šñv.
Klotz defends the text by saying that the matricides had already
been condemned by a previous assembly, and that the meeting here
referred to would merely decide the form of execution. The fact that
eventually the meeting did discuss whether they should be put to death
or not he attributes to the intervention of Menelaus, whose arrival
caused the whole question to be re-opened. But there is no allusion
anywhere to a previous condemnation, and we are expressly told that
Menelaus did nothing to help his kinsmen (1058), and Orestes is fully
aware of Menelaus' attitude when he tells Pylades that the assembly is
convened to decide the question of life and death (757).
52. Sý tiva, "some sort of,” practically is one word, the dň preceding
the word it qualifes as in δήπου, δή τότε, δήποτε. So in 62 έχει δε δή
TLV álytwv Tapayuxuv, “she has some sort of solace for her sorrows,'
cf. 874. Similarly on als;=rls oń; as in 101, cf. Herac. 963 eipyel
δε δή τίς τόνδε μή θανείν νόμος;
For ώστε μη θανείν after ελπίδα, we should expect either μή θανείν
alone or toù un Baveiv. The difference between the simple inf. of the
object and the inf. with bote in such cases is hardly perceptible : see
G. 588 (large ed.): "there is hardly a construction in which the
simple inf. was used where wote is not occasionally prefixed to it.”
Cf. Hipp. 1327 ήθελ' ώστε γίγνεσθαι τάδε. So αδύνατον ώστε
in Ρlat., δείσθαι and πείθειν ώστε in Τhuc., έστιν ώστε Soph. Phil. 656,
Béopatov Wote Soph. O. C. 969. See Klotz on Hel. 1040.
54. Nauplia was the harbour of Argos.
Porson takes εκπληρών "traversing,” comparing Hel. 1570
πλήσασα κλιμακτήρας. Ιon ΙΙο8 πανταχή γάρ άστεως | ζητων νιν
Férrimoa. Cf. Tibull. 1. 4. 69 et tercentenas erroribus expleat urbes.
But it is possible to give it its usual meaning here, taking aláty
collectively = “fleet”; we gather from 242 that Menelaus had a
number of ships. This view is not invalidated by the fact that in 690
Menelaus alludes to his force as o ulk på ålan, for there he is deliberately
66
NOTES:
71
:
>
minimising the size of his fleet in order to plead powerlessness as an
excuse for refusing to help Orestes.
55. Take ék=“since," "after,” and Tpoía as briefly put for “the
events at Troy."
56. Srl emphasises the whole phrase: “he has actually brought
Helen, that source of many sorrows.
57. fulágas, “waiting for,” as often of a fixed time or event, see
404 : So τηρών often, and φρουρών in Alc. 27 φ. τόδ' ήμαρ.
58. The antecedent of wv is partitive genitive with the tus of the
preceding line.
Cf. Hel. 1039 πείσειας άν τιν' οίτινες τετραζύγων | όχων ανάσσουσ' ;
62. For the quantity of the v in napayuxń, cf. åva yuxń: the root
vowel is lengthened to form the present stem ψύχ-ω: cf. διατριβή with
διατρίβω.
65. “Ερμιόνης is in apposition to ήν παρθένον : for the substantive
belonging to the antecedent attracted into the relative clause, see 1654 f.
67. Tór' oyoual is dependent on the idea of “wondering,”
“seeking to discover," implied in the preceding clause.
68 f. There is a slight confusion of two thoughts in this passage :
i.e. "since in all other matters we ride on uncertain anchorage," and
“since in all matters we ride on uncertain anchorage unless we win
some safety from him”: see 718.
71–131. In this scene the difference of character between Electra
and Helen is admirably brought out. Helen is condescending, courteous
and sympathetic, ready to excuse the matricides (75 cf. 121), full of
expressions of pity for everyone (73, 77, 80, 90), imperturbably polite in
face of Electra's uncompromising directness (100), and careful to ob-
serve all outward forms of decorum (98, 106, 108, 125). But at the
same time selfish, heartless and void of all moral sense: she excuses the
matricide simply as she excuses her own sin, by the immoral device of
attributing all wrong-doing to the agency of heaven (cf. 76 and 121
with 79); her expressions of pity are merely superficial, and her real
object is to induce Electra to do her a favour; while the favour that she
asks reveals how completely she is deficient in genuine good feeling, she
actually asks Electra to take gifts to the tomb of the mother she had
helped to murder.
73—4. There is here a confusion between two constructions, i.e. TWS
σύτε κασίγνητός τε έφυτε φονείς and πώς φονεύς σύ τε έφυς κασίγνητός τε έφυ;
équ="grew to be,” “proved”: cf. Med. 698 TTLOTOS Oůk épu pilots.
Plat. Com. Περιαλγ. Ι. ώ θείε Μόρυχε, νύν γαρ ευδαίμων έφυς.
72
ORESTES.
"
For the verb in the sing. with one only of two subjects instead of
being in the plural with both, cf. Med. 1014 taûta ydp Deol | keyw
κακώς φρονούσ' εμηχανησάμην. The effect is to emphasise that subject
with which the verb agrees : an emphasis which is appropriate here,
since Orestes was the real murderer and Electra only an accomplice.
See on 87. Kirchhoff regards the line as spurious.
75. The force of the yàp would be quite clear on the stage: it
explains a gesture of encouragement on Helen's part which put into
words would be, “be not surprised at my addressing thee.” It was
pollution to speak to an unpurified murderer, cf. 481, 1605 and see
Aesch. Εum. 448 f. άφθογγον είναι τον παλαμναίον νόμος, | έστ' αν προς
ανδρός αίματος καθαρσίου | σφαγαι καθαιμάξωσι νεοθήλου βοτού. Ι. Τ.
951. We learn from 429 f. that Orestes was still unpurified.
78. énel=ex quo, "ever since,” as often in poetry and Hdt. with
aorist or present, cf. Med. 26.
79. έπλευσ’ όπως έπλευσα: a favourite euphemistic turn of phrase
in Trag. Cf. Ι. Α. 647 γέγηθά σ' ώς γέγηθ’ ορών (spoken by Aga-
memnon on seeing Iphigenia, whom he is about to sacrifice). Soph. O.
Τ. 1376 βλαστούσ’ όπως έβλαστε (Oedipus, of his offspring by
Jocasta). Med. 889 åXX' èo uży olov čomer (Medea, of women, when
feigning penitence to Jason). Med. 1011. I. A. 649. El. 1122, 1141.
Bacch. 955. I. T. 692. It is not however always euphemistic, but is
sometimes followed by an explanatory clause : e.g. El. 289 _KUPO EV
ως εκυρσεν, εκβληθείς δόμων, cf. id. 85. But this is not the case here:
θεομανεί πότμο should be taken with the first έπλευσα, “I sailed through
heaven-sent madness in the (evil) way in which I sailed.”
8o. With τύχας supply αυτής from ήν in. 1. 78.
84. “Since he is a corpse for all the life his slight breath gives."
There is a v. I. porns for avons : this would mean, so far as the slight
balance in his favour goes”; or, giving another sense to oőveka, "since
the turn of the balance on which his life depends is so slight."
85. When the dative omitted with OveldiśW refers to a quite
indefinite person, the verb practically="complain of.” “I do not make
his misfortunes a reproach (to anyone),” i.e. I do not complain of
them, see on l. 4.
86. À is very emphatic: jakápos should be taken predicatively.
“But thou the blessed among women and in bliss thy husband have
come to us in our hapless plight.”
There is a v. l. el for : in which case the next line is asyndeton.
87. For ήκετον av. 1. ήκεις is found in the quotations of this line by
>
66
NOTES.
73
"
"
Eustathius and approved by Porson. For the agreement of the vb
with the more distant of two subjects, cf. frag. 809 kåyw MÈV OÚTW XWOTLS
έστ' ανήρ σοφός | λογίζομαι ταληθές. The effect is to throw especial
emphasis on the subject with which the vb agrees, and to make the
other subject secondary: thus the frag. quoted="I, in company with
all wise men, hold the truth thus." So in our passage Menelaus is
made subordinate to Helen, “Thou the blessed hast come with thy
husband in bliss to us,” possibly in allusion to Menelaus' uxoriousness :
cf. 742 ουκ εκείνος αλλ' εκείνη κείνον ενθάδ' ήγαγεν.
90. us can be explained either as=ŐTL OŰTws, or as an exclamation,
or as having for its antecedent a causal genitive depending on uelta.
The last explanation is best; “Oh wretched man, and wretched his
mother for the manner of her death." Cf. Alc. 258 û dúo daljov ola
Tráo xouev, “Oh hapless for the sort of fate we suffer.” So perhaps
Hipp. 845 μέλεος οίον είδον άλγος δόμων.
93. Ye=“Yes” and ws doxolos (ocoa) qualifies the assent. "I
would, so far as I can who have no leisure through tendance on a
brother."
94. após governs rápov: for the position of the prep. cf. Aesch.
Ρ. V. 652 f. εξελθε-ποίμνας βουστάσεις τε προς πατρός.
96. Locks of hair and libations were the regular tribute to the
tombs of kindred, cf. I. T. 172 ff.
97. There is strong emphasis on ool, implying that it was unlawful
for the speaker to go: “hast thou too any cause to avoid the tomb of
thy kindred (piawv)?”
98. yap: "(yes), for.”
99. TÓTE, "in the old days," i.e. when she fled to Troy with Paris.
For this use of tóte referring to a definite occasion which, though not
expressly mentioned, is present to the speaker's mind, cf. Hel. 1981.
100. tegas: aor. referring to the particular statement just made:
Néyels, pres. referring to the general tone of Electra's speech. oỦ and
plaws form one word: otherwise the dè would have to precede the negative
or be replaced by μην, i.e. we should have φίλως δ' ου ου ου μήν φίλως.
101. The dj emphasises the ris, see on 52: és Murnvalous goes with
aidus. “What shamefaced feeling towards the Mycenaeans is it that
possesses thee?" See on 21. For a phrase with els dependent on a
substantive, cf. H. F. 65-6 έχων τυραννίδ', ής μακραι λόγχαι πέρι |
πηδώσ' ερωτι σώματ' εις ευδαίμονα, where if εις be taken with πηδώσει it
would denote hostility (cf. frag. 296), whereas the point to be em-
phasised is the good fortune, not the danger, of tyrants : it should there-
74
ORESTES.
:
66
fore be taken with tpwti (“around which long lances quiver through
love for the persons of the blest") and is parallel to our phrase aidūs és.
103. Lit. “For they (the tatépes of the previous line) are a terrible
thing”: δεινόν for δεινοί by a common idiom, cf. 772 δεινόν οι πολλοί,
cf. 784, 1034. åvaßoậ is 2nd sing. passive. Many edd. adopt the con-
jecture y' for r': in which case delvor is adverb. “Rightly, for in
terrible terms is thy name called on at Argos.” For dià otbua, cf.
Aesch. Theb. 51 οίκτος δ' ούτις ήν διά στόμα.
105. Similarly Orestes says μητέρος δε μηδ' ίδοιμι μνήμα (798).
το7. θυγατρός δέμας : a common periphrasis slightly stronger
than the simple Ouyatépa would be. Why dost thou not send thy
daughter Hermione in person?” See on 1217.
108. For this common Greek sentiment, cf. Herac. 43. So in
Phoen. 1276 this feeling makes Antigone shrink from going with her
mother even to save her brothers: and in the I. A. we find it was
considered disgraceful even for the wedded Clytaemnestra to appear in
public among the soldiers (see I. A. 735, 1029-32). Cf. Tro. 647–51.
109. kal univ introduces a new thought, argument or person: kai
une...ge introduces a new thought in opposition to something that has
preceded. “Well, but she would thereby repay the dead for her nurture."
Notice that tivw takes acc. of the thing which one pays in recompense,
and also, as here, acc. of the thing for which one pays, i.e. it="pay"
and “pay for”; so that we get évtiVELV tpopeia (wages for nurture) and
ÉKTÍVELV tpopás, both meaning the same thing.
This verse is regarded by most edd. as spurious on the ground
that it merely repeats what was implied in the previous line: it is
defended by Klotz, who takes the previous line as expressing ac-
quiescence in Electra's general line of argument, while this line refers to
the particular suggestion that Hermione shall be sent.
The interchange of sing. and plural referring to the same person
is common, e.g. Ion 251 οίκοι δε τον νούν έχομεν ενθάδ' ουσά περ. Tro.
904 ήν θάνω θανούμεθα. There is a v. 1. πέμψομαι for πέμψομεν: this =
“I will send for” (not, “I will send in my behalf,” as L. and S. say:
in 0. T. 556, which they cite in the same sense, réuyaodai=“to send
for”).
115. Olvwtròv åxvnv, “ruddy froth of wine”: the phrase "winelike
froth” for “froth of wine” is quite in the manner of tragedy, it is an
extension of the ordinary use of the adj. where we use the genit. of the
substantive: oινηρή άχνη would be quite easy, oινωπός άχνη is only going
a little farther.
III.
"
:
NOTES.
75
I 22.
Wine, milk and honey were the regular ingredients of libations to
the dead : cf. I. T. 157 ff. : water is added in Hom. Od. 2. 26 ff., and
water and oil in Aesch. Persae 610–17.
Ιι8. προσελθείν is governed by φόβω as though it were in the geni-
tive, cf. Ι. Τ. 1342 φόβω εισoράν. Ηec. 5 κίνδυνος πεσείν. Μ. 417, R. Ι.
ŠKTOVEîv is a favourite word of Eur.: it is found in good prose
and its uses should be noted: it=“to elaborate," e.g. pñow, Noyov etc.
(oft.), “to get by labour," e.g. Blov (oft.), and in a rare sense in H. F.
581 oŮK ÉKTOVNow O ávatov; “remove by labour”: a poet. synonym is
Ék uox Ocîv, which also is used in the sense of removing by toil in H. F.
309 εκμ. τύχας.
126—7. There are two possible ways of taking this passage.
Either translate: “O force of nature, among mortals how great a curse
thou art, and yet a salvation to those who are favoured in thy gifts.”
The first is the emphatic clause, the second is subordinate to it in sense
though not in construction. Þúols="the irresistible bent of one's
nature”; and the meaning is that no good intentions or impulses such as
Helen felt for Clytaemnestra, and no schooling such as Helen had had
since leaving Sparta, can correct an innate vice of disposition. For
φύσις in the sense of “character,” cf. El. 941 ή γάρ φύσις βέβαιος, ου τα
χρήματα.
The other way would be to translate: “O beauty, among mortals how
great a curse thou art, although a blessing to those who use the gift
aright.” púols oft.="physical appearance” (e.g. Aesch. Supp. 496
uoppas o'x quóotolos púois) but never by itself, “ beautiful appearance”;
here however it may be argued that Helen in herself is sufficient context
to give the word the additional notion of beauty: “appearance” used
in reference to Helen could only mean “beautiful appearance."
KEKTņobal with an advb, “to possess a thing in a certain way," "to
behave in one's possession of a thing in a certain way,” comes almost to
=xpņobal: cf. Tro. 737 ff. where Talthybius, after telling the captive
Andromache that if she insults the Greeks her child will not be buried,
says, σιγώσα δ' ευ τε τάς τύχας κεκτημένη | τον τούδε νεκρόν ουκ άθαπτον
ây Ninols, “keeping silence and bearing thy misfortunes well.”
128. ως απέθρισεν τρίχας παρ' άκρας, “how she but trimmed
off her tresses at their tips." For the vb see Hel. 1188 kbuas oídnpov
εμβαλούσ’ απέθρισας.
130.ws is best taken either as an exclamation or as referring to an
antecedent oőtws implied with uloño elav: "may the gods visit thee with
hate as great as is the ruin thou hast brought upon me."
> >
76
ORESTES
)
131. ☺ rada.v' éy. This exclamation is caused partly by the
thought of the universal misery just mentioned, and partly by Electra's
sense of the impotence of her outburst of anger. In any case it is
better to refer it to what precedes than to the entrance of the Chorus.
132 f. Read ai d'aŮ with Porson for all'aů. Take tuvudol with the
predicate, “are present to give friendly response to my lamentations."
Táxa="perhaps” is good Gk, but rarer than táx' äv.
138—9. The construction is broken ; she was going to say pilla ň
ON A PEUMEVNS MÈv čotiv åkalpos dé: and then, out of politeness, instead of
saying directly that the friendship was untimely, substituted a statement
which suggested that it was so.
For ovupopà="a grief,” see Verrall on Med. 139.
140-1. Some edd. wrongly assign these lines to Electra, in spite
of the MSS.
142. pol, ethical dat. common in entreaties, “I beg you”: so
in 146.
145. Take oúpuyyos as possess. gen. after dóvakos.
147. ÚTópobov is gen. taken=“beneath the roof”; “see how I
bring my voice quietly into the house”: some, with Stephanus, take
ům bpopos Bon=the tone of voice used in a room as opposed to the louder
tone used in the open air: “See how I bring you a quiet chamber
voice.”
Several Scholiasts however derive the word from popos “a reed”;
one saying that the reference is to the rustling of reeds in the wind,
another that it is to a reed pipe as opposed to a flute: in either case the
ÚTrò in the compound, as usual when used of sound, denotes lowness of
tone: Útbpopos Bon="the sound of the low-toned reed," and the phrase
refers to Electra's entreaty φώνει όπως πνοα δόνακος.
I prefer this interpretation as doing less violence to the meaning of
Bon Bon is properly used of the inarticulate sounds of wild beasts, or
inanimate objects such as instruments of music: but when applied to
the human voice it is used, as far as I know, always of loud or shrill
cries, and is therefore inappropriate here if taken of the Chorus' voice.
In Electra 1166, Klúels 'tupopov Boày, the reference is to Clytaemnestra's
death shriek which was presumably loud.
I also prefer to take us=“like” and to supply purnu from Body with
åtpeualav: “See, I approach with a voice quiet as the gentle reed's
sound.”
149. With Káraye, a mi cal term="lower,” supply pwrhv.
Trpóold’—Ou: in lyrical passages Eur. is peculiarly fond of such
=
NOTES.
77
means :
repetitions of a compound verb in the simple form : cf. 181 dlocxóued'
oixbueda. This occurs also, though rarely, in iambics, cf. Bacch. 1064 f.
κλάδον | κατήγεν ήγεν ήγεν ες μέλαν πέδον.
152. ydp: the previous sentence expresses some impatience, which
is emphasised by the more and would be made clear by the intonation:
it suggests that the visit was untimely unless it had some special object :
the gåp clause explains how this was so. Xpóvia="after a long time,”
"at last.”
153. ló you metádos=either “share the story with us," "let us too
know the story (of his condition)”: or “share speech with us,” i.e.
“converse with us.”
154. The mss. give this line to El., in which case the couplet
“there is nothing to tell, no fresh event either indifferent or bad
has occurred to him; he is simply not yet dead.”
If with some edd. it is given to the Chorus, the line means “how am
I to describe his plight, or rather his misfortune?"
156. ol býs; This question is due to the emphasis on Éti in the
previous line: he is still alive, implies that he is unlikely to live much
longer. After tl pús; some gesture of despair on Electra's part confirms
the Chorus' suspicion that she hinted at death: hence the exclamation
ώ τάλας.
160. Deó@ev, which is properly an old form of the genitive of Deós,
is used not only as an advb but also as an indeclinable adj., some
participial idea denoting origin being implied in the genitive termination:
thus in Ion 508 0e6dev téxva Ovatoîs="children brought by, begotten by,
gods to mortals,” i.e. Oéopra: so A160 ev tiun in Aesch. Ag. 43=“Zeus.
ordained," i.e. Albo dotos. So here: “wretched for hateful deeds done
through heaven's will.”
163. átópovos: these compounds with dro- are gen. pass., but
sometimes active, e.g. Aesch. Cho. 275 étoxpnuárolol Snuiais, “by
penalties that deprive one of wealth.” When passive they are slightly
stronger than the corresponding compounds with a-, thus åtóriuos
(0. T. 215)="deprived of honour," &timos="without honour.” But
a distinction cannot always be drawn, and in this phrase åto- has
practically the same force as the å- in a phrase like swpov dowpov : so
póvos áropovos="a murder that is no true murder," i.e. an unnatural
murder, cf. 192 απόφ. αίμα.
169. (Sota either=“I think,” the aorist being used out of polite-
ness as a less pointed contradiction than the present: “I thought
(before you spoke) that he was asleep”-
78
ORESTES.
:
See on 341.
"
>
Or it refers to the Chorus' statement in 166 that Orestes moved,
which El. interpreted as meaning "he is waking”: the Chor. now
explains, “nay, when I said he moved I thought he was still asleep,”
i.e. “I did not mean to suggest that he was waking.”
171. ανά πόδα σον είλίξεις: tmesis for ανειλίξεις π. σ.
182—6. Porson takes årò with Xéxeos and translates, “keeping off
the high tone of thy voice from the couch.”
Others take ano as governing orbuatos by anastrophe: in this case
λέχεος depends on χάριν, “the peaceful boon of sleep which his couch
gives”: and otójatos äro may depend on pulaooouéva, “keeping off
loud sound from thy lips," or may be taken closely with åvakéhadov as
equivalent to τoν από στόματος ανακέλαδον, “avoiding loud utterance,
from lips."
It is also possible to take από λέχεος as depending on χάριν: “uilt
thou not in silence, avoiding loud utterance of lips, grant him sleep's
peaceful boon that issues from his couch?”
188. PTOLS : this is one of a limited number of examples in Attic
poetry of the use of the potential optative without av: cf. Aesch. Cho.
594 ανδρός φρόνημα τίς λέγοι; Ηipp. 1186 θάσσον η λέγοι τις. See G.
large ed. § 242. “What else canst thou call it?” or, better, “what
else can one call it?” taking the 2nd sing. as indefinite (see on 314).
For the question of the reading, see Metr. App. p. 173.
190. apa: exclamatory, as often, cf. 1207, El. 1229, I. T. 932.
In apóônkos the apó- may be temporal, “clear to foresee then is his
fate”; or local, “clear then before him lies his fate,” cf. Soph. El. 1428
λεύσσω γάρ Αίγισθον εκ προδήλου.
192. alua="bloodshed,” “murder.” Soùs=xpňoas, “enjoining":
cf. Εl. 1304 ποιοι χρησμοί φονίαν έδοσαν μητρι γενέσθαι ; (Μusgrave).
mratpobóvov here=not “parricidal,” but “who slew our father”:
an instance of the common Gk laxity in the use of compounds: matpo-
φόνος is treated exactly as equivalent to φονεύς του πατρός, and it is left
to the context to decide whose father is referred to.
196. από δ' ώλεσας, tmesis for απώλεσας δε.
200. LOOVÉKVES: “dying equally with thee,” ico- referring to some-
thing outside the compound. * We perished with a death no less than
thine.” This is explained by what follows.
202. το τ' εμόν βίου το πλέον μέρος: Klotz defends the two
articles against Porson, pointing out that το πλέον μέρος = πλείστον (so
Soph. Antig. 309 Tojs alelovas=alelotous): so that the phrase lit.=
“my largest half of life.”
66
NOTES.
79
205. άτε (ούσα) άγαμος, άτεκνος: for άτε with the participle
omitted, cf. Hdt. I. 123 δίκτυα δούς (αυτο) ατε θηρευτή.
α μέλεος: the article is emphatic, “I the hapless among women”:
cf. 86.
209. The μη depends on the idea of apprehension implied in όρα:
it should not be taken as interrogative, equivalent to “whether or not,"
since no certain instances of such a use are found : see Goodwin, M. and
Τ. 369. Ι, n. I, who points out that sentences like εισόμεσθα μη οι φίλοι
τεθνώσιν are common, while no sentence like εισόμεσθα μή οι φίλοι
Śwol exists: i.e. this use of us only occurs where apprehension
is at least implied. See Jebb on Soph. Antig. 1253.
Cf. Tro.
177-8Ι.
210. με is “Attic” acc., i.e. acc. after a verb which in older Gk
requires the dat., cf. Soph. Αj. ΙΙ2 χαίρειν έφίεμαι σε. Ι. Τ. 7οι προς
δεξιάς σε τήσδ' επισκήπτω τάδε (where L. and S. wrongly say that σε is
the subj. of an omitted inf.). Soph. El. I47 αλλ' εμέ γ α στoνόεσσ'
άραρες φρένας (άραρεν is 2nd aor. without augment).
τω παρειμένω, “his languor": note the neut. participle used with
article and forming an abstract subst., cf. 297, 312.
21Ι. επίκουρος, lit. an external ally. Εur. uses this metaphor six
times in this play (cf. 266, 300, 306, 1226, 13oo) : νόσου is obj. genit.
common with words that denote protecting, e.g. Pind. Ρ. το. 8ι άγκυρα
πέτρας αλκαρ, Soph. Ο. Τ. 218 αλκή κακών, Supp. 207 πετρών προβλή-
ματα (cf. Aesch. Theb. 676), Med. 1322 έρυμα πολεμίας χερός. Cf. Ι. Α.
το27 χέρ' επίκουρον κακών. Andr. 28 αλκήν τιν' εύρεϊν κάπικούρησιν
κακών.
εν δέοντί τε: for a conjunction coupling an advb and an adj.,
cf. Soph. Phil. 502 ως πάντα δεινά κάπικινδύνως βροτοίς | κείται.
Most ΜSS. read γε for τε. In this case the sense is : "how sweet is
thy approach to me-yes, and in my hour of need.” See Jebb on
Soph. Ο. C. 1416.
214. θεός: cf. Phoen. 782 τη δ' ευλαβεία, χρησιμωτάτη θεών, | προσ-
ευξόμεσθα ; see n. on 399.
216. “(Tell me) for I forget and cannot overtake my previous
thoughts."
For φρένας = “ thoughts,” cf. Bacch. 947 τάς δε πρίν φρένας | ουκ
είχες υγιείς (Paley).
218. βούλει θίγω: the construction is paratactic: θίγω and ανα-
κουφίσω are deliberative subjunctives. Cf. Phoen. 722 βούλει τράπωμαι
δήθ' οδούς άλλας τινάς; Supp. 566 βούλει ξυνάψω μυθον εν βραχεί σαφή;
2 I 2.
:
80
ORESTES
220.
also Hel. 1427. Similarly with 0€w, e.g. Bacch. 719 06Rete Onpaou-
μεθα | Πενθέως 'Αγαύην μητέρ' εκ βακχευμάτων;
219. Sîra, commonly so used in entreaties, cf. 92. So dň in 1181.
Tréhavos properly denotes a sacrificial cake of oil and honey
solidified by meal, and is not used in good prose except in this sense :
but in Trag. it is used of any thick or clotted liquid.
221. i8où, regularly so used of the immediate performance of a
request : "see then, I do it”: cf. 229, 1671.
224. detta is adverbial.
225. Take Bootpúxwv as descriptive genitive with kápa: the two
words practically form one compound substantive, which Klotz renders
by “ Lockenhaupt”: the epithet miwdes, though in grammatical agree-
ment with kápa, has especial reference to the first part of the compound.
228. pavlas: "when my disease ceases from madness," i.e. ceases
from inflicting madness on me. For the genitive cf. Med. 456 où s'oŮk
ανίεις μωρίας.
Nauck and others read uavids, an adj. agreeing with vóoos: cf.
Soph. Antig. 819 polvàs vóoos, id. Trach. 980 poltàs város. In this
case ávô is used intransitively=“abates": cf. Soph. Phil. 639 ÉTTELSàv
πνεύμα τουκ πρώρας ανή.
230. The line as it stands is a confusion between åviapov ởv
(without το κτήμα) and the genit. absol. ανιαρού όντος του κτήματος: but
Kirchhoff's suggestion of te for td would be an improvement.
232. See on 103 and cf. 234, MetaBoln yukú.
234. Xpovlov, adj. agreeing with 'xvos: translate "after a long while":
the adj., as often in Gk and Lat. with adjectives denoting time, is used
where we use the adverb or an adverbial phrase, e.g. 473 nolueris
σεσωσμένος, “saved after many years,” 475 χρόνιον εισιδών φίλον,
740 xpbvios, “at last."
Xpovios also=“for a long while,” e.g. 485 xpbvios v ev Bapßápois.
235 f. Mállota,“ by all means": so, as an eager assent or affirma-
tive answer, in 1108; cf. Herac. 641, 794.
Sótav ydp etc., "for that hath the semblance of health: and seeming
is better than nothing, even though void of truth.” For the sentiment
cf. 1175 f., Tro. 682 f.
For tò dokeiv="appearance," "mere seeming,” the Schol. quotes
Simonides fr. 76 το δοκείν και των αλάθειαν βιάται.
239 f. XÉELS TI Kalvóv; is equivalent to a positive assertion, “thou
wishest to tell some news,” and as if that had been written the next
sentence is coupled to it with kal.
7
=
NOTES
81
240. The apodosis should be,“ do not tell it”: instead of which
Orestes substitutes the reason why she should not tell it.
244. Xápitas, etc., “in full possession of the benefits my father
gave him," such as the victory over Troy and the recapture of Helen :
mratpos is subj. genit.
For xápitas="favours,” “good deeds,” cf. 453. Phoen. 569
αμαθείς"Αδραστος χάριτας ές σ’ ανήψατο. Ι. Α. 1222 φίλας χάριτας έδωκα
κάντε δεξάμην.
If xápltas &xwr="grateful,” we should require natpi.
245. This line is difficult: Porson imagines that Electra here gives
her hand to Orestes as a pledge that she is speaking the truth and that
this act is the LOTİV referred to. The Schol. takes to MIOTÓY Tbde
as referring to what follows: “he has come and has brought Helen
with him, take this fact (i.e. that Helen is here) as proof of what I
say"; because wherever Helen is there Menelaus is also. The
uxoriousness of Menelaus was proverbial: see Tro. 1034—5 (the Chorus,
urging Menelaus to put Helen to death, say) τίσαι δάμαρτα καφελού
προς Ελλάδος | ψόγον το θηλύ τ', ευγενής εχθρούς φανείς.
249. Tyndarus' daughters were Timandra, Clytaemnestra, and
Helen.
The Schol. quotes Stesichorus fr. 26 to the effect that Aphrodite, in
order to punish Tyndarus for neglecting her worship, made his daughters
adulterous: also Hesiod fr. 117. Klotz adds Hom. Od. 11. 438.
251 f. “Be thou then other than those evil ones: for 'tis in thy
power: and let not this difference be merely on thy lips but in thy
heart.
The uncalled for severity of this outburst marks Orestes' relapse
into madness.
254. μετέθoυ λύσσαν, lit. « didst tal
insanity in place of sanity”:
a rare use of metatloco Bar, which generally takes the acc. of the thing
changed: but cf. Paus. 7. 26. 3 MET. Td ovoua td vûv "to adopt their
present name.” Contrast I. A. 388 el 8' dyw yvous apboev oŮk eŮ METETÉONU
ευβουλία.
255 f. These lines are parodied by Alexis Comicus (one of the
writers of the Middle Comedy, fl. 356 B. C.) :
ω μήτερ, ικετεύω σε, μη 'πίσειε μου
τον Μισχόλαν· ου γάρ κιθαρωδός είμ' εγώ.
The Kópai are the Furies, who are Opakovtudeus either as having
snakes in their hair (cf. Aesch. Cho. 1049 where they are called pacoxí.
τωνες και πεπλεκτανημέναι | πυκνούς δράκουσιν) or as themselves re:
:
0.
6
82
ORESTES.
"
>
sembling snakes (cf. I. T. 285 ff. where Orestes speaking of one of his
pursuers says τήνδε δ' ουχ ορας | "Αιδου δράκαιναν ώς με βούλεται
κτανείν | δειναΐς έχιδναις εις έμ' έστομωμένη;).
ÉTTLO ELELV, "
to hound on against.”
257. This line has been suspected as breaking the correspondence
of couplets: but as Hermann points out, an extra line is appropriate as
suggesting the exuberance of Orestes’ insanity.
259. Note that eidéval="to know” and never=“to see." “ For
thou seest nothing of all that thou art so sure of,” “ of all that thou
thinkest that thou knowest well."
261. εν. Περίαι: cf. Alc. 24 f. θάνατον εισορώ πέλας | ιερή θανόντων.
263. “I will hold thee from leaping"; the inf. could also be un
πηδάν, του μή πηδάν, το μή πηδάν, ώστε μη πηδάν, and we could also
have indta, all with little difference of meaning.
269. clie="bade” as often (e.g. Hec. 303). ois is dat. of instru-
ment. Notice Aošlou—'Ambllw, Gk tragic diction was not averse to
using synonyms in the same sentence. See on 1136.
270. Adjectives like maviàs though feminine in form are used with
substantives of all three genders: thus, masc. 1416 Opouádes púyes,
Hipp. 1134 Todi yuuvádos entov, fragt 106 youváda otálov, Hel. 1480
olwvol oroládes : so also neut. e.g. 837 Spoudou Blepápois, Hel. 1301
δρoμάδι κώλο, Phoen. 1024 φοιτάσι πτερούς, Ι. Τ. 1235 Δηλιάσιν γυάλους.
271. The mss. give this line to Electra and punctuate as a
question: to which 272 gives Orestes' reply.
272. étapelyet, 3rd sing. act.
274. τόξων is governed by the prep. in εξορμωμένας.
Titep. yłupísas, “winged grooves”="arrows,” by common poetical
substitution of the part for the whole.
275. gak. aidépa, “ rise to heaven's height": from óxpos=”top”:
so 'regarplŚw, Bacch. 678=“drive up (or, as some take it, go up) to
the top of”: but åkplów (fragt 574)=“go on tip toe,” from the other
meaning of depos="edge.”
277. ¢a :
common exclamation in Eur. indicating surprise,
generally of an unpleasant nature, cf. 478, Bacch. 644, Hec. 733,
I. T. 1157 and many others. It denotes surprise merely in El. 557,
Supp. 92, Aesch. P. V. 298: and pleasant surprise in H. F. 514.
On Soph. 0. C. 1477 Jebb notes that it only occurs once in
Sophocles.
278. Toî toî; in agitated questions such repetitions of the inter-
rogative are common : cf. 470, and the ludicrous exaggeration of the
:
a
NOTES.
83
:
repetition in Αr. Αν. 1122 που που 'στι, που που που 'στι, που που που 'στι,
που | που Πειθέταιρος εστίν ;
279. ék kup. ="after the storm once more I see a calm”: a line
made famous through the mispronunciation of the actor who, by failing
to sound the elided vowel in yalnu', made it mean "out of the waves
again I see a weasel (yalîv)”: see Ar. Ran. 304.
282. vóools : causal dat.
284 f. The emphasis falls on the dè clause: “for while thou didst
but assent to the deed 'twas I who wrought our mother's murder.”
untpqov, adj. where we should use genit. of subst.
alua=“murder," cf. 192, 1624.
286. Take étápas as governing two acc., i.e. Me and épyov, and do
not supply a pâžal as governing épyov (as L. and S. do): the construc-
tion is on the analogy of the double accusative after melow and verbs of
kindred meaning: cf. Aesch. P. V. 1063 f. (where the Chorus say in
answer to Hermes' advice to them to desert Prometheus) allo Ti DÚVEL
και παραμυθού μ’ | ότι και πείσεις, “exhort me to an act which you will
also persuade me to do”: both tapauvooû and meloeis taking two
accusatives.
288. κατ' όμματα =“face to face”: cf. Rhes. 421 και λέγω κατ' όμμα
σον. Βacch. 469 f. ΠΕΝ. πότερα δε νύκτωρ σ' ή κατ όμμ' ηνάγκασεν ; ΔΙΟΝ.
ορών ορώντα. Andr. Ιο64 κατ' όμμ’ ελθών μάχη. id. ΙΙ7 κατ' όμμα
στας προσεύχεται θεώ.
289. el="whether,” dependent on èžiotopouv.
χρή: Orestes supposes himself to have asked άρα χρή κτεϊναι την
untépa; and the mood and tense used in the supposed direct question
are retained in the indirect: cf. 1325.
290 f. ¿KTEîvai diràs is regarded as forming a simple verb equiva-
lent to IKETEÚELV and taking the same construction of the genit. of the
thing by which or in the name of which one entreats: cf. 671 taútns
ικνούμαι σε.
obayas="throat.”
292 1
f. el="since": “since by that deed 'twas fated that while he
should none the more regain his life I, the hapless, should fill up this
cup of misery that is mine."
The mss. give sè in 293, for which, as corresponding to the te in
the preceding uńte, see Jebb Soph. O. C. 367.
294. évakálutte, “unveil”: act. for middle : a common use in
Gk and Lat. with verbs denoting or implying motion.
Cf. Ηec. 917 καταπαύσας = καταπαυσάμενος, Ι. Α. 624 έγειρε = εγείρου,
6-2
84
ORESTES.
>>
or
:
Phoen. 1280 ČTELYE=émelyov (cf. inf. 799), Aesch. Pers. 470 ino' åkbouq
ξύν φυγή, Soph. Phil. 1331 έως αν...ήλιος...αΐρη, So in this play εξαμεί-
βων = εξαμειβόμενος (816), δινεύων = δινευόμενος (837), τείνειν =τείνεσθαι
(1129).
296. ταμά, “my mood,” practically = εμέ. Cf. το88τούμόν = έμαυτόν..
297. SELVÒV kal Slapdapèy form one idea, hence the article is not
repeated before diapoapév: trans. “the morbid terror of my mind.”
Cf. Alc. 797 του νυν σκυθρωπου και ξυνεστώτος φρενών, “thy present
sullen concentration of mind.”
So 312 το ταρβούν κάκφοβούν σ' εκ δεμνίων, « the terror that scares
thee from thy couch.”
299. Vovdeteîv here, as often, ="exhort "admonish” without
any idea of censoriousness.
301. árld denotes a start of surprise: Or. now for the first time
observes how worn El. looks.
307. Oủk toti refers to the possibility of her deserting him ex-
pressed in 304: “I cannot fail thee.” Cf. 1097.
310. Sè="well": it is resumptive, referring, after the digression
caused by Orestes' suggestion that El. might fail him, to his command
to her to go within.
313. άγαν αποδέχoυ, “give not too ready entrance to ”: αποδέχ. =
not simply to receive” but “to receive readily," "allow”: it
is often used in prose with a genit., the acc. being implied : áno-
dexouai Néyoutos, “I accept his statement from a person who makes
it": hence it comes to be used with genit. of participle="to allow to
do,” e.g. Ar. N. Ethic. Ι. 3. 4 μαθηματικού πιθανολογούντος αποδ. « to
allow a mathematician to speak rhetorically.”
314. The subject of vooộs and dočášms is indefinite: the words do
not refer to Or., cf. Andr. 100 ff. (Andromache is soliloquising) xpn d?
ούποτ' ειπείν ουδέν' όλβιον βροτών, | πριν αν θανόντος την τελευταίαν ίδης |
όπως περάσας ήμέραν ήξει κάτω. Soph. Τr. 2.
The meaning of the couplet is: “for if even a healthy man
imagines he is diseased it is an affliction”: and the inference is, “how
much greater will be the affliction if you who are already ill let your
mind dwell on disease.”
For the indefinite plural Bporool referring to the indefinite singular
implied in νοσης, cf. Andr. 179 f. αλλ' ες μίαν βλέποντες ευναίαν
Κύπριν | στέργουσιν, όστις μη κακώς οικείν θέλει. So in Soph. Phil. 307
ούτοι refers
the tis of 305.
318. TOTVLÁSes="frenzied": the word is said to be derived from
=
66
.
:
NOTES.
87
:
Potniae a Boeotian town where there was a Tenby. which Or. is driven
fountain (or, as others say, a herb) which drove horses
Tótviádes CTTOL, "mares of Potniae, came to=“mad man positive
especial reference to the horses of Glaucus): and from this phrase the
word came to be used generally=“mad”: cf. Bacch. 664 Bákxal
ποτνιάδες.
Others take motvids as being in this passage another form of the
fem. πότνια and cite πότνι Ερινύς (Aesch. Theb. 887) and πότνιαι
DELVÛTES (Soph. 0. C. 84) for the application of that epithet to the
Furies.
But the traditional meaning of “raging” is appropriate here in view
of the ref. to the Bacchic revels that immediately follows.
319. áßákyeutos blagos, “a Bacchic revel uninspired by Bacchus":
a metaphor thus qualified by being put as an oxymoron is a
favourite figure of speech in tragedy, cf. 621 årýpaloTOV TẬP, “a
fire not sprung from Hephaestus” (the source of all natural fire),
i.e. a metaphorical fire: so in 1492 the Furies are called &Oupool
βάκχαι.
Cf. the following in Aesch.: P. V. 803 the griffins are called Znuds
åkpayeîs kúvas, Ag. 136 the eagles are travol kúves, P. V. 880
Io speaks of oiot pov å pocs átrupos, "the gadfly's arrow-head not forged
in fire.” Theb. 64 KÛua xepo alov otpátov, “the land-wave of an
army." Theb. 82 dust is avavdos dyyelos. Theb. 858 Charon's
barque is called θεωρίδα των αστιβή 'Απόλλωνι: the θεωρίς was properly
the sacred ship sent under Apollo's guidance to his festival at Delos:
So that to speak of a θεωρίς as “untrodden by Apollo" was an
oxymoron. Cho. 493 the robe in which Agamemnon was ensnared is
called médai áxáXKEUTOL. See Arist. Poet. ch. 35 čoti dè tņu TPÓTŲ
τούτο της μεταφοράς χρήσθαι και άλλως, προσαγορεύσαντα το αλλότριον,
απoφήσαι των οικείων τι: οίον, εί την ασπίδα είπoι φιάλην μή "Αρεως, αλλ'
šolvov. “There is another method of employing metaphor, which
consists in qualifying the word that is used metaphorically by denying
one of its essential characteristics: as when you call a shield a wineless
drinking bowl.”
The qualification, áßákxeuros, is peculiarly appropriate here because
no wine was allowed in libations to the Furies : see Aesch. Eum. 107,
and Soph. O. C. 100.
čláxere: Náxos regularly in Trag. ="office,” “task”: an easy use
when offices were assigned by lot. Trs. “whose task it is to hold
a wineless revel in the midst of tears and groans."
.
84
ORESTES.
.
weka
:
9
Phoen. 1280 &TTELYE = És who”: so åte (ňte) in Hec. 444, őre in Soph.
Eův pvyn, Soph
Bwv=EESTivúpeval is used in two different senses in this line: with
bikar it="exacting," and with póvov it="avenging": both meanings
are found in epic Gk.
328. olwv, neuter: lit. “through aiming at what dost thou perish,"
"through what a dread attempt”: referring to his attempt to avenge
his father on his mother.
329 f. “After receiving from the tripod the oracle that Phoebus
indeed did utter there on that temple floor where are the fabled secret
places of the central earth.”
ένα μεσόμφαλοι λέγονται μυχοι : either=ίνα είσί μυχοι οι μεσομφαλου
deybuevos, “where are the recesses talked of as central,” cf. Soph.
Ο. Τ. Ι451 ένθα κλήζεται | ούμός Κιθαιρών ούτος, “where yonder is
Cithaeron famed as mine” (Jebb)—
Or, not taking uerbubalopredicatively, “where are the renowned,
or rumoured, central recesses. Cf. Soph. Trach. 638 évo’ ‘EXXávwv
αγοραι | πυλάτιδες κλέονται, “where are the famous meetings of Greeks
at the gates."
Cf. Hipp. 121 f. Ωκεανού τις ύδωρ | στάζουσα πέτρα λέγεται, “There is
a rock, whose name is known, etc."
In the doutov at Delphi was a conical stone, called the ougalós,
which was said to be at the exact centre of the earth. Cf. Ion 461
Φοιβήϊος ένθα γας | μεσομφαλος εστία.
The oracle referred to is Phoebus' command to Orestes to kill his
mother.
The verb IdoKelv is especially used of oracular or prophetic utterance,
see Jebb on Soph. Antig. 1094 and Trach. 824.
333. “O Zeus, what mercy is there?”.
335. Boátw: derived from Gods and used in two senses ; (1) transi-
tive, “move quickly," "drive" (as here), cf. H. F. 381, Bacch. 65
mrbvov 0.“ply a task eagerly” : (2) intransitive, "hurry,” Bacch. 219.
In three places in classical Gk (i.e. Emped. 52, 0. T. 2 and Aesch.
Supp. 595) it could have the meaning of "to sit,” in which case it is a
different word, being derived from the root of Oáoow: but in Emped. 52
and 0. T. 2 it could="hurrying to," and in Supp. 595, "hurrying,”
“ being driven.” Jebb, however, is in favour of its meaning “to sit"
in these three passages : see his Appendix to Soph. O. T. pp. 286-287.
op dat. incommodi: “for whom tears upon tears are massed by onc
of the avenging Furies."
See 1402.
NOTES.
87
66
338. His mother's blood is the instrument by which Or. is driven
mad: cf. 36–7, 411.
340. The article is very emphatic, practically turning the positive
adj. into a superlative, cf. 86, 207, 807.
341–4. avd...Tuváčas, tmesis: cf. 196, 915, 950, 1416.
Supply öxßov from the previous line as object of åvativáčas and
κατέκλυσεν.
laidos, etc. : “the sail of a swift barque," poetical for “a swift-
sailing barque.”
κατέκλυσεν is gnomic aor.
Tróvwv L. and S. take with katéklvo ev as a genit. of instrument as
in phrases like ακτίνος άθικτος : others take it with κύμασιν, punctuating
a comma before and after us Tbvtov: "sink it in the waves of mis-
fortune as in the waves) of a sea.”
345—6. Remember that allos=alius, and Étepos=diversus: “what
other different house”: cf. Supp. 574 Tolous frinu on xårépous
άλλους πόνους.
πάρος ή: sooner than,"
.” “ rather than."
θεόγονοι γάμοι: the marriage of Zeus and the nymph Pluto which
resulted in the birth of Tantalus.
349. áßpooúvą, elaborate dress, etc. Most mss. read mollộ áßpoo úvn
which is metrically bad. Klotz reads tollŷ dè Tpuon. This conjecture
is to some extent confirmed by the note of the Scholiast on this line, rôn
τρυφή του βαδίσματος ή της όψεως: which may be taken as meaning
" the Tpuon in question was seen in his gait or in his personal appear-
ance" and as consequently indicating that the commentator read Tpuoộ.
At any rate this Scholiast did not read Kirchhoff's Todds åßposúvn.
350. opão bai expegetical inf. with dñlos : “clear to the sight as
being born from, etc.”: this inf. is rarely passive, see M. 150 a,
R. 1.
352. “Host of 1000 ships," the ordinary poetical round number
for Homer's exact 1186.
354• ajtós=either “of thyself," i.e. “thou hast no need of my
prayers for thy welfare” (Paley): or “in person,” bringing out more
fully the meaning of dulleis: “thou walkest in person with good
fortune,” “thou art fortune's own familiar friend."
356. δώμα (often δώματα) is the most dignited word in poetry for a
house: it must be avoided in prose: its occurrence in Hdt. is one of
many proofs that the prose and verse vocabularies were not completely
differentiated in his time: similarly obuos should be avoided in prose
88
ORESTES.
and olkla in poetry. Note that Ar. uses dwua only when parodying
poetic diction.
358. Kúkdą eilex Oelo av=either “storm-tossed, whirled round in a
circle,” or “beset all round”: for the latter meaning cf. 444; for the
former cf. Ion 1504 f. ελισσόμεσθ' εκείθεν | ενθάδε δυστυχίαισιν |
ευτυχίαις τε πάλιν.
362 f. See Hom. Od. 4. 514 ff. for an account of the interview.
363 f. Ó vaurſdocou pávtus: dative of interest, “the prophet for
sailors.” Paley quotes Hec. 1267 • Opngi uávtis and Phoen. 17
Θήβαισιν ευίπποις άναξ.
For Nereus as a prophet and bestower of the gift of prophecy, see
Ηel. 14 f., Ηes. Theog. 233 Νηρέα τ' αψευδέα και αληθέα γείνατο
πόντος.
367. Clytaemnestra murdered Agamemnon in the bath which it was
her duty as wife to administer to him : cf. Aesch. Eum. 633, El. 156.
372. Menelaus' desire to embrace Clytaemnestra whom he knew to
be a murderess proves him to be as laxly lenient in his views of crime
as Helen.
373. WS FÚTUX. "they being, as I thought, prosperous”: ws
indicates the subjective nature of the clause.
Notice the three senses of KÄVELV TLVÒS : (1) hear (something) from a
person (genit. of ablation), (2) hear about a person (genit. of connection),
(3) obey a person: see 436.
374. παιδός is of course objective gen. with φόνον.
378. Méha@pov, i.e. Agamemnon's house to which Menelaus had
brought Hermione on his way to Troy, cf. 63.
379. Notice the repetition of dv: the tendency was to put av early
in the sentence especially after a negative, and it was then frequently
repeated with the verb: cf. 711. Sometimes it is repeated more than
once as in Andr. 934 f. ουκ άν έν γ' εμούς δόμοις | βλέπουσ’ αν αυγάς ταμ'
έκαρπούτ' αν λέχη.
381. Some mss. read onuavô for unvúow: but the latter is more
forcible as suggesting the technical legal meaning of "giving infor.
mation": "I will turn informer against myself.”
382. TpWtódela properly=“the first of the spoils," "firstfruits":
but was then weakened down to mean simply a pôra "first part, "first
action”: the second part of the compound losing all significance, as
often happens in Gk: cf. O. C. U12 mdevpor åupide&lov ="both
sides,” åupio being the only significant part of the compound. See
on 821.
NOTES.
89
Take mpwrólela as accusative in apposition to the action of the
sentence yovátwv Ocygávw : “as my first act I clasp thy knees.” See
on 1105.
383. The reference is to the boughs garlanded with wool, by
which the suppliant attached himself to the altar. The expression is
highly metaphorical: Orestes regards his prayers as suppliant boughs
and Menelaus' knees as an altar of refuge. "Fastening therefrom the
prayers of lips unaided by real garlands of leaves.”
Paley quotes Aesch. Supp. 641 ÚTOKLa orbuara.
For the knees of a person supplicated being regarded as an altar,
see Ι. Α. 911 ουκ έχω βωμόν καταφυγείν άλλον και το σον γόνυ. Ι. Α.
1216 ικετηρίαν δε γόνασιν εξάπτω σέθεν | το σώμα τουμόν, “I attach my
body as a suppliant's bough unto thy knees.” Andr. 894-5 otejpátwv
δ' ουχ ήσσονας | σοίς προστίθημι γόνασιν ωλένας εμάς.
384. ajtós, “in bodily presence," and so better able to save
Orestes than if he had merely heard of his plight from a distance.
“Thou hast come ready to hand at the crisis of my misfortunes.”
386. φάος οράν and synonymous phrases (e.g. φέγγος, ήλιον,
αυγήν etc. λεύσσειν, βλέπειν, δέρκεσθαι etc.) are opposed on the one
hand to Baveîv, as life to death, and on the other hand to šív, as mere
existence to full and active life.
What is indicated is not so much “living” as not-dying," i.e.
“surviving": so here: through misfortunes I am not alive though I
am not dead."
387. Tókapov, accusative of respect, see M. 31. a.
388. rápya, not “my deeds” but “realities,” “the actual facts of
my condition.” “It is not what I seem to the eye but what I endure
in fact that tortures me.”
For τάργα, cf. Tro. 1233 τλήμων ιατρός όνομ' έχουσα, τάργα δ' ού,
"a physician in name, not in reality.”
389. δεινόν : adverb: cf. 224 λεπτά λεύσσω.
390. “My body is gone and my name alone is left," i.e. I am
a mere name with no physical reality behind it.
For the antithesis, cf. I. T. 504 (Iphigenia is about to sacrifice
Orestes and presses him to tell his name: he refuses, saying), to owua
θύσεις τουμόν, ουχί τούνομα, “it is my body not my name thou hast to
sacrifice.”
393. φείδου δ' ολιγάκις λέγειν: Ρorson's explanation is that
wote is omitted as not infrequently with the inf. “Be sparing so as
to speak seldom of evils."
:
"
9
90
ORESTES.
.
Dindorf regards ολιγάκις as standing for μη πολλάκις, “spare
speaking often of evils.”
Perhaps the construction is the result of a confusion of peldov NéYELV
κακά and φείδου: ολιγάκις λέγε κακά.
394. Notice the antithesis: “I am sparing, but unsparing of evils
is the god to me.”
397. “What meanest thou? Remember (701), wisdom is in clear.
ness not in obscurity": apparently in reference to the slight obscurity
of Orestes' reply that his disease is cúveous, which would mean
"intelligence" if he had not explained it by őtl o úvoida as meaning
" conscience.”
TOL marks the proverbial character of the statement.
For o úverus="intelligence,” cf. 1524 OÁSEL de cúveots, “thy wit
saves thee."
399. “ Deos, i.e. Iúin. For Beds scanning as a monosyllable cf.
Bacch. 47 ων ούνεκ' αυτώ θεός γεγώς ενδείξομαι: such scansion is rarer
in the nom. and acc. than in the other cases.
For the personification of lúan as a goddess, see on 214 and cf.
Ion 336 f. KP. άκουε δή τον μύθον. αλλ' αιδούμεθα. ΙΩ. ου τάρα πράξεις
ουδέν άργός ή θεός (i.e. αιδώς). Η. F. 557. Phoen. 53, f. τι της κακίστης
δαιμόνων έφίεσαι | φιλοτιμίας παι; μη σύγ’: άδικος ή θεός. Cf. id. 5ΙΙ
(of τύραννις): So Ηel. 56ο ώ θεοί. θεός γάρ και το γιγνώσκειν φίλους.
Cf. Aesch. Cho. 57.
402. εξώγκ. τ. There are two ideas in this phrase: ist lit. of
heaping up the mound. 2nd met. of honouring, exalting. Cf. Ion 388
ως ει μεν ουκέτ' έστιν όγκωθή τάφω “be honoured with a high-heaped
tomb."
403. mpooe8. i.e. waiting for the fire of the pyre to cool and allow
the ashes to be collected, as explained in the next line: where
VUKTOS = at night, see M. 66. a.
406. ó ouvdp. “my fellow worker in the deed of blood and matri-
cide.” For the participle see on 48: for aſua see 285.
407. Táde agrees with the cog. acc. implied in vooeis: Únd is used
as though vooels were a passive verb “thou art ill,” being equivalent to
“thou art afflicted.” This use of útò is habitual with such verbs, e.g.
θανείν, πίπτειν υπό etc. : cf. Tro. 71 κουδέν γ 'Αχαιών έπαθεν ουδ' ήκουσ'
υπο, was not punished by the Argives in word or deed.”
409. Cf. 38.
410. ydp refers to ovouáo ai d' oů Boúlovac: “rightly, for they are
awful goddesses."
!
NOTES
91
9
ευπαίδευτα, advb, “ like a man of breeding." “ With good feeling
turn thee from the theme.” Musgrave reads áTOTPÉTEL 2nd sing. mid.
411. Þóvą, “ blood,” is dative of instrument: see 338.
413. ου δεινά (έστι) πάσχειν δεινά, etc.: “It is not fearful that
they should suffer fearful things whose deeds are fearful.”
The second δεινά goes από κοινού with πάσχειν and ειργασμένους.
For δεινά = δεινόν έστι, cf. Ηec. 11ο8 ξυγγνώσθ', όταν τις κρείσσον' η
φέρειν κακά | πάθη, ταλαίνης εξαπαλλάξαι ζόης.
414. évapopà="that on which one can throw the burden or
blame.” The phrase is ambiguous. Or. means, “there is a cause to
which I can impute my crime,” i.e. Phoebus (as explained in 416):
Menelaus thinks he means, “I have the power to rid myself of my
misery,” i.e. by suicide.
416. untpòs éKT. . Either, “to exact my mother's murder” as
a penalty for my father's death: cf. H. F. 43 uńtpwolvěkt páčWolv
aiuatos dianu (where untp. is dat. commod. “ for their uncle's sake”) –
Or, "to avenge the murder wrought by my mother” (untpos being
subj. gen.): cf. Med. 1305 μητρώον εκπράσσοντες ανόσιον φόνον.
417. “Yes, but 'twas with no slight ignorance of right and justice
that he did so.
For the charge of duabla brought against the oracle of Apollo, see
El. 971 ώ Φοίβε, πολλήν ή αμαθίαν έθέσπισας, cf. id. 1245 and 1302.
ye is frequently used in debate to express assent to a particular
statement while introducing a counter-argument, cf. kal...ye in 487.
418. “We are the slaves of gods whatever those gods be.”
oi=isti, “those said gods."
Compare the famous opening of the original edition of the Melanippe:
Ζευς όστις ο Ζεύς· ου γάρ οίδα πλήν λόγω κλύων : and cf. H. F. 1263.
For the scepticism, cf. Tro. 884—7.
419. σοίς κακούς = σοι δυστυχούντι: “ and though he bade thee,
yet does Loxias not succour thy misfortunes ?”
420. “He still delays: such is the divine nature” (i.e. dilatory).
For uéllel without an inf. meaning "to delay," see Phoen. 397
(speaking of hopes) καλοίς βλέπουσαι γ όμμασιν μέλλουσι δε.
423. ως τ. μετήλθόν σ' αίμα : μετέρχομαι is used not only of
prosecuting a person, but also of following up an act for the purpose of
punishment (e.g. Ι. Τ. 13 τούς θ' υβρισθέντας γάμους | Ελένης μετελθεϊν):
here both constructions are combined: so in Cycl. 280 of metņNOA’
αρπαγάς...πόλιν. Similarly Βacch. 345 διδάσκαλον | δίκην μέτειμι, cf.
id. 516, Aesch. Eum. 230.
.
92
ORESTES.
:
424. The mss. read čgus kakós.
Kirchhoff imagines a lacuna.
The reading in the text is Brunck's conjecture and the meaning is,
“though not subtle in argument I proved myself a true friend in action.”
oủ copòs refers to the fact that Menelaus' cross-examination had
led Orestes to contradict himself : in 420 he says the gods are dilatory,
in 422 he says the Furies came upon him while his mother's pyre was
still warm: in 423 Menelaus indirectly but clearly indicates the contra-
diction: Orestes replies “I am not clever at quibbling but I am a loyal
friend,” implying that Menelaus was inclined to be the exact reverse.
In pilovs the reference is of course to Agamemnon.
425. “Does the avenging of thy father help thee in any way or
other?” i.e. does thy father help thee in any way for having avenged
him? Take tatpos as obj. gen. with Tiuwpla.
426. “Not yet: and in my eyes delay and acting not at all are
one.” loov Néyw=“I identify," "consider as identical.”
427. rà apos móduv, best taken as acc. of ref. : such initial accs.
being very common, especially with neuter pronouns like taūta: lit. “as
to thy relations with the city, how standest thou through this deed?"
428. The subj. of προσσεννέπειν is πολίτας implied in πόλιν.
429. Either còv alua xepoîv=oaî xepoîv alua: alua xepoîv forms
one notion and is therefore treated as one word, “thy hand's blood-
stain.” Cf. Soph. El. 1406 roțuòv Opevớv övelpov, “my mind-dream.”
Or xepoîv is ablatival gen. depending on the notion of privation implied
in ήγνισαι, contrast H. F. 1324 χέρας σας αγνίσας μιάσματος.
430. In order to be purified Orestes would have to get an innocent
man to perform the proper rites for him (see Aesch. Eum.
449
f.
quoted on 1. 75): this he could not do since every one avoided him.
yap="(no,) for”: cf. 444.
omrn pólw: poetical use of subjunctive after indefinite relative
without av: M. 126, R. 2.
431. égapıllartai: the present has its full conative force, “try to
drive thee out."
432.
The hateful thing done at Troy: i.e. the unjust
murder of Palamedes the brother of Deax. See Class. Dict. s. v.
Palamedes.
433. “The blood of Palamedes takes vengeance on thee."
There is a v. 1. Póvov: “he punishes thee for Palamedes' murder."
434. 09 y' où pet. H. “Yes, though I had no share in it” (i.e. the
murder). Of the many explanations given of dià Tplær år. the best is
:
Tò Tp. H.
NOTES.
93
66
that one which regards the phrase as meant metaphorically by Orestes
and taken literally by Menelaus. Met. it="I am utterly ruined” (the
phrase is from the wrestling ring, where to win a complete victory it
was necessary to throw your opponent three times: hence tpakthp=
“victorious opponent," and åtplaktos dra=“invincible fate,” Aesch.
Cho. 339, see id. Eum. 559): Menelaus, wrongly taking the words
literally, asks who is the third instrument of Orestes' destruction
besides the Furies and Deax.
435. Tố án' Aly. Notice the pregnant use of the prep. Those
who stand by Aeg. and act from that position, cf. 448.
436. ών = και εκείνων.
438. Oltives, quippe qui : "how could they, seeing that they no
longer let me live?”
439. In this line as it stands in the text őri is rather harshly used
for ő.
I should prefer to punctuate τί δρώντες και ό,τι και σαφές έχεις ειπείν
šuol; In that case 7, tu kai rapès (éotiv) is indirect interrog. dependent on
ÉXELS eltelv : “ Can you tell me what act of theirs is definite as well (as
hostile)?” Or. has hitherto accused the citizens of general hostility:
Men. asks whether he can allege any specific act of hostility on their
part.
This appears to have been the Scholiasts' reading : but they mistook
the meaning, wrongly taking ötl as “ Attic” for tl; One of them notes
ή τί as a v. 1. and suggests that the line then ran thus : τί δρώντες; ή τί
και σαφές ειπείν έχεις ; which Nauck is inclined to adopt with the
alteration of σαφές tο σαφώς.
440. οίσεται passive : s0 εάσομαι Ι. Α. 331, λέξομαι Alc. 323,
μνημονεύσεται Herac. 324, διδαξόμεσθα Hel. Ι426.
441. The question for the Assembly was whether Orestes was to be
punished or not: but Orestes is so convinced of the city's hostility that
he regards an adverse verdict as certain and so says oίσεται καθ' ημών
where he should properly have said trepi nuôv: and Menelaus continues
the question as though he had said trepi nuwr: Or. says "judgment will
be given against us”: Men. asks, "judgment that you die or be
banished or be acquitted”: the alternatives are, on the one hand, PeÚYELV
ή θανείν, on the other, μή θανείν which is briefly put for μή θανείν μηδε
φεύγειν.
444. The met. is from a beleaguered city, cf. Phoen. 710 blev
όπλοις ελίξειν.
446. Cf. Hel. 979 κακείνον και με δεί θανείν απλούς λόγος.
:
94
ORESTES.
66
448. The prep. és is “pregnantly” used : “my hope flies for
refuge to thee and finds it in thee”: see 435, 474.
oè though emphatic is elided : cf. Hipp. 323 ta u' åpapreî• où gàp
ές σ’ αμαρτάνω.
451. το χρηστών is governed by both απολαβών and έχει μόνος goes
with éxe and is equivalent to an advb. “Do not separate thy prosperity
from ours and possess it all alone."
453. 'Requiting our father's good deeds (to thee) upon those on
whom 'thou shouldst requite them”: for xápıras cf. 244, and for
Èktivwv=“ repaying” see on 109.
For the verb omitted after eis oŰs oe dei, a common idiom, cf. Alc.
63 ουκ ώ δύναιο πάντ’ έχειν ά μή σε δεί (sc. έχειν). So with χρήν, e.g.
Soph. Ο.Τ. 1184 όστις πεφασμαι φύς τ' αφ' ων ου χρήν (sc. φύναι). Also
with őpelov, cf. 879 and 1582.
454- όνομα and έργον : a variation on the common antithesis of
λόγος and έργον : “ those friends have merely the name and not the
reality (of friendship).”
458. Black garments and shaven head were the usual signs of
mourning: cf. Alc. 426, Phoen. 375, Hel. 1087.
Ouyarpòs is governed by név Olmos : cf. Aesch. Eum. 63 owuátwn
καθάρσιος.
460—1. els õppat' emocîv is added epexegetically: "towards whom
beyond all others shame possesses me that I should meet his glance.”
toło w éEELPY., “by reason of my deeds”: causal dative with aidús
μ' έχει.
465. The Dioscuri were Leda's own sons.
466. ois refers to Leda and Tyndarus : “and yet to them.”
470. Toll Toll ; see on 278 and cf. El. 487 and I. A. 1435.
473. řkou opt. in orat. obl.
Todvetris, in the eighth year after the fall of Troy according to Hom.
Od. 3. 311. For the adj. as an adverb, cf. Hel. 650 Ov Šuevov ... Trolvetî
μολεϊν and Andr. 307 δεκέτεις αλάληντο.
474. após Seglav otás: "going to and standing at his right hand":
see on 448.
476. Znvòs ój. K. as joint-husband of Leda: so in H. F. I
Amphitryon is called ο Διός σύλλεκτρος.
477. knjdevua properly=“ relationship by marriage,” but like
many such abstracts in -ma is used concretely and ="a relative.”
478. &a : see on 277.
Tò pédov acc. object of eld évai: Kakdv (cotl) is the predicate.
)
NOTES.
95
479. á untpop. Spákwv: the phrase recurs in 1424 : cf. 1406 where
Pylades is called φόνιος δράκων.
48ο. αστραπάς cognate acc. with στίλβει.
481. ανόσιον κάρα is in app. to νιν: for προσφθέγγει-see 75.
482. ol ydp=“of course”: see M. § 261.
483. The ydp explains a gesture of surprise on T.'s part: " What!
from thy father was he born and has he come to this?"
484. “Such is his birth : and therefore, though afflicted, he claims
our honour."
El=ei kal, cf. 1513 eye="yes, although.”
486. The Scholiast tells us that this line passed into a proverb. It
should be noted that the particle rou is habitually used to introduce
sentiments of a proverbial character: cf. 397.
487. kalye, “Yes, but also”: “Yes, but 'tis Greek too not to
desire to stand above the laws."
488. év=" in the judgment of,” apud. “Whatever is ruled by fate
is no free agent in the eyes of the wise”: this refers to Orestes who
was dolllos in consequence of the åváykn imposed on him by Apollo
(Pallas suggests a similar defence for Orestes in Aesch. Eum. 426): so
that not being a free agent he cannot be blamed.
For this use of έν, cf. Hipp. 988 οι γάρ εν σοφούς | φαύλοι παρ' όχλο
μουσικώτεροι λέγειν. Andr. 437.
489. KÉKTYOO... TOÛTO, "adopt that theory" (of the limitation of
human responsibility): “Let that belief be thine, mine it shall not be.”
490. “No, for thy passion and thy years together form a foolish
union."
Menelaus said “the wise hold this belief": T. answers “I do not":
M. replies “no, for you are not wise.”
491. Lit.: “In reference to this man what contest for intellectual
preeminence could ever arise ?” i.e. how could his case ever become
the object of a sophistical debate? Menelaus has accused Tyndarus of
ασοφία : Tyndarus replies that σοφία is not wanted at all in such a case
as this: the question is one for the common instincts of humanity and
not for intellectual subtlety to decide. The reading is Porson's.
495. ήλθεν επί, "had recourse to”. cf. Ι. Α. Ι2Ι4 ενταύθ' αν
ñHoov=“I would have had recourse to that.”
497. Ouyarpòs : the gen. of agent without ind is not uncommon in
poetry with passive participles : cf. El. 123 oâs álóxou opayels.
499. épyov is in app. to the action implied in anyels, as though
επει έπληξεν αυτόν θυγάτηρ had been written.
>
66
.
96
ORESTES.
With alvéow supply attò as object, referring to tpyov.
500. The Mèv, which corresponds to the dè of 504, is slightly
misplaced, it should have followed xpîv.
επιθείναι δίκην, cf. 576-7.
501. Take Skovta absolutely : “acting as prosecutor”: it is a
legal technical term and is used to emphasise Tyndarus' point that
Orestes should have taken the due legal remedy.
502. This line is generally taken as=“he would have won a
reputation for prudence from his misfortune”; το σώφρον = σωφροσύνην:
rñis ouusopas is genitive of origin, as in Med. 534 melów...tas šuns
σωτηρίας | ειληφας ή δέδωκας. For λαβείν το σωφρον in the sense of “to
get a reputation for prudence,” cf. Hel. 932 tálcv r' åváčovo' és tò
owopov ailis aŮ, “they will restore me once more to good repute,” i.e.
to a reputation for owopooúvn: similarly id. 1097 oú o’, û 'al Thuý
κάλλος έκτήσω γάμω, | κόρη Διώνης Κύπρι, “thou who in bargain for
my marriage didst get fame for, the prize for, beauty": Andr. 218 f. elr'
απληστίαν λέχους | πάσαις γυναιξί προστιθεϊσ' άν ηύρέθης, “thereby thou
hadst been found bringing on all women an ill name for insatiate
desire."
It would also be possible to translate "he would have chosen the
wise part in the choice of evils”: ovupopà here has a bad sense and
=“misfortune,” which however has a better and a worse side : the
better (TÒ Ow por) being legal procedure and expulsion of the mother,
while the worse (Tò doopov) is matricide.
503 “And would have both kept the law and remained sinless,"
i.e. would have kept the laws of men and gods.
504. Saluova: impersonal,“ plight”: cf. Cycl. 110 TOV aŮtdv daluor'
εξαντλείς εμοί. Soph. fragment 585 μη σπείρε πολλούς τον παρόντα
daluova, "publish not abroad thy present plight.” Alc. 561.
506. The text is Porson's: the mss. give aŭtos kaklwv éyéveto unrépa
κτανών: Nauck reads γέγονε μητ. κτ.
508 f. Notice the change of mood from the opt. Å TOKTELVELEV to the
fut. indic. åvTATTOKTeveî and Núoel: the fut. indic. puts a fut. condit. far
more vividly than the opt. and is therefore used in the 2nd and 3rd
clauses of the protasis, since it is in them that the action is contained
against which Tynd. especially wishes to warn his hearers.
511. If we follow the principle of blood for blood the limit to the
series of murders perpetually recedes before us, since the last murder for
the time being renders another necessary.
A similar argument is used against war in Hel. 1155 ff.
:
NOTES.
97
:
:
512-5. καλώς έθεντο ταύτα " ordered those matters well.”
The mèr of 513 corresponds to the first dè in 515: in this latter
clause a positive verb =“ bade" (ÉKÉdevov) must be supplied from the
negative oủk ciw of the preceding clause by an idiom common to Gk
and Lat., cf. 899, 900.
In the former clause the object of oủk elw is the antecedent of
ÕOTIS... Kupei, in the latter clause the object of (ékélevov) is indefinite :
“but they bade men make him pure by exile and not slay him in
revenge.”
516. “For in that case (if men did slay him in revenge) always
was one man fated (fuelle) to be involved in bloodshed.”
517. χερούν is either gen. with μίασμα : cf. 429 αίμα χερούν : or
dat. with laußávwv.
518. The mèv corresponds to the dè of 523.
521. Sylw="praise,” as often.
524. το θηριώδες : cf. Supp. 20I f. αινώ δ' δε ημϊν βίοτον εκ
πεφυρμένου | και θηριώδους θεών διεσταθμήσατο.
526. At this point Tyndarus turns to Orestes and addresses him,
forgetting in his excitement that he held it pollution to do so (cf. 481).
érrel: “for, otherwise”: referring to the statement, implied in the
preceding lines, that Orestes' act was brutal and murderous : “for if
not, what heart was it that thou hadst in resisting thy mother's appeal
for mercy?"
This use of étel is common in indignant argument, cf. Hec. 1208,
Soph. 0. T. 390.
527. For the form of appeal, cf. 568, 840, El. 1206–7, Phoen.
1568 f., Aesch. Cho. 896 ff.
530-3. oμoρρoθεί : one fact sounds in unison with my speech.”
pavlats kal bó Bous, notice the plural : “distraught with fits of
frenzy and fear”: cf. 37, 835, I. T. 284.
al paprúpwv, etc.: állwn is illogical, as often, cf. Soph. O.T. 7.
“Why need I also listen to evidence regarding matters which I can see
with my own eyes?” The omitted antecedent of ű ye is an accusative
governed by the compound verb uaptúpwv å Kotelv which is equivalent to
“to learn by oral evidence.”
534. ώς oύν αν είδης...μη πράσσε: a common elliptical construc-
tion. “Therefore that thou mayest know it, (I bid thee) thwart not
heaven's will.”
So in Lat. e.g. Hor. Od. 4. 9. 1 ff. ne forte credas, etc.
537. ŕ="or else”: cf. 1612, H.F. 1055.
0.
7
98
ORESTES.
538. &pagev čvduka : "fared, suffered, justly." Paley quotes
Aesch. Ag. 1418 άτιμα δ' ουκ έπραξάτην, H. F. 509 ονομαστά πράσσων.
540-Ι. τάλλα...πλήν : a common confusion between τα πάντα
μακάριος πλήν ες θυγατ. and τα μεν άλλα μακάριος ες δε θυγατέρας ού.
Cf. 719.
:
543. és tékva is implied in this line too: "incurred no striking
disaster (with regard to them, in that respect, etc.).”
545. The mss. read ŐTOU de médlw onu te AUTÝDELV opeva which is
retained by Klotz, who compares Soph. Aj. 1147 oŰTW dè xal oè kai tò
gòv Náßpov otóua and id. Antig. 95 and 560. The effect of so coordina-
ting the part with the whole is to throw great emphasis on the part in
question. The reading in the text is Musgrave's and is adopted by
Kirchhoff.
546—7. “But for myself, I am unholy through slaying my mother :
yes but holy, a different title, through avenging my father.”
'ét. óvoja is in app. to őolos, “I am unholy; yes, but also holy, the
reverse of unholy."
548-50. τοις λόγοισιν is dat. with εκποδών, cf. εξίστασθαι τινι,
“to get out of a thing's way,” e.g. Ar. Ran. 353 : quîv is dat. commodi
with the whole clause. έκπλήσσει λόγου : cf. Ι. Τ. 773 μή λόγων
ĚKTINOoé Me. (So Dindorf following Seidler for the mss. Yoyous.)
551. Súo dvrloes Svoîv: “set this double excuse against thy double
charge.”
Tyndarus charges Orestes with murder (uiacpóvov 524) and unnatural
(onpr@des 524) murder. Orestes pleads: firstly, that the murder was not
unnatural, on the ground that the mother is less the true parent than
the father is and that therefore in a conflict of claims nature bids us side
with the father (522—6): secondly, he defends the murder, qua simple
murder, as justifiable on the ground that the murdered woman was an
adulteress and a murderess (557—63).
For the sentiment that the father is the real parent cf. Eum. 649 ff.,
in which passage Pallas, who was born from the head of Zeus, is cited as
a proof that, though no one was ever born without a father, a mother is
not absolutely necessary to the production of a child.
553 “A mere furrow receiving the seed from another's hand."
Notice the forcible effect gained by omitting the particle of com-
parison.
555—6. “I therefore reckoned it my duty to fight for the first
author of my being rather than for her who did but take on her the task
of rearing me.”
a
NOTES.
99
66
.
:
:
ελογισάμην αμύναι for ελoγ. δείν αμ. illustrates an idiom common
with such words, especially otomai: in 556 u' is omitted in some mss., the
scribe being ignorant of this idiomatic omission of deîv and taking éloy.
åpûv. as=“I intended to fight,” in which case we would of course be
wrong and was therefore ejected regardless of metre.
τροφαι=« the labour of rearing”: υποστήναι is common with words
denoting a task and="to undertake”: cf. Supp. 189.
For μάλλον της υπ., for μάλλον ή τη υπ., cf. Thuc. Ι. 85 έξεστι δ'
ημίν μάλλον ετέρων (for μ. ή ετέροις).
558. iSlowo w "peculiar," "irregular": a euphemism as applied to
Clytaemnestra's union with Aegisthus.
559—60. Orestes is nerving himself to speak of his mother's
adultery: he begins vaguely “she would go to a man's couch” and
then shrinks for a moment, saying: "against myself, should I speak ill
of her, thrice evil shall I speak : yet will I speak it.” He shrinks
partly because in general the parent's disgrace descends on the children,
partly because in particular the son of a declared adulteress would
himself incur the suspicion of illegitimacy.
Notice efepô, a stronger word than léyw : "to tell her disgrace will
be to proclaim my own."
562. Én 8° touoa: Orestes uses the phrase deliberately as implying
that his mother's death was a sacrifice demanded by heaven. See on 814.
563. For uèr followed by allà cf. 138; it is especially frequent
with áll’ouws, e.g. 1023, Hec. 219, 824.
564-5. The omitted antecedent of ols is in the acc. of reference:
"as regards those deeds for which thou menacingly sayest that I
should be stoned, hear how thereby I benefit all Hellas."
¢ø ols: "on the ground of which”: a common use of the preposi-
tion in legal language, cf. such phrases as peúyelv ¢Ø' aluati, "to be
banished for homicide,” Snuloco Bal érl Tivi, etc. (Dem.).
απειλείς takes the same construction as the simple λέγειν.
567. äv&pas POVEtelv is used as a substantive in explanatory apposi-
tion to tóde Opácous, cf. 1044.
568. Tòv Beov : the article has a sarcastic force: "that pity of
which thou speakest.” He refers to Tyndarus' words in 527 ff.
569. iv äv: the impf. indic. with åv referring to present time is a
quite natural apodosis to a fut. indic. of present supposition in the
protasis. “For if women are to come to this, height of audacity it
vou be as nothing for them to kill their husbands." See G. 503 and
407 (large ed.).
7-2
100
ORESTES.
:
57ο. ό τι τύχοι is equivalent to εί τι τύχοι, the protasis of a con-
ditional sentence of which the apodosis is implied in éxouoais. “It
would be easy for them to kill their husbands, making, as they would,
an accusation out of any chance event,” i.e. “since, if any event were to
occur, they would have it as the ground of an accusation."
573. Take μεθ' όπλων with απόντα.
579—81. The mèv and the dè correspond grammatically, but the
correspondence in sense is very loose. The former clause gives Orestes'
apology for mentioning the gods at all while he is still unacquitted ;
φόνον δικάζων explaining εν ου καλώ: while in the δε clause he resumes
the thread of his speech.
The on in 580, as often in protases, indicates improbability, cf. 17,
744. The sequence el ésývouv...čdpao' år is natural : étrýv. is imperfect
because the approbation implies a continuous attitude of mind, whereas
ēdpara indicates a definite act that would have been performed at a
definite moment in the past.
“In heaven's name—'tis an inauspicious hour, I know, to call on
heaven when pleading the cause of murder-but yet, had I by keeping
silence acquiesced in my mother's crime what would the dead have
done to me?”
ο κατθανών is of course Agamemnon.
For φόνον δικάζων the ordinary phrase would be φόνον δικαζό-
μενος.
"
584. To is demonstrative : cf. 730.
588 ff. opęs: often so used as a persuasive way of adducing a new
argument, cf. 591, Bacch. 319. It is also used to introduce a warning,
e.g. El. II21 ορας ; αν’ αυ συ ζωπυρείς νείκη νέα. Andr. 87.
étriyapelv is the regular word for a husband marrying a second time,
cf. Alc. 373 μή γαμεϊν άλλην ποτέ | γυναίκ' εφ' ημίν.
eúvao plov=eŮVÉTIS, "wife”: for the abstract for concrete cf. Andr.
446 88ca Bouleutýpua, “crafty counsellors."
591—4. The anacoluthon in this passage is, as usual, to be explained
as the result of a confusion of constructions: Euripides began the
sentence with the intention of writing Απόλλων δε...νέμει...έπεισε με
κτανείν but continued it as though he had written 'Απόλλωνα
dependent on πιθόμενος and taken up by τούτω. Cf. Ι. Τ. 695-8
reading KTNO ÁMevos, 947 f., 964-5, Hipp. 22—3, Cycl. 330—1, for other
examples of this so-called " nominativus pendens.”
For μεσομφάλους έδρας, cf. 321.
gadéotatoy=“most truthful”: so of words, etc., e.g. Med. 72 ó
NOTES.
ΙΟΙ
>
μέντοι μύθος ει σαφής όδε | ουκ οίδα. Ηel. 21 ει σαφής ούτος λόγος. Cf.
id. 796 τίς τούδε πειθώ; φίλα γάρ, ει σαφή, λέγεις. See on II 55.
κείνος in 593 is not necessary to the sense but is inserted to add
emphasis: "whom we obey in whatever He, the great God, says.”
597 f. For the crasis ή ουκ, cf. H. F. 184 ή ού παίδα τον εμόν, δν
συ φής είναι δοκεϊν; Bacch. 649 ουκ είπον ή ουκ ήκουσας ότι λύσει με τις;
μίασμα is governed by both αναφέροντα and λύσαι.
598–9. αν φύγοι ει μή ρύσεται: the opt. here has a distinct po-
tential force and is not, as often in such sentences, merely a softened form
of the fut. indic. “If he shall not rescue me whither can one flee?"
Cf. Tro. 73ο ει γάρ τι λέξεις και χολώσεται στρατός, | ούτ' άν ταφείη παίς
όδ' ούτ' οίκτου τύχοι. Contrast Ηel. 1οιο άδικοίημεν άν | ει
μάποδώσω. G. 54. Ib.
Hermann defends the crasis μη ο by such parallels as μη αδικείν, μη
αμελεϊν, cf. Aesch. Εum. 85-6. Ρorson omits o.
600. uri Néye, which should stand outside its dependent clause, ús
ουκ ευ είργασται, is inserted in it: this igure is called hyperbaton. Cf.
Herac. 205-6 σοι δ' ώς ανάγκη τουσδε βούλομαι φράσαι | σώζειν, where
βούλομαι φράσαι is similarly inserted: cf. ibid. 214-5 ά δ' εκτός ήδη
του προσήκοντός σε δεί | τίσαι λέγω σοι παισί, Soph. Ο. Τ. 1251 χώπως
μεν εκ τώνδ' ουκ έτ' οίδ' απόλλυται, Ion 1307 την σην όπου σοι μητέρ'
εστι νουθέτει. Cf. the position of έμή χερί in 1565.
601. With this clause the positive Néye has to be supplied from the
preceding negative μη λέγε, cf. 513-5. “ But do say that it has been
done with no good fortune to the doers."
βο3. πίπτουσιν ευ: the metaphor is from dice. Cf. Sophocles,
fragment 762 αεί γαρ εν πίπτουσιν οι Διός κύβοι. Med. 55.
βο5-6. “Women are ever a hindrance in their husbands' lives
tending towards misery” (always making for the greater misery).
συμφοραί is here used in its original neutral sense of “ circum.
stances,"
," "events.” It can even be used of a happy event, e.g. Soph.
Εl. 1230 κάπί συμφοραϊσί μοι | γεγηθος έρπει δάκρυον.
6ο7. κουχ υποστέλλει λόγω : “makest no reservation in thy
speech”: the metaphor is from lowering a sail and is very common in
the Orators in such phrases as ει δει μηδέν υποστειλάμενον ειπείν (Isoc.
134 C) “to speak without reserve.” Cf. Bacch. 668 πότερά σου
παρρησία | φράσω τα κείθεν ή λόγον στειλώμεθα.
6ο8. φρένα : acc. of part affected.
609. Most mss. read åvátels="thou wilt lead me up to," a use
of ανάγω unparalleled in Classical Greek : Some edd. conjecture ανάξεις
.
102
ORESTES
:
"
(from åvatoow), “thou wilt excite me," and compare for goow transitively
used ĝoowv aðpav 1429 and Soph. Aj. 40 ñčev xépa.
612. οι έκκλητοι at Sparta were a select committee of citizens
appointed to report on special questions : cf. Xen. Hell. 2. 4. 38.
613. εκούσαν ουκ άκουσαν: a favourite emphatic pleonasm: cf.
Andr. 355 f. ει σην παιδα φαρμακεύομεν | εκόντες ούκ άκοντες. Soph.
Ο. Τ. 1229 f. κακά | εκόντα κουκ άκοντα. See on 1632. Nauck reads
ÈkollO av oủx èKollo av,"willy nilly”: and Kirchhoff adopts the conjecture.
614. As souval Slany elsewhere=“to pay the penalty,” it is
perhaps best, as Elmsley suggests, to take ool and ådel on as governed
by επισείσω and δούναι δίκην as epexegetical with (υμάς) as its subject :
“so that you pay the penalty of death by stoning."
But ool might be governed by doûval diknu which will then="to
impose the penalty of death by stoning.” We get the phrase laußávelv
dlanu in the sense of being punished as well as in that of punishing (cf.
Bacch. 1313 dianu yàp ağlav čláußavev and ibid. 1328), and therefore its
antithesis doûvai dikny may be used in the sense of punishing as well as
in that of being punished.
616. For the sort of message which Electra might be supposed to
send to her brother, see El. 303-38: and for her nerving Orestes to
commit the murder, see id. 967—87. Cf. l. 1236 of this play.
618. ddelp. ráyapéuvovos : the genitive is vague: it may be ob-
jective, “dreams about Agamemnon,' or subjective, “ dreams which
Agamemnon sent.” For a similar loose genitive, cf. I. A. 78 öpkovs
παλαιούς Τυνδάρεω μαρτύρεται “oaths sworn to, or exacted by,
Tyndarus,” i.e. the oaths of Helen's suitors. In I. A. 498 el dé TL
κόρης σης θεσφάτων μέτεστί μοι, “oracles concerning thy daughter” (i.e.
the oracle which was interpreted as enjoining the sacrifice of Iphigenia),
the genitive is objective like βάξις ανδρός, “report concerning the
husband,” Hel. 350 and Túotis oébev, “news of thee,” El. 690. For a
loose subjective genitive, cf. Aesch. P. V. 900 dvot Návols "Hpas ålarelais
ar bywv, “inflicted by Hera.”
6ι9. τούτο (λέχος) is governed by αγγέλλουσα.
For the substantive of the antecedent pronoun inserted in the rela-
tive clause, cf. 63-6 ην έλιπε παρθένον ταύτη γέγηθε.
620. kai yàp, etc.: “for here too it was hateful”: the subject is
Αιγίσθ. λέχ. For ενθάδε = “in this life,” opposed to έν νερτέροις, εκεί, cf.
Soph. Aj. 1372.
TTiKpòv : here="hateful”; cf. Phoen. 955 äv Mèv éxOpà onunvas
τύχη | πικρός καθεστηκ' οίς αν οιωνοσκοπή.
.
2
NOTES.
103
" "
:
621. The subject of ionye is Electra : for the qualified metaphor
see on 319: Musgrave compares Hes. W. and D. 705 f. avopa | GÜEL
åtep daloll (said of a shrewish wife).
622. For redundant dè after a vocative, cf. 1065, Hec. 372, 1287.
impós, adverb="moreover,” cf. a pos dè kal (e.g. Med. 406).
624. évavtlov, neut. acc. in app. to the action implied in duúvelv:
see on 30.
duúyelv is used imperatively. See G. 101.
630. αθορύβως is appropriate here since θορυβείν is the regular
word for interrupting a speech.
635. της τύχης partitive gen. after όποι: as in phrases like που γης
(cf. Herac. 19), see M. § 50 b.
636. Tépalve triv Sók. “complete thy opinion,” come to a de.
cision”: when dokmois means opinion it most frequently refers to an
opinion unfounded on facts : cf. Soph. 0. T. 681 downous áyvūs \6ywv,
which Jebb translates “blind suspicion, bred of talk”: Hel. 36 kal doki
μ' έχειν, | κενήν δόκησιν, ουκ έχων. Ιn Ηel. 19 σκοπείτε μη δόκησιν είχετ'
εκ θεών and id. Ι21 ούτω δοκείτε την δόκησιν ασφαλή; it has the double
meaning of "vain opinion” and “apparition.” So in Thuc. 3. 43
της ου βεβαίου δοκήσεως των κερδών, “the unfounded suspicion of cor-
ruption.” The word then was apparently felt to be particularly appro-
priate to contexts where false opinion was indicated and consequently it
is intentionally applied by Orestes to the opinion which Menelaus was
forming without having fully heard both sides of the case.
For περαίνω, cf. H. F. 88 f. ούτοι ράδιον τα τοιάδε | φαύλως περαίνειν,
"to make up one's mind on such matters": Med. 341 kal &uutrepaval
φροντίδ' ή φευξούμεθα.
643. πατρός έμ. λαβών πάρα explains why Menelaus is to repay
the benefits to Orestes. “But what you got, give back: for it was
from my father you got it.”
644-5. The simplest way of taking this passage is to supply OÚDELS
from oboys : “if thou save my life thou wilt save that wealth which is
the dearest of my possessions.” For the verb having to be supplied in
the primary from the subordinate sentence, Klotz compares Theogn.
541 f. δειμαίνω μή τήνδε πόλιν, Πολυπαΐδη, ύβρις | ήπερ Κενταύρους
ωμοφάγους όλεσεν. Cf. Soph. Trach. 305 μηδ', εί τι δράσεις, τήσδε γε
ζώσης έτι: where the verb to be supplied is δράσειας rather than, as
Klotz says, eloldoeul de Opáoavta: see Jebb, ad loc. For the sentiment
cf. Alc. 3οι ψυχής γαρ ουδέν τιμιώτερον.
646-50. The point of this peculiarly frigid passage lies in the
104
ORESTES.
»
:
ten years
double meaning of ddikov, which can be used of a benefit as well as of
an injury: &dikos, meaning “unwarranted by justice," can be applied to
an act of service as well as to an act of aggression. Orestes says “I
commit an injustice to you by asking you to help me unjustly; you
must requite that act of injustice by giving me unjust help: for when
you appealed to Agamemnon to serve you unjustly by invading Troy
owing to your wife's injustice, he requited the injustice of your appeal
by granting the unjust help."
652 f. (médoto : lit. “sold”: here metaphorically, “made over,”
“devoted."
παρ' άσπ., cf. Hel. 734 f. πολλά μέν παρ' ασπίδα | μοχθήματ’ εξέπλη-
σας εκπονών έμοί.
ÈKTOVæv is absolute: "toiling hard”: so Supp: 318 f. où d' és kpávos
βλέψαντα και λόγχης ακμής | χρήν εκπονήσαι, δειλός ών εφηυρέθης.
656-7. στας is dependent on both πονήσας and έκπλήσας : “toiling
one day on our behalf by standing as our champion, not spending full
therein."
659. W o' EXELV Tallra: “I let thee retain that," i.e. “I ask for
no return for that.” The reference is of course to the sacrifice of Iphi.
geneia : the next sentence indicates what the due return would be. In
view of the later development of the action there is a certain irony in
Orestes' thus waiving his alleged claim on Hermione's life.
660. For the euphemism, cf. on 79.
661. πλέον φέρεσθαι, “ get more than is thy due,”)( έλαττούσθαι.
συγγ. έχειν, i.e. pardon thy doing so.
665. “Thou wilt say, 'impossible': precisely so: with friends, 'tis
in such evils they must help their friends”: i.e. it is just in such "im-
possibilities” that friendship shows itself: there is a strong emphasis on
both τους φίλους and εν τοις κακούς.
Some edd. strike out the stop after aird roûto which is then cog. acc.
with upelelv: "'tis just such help (i.e. help that others call 'impos-
sible ') that friends should give their friends in their misfortunes.”
For aŭtd Toûto in reply, see I. A. 1351: similarly id. 1363 ajtós oŮtos.
667. eŮ Sis@: absolute : “is gracious in his gifts”: cf. Alc. 1004
χαίρ', ώ πότνι, ευ δε δοίης.
Most mss. give ol xpirn oliwr: in later Gk xpn replaced dei and so
frequently gets wrongfully inserted in classical texts.
The correct reading is retained in Ar. Eth. Nic. 10. 9 and id. Eth.
Mag. 2. 15 and in Plut. de adul. et am. ch. 28, where the line is
quoted.
a
NOTES
105
a
Klotz reads xpn: subst. =“need”: for which cf. Soph. O. C. 504
χρήσται, a contraction for χρή (or better χρή) and έσται.
670. This sentence is a parenthesis introduced by kai, cf. 4.
671—3. For taútns, see 290.
From W Méreos to IKETEÚw ráde is an "aside": the exclamation is
caused by the thought that he has fallen so low as to ask a favour in the
name of the infamous Helen : this thought nearly makes him desist from
his entreaty and let matters take their course; but he checks the impulse,
saying that he must go through with his hard lot (i.e. of using any and
every means to get saved even to the extent of invoking Helen's name)
because it is not himself alone but his whole race that is at stake.
Most edd. read tl dè talaltwpeîv je deî; as one question : in which
case the sense is, either (1) “But why should I suffer (when I need
not)?” i.e. why should I not use any means I can find to avoid suffering?
or (2) “But why should I bear it as a misfortune?" i.e. why rebel
against my humiliation in entreating in Helen's name?
676. foxriv, "a ghost,” is in app. to tdu karà xoovós.
677. “This I have said with regard to (my) tears and groans and
misfortunes," " tears and groans” standing for “the cause of tears and
groans," i.e. sorrows, cf. 831.
Nauck strikes out the stop after Néyw and punctuates a full stop after
ξυμφοράς : ταύτα is then governed by λέγειν: and είρηκα is absolute, “I
have ended my speech.” So also Kirchhoff, reading taðra for Tallra.
680. õuws should properly go with the main verb but was fre-
quently so closely attached to the dependent participle as to have the
effect of merely strengthening the rep.
684 f. kal xeri yap: “for it is my duty too” (as well as my desire,
βούλομαι).
ούτω is explained by θνήσκοντα και κτείνοντα etc. in 686 which =“by
one's own death and by the slaughter of their (i.e. the kinsmen’s)
enemies."
691. Mèv corresponds to the dè of 692.
692 f. The epithet IIelasydv suggests the age and strength of Argos,
which is what Menelaus wishes to emphasise.
With duvalued a some verb meaning to "win them over" has to be
supplied from υπερβαλoίμεθα: the apod. to ει δυναίμεθα, which would
be equivalent in sense to "all would be well” or “you would be saved,"
is suppressed and évtaül'. Trpoo. is substituted for it. The effect of
this is to make the possibility of a happy issue seem more remote:
Menelaus does not explicitly state that possibility even in the apod.
106
ORESTES.
66
9)
:
of a future conditional sentence : his object all through is to minimise
Orestes' chances. “But if we could win them by soft words—that is the
hope to which we have been brought.”
694-5. pulkpoiol TóVOLOL: “with little toil," instead of “with little
strength”: see Schol. σμικρά δυνάμει ώφειλεν ειπεϊν· ο δε λέγει
σμικρούς πόνους, την ενέργειαν τιθείς αντί της δυνάμεως.
For αμαθες, cf. Tro. 964 f. ει δε των θεών κρατείν | βούλει, το χρήζειν
αμαθές εστί σοι τόδε.
696—703. This passage doubtless gives the results of Euripides'
own observation of the Athenian democracy.
696. rßą, lit." is young," i.e. vehement, passionate: one of several
metaphorical meanings of the word : cf. the inceptive form in Alc. 1085
νύν δ' εθ' ηδάσκει κακόν.
697. opolov need not be taken as an adverb: “the populace
when it rages is a thing like a wild fire to quench," cf. 772 Delvdv oi
πολλοί. Others take όμοιον as an adverb and say that from λάβρον we
must supply láßpos, “violent.” “The people is as violent as violent
fire to quench.”
For όμοιον ώστε cf. Aesch. Ag. 1311 όμοιος ατμός ώσπερ εκ τάφου
TT PÉTel and Soph. Antig. 587.
698. aútòs must be read closely with nouxws TIS : "for one's own
part,” in contradistinction to the people: the idea, as Hermann says, is
that if you act calmly yourself you will find the people will become
calm too.
ÉVTELVOVti: note the act. in a middle sense: to uèy there is no
corresponding dè, the original form of the sentence not being carried
out; such instances of an isolated uèy resulting from confusion or
break of construction should be distinguished from those noted on
1. 8.
700. ÉKTTVEVO ELEV here intrans. cease blowing”; in this use it
gen.="to die,” i.e. cease breathing.
702—3. “It has the sense of pity, yea and of great indignation too,
most priceless of possessions to him who watches and waits”: ktîua is
in app. either to the whole preceding line, in which case the meaning is
that this emotional character of the people is invaluable to one who can
take advantage of it: or to Ovuds alone.
For ένεστι δ' οίκτος, cf. El. 294 f. ένεστι δ' οίκτος, άμαθία μεν ουδαμού,
σοφοίσι δ' ανδρών.
704-5 cou is dat. commodi, “on thy behalf.”
Tq Alav, “their excess of passion”: cf. Andr. 866 Td Nav oŮk ékelv’
:
NOTES.
107
ÉTÝVera (of extravagant hate): so Phoen. 584 MÉBETOV Td llav. Hec.
591 TÒ d' au Niav trapelles (the excess of grief).
706—7. “For a ship too when strained with violence by the sheet
(i.e. when its sails are strained by the sheet) tilts over, but rights itself
again, should the sailor slacken the sheet."
The aorists &şayev and torn are gnomic, see G. 30. 1.
The modes were ropes attached to the lower ends of the sails.
xalą: with several verbs the subject is omitted when it is clear who
would perform the act: this being especially the case with verbs denoting
the act of an official appointed for the purpose, e.g. knPÚCoel “(the
herald) proclaims.” So in the Orators we get such phrases as tdv vbuov
aŭtov újîv åvayucoetai, “the clerk of the court will read you the words
of the law” (Isocr. 2. 16).
For the whole passage, cf. Antig. 715–17.
709. oùk adlws déyw : “I admit”: cf. El. 1035 (Clytaemnestra says)
μωρον μεν ούν γυναίκες, ουκ άλλως λέγω. Ηel. 1το6. So κούκ άλλως λέγω
:
Hec. 302.
711–2. For the repeated dv see on 379.
713. TV KAKøv obj. genit. Cf. Andr. 763 Tporalov aŭroll otho oual
πρέσβυς περ ών.
714--5
“For never of old were we wont to win over our land of
Argos to cowardice,” i.e. we have always trained our citizens to demo.
cratic independence, not to cowardly submission, so that my single
spear, though I am king, will not suffice to overawe them.
vûv Sè, etc., “and (consequently) now the wise must perforce be the
slaves of the fortune of the hour.”
71849. Lit. “O thou who art worthless in all other things
except in warring for a woman's sake”: a common Gk confusion of
thought, logically we require návra instead of tárla; see on 68 and cf.
Andr. 724—7.
The infinitives στρατηλατείν and τιμωρείν depend on
the notion of inability or unreadiness contained in oțdèy and káklore and
are practically equivalent to accusatives of respect like tälla. See
G. 758 (large ed.).
721. doidos no 'äpa, etc. : this sentence can be taken in two ways:
(1) the imperfect may have its ordinary meaning, in which case the past
time referred to is the occasion of Agamemnon's murder: "'tis true
then that thou hadst no friend in thy hour of need,” i.e. there was no
friend who would have helped thee even if he could : apáoow KaKws
refers to his murder : (2) the imperfect may be used in an idiomatic
sense which it often has with ăpa, referring to the present: “thou hast
:
108
ORESTES.
:
been all along unfriended in thy misfortune,"
"" thou hast not and never
hadst a friend”; in this case ipáoow Karws refers not merely to A.'s
murder but to his being unavenged. For the imperfect with ápa, cf.
Ηel. 746 ουδ' ήν άρ' υγιές ουδέν έμπύρου φλογός, “there never has been
any truth in the divining fire.”
723. όποι...φύγω: indirect deliberative dependent on the idea of
speaking implied in éirides : “I have no longer any hopes (that tell me)
whither I am to turn to escape death.”
724. kat. owrnplas: the gen. is adjectival, “saving refuge": cf.
Phoen. 893 πόλει παρασχεϊν φάρμακον σωτηρίας.
727. όψιν, acc. in app. either to the action εισορώ Πυλάδην or
to IIvládnu alone, the abstract being used for the concrete: the trans-
lation will be “sight” in either case.
Take mlotOS ev kakoîs closely together, “a man who is faithful in
misfortune."
730—1. Tòv, demonstr., cf. 584.
éml depends on túlloyov, which retains its verbal sense : a gathering
together of the city against thee.”
κτενούντας stands κατά σύνεσιν for κτενούντα: So often in reference
to a collective singular, e.g. Soph. Phil. 356 f. otpards | Écßávra tâs
ήσπάζετ’ ομνύντες βλέπειν.
732. al ráde; cf. Bacch. 645.
733. guyyevelas : for Pylades' relationship to Orestes, see on 1233.
737. With elkótWs we must supply éxel (cf. I. T. 881) or toti (which
is sometimes used with the adverb, e.g. 1106): this is harsh, and Porson
strikes out the full stop at kakor believing that some words were to
follow on which ylyverdai depended. “Likely enough; that a base
woman's husband becomes base (is a proverb)."
738. “Though he came, the help he gave me was the same as
though he had not come” (i.e. it was no help).
739. The ydp explains a gesture of surprise on Pylades' part since
he did not know before Orestes' last word that Menelaus had come in
person. Cf. Ι. Α. 324 f. ΜEN. ου, πριν αν δείξω γε Δαναοίς πάσι ταγγε-
ypauméva (of Agamemnon's letter which he had unlawfully seized and
read). ΑΓ. ή γάρ οίσθ’ & μή σε καιρός είδέναι, σήμαντρ' ανείς; «What!
dost thou know what 'tis not the hour for thee to know ?" See 1600.
740. xpóvios (see on 234) is in antithesis to táxlora: he took a
long while in coming but a little while in proving himself a traitor.
ébwpáon is a colloquial word only occurring here in Trag. : its use
indicates great contempt.
NOTES
109
For kakós="false," see Verrall on Med. 84.
742. For the sneer at Menelaus' uxoriousness, see on 87: cf. 718.
The Scholiast remarks κωμωδείται ο στίχος διά την ταυτότητα.
743. For the favourite numerical antithesis, cf. Herac. 7 f. rówv|
πλείστων μετέσχον είς ανήρ Ηρακλέει.
746. ιδείν = περιϊδείν, cf. 1339 εισιδείν, and Supp. 282 f. μηδ' ατάφους
...παϊδας...κατίδης.
748. eúlaſcio lai is here used absolutely : “he played the prudent
man, the course that base friends take towards their friends”: it is used
so in Plato with participles : its other constructions are un or Órws
un and subj.: inf. with or without us (cf. 1059 and 793) : and the acc.
of what one watches for (e.g. Kalpdv 699), or of what one guards against
(e.g. Tóv kúva Ar. Lys. 1215).
749. Trpoßalvwv: as often in such met. uses the apo- gives the idea of
continuous and tentative advance: “how far did he venture for an excuse?”
éxw=“I know," cf. 1120 €x. TOVOOÛTov. Klotz quotes Soph. Antig.
485 τούτ' έχων άπαντ' έχω. Αdd Ion 230 έχω μαθούσα, “I know since
I have learnt it.” So Hel. 794 oỦx &xw el, “I do not know whether.”
750. áplotas, ironical.
For the women in question see on 250.
751. Puyatépos is genit. of cause : “enraged by reason of, on
account of, his daughter”: cf. Alc. 5 où on to whels. Soph. Antig. 1177
5
πατρί μηνίσας φόνου.
752. TOUSE= Tyndarus : the subj. of eldero is Menelaus.
756-7. επί φόνη, on the ground of, on the charge of, murder":
So in the Orators, εφ' αίματι.
dla bóbov: these phrases with dià are a met. extension of the original
use of dià with the genit. to indicate place or time traversed; hence
!;
they are common with verbs of motion such as lévai, &pxeobac etc. : but
since “through” and “among”are kindred ideas (di’ åvo purwv " through.
out mankind” coming practically to="among men”) we get these
phrases used with verbs of rest; thus dià poßov &pxouac "I walk through
or in the ways of fear,” and in Thuc. dià $. elvai “to be in the midst of
fear”: so di’ópyans ñkov Soph. O. C. 905 and di' opy. EXELV Tivà Thuc. 5i 29.
762. owua, acc. of respect. See M. 31.
766. “Bringing against thee a private or a public charge,” lit.
charging thee with some offence that affected himself alone or the
whole body of citizens as well.
767. dvóolov Néy., “calling me unholy (and consequently a pol.
lution to the state)” : i.e. my exile was on public grounds.
>
ΙΙΟ
ORESTES.
See on 1153•
770. σε ώσπερ κάμε: where we should expect ώσπερ εμέ, και σε:
in Greek kal is frequently used to emphasise the protasis where we
should emphasise the apodosis ; cf. ΙΙ66 στένωσι δ' οίπερ κάμ' έθηκαν
5;
άθλιον, “that they too may weep who made me weep."
771. κολάζειν defines προσήκ. “We do not belong to them to
punish”; the act. as usual in Greek in such cases.
772. προστάτης του δήμου was almost an official title in Athens for
the leader of the popular party.
The Scholiasts see in this line an allusion to Cleophon, the popular
leader at the time of this play's production. Certainly one of the chief
secondary objects of the play was to emphasise the danger of democracy
in depending for its wisdom or folly on the character of its leader for the
time being. See Introd. & 5.
774. elev,
so be it,” “true": referring to Pylades' remark that
the people always decree justly if their leaders are just.
For és Kolvòv Néyelv, "to speak in public,” cf. Phoen. 1222 NégavTES
'Αργείοισι Καδμείοισί τε | εις κοινόν οίον μήποτ' ώφελον λόγον.
776. rpwpw continues the construction of Pylades' previous
remark. Orestes asks, “Suppose I were to go and say to the citizens”
Pylades (interrupting him) “ That thou didst right?” Or. (continuing)
“(Yes) in avenging my father ?”
uoi daßwoi: this use of the subjunctive with us in independent sen-
tences does not occur after Homer until Euripides: cf. Alc. 315 un cous
διαφθείρη γάμους, H. F. 1399 : so too μή ου πείσης σοφούς Tro. 982. It
is also found in Plato, e.g. Legg. 861 E uń Tus ointai. G. 264 (large ed.).
779. μολόντι has better authority than Dindorf's μoλόντα.
Kako genit. of ablation : cf. Soph. Antig. 1162 ouras Mév éx@pôv
τήνδε Καδμείαν χθόνα. So Herac. 64ο ήκεις άρα σωτήρ νων βλάβης;
780. “Should it so chance, it would occur”: i.e. my salvation
from misfortune.
TOÛTO : “this course” (of going to the assembly in person).
· 781. “Well, let me go then": hortative subjunctive.
$8€ : "by going,” “if thou goest. “At any rate thereby thy death,
if thou diest, will be nobler.”
782. Orestes interrupts with an outburst of assent as soon as he sees
the drift of Pylades' remark, which, however, the latter finishes regard-
less of the interruption (cf. 784-5).
μένων is the antithesis of ώδε: μάλλον resumes the comparative
kálcov, it is not strictly necessary grammatically but is natural in
carrying on the construction after an interruption.
NOTES.
III
a
783. Or. “Yes, and my cause is just.” Pyl. “ Trust merely in its
seeming so."
The common antithesis of reality and appearance, &prov and 86fa,
is involved in this line : To Tp. “the real facts of my case," TO doKelv
“the appearance of thy case,” which is the all-important thing in a
popular assembly and so should be the main object of consideration for
Orestes.
The use of exou is strained but not impossible: eỞxeo Dai=to make
thing one's eixos or cause of boasting, ground of confidence : it is here
used with the same construction as témolda and other words expressing
confidence.
Some mss. read tò docel which has been variously emended to to
Sè dok., Tb ye dok., où tò dok. : the last is best and means “for thy part,
do thou but pray for its seeming so (i.e. just).”
784. Take kai...ye together, “yes and also,” as in the preceding line.
785. Orestes finishes his previous remark without noticing Pylades'
interruption.
788. olwvòs, “omen" (cf. Opves Hel. 1051); the context gives it the
sense of bad omen, as in Ion 1191. Cf. I. A. 1347 Tornpòv elmas olwvdy
λόγων. It is used of a good omen in Phoen. 858 οιωνόν εθέμην καλ-
λίνικα σά στέφη.
789. tớ xpóvą, etc. : "and thou wilt be the gainer by the time thus
saved (i.e. which would be spent in lamentation if Electra were told).
Cf. Bacch. 82ο άγ' ώς τάχιστα, του χρόνου δ' ου σοι φθονώ, “I do not
grudge thee the time that it will take,” cf. Hec. 238. So in Ion 1027
Creusa says, in reference to the plan of killing Ion at once instead of
waiting till they reached Athens, προλάζυμαι γούν το χρόνο της ηδονής,
“I get my pleasure earlier by the time thus saved."
793 TÓS' oův (tw: “let that pass then (if that is all)”: Orestes
explains that he has one fear which on examination proves to be based
on the thought that Pylades might object to tend him if seized with
madness: on eliciting that this is the basis of Orestes' uómov mpoo artes
Pylades abruptly bids him dismiss it as baseless.
795. έρπε νυν, come then, advance": Épaw, as often,="walk,"
creep.”
kndeúmata: these abstracts when used in a concrete sense are
frequently used in the plural though referring to a single thing or
person: e.g. Supp. 173 mpeo Beúpata="an ambassador.” Hipp. II
Theseus is called Πιτθέως παιδεύματα. Andr. 1273 συγκοιμήματα = “α
bride." Hec. 265 7 poopáyuara, "a victim.” See 1053.
>
not
I12
ORESTES.
:
"
796. ώς τί δή τόδε ; In full ως τί δή γένηται κελεύεις τόδε or δράσω
τόδε ; “with what object dost thou bid me do this ?” or “with what
object am I to do this ?” Cf. Ion 525 ως τί δή φεύγεις με ; and the use
of ίνα τι in Ar. and Plato, e.gr. Αr. Pax 4ος ένα τί δε τούτο δράτον ;
Others explain by the omission of a participle ως τί δή (δράσων) δράσω
τόδε ; or ώς τί δή θέλων κελεύεις τόδε ; if so, cf. such passages as Alc.
537 ως δή τι δράσεων τόνδ' υπoρράπτεις λόγον ; and I. Τ. 557 ώς τί δή
θέλων (ώλεσεν νιν);
798. und' rs., “May I not so much as see (much less approach) my
mother's tomb”: cf. 105.
ydp: “(no) for.”
799. επειγε for επείγου: see on 294.
έλη: “overthrow,” “destroy”: a regular word for legal conviction,
cf. Herac. 941 ειλε σ' η Δίκη χρόνω; similarly καθαιρεϊν in 862.
8ο2. δείξω ών : cf. Ι. Α. 406 δείξεις δε που μου πατρός εκ τούτου
γεγώς και so in Τhuc. 4. 73 έδειξαν έτοιμοι όντες.
804. “This proves the proverb, 'get friends not kindred only'."
There is a slight zeugma : κτάσθε, “ acquire,” can only apply to
εταίρους: with το συγγενές, έχετε or some such verb is easily supplied
from κτάσθε.
τούτ' εκείνο is a colloquialism when thus used with ellipse of the
verb: it is common in Aristophanes (e.g. Ach. 820 and Frogs 1342, a
parody of Eur.), and in colloquial passages of Plato (e.g. Phaedo 241 D).
So τόδ' εκείνο Μed. 98. Fuller forms of the phrase are found in Ηel.
622 τούτ' έστ' εκείνο and Ar. Ach. 41 τούτ' εκείν' ούγώ 'λεγον.
8ο5. συντακή: the subj. is common in verse, though rare in prose,
after a relative without av: G. 63 b. For the metaphor cf. Plat. Symp.
192 E εθέλω υμάς συντηξαι και συμφύσαι εις το αυτό.
8ο6. κεκτησθαι: active infinitive defining κρείσσων. Cf. Ι. Α. 1394
είς γ' ανήρ κρείσσων γυναικών μυρίων οράν φάος.
8o. The articles o and & are emphatic: cf. on 340 ο μέγας όλβος ου
μόνιμος.
μέγα φρονούσα is not an epithet, as Paley takes it, but has its full
verbal force: the idea is that the prosperity of the house at the very time
that its pride was greatest had really begun to ebb.
8το. ανήλθε, “went back”: πάλιν simply strengthens the meaning
of backwards.
εξ ευτ., temporal : “ after prosperity”: cf. 55 εκ Τροίας.
8ιτ f. πάλαι is em; etic by position and the emphasis is made
stronger by the juxtaposition of the cognate adj. παλαιάς : this strikes the
NOTES.
113
>
keynote of the whole passage: the decay of the house was of old
standing.
ánò=starting from.
dpus ápvds: a vague genit., prob. subjective: “ strife brought by the
golden lamb,” cf. 618. For the legend cf. El. 699 ff., I. T. 195 ff.
814-5. Dindorf's insertion of émayovoa in the preceding line
improves both metre and construction: if the mss. reading (óm. xp.
έρ. αρ. ήλυθε Ταντ. οικτρ. etc.) is retained, θoινάματα and σφάγια must
be taken in app. to épis : “strife consisting of banquets and murders."
Oouvápata is the vague allusive plural for singular used for poetic
effect and not to be confounded with the use noted on 795.
opayla denotes not simply murder, but murder committed as a con-
cession to some superior power; in this case the power to which the
children were sacrificed was revenge. Similarly Medea's murder of her
children was a opáylov, a sacrifice to pride: and throughout this play
Orestes' matricide is spoken of as a sacrifice, i.e. a murder performed
not spontaneously, but in obedience to higher claims: cf. 562 & S
έθυσα μητέρα and 842 σφάγιον έθετο ματέρα.
Klotz points out that the effect of such inversion of the chronological
order as we get by saying θoινάμ. και σφάγια instead of σφάγ. και θοινάμ.
is to throw especial emphasis on the word that is put first.
816 f. eapelßwv, active for middle: see on 294. “Murder changing
place with murder."
Si' aluatos :. dià is local used metaphorically. Klotz takes aluatos
="family”; wrongly, I think. Cf. Phoen. 1052 di aiuátwv duelßel |
μυσαρον εις αγώνα-καταβαλών άραϊσι | τέκεα μέλεος.
oỦ Tpodeltrel, etc.: "fails not beforehand for the two Atreidae" (dat.
incommodi), i.e. fails not till it has reached them.
“From that date murder following murder through a sea of blood
fails not to reach the two Atreidae.” It is however possible to take
εξαμ. as dependent on προλείπει: as we get in Ρlat. Phil. 26 Β άλλα
επιλείπω λέγων, on the analogy of παύομαι.
819. The curse has been traced from its origin down to the genera-
tion preceding Orestes; the Chorus now turns to its latest manifestation
in Orestes himself.
Tð kalóv oủ kalov: “ignoble was the noble deed”: this is the
paradox of the play: it was kaldv to avenge the father at all costs, but
ου καλόν to kill the mother.
kéwy: allusive poetical use of plural for singular : see on 814.
820. Tadáuq: note the diff. meanings of this word : it="hand,”
=
0.
8
114
ORESTES.
66
“deed of hand," "thing made by hand,” i.e. an instrument, as here:
in the sense of “a deed” it may refer to a good or bad deed, the
bad meaning predominates in talauvalos which="the doer of a violent
deed," "a murderer," while the good meaning predominates in åtala.
uos which="one who does not work " (cf. Hes. W. and D. 20).
The “fire-born instrument" is of course the pelávoetov Floos of
the next line: for the Trag. fondness for synonyms, see on 269 and
1136.
821. MelávSetov properly="bound in black” and is applied to
swords in reference to the black scabbard : but here only the first
half of the compound has its full meaning, the second half serving
merely to give a passive participial force to the uélav.
Take povy as instrumental with welávdetov, “ blood-blackened."
823 f. rò d' aŭ kakovpyelv, etc.: this refers to Orestes' matricide,
which has already been described as oŮ kalóv (i.e. kakor) and is now
explained on the ground that all crime is based on madness: mere
impiety and mere malice are not enough, both must be spurred on by
madness before crime can be committed. The next few lines describing-
Clytaemnestra's death-cry exemplify this: for none but a madman could
have resisted such an appeal from his mother. The thought then
changes and represents madness not merely as the cause, but also the
result of crime: the madness that was a factor in the crime bursts out
unrestrained after the deed is done, as we see in the case of Orestes.
The Schol. takes kakoupyîv as referring to the crime of Clytaemnestra
and Aegisthus : but in this case the connection between 823—4 and
what follows is unsatisfactory: “but then too the mother's crime was
mad impiety: for she uttered a piteous appeal at her death : with the
result that Orestes is mad,” hardly forms an intelligible sequence.
μαινόλις, for the MSS. μεγάλη, was conjectured by both Hermann and
Porson.
825. dubi póßw=prae metu, cf. duoi táppel Aesch. Cho. 547. So
περί φόβω id. 35.
826. iáxnre: the a here scans as a long vowel though it is
naturally short : its lengthening is partly due to the ictus of the verse
and partly to the aspirate in x: this occurs even in iambics, cf. Aesch.
Cho. 1049 φαιοχίτωνες και πεπλεκτανημέναι. Τheb. 635 αλώσιμον παιάν'
ÉTežLaxáoas : similarly ő pus in Homer. In proper names the ictus alone
is sufficient; e.g. Aesch. Theb. 547 llapdevotaîos ’Aprds and ibid. 488
Ιππομέδοντος σχήμα.
Porson prefers to write lakxéw in all cases where the a is long.
:
NOTES.
115
KTOVOV.
:
a prey for
831-2. μείζων the predicate with vboos and Sikpua as well as
with έλεος.
Sáxpva and fleos=deeds causing tears and pity, see 677.
833. ματρόκτονον αίμα = αίμα τεθνηκυίας μητρός: similarly in Cycl.
68 κρήναισι παρ' υδροχύτοις the compound adjective= ύδατος κεχυμένου.
Klotz would accent unt portbvov and quotes four parallels, with the
remark that in all of them the active force in the compound is obvious:
but in three at least it is better to take the adjective as passive, i.e.
Aesch. Eum. 278 untpokrovov ulaoua (i.e. matris caesae labes ): id.
fragment 340 aſua xoipokrovov, and Bacch. aqua Tpaybkrovov (i.e. the
blood of slain swine and goats, respectively), Cycl. 127 Bopdv åv@pwtb-
See Jebb on Soph. Antig. 1022 åvòpopobpov aïllatos.
834 f. olov=kal tolov.
The main idea is in the participle teléo as: “yet such a deed has
this man wrought that he is driven distraught with madness.”
The best mss. read olov olov špyov, which should be taken as excla-
matory: "how terrible, ah how terrible the deed he wrought.”
836 f. þóvą: dat. of purpose dependent on the verbal notion in
onpana, "a thing hunted for the purpose of slaughter," "
slaughter to the Eumenides."
It could however be taken as dat. of cause with diveuwv, which=dl-
VEVÕuevos (see on 294).
839—42. Notice the emphasis got by beginning with matpds and
ending with ματέρα.
to idWv, “ though he saw”: cf. 943.
843. ápoiſàv is acc. in app. to the action of the sentence. Cf. 1105.
Tro. 878 f. κατ' εκεί δούναι κτανείν (sc. Ελένην) | ποινάς όσων τεθνάσ'
έν' Ίλίω φίλοι. Η. F. 224-6.
846. Ý Klota refers to the most important part of the previous
question, i.e. lúoon dauels: Electra's question was not, “ has he left the
house?” for she saw that he had: but “is it through madness that he
has left the house?”
847-8. πέρι governs ψυχής; cf. Phoen. 133o δοκώ δ' αγώνα τον
περί ψυχής, Κρέον, | ήδη πεπράχθαι.
δώσων αγώνα : Porson says that, since every δίκη was an αγών, the
two words are convertible in such contexts as this: so that didoval á ywva
is a synonym for didával dikny, in the sense of “to stand a trial.” He
compares 1244 τρισσοίς φίλοις γαρ είς αγών, δίκη μία.
849. τι χρήμα = “why,” cf. 277.
850. Makpav: this fem. adj. is used as an adverb of place or time:
.
8-2
II6
ORESTES.
'you will
as an adverb of place it = (1) « at a distance,” e.g. Soph. Phil. 26
τούργον ού μακράν λέγεις, (2) “to a distance,” e.g. Soph. Ο. Τ. 16
ουδέπω μακράν | πτέσθαι σθένοντες : as an adverb of time it=" at a
distant date” (as here); cf. Tro. 46ο ου μακράν δέξασθέ με,
receive me soon.”
854. δυστυχείς : the adj., which would more naturally go with the
antecedent, is transferred to the relative clause, cf. 619, 1184, 1565,
1654.
859-6ο. ελπίς: abstract for concrete: “expectation” for « ' thing
expected”: note that miris like thisw is used, as here, in a bad as well
as a good or a neutral sense, cf. I. A. 786.
ην is governed by φοβουμένη: while το μέλλον is governed by the
compound verb εξετηκόμην γόοις which is equivalent to έγoώμην τακερως:
cf. Soph. Εl. 123 f. τίν' οιμωγαν τάχεις 'Αγαμέμνονα; where'Αγαμέμνονα
is governed by the compound verb οιμωγαν τάχεις which is equivalent
to oιμώζεις τακερως: so Εur. El. 207 f. ψυχάν τακομένα δωμάτων πατρώων
φυγάς.
“ Alas, that fate has come upon us through fear of which I have
this long while been wasting away lamenting the future.”
866. The uèv here is answered by the dè in 871.
867-8. τα τ' αμφί σου | τα τ' αμφ' 'Ορέστου: notice the fulness
of the expression which is characteristic of the deliberate style of the
ρήσις.
87o. Note the contrast of πένητα and γενναίον : “humble in
position, yet in service noble to my friends."
χρήσθαι defines γενναίος : cf. 8ο6: take φίλοις with γενναίον, not
as governed by χρήσθαι.
871. άκραν governed by θάσσω: a poetical construction, cf. Andr.
117 δάπεδον και ανάκτορα Θάσσεις: so 956 τρίποδα καθίζων Φοίβος:
similarly 125I στητε-τρίβον. These accusatives are generally regarded
as cognate : see on 1251.
872. δίκας διδόναι : “ submit to trial.”
874. δή τιν, “some one or other,” see on 52.
878. αγώνα δραμ., cf. Alc. 488 f. ΧΟ. κτανών άρ' ήξεις ή θανων αυτού
μενείς. | HP. ου τόνδ' αγώνα πρώτον άν δράμουμ εγώ.
879. 8 μήποτ' ώφελον, sc. οράν: see on 453 and cf. 1582.
88ο. στείχοντε: dual.
882. {oa, properly acc. agreeing with the omitted subst. of cognate
meaning to λυπούμενον : “ grieving griefs equal to his friend”: for ίσα
φίλω see on 9.
66
2)
:
:
>
NOTES.
117
There is a v. I. dílov: in which case take toa as an adverb used to
strengthen ώστε: cf. Ion 1364 ίσον γάρ σ' ώς τεκούσ’ ασπάζομαι.
884. πλήρης : cf. Ar. Eccl. 92 ει πλήρης τύχοι | ο δήμος ών. Aesch.
Εum. 570 πληρουμένου γάρ τούδε βουλευτηρίου.
885. τίς χρήζει λέγ.; a variation on the regular form τίς αγο-
ρεύειν βούλεται ; for which see Αr. Ach. 45.
887. μητροκτονούντα : “ for being a matricide”: for the participle,
see on 48.
επί τωδε, “next after this speaker”: the regular prep. to denote
sequence of speakers in a debate: so 898, 902. Cf. Ar. Ach. 13.
888-9. Ταλθύβιος: famous in Homer as Agamemnon’s herald:
the guild of heralds at Sparta claimed descent from him and were called
Talthybiadae : see Hdt. 7. 134 (Klotz).
υπό, « subservient to”: cf. Ηec. 503 Ταλθύβιος ήκω, Δαναΐδών
υπηρέτης.
89ο f. εκπαγλούμενος : “expressing exceeding admiration for 2:
cf. Tro. 929 f. (Helen, referring to the trial of the goddesses before
Paris, says) Κύπρις δε τουμόν είδος έκπαγλουμένη | δώσειν υπέσχετ'.
καλοίς κακούς λόγ. ελ., met. from spinning (see 1432), “inter-
twisting evil speech with good” : the καλοί λόγοι were his praise of
Agamemnon, the kakol his censure of Orestes.
ότι, etc., “to the effect that,” depends on both ουκ επαινών and λόγους.
895 f. For abuse of heralds in Euripides see Tro. 424–6: there
Cassandra says, in reference to Talthybius, ή δεινός ο λάτρις· τί ποτ'
έχoυσι τούνομα | κήρυκες; έν απέχθημα πάγκοινον βροτοίς | οι περί τυράν.
νους και πόλεις υπηρέται : fragment τοοι αεί ποτ' έστι σπέρμα κηρύκων
λάλον: Herac. 292 πάσι γαρ ούτος κήρυξι νόμος, | δις τόσα πυργούν των
γιγνομένων. On Soph. Trach. 1306, Jebb notes that “in Attic Tragedy
the kîpug was especially associated with unsuccessful bluster": this is
true of the Heracleidae and Supplices of Eurip. : but in the Hecuba,
Talthybius is sympathetic, and throughout the Troades he forms a
strong and favourable contrast in point of humanity with the Greek
leaders. See esp. Tro. 713-19, 786-9.
897. δύνηται= δυνατός (or δυνάμενος, cf. 889) ή, “is a leading man.”
πόλεος= πολιτών and is partitive genitive with δς άν.
For εν αρχ. cf. Andr. 699 σεμνοί δ' εν αρχαίς ήμενοι κατά πτόλιν.
899-900. With the dè clause supply ékéleve from oủk ela : see on
513
901. émeppoonpav, aorist referring to a definite act: "raised a cry
of applause": én Ývouv, imperfect of a continuous state : see on 581.
"
:
118
ORESTES.
9
:
>
"
»
903 f. αθυρόγ., cf. Theognis 421 πολλούς ανθρώπων γλώσση θύραι
ουκ επίκεινται. Αr. Ran. 838 αθύρωτον στόμα. Soph. Phil. 188 αθυρόστο-
μος αχώ.
“An Argive, yet no true Argive": there is a supposed allusion in
these words to Cleophon (see on 772), who was of Thracian extraction.
ήναγκασμένος: the Schol. says, 'Αργείος ήναγκασμένος, ώσει έλεγε
vblos molins : and most edd. agree in taking the word to mean
“foisted upon the city," quoting Ar. Av. 32 Ò Mèv ydp wv oỦk åords
dobiášetal, “ forces himself upon the city.” But there is no parallel to
this use of nvayk. which generally means "under compulsion,” “not a
free agent”: and so perhaps here="a mere tool,” in reference to the
demagogue's being in the pay of the party hostile to Orestes. See 915,
where we are told that Tyndarus prompted him. For åvayrášev in
the sense of “to press into one's service," cf. Bacch. 469 hótepa SÈ
νύκτωρ σ' ή κατ' όμμ’ ηνάγκασεν ;
905. “Trusting in loud noise and rude license of speech."
Bópußos probably refers to the noise the speaker made: it may,
however, refer to the noise of the assembly in applause, a meaning which
it often has in the Orators.
906. “ Able by persuasion yet to involve them in some disaster.”
The inf. depends on the notion of ability implied in midavós: see
G. 93. I.
Te=“in the end”; cf. Hel. 56 Peoũ T68 elơ lovơ Kaos | Epuoc Tò
κλεινόν μ' έτι κατοικήσειν πέδον | Σπάρτης. So often with ή μήν, e.g.
Aesch. Ρ. V. 907 f. ή μήν έτι Ζεύς, καίπερ αυθάδη φρονών, | έσται
ταπεινός.
aútovs=the audience.
907. This passage down to 913 is bracketed by Kirchhoff who
thinks that, though the lines may have been written by Euripides, they
are an interpolation here: but their irrelevancy does not prove that they
are not inserted here by Euripides himself, who often uses his plays for
didactic purposes without due regard to artistic propriety. See e.g.
Hecuba's meditations on heredity in Hec. 592—602.
910. aŭgus, “at some future time”: cf. Hipp. 892 yvớoel gèp aūdis
αμπλακών. Supp. 415, 551. Alc. 1152 αύθις τόδ' έσται νύν δ' επείγεσθαι
με δει. Ι. Τ. 1312.
911–2. “ And from this point of view must we consider our
leader : for the case is the same for the speaker and for the appraiser of
the speech,” i.e. we the audience are as responsible as the orator for the
decision taken.
;
NOTES.
119
"
18óvta agrees with the omitted indefinite singular which is the
subject of θεάσθαι : for προστάτην see on 772.
913. τιμωμένω= τώ τους λόγους τιμωμένω: for the article omitted with
the second of two substantives where we should expect it to be inserted,
see Aesch. Ag. 324 και των αλόντων και κρατησάντων δίχαφθογγάς ακούειν
doti ovu opas dalîs. Others take tiuwuévy as=“official,” “magis-
trate” (cf. Xen. Cyr. 8. 8. 4): in this case the meaning is: “for the
case is the same for orator and magistrate," i. e. the orator is practically
magistrate or ruler; and therefore we must be careful in our judgment.
It is historically true that the orator often decided the policy which
the magistrate had to carry out: so that the unofficial a portátns became
the real statesman and the state officials were merely the instruments
for executing his plans.
914. cite="bade,” cf. 269: the object is indefinite as in 923.
916. KATAKTELVOVtı : conative imperfect : "who was for, who
advocated, killing you," cf. 926.
919. ólyákus is a prose word : in Trag. it only occurs in this
play, cf. 393.
Xpalvwv : the word is here used in what was probably its original
sense of mere contact without any idea of pollution: from Aesch.
fragment 340 πριν αν παλάγμoις αίματος χοιροκτόνου | αυτός σε χράνη
Zevs, we see that it could acquire a good meaning and="purify.”
920. αυτουργός οίπερ: for the plural relative referring to a singular
antecedent denoting a member of a class, cf. Hel. 440 "EX/NU TEPUKWS
ołow oŮK ÈTLOT Popal. See Supp. 235–48 for a criticism of the three
classes of Society : esp. 243 f. τριών δε μοιρών ήν μέσω σώζει πόλεις |
κόσμον φυλάσσουσ’ όντιν' άν τάξη πόλις.
921. ξυνετός is almost equivalent to a causal clause, άτε ξυνετός ών:
"wishing, as a sensible man, to join issue with the arguments."
922. ανεπίληπτον, “blameless.” There is a v. 1. ανεπίπληκτον,
"unrebuked.”
924. Os = “since he,” cf. 1665, and see on 1095.
926—7. ábúpel, conative : "did her best to destroy”: see on 916.
There is a confusion of two thoughts in these lines : i.e. (1) ékálve
unte onliğeo dai, "prevented men from arming” etc. : and (2) ékeiva
αφήρει, τό τε οπλίζ. και το στρατεύειν, “ abolished these customs, i. e.
arming and going to war.” The subject of TNG. and otpatet. is
indefinite singular, and ékActóvta agrees with it : cf. 912.
928. olkoupňuata : "those who keep the house,” i. e. the dvdpôv
EŬvidas of the next line. For the subst. in -ma denoting a personal agent
"
"
I 20
ORESTES.
cf. fragment 293 oldayma, "a teacher” (L. and S. take the passage
wrongly), Phoen. 213 kal!Loreúuata=of kalliotevovoi. In Herac. 700
olkoúpqua has its more original sense of the action of keeping at home.
933. This verse is defended by Klotz on the ground that such a
reference to the antiquity of their origin would please a Greek audience,
and was consequently appropriate in the mouth of Orestes whose object
was to conciliate.
936—7. oů poávolte, etc.; this is a favourite turn of phrase in Eur.,
gen. used as a strong imperative of immediate action. In full it would
be “you would no longer be too quick in dying if you were to die
now": notice that the participle is always present, never aorist in good
Greek. Cf. 941, 1551.
ņ="or else,” cf. 537.
937–8. For two consecutive verses ending with the same word
see on 1129.
940 f. Srt, “ if you shall really kill me”; the particle implies that the
speaker considers the contingency improbable, see 17.
åveltat: vivid for åveluévn Šotal. “Is undone” for “will be undone."
942. Tņs ye tód., notice the article: “.
since the necessary daring at
least will not be wanting."
943. Eů Sok Néy., “though he seemed to speak well.” Cf. 842.
945. Myópeve kraveîv : “said that men ought to kill,” bade in
his speech,” cf. elute 914. Many verbs that contain the idea of speaking
can be used in the sense of commanding: e.g. Ocotlfw, “to bid by
an oracle,” Ηel. 148 f. ου μ έθέσπισεν | οικείν 'Απόλλων. So αγγέλλω,
to command by proclamation," id. 739.
951. κλαίοντες, οικτείροντες : this asyndeton with participles at
the beginning of a line is common in Trag. : cf. Soph. Phil. 1. Bowv,
oteváśwv. Hec. 1175 and Andr. 1154 Bádlwv, ápáoow. Fragt 452
χαίροντας ευφημούντας. So with adjectives, e. g. Alc. 173 άκλαυστος,
αστένακτος : and verbs, e.g. H. F. 999 σκάπτει, μοχλεύει.
957–9. A Scholiast says that some edd. omitted these verses
as telling what was obvious; for of course Electra would lament at
such a calamity. Kirchhoff also regards them as spurious. They seem,
however, effective from the point of view of the economy of the play ;
they make Electra once more the central figure on the stage, by their
obviousness they give the audience a breathing space between the strain
of the messenger's story and the wild lament of Electra, and they give the
actor a grand opportunity for effective attitude typical of one who,
after following with increasing agitation a harrowing narrative, has
66
NOTES.
I21
a
stood petrified at hearing the final sentence of doom, and now struggles
to find expression for her grief.
96ι. κατ. στεναγμόν : cf. Ηec. 685 f. κατάρχομαι νόμον | βακχείον.
f.
962-4. άταν is in app. to the action in τιθείσα όνυχ. διά παρ., cf. 843.
8v refers to KTÚTOV, “beating of the head, due tribute to her who
dwells beneath the earth."
kallimals is equivalent to kalı maîs in app. to 0eá : so in Alc. 906
kópos Movórals="a youth, an only child.” See Metr. App. pp. 178—9.
965—7. For the quantity of the a in lāxeltw see on 826.
κούριμον is best taken as active and agreeing with σίδαρον: but it
could be taken as passive and proleptic with cápa, cf. El. 148 f. xépa de
κράτ' επί κούριμον | τιθεμένα.
πήματ’ is direct object of ιαχείτω.
969–70. The children are identified with their ancestors and called
στρατηλάται.
971. βέβακεν-ούχεται : βέβηκεν in the sense of “ dead” is fre-
quently followed by a synonym, cf. Alc. 392 βέβηκεν, ουκέτ' έστιν, ib.
394, Supp. 1139 βεβάσιν ουκέτ' εισί σοι, μάτερ, τέκνα | βεβασιν. Such
tautology is especially characteristic of Euripides' lyrics, and occurs under
the influence of excitement in iambics: e.g. Hel. 483 tl pw; ri N6W;
973. týdos here=“the object of emulation," i.e. glory, etc.: cf.
Soph. Αj. 503 οΐας λατρείας ανθ' όσου ήλου τρέφει, “what depths of
slavery in place of what a height of glory is hers.”
So céßas="object of reverence" (e. g. Aesch. Eum. 700), rápßos=
object of fear” (e.g. Bacch. 1311) etc.
éal : " the glory that once crowned their happy home.”
The MSS. reading is ότ' επί μακαρίοις | Ζηλωτός ών ποτ' οίκος, “the
house once envied for bliss" : denoting the grounds of the envy:
Makaplois neut. plur. of adj. without article used as a substantive.
The emendation Sölos for Smilwrds is due to a desire to bring the verse
into metrical correspondence with 963 aluatnpdv drav.
974. Ocóðev used as an adj. with poóvos (see on 160): it is con-
trasted with év módel, “Heaven's envy and man's vote destroyed it."
979—81. “ And different sorrows does each different man pass
through in the long lapse of time and mortals' whole life has no
abiding place,” i.e. life is a perpetual progress from sorrow to sorrow.
The mss. read Črepa d' ÈTÉpocs, “one sorrow is replaced by another”:
Porson emended ÉTÉpous to ētepos for the sake of metrical conformity with
968 έλεος, έλεος : others would retain ετέροις and emend 968 by writing
έλεος ελέους (Klotz) or έλεος έλεός γ (King).
"
122
ORESTES.
982—4. “May I go to that rock that is hung with floating chains
of golden cords midway between heaven and earth, a mass borne along
by eddies from Olympus.”
The Scholiasts take the passage as referring to the physicists' view of
the sun as a blazing mass (uúdpos dátupos); for the expression of which
view Anaxagoras, the philosopher and friend of Pericles and Euripides,
had been banished from Athens.
It may perhaps be regarded as an attempt to rationalize the myth
from the standpoint of a physical philosophy that finds frequent expres-
sion in Eur. According to this philosophy, which is a sort of material-
istic dualism, the world consists of two elements, Earth and Aether
(fragt 484): both are material, but while Earth is passive and un-
conscious, Aether is active and self-conscious : it is spoken of sometimes
as God (Tro. 877 ff.), sometimes as the abode of God : the individual
soul comes from it at birth and returns to it at death (Supp. 532—7, 1148,
El. 59, fragt 971). So that Tantalus' punishment consisted in his soul
being banished to a sort of Limbo half way between Earth and its proper
home in the Aether: this Limbo is here identified with the Sun.
alwpňuaol, probably abstract for concrete="chains," defined more
fully by the appositional αλύσεσι χρυσέαισι of the next line. πέτραν,
poet. acc. of goal of motion : cf. 1094, 1209. The idea seems to be that
the sun is a blazing ball suspended by chains from the rotatory aether
that emanates from Olympus, the fixed empyrean where the gods dwell.
984 a. év @priv.: év is instrumental, cf. Bacch. 277 aŰtn pèr év &mpołowy
εκτρέφει βρoτούς, and so probably in the common phrase ιδείν εν όμμασι,
" to see with the eyes” (e.g. 1020), cf. Soph. Phil. 1393 év Noyous |
πείσειν.
For the subjunctive åvaßoáow after the optative jólolll, cf. Supp.
621-2 ποταναν ει με τις θεών κτίσαι, | διπόταμον ίνα πόλιν μόλω: also
Hel. 174–8. On the other hand we get the opt. in I. T. 439–45
είθε-έλθούσα τύχοι-ίνα Θάνοι.
987-94. το πτανόν μεν δίωγμα is either direct object of διεδίφρευσε
and="winged speeding steeds”: or acc. in app. to dras and="the
winged racing of steeds," i.e. the racing of winged steeds : in this case
διεδίφρευσε is intransitive. Dind. adopts Porson's ποτανόν for το πτανών.
TE@putt.orów, lit. “with equipment moving by four horses”: a poet.
periphrasis for “with four-horse chariot”: it goes with dedipp.
TEMáyeol, locative: “at or by two seas," i.e. the sea on either side
of the isthmus.
The uèr in 988 has no dè corresponding to it: we should expect the
5
NOTES.
123
66
oé in 995, but then the point of view is changed and the second drn is
regarded not as parallel to but as arising from the first.
In 990 Μυρτίλου φόνον for φονευθέντα Μύρτιλον, by a common Greek
poeticism, cf. 1354.
In 992 f. λευκοκύμoσιν and Γεραιστίαις both agree with ήόσιν.
åppateúgas in 994 is intransitive.
For the legend of the murder of Myrtilus see Class. Dict. : for this
crime as the origin of the curse which rested on the house of Pelops,
see inf. 1548 : Soph. El. 508—15.
997. Topvloor: the dat. where we should rather expect genit. is
due to the prominence of the verbal notion in λόχευμα ; a creature
brought forth by the flocks,” the åpvos répas of the next line. Hermes,
Maia's child, was the patron of flocks : the reason why he is mentioned
here is because he was the father of Myrtilus and made his special
province, the flocks, the means for introducing the curse that was to
avenge his son.
999. olody should be taken predicatively, and it is best to take the
first lodv adjectivally and the second substantivally (if both were adjec-
tives we should have intoßúrą dative): " when the golden-fleeced
portent of a lamb was born fraught with ruin, a ruinous possession of
horse-rearing Atreus.” The notion of possession is emphasised because
it was the fact of the lamb belonging to Atreus that caused the quarrel.
The legend of the golden lamb was as follows: Hermes introduced
it among the flocks of Atreus, who at that time was competing with
his brother Thyestes for the throne of Argos: thereupon in order to
support his claim Atreus gave out that as a sign of the favour of heaven
he could show a golden lamb among his flocks: meanwhile, Thyestes
induced Atreus' wife Aerope to steal the lamb, and on the day fixed
for its exhibition appeared as himself the possessor of the lucky prodigy.
In spite of this Atreus eventually secured the throne and, in revenge for
the theft of the lamb and the now revealed adultery, entertained Thyestes
at the famous banquet.
1001—4. “Thence did strife change the course of the sun's winged
chariot turning his westward way through heaven towards morning of
the single steed.”
The te in 1001 is slightly out of place : it should have followed "Epis
immediately: the construction should be, 80ev "Epls Te...
...μετέβαλεν
followed in 1004 by Zevs Te...
...μεταβάλλει.
For kélevbov oúpavoû, “path through the heavens,” cf. Aesch. P. V.
394 f. λευρόν γαρ οίμον αιθέρος ψαίρει πτερούς | τετρασκελής οιωνός.
I 24
ORESTES
For mpoo apuósaoa it seems likely, from the Scholiast's paraphrase
μεταλλάξασα, that μεθαρμόσασα should be read.
Movónwlos : according to one legend Pegasus alone drew the
Dawn's chariot: in Homer she has two horses (Od. 23. 246).
For the sun changing his course, see I. T. 193 ff.
The ordinary form of the legend is that the sun changed his course
through horror at the sight of the unnatural banquet. But the Scholiasts
on this passage give another version, which runs as follows: After the
kingdom had fallen to Thyestes as the apparently lawful owner of the
golden lamb, Atreus refused to acquiesce in his defeat and declared that
the sun would change his course as a sign of the impiety of Thyestes :
thereupon Zeus out of goodwill to Atreus performed the miracle and
Thyestes was deposed. This apparently is the myth alluded to in El.
737—42: and the present passage becomes far more coherent if we
suppose that it is this, and not the ordinary form of the legend, that
Euripides has in mind : we get first the portent of the lamb which gave
Atreus his deadly hate (996—1000); then the portent of the sun revers-
ing his course, which gave him the power to gratify his hate (1001—
1006); lastly, the way in which he gratified his hate (1007–9).
1005 «« The course of the seven-pathed Pleiad”: a poetical
expression for, “ the course of the seven revolving Pleiades”: the frequent
use of Irelds as collective singular for IIleládes marks the closeness of
the union which makes a single constellation of the seven stars, cf.
Ι. Α. 7 εγγύς της επταπόρου | Πλειάδος : but in Rhes. 530 επτάποροι
Πλειάδες.
The form IIederádes is due to a poetical but false etymology which
regarded IIdelds as a contraction of telelds, “a dove."
1007-10. “And deaths in return for these deaths were given by
the banquets that bear Thyestes' name together with the couch of Cretan
Aerope, the traitress in treacherous wedlock."
δείπνα and λέκτρα are the subject of αμείβει : the chronological order
is reversed in order to emphasise deitva, the more important of the two
from the point of view of crime.
Aerope was the wife of Atreus and mother by adultery of Thyestes'
children: cf. 14.
Θυέστου is genitive after both επώνυμα and δείπνα.
“ The banquet
of Thyestes named after him," i. e. that has passed into a proverb for
horror.
τωνδε θανάτων refers the murder of Myrtilus, which tra ha
had in mind all through, her theme being to show by what steps that
NOTES.
125
66
:
1020.
:
crime brought disaster on the house. The plural is allusively used for
the singular, as often in poetry : see on 814.
IOII. Take Obuwv with åváykals, which is dat. of efficient cause,
see M. & 41; through the affliction-fraught destiny of our house."
Io13. ψήφω θανάτου: cf. Andr. 496 ψήφω θανάτου κατακεκρι-
μένον.
1015. The metre is defective: a catalectic line in anapaestic dimeters
should end with a pause, whereas here both sense and construction carry
us on to the next line. Hence many emendations such as Elmsley's
εξιθύνων, Hartung's τουδ' ιθύνων, Hermann's πέλας ιθ.
1017. Kndooúvo, active: “tending": "guiding his plague-stricken
limbs with tending foot, like a trace-horse at his side.”
Tapáo. : in a four-horse chariot the two inner horses were yoked to
the pole and called ύγιοι, ζυγοφόροι, poet. ζυγηφόροι etc., while the two
outside horses were simply harnessed to the car by traces and called
σειραφόροι, σειραίοι, παρήοροι etc.: the latter helped the former to pull,
and so napáo Elpos met.="a helper.” (L. and S. translate "yoke-
fellow,” which is misleading, since the mapáo elpol were not yoked at all.)
οι 'γω μάλ' αύθις : μάλα qualifes οι 'γώ: compare αιαι μάλ'
'acous (Tro. 629) and aiaî páx' (id. 722).
mpóoofiv, cog. acc. with idoüoa: “looking my last look at thee”:
for a verb taking both cognat. acc. and acc. of direct object, cf. 1467
κτύπησε κράτα μέλεον πλαγάν and 1384 f. ώς σ' ολόμενον στένω-μέλος.
1023. —uer-allà: see on 563.
1027. σύ is emphatic and contrasted with 'Aργείας χερός.
For this metaphorical use of åroktelvw, cf. Hipp. 1064 Td Oeuvdv üs
μ' αποκτείνει το σόν. So όλλυμι of mental pain Soph. Phil. II72, where
see Jebb's note.
'Apyelas xepos, a periphrasis for 'Apyelwr employed to emphasise
the fact that the death the Argives inflicted was physical, as opposed to
the metaphorical death which Electra's lamentations threatened.
Hermann takes xepds as alluding to the xelpotovla of the assembly.
1029. Mêmeos ñ Bns, etc.: these genitives are properly genitives of
origin or cause : “ wretched by reason of thy youth,” etc.
1032. “By thus leading to the point of tears thy tale of sorrow":
i.e. going on with thy story till one breaks down in tears.
Trop@pl., a favourite word of Eur. : lit.="to ferry across
: he uses
it in a metaphorical, but still physical sense in various phrases like
πορθ. ίχνος “to steer one's steps,” π. δέλτους to pilot a letter to its
destination.
:
126
ORESTES.
"
:
Útbuv., "recounting,'
" "enumeration of."
Klotz takes útburnou adverbially, “in thy enumeration,” and
supplies με as the object of πορθμ.
Nauck adopts Musgrave's conjecture ÚTourhoei: instr. dat. with
πορθμ.
1033—4. The context makes Electra's meaning clear : “It is im-
possible not to bewail our misery : for with all men their own life is a
thing that calls for tears ” (i.e. when they are about to lose it).
For oiktpov, see on 103.
1037. With συ supply κτάνε from κτάνη.
uń Tus, etc. is a final clause.
1038. úßploma here is passive and concrete="a thing or person
insulted”: see on 795: “making Agamemnon's child an outraged
thing”: So Bacch. Io8o f. τον υμάς-γέλων τιθέμενον, Εl. 165 Αιγίσθου
dubav (oe) Deuéva, “making thee an object for Aegisthus' insults.” For
ύβρισμα =
=an object of insult, cf. H. F. 458 f. ÉTEKOV Mèv yâs roleulous
δ' έθρεψάμην | ύβρισμα κάπίχαρμα και διαφθοράν.
τον 'Αγ. γόνον refers to Electra, and is quite naturally masculine
because the prominent idea is that of outrage to Agamemnon's offspring
without any thought of sex : it is qua offspring, not qua female
offspring, that Electra wishes to avoid insult. Hence there is no need
to adopt Hermann's thu. I cannot agree with Klotz that yovov refers
to Orestes, the idea being that it would be a disgrace to him if anyone
but himself killed his sister. For the masculine in ref. to a feminine
when the idea of sex is not prominent, cf. Hel. 1630 where Theoclymenus
asks the leader of the Chorus, who is a woman, állà deoTOTWV kpathoels
dolllos üv ; It is because she is a slave, not because she is a female slave,
that he objects to her control: the idea of her position is so predominant,
that her sex is forgotten.
104o. Take τρόπο with both αυτόχειρι and ότφ.
1043—4. övnou is cog. acc.
περιβαλείν χέρας is in apposition to τόδε: cf. 567, Ι. Α. 839 f.
πάσιν τόδ' εμπέφυκεν, αιδείσθαι φίλους-καινούς ορώσι. Herac. 303.
Alc. 36 f.
1045–6. Lit. “Oh thou who hast a name beloved and the sweetest
that thy sister knows, and but one heart with her.”
αδελφής is a possessive genitive with όνομα : “ the sweetest name
that thy sister has to utter," "the sweetest in her vocabulary”: i.e. the
name of brother.
With ular understand autê, "a heart identical with her.”
a
а
NOTES.
127
1047. Kpgels: tmesis, see on 341.
1050—1. The mss. read auøl, except one which has ñuiv: Porson
adopts the latter reading : others adopt the conjecture dupoîv (genitive
after a poo po tymata, “mutual salutations": cf. Soph. 0. C. 1452 f
2 for
åupoivrålando.v): while Kirchhoff regards 1051 as spurious.
ápol="concerning” (Lat. de) and goes closely with a poopéyuara,
" these phrases of endearment concerning us the wretched pair are all
we have in place of children and the marriage couch.”
The apop polymara referred to are “ brother” and “sister," both of
which are implied in the preceding ådel ons. The meaning is : “we
are both childless and unwedded, and so have only the consolations of
fraternal and sisterly affection left."
1053. Notice the plural rexváouata of a single coffin : cf. Soph.
Phil. 36 Texvýuata, of a single cup: see on 795.
For coffins of cedar wood, cf. Alc. 365 (Admetus, addressing the
dying Alcestis, says) εν ταϊσιν αυταίς γάρ μ επισκήψω κέδροις | σοι τούσδε
θεϊναι.
1056—7. The best mss. assign these lines to Electra : the question
is suggested by Orestes' remark as to their friendless condition, to which
Electra replies, “ did not Menelaus so much as speak to save thee?"
Supply σε as the subject of θανείν.
In 1057 the articles express great scorn; they turn kards and apo
867ns into official titles, cf. 1140.
1058—9. émi okń1., etc., having his hopes fixed on the throne,"
i.e. hoping to succeed us if we were condemned ; cf. 1108.
1060—1. ŠTws karðavoúpeda : a colloquial Attic imperative origi-
nating in the use of omws with fut. indic. after verbs of " taking care,”
etc.; cf. Cycl. 630 dye vuv omws äveo0€ toû daloû xepoîv, I. T. 321
αλλ' όπως θανούμεθα | κάλλιστα, H. F. 504 : see G. 45, n. 7.
The kal in 1060 connects yevvaia and áčictata, which are governed
by δράσαντε.
1063. Taloas após af trap, "striking a blow with the sword against
my
heart.”
For malw without a direct object, cf. Aesch. P. V. 885 Bolepol Sè
λόγοι παίουσ’ εική | στυγνής προς κύμασιν άτης. So Ηec. 118 πολλής
δ' έριδος ξυνέπαισε κλύδων.
It is to be noted that in good Attic prose the aor. of malw is not used,
έπαισα being the aor. of παίξω.
το66. περιστέλλω is the regular word for duly laying out a dead
body: cf. Med. 1034.
66
128
ORESTES.
" thou
>
:
1ο69. μομφήν έχω is equivalent to μέμφομαι, and takes the same
construction as that verb, i.e. acc. rei (év) and dat. pers. (ool).
1073—4. Literally translated these lines make nonsense :
didst not slay thy mother as I did.” “Yes, I slew her with thee": for
Orestes had not killed Pylades' mother nor had Pylades killed his own
mother. The context, however, makes the meaning clear, and the
looseness of the expression suits the excited mood of the disputants: so
that Hermann's conjecture où for onu is unnecessary.
1076. The emphasis falls on the uèv clause and the construction in
the next line is carried on as though the dè clause were subordinate
grammatically as well as in sense, cf. 1143—6. “For thou hast a city,
though I have none, and an ancestral home.”
1081. As only one knoos is referred to, the article is not repeated
before the σον, εμόν και σον forming one adjective.
oủkér' corl Sń: cf. Hec. 683, Hel. 279; also positive, e.g. El. 44
παρθένος δ' έτ' έστι δή.
1082. “Loved title of my comradeship”; a poetical periphrasis
for “my loved comrade" : ouillas is abstract for concrete : the genit.
is genit. of definition.
övoja is frequently so used in periphrasis, e.g. I. T. 905 ÖTWS TO
κλεινόν όνομα της σωτηρίας | λαβόντες etc., “winning the noble thing
called salvation”: Med. 125 των γάρ μετρίων πρώτα μεν ειπείν | τούνομα
νικά χρήσθαί τε μακρώ | λίστα βροτοίσιν, “the thing called moderation
is best in word, and also in use is far to be preferred by men” (1 Wota
εστί is a synonym for νικά, and ειπείν and χρήσθαι are defining
infinitives) : cf. Hec. 381.
In Hdt. 3. 80, we get simple apposition instead of the genitive,
πλήθος άρχον ούνομα κάλλιστον έχει ισονομίην, « denuocracy has a most
glorious title, equality,” i.e. a most glorious thing (appurtenance etc.)
called equality.
το83. τούτο, i.e. χαίρειν : there is a play on the literal meaning
"rejoice" and the valedictory meaning “good-bye": çf. Phoen. 618
ΠΟΛΥΝ. μητερ, αλλά μοι σύ χαίρε. ΙΟΚ. χαρτά γούν πάσχω τέκνον.
Cf. Hec. 426, El. 1351.
ye uñv expresses a stronger antithesis than de.
1085. “Thou hast fallen far short of my plan,” “thou hast failed
to catch it”: cf. 1041, 216. Hel. 1246 s dal ; Néeljemal Tv Èv
"Έλλησιν νόμων.
1086—7. For unte-ui see on 46—7.
1088. The repetition of the ge, which strictly is unnecessary, is due
"
:
NOTES.
129
to desire of emphasising the antithesis with toțudv (Klotz): here toŮuòr
practically = έμαυτόν.
1089. The kal looks forward to the kai in the next line: “both-
and”: in 1091 the first kal=“ also."
1093. Kalov, "fair, honourable plea.”
1094. ékpóttol.: poet. acc. of goal of motion, cf. 983. The form
atóls is Epic, but occurs in Trag. in iambic as well as lyric passages ;
cf. Aesch. Theb. 6. So Tetpántolis Herac. 80.
1095. ds=el tyw : in translating into English the Greek as well as
the Latin relative has often to be split up into a conjunction and
demonstrative or personal pronoun: cf. 434-6, 466, 834, 924, 1168,
1229, 1665.
The Mèv clause is subordinate in sense to the dè clause in the
following line.
I100. el yap, “would that”: this common idiom originates from
ellipsis of an expression of emotion to which the gap refers (here im-
plied in the exclamation piłtate) and suppression of the apodosis.
“For if I were to see that before I die (I should be happy).” Cf.
1580.
See G. 83. 2, R.
1101. évápeuvov, postpone”: cf. Xen. Cyrop. 1. 6. 10 undÉTOTE
αναμένειν το πορίζεσθαι τα επιτήδεια έστ' αν η χρεία σε αναγκάση.
1103—4. The women referred to are of course the Chorus.
1105. lútny, acc. in app. to the action 'EXévny ktávwuev, see on
843.
For more difficult examples of this idiom, see H. F. 990 uVdPOKTÚTOV
μίμημ', υπέρ κάρα βαλών | ξύλον καθηκε παιδός ες ξανθόν κάρα, where
uvdp. Mbplog 'an act resembling the forging of iron,' is acc. in app. to the
action βαλων καθηκε and practically = δίκην μυδροκτυπούντος. Phoen.
113o f. ασπίδος τύπους επήν | γίγας επ' ώμους γηγενής όλην πόλιν | φέρων
μοχλοίσιν εξανασπάσας βάθρων | υπόνοιαν ημίν οία πείσεται πόλις.
Here υπον. is in app. to the action in φέρων εξανασπ., “an act suggesting
to us what the city's sufferings will be.” Cf. Hel. 77, H. F. 59.
1106. “For the readiness is there, if only the plan shall succeed”;
there is a slight ellipse here: the meaning is : “I am ready enough for
the attempt, so that all will be well if only the attempt shall succeed.”
For td with neut. adj. =abstr. subst., cf. Med. 178 Tb y'&udy apóQu-
Mov: see 297, 312. fotat kalớs is impersonal: for elui with advb instead
of the more usual éxw, cf. Hec. 732 eť Ti twv8' ¢OTÌv kalws, Hel. 1273
καλώς αν είη.
1108. droo bpaylferai is middle: "she is putting her seal on all
0.
9
130
ORESTES.
the property.” Helen was anticipating the execution of the verdict,
and already taking possession of Orestes' property on behalf of Menelaus
who was his heir. This was done by sealing up all valuables until it
was found that no one disputed the heir's claim. The Latin t. t. is
obsignare.
1109. “But no longer shall she do so with Hades for her bride-
groom.” Helen was sealing up the property as being the wife of Menelaus
their future owner : Pylades says, we will give her another husband
who has no such claim to your property.”
For the omission of the verb after αλλ' ουκέτι, cf. El. 576 f. ΠΡ.
έπειτα μέλλεις προσπίτνειν τοις φιλτάτοις; ΗΛ. αλλ' ουκέτ', ώ γεραιέ.
Hel. 1231.
For Hades as bridegroom, cf. Ι. Α. 461 "Αιδης νιν, ώς έoικε, νυμφεύσει
τάχα.
1110. kal trôs; as usual introduces an objection. “But how may
that be?” Cf. 1025.
III. The Phrygians in this play are meant to represent contem-
porary Persians rather than ancient Trojans, and are put in a con-
temptible light in consequence, since at this date Persia was helping
Sparta against Athens. See Introd. $ 5 (fin.).
112. The full phrase would be έχει τοίους οίοι (είσιν) επιστάται :
but the relative is attracted to the case of the omitted antecedeñt and
takes the substantive with it into the same case. Cf. Ar. Eq. 977 ff.
και του πρεσβυτέρων τινών | οίων αργαλεωτάτων | ήκουσ' αντιλεγόντων.
Id. Ach. 384, 703.
1113. yập, trans. "what !” see on 739.
1115. oudèv, predicat., "is nothing, is of no avail against.”
For the sentiment, cf. Ι. Α. 1400-1 βαρβάρων δ' "Έλληνας άρχειν είκός,
αλλ' ου βαρβάρους, | μητερ, Ελλήνων το μεν γαρ δούλον, οι δ' ελεύθεροι.
1116. Here and in Alc. 326 the best mss. read où xásomai, 'do not
recoil': but Edd. agree in reading oủx äjouai in both places: cf. Aesch.
Eum. 389.
1117. ool rypwpoúuevos, “avenging thee”; a use of the middle
quite common in Trag., though apparently unknown to Paley, whose
note is wrong. See L. and S. sub v. II.
1118. “Reveal the plan and tell thy tale in full”: ofws Néyers is
indirect question after répalve: "tell in full (Trépalve) how thou describest
the plot.”
1119. 8ñoev and us go together : we get the reverse order, ws
δήθεν, in 1320.
NOTES.
131
>
937—8.
I121. γόους θησόμ. is a periphrasis for and takes the same con-
struction as γοησόμεσθα, governing the antecedent of & πάσχομεν.
1122. ένδοθεν is in antithesis to the εκ. in εκδακρύσαι which = “to
weep externally,” “with outward show of sorrow.'
ώστε-γε= yes, so that, as often, e.g. Ηec. 245 f. ΕΚ. ήψω δε γονά-
των των εμών ταπεινός ών; ΟΔ. ώστ' ενθανείν γε σοίς πέπλοισι χείρ' εμήν.
1123. “Our plight too will be the same as hers in that hour": i.e.
we too, while outwardly lamenting our misfortunes, will be inwardly
rejoicing at having got her in our power.
1126. πρόσθεν is a temporal prep. and governs οπαδών: “but how
shall we kill her before killing her attendants?"
1128. τον μη σιγ. : the μή shows that the reference is to a class
not a definite individual: trans. “such as keep not silence.”
1129. “That done, our enterprise of itself points us the path to
take": i.e. then there will be nothing left to do except what we
came for.
τείνειν: act. for middle; see on 294. Cf. Lat. tendere.
For the ομοιοτέλευτον οf υυ. 1128-9, cf.
1130. «Το Helen's murder: I have the watchword”: the watch-
word for the day is, “murder Helen.” Cf. Rhes. 572 f. ΟΔ. οίσθα
σύνθημα στρατου; | ΔΙ. Φοίβος Δόλωνος οίδα σύμβολον κλύων.
132-3. For the irregular sequence εί μεθείμεν-ην άν (where we
should expect είη άν), see G. 54. 3.
134-6. νύν δε: “but as it is,” i.e. Helen being what she is.
ών
may refer κατά σύνεσιν tο Ελλάδος (cf. 730 f. σύλλογονκτενούν-
τας), or its antecedent may be an omitted dat. plur. governed by δώσει
δίκην. For an antecedent in the dat. omitted before a relat. in the gen.
cf. Soph. Αnt. 1194 f. τί γάρ σε μαλθάσσοιμ' άν ων ές ύστερον | ψεύσται
φανούμεθ' ;
έκτειν' –απώλεσεν: for the use of synonyms in the same sentence,
see on 269 and cf. 1553, 1564-1566, Phoen. 22 έσπειρεν ημίν παίδα,
και σπείρας βρέφος etc., id. 47 f. λέχη and λέκτρα, id. 1362 δισσώ
στρατηγώ και διπλώ στρατηλάτα (where the numerals are synonymous
but the substantives are not), Ion 16 παίδα and βρέφος, Bacch. 28ο
θνητοίs and βρoτούς, H. F. 492 θνήσκει and όλλυμαι.
1137. όλολυγμός is “a cry of thanksgiving”: the word and its
cognates were especially used of women invoking the gods; and so
were properly applied to cries of good omen, very seldom to cries of
distress. Cf. Med. 1173-5 ανωλόλυξε-είτ’ αντίμολπον ήκεν ολολυγής
μέγαν | κωκυτόν.
:
:
9-2
132
ORESTES.
>
dváyovou, the subj. is indef. plur. “people will kindle.”
1140. For the force of ò see on 1057: “thou wilt not be called
'Orestes the Matricide’.” Cf. I. A. 1354 ož Me Torgáuwv årrekálouv
rooova, “they called me Achilles the Uxorious." Herac. 978-9,
Bacch. 1146, Hipp. 589–90. In all of these passages the effect of the
article is to give the exact phrase used.
1141. TollTo, governed by åtolewV, "this reproach.”
II43-6. Μενέλεων μεν ευτυχείν being the important clause, the
construction is continued in 1146 as though the sè clause were gram-
matically subordinate: see on 1076—7.
untepa te (sc. Daveiv): Clytaemnestra's death was ultimately as
much due to Helen as was the death of the others: but considering the
manner of her death it was not good taste to speak of it before
Orestes: this Pylades sees as soon as the allusion has slipped from
him and he at once stops himself with an apology.
1146. The subj. of &xelv is Mevélewv: see previous note.
1151—2. “For by winning one of two alternatives we shall have
the glory of a noble death or noble preservation.”
The two alternatives are: (1) suicide in the burning palace after
failure in the noble attempt to kill Helen : (2) salvation through the
success of the said attempt. They must attain one of these two alterna-
tive objects and the result in either case will be καλόν.
The participles Oavbvtes and oerwouévou may be taken either as depen-
dent on έξομεν κλέος or as in explanatory apposition to ενός ου σφαλέντες.
1153. Otuyetv: the act. infinite after äěcos and such words is usual
in Gk where we should use the passive: see on 350: cf. Hel. 69.
1155. gadris: "true,” “loyal”: cf. 592, 1619. H. F. 55 piwv dè
τους μεν ου σαφείς ορώ φίλους. Ι. Τ. 919 (Orestes says of Pylades) μόνος
έμοι σαφής φίλος. Ι. Α. 334 νούς δε γ' ου βέβαιος άδικον κτημα, κού
σαφές φίλοις.
1157. evtállayma, "exchange." Either, “thing taken in ex-
change": álóYLOTOV is a mercantile met.="not to be put in the
account," "an item to be disregarded.” “The mass of mankind is
a worthless thing to take in exchange for a genuine friend,” i.e. the
exchange is a bad bargain-
Or, taking åvtáklayua="thing given in exchange": "the rabble
is a trifle, a valueless thing, to give in exchange for a friend”: i.e. the
exchange is a good bargain.
1159. πλησίον governs κινδύνων: εμοί depends on παρήσθα (not
governed by itino, as L. and S. take it).
>
NOTES.
133
66
:
1161—2. For the sentiment, cf. I. A. 979–80 aivoúhevol gap
αγαθοί τρόπον τινά | μισούσι τους αινούντας, ήν αινώσ' άγαν. Ηerac.
2024
1163—4. “But since I lose my life in any case, I wish to do my
enemies some evil before I die.”
Trávtws: “whatever occurs ": cf. Med. 1240 návows op' aváykn
κατθανείν έπει δε χρή | ημείς κτενούμεν. Orestes does not believe
that ournpia will result from murdering Helen: he regards that view as
merely a pleasant dream (see 1173–6).
In 1164 the main idea is, as often, contained in the participle
(opáoas), the finite verb (aveîv) being subordinate in sense : cf. 1628.
1166. OPTTEP káme, etc.: for the kal in the relative where we should
insert it more naturally in the antecedent clause, see on 770.
168 f. άλλ' όμως–έσχε refers especially to oύ τύραννος, and strictly
we should expect the participle instead of the finite verb.
ρώμην θεού τιν', a certain godlike force” which ensured to him
as much obedience as a τύραννος would have had. θεού= θείαν: cf.
1179.
ôv=“and him”: see on 1095.
For Agamemnon as a constitutionally elected leader, not a despot,
cf. El. το82 (in ref. to Ag.) δν Ελλάς αυτής είλετο στρατηλάτην.
Menelaus in Hel. 393 ff. says of himself that he was túpavvos, oudèv
προς βίαν στρατηλατών, | εκούσι δ' άρξας Ελλάδος νεανίαις.
1172—4. There are various ways of taking this passage:
(1) one Schol. takes ενός as explained by εί ποθεν-θανούσιν :
“For we should be fortunate indeed were we to gain one thing, i.e.
were salvation from some unhoped for quarter to befall us so that we
slay without being slain”:
(2) another Schol. takes evos masculine and=only one. “For
were we to master only one of our enemies we should etc.” In this
case the whole conditional sentence ενός γαρ ει-σωτηρία forms the
apodosis to el toevavoûoiv. “If we were to escape after the murder,
then it would be true that if we killed only one enemy we should be
fortunate enough.”
But this implies that Orestes thought of killing Menelaus; a sup-
position not warranted by any other passage in the play: all through
the idea has been to punish Menelaus vicariously in the person of
Helen.
The objection to (1) is that if we give its ordinary meaning to
EÚTUXOîmev dv the passage is a complete non-sequitur. Orestes could
134
ORESTES.
9
hardly say, “I will throw my life away nobiy in punishing Menelaus :
because I should be fortunate if I were to kill Helen and yet escape."
If however we give an ironical sense to eŮtuxoiuev dv, “I should be
lucky if” etc., i.e. “it is impossible that” etc., the connection is
satisfactory. “I will die in punishing Menelaus; die I say, for there is
one thing too good to be true, i.e. that I should both punish Menelaus
and escape myself. I pray indeed it may be so (eŬxouai ráde): for
such a hope, though futile, is pleasant” (1175–6).
This ironical sense is perhaps to be given to evdaluwv in 1606 (see
n. ad loc.) and is possible in such passages as Ar. Plut. 1060 ff.
ΓΡ. ταλάντατ' ανδρών, ουχ υγιαίνειν μοι δοκείς, | πλυνόν με ποιών εν
τοσούτοις ανδράσιν. | NE. όναιο μεντάν, εί τις εκπλύνειέ σε. “You would
be only too lucky if any one did give you a thorough washing,” i.e.
“don't you wish you may get any one to do it?"
κτανούσι μή θανούσιν should be taken proleptically.
For tapancool (1173), see on 603 and cf. Ion 411 METATÉOOL, and
Tréool in I. T. 1221, Hel. 1082.
1175–6.
“For my wish is sweet so as even with but winged
words upon the lips to soothe the mind at little cost.” The clause
explains why he prays for what he believes to be impossible.
répya. depends on ndú, "sweet so as to delight”: cf. 906 midavos
περιβαλείν.
púbous has the sense of "pleasant fables," "fairy stories,” etc.:
cf. H. F. 100 κλέπτουσα μύθοις.
1177-8. owTnplav is in app. to aútd TOÛTO, which="this very
thing which thou wishest."
ék TPÍTwv, " in the third place”: the phrase also occurs in Plato, e.g.
Gorg. 500 A.
179-8ο. θεού πρόν. = θεία πρόν., "divine or inspired plan.”
For apóvola =“plan,” cf. Phoen. 736 tis oiv povola yiyveral OoPwtépa ;
For θεία πρόν, cf. id. 636 f. αληθώς δ' όνομα Πολυνείκη πατήρ | έθετό σου
θεία προνοία νεικέων επώνυμον, “with inspired foresight.”
The following rough paraphrase shows the connection.
some inspiration thou hast in mind. Well, where is this salvation to
be found? (I ask) because (although a successful plan as requiring
inspiration from heaven can hardly have occurred to thee) I still know
that good sense never leaves thee (and that therefore thou wouldst not
have spoken without having some plan to suggest).”
alla moll róse; the connection with what follows is clearer if
we take allà as hortative, “well” (a sense which it often has in
:
“ 'Tis
NOTES
135
:
questions and commands): rather than an adversative, “still,” which is
its more usual meaning in this phrase, cf. Alc. 1075 (Admetus to
Heracles expresses his desire to bring back Alcestis) σάφ' οίδα βούλεσθαι
σ' άν, αλλά που τόδε ; | ουκ έστι τους θανόντας εις φάος μολεϊν.
1181. dkove is addressed to Orestes, où to Pylades.
δεύρο νούν έχε, “pay heed to this ”: cf. Ρlat. Rep. 477 D δεύρο
δή πάλιν, “Return to this consideration”; Tro. 6ι εκείσε πρώτ' ανελθε:
“Come back to that question first.” In Phoen. 359 f. δε δ' άλλως
λέγει | λόγοισι χαίρει, τον δε νούν εκείσ' έχει, the phrase is rather
different; "he who says otherwise, finds joy in words but really thinks
the opposite.”
τΙ82. το μέλλειν (σε λέγειν) αγαθά : lit. “speak, since the fact
that thou art about to speak consoling words has in itself a sort of
pleasure.”
183. ειδότ’ ηρόμην : in her eagerness Electra answers the question
herself. Ρaley compares Ion 999 Εριχθόνιον οίσθ' ή ου; τί δ' ου
μέλλεις, γέρον;
184. “Ερμιόνην: for the antecedent inserted in the relative clause,
cf. 1654 f. δς oίεται | Νεοπτόλεμος γαμεϊν νιν, ου γαμεί ποτε. Tro.
20 f. ώς-τέκν' εισίδωσιν άσμενοι | οι τήν δ' επεστράτευσαν "Έλληνες
πόλιν.
1188. Lit. “And what precisely from the point of view of salva-
tion is this that thou tellest me?" " What dost thou tell me in all this
that tends to our salvation ?”
The kal is the same as in kai tws and other interrogatives, indicating
that the speaker demurs to what has been said.
For on tl see on 62 : it is predicative : as is pápuakov in 1190.
For και δή τι, cf. El. 654 και δη τι τούτο μητρι προσβάλλει φόνον ;
“And how precisely does this bring death upon our mother?” Hel. 101
και δη τι τούτ' Αίαντι γίγνεται κακόν ;
Others prefer to take και δη together =“ so be it,” forming a
sentence in itself.
1189. Šumpov is predicative: “Seize her as a hostage.”
1190. “A cure for what evil for the three friends (i.e. our three
selves) is this plan thou tellest ?” (or “this deed thou biddest,” cf.
269).
τίνος, probably objective genitive after φάρμακον : cf. Bacch. 283
ουδ' έστ' άλλο φάρμακον πόνων.
1191. Spę is conative present, "seek to do”; see 1195.
For the euphemism δραν τι, “to do some harm,” cf. 1164.
136
ORESTES.
:
:
1192.' Tâv yap év faov tóde: “All this band of friends form but
one unity.” The neuter suggests that they are so absorbed by friend-
ship as to have lost their personality.
1194. Otrácara' fxelv: not a periphrasis: “He must draw the
sword and keep it close to (aŭtņ) the maiden's neck.”
1195. owly, conative, :“be willing to save”; so ktelvy 1199,
"try to kill."
196. Ελένης πτώμα, a periphrasis for “Ελένην πεσούσαν: cf.
Phoen. 1697 Ετεοκλέους δε πτώμα Πολυνείκους τε πού; id. Ι482
aftuuata vekp@="fallen corpses”; so teoħuata id. 1701. Similarly
id. 1528 αδελφών αικίσματα = αδελφούς αικισθέντας. Cf. 99ο Μυρτίλου
φόνον.
1200. Tolùs tapo: the met. is military, “be on the field in full
force.”
In Hipp. 443 Kút pus ydp où popntdv ñv molln øvî, the met. is from a
river: “flow with full flood.” In Bacch. 300 őtav ydp Deds els tò
o Wu' Eron molús, the met. may be either from an invading force or from
a stream.
1201, μαλάξειν σπλάγχνον: cf. 381 (Alcestis to Admetus
who says that he will mourn her for ever) xpbvos maláčel oe, "time will
make thee relent”: id. 771 (Alcestis saved her servants from punish-
ment) οργάς μαλάσσουσ’ ανδρός.
1 203. owTnp. (mad. The genit. of the subst. for an adj. “Bulwark
of safety” for "saving bulwark”: cf. 724 katapurn owrnplas, 1399
ξίφεσιν "Αιδα.
1205. γυναιξι θηλείαις, “weak women”: θήλυς, “having the
characteristics of a guvn," one of the chief of which was "weakness”
or “softness": cf. Med. 928 yurn dè Onlu kůmi dakpúous čov.
1207 f. &pa, exclamatory as often in Trag., see on 190.
With λέχος supply αυτής from τοιαύτ. γυναικ. «'Tis thine then
either to lose to thy sorrow so noble a woman, or to survive and live in
happy wedlock with her."
føv is masc. and refers grammatically to Pylades alone, but in
sense includes Electra and Orestes, since the three friends had agreed to
stand or fall together and indeed regarded themselves as forming but
one person: cf. 192 πάν γάρ έν φίλον τόδε, 178, 190, 1243-5.
1209-10. For ei yàp, “would that,” see on 1100: yÉVOLTO is
impersonal: for mów acc. of goal of motion, see 983, 1094.
áfloupévn="honoured.”
Tivos xpóvov; "within what space of time?" For the
6
")
3
I2II.
NOTES
137
genit., see on 41: cf. Plat. Alc. 1. 105 A vyel TollTo čo co dai Mála ņuepôv
óliywv. Ar. Eqq. 1079.
1213. ελόντες etc. depends on ευτυχήσομεν: it is added as an
afterthought to define more accurately in what the hoped for evtuxía
consists.
1214-5 “Already I believe her to be near the palace, for the
length of her absence just coincides (with that belief).”
kal Sri="already,” as in Soph. 0. C. 30 f. OIA. ŕ dellpo a poo-
στείχοντα κάξορμώμενον (sc. οράς αυτόν); ΑΝΤ. και δη μεν ούν παρόντα.
Toû Xpóvou td f., the length of the time during which she has been
absent.
1216. The Mèv here is answered by the dè of 1222.
1217. Tapēévou móda, “receive the maiden as she comes”: the
word chosen to form these periphrases always has a special force: it
indicates the point of view from which the person or thing is to be
regarded; nous regards the person as moving (as here and Hipp. 661
Oùy tatpos uolwv rodi “coming with my father as he walks”).
So xp ſua regards the person or thing from the point of view of
use, intercourse, etc. (e.g. Phoen. 198 pilóyoyov dè xpnqua Ondecar čov,
“woman is a slanderous creature to deal with").
kápa denotes the personality generally, owu a the physical person
or actual presence: Séuas the physical appearance, especially with
the idea of beautiful appearance (e.g. Soph. Antig. 944 Aavdas dépas,
“beautiful D.”), and also actual presence (e.g. Hec. 724 åll'eloopû
γάρ τούδε δεσπότου δέμας, “I see my master here in person”): όμμα
is strictly narrower than déuas, denoting the appearance of the face
only, but is also used with the same meaning of beautiful appearance.
Notice that in Ion 126, ώ ταυρόμορφον όμμα Κηφισού πατρός we have
όμμα not δέμ because the likeness to a bull was seen only on the face,
river-gods being represented as men with horns on the forehead.
1218. aplv TELEVtnoġ: the subjunctive is sometimes found after
ar piv without ay in Trag. and Attic Gk, see G. 66. 2, n. 3. Cf. 1357.
1219. These words are in app. to tis: "should any one, whether
it be any ally or whether it be our father's brother etc.”
1220-1. Paley takes yéywve of inarticulate sound; but as a rule
the word means precisely the opposite (two typical instances of its use
are Ηom. ΙΙ. 12. 337 ούπως οι έην βώσαντι γεγων είν, “he could not
make his words heard by shouting”; and Arist. Audib. 72 où dúvartal
γεγωνεϊν αλλά μόνον φωνούσιν).
“And (if that occurs) make thy words clearly heard in the house by
138
ORESTES.
-
beating the door (to attract our attention) or by sending a message
in to us.”
Unless we adopt the v. 1. εν δόμοις, we must take ές δόμους as
“pregnant,” i.e. send your words into the house and let them be heard
there.
1229. oï=kai aútoù, see on 1095.
1230. Toûde, neut. "joint-worker of this enterprise.”
1233. augyévela : abstr. for concrete; “kinsman.” Cf. Phoen.
291 (the Chorus address Polyneices) ώ ξυγγένεια των 'Αγήνορος τέκνων.
The Scholiast says that according to one account Pylades' father,
Strophius, was the son of Cydragora, daughter of Atreus; while
according to others Strophius married Agamemnon's sister Anaxibia,
and by her became the father of Pylades.
1236. The object of ének, and nén, is (aŭrojs), i.e. Pylades and
Orestes.
The MSs. give εγώ δ' επεβούλευσα or καγώ δ' επεβούλευσα. The
reading in the text is Porson's; cf. El. 1224 éyü dé v ÉTEKélevoá col.
Nauck reads επενεκέλευσα, cf. Cycl. 652 αλλ' ούν επεγκέλευε γ'.
1238. óvelon: to remind a person whose help one implores of one's
past services to him is in a sense to reproach him; since had he been
duly grateful it would have been unnecessary to do so.
In Aesch. Cho. 495 άρ' εξεγείρει τοϊσδ' ονείδεσιν, πάτερ; a passage
generally quoted as parallel to ours : the oveion are the allusions to the
wrongs of Agamemnon which are a disgrace to him because they are
still unavenged.
1241. dkovrilovou may be taken as used absolutely: “if invoca-
tions shoot their arrows (i.e. the stimulus of their appeal) into the
earth.” Or it may be used intransitively as is the case with so many
active verbs of motion : “dart like arrows": cf. Andr. 365 cal cou Tò
owopov ¿FETOŠEVCEV Opevós, “self-control has sped swift as an arrow from
thy mind.”
1242. Zell apóyove: Pylades, as well as Or. and El., was descended
from Zeus through Tantalus; see above 1233.
For the periphrasis Alans oeßas, cf. Aesch. P. V. 1091 W untpòs éuñs
σέβας. Soph. Ο. Τ. 83ο ω θεών αγνόν σέβας: so in Cycl. 58ο λεύσσω το
Trâu te daluóvwv åyvov cépas, “all the holy revered deities.”
1245. Nauck and Kirchhoff consider this line spurious; Paley
reads i šņu for A Šņu: "by the issue of which (trial).” As it stands
the line is explanatory of els åywv, dikn ula: “we three friends have but
one contest, one cause, i.e. we must all either live or die together."
NOTES
139
:
For the numerical antithesis in the previous line, see on 743 and cf.
Ι. Τ. ιο65 f. οράτε δ', ως τρείς μία τύχη τους φιλτάτους, | ή γης πατρώας
νόστος ή θανείν έχει. Ηipp. 1403 τρείς όντας ημάς ώλεσ', ήσθημαι, μία.
1247. Td mpôra here=“the highest rank": a common phrase for
persons possessing the supreme power, e.g. Hdt. 6. 100 Aloxívns... śwy
των Έρετριέων τα πρώτα. Μed. 916 οίμαι γάρ υμάς τήσδε γης Κορινθίας |
Tà npr čoco Ba.. So, if the passage is genuine, even without the
article, Hec. 794 &evias rápcôngo mpwta tô èuôr pllwv, in reference to
a single person.
Cf. Lucr. 1. 80 Ductores Danaum delecti, prima
virorum.
1250. Iti, “still”: i.e. although thou art condemned to death.
τόδε =this title of πότνια.
1251-2. στητε-τρίβον-οίμον: these accusatives are best re-
garded as examples of a slight extension of the cognate acc. not
infrequent with verbs denoting position : cf. Supp. 987 tl tor' aldeplav
έστηκε πέτραν; Soph. Phil. 145 f. τόπον όντινα κείται. It is however
quite possible to take them as poetical accusatives of motion towards,
used pregnantly (cf. I. A. 961 f. és diknu | fotmv): "go to the path and
take your stand there."
1253. STÚELS="call on, ," "ask for,” and after the analogy of alteiv
takes acc. rei et pers., "why dost thou call on me for this task?”
1255—7. Lit. “Fear possesses me lest some one stationed over
against the house for the purpose of a murderous deed of bloodshed
may discover evil on evil.” The allusion is to some emissary who, as
Electra imagines, may have been sent by the Argive people to watch
the house in order to put the condemned criminals to death in the event
of their not committing suicide.
tinuata trhuaou, "fresh evils,” i.e. the murder of Helen: in such
phrases the iteration itself is apparently sufficient to give the dative the
meaning of addition : "evils added to evils”: see Jebb on Soph. 0. T.
175.
On επί φοίνιον αίμα the Schol. has the note “το της Ελένης”: and
this points to another way of taking the passage: tus refers to Orestes,
and the translation would be : “I fear lest one who has taken his stand
in the house to perform a deed of blood may get trouble on trouble (by
being interrupted in his act).” The objection to this is that Orestes
who was inside the house could hardly be said to be επί δώμασι. For
the allusive tis, which is quite common, cf. H. F. 748.
A conjectural reading énipolvlov ałua would give good sense: “I
fear lest some sentinel stationed to watch the house should discover the
140
ORESTES.
deadly crime, the fresh evil”: anuata thua ou being in app. to
αίμα.
1258. The uèy does not go with the oủv but with the éyw, and
implies that the second Hemichorus will guard another part.
1261 f. Sóxula; adverb “sideways"; both halves of the Chorus
faced the stage or actor, but had to look the one to the right, the other
to the left entrance.
κόρας διάφ. : cf. Bacch. το87 διήνεγκαν κόρας.
1264. TalivoKOTIÓv, Porson's conj. for én' &Alnu okomiáv or ēti
rád v okomiáv, has since been found in Codex A. It is a cognate acc.
almost equivalent to an adverb, “look a looking in the reverse direc-
tion,” i.e. ενθένδε εκείσε.
1266—7. O CETE BA., "ply your eyes quickly”: in H. F. 868
διαστρόφους ελίσσει κόρας is said of Heracles rolling his eyes in madness.
Kópas diad., etc., “send your glances this way and that through
your tresses in all directions”: the dia. has a distributive force; in
Phoen. 137ο κάβλεψαν αλλήλοισι διαδόντες κόρας, “giving their eyes
in turn to one another,” the context gives it a reciprocal force; “ex.
changing glances."
One Schol. explains Bootpúxwv by saying that the Chorus being
composed of maidens wore their hair loosely floating from the head.
Another says they had unloosed their hair in mourning for Orestes, with
the result that they now found difficulty in seeing sideways: he ap-
parently thinks that they could not turn their heads.
Klotz retains the mss. reading Kópaloi, oldote: giving the following
meaning : "fold your eyelids over your eyeballs, direct (your eyes)
through the hair in all directions”: and explaining it by the fact that
people half close their eyes to examine anything minutely.
For a discussion of the reading and metre, see Metr. App. p. 183.
1271–2. “He will reveal the ambush of the sword-armed wild
beasts to our enemies." The oņpas are Orestes and Pylades: see 1401
and 1555, where they are called λέοντες: cf. 1346 φίλοι ξιφήρεις, ουχί
συλλήψεσθ' άγραν και
1273. ápoßos éxe: for the adj. instead of the much commoner
adverb with έχω, cf. έχ' ήσυχος Ι. Α. 1132.
1274. όν ου δοκείς, Sc. κενόν είναι.
1275. al Sé; marks a quick transition to a fresh point; here it
indicates Electra's turning from the one half of the Chorus to the other.
το bv, etc.
“is thy
the path thou watchest, still safe?”
Mot ethic dat. common in questions and commands: “prithee.”
NOTES.
141
>
1278. Tål goû, “the paths that lead towards thee," "in thy
direction.” Muiv in the next line is emphatic and is in antithesis to goû.
1280. és taúrdv ňk. Thou hast arrived at the same conclusion as
we,” i.e. that there is no one near: “thou agreest with me."
Cf. Ηec. 747 εί τοι με βούλει τώνδε μηδέν ειδέναι, | εις ταυτόν ήκεις:
και γάρ ουδ' εγώ κλύειν.
1281-2. The Schol. takes åkon="ear”; “let me place my ear to
the door,” i.e. to listen to what is going on within. If so, we must
suppose a pause before the next line; Electra listens for a time but
hears nothing, and so utters a remonstrance to Orestes and Pylades for
delaying to accomplish the murder.
But åkoàv is generally taken here as=“sound, shout.” “Let me
utter a shout at the doors (to those within)”: in this case the next lines
give the åkoń. Cf. Med. 194, where festal songs are called Blou teprvàs
ακοάς.
1285. φοινίσσειν σφάγια = πράσσειν φοίνια σφάγια, “ to perform
your blood-red sacrifice": so Ion 168 aiuášels—ądás, " thou wilt sing
songs stained with blood” (where see Bayfield's n.).
1286. After the preceding verse there follows a pause, during
which Electra listens for signs of the perpetration of the murder : but
still failing to hear anything she bursts out with this exclamation :
“They pay no heed (to my exhortation).”
1287. és, “in view of”: “Has the sight of her beauty struck their
swords blunt?” Porson, “struck their swords dumb": he regards the
met. as due to the same view of the sword that gave rise to phrases like
στόμωμα σιδήρου, στόμα αιχμής etc. (cf. δίστομα φάσγανα 1303): but it
is probable that there is no met. in such a phrase, and that kwpòs is
here used in its original sense of “dull," "blunt” (cf. Kwpòv Bédos
in Homer), from which its meanings of deaf, dumb or stupid arose
according as the bluntness was referred to the hearing, the voice or the
mind.
1291. Néha pa, poet. acc. of goal of motion : a pooulyvom in the
sense of "come up to" generally takes the dative, but cf. Thuc. 3. 22
προσέμισγον προς τας επάλξεις.
1292. ουχ έδρας αγών: cf. Phoen. 588 ου λόγων εθ’ αγών: 50
with ακμή, e.g. Soph. El. 22 ουκ έστ' έτ' όκνεϊν καιρός, αλλ' έργων
ακμή.
1293. elocete, act. for mid. See on 294.
1297. χείρ' έχ. έν: cf. Bacch. Io53 έχουσαι χείρας εν τερπνούς
πόνοις.
"
"
142
ORESTES.
3
1298. ús átelkáoal: “so as to hazard a guess," “ if I may make
a guess”: a rare word in this sense: cf. Soph. Trach. 141 TETVO MÉvn
μεν, ώς απεικάσαι, πάρει. So the infnitive alone without ως in Soph.
Ο. Τ. 82 αλλ', εικάσαι μέν, ήδύς. See on I.
1300. Some mss. read éilkovpos agreeing katà cúveolv with Zeu, for
which Διός κράτος is a periphrasis.
1301. où sè, etc.: the oủk negatives the whole predicate hapur
ωφελείς.
1302. On the reading see Metr. App. C. V. K. B'. l. 1 (p. 185).
1303. Eur. is fond of masses of single words of like scansion :
cf. Ι. Τ. 220 άγαμος, άτεκνος, άπολις, άφιλος.
Slituxa Slotoua $. is not tautological, but="your two double-
edged swords": she is urging both of them to action.
δίπτυχα = δισσά simply, the second part of the compound having
lost its force; see on 821: cf. I. T. 242 dintUxol veaviai.
1304. ék Xepòs: not local, “out of your hands,” but rather instru-
mental “by force of hand," " with your hand's might"; cf. Soph. Aj.
26 f. Karnvaplouévas | ék Xelpds, “slaughtered by hand.” Hec. 573 f.
την θανούσαν εκ χερών | φύλλοις εβαλλον, “with their hands.” Andr.
66ι τήνδ' εκ χερών αρπάζομαι, “I am seizing her by main force.”
1307–10. Sopl: dat. of instr. with olouévous.
Totaudy: the Scamander, cf. 1310.
σιδαρ. βέλεσιν, instrumental, συνέπεσεν being equivalent to a passive
sorrows were massed on sorrows by iron weapons."
1311-2. έσπεσόντος is generally taken as agreeing with κτύπου
Tuvós : “I caught a sound that fell upon the path.”
Porson prefers the v. 1. KTútov, in which case tivòs is masculine ; as
indeed it may well be with the reading in the text: “I caught the
sound of someone striking into the path that runs round the house.”
1313. és póvov trápeoti: the construction is parallel to the acc.
after verbs of position : i.e. és Q. is “pregnant,
" "has come to and is
present at”: cf. Bacch. 5 tápelui Alpkns vámara (so probably in Aesch.
Eum. 242 a poo eluc dậua: the verb is from elval not iévai). See on 1251.
1317. Kardotnte, “compose yourselves”: the verb itself implies a
calm, settled condition: cf. Thuc.’s phrase + Ka0cơ Takuia Akia, “the
stable period of life,” i.e. middle age.
For μεν-τε see on 24:
1323. daßoüoa trpevuévelav, “after winning Clytaemnestra's favour":
the propitiatory prayers and offerings had been duly made: whence it
was concluded that the recipient was πρευμενής.
"
verb: "
NOTES
143
1324-5. ÝVTuv', etc. : this indirect interrogative clause depends on
the idea of doubt or question implied in poßos: “fear has entered me as
regards the question what shout it is I hear”: cf. I. T. 995 TÀU Oedy do
Örws Náow I dédocka (needlessly, I think, altered by England; see G.
46. 6, c): so Ηec. 185 f. δειμαίνω, μάτερ, τί ποτ' αναστένεις. Herac.
791 φόβος γάρ ει μοι ζώσιν ους εγώ θέλω. Soph. Αj. 794 ώστε μ' ώδίνειν
τι φής.
κλύω: Hermione had asked herself τίνα βοήν κλύω; and the
mood and tense of the oratio recta are retained in the obliqua; see 289.
Or the pres. may have the sense of a pf., “ I have heard,” cf. 1554.
1327. VEKTepov, a common euphemism for “bad news” as in
Bacch. 214, or “fresh evil” as here: and hence coming to mean “ bad”
simply, as in Soph. Phil. 560 veutepov Boúlevua, where there is no
thought of any previous Boulevya : so véos, e.g. Med. 37 dédouka '
aŮtny uń TL Bouleuon véov (hitherto Medea had planned nothing). Cf.
καινός.
1329. μη δητα (γένοιτο); sc. το υμάς θανείν.
1330. For ανάγκης ζυγών, cf. Ι. Α. 443 ανάγκης ζεύγματα. Fragment
287, το άτης ζεύγλαν. Αesch. Ag. 217 έπει δ' ανάγκας έδυ λέπαδνον
(yoke-strap).
was this the reason of the shout as well (as of the
lamentations)?” in 1326 Electra had parried the question as to the
reason of the Boń by alleging what only accounted for oteváyuara:
Hermione not yet reassured now recurs to the question of the Boń.
1332. Electra half reveals the secret in this line : herself thinking
of Orestes all the while, she forgets that Hermione knows nothing of
him ; and answers the question as though Hermione had asked “but
why did he shout?” by replying “'tis in supplication to Helen that he
shouts.” This seems to me more dramatic than to suppose that Electra
was going to add 'Opéotns after Boộ but was interrupted by Hermione.
Therefore punctuate a full stop after Boậ.
1334. 'Ορέστης: Supply ικετεύει from 1332 with both μή θανείν and
έμου θ' ύπερ.
1335 åvevonueiv="to cry 'evonueite!”: the necessity for such a
cry presupposes a state of disorder or grief: hence åvevo. comes to be
used of a wild cry of grief, cf. Soph. Trach. 783 öras åvnuohung ev
oluwyo deus : and Plat. Phaedo 60 A (Xanthippe, in her uncontrolled
grief on visiting Socrates, ανευφήμησε).
1336. Sc. ή περί του μή θανείν.
1338. For the titular article tî, see on 1057 and 1140.
1331. και:
6
144
ORESTES.
:
)
1345. όσον
For méga adverbially used with an adj. cf. Aesch. P. V. 645 W uby?
ευδαιμον κόρη.
1339. μή εισιδείν depends on μετάσχες ικεσίας φίλοις, which is equi-
valent to ικέτευε μετά των φίλων.
For εισιδείν = περιϊδείν, see on 749.
1340. Cf. 64, 109.
1341. κάποκ. κακών: cf. Ηec. Ιο6 ουδέν παθέων αποκουφίζουσα
(take oùdèv adverbially); similarly Hel. 40 a lovs te kouplo ele unrépa
xova. The genit. is of ablation. There is a v. I. KÅTLKOÚDLOOV, for
which cf. El. 72 μόχθου 'πικουφίζουσαν.
1342—3. There is a dramatic ambiguity in these lines: Hermione
thinks the dywv, the life and death crisis, concerns only Electra and
Pylades: Electra knows that it concerns Hermione herself. Similarly
Hermione thinks she is to save them as a suppliant to her mother, while
Electra means that she is to be a hostage for their lives.
owrnplas is defining genit. “ the issue which is, which consists in,
safety"; cf. Soph. O. C. 725 palvout' av hon tépua rîs owinpias. So
Oavátov tépua Hipp. 140.
YE TOÚT' šuè: "so far as it rests with me”: cf. Alc. 666
where Admetus says to his father, who had refused to die for him, TéOvnka
gåp on toŮni oé. Cf. Rhes. 397. TOÚTỪ with acc. also=“so far as
concerns,” e.g. Soph. Antig. 889 ñuels gàp åyvoi toți rývòe TÀU
κόρην.
1350—2. Tó8e is explained by Oűveka which here, as often (pace
Klotz, q. v.), means precisely the same as őri: that M. may learn this,
how that, etc.”
For Φρύγας κακούς, see on IIII.
For the ομοιοτέλευτον (κακούς-κακούς), see on 937-8.
For the allusive έπραξεν xpỹ Tp., " he fared as the base should
fare," see on 79.
1353. During the whole of this scene, from 1296 onwards, cries for
help and other sounds of tumult issue from the palace (see 1296, 5301,
1325, 1331, 1335): to drown these sounds the Chorus propose to raise a
counter-tumult outside to prevent the Argives from catching the meaning
of the cries from within and coming to the rescue before the Chorus
know for certain that Helen is killed.
1356. Bondpouñoai: object inf. depending on èußáry poßov, which
is equivalent to “incite by fear.”
1357. apiv low, see on 1218, cf. Alc. 849.
τον “Ελ. φόνον = Ελένην φονευθείσαν, cf. 99ο.
"
66
NOTES.
145
136ι. δια δίκας, advb. = δικαίως, like δι' οργής, διά τάχους etc., see
on 757. “Justly did Heaven's vengeance come upon Helen.”
1363. Helen is the subj. of ēmino e.
For dakpúocol dat. of instr., instead of the more common genit. of
material after words denoting fulness, see Bacch. 18-19 "EXNOL,
πλήρεις-πόλεις. Aesch. Sept. 464 μυκτηροκόμπους πνεύμασιν πλη-
ρούμενοι (contrast Aesch. Εum. 568 σάλπιγξ βρoτείου πνεύματος πλη-
ρουμένη).
1364. ólójevov : not "dead" but "deadly,” i.e.=the Epic oůló-
uevos : the middle partic. being used in an active sense as an adj.
1366. KTUTTE klñpa: the outer doors were kept shut by bolts
(«Nño pa) on the inside.
1369. A combination of ξίφος πέφευγα and έκ θανάτου πέφευγα.
137ο. ευμάρις is defined by the Schol. as είδος υποδήματος σανδα-
Xudous: the word also occurs in Aesch. Pers. 660 kpokóBATTOV Todos
εύμαριν αείρων.
1371. “Over the cedar roof-beams of the women's colonnade.”
Traotás, “a pillared porch,” “a colonnade,” here used of the peristyle
of the women's court: it also sometimes=0&lanos; for a full discussion
of the word see Jebb's Antig., Appendix on 1207.
1372. Awpukás te tpuydúbous : similarly in I. T. 113 the spaces
between the triglyphs are regarded as a means of entrance : όρα δέ γείσα
τριγλύφων όποι κενόν | δέμας καθεϊναι.
1373. Spouda op. advb., "away, away,” “in flight,” going with
πέφευγα.
1374. A sneer at the Phrygians; “barbaric flight” being regarded
as synonymous with such undignified methods of escape as that just
related. Spaguois dat. of manner.
1376–9. aldépa and TóvtoV are poet. acc., goal of motion : with
πόντον some more general verb of motion must be supplied from αμπτά-
MEVOS: for this word, cf. Med. 440 aidepia s’ åvétta. For the synizesis
of άνα- to αμ-, cf. αμπετάσας (Ι. Α. 34), αμπτυχαι (Ion 1445).
The Homeric view regarded 'Ikeavds as a river encircling the earth :
the later view was that the earth was an island set in a sea. Euripides
combines both views, regarding 'Nkeavds as the stream which kept the
surrounding sea in motion.
Dk. is called ravpókpavos, being regarded as a river : cf. Ion 1261
W ravpbuoppov öuma Knolooû: so Hor. Od. 4. 14. 25 tauriformis Aufidus,
and Tennyson In Mem. 45 The hornèd flood.
áykádals: a common met. applied to the sea, e.g. Aesch. Cho. 587
.
0.
IO
146
ORESTES.
πόντιαι αγκ., Ηel. Ιο62 πελαγίας εις αγκάλας and id. 1436, fragment 301
κυμάτων εν αγκάλαις.
1384-90. OTévw governs oe as direct obj. and uédos as cog. acc.;
see on 1020.
What is meant by αρμάτειον μέλος is uncertain: one intelligible
explanation is that it means “the wail of the chariot”: the phrase was
originally applied to the dirge raised by the Trojans over Hector when
he was dragged dead at the wheels of Achilles' chariot : it then passed
into a proverb with the Phrygians for a dirge transcending all others in
sadness. One Scholiast says that some regarded åpuáTelov as a stage
direction (Traperiypaon) indicating the rhythm to the actor: but another
remarks that if so it would not have been written twice. Plut. Op.
Mor. 1. 335 A mentions a åpuárelos vouos, the effect of which as played
on the flute by Antigenides was to inflame Alexander with desire for
battle.
1386. βαρβάρω βοα: cf. Phoen. 13οι βοά βαρβάρω στενακτάν ιαχάν
μελομέναν νεκρούς. The barbarians of Asia Minor were celebrated in
Greece for their dirges, cf. 1397.
1386 ff. From di' to épivÙv depends on Nuevov : lit. "destroyed
through the bird-born swan-plumed glance of the beauty of Leda's
youngling, the evil Helen, destroying Fury of Apollo's polished
ramparts."
καλλοσύνας σκύμνου is a periphrasis for καλής σκύμνου and όμμα
καλλοσύνας σκύμνου is a periphrasis for καλήν σκύμνον : for the force of
ömma in periphrasis, see on 1217.
δυσελένας is a substantive in app. to σκύμνου, and = κακής Ελένης :
the word occurs also in Ι. Α. 1316, cf. Δύσπαρις in Homer= κακός Πάρις
(e.g. Il. 3. 39), Alvónapis= aivos Ilápis (Hec. 944) and aivotátnp=aivos
tarp (Aesch. Cho. 315).
έρινύν is in apposition to όμμα καλλοσύνας σκύμνου.
It is equally possible to take καλλοσύνας Λήδας as a periphrasis for
kalîs Añdas: in which case the trans. will be " through the glance of
fair Leda's youngling."
The epithets ορνιθόγονον and κυκνόπτερον, in grammatical agreement
with oupa, are used as though o kúpvov were written instead of the peri-
phrasis όμμα-σκύμνου. The reference is to the birth of Helen and the
Dioscuri from the swan's-egg of Leda : see Class. Dict. s. v. “Leda."
For allusions in Eur., see I. A. 794-800, Hel. 18—21, 215, 257 ff.,
1145.
Trepyápwy: here used in its proper sense of the fortifications that
:
»
NOTES
147
formed the citadel of Troy: they were built by Apollo and Poseidon
(cf. Tro. 5 f.): for Apollo as the builder, cf. Andr. 1010, Hel. 1511.
1391—2. ialéuwe could be taken as genitive of exclamation without
any interjection governing it, as in Lat. we get the acc. of exclamation
(cf. Bacch. 263 rîs duoseBelas: also without the article, Theoc. 15,
75 χρηστω κώκτίρμονος άνδρός). But it is perhaps better to take it
as genit. of the point in which, depending on Tláuwv: “piteous
in dirges."
ιπποσύνας Γανυμ. is a periphrasis for ιππότου Γανυμήδεος, “the
horseman Ganymede,” and is genit. of origin or cause depending on
τλάμων.
EůVÉTA : Doric genit. : cf. 1399 "Alda, El. 201 Wtos åldta, Phoen.
353 δώμασιν Οιδιπόδα, Ηel. 666 βαρβάρου νεανία, Βacch. 1155 του δρά-
κοντος εκγενέτα Πενθέως, Andr. 486 του στρατηλάτα Μενέλα.
1393. αύθ' έκαστα : cf. 140o, Phoen. 494 ταύτ' αύθ' έκαστα, μήτερ,
ουχί περιπλοκάς | λόγων αθροίσας ειπον.
1394. ouußadowo ' ' xw is not a periphrastic perfect.
OÚK Eűyvwota is predicative with exw which="I grasp the meaning
of”: cf. 749. “I grasp not your previous story with any clearness as
the result of conjecturing (its meaning)."
td arply refers to the previous remarks of the Phrygian in 1369—79,
not to his last lyrics which were entirely irrelevant: in the interval the
chorus tried to conjecture what his words in 1369–74 had indicated
regarding events in the house, but had failed; hence ovußalousa not
ovußállovra, which however is the reading of one ms. and would make
equally good sense.
Kirchhoff regards the line as an interpolation : certainly in the rest
of this scene the Chorus confine themselves to asking questions in one
line : but at this point when the Phrygian had broken all the bounds of
coherency or relevance they may be pardoned for indulging in an extra
line of remonstrance.
1395. αρχάν θανάτου is in app. to αιλινον and="the prelude of the
death-song." Paley compares Aesch. Pers. 549 atpelv ubpov tolumevóñ.
For αϊλινον, cf. Aesch. Ag. 121 αιλινον αϊλινον είπε, το δ' ευ νικάτω.
For άρχάν in apposition, cf. Ι. Α. 831 f. δεξιάν τ' έμή χερι | σύναψον,
αρχάν μακαρίων νυμφευμάτων.
Kirchhoff suggests åpxây Baváru, “at the death of rulers.”
'Aoládi bwv. : see on 1386, cf. I. T. 180 (speaking of a dirge) Ởuvov
'Ασιήταν-βάρβαρον αχάν.
1399. 'Alda, descriptive genitive =adj., "deadly": cf. 1203.
»
IO--2
148
ORESTES.
:
66
:
=
.
14οι. δύο διδύμω not entirely tautological : « two twin lions.”
1402. εκλήζετο: one had the general as his famed father."
For κλήζεσθαι = είναι with the additional notion of famous or famed,
see on 331.
1405. αλκάν: “battle”: cf. Aesch. Theb. 497 f. ένθεος δ' 'Αρει
βακχά προς αλκήν.
1407. έρροι τας ησ. προν., causal genitive.
1409. ds dynue yuvalkós : relative attracted to case of antecedent,
which however follows instead of preceding it.
I412. το κείθεν: for the article with the adverb, cf. Phoen. 266
κακείσε και το δεύρο, id. 315. This turn of phrase is perhaps ridiculed
in Αr. Αν. 422 f. ώς | σα γάρ τα πάντα ταύτα και το τηδε και το κείσε
και | το δεύρο προσβιβά λέγων.
1413. άλλος άλλοθ. πεφ. Either: “Ready to repel attacks, one
on one side of Helen, the other on the other.” πεφαργμένος: absol. =
“ armed for defence,” cf. Soph. Fragt. αλλ' ασπιδίτην όντα και πεφαρY-
μένον.
Οι πεφαργ. may goverm (αυτήν): “ fencing her in on both sides":
φράσσεσθαι is used of fencing in a citadel etc. so as to protect it against
approach from without: e.g. Aesch. Theb. 63 φάρξαι πόλισμα. Ηom.
ΙΙ. 15. 566 φράξαντο δε νήας | έρκεί χαλκείο. Orestes and Pylades hem
Helen in so as to prevent the attendants approaching her.
1414. For clasping the knees as a form of supplication, cf. 382.
1415 α. ανα– έθoρoν: tmesis, see on 341.
For δρομάδες masc. see on 27ο.
Ι4Ι8. πεσών εν φ. see on 35.
1419. μή τις etc. depends on φόβω.
1420. τοις μεν ού, sc. δόλον είναι εδόκει : in the μεν clause έδόκει
is impersonal, in the δε clause its subject is ο μητρ. δράκων.
1420-2. άρκυστάταν: here an adj. agreeing with μηχανάν: else-
where (except perhaps Aesch. Ag. 1387) the word is only used in
neut. plur. as a substantive.
εμπλέκειν ες etc., “to entangle in”. cf. Aesch. Ρ. V. Ιο76 εις
απέραντον δίκτυον άτης | εμπλεχθήσεσθε.
1425. συ δ' ήσθα πού τότ'; “where wert thou at that moment?”
" what wert thou doing?” See 1473.
1427-30. αύραν is direct obj. of άσσων. There is no exact
parallel in good Greek to this transitive use of åtoow: but it is
confirmed to some extent by the fact that the verb is found in the
passive, e.g. Soph. Ο. C. 1261 κόμη άσσεται. Of the passages usually
:
NOTES.
149
66
quoted as parallel—in Soph. Aj. 40 îşev xépa, and in Hec. 1070 Tód?
ėtrąšas, the accusatives are not of the direct object, but are instances
of a peculiar use of the acc. of reference to denote the instrument of
motion (see on 1470): while Bacch. 145 ff. ò Bakxeus d' éxwv | Trupo won
φλόγα πεύκας | εκ νάρθηκος αΐσσει is not parallel at all, for εκ νάρθηκος
is an adjectival phrase qualifying φλόγα, flame leaping from the
hollow wand,” and åtooel is used in its ordinary sense.
“The well-set circle of feathers” was a fan, part of the tpupai
Tpwikai brought by Helen to Greece (see 1113). For the form eútnE
(ευπαξ) cf. αντίπηξ, “a cradle.”
1433. leto is passive: this line is parenthetical and has no effect on
the construction, which is continued unbroken after the parenthesis.
For similar insertion of parentheses, cf. Hec. 919 Tbois ev Barduous
έκειτο, | ξυστόν δ' επί πασσάλω, | ναύταν ουκέθ' ορών όμιλον (where ορών
agrees with πόσις), id. 703 ff. έμαθον ένυπνον όμμάτων | εμών όψιν, ουδε
παρέβα με φάσμα μελανόπτερον, | αν εσείδον αμφί σ', ώ τέκνον (there αν
refers to όψιν). So Ηel. 1579 έτ', ώ ξέν', ες το πρόσθεν, ή καλώς έχει, !
Theúowmev; Tro. 466 f., id. 601 f.
For πέδω dative after verb of motion, cf. Ι. Α. 39 ρίπτεις δε πέδω
TEÚKMU. Aristophanes may have had this passage in mind when
parodying a Euripidean monody in Ran. 1346 ff.
1434 f. okúlwv Spvy., genitive of material with áyálmata: “wish-
ing to fabricate with flax a thread adornment for the tomb, made of the
Phrygian spoils.” See 122 f.
1440 f. émipav in app. to dellpo.
Orestes leads her to the hearth as though to make a supplication;
the dotla was the altar of the house, and a suppliant at that spot could
not lightly be disregarded. See the story in Thucydides of Themistocles
at the hearth of the Molossian king (Thuc. I. 136, especially the words
μέγιστον ήν ικέτευμα τούτο).
Ι443. ου πρόμαντ. ών έμ., “no prophetess of what he meant to
do."
ων έμ. =τούτων & έμελλεν 'Ορέστης δράσεις.
1446. “Will you not depart but will you continue evil Phrygians
to the end?"
κακοί was a standing epithet of Φρύγες, usually having the special
sense of “cowardly”: here however used with the more general
meaning of “wicked," "doing what they ought not," i.e. remaining
when they should depart.
1447. The v. l. otéyns (for èv otéyais) is partit. genitive after a loo e.
a
>
150
ORESTES.
:
1448. For the stables being used as a place of confinement, cf.
Bacch. 509-10.
1451. τί συμφοράς practically =ποία συμφορά ; cf. Hel. 195 εν
τω δε κείσαι συμφοράς; Soph. Αntig. 1229 εν τω συμφοράς διεφθάρης ; so
Tro. 684 εις ταυτόν ήκεις συμφοράς = εις την αυτήν συμφοράν.
τουπί τώδε, “what was the evil that followed on this act ?” Cf.
Hipp. 855 το δ' επί τώδε πημα φρίσσω πάλαι.
1454. παθέων and κακών depend on αιαι.
1457. αμφί πορφ. πέπλων: the dative would be more usual; the
phrase is vague, merely denoting proximity, but is made more definite by
the appositional υπό σκότου: “ about their robes, under cover thereof,
drawing their swords."
146ο. δίνασεν : notice omission of the augment, cf. 1467 κτύπησε.
μή τις depends on the notion of fear implied in δίνασεν όμμα.
1464. προδους θανείν: cf. 1588, Alc. 658 θανείν προύδωκά σε.
1467. κτύπησε, “caused to resound”: κράτα is acc. of direct
object, cf. Hes. Sc. 6ι χθόνα δ' έκτυπον ίπποι, and the passive in Ar.
Ρlut. 758 f. εκτυπείτο δε | εμβάς: while πλαγάν is cognate acc., “a
blow,” standing for “the sound of a blow.”
For the double acc. see on 1020 and 1384.
1470 α. προβάς is intransitive: αρβύλαν is properly accusative of
reference; such accusatives are frequent in poet. with verbs of motion
in place of the dat. of the instrument of motion: cf. Phoen. 1412 προβάς
δε κώλον δεξιόν. Αr. Eccl. 16ι ουκ αν προβαίην τον πόδα. So βαίνω
πόδα El. 94, περά πόδα Ηec. 53, εκβάς πόδα Herac. 8ο2.
1471. Bending her neck back on to her left shoulder,” as was
done with victims in order to expose the throat.
1472. μέλαν: see 148: it has here a pictorial force: the black
sword being contrasted with the white neck.
1473 “What were the Phrygians doing to help her?”
For που (ήσαν), see 1425.
αμύνειν: inf. of purpose, see G. (large ed.) 772 b. Cf. Soph. Ο. C.
335 οι δ' αυθόμαιμοι που νεανίαι πονείν ; Ηipp. 293-4 κεί μεν νοσείς
τι των απορρήτων κακών, | γυναίκες αΐδε συγκαθιστάναι νόσον.
1474 f. “Beating out with crowbars the doors and door-posts of
the chambers where we were waiting imprisoned.”
μοχλοίσιν might be taken of the removable bars used for fastening
the doors from the inside.
The doors were locked on the outside as in Bacch. 447.
ένθα refers to δόμων.
NOTES.
15I
:
9)
2
:
1477. αγκύλη: properly, a loop or noose (cf. Ι. Τ. Ι408), hence the
thong for hurling a javelin (cf. Bacch. 1205 αγκυλωτοις θεσσαλών
στοχάσμασιν), and here, part for the whole, the javelin itself.
1478. πρόκωπον: lit. “with the handle in front,” i.e. towards the
hand (the “ front” of a weapon being from this point of view the end
nearest the person who wields it): hence from meaning "with the
handle towards the hand” it comes to mean “ ready for action,”
“ drawn,” as here. It is also applied to the person who so holds the
weapon: “sword-in-hand”: see Aesch. Ag. 165 f. ΧΟ. εια δή, ξίφος
πρόκωπον πας τις ευτρεπιζέτω. ΑΙΓ. αλλά μην κάγώ πρόκωπος ουκ
αναίνομαι θανείν.
1479. άλίαστος, an Epic word which occurs here and in Ηec. 85
(a lyric passage), for the verb see id. τοο ελιάσθην.
olos olos: the pronoun is not infrequently repeated when excla-
matory, e.g. Bacch. 558: its repetition here, where it is relative, is a
mark of the speaker's intense excitement.
1483-5. όσον etc. depends on διαπρεπείς εγένοντο: όσον is acc. of
extent, αλκάν acc. of respect with ήσσονες.
1485 f. εγενόμεσθ' ο μένο δέ : for the components of a plural whole
placed in apposition to it in the singular, cf. Ηec. 595 f. άνθρωποι δ'
αει | ο μεν πονηρός ούθεν άλλο πλήν κακός, | ο δ' εσθλός εσθλός.
θανάτου προβολών: acc. in app. to the action of λισσόμενος, “as a
protection against death,” cf. 1105: for the object. genit. Davátov,
cf. Soph. Αj. 1212 δείματος ήν μοι προβολά | και βελέων θούριος Αίας.
Klotz takes προβολάν as direct object of λισσόμενος.
1489. The full construction would be οι μεν επιπτον νεκροί, οι δ'
έμελλον, or (as in 9οι) νεκροί δ' έπιπτον οι μεν οι δ' έμελλον.
For oi dèr having to be supplied from a following oi dè, cf.
Ηel. τ6ο4 f. σπουδής δ' υπο | έπιπτον, οι δ' ώρθούντο (for οι μεν έπιπτον).
H. F. 635 f. (Heracles says that all men are the same in nature) xpñua-
σιν δε διάφοροι | έχουσιν, οι δ' ού.
Similarly allote has to be supplied from the second clause in Hec.
28 κείμαι δ' επ' ακταϊς, άλλοτ' εν πόντου σάλο.
1491. él is temporal and denotes immediate succession : "just
after,” “close on”; cf. 898, 902. φόνο χαμ. ματρός: “ her mother's
prostrate murder,” for “her prostrate mother's murder”: a poetical
transfer of epithet: cf. Soph. Αntig. 36 φόνον δημόλευστον: Tro. I f.
Αιγαιον αλμυρόν βάθος | πόντου (for Αιγαίου): id. 1220 Φρύγια πέπλων
αγάλματα (for Φρυγίων).
1492-3. άθυρσ. βάκχ., see on 319.
>
152
ORESTES.
For the bacchanals' treatment of animals, cf. Bacch. 737-47. The
full construction would be δραμόντε ξυνήρπασάν νιν ολα βάκχαι ξυναρπά-
ζουσι σκύμνον.
1493-4. έτεινον has the full conative force of the imperfect:
“sought to give Helen over to slaughter” (so L. and S.).
Schaefer proposes έπι: comparing Hec. 263 ές τήνδ' 'Αχιλλεύς
ενδίκως τείνει φόνον.
Paley suggests τας Διός κόρας.
κόραν is perhaps acc. of motion after έτειναν: “began to hasten to
Helen to slay her.”
1496 f. διαπρό: epic, cf. αποπρο 142: cf. διεκ and παρέκ.
w Zeû etc. : cf. Med. 147 dies w Zell kai gâ kai pôs: so Hipp. 672,
Εl. 1177 ιώ Γα και Ζεύ, Phoen. 1290 εώ Ζεύ, ιώ γα.
In such invocations Zeû=“heaven," "sky."
1502. τον “Ελένας γάμον, periphrasis for his wife Helen.”
1503. αμείβει, comes in exchange,” comes in turn," being
used intransitively, as is the case with many active verbs implying
motion.
Kalvòv contains the idea of evil as well as of novelty. Cf. Tro.
ΙΙι8 f. καιναι καινών μεταβάλλουσαι | χθονί συντυχίαι.
1506. For the combination of constructions, cf. 1369 Elpos ÉK
θανάτου πέφευγα.
1508. τάδε: “This scene is not laid in Ilium”: cf. Cycl. 63, where
the chorus of satyrs in the wilds of Sicily say, ου τάδε Βρόμιος, ου τάδε
χοροί : cf. ib. 204, the Cyclops tells them, ου Διόνυσος τάδε. Similarly
Andr. 168 (Hermione to the captive Andromache) γνώναι θ' έν' ει γής.
ου γάρ έσθ' "Έκτωρ τάδε, | ου Πρίαμος, ουδέ χρυσός. Tro. Io0-1 ουκέτι
Τροία | τάδε και βασιλείς εσμέν Τροίας.
1509.
«Ο ever it be (i.e. in Ilium or Argos) life is sweeter than
death in the eyes of the wise.” The man's terror spurs his intellect
and throughout he gets the best of it in the dialogue; but his wit, thus
quickened by terror, only makes him the more despicable.
151ο. ούτι που: used in questions when the speaker desires but
does not necessarily expect a negative answer. Cf. Hel. 541 έα, τις
ούτος ; ου τί που κρυπτεύομαι | Πρωτέως ασέπτου παιδός εκ βουλευμάτων και
S;
id. 95, 475. Ion 113. Similarly oύ πoυ; e.g. Ηel. 135 ου που νιν
Ελένης αισχρόν ώλεσεν κλέος; and oυ δήπου; e.g. Ar. Ran. 526.
The natural way to take this line is to regard Meveléw as governed
by κραυγήν έθηκας, “Thou didst not surely raise a shout to Menelaus to
help?” But the Phrygian replies as though Orestes had meant, “Thou
:
NOTES.
153
"
didst not shout so that people should help Menelaus?” Μενέλεφ being
governed by Bond pourîv, the subject of which is indefinite plural.
κραυγήν έθ. : τίθημι and τίθεμαι are often thus used with a substantive
to form a periphrastic verb: cf. Soph. Trach. 996 olay u' đp' toov
λώβαν.
1511. Mè oův, “nay rather”: cf. 1521. “Nay, it was that they
should help thee (that I shouted).”
1512. i Tuv. Tais: for the adj. for the genit. of the subst. cf. 179
τον 'Αγαμεμνόνιον δόμον, 838 'Αγαμεμνόνιος παις, 1543 δόμους τους
Τανταλείους.
For the position of the interrogative apa, cf. Alc. 477 "Aduntov év
δόμοισιν άρα κιγχάνω; Ι. Α. 1228 τι δ' άρ' εγώ σε; πρέσβυν αρ'
εσδέξομαι ;
The Scholiast on this line writes : ανάξια και τραγωδίας και της
'Ορέστου συμφοράς τα λεγόμενα.
1513. el ye, “yes, though”: cf. 484 for ei=ei kal.
1514. δειλία is causal, γλώσση instrumental dative.
xapitel, absol. “thou courtest favour.”
Távdov, acc. of ref. used adverbially, “in thy heart."
1515. yap explains a gesture of feigned indignation on the slave's
part who pretends to understand Orestes to deny his remark that
Helen had died justly. What! not justly? she who ruined Hellas
and the Phrygians too?”
aútois puţi: “and the Phrygians too.” When this idiom is used
there is as a rule a closer connection between the main substantive and
the substantive in the dative with autols than is the case here: the
latter is generally an adjunct of the former, e.g. when Heracles eats the
cheese aŭtols rols talápous, the cheese was in the basket (Ar. Ran. 560);
when Pentheus wishes to lift up Cithaeron aŭtalou Bákxals, the
Bacchanals are on the mountain (Bacch. 946). So when the earth
swallows Cronus aŭtoiol orupáxolol, the allies are his (Aesch. P. V.
221). It is, however, possible that the phrase is used not loosely but
deliberately in this passage: the Phrygian says “The Greeks, Phrygians
and all” when he means "the Greeks and also the Phrygians,” because
he wishes to win favour by using a phrase which implies that the
Phrygians were a mere adjunct of the Greeks.
1516. λέγ. εμ. χάριν: “ to speak merely to win my favour":
xapitoyWorelv. “Swear, or I kill you, that you are not speaking
merely to please.”
Of course Orestes is only playing with the man.
66
154
ORESTES.
66
1517. Katuuooa : instantaneous aorist, appropriate as indicating
his terror.
üv äv evopk. "and I would not swear falsely by that.”
1518. “So greatly in Troy too was the sword a terror to all
Phrygians?” Two ideas are combined, i.e. (1) was the sword such a
terror to you in Troy too (as well as here)? (2) was the sword such a
terror to all Phrygians (as it is to you)?
1519. dvravyeî Þóvov,“ reflects murder”: póv. an extension of the
cognate acc., cf. στίλβει αστραπάς (48ο).
1520. HOTE, an Epic use for us, not uncommon in Trag. e.g.
Bacch. 748, I. T. 359. For the Gorgon, see Phoen. 455 f., Alc. 1118.
1521. Nay rather I fear to turn into a corpse : of your Gorgon's
head I know nothing." He means “your reference to the Gorgon's
head is irrelevant: I know nothing of it: all I know is that your
sword is quite terrible enough, as threatening death."
The Schol. remarks on this line: tallra KW PLKÚTepá ¢otu kal Tesá.
1522. Orestes plays on the man's fears: “though a slave dost thou
fear death that shall free thee from misery?”
1523. “Every man, though he be but a slave, delights in mere
existence."
For το φώς ορών, see on 386.
1526. “But we will reconsider it”: Orestes says this the better to
ensure the man's silence by still keeping the possibility of death before
>
his eyes.
"
1527. plîvai, " deign.” For the aor. instead of the fut. inf. after
a verb of thinking, cf. Thuc. 2. 2 évbuo av padlws xpatîoai, H. F. 745 f.
* Tloe mabei, G. 136 (large ed.).
1528. év av&páoiv, cf. Alc. 724 (Admetus, to his father who
refuses to die for him) κακόν το λημα κούκ εν ανδράσιν
obv, id. 732.
1531. “To get Menelaus at close quarters is no terror to us."
elow Elb., "within the range of the sword.”
Orestes wished to stop the slave from shouting lest the Argives
should come at once of their own accord to the rescue: whereas he
wanted Menelaus to lead them, since the threat of Hermione's death
would be ineffective if Menelaus were not there.
1532. έτω, “let him come”: cf. Bacch. 991 έτω δίκα φανερός, ίσω
ξιφηφόρος. Phoen. 521 προς ταύτ' έτω μεν πύρ, έτω δε φάσγανα.
1534. The mss. give two other readings of this line besides the one
in the text : i.e. κάμε μή σώση θανείν and κάμε μη σώζειν θέλη. The
latter is adopted by Nauck and Klotz: if correct, Dély is an example of
NOTES
155
the Epic use of el with the subjunctive: the Tragedians seem occasion-
ally to have employed this Epic usage in order to indicate a more
remote contingency than that indicated by the future or present indica-
tive. So here, Orestes, wishing to put the possibility of Menelaus'
refusing help in as remote a light as possible, uses the subjunctive, while
for the less undesirable contingency of his bringing the Argives he uses the
ordinary indicative. The same explanation will apply if we read owon
Oaveîv. For other instances in Trag. see Aesch. Eum. 234 el a poow o$'
É KÚV (Apollo is alluding to the possibility of his voluntarily betraying
Orestes, and wishes to emphasise the improbability of such a hypothesis).
So Soph. Ο. C. Ι443 δυστάλαινά τάρ' εγώ, | εΐ σου στερηθώ (Antigone of
the possible loss of her brother). In Soph. Antig. 710 Kel tis ñ oopós,
Haemon is arguing against the existence of oopla (“infallibility”) such
as that which his father seemed to arrogate to himself, and therefore states
the hypothesis that such an infallible person exists in the most unlikely
form possible. This explanation seems generally to hold good of the
instances that occur in dialogue: but in lyrical passages the idiom
seems used rather as an archaism than to convey a subtle difference of
thought. See Soph. O. T. 874.
1536. Súo: the insertion of the numeral has a pictorial effect,
giving greater definiteness to the description : cf. Alc. 245 opą od kåpé,
δύο κακώς πεπραγότας.
1540. dopaléotepov : “the latter course is safer.”
1542. Doátwv: see on 335.
αιθέρος: partitive genitive after άνω: “in or to the height of
heaven.” Cf. H. F. 616 ουδ' οίδεν Ευρυσθεύς σε γής ήκοντ’ άνω; “that
thou hast come to the upper regions of the earth.”
1544 Póvov: the murder of Hermione.
1546. “And his power is a great power”: the tis suggests the
vagueness and mysteriousness of the power of heaven : cf. Soph. Antig.
951 αλλ' α μοιριδία τις δύνασις δεινά.
1546—8. Seidler's emendation åldo top' for ålaotópwv is necessary
for the metre.
For Myrtilus, see on 990.
. 1551. For oúkét' äv po., see on 936.
klopa Oyutt. Mox., “making the fastenings doubly sure by bars.”
The Kiņo pa were bolts attached to the base of the folding doors
(σανίδες) and fastening into sockets in the sill: the μοχλοί were bars of
wood or iron placed across the door and fitting into sockets on each
side of the doorway. Cf. Andr. 953.
156
ORESTES.
1552. For the neut. delvbv, see on 103.
1553. In full, προς ούτω κακώς πράσσοντας ως συ κακώς πράσσεις (for
which Svoruxels stands as a synonym). For the use of synonyms, see on
269 and 1136.
1554. κλύων, as often, has the force of a perfect participle: “know-
ing by hearsay,” i.e. “having heard of.” Cf. Hel. 788 τόδ' έστ' εκείνο
αίνιγμή και προσπόλου κλύω.
1556 f. ήκουσα ξυνάορον ως ου τέθνηκεν : the construction illus-
trates a common Gk. idiom by which the subject of the dependent
clause is placed first as direct object of the main verb. Cf. Hel. 319
πυθου πόσιν σον θεονόης είτ' έστ' έτι | είτ' εκλέλοιπε φέγγος.
156ο. ταύτα = “ this report.”
πολύς γέλως: “much matter for laughter”: cf. Bacch. 250 ορώ
πατέρα τε μητρός της έμής, πολύν γέλων, | νάρθηκι βακχεύοντα. Ιon 528
ταυτ' ούν ου γέλως κλύειν έμοί ;
Menelaus thinks that Orestes and Pylades have really murdered
Helen and have started the rumour that she is not dead but has
disappeared mysteriously, in order to screen themselves from his
vengeance.
1562. αλλά, at least”: as often, e.g. Ι. Α. Ι239 ίν' αλλά τούτο
κατθανούσ' έχω σέθεν | μνημείον, Ion 426, 978, Ηec. 391, Phoen. 618.
1564. έμήν: when one or more adjectives with the article precede
a substantive, another epithet may follow the substantive without be-
coming predicative, even though the article is not repeated before it.
Many, but by no means all, of these cases can be explained on the
ground that the adj. in question coalesces with the substantive to form
one idea : as here δάμαρτ’ εμήν is regarded as one word.
Cf. Hel. Ι239 τον κατθανόντα πόσιν εμόν θάψαι θέλω.
1565-6. The natural order would be λάβωμεν έμή χερί ή δεί
ξυνθανείν τους διολέσαντας: but the antecedent εμη χερί is attracted into
the relative clause, producing the figure of speech known as hyperbaton
(for which, see on Goo). For the antecedent inserted in the relative
clause, cf. 6ι9 f., 184, 1654 f.
την εμήν ξυνάορ. This tautological repetition of δαμαρτ’ εμήν where
εκείνην would be enough is due to the fact that, as usual, Menelaus'
chief thought is for his wife. Klotz aptly compares Med. 780 ff. Taidas
δε μείναι τους εμούς αιτήσομαι, | ουχ ώς λιπούσα πολεμίας επί χθονός |
εχθροίσι παίδας τους εμούς καθυβρίσαι.
1567. ούτος σύ: an imi ious form of address : cf. Ηec. 128ο ούτος
συ, μαίνει;
5
:
NOTES.
157
9
1568. πεπύργ. θράσ., for the met. cf. Rhes. 122 αίθων γάρ ανήρ
και πεπύργωται θράσει. Η. F. 238 συ μεν λέγ' ημάς οίς πεπύργωσαι
λόγοις.
1570. Tóvov, concrete: a thing produced by labour. So Aesch.
fragment 372 υψηλόν αμφιβάσα τεκτόνων πόνον.
1571. μοχλοίς άραρε κληθ., see 1551.
1572. Two constructions are combined with είρξει, i.e. (1) σε
σπουδής, (2) σε μη περαν.
1573. έα : see on 478.
1577. ουδέτερα, Sc. θέλω.
1579. φόνω= Helen's murder: φόνον =Hermione's: the reference
in póry being determined by the preceding phrase 'ENévnu povevoas:
just as in 1587 φόνο is determined by μητροφόντης as referring to
Clytaemnestra's murder.
158ο. κατέσχον, sc. Ελένης φόνον: “would that I had accom.
plished it”: or, taking κατέσχον absol., “would that I had effected my
object, succeeded”: cf. Lys. προς Σιμ. 8 42, “our ancestors enacted
these severe penalties for attempted murder, holding that the would-be
murderers ει μή κατέσχον, ουδέν ήττον το γ' εκείνων πεποιήσθαι.”
1581. εφ' ύβρει: “with a view to, for the purpose of, insulting”:
cf. Phoen. 1555 ουκ επ' ονείδεσιν-λέγω.
1582. “Yes, I deny it, and bitter is the denial.” “I deny it with
Sorrow”: άρνησ. cog. acc.
ει γαρ ώφελος, Sc. κτανείν αυτήν : cf. 879.
1585. χώσω τάφω: “heap up with a tomb,” i.e. bury under a
raised tomb: cf. 402 μητέρ' εξώγκουν τάφω.
1586—7. For the force of the article, see on 1140.
φόνω refers to the matricide: φόνον to the murder of Helen and the
imminent murder of Hermione, which are regarded as one póvos : in the
next line Orestes defends both acts, the matricide as avenging his father,
the murder of Helen and Hermione as avenging his own betrayal by
Menelaus.
For προύδωκας θανείν, see 1464.
1589. αίμα μητ., “guilt, stain, of (thy) mother's blood”: see on
1579 and 1586. The expostulation is the same as in 1587, but is met by
a rather different defence in 1590, where the justification urged is the
wickedness of Clytaemnestra and Helen, Hermione's case being
ignored.
Klotz takes μητέρος as referring Helen: if so the line contains
not an expostulation with Orestes for having murdered Helen, but an
:
I
158
ORESTES.
entreaty to him to spare Hermione: the objection to this is that in that
case Tàs Kards (1590) must be taken as referring to Hermione, an ob-
jection which I think is hardly met by urging that Hermione as the
daughter of a wicked mother was regarded by Orestes as being herself
wicked.
1593. Menelaus still addresses Pylades, who, by his silence, has
confessed his complicity.
ούτι χαίρων, sc. κοινωνείς φόνου.
ήν γε μη φύγ., cf. Phoen. 1216 ήν μή με φεύγων εκφύγης προς
αιθέρα.
1595. i yap: see on 739.
1596. “Yes, that thou may'st not possess it, (I will destroy it)
aſter sacrificing this maiden on the fire.”
1598. å å:
: expresses horrified remonstrance: cf. Soph. Phil. 1300
(Neoptolemus to Philoctetes who is in the act of shooting Odysseus) å,
μηδαμώς, μή, προς θεών, μεθης βέλος. Ηel. 445.
1600. Menelaus imagines that Orestes' last words, "bear patiently
thy just punishment,” simply mean that he is not to try to punish
Orestes.
kalye, “Yes, and.”
1602. Oly. Xepviß., "touch the lustral waters”: this was done
by the priest with a brand from the altar: the ceremony was the
regular preliminary to common sacrifice by a household or clan: in the
latter case the Baoileùs as priest of the whole clan was the proper
person to perform the ceremony. But murderers could not even be
present at sacrifices whether public or private (cf. on 47): how then
could Orestes if king perform the priestly functions of a king? Cf.
Aesch. Eum. 653–6.
tl Sri yap: the gàp explains a gesture of surprise.
1603. Offering sacrifice immediately before battle was also part of
the priestly functions of the Baoileús. See Herac. 672 f. 10. Hon gàp us
ές έργον ώπλισται στρατός; ΘΕ. και δη παρήκται σφάγια τάξεων πέλας.
1605. Tipoo Eltou: see 481, 75.
1606—7. “ But what of those who honour their mothers?"
Menelaus means “how will they regard thee?” Orestes purposely
takes the question differently as though it were, “what dost thou
think of them?” and replies, “they are fortunate,” i.e. their power
to honour their mothers is not a moral virtue, but a piece of good
fortune in having good mothers: so that, by implication, not to honour
one's mother is a misfortune, not a vice.
NOTES.
159
>
It is however possible that evdaluw may have the ironical meaning
found in eŮtuxeîv and verbs of similar meaning (see on 1172) and =“he
is a lucky fellow," "is to be congratulated,” with the implication that
no such person exists.
ούκουν σύ γε, sc. τιμάς μητέρα.
oủ ydp etc., "no, for,” etc.
M' is omitted in some mss. : if correct, it is another instance of the
“Attic" accusative, for which see on 210 où váp u åpéo kel.
1608—9. feudris {pus: this has no reference to Menelaus' words,
but is a general accusation. In the next line où yevd. has a special
reference to Menelaus' last words: “no longer art thou a liar," i.e. now
at last thou speakest the truth (for I will kill her).
1611. Owing to Menelaus' interruption meide is repeated by the
Synonym αιτού.
1612. û="or, if not”: cf. 537 and 626.
1614. o dylov, predicative: “I brought thee from Troy only to
be a sacrifice."
The mss. read ool, which is retained by Kirchhoff and Klotz. The
latter takes ooi as referring to Orestes: Menelaus is regarded as
abruptly breaking off his apostrophe to Helen and turning to address
Orestes directly. The objection that oo, as being unemphatic, ought
not to begin the line is got over by saying that it has a contemptuous
emphasis: “I brought her from Troy to fall a victim to-thee”: to
be killed by such an one as Orestes, the matricide, being an added
injury.
It is however possible to take ooi as referring to Helen and to give
to o páyiov the meaning of "slaughter," "a victim's death” (a meaning
which it bears in the plural in 815 and 638). "To thee death was
all I brought from Troy”: since to Helen the only result of the
Trojan war was that she had died a victim's death. The objection
to oè is that it is not emphatic and so ought not to be the first word in
the line.
1616. TÓTe refers to els èue : “For when it came to me thou didst
prove useless."
1617. éxels Me, “thou hast me in thy toils.”
1621. Aavawv, cf. 933.
intrlov, a complimentary epithet of Argos : cf. Pind. P. 1. 7. 17.
1622. évonda ToSl: transfer of epithet from the whole to the part,
for čvoulou Todi Bond., cf. Phoen. 1699 where the blind Oedipus speaks
of his own hand as τυφλήν χέρα.
>
16ο
ORESTES.
1623-4. βιάζ. πόλιν ζην: “would live perforce in despite of all
:
>
your city.”
The Greeks could say βιάζεσθαί τινα ποιείν τι, “to force a person to
do something,” and also βιάζεσθαι ποιεϊν τι, « to use force to do some-
thing,” “to do something by force” (e.g. Lys. 9. 16 βιαζόμενοι
βλάπτειν (έμε), “using all their force to injure me,” cf. Thuc. 7. 79
έβιάσαντο προς τον λόφον ελθεϊν). Euripides here combines these
two constructions, with the result that the infinitive has for its
subject the subject and not, as would be usual, the object of the main
verb.
1624. αίμα = “murder,” cf. 284 f. είργασται δ' εμοί | μητρώον
αίμα.
162 5. λημα τεθηγμ., for the met. cf. Aesch. Sept. 715 τεθηγμένον
τοί μ' ουκ άπαμβλυνείς λόγω.
1627. σύ θ', sc. παύσαι λήμ. έχ. τεθ.
1628. φέρων ήκ. etc.: the participle, as often, contains the main
idea, cf. 1164.
1629 f. 'EXévnv for ‘ENévn, by attraction of antecedent to relative :
not uncommon in Gk. poetry, and generally with the acc. case (see
Jebb, O. C. 150-r).
Cf. Soph. Trach. 283 f. τάσδε δ' άσπερ εισοράς,-χωρούσι προς σέ.
So Verg. Aen. Ι. 573 Urbem quam statuo, vestra est.
οργήν Μεν. ποιοίμ. = οργιζόμενος Μεν. For the periphrastic verb,
cf. 567 καταφυγας ποιούμεναι = καταφυγουσαι.
631. αιθέρος πτυχαί: a favourite metaphor of Eur., cf. 1636,
Ηel. 44, 6o5, Fragment 779, 7. So αιθέρος αμπτυχαί, Ion 1445. Also
ηλίου περιπτυχαίς (Ion 1516), ηλίου τ' αναπτυχαι (Hipp. 6οι), cf. Soph.
Fragment 655 νυκτός τε πηγάς ουρανού τ' αναπτυχάς.
1632. “Saved and not killed”: Greek writers frequently emphasise
a statement by first stating the fact positively and then negativing the
contrary fact, cf. Ηec. 668 δέσποιν’ όλωλας, ουκέτ' ει βλέπουσα φώς.
Tro. 1293 όλωλεν ουδ' έτ' έστι Τροία. id. 1157 λυπρόν θέαμα κου φίλον
λεύσσειν έμοί.
1634. κελ. έκ Δ., the agent is regarded as the origin of the action :
So with the instrument in Ηec. 407 εκ νέου βραχίονος | σπασθείσα" cf.
the genitive alone in 497 πληγείς θυγατρός, cf. Andr. 1005 αλλ' έκ τ'
εκείνου (i.e. Φοίβου) διαβολαίς τε ταϊς εμαΐς | κακώς όλείται.
1635. Ζηνός-ζην νιν: a piece of etymology which was probably
meant in good faith, though it sounds to our ears merely as a bad play
upon words.
NOTES.
16I
Ζηνός: gen. of origin: cf. Ηec. 420 πατρός ουσ' ελευθέρου.
1637. ναυτίλοις: dat. commod.: so in 1348 ημίν-ουχί σοι σω-
τηρία.
1638 f. If the text is correct the connection between 1638 and
what follows is this: "get another wife since the gods merely created
Helen's beauty in order to cause the Trojan war, and therefore Helen's
life-work is now done.”
1641—2. For this view of Heaven's object in causing war, cf.
Ηel. 38-41 πόλεμον γάρ εισήνεγκεν (i.e. Ζεύς) Ελλήνων χθονί | και
Φρυξί δυστήνοισιν ως όχλου βροτών | πλήθους τε κουφίσειε μητέρα χθόνα,
γνωτόν τε θείη τον κράτιστoν Ελλάδος. So in El. 1282–3 (Helen did
not go to Troy at all) Ζεύς δ' ώς έρις γένοιτο και φόνος βροτών, | είδωλον
Ελένης εξέπεμψ' εις "Ίλιον.
The earliest extant expression of this idea occurs in the Cypria in the
passage preserved by a Scholiast on Ηom. ΙΙ. Ι. 5 ή δε ιστορία παρά
Στασίνω τώ τα Κύπρια πεποιηκότι είπόντι ούτως
"Ην ότε μύρια φύλα κατά χθόνα πλαζόμεν' ανδρών
εκπάγλως επίεζε βαρυστέρνου πλάτος αίης.
Ζευς δε ιδών ελέησε και εν πυκιναΐς πραπίδεσσιν
σύνθετο κουφίσαι ανθρώπων παμβώτoρα γαλαν
ριπίσσας πολέμου μεγάλης έριν Ίλιακοίο,
όφρα κενώσειεν θανάτου βάρος: οι δ' ενί Τροίη
ήρωες κτείνοντο, Διός δ' ετελείετο βουλή.
(The text is given as in Welcker's Epische Cyclus, pp. 508—10.).
1645—7. Cf. Εl. 1273-5 σε δ' 'Αρκάδων χρή πόλιν επ'
'Αλφειού ροαΐs | οικείν Λυκαίου πλησίον σηκώματος, | επώνυμος δε σου
πόλις κεκλήσεται.
Many legends connected Orestes with Arcadia, and Pausanias (8.
34. 1—4) mentions a number of Temples and other memorials com-
memorating various events which occurred to the hero during his
madness in that country. According to Asclepiades (quoted by the
Schol. on the present passage) Orestes was killed by the bite of a
snake, in Parrhasia; and Strabo (13. p. 582) also says that he died in
Arcadia. His grave was shown on the road between Tegea and
Thyrea (Pausan. 8. 54. 4): but during a war between Tegea and
Sparta his bones were removed to the latter city with the result that the
Spartans were victorious (Hdt. 1. 67, 68, Pausan. 3. II. 10).
The legend that Orestes merely retired to Parrhasia for a year's
purification is, according to our Scholiast, only found in Euripides.
0.
II
162
ORESTES.
kaleiv is a redundant epexegetical infinitive. Lit. : “And, named
after thy exile, the place shall be called by Azanes and Arcadians
Oresteum for them to call it so.”
According to the Schol. Azania was a part of Arcadia : so that in
saying Azanes and Arcadians, Euripides is coordinating the part with
the whole.
For evlautoll kÚklov, a favourite phrase with Euripides, cf. Phoen.
477, 543
'Açãou ’Apkáow me are datives of the agent with the fut. perfect
pass. KEKÝOetal, which lit.="shall have had the name (Oresteum)
given it,” i.e. “shall be called.”
1648. In the Electra 1. c. Orestes' sojourn in Arcadia is to occur
after his acquittal at Athens, and is apparently to be permanent.
1649. For Slk v ÚTÓOXES =“stand trial,” cf. Andr. 358 f. auroi Thu
δίκην υφέξομεν | εν σοίσι γαμβρούς.
alp. untp., lit. "for the matricidal murder": for alua=“murder,"
see on 285. unt portóvos, paroxytone: contrast 833. For the redun-
dance of the phrase, cf. Hel. 154 poval Onportóvol.
1650. In the Eumenides of Aesch. it is not gods but Athenian
citizens who vote: in the prophetic account of the trial in Eur. Electra
(1258–69) it is uncertain whether the Bpaßeîs are gods or men: in
Orestes' account in I. T. 961–7 it is probable that the judges were
citizens. In Dem. 23. 66 (cf. 74) the Twelve Gods are the
judges.
tplooals: this seems to have been the number officially recognised
by the state, though Euripides is the earliest authority for it. See
Schol. on Aeschines, 1. 188, to the effect that each of the last three days
of the month was sacred to one of the Eumenides.
1653. The best mss. read ¢¢' -dépo, which is explained by the
Schol. as apposition of the part to the whole.
1654—7. 8s NEOTTÓN., for Neottó). ős, see on 1184.
In the Andromache, Hermione is the wife of Neoptolemus, but
deserts his house in company with Orestes, whom she promises to
marry if Menelaus gives his consent. Meanwhile, owing to the
machinations of Orestes, Neoptolemus is murdered by the Delphians
while endeavouring to obtain the pardon of Apollo, whom on a previous
occasion he had indicted in his own Teinple as the murderer of
Achilles.
αυτο-εξαιτούντα: for the change of con uction from the tive
after polpa (tot) to the acc. with the inf. Oaveiv, cf. Med. 814 f. ooi dè
NOTES
163
συγγνώμη λέγειν | τάδ' εστί, μη πάσχουσαν, ως εγώ, κακώς, id. 743 f.,
Aesch. P. V. 232 f.
εξαιτούντί με and εξαιτουμένω are inferior readings.
1658. ήνεσας, “promised”: as in Soph. Phil. 1398 & δ' ήνεσάς
μοι-ταύτά μοι πράξoν, Alc. 12-3.
1663. δεύρο αεί: cf. Phoen. 12ος έα τα λοιπά δεύρ' αεί γαρ ευτυχείς.
Ηel. 76Ι είεν τα μεν δή δεύρ' αεί καλώς έχει.
διήν., “continued,” taking the participle like διατελεϊν. The Schol.
however paraphrases διήν. by κατανάλωσε, « destroyed,” “wore thee
out”: in this case πόνους depends on διδούσα. For διήν. in this sense,
cf. årów="destroy" (Hom.), “ kill” (Pind.), and tavúelv=conficere in
Hom.
1665. δς=έπει εγώ, see on 924: s0 in 1652 ένθα = “and there.”
1666. σων θεσπισμάτων, objective gen. dependent on ψευδόμαντις.
1667. ήσθ' άρα: as in 721 this phrase is capable of two interpreta-
tions: nola may have its usual past significance, in which case the
reference is to the special occasion on which Apollo gave the oracle
enjoining the matricide. Or, ήσθ' άρα may be used in its idiomatic
sense, « thou hast been all along.”
1668—9. The same fear comes upon Orestes when nerving himself
for the matricide in El. 979 αρ' αύτ' άλάστωρ είπ’ απεικασθείς θεώ;
1671. For idoù of compliance, see on 221.
1672. επήνεσα: instant. aor.
For επήν. = accept,” cf. ιο92.
1675. For the redundant dé, see on 622.
1676. απ' ευγενούς γήμας: “ taking a wife from a noble stock":
γαμεϊν is frequently used with such phrases, cf. Andr. 974 f. φίλων μεν
αν | γήμαιμ' απ' ανδρών. So γήμαι εκ κακού and εξ αγαθού, Theogn.
189 f.
:
:
168ο. τοιούτος : “of the same mind.”
σπένδ. governs both συμφοραίς and θεσπίσμασιν: “I make a truce
with”, “I no longer fight against,” i.e. “I am reconciled to my fate
and thy oracle” (which caused my matricide).
1685. άστρων, descriptive genitive: “ the starry sky”: cf. Soph.
Εl. 19 μέλαινά τ' άστρων εκλέλοιπεν ευφρόνη. Tro. 19 δακρύων
ελέγους, “tearful laments.”
1688 f. Cf. Hel. 1666 ff., where the Dioscuri prophesy to Helen,
όταν δε κάμψης και τελευτήσης βίον, | θεός κεκλήσει και Διοσκόρων μέτα
σπονδών μεθέξεις.
1690. vaútais is best taken as dat. of interest, “ruling the sea for
11--2
164
ORESTES.
sailors ” (cf. Soph. 0. C. 1673 f. QTLVL Tòv tolúv nóvov eixouer), and
consequently not parallel to such constructions as I. T. 31 oŮ yîs
ανάσσει βαρβάροισι βάρβαρος (where both genitive and dative are
governed by åvá ocel, “rules the land as lord over barbarians "), but
rather to such phrases as Phoen. 17 ώ θήβαισιν ευίπποις άναξ: see
on 363.
1691 ff. These anapaests also end the Phoenissae and the Iphigenia
in Tauris.
METRICAL APPENDIX.
A.
EXPLANATION OF TERMS, SYMBOLS AND
ABBREVIATIONS.
By ictus is meant strength of tone as distinguished from
quantity or duration of tone and accent or eleva-
$1. Ictus,
tion of tone.
thesis, arsis.
In
every foot one syllable is intoned more strongly than
the rest : this syllable is said to receive the primary ictus :
an ictus falling on any other syllable is called a secondary
ictus. That part of the foot in which the primary ictus
occurs is called the thesis, the rest of the foot is called the
arsis. According as thesis and arsis are or are not metrically
equal, the measure is said to be equal or unequal. Ictus
relations are indicated by dots placed above the syllables.
Thus, • , indicates that the first syllable receives the
primary ictus and forms the thesis, while the second re-
ceives a weak secondary ictus and forms the arsis: the
measure is unequal. In lov, := the thesis, ju=the
arsis: the measure is equal.
In ,, the two long
i
syllables form the thesis, the short forms the arsis : there is
a strong secondary ictus in the thesis and a weak one in the
arsis : the measure is unequal.
u=a short syllable: this is the metrical unit, it has the
musical value of a note.
§2. Quantity.
-=a long syllable, equivalent to two metri-
cal units and having the musical value of a 1 note.
166
ORESTES
-
sis.
66
and feet.
L:
=a long syllable so prolonged as to be equivalent to
three metrical units or a g note.
W=a long syllable (always in thesis) so prolonged as to
be equivalent to four metrical units or a 1 note.
A = a pause equivalent to u.
= a pause equivalent to
Three vertical dots ( : ) indicate that the syllable or
$3. Anacru- syllables immediately preceding form an ana-
crusis, that is to say, serve merely to introduce
the verse which they precede. The anacrusis should strictly
be exactly equivalent to the arsis of the measure in which
the verse is composed.
> indicates an "irrational” syllable, i.e. a syllable whose
metrical value does not correspond to its time
84. Irration-
al syllables value: thus in choreic verse a foot consisting
of two long syllables has the musical value
but the metrical value --: the second syllable is then
called "irrational" and is denoted by >. Similarly if a long
”
syllable forms the anacrusis to a choreic verse it is irrational
and is denoted by >.
w (i.e. w) indicates two short syllables with the musical
value of only one: as when in choreic verse a dactyl is used
as a substitute for a choree or the anacrusis consists of uu
instead of u. In these cases the irrational dactyl is indi-
cated by - w, the anacrusis by w:
vura cyclic dactyl, i.e. a dactyl used occasionally in
choreic and habitually in logacedic verse as a substitute for a
trochee, to which it is made musically equivalent by the first
syllable losing and the second of its value, i.e.v=
ch. or chor. = choree or choreic. The choree = 0.
log. = logacedic: the basis of the rhythm is a
$5. Measures.
livelier form of the choree, i.e. 1 : for: v.
a
.
܃ :;
METRICAL APPENDIX.
167
an. or anap. = anapæst or anapæstic: the ground form of
the anapæst is ju: i.e. it is a dactyl ju with a strong
secondary ictus.
ba. or bacch. = bacchius or bacchiic, the ground form is
=
ii.
pæ. or pæon. = pæon or pæonic: the pæon has four
بنت بنت بنی نننن .forms, viz
viulvis, .
--v
.
$ 7. Periods.
do. = dochmius or dochmiac: twenty-two forms of the
dochmius are found : the ground form is us :-ul-All-
g=hypodochmius -v1-01-111: see below, B. II. 1.
np. = npowdikov (prelude or proode): mes. = mesode
(upowdikóv, interlude): én. = ên wÔLKÓv (postlude
8 6. Proode,
or epode). At the beginning, middle or end of Mesode and
Epode.
a strophe single sentences or verses can occur to
which no other verses correspond and during the singing of
which the dancer stood still : such sentences or verses are
called proodes, mesodes, or epodes according to their position.
There are eight kinds of rhythmical periods :
(1) A stichic period is formed by the corre-
spondence of two equal sentences.
(2) A repeated stichic period is formed by the corre-
spondence of more than two equal sentences.
(3) A palinodic period is formed by the repetition of a
group of sentences once.
(4) A repeated palinodic period is formed by the repeti-
tion of a group of sentences more than once.
(5) An antithetic period is formed by the inverted
repetition of single sentences.
(6) A palinodic antithetic period is formed by the
inverted repetition of groups of sentences.
(7) A mesodic period is formed by the inverted repe-
tition of single sentences about an interlude.
168
ORESTES.
(8) A palinodic mesodic period is formed by the inverted
repetition of
groups of sentences about an interlude.
$ 8. Other
|| indicates the end of a rhythmical sentence.
symbols. ] indicates the end of a rhythmical period.
i indicates the end of a non-lyrical system.
k=komma: see below, B. I.
K
A=an anapæstic tetrapody of which the last measure is
supplied by a pause: see below, C. VI. k. G.
d=an anapæstic tetrapody of which more than the last
measure is supplied by a pause : see below, C. VI. K. 6'. and
K. iß'.
B. THE CHARACTERISTICS OF KOMMOI AND MONODIES.
The majority of the lyrical passages in this play are
kommatic. This term can be used to include kommoi (or
songs the parts of which were sung alternately by the chorus
and the actor) and monodies (or songs sung by a single actor
alone), since in both cases the absence of orchestic accom-
paniment by the chorus gave rise to similar peculiarities
distinguishing them from choral odes proper.
The chief of these peculiarities are as follows:
I. A kommatic composition is not necessarily divided
into strophes, but may fall into sections which
“strophe are not subject to the strict laws of periodology
livelier clos. that govern the strophes of orthodox choral
ing rhythm:
(b) admits a odes. These sections are called Kópmata : the
points at which they occur correspond closely
to changes in the thought or subject of the
period.
song and in the case of kommoi coincide with
changes from one singer to the other: in construction they
resemble choric strophes in all essentials except that in all
save the last of the whole song there is a tendency to a
livelier rhythm at the close. In kommoi, one consequence
A kommatic
(a) tends to a
to
proode
others
besides the
initial
METRICAL APPENDIX.
169
A kommatic
verse can
consist of
sentences
in
in
similar
metre.
of dividing the parts of a single section among different
singers is that other periods besides the initial period of a
section can be introduced by a proode.
II. In a kommatic verse, the strict rule, which requires
all the component sentences of a verse to be in
the same metre, is relaxed to the following
extent:
(1) A choreic or logaædic tripody can be un mal
length or dis-
combined with a dochmius and form a verse.
When this occurs the tripody must be regarded
as having three equal, instead of the normal two unequal,
ictuses (i.e. v-vv1- 1 instead of u l-v1-1):
ulcul
in this case there is a close resemblance to the dochmius
which also has three equal ictuses, thus vivuul: 1.
A tripody thus used is called a hypodochmius: it is always
catalectic, generally has anacrusis, is more often choreic than
logavedic and admits no irrational syllables at all when
choreic and only in the anacrusis when logacedic. For
examples in this play, see 1383 (VI. k. B 1. 3) and 1247 (V.
str. l. 2), indicated in each case by ictus marks placed on
them and on the dochmii in the same line.
(2) A choreic dipody can form a verse with a following
dochmius : e.g. Ion 1487 kpúblov wdīvěTEKOV Poißw, i.e.
wuul-> | Vu-> |- ^ ll.
In an exceptional case a tetrapody is found in the same
position, see Bacch. 988.
III. The kommatic period differs from the strophic in
the following points :
(1) Any verse containing more than one period can be
sentence can form a period, even though the
corresponding sentences are unequal: thus in spondence
Andr. 830 the verse u ovulvvulu || similar sen-
equal or dis-
vulvul-ul-1 ] forms a stichic period, in a verse,
-
A kommatic
formed by
the corre-
of: (un-
170
ORESTES.
dissimilar
or
dissimilar
groups.
(b), unequal i.e. the initial tripody is regarded as equivalent
verses,, (c) to the following tetrapody.
unequal
(2) Such unequal sentences as can corre-
spond to form a period when they occur in a
single verse, can also be regarded as equivalent when each
is followed by a pause and consequently forms a complete
verse in itself. Thus, Phoen. 184 Meyadayoplav ûnepávopa kol-
miſels, i.e. wivulvulwul -> -1 || and id. 185
Scotìv aixualwridas, i.e. vi-ul-ul-ul-1 || are
regarded as equivalent and form a stichic period although
one is a pentapody and the other a tetrapody.
(3) Similarly a choreic dipody when followed by a
verse pause can correspond to a tetrapody.
(4) When a dochmius forms a verse in itself other
sentences than those mentioned in II. can correspond with
it as equivalent verses, under the following conditions:
(a) Such sentences must be either choreic or logacedic,
or bacchiic or pæonic.
(ó) Choreic or logaædic pentapodies must precede,
while tetrapodies or hexapodies must follow, the dochmius
to which they correspond.
(c) Bacchiic sentences must follow the dochmius if
they are pure, but must precede if they are resolved, cata-
lectic or mixed with pæons.
(5) In palinodic periods the verses or sentences which
compose corresponding groups need not correspond as in
the ordinary choric strophe and therefore the rule that verse
pauses within the groups must correspond no longer holds good.
(6) Further, in corresponding groups the number of
sentences need not be equal, provided that: (a) the one
group does not exceed the other by more than one sen-
tence: (6) the groups in question are in the same measure
(except that a dochmiac may correspond to a bacchiic group
and a choreic to a logacedic).
METRICAL APPENDIX.
171
C. METRICAL ANALYSIS OF THE LYRICAL PASSAGES
OF THIS PLAY.
Numerals in brackets refer to the lines of the text: where
there are two numerals in a bracket, thus (168 = 189), the
first refers to the strophe, the second to the antistrophe.
The diagrams show the structure of the periods : the
curves on the right indicate the correspondence of the
sentences : curves on the left indicate the correspondence of
groups : the numerals in the diagrams indicate the number
of feet in the sentence : dots indicate the verse pauses.
In the case of strophes and antistrophes, the scansion of
the strophe alone is given : when syllables in the anti-
strophe are equivalent to, but not identical with, the
corresponding syllables in the strophe, this is indicated by
writing the former above the latter : thus wu signifies
that the long syllable of the choree is resolved in the anti-
strophe : -> signifies that the second syllable of the choree
is rational in the antistrophe, though irrational in the
strophe.
The last syllable of a verse is called syllaba anceps : it can
be regarded as short or long according to the requirements of
the metre without reference to its actual metrical value: thus
if the word dainwr forms the last part of an acatalectic choreic
verse, the final syllable is regarded as an actual, not an
irrational, short and the word is scanned - v, not ->: so if
the word allo forms the last two feet of a falling choreic
verse, it is scanned -l- ^ ll, i.e. the -o is regarded as
actually long
I. 140–207.
Parodos in the form of a Kommos between Electra and
Chorus: consisting of three antistrophic pairs: the strophe
of the first pair is immediately followed by its antistrophe :
but the two other strophes (and consequently the anti-
а.
172
ORESTES.
|| ۸ - | دین || -|- -|- -
strophes also) are consecutive. The metre in the first pair
is dochmiac; in the second, choreic introduced and closed
by dochmii; in the third, dochmiac with an admixture of
bacchii and logacedics.
Str. α' (140-152: σιγα σιγα-ευνάζεται) = Antistr. α
(153-165: πως έχει;-ματέρος).
I.
vivu-a-v||w-u-1 ||
uluu-u-ull UU-Y-All
up --v-^]
II. S: - - Soo-3|DA ||
luu
5 (144 = 157)
>:-uuul ullw-> - All
viuu-> :) u luu-u-^||
vi --> - 1]
1 ^]
III. vi uuuuu luuu uuuuu luuu l uuuuuluun ||
Uuuuuuluvull vy -ul- || - -ul- ^]
vuu
10 (152 = 165)
1.
II. 3 ba. = np.
III.
do
do
do-
'do
(do
do-
do
Ido-
do
(doc
do-
D
rdo-
do
do =ér.
'do
(do
do==T.
This strophe consists of three periods: the first is a
repeated palinodic period with epode, the second is a
palinodic period with epode and proode, the third is a
METRICAL APPENDIX.
173
palinodic period : the metre in all is dochmiac, but the
second is introduced by a bacchiic proode. In line 1, the
hypodochmius (y) is to be noted, forming a complete verse
with the following dochmius and corresponding to the initial
dochmii in the two succeeding verses : see above, B. II. 1.
Str. β' (166–172 : οράς; έν πέπλοισι-κτύπου) = Antistr. β'
(187 = 193: θρόει τις κακών-πατροφόνου ματρός).
(168 = 189)
I. ---ul-u|| --ul-1]
II. vi-ul-LL-A||
-2] ㄴ ​|-1
->-||
|
luvul-ul-111
-ul-ul-1-1]
III.
-ul ->]-ul-ul
>||||
vruuuluuul ->1 -^||
vivu-|-^]
chor.
I. do
II.
4
ܝ ܚ
5 (170 = 191)
III.
)
chor.
4
)
do
5
4
do = em.
=
Of the three periods composing this strophe, the first is
a stichic period and is in the dochmiac metre; the second
is mesodic and in choreic metre; the third is stichic, in
choreic metre, with a dochmiac as epode.
Schmidt regards line 3 as consisting of three bacchii
(θω :υξασ' εβαλες εξ υπνου ΛII) and consequently reads
ου δή γαρ πόθον έχει βοράς, for ουδε γαρ etc., in the anti-
strophe.
In l. 2 of the antistr. (188) most MSS. read Daveivº tí 8°
άλλο; (or τί δ' άλλο γ) which does not correspond with συ
γάρ νιν ώ τάλαινα of the strophe. Some late MSS. read τί δ'
άλλο γ είπω or είπας and this confirms the reading of one
174
ORESTES
good MS. which gives τί δ' άλλο γ' είπoις. So that there is
no need to adopt any conjectural reading such as C. Lach-
mann's θανείν, θανείν τι δ' άλλο;
=
1
w
Str. γ (173–186: υπνώσσει-παρέξεις, φίλα ;) = Antistr. γ
(194-207 : δίκα μεν-- έλκω χρόνον).
I. v:
vi - - v --^]
ul
viuuuuuu
II. vivu -ul
이
​ullvu-ul-All
uuuuuuuuuuu-ul-All
viuuuuluuuuul^] 5 (179= 200)
III. vivu-ul-uluu-ul-^]
IV. vivul vul - w || vul-ul-ul vul
wul -1]
V. vuuuul uuulluuuuu l-ull vurul
-uil --U/-1]
I. 2 ba, II. do III. do
IV. log. 31
V. do
do
Ida
3
do
dol
do!
Idol
do/
3 ba. ==T.
do)
2 ba
First period : stichic, in bacchiic metre. Second: palin-
odic, in dochmiac metre with bacchiic epode. Third:
stichic: metre, dochmiac. Fourth: mesodic: metre, loga-
edic. Fifth: repeated stichic: metre, dochmiac.
II. 316-347.
First Stasimon.
Str. (316-331: aiai, | Spopades-déyovrai uvxol) = Antistr.
(332-347 : α Ζεύ, | τίς έλεος-σέβεσθαι με χρή;).
METRICAL APPENDIX.
175
I.
vivu-uluu-ulluu-ulu^]
-
II. U! --ul-ul cu coulwulwu-31 -^ ||
vi
vi - - 1 ||
-ul-ull vurul
Živu-ul-> || - - - ^|| 5 (322 = 338)
-1
vivu-ul-ul vu-ul-^||
vuu-ul-uluu -ul- ^||
vu-ul-ull vu-ul-ull--> |-^]
El
III. vivu-> I-ul -->|-^||
>-wu-ull--> |-||
:
10 (328 = 344)
uuuuuuul-ul-u||
vivu culwull vu Joul woull
-ul-ull ul -1]
C C C
I.
II.
2 ba
ba
)
III.
do
do
(do
do
do
2
do
do
do.
4 ch
do,
'do
do
do
do/
do
do
do
do
do/
do
do/
(do
176
ORESTE.S.
First period: stichic: metre, bacchiic. Second: palinodic
antithetic: metre, dochmiac. Third : palinodic mesodic in
dochmiac metre with choreic mesode. The exclamation
aiai (= Zeo), l. 1, is hypermetric.
ů
III. 807-843.
-
Second Stasimon: consisting of Strophe, Antistrophe,
and Epode, in logacedic metre throughout.
Str. (8ο-818: ο μέγας όλβος-δισσοίσιν Ατρείδαις) =
Antistr. (819-830: το καλόν- δύσκλειαν ες αεί).
I. vuu-u-uul - All
vuul-sivul-All
vuuluvul-1]
II. Juul -> vul-ul-|-^||
-
vi - ulevul-ul-ul-1] 5(811 =823)
III.
Juul
> I vullluuul-ul vul-1 ||
> voulevul Llwuul -> -- -^]
IV. 3: -ul-vul-01-11-2|vu|-|-||
-> vul-1-1]
=
Log.
Log.
4
Log.
6
Log.
IV.
4
I.
II.
III.
4.
4
The first and fourth periods are mesodic: the second is
stichic: the third is palinodic.
In line 6 of the strophe (812) I have adopted Dindorf's
reading οπότε χρυσέας ήλθ' έρις αρνός επάγουσα Τανταλίδαις
(where xpuoéas scans as a dissyllable) for the MSS. Ómóte
METRICAL APPENDIX.
177
χρυσέας έρις αρνός ήλυθε Τανταλίδαις. Schmidt follows
Fritzsche in reading čus a second time after apvós, i.e.
οπότε χρυσέας έρις αρνός έρις ήλυθε Τανταλίδαις: but Dindorf's
reading satisfies the construction as well as the metre by
providing some government for bouvámata kai omáyia in the
next line.
I.
>
-
II.
|| ۸- ب - 1 ا اب ی۔
Epode (831-843 : τις νόσος-παθέων αμοιβάν).
vulvulvo-1 ||
이
​uuul -> vul-All
->lu-u! -U121-1]
ul 이​ㄴ
​I
-> vul - All
5 (835)
ul -> -ul-^!|
|
wuul ->vul-All
wivul L -1]
|
vull vul- ^||
ul -> -ul-All
10 (840)
vul ->-ul-All
uuuuuul-ul-Ail
u vi vul-ul-]
Log.
Log.
II.
III.
III.
Log.
I.
4
4
6 ==T.
4
3
First period, stichic with epode: second, palinodic
mesodic: third, repeated stichic.
0.
I 2
178
ORESTES.
-
IV. 960-1012.
Monody of Electra, consisting of one strophe and
antistrophe, followed by four kommata. The metre is
choreic throughout.
Str. (960-970: κατάρχομαι στεναγμόν – Ελλάδος ποτ'
. (:
''
όντων) = Antistr. (971–981: βέβακε γαρ-αστάθμητος
αιών).
I. vi-ul-ul-ul-u
ul UT-11
vi-ul-uluuuuuulwul-All
-ul-ul ㄴ ​|- ||
vi-ul-uluuul ul-ul-All
이
​-ul -ul
vlL -]
5 (964 = 975)
II. vi LTL | -ul-ul-ul-^||
i luvul-ul-ul-ul-^||
-ul-]
III. vivuuluuul -ul- ^||
|
ul -ul-ul-All 10 (969 = 980)
: ull-ul-ul-1-1]
chor.
chor.
chor.
I. 6
II. 6
III.
4
=
6
2 = =ér.
6 = km.
6
First period, palinodic mesodic: second and third, stichic
with epode.
Line 5 of the strophe as given in the text (964: veprépwv
5
Περσέφασσα καλλίπαις θεά) is unsound: to correspond with
METRICAL APPENDIX.
179
:
:
the antistrophe (975 : φοινία ψήφος εν πολίταις) we require
a hexapody. Musgrave strikes out II epoébarra in 964 and
reads rólel for molítars in 975: and this emendation is
adopted by Dindorf. But 975 as given in the MSS. is
undoubtedly correct and should not be altered, and more-
over no satisfactory rhythm can be got out of Musgrave's
reading. In the scansion above I have followed Nauck's
conjecture of νερτέρων καλλίπαις άνασσα for 964: which
very probably represents the original reading and is at least
metrically satisfactory.
In l. 6 of the antistr. (976) iw iú=v--, i.e. the second
ió scans as a monosyllable by synizesis, unless we adopt
Hartung's emendation iú, ů.
Komma α' (982-987: μόλoιμι-άτας).
1. vi-u-|- -^||
I. ul
UP-ul-uluwu l-^||-|-|-~|-^]
111-121ul-
II. vi-uluuul-ul-uluvul- ^||
>: LIL 1-ul-u! - | -^]
ul
III. u:
IL | - uluuul L1-1 ||
5 (984 a)
vuul ul
Uuuuuuuuuuuuul-ul-^]
-ul-ul L -1]
chor.
chor.
chor.
I.
4.
II.
6
III.
:
-
ul
-
4
4
First period, mesodic: second, stichic: third, palinodic.
I 2-2
180
ORESTES.
Komma B (988-994: rd Travdripuaretoas).
이
​I.
||<---------- |-- …<
c… - CL - 1-01-01-²1- ||
~ : 00 00 - ---
||
II. 0:
:-|-| L |- ||
- |- | - A ||
5 (991 a)
I <- III -
- |-|| - A ||
[<-- - _-_
chor.
1. 6
chor.
4
II.
6
3
9
3
Both periods, mesodic.
I.
:
1
이
​Komma y (995-1004 : 30ev Solo-A).
이
​|
v: - 이 ​- 이 ​- 이 ​- |- |- ||
이 ​|
0:- - 이 ​- 이​OO A |
이
​viuuuuuuuuuuulll
5 (999)
14
|| y
|| y
|| -
4 | - - [ | - ]
II.
|-|-- 12-1.23
- - ||
-ul-ul-ul-u||
-
- - - |-||
이​이
​: ~ | -
IO (1003 a)
METRICAL APPENDIX.
181
chor.
chor.
I.
4
II.
4
4
4
6
=é.
4 = em,
First period, palinodic mesodic with epode: second,
repeated stichic with epode.
I.
- O
- ω
->
-W
-
.
w
ω
W
ol
-
- ω
Komma δ' (τοος-ΙοΙ2: επταπόρου-ανάγκαις).
w | w | 11 1 1 ol-ull
w ! w || 1-wl
w ! -> w – w || w l-wl-wl-w]
1 1-w
vi Lluvul-ul-u]
chor.
chor.
I.
II.
4
II.
0
s
4
4
4
First period, repeated palinodic: second, stichic.
Dindorf regards the whole passage as anapæstic: but in
that case the metre breaks down completely in 1011: no
ingenuity can make a rhythmical anapæstic verse out of
182
ORESTES.
εις εμέ και γενέταν εμον ήλυθε δόμων : nor does Dindorf's
suggestion of doe for ñude mend matters.
Schmidt makes l. 2 (1007, 8) more uniform with the
others by adopting Hermann's insertion of åeì after dueißel :
thus, τωνδε τ' αμείβει αεί θανάτους θανάτων τα τ’ επώνυμα
δείπνα Θυέστου =-ω | - w -w ! - w || -w1 -w1 -wl-ull
- W
V.
1246-1310.
Kommos between Electra, the Chorus and Helen,
consisting of strophe and antistrophe followed by two kom-
mata. The great number and irregularity of the periods and
the mixture of metres indicate the excitement of the singers.
=
:
Str. (1246—1265: Mukyvídes—Opoeis) = Antistr. (1266–
1285 : ελίσσετέ νυν- φοινίσσειν).
:
.
I. El. vivulvul- ^||
이
​vi-uluvull || Jou 1 --> | -^]
- > -]
II. Cho. vivu->-ul uuuuul -uli
: ]
vu-ul-ullvu-ul-^]
El. Two Iambic trimeters.
III. Cho.
-V
uuuuuuu-uU || 6 (1253=1273)
vivu-ul-^]
IV. El. uivu-u-ull vu-ul-All
vivul-ul-ul vul-ul->1-1]
9 (1257 = 1277)
Cho. Three Iambic trimeters.
V.
El.
vivu-ul-u | VU-u -^||
'uluuul-
13 (1262 = 1282)
-:-ul-ulvulwul-^||
UuU-21 -^]
METRICAL APPENDIX.
183
Log.
I. 3
III. 3
IV. dol
dos
V. do
3.be)
dos
II. do
do
do
do
3
3
do
Log 31
Log. 5
Log 4 )
do
:
First period : mesodic: metre, logacedic. Second :
repeated stichic: metre, dochmiac. Third: stichic: metre,
bacchiic and dochmiac. Fourth: palinodic: metre, doch-
miac and logaoedic. Fifth : palinodic mesodic: metre,
dochmiac with logavedic mesode.
Note the correspondence of verses and groups in
different rhythms in III. (where three bacchii correspond
to one dochmius) and in IV. (where a group of two dochmii
corresponds to a group of two logavedic sentences containing
three and four feet respectively): see above, B. III. 2 and 4.
Notice also the correspondence of groups of unequal size
in V. (where two dochmiac sentences corr
orrespond to one) :
see above, B. III. 6.
In l. 2 of the antistrophe (1267) the MS. reading
κόραισι δίδοτε δια βοστρύχων πάντη is metrically unobjection-
able if we consider the final -a of dià' to be long (as it is
in Homer) or if we emend to dai (a frequent form in
Æschylus). In the text I have adopted the emendation
κόρας διάδοτε solely for the sake of the sense not for the
sake of the metre.
Schmidt regards the rhythm as dochmiac: adopting the
conjectural form βοτρύχων (cf. Phen. I485 βοτρυχώδεος
παρήίδος) and the emendation διάδοτε but retaining the
MSS. κόραισι, he reads κόραισι διάδοτε διά βοτρύχων πάντη,
i.e. up-uluvul juuluu-> |-111. This, how-
ever, while not giving a better rhythm, departs quite as far
184
ORESTES
from the MSS. and does not give a satisfactory sense : as
far as metre goes, the MS. reading could be retained with
the single change of diá to diaí: so in Æsch. Ag. 611 the
MSS. give dà Bíov, which edd. emend to diai Biov.
In l. 3 of the antistrophe (1268) the MSS. give ode tis &v
Tpiſy poc épxeral, which is metrically impossible : Seidler
conjectured apósexe, “take heed," and this may well have
been the original reading emended by a scribe who wished
to supply the omitted verb in the sentence όδε τίς εν τρίβω;
-
Komma α' (1286-1301: ουκ εισακούουσ’ –ούκ ωφελείς).
I. El. Two Iambic trimeters.
Ulvu-> -ullvu-> - All
uiu |
|
uivu-ul-ullvu->-]
|
Two Iambic trimeters.
II. Cho. vi --u--v ul--^]
Hel. Iambic trimeter.
Cho. Two Iambic trimeters.
III. El.
-
w ! - w
w !
w ||
w | -w-ul-u1-1-1]
Iambic trimeter.
Hel.
1.
do
II.
ba
III.
2 ha)
4 ch,
ba/
ldo
6 ch
.
dol
do
First period : palinodic: metre, dochiniac. Second :
stichic: metre, bacchiic. Third: stichic: metre, choreic.
For the correspondence of unequal verses in III., see above,
B. III. 2.
METRICAL APPENDIX.
185
-
-
-
Komma β' (1302-131ο: φονεύετε-δίνας).
I. El. vi-wl w! - w 11
-w-wl-w! - w ||
-w-w! -^]
1-1
II. > : uuuuuluuu || -->-ull vu-> |-^]
III. uivuuluuuluuul -^||
Uuuuuuuulll
vuul-ul-ul-u]
IV. uruu-ul-ull --> | -1]
I.
3
II. do,
III. ch 4 IV. do
do)
do
do)
do
do
4
3
ch 4
.
First period : mesodic: metre, choreic. Second : meso-
dic: metre, dochmiac. Third: mesodic: metre, choreic
with dochmiac mesode. Fourth : stichic: metre, dochmiac.
In 1.1 (1302), the reading, φονεύετε, καίνετε, όλλυτε, is
that of the best MSS. : some later ones give Povevete kalvete
Delvet Mure, and this is adopted by Schmidt, except that
he treats Oelvete dute as a hiatus. In that case the period
is stichic with an epode of three feet, i.e.
vi-wl-w-wl
11
-w1 w -wl
-wl-w1-1]
VI. 1353—1502.
Kommos between the Chorus and a Phrygian slave. This
passage is introduced by a strophe sung by the Chorus and
closed by the corresponding antistrophe. The part between
the strophe and antistrophe consists of a monody of
thirteen kommata by the Phrygian slave, punctuated by
w
-
-
-
-
186
ORESTES
remarks or questions by the Chorus in recitative : the
kommata are extremely varied in metre, show a distinctly
comic character in parts, and occasionally lose their lyrical
nature altogether and break down into simple recitation.
Str. (1353-1365: iw iw plac-"Icov) = Antistr. (1537-
1548: ίω ίω τύχα-έκ δίφρου).
I. v - -ul- ^||
:
vu-ul-ull u1-111
vu-ul-ul -ul-All
Two Iambic trimeters.
vivu-u-ullu--||
00-
: -ul-uw-ul-^]
Two Iambic trimeters.
II. vuul-=-ul-A||
Uuuwul - A||
wivul vulvul-v]
Uuuuuuuuulluu-1-1 ||
vivu - ul-u || - -ul-^]
uu .
I.
II.
Log 4
III. (do
ldo
do
do
do
ldo
do = Ttp
=
(
çdo
Log 4
do
do
do/
dol
do/
dod
METRICAL APPENDIX.
187
First period : palinodic with proode: metre, dochmiac.
Second: mesodic: metre, logacedic with dochmiac mesode.
Third: palinodic: metre, dochmiac.
-
Cho. Three Iambic trimeters.
Komma α' (1369-1379: 'Aργείον ξίφος-κυκλοί χθόνα).
1. -> vulvo-v11 - ^||
-ul
>|
11-111
vi-ul-ul-ul-ul1-1 ||
- |
-ul-ul-ul-1]
| -
II. -ul-ul-A11
||
5 (1373)
-ul-ul-^]
III. >: LI-ul-ul-All
.
Luv-ul-uwul --Ul- U10l
-ul-ul 111
vil-ul-ul-A]
10 (1379)
Cho. Iambic trimeter.
L
Log.
Chor.
II.
4
I.
III. ch 4
ba 5
ch 4
ch 4
First period: palinodic: metre, logacdic. Second :
stichic: metre, choreic. Third: repeated stichic: metre,
choreic and bacchiic.
Note the correspondence of different rhythms in III.,
where a verse of five bacchii corresponds to a verse of four
chorees.
188
ORESTES.
'I
'
vu
Komma β' (1381-1392 : "Ίλιον "Ίλιον-Διός ευνέτα).
wul-vul -> - ^||
wulvul |
vuul -u-u-u]
II. >uluvulv || ju-ul- ^||
vi
v--ul-ul cuuu - All
> -uuu-u|| - -ul- ^||
: -
5 (1387)
> UU->-> || - uuu - All
:
> --u-ull - -ul-All
1
v-^]
III.
1
ll V-1
ul
1-w
w 1
1
-0)
U
10 (1392)
1
[v-|--|
Cho. Two Iambic trimeters.
Log.
4
Chor.
III.
4
'I
II.
8
Ido
(
op)
(
Idol
>op!
Ido
sdo
Sop)
Ido
/
(
op!
Ido
do = em.
First period : stichic: metre, logaodic. Second : re-
peated palinodic with epode: metre, dochmiac. Third :
METRICAL APPENDIX.
189
mesodic: metre, choreic. Note that the hypodochmius (y)
in II. is logavedic, not, as is more usual, choreic.
After line 3 the MSS. give appételov, ápuételov: this
line probably originated in a stage direction wrongfully
inserted in the text and has therefore been omitted from
the metrical conspectus : see n. ad 1384f. In l. 8 (1390)
the emendation τοτοι for the MSS. οττοτοι or οτοτοι has
been adopted.
iu
-
Komma γ (1395–14ο6: αϊλινον αϊλινον-φονιός τε δράκων).
1. -Puu-luu-l-uul-||
-ul-ul-ul-ul
이
​viuuul - > vuul- ^||
vui-uul-uul-uul -
이 ​HI
vi- vi- u L 1-7]
5 (1399)
II. -ul-ul-u - ul-u-ul-^||
Uiul->-uluvul- ^||
-ul-ul-ul-ul-ul-v|-^]
ul1]
III. Vui-Uul-uuluu l-
- || - -|- -|- |-
10 (1404)
- ||- vul-uul --|-
-1
vull-uul-uul-vul-^]
chor.
anap.
I.
an 4
II.
4
III.
4)
ch 4
3
4,
ch 4
5
an 4
3
ch 4=ểm.
190
ORESTES.
First period : antithetic with epode: metre, anapæstic
and choreic. Second : mesodic palinodic: metre, choreic.
Third: repeated stichic: metre, anapastic.
Lines 6 and 8: the combination of a tetrapody followed
by a tripody to form a single verse does not occur in
Sophocles and Æschylus : it is noted by Schmidt as one
of many peculiarities in which Euripides shows a striking
resemblance to modern feeling in rhythm (see Monodien,
S 6).
For the scansion of the anapæsts, see on Komma &.
Komma 8 (1407-1413: έρροι-πεφαργμένοι).
I. > LILI-ul-v1L |-^||
ull
vi-u1l/ -ul-ul-ul-A]
u
.
II. vi-u-u-ul-ul-ul-All
u
|
v : --|--|- |- A ||
1
vi-ul-UL-A
이 ​- ||
>i-u-u-uvull
-ul-ul-ul-ul-^]
5 (1411)
chor.
6
chor.
II. 6
I.
4
The metre is choreic throughout: the first is a stichic,
the second a mesodic period.
METRICAL APPENDIX.
191
Komma ε' (Ι4Ι4-1424: περί δε γόνυ-μητροφόντας δράκων).
I. vruuuluvul |-||
wivuuluuul - >1-1]
vvv
-
II.
uuuuuuluuuluvull
>Ivucu - All
vi-ul-ul-|-^||
vi--ul-111
-u-l-u-]
5 (1418)
III.
-U-I-v-l-u---||
ll
U
-u-l-uuuli-u-l-u-]
-
]
Iambic trimeter.
Chor.
chor.
pæon.
I.
4
II.
4 ch
III.
2
4 ch.
do
2 pe. =.
First period : stichic: metre, choreic. Second: palin-
odic with epode: metre, choreic and dochmiac with pæonic
epode. Third: palinodic mesodic: metre, pæonic.
Notice in II. the combination of different rhythms in
the same group and the preparation in the epode for the
change of metre in the next period.
In 11. 5 and 6 I have divided προσείπε δ' άλλος άλλον
πεσών εν φόβω into two verses at άλλον: Schmidt takes it
192
ORESTES.
as one verse but alters πεσών εν το έμπεσων: in this case
the period scans :
4
do
vuuluuu luuuluvull
> uu-ul-All
vi-ul-ul-ul-ul-ul-1 ||
-u-l-u-]
i.e.
6
2 pæe.
2
Komma ζ' (1426-1436: Φρυγίοις έτυχον -δώρα
Κλυταιμνήστρα).
I. Uv-uv-uu-uul -
uul |
vull -uul - - - -
| |
vull -uul - -|-vui-
vull -uu-uul - - |۴۴
ul vul L1 -^] 5 (1430)
II.
| uuu 1 |- ||
cu 1
L-AU
-U-I vuu-]
-
III. >: vulvulvulvull vul -> -ul- ^||
l
vulLlvulwul -> -1 ] 10 (1436)
L
Log.
Anap.
s 4,
1A,
Chor.
II.
4
I.
III.
:)
4)
4
443)
{
6 = êt.
2 p. =ếm.
4ch
=&.
First period : palinodic with epode: metre, anapæstic
METRICAL APPENDIX.
193
with choreic epode. Second: stichic with epode: metre,
choreic with pæonic epode. Third: stichic with epode:
metre, logacedic.
In period I. each of the first four lines is an anapastic
sentence and therefore (as is always the case with anapastic
sentences) a tetrapody; the full line is always apparently
catalectic: but this is only apparent, for the anacrusis of
the following line is really the arsis of the 4th measure of
the preceding line; thus in Il. 2 and 4 the initial cu
completes the final measure of lines 1 and 3 and is there-
fore followed by the symbol || (which indicates the end of a
verse) and not by : (which indicates anacrusis).
Further, 11. 1 and 4 are only apparent tripodies : in l. i
the thesis of the fourth measure is supplied by a pause
(equivalent musically to and metrically to - and indicated
by the symbol ) while the arsis is supplied by the anacrusis
of l. 3 : in l. 4 both arsis and thesis are supplied by a pause
which is therefore indicated by Mr. These apparent tri-
podies are indicated by the symbol A when acatalectic (as
here), and by 8 when catalectic (as in k. 8', 1. 2). Besides
these we also habitually get apparent dipodies in anapæstic
verse, that is to say, sentences of which only the first two
measures are expressed, the remaining two being supplied
by a pause; the symbol for these also is 8: see below,
Komma uß.
Komma η (1437-145ο: προσείπεν δ' 'Ορέστας-αποπρο
δεσποίνας).
I. u:
-v--u--v ||
ul
- v--u-|- v - ||
l
- v--v-l-uvull
uuuuu l-u-l-u-1-v-||
ul
-1
ui-l-ul-ul-^]
5 (1441)
V
0.
13
194
ORESTES.
-
II. UP-ul-ul-ul-u! -u1-ul-ul-u ||
uuui-ul-ul-ull -U1L121-1]
Iambic trimeter.
III. vi-ul-ul-ul-ul-A||
.
-u-4-ul-ul-A]
ul!
]
IO (1448)
-ul-ul-ul-ul-ul-ul! (Recitative)
IV.
1-luvul-u || -U1-01-1-]
Cho. lambic trimeter.
pæon. & bacch.
chor.
chor.
chor.
IV.
I.
2
II.
III. 5
3) ?
4)
5
4 ch ==T.
First period : palinodic antithetic with epode: metre,
pæonic and bacchic with choreic epode. Second: palinodic:
metre, choreic. Third and Fourth : stichic: metre, choreic.
Line 11, this acatalectic trochaic hexapody was not
sung but recited : Schmidt points out that this verse,
which does not ordinarily occur in either lyrical or recited
poetry, is appropriate in descriptions as a contrast to the
genuine lyrics and especially as an echo in sound to the
long-drawn style of a verbose narrator, as here and in
Aristophanes, e.g. in Ran. 229–331 (where it parodies the
wearisome monotony of the frogs' croaking); cf. below,
Komma í, l. 6.
METRICAL APPENDIX.
195
-
-
Komma θ' (1452-1464: Ιδαία ματερ-θανείν γόνον).
I. - - - - - - -
: 1
-|| vuelvu-- l
vull - uu-uu-uul-]
II. viuuuuuul - All
-ul-ul-]
5 (1456)
III. -ul-ul-ul- ^||
vi-ul-All
vi-ul-ul-ul-^]
IV. -ul-ul-All
> -ul-v1.1 -Ul-Ul-^]
:u ll
10 (1460)
V. -ul-ul - ul-ul-ul-ul-ul-u ||
-ul-ul-ul-^||
-ul-A
|||
vi-u-4-ul-A||
Iul
vi LILI-ul-ul L-ul-ul-^]
15 (1464)
L
anap.
chor.
chor.
chor.
chor.
II. 3
III. 4
IV. 3
V.
Ι. Δ,
8,
4
4
2
3
4,
3
3
4
The first period is anapæstic; A=an apparent acatalectic
tripody, s= an apparent catalectic tripody; see above, on
13-2
196
ORESTES
Komma &'. In the remaining periods the metre is choreic:
II. is stichic, III. and IV. are mesodic, and V. is palinodic
mesodic. In l. 6 mopoupéw is best scanned as a trisyllable
by synizesis of -ew.
ܝ
.
Komma ι (1465-1472 α: α δ' ανίαχεν-μέλαν ξίφος).
I. -ul-ul vul-> |-^||
>;--ul-ull - - > - All
viwul - ulluu-> |-^ ||
vi-ul uuul-ul-ul-^||
vruuuuuluun]
5 (1469)
II. Trochaic trimeter.
vi-ul-ul-ul-^||
Iambic trimeter.
>:LILI-ul-ul-l-ul-ul-^]
Cho. Iambic trimeter.
chor.
II.
4 = np.
1.
Log. 5
4
4)
fdo
ido)
Sdo
ldo
Log. 5
do = ér.
First period : palinodic antithetic with epode: the metre
is logacedic in vv. I and 4, dochmiac in vv. 2 and 3 and
in the epode. Second period : stichic with proode: metre,
choreic.
On the trochaic hexapody in l. 6, see above, Komma n'.
METRICAL APPENDIX.
197
Line 7, notice a proode introducing a period which is
not the initial period of the section : see above, B. I.
Komma ια' (1474-1482: ιαχά δόμων-ακμάς ξυνήψαμεν).
This section is introduced by a verse consisting of two
dochmii and forming a stichic period : the remainder falls
into two divisions containing respectively four and five
lines: these lines were not sung but recited with a musical
accompaniment and therefore do not form a lyrical period.
The scansion is as follows:
I. vi --ul-ul wu-ul-^]
II. vi-ul-ul-ul-ul-ul- ^||
vi-ul-ul-ul-ul-ul- ^||
u-u-u-u-All
|||
vi-vi-ui-vi-ul-ulani
5 (1478)
III. vi-ul-ull
wivul-ul-ul-u ||
> -uluuul-uluvui L1 - ^||
vi-ul-ul-ul-uluuu - All
-ul
-~-ul-ul-ul
.
10 (1482)
II. Recitative.
III. Recitative.
1. do)
8
Komma ιβ' (1483-1491 : τότε δη τότε-έτεκεν τλάμων).
I. wivuuuulul-ul-All
wivul -> -vu-u1 -^||
ul-
vivu->1 -^]
1-1
II. vv: -----|vvvv |-
vull-vul-uul - vul-
5 (1487)
vull - vul-ľ INN]
vi-ul-ul-ul-^|| (Recitative)
lambic trimeter.
198
ORESTES
A
III. vivu-ul-> || vu-ul -1 ]
IV. vivu-ul-u|| --ul-ull VU-> 1-1]
10 (1491)
Log
I.
5
Anap.
II.
4,
4,
IV.
)
III. do
do/
do)
do,
do
do
5
do = ćT.
-
First period : stichic with epode: metre, logavedic with
dochmiac epode. Second: anapæstic: on the apparent
catalectic dipody which forms the epode, see above,
Komma G. Third: stichic, in dochmiac metre. Fourth :
mesodic: dochmiac metre.
Komma ιγ (1492-15o2: αθυρσοι δ' ολα --τον Ελένας γάμος).
I. V: LILI-ul-ul-v1 -v ||
v
-u-u-u-ull
vi-ul-ul-ul-u! -ui-1]
II. vi-ul-ul-ul-ul-^||
u
ILI
vivuulu vul-ul-ule|-il 5 (1496)
1-1
>:
L LL-> |- ^||
드
​I-ul-ul - |-||
:
u-ul-1]
III. UP-ul-ul-u1-u || -u1-u ||
ul!
-ul-ul-ul-AT
IV. viu
Uuuuuuuuuuluunl 10 (1500)
w :
uluuul u||
wiLiL luuuluvul-ul-^]
-
METRICAL APPENDIX.
199
chor.
chor.
chor.
I. 6
chor.
II. 6
III.
4
IV.
4
.
2
6
4
6 =é.
4 = étr.
:
The metre is choreic, tending to become logavedic in
the last period. The first and third periods are mesodic :
the second is repeated stichic with epode : the fourth is
stichic with epode.
EXCURSUS A.
THE JERUSALEM CODEX OF EURIPIDES.
This famous Palimpsest was seen by H. O. Coxel in 1857 at the
monastery of Mar Saba near the Dead Sea, was examined a few years
later by C. Tischendorf? who procured its removal to Jerusalem, and
has now been fully described and illustrated with photographic repro-
ductions by A. Papadopoulos Kerameus: in his catalogue of Greek MSS
in the Patriarchal Library at Jerusalem.
The book is a parchment MS of the 12th century consisting of
278 leaves and containing a Commentary on the Greater Prophets : in
the case of 17 of these leaves the commentary is written over an earlier
MS containing the following passages * from Euripides with Scholia :
Orestes 105—412, 565—98, 718—66, 897—946, 1152—75, 1356—1556.
Hippolytus 320—68, 494-512.
Medea 76—255.
Phænissæ 811–77, 1601–1700.
Hecuba 869—920, 1125—73.
Andromache 81—169, 777—830, 886—986, 1042—91.
Of these passages Papadopoulos gives facsimiles) of Andr. 104—20,
122—44, 806—30, 912—36, 938—61, 1042—67; Hipp. 320-44,
494-518; Or. 155–85, 337–62, 566—88, 743–66, 1410-40,
1488—1508.
The MS is assigned to the end of the Tenth Century and is therefore
older than any MS of Euripides extant before this discovery, older even
1 "Report to Her Majesty's Government on the Gk. MSS in the Libraries of the
Levant,” pp. 12–13 and 55: London, 1858.
3 “Anecdota Sacra et Profana," p. 222: Leipsic, 1861.
3 'lepooo.UMLTLKÌ Bußacoonan, pp. 108–12: St Petersburg, 1891.
4 The notation is that of Kirchhoff's ed. of 1855.
6 The notation given here is Dindorf's.
202
EXCURSUS A.
than the hypothetical original of the Eleventh Century from which
Kirchhoff holds all our copies to be derived. The text however does
not represent a new tradition : it differs very little from that of the
other good MSS and bears an especially close resemblance to B
(Vaticanus 909). Papadopoulos notes 38 new readings altogetherl: of
these the great majority are mere clerical errors : only two are of any
importance, viz. Andr. IoI7 διέβα δε Φρυγών γήν προς ευκάρπους γύας
(for και) and Or. 1518 ούτι που κραυγήν έθηκας Μενέλεων βοηδρομεϊν
(for Mevélew).
Further than this it is only necessary to notice that this MS supports
the reading rolù gåßpooúvn in l. 349 of our play and the division of
1. Ι419 προσείπε δ' άλλος άλλον πεσών εν φόβω into two verses at
åklov, an arrangement which I had already made independently on
metrical grounds.
1 Two at least of these can hardly be considered new, for in Andr. 793 Daveiv for
kraveTv is also given by the second hand in B and by several inferior MSS and in Or.
1156 árnons for oaons is given as a v. I. in A.
EXCURSUS B.
THE MUSICAL FRAGMENT OF THE ORESTES.
In 1892 among a number of papyri in the collection of the Archduke
Rainer at Vienna a fragment was discovered by Dr C. Wessely contain-
ing a mutilated passage from the first Stasimon of the Orestes with
musical notation. An account of this discovery, with a facsimile of the
fragment, was published by Dr Wessely in the “Mittheilungen aus
der Sammlung der Papyrus Erzherzog Rainer,” vol. v. part 3; from
this it appears that the papyrus in question comes from Hermopolis
Magna in Egypt, is to be assigned to the age of Augustus, at which
time it is known that the score of the Orestes music was still extant,
and contains parts of lines 338—344 of our text.
A further account, with a restoration of the text and an attempt to
represent the music in modern notation, was given by Dr Wessely
in the “Revue des Études Grecques,” vol. v. pp. 265—280, in an article
which has the advantage of copious foot-notes by M. C. E. Ruelle and
other French scholars. A similar discussion of the 'text and music of
the fragment has been given by Dr O. Crusius in the Philologus
vol. LII. pp. 174—200, in an article entitled “Zu neuentdeckten
antiken Musikresten."
Dr Wessely and Dr Crusius differ both in the restoration of the text
and the reconstruction of the music. A discussion of the latter question,
involving as it would a general treatment of the extremely intricate and
as yet unsettled problems of Greek Music, could hardly find a place in
an edition like the present: readers, however, who are interested in
the subject may consult, in addition to the articles mentioned above,
Dr Monro's “ The Modes of Ancient Greek Music," pp. 92–94,
130-132, where the theories of both Dr Wessely and Dr Crusius are
set forth and discussed, and also Mr Abdy Williams' proposed recon-
struction, with Mr Cecil Torr's criticism of the same, in the “Classical
Review," vol. VIII. pp. 313-317 and 397–398.
1 Dionysius of Halicarnassus, who lived in the time of Augustus, comments on the
music of the Orestes vv. 140—2 (de Compositione Verborum xı).
>
9
204
EXCURSUS B.
As to the text, so far as one can judge from the facsimile, there seems
little ground for Dr Wessely's wide divergence from the received text
in his restoration; and the reading of Dr Crusius seems more correct.
According to the latter, the text of the fragment is to be read and
restored as follows :
(κατολο)φύρομαι ματέρος (αίμα σας)
(σ' αναββακχεύει ; ο μέγας (άλβος ου)
(μόνιμο)ς εν βροτοίς· ανά (δε λαϊφος)
(ώς τις ακάτου θοάς τινά(ξας δαί-)
(-μων) κατέκλυσεν δίεινών)
(πόνω)ν, ως πόντου λά-)
(-βροις όλεθρ)ί(οι)σιν (έν κύμασιν).
Here the restorations are enclosed in brackets, and the accents,
breathings, and marks of punctuation are also restored. Except that the
lines are differently divided, this text differs from the received reading
only in making katoopúpouai precede, instead of following, the clause
ματέρος--αναβακχέυει.
A point of some interest is found in the fact that in the papyrus the
w of ws (1. 6) is written twice (10) with a musical note over each letter :
so that we here have an example of the innovation attributed to
Euripides, and ridiculed by Aristophanes in the famous cl-El-EL-EL-EL-
EiXlo cete and el-el-EL-EL-EL-Ellio covoa of the Frogs (1314, 1348), whereby
more than one note was given to a single syllable in defiance of the
tradition which required that one syllable should have only one note.
INDICES.
Ι. GREEK.
The numerals refer to the lines of the play. The symbol ) ( means,
as distinguished from."
& & 1598
αβάκχευτος 319
αβροσύνη 349
αγκάλαι, of a river, 1378
αγνίζω with gen. 429
αγών έδρας 1292
αγών περί σοφίας 491
αγώνα δίδοναι 848
αγώνα τρέχειν 878
άδικος 647 f.
άζομαι ΙΙΙ6
αθορύβως 630
αθυρόγλωσσος 903
άθυρσος 1492
αιθήρ 1631
αϊλινον 1395
αίμα = “murder,” 192, 284, 1624,
1649
αίμα = “stain of blood,” 429
αινείν, “promise,” 1658
αιρείν, « overthrow,” 799
åtoow transit. 1429
αιώρημα 983
ακοή 1282
ακοντίζω 1241
ακρόπτoλις 1094
αλκή 1405, 1484
αλλά, “ at least,” 1562
άλλος ) έτερος 345
αμείβειν 1503
αμείβεσθαι 979
αμφί =de 1051
αμφί =pre 825
äv, repeated, 379, 711-2
αναγκάζω 903
ανακαλύπτω 294
αναλαμβάνω 1531
αναμένειν ΙΙΟΙ
αναμετρείσθαι Ι4
ανάπτειν βο9, 1137
αναφέρειν 597
αναφορά 4Ι4
ανεπίληπτος, ανεπίπληκτος 922
ανέρχεσθαι, “ebb,” 8ιο
ανευφημεϊν 1335
ανηφαιστος 621
ανίημι 941
αντάλλαγμα .ΙΙ57
ανταυγειν 1519
άνω with gen. 1542
απειθείν 31
απειλείν 564
απ' ευγενούς τ676
åtro- in composition 163
ομαι 313
αποδίδομαι 652
206
INDICES.
αποθερίζειν 128
αποκουφίζειν 1341
αποκτείνειν met. 1027
αποπρο 1450
αποσφραγίζομαι Πο8
αποτρέπομαι 41ο
απόφονος 163
απύειν τινά τι 1253
άρα with imperfect 721, 1667
åpa exclamatory 190
åpa interrogative, fourth word in
the sentence 1512
άριστος ironical 750
άρκυστάτη 14 20
αρμάτειος 1385
αρματεύω intrans. 994
άτε 205
αύθις, olim, 91ο
αυτός 354
αυτοϊς Φρυξί 1515
αυτουργός 92ο
άφυλλος 383
βάκχαι 1492
βάπτειν, « to founder,” 707
βιάζεσθαι with inf. 1623
βοή 147.
Bon=“ battle cry
1530
βοηδρομεϊν 1356, 1475
βοηδρόμος 1571
βώλος 984
γαληνά 279
γαμεϊν with two accusatives 19
απ' ευγενούς 1676
gàp referring to a thought not ex-
pressed in words, 75, 98, 152,
482, 483, 739, 1113, 1514, 1595,
1602
γε, “yes, but,” 417, 487
γέγωνε 1220
γέλως 156ο
γε μην το83
γλυφίς 274
Γοργώ 1520 f.
δαίμων, “plight,” 504
δε redundant after voc. 622, το65,
1675
δείκνυμι with participle 8ο2
déuas in periphrasis 107, cf. 1217
δεύρο 181
δεύρ αεί 1663
on emphasizing following word 52,
62, 101, 874
emphasizing whole clause 56
in entreaty 1181
indicating improbability in pro-
tasis 17, 58ο, 7445 940
δήθεν ως ΙΙΙ9
δητα in entreaty 219, 1231
δητα in assent 781
δι' αίματος 816
διά δίκης βαίνειν 1361
διά τριών 434
διά φόβου είναι and ιέναι 757
διαδιδόναι κόρας 1267
διανύω with participle 1663
διαπρο 1496
διαφέρειν κόρας 1262
ψήφον τ652
διδόναι to enjoin by oracle 192
αγώνα 848
δίκας, « to submit to trial,”
872
δίκην, « to impose a penal-
ty” (?), 64
ευ absol. 667
δικάζειν φόνον 58ο
δίκην υπέχειν 1649
διχόμυθος 890
διώκειν, “to act as prosecutor,”
501
δόκησις 636
δόχμια 1261
δρακοντώδης 256
δράκων mct. 479, 1424
δράν τι, euphemistic, 164, 191
δυνάμενοι, οι, 889
δυσελένα 1388
δωμα, δόμος, and oικία 356
έα 277, 478, 1573
εί, since,” 292
though,” 484
« whether,” 289
with subjunct. 1534
γάρ 100
γε, “yes, though,” 1513
ελεν 774
Ι. GREEK.
207
Elvar with advb. 1106
ειπείν, “to bid,” 269
έπος Ι
>
els, “in the eyes of,” 21
“in reference to," 101
“in respect of,” 543
“in view of," 1287
pregnant use of, 448
εισιδείν =περιϊδείν 1339
είσω ξίφους 1531
εκ, “after” (temp.) 55, 279, 8ιο
of agent 1634
τρίτων II78
χερός 1304
εκδακρύειν 122
έκκλητος 612
εκκωφόω 1287
έκπαγλείσθαι 8go
εκπληρούν 54
εκπλήσσω 549
εκπνείν, “cease blowing,” 700
εκποδών with dat. 548
εκπονείν 122, 653
εκπράσσειν φόνον 416
εκτίνειν “pay,” and “repay,” του,
453
ελίσσειν, “encircle,” 1379
met. “ entwine,” 892
met. of storm or siege 358
met. of siege 444
βλέφαρον 1266
λίνον I432
=ελίσσεσθαι 1293
ελπίς of thing feared 859
év instrumental 984 a.
“ in the judgment of,” 488
ανδράσι 1528
όμμασι 785, 1020
ενθάδε, “in this life,” 62ο
ένοπλος 1622
εντείνειν 698
εξακρίζειν 275
εξογκούν 402
επαινείν, to accept," 1672
επαίρειν with two accusatives 286
έπει, ex quo, 78
= “next after,” 687,
898, 902, 1451
="with a view to,"
1581
επιγαμεϊν 588
επιθεϊναι δίκην 500
επίκουρος 2ΙΙ
επιρροθεϊν 901
επισείειν 254
έπος Ι
επώνυμος 1οο8
έργα, “realities,” 388
έργον ) όνομα 454
έρπω, “walk,” 795
έρχεσθαι επί, “have recourse to,”
495
έτερος )( άλλος 345
έτι, “in the end,” 906
ευδαίμων 16ο6
ευλαβείσθαι absol. 748
with inf. 793
μή and inf. το59
εύμαρις 1370
ευναστήριον, “wife,” 588
ευορκεϊν 1517
ευπαίδευτα
ευπήξ 1428
ευτυχείν ΙΙ72
εύχεσθαι with dat., “rely on,”
783
έφυ, “became,” 74
έχειν with adj. 1273
“ to know," 749, 1120
« to have in one's power,”
τ617
>
ζήλος 973
ζηλώ, “praise,” 521
ζυγόν ανάγκης 1330
»
>
ή, “or else,” 537, 626, 937, 162
ηβάω 696
ήκιστα 846
“ for otherwise,” 526
επειγε = επείγου 799
επί with dat. of ground on which
564, 756
0e60 ev as an adj. 160, 974
θεός of abstractions 214, 399
scans as a monosyllable 399
ońyw met. 1625
θήλυς 1205
θηριώδης 524
208
INDICES.
66
ούν 15 II
770, 1166
θοάξω 335, 1542
μαινόλις 823
θόρυβος 905
μακράν 85ο
θύω of murder 562
μάλα 1020
μάλιστα οf assent 235, Ιτο8
ιαχεϊν 826, 965
μανιάς 227, 270
ιδείν =περιϊδείν 746
uéya adverb with adj. 1338 :
ίδιος, “irregular,” 558
μελάνδετος 821
idoù of compliance 221, 229, μέλλω without inf. = delay” 420
1671
Mèo suggesting an antithesis that is
toa advb. 882
not expressed 8
ίσονεκυς 200
–αλλά 138, 563, 1023
ίσταναι κραυγήν 1529
ίτω, “let it pass,” 793
-τε 24
“ let him come,” 1531
μεσομφαλος 329, 591
μετατίθεσθαι, “take in exchange,”
καθίστασθαι, “ to Compose one- 254
self," 1317
μετέρχεσθαι τινα τι 423
kal introducing a parenthesis 4, un with indic. after verb implying
67ο
apprehension 209
in protasis instead of apodosis uns with subjunct. in independent
sentence 776
και δη 1214
μηνύω 381
και δή τί; 188
μήτε-μή το86
και μήν ) και μήν γε ιο9
μητρόκτονον αίμα 833
και πως ; ΙΙΙΟ
μητροκτόνον αιμα 1649
κάκιστος with inf. 719
μονόπαλος 1004
κακός, “ false,” 740
μοχλοι 1474, 1571
καλεϊν redundant 1647
μυθος 1176
καλλίπαις 964
κατ' όμματα 288
νεώτερον 1317
κατάγω musical term 149
νόμοι βάρβαροι 1430, 1597
κατέχειν, “accomplish,”τ58ο
νουθετείς 299
κείνος emphatic 593
νύν δε 504, 134
κεκτησθαι=χρήσθαι 127
κήδευμα, “a relative,” 477
κηδεύματα, “a charge," 795 οικούρημα 928
κηδόσυνος 1ο17
οίνωπός 115
κλήζεσθαι 1402
olos 834
κλήθρα 1366, 1567, 157
οιωνός 788
κλύω with sense of a pf. 1554 ολιγάκις 393, 919
τινος, three meanings, 373 όλολυγμός 1137
κούριμος 966
ολόμενος act. 1364
"Όλυμπος 984
λαγχάνειν of a duty 319
όμηρος ΙΙ89
λάσκειν 330
όμμα in periphrasis 1387
λέγεσθαι 331
όμοιον ώστε 697
λείπεσθαί τινος Ιο85
ομορροθεϊν 530
λευκοκύμων 992
όμως misplaced 68ο
λίαν, το, 705
ονειδίζω 4, 85
λόχευμα 997
όνειδος 1238
οία 32
Ι.
209
GREEK.
όνομα )( έργον 454
in periphrasis 1082
ονομάζειν 38
όπως with fut. in commands Io6o
όραν φάος etc. 38ο, 1523
opas; in argument 588, 591
ουδέν with inf. 719
oύνεκα prep. 84
= ότι 135 I
προβολή 1487 a
πρόκωπος I478
προλείπειν 816
πρόνοια 179
προς advb 622
προσάγεσθαι 715
προσμίγνυμι 1291
πρόσοψις 1021
προστάτης 772, 9ΙΙ
πρώτα, τα, of persons 1247
πρωτόλεια 382
πτηνός 987
πτυχή τ631
πτώμα Ελένης 1196
πυργηρείσθαι 762, 1574
πυργούν 1568
ούτε-ου 42, cf. 46
ουτος συ 1567
>
παίω 1ο63
παλάμη 820
παλινσκοπιάν 1264
πάντως 1163
παραπίπτειν ΙΙ73
παράσειρoς τo17
παρειμένος 210
παρείναι ές 1313
παστάς 1371
πατροφόνος 192
πέλανος 220
Πελασγός 692, 1247, 1296
Πελειάς 1005
πέμπω and πέμπoμαι III
περαίνειν δόκησιν 636, cf. ΙΙΙ8.
Πέργαμα 1389
περί φόβω 35
περιστέλλω το66
πιθανός with inf. 906
πικρός, “hateful,” 620
πίπτειν εν 35, 1418
ευ βο3
πλέον φέρεσθαι 661
πλήρης 884
ποι ποι; 278
ποιείσθαι οργήν 1630
πολυετής 473
πολύς παρείναι 1200
πόνος 1570
πορθμεύειν 1032
ποτνιάς 318
που πού; 47ο
πους, “ sheet,” 707
in periphrasis 1217
πρίν with subjunct. without αν
1218, 1357
προ- in composition 190, 749
προβαίνειν 749
σαφής “definite,” 439, cf. 397
“loyal” (of persons), 1155,
1619
“true, 592
σε elided though emphatic 448
σκύμνος 1213, 1388
σοφία 491
σοφός, “sophistical,” 424
σπένδομαι 168ο
στέμματα 12
στόλος 989
συγγένεια, “a kinsman,” 1233
συμβάλλω 1394
συμπεραίνω 1551
συμφορά, a grief,” 139
συμφοραι, “circumstances,” 605
σύνεσις 396, 1524
συντήκω 8ο5
συστολίζω 1435
σφαγαι,
throat,” 291
σφάγια Ιβο3
σφάγιον 1614
66
ταλαιπωρείν 672
ταυρόκρανος 1378
τάχα, “ perhaps,” 133
τεθριπποβάμων 989
τείνειν =τείνεσθαι 1129, 1494 ()
τέρμα σωτηρίας 1343
τεχνάσματα 1053
τίθεναι κραυγήν 1510
τίθεσθαι υβρισμα 1038
τιμάσθαι λόγους 912
Ο.
Ι4
2Ιο
INDICES.
φυλάσσειν, “wait for,” 57
φύσις 126 f.
φύω, see έφυ
φωράν 740
τιμωρείσθαι ΙΙΙ7
τίνυμαι 323
τίνω, “pay” and “pay for,” του
τλήμων 35
TOL with proverbs 397, 486
τότε allusive 99
τρίγλυφοι 1372
τριών, see διά
τροφαι, “ labour of rearing,” 556
ύβρισμα 1038
υπερβάλλεσθαι 692
υπέχειν δίκην 1649
ÜTÒ after neut. verb equivalent to
a passive 407
υπο, “subservient to,” 889
υπόμνησις 1032
υπόροφος 147
υποστέλλεσθαι βο7
υφίστασθαι τι, « undertake,” 556
χαίρων 1593
χαμαιπετής φόνος 1491
χαρίζεσθαι 1514
χάριτες, “benefits,” 244, 453
χείρ' έχειν έν φόνω 120
χέρνιβες 16o2
χραίνειν 919.
χρή for δεϊ in ΜSS. 667
χρόνιος 152, 234, 475, 485, 740
ψηφoν διαφέρειν τ652
ψήφος, « verdict,” 975
ψυχή, “ ghost,” 6,5
φάος οράν etc. 386, 1523
φάρμακόν τινος 190
φθάνειν 936, 941, 1551
φοινίσσειν σφάγια 1285
φόνος, “blood,” 4ΙΙ, 821
φράσσω 1413
φρενές, “ thoughts,” 216
'Ωκεανός 1377
ως= ότι ούτως 90, cf. 130
subjective with participle 373
δήθεν 132Ο
ως τί δή; elliptical, 796
ώστε for ως 1520
ώστε after ελπίς 52
ώστε with όμοιον 697
"
II. ENGLISH.
When the reference is to a page, p. is prefixed to the numeral : otherwise
the reference is to the line of the text.
or
adjective in -as with masc.
neut. subst. 270, 1416
with έχω 1273
adverb with elui 737
Aerope 18, 999, 1009
Aesch., Soph., and Eur. compared
in their treatment of the myth
pp. xxii-xxv
er 1168
abstract, for concrete 588, 859,
1082, 1233, 1570
abstracts in -ua used in a concrete
sense 477, 795, 928, 982, 1038
accusative, “ Attic" 210, 1607
cognate 480, 1020,
1043, 1264, 1386,
1467, 1582
extension of cognate
871, 1251, 1519
in apposition to action
of sentence 30, 382,
498, 624, 727, 843,
962, 1105, 1487
of goal of motion 983,
1094, 1209, 1291,
1376
of part affected 387,
608, 762
of reference, initial
427
of reference with vb
of motion for dat.
instr. 1470
of respect 1483
with verb of rest 871,
1251
adjective, equivalent to temporal
advb 234, 473, 475,
740
for genit. of subst. 179,
284, 838, 1512, 1543
99
æther, philosophical conception
of 982-4
Agamemnon, a constitutional lead.
anacoluthon 138-9, 591-4, 692-3,
1106
anacrusis p. 166
anapæsts 1015, p. 168, p. 193
Anaxagoras, supposed ref. to
theories of 982
antecedent attracted into relat.
clause 65, 619
antithesis, numerical 743, 1245
aorist )( impf. 579-81, 901-2
gnomic 343, 707
inf. after vb of thinking in
ref. to fut. 1527
instantaneous 1517, 1672
polite, in
contradiction
69
apposition of part to whole 545,
814-5
Arcadia,legends connectingOrestes
with 1645-7, 1669
>
9
97
2 1 2
INDICES.
714 ff.
99
Areopagus, the gods as judges in
the 1650–2
Argos, character of people of
Aristophanes' parody of Euripides'
Music p. 204
Aristotle Poetics p. xii, 319
arsis, defined p. 165
article as demonstr. pron. 584,
730
contemptuous 418, 568
emphatic 86, 205, 340,
807
not repeated with the 2nd
of two adjs. which form
one idea 297, 312, 1081
not repeated with the end
of two substs. which do
not form one idea 912
titular 1057, 1140, 1338,
1586
asyndeton 86, 951
attraction of antecedent into relat.
clause 65, 619, 845,
1184, 1654
antecedent to case of
relative 1629
relative to antecedent
which follows 1409
relative clause to case
of omitted antece.
dent 1112
augment omitted 1460, 1467
Azanes 1647
>
99
compound subst., laxity in use of
192
compound vb repeated in simple
form 149, 181
conative
pres. 1191, 1195, 1199
impf. 916, 926, 1493
conditional sentence, irregular se-
quence in 1132–3
confusion of constructions 27, 73,
230, 591-4
ideas 68, 540, 718,
926–7, 1518
crasis 597 ñ oủk), 599 (un ö)
cyclic dactyl p. 166
Cypria 1641-2
dative after verb of motion, 1433
causal 282, 461, 836 (?),
IOII, 1514
commodi 363, 704, 1348,
1637, 1690
denoting addition without
prep. by force of itera-
tion 1257
ethical 142, 1275
incommodi 335, 818
instrumental 1307, 1310,
1363, 1514
locative 990
modal 1374
of agent 1647
of purpose 836
with word denoting equa-
lity 9
dawn, chariot of the 1004
dead, offerings to the 96, 115
Delphi, influence of, on the myth,
p. ix, pp. xix-xxi
the ομφαλός οf 329
democracy and demagogues, Eu-
ripides' attitude towards pp.
xxxvi-vii
dice, metaphors from 603, 1173
Dioscuri, the 465, 1689
dirges 1386, 1397
doors 1366, 1474, 1551, 1571
Doricism 1392
Electra, character of p. xvi,
71
>
Barbarians, inferiority of, to Greeks
I115
Cleophon, supposed allusions to
p. xxxvii, 772, 903
colloquialism 740, 804, 1060
combination of two constructions,
1369, 1506, 1572, 1623-4
comic character attributed to the
Orestes and Alcestis pp. xi-xiii
composite verb with construction
of equivalent simple verb 533,
859-60
compound subst., atrophy of one
component of 382, 821, 1303
II. ENGLISH.
213
I2II
1)
P. ix
p. xvii
Electra, attitude of, towards the genitive of time within which
matricide p. xxix
elision of oè though emphatic 448
partitive 635, 1447, 1542
ellipse of clause with αλλ' ουκέτι
with verbs denoting ces-
το9, with αλλ' ούτι χαίρων
sation 43, 227
1593, with de 453, with el yap
with verbs denoting pro-
1100, 1209, with us tl on 796,
tection 211
with ώφελος 879, 1582
Glaucus 364
emphasis on the ist of two parallel
clauses 126–7, 1067, 1143-6 Helen, character of p. xvi, 71
emphasis on the end of two parallel
heralds 895
clauses 284, 1095
hexapody, acátalectic trochaic p.
Epic forms and words 321 (alte), 194
το94 (ακρόπτολις), Ι479 (αλία- Homer and the Orestes legend
στος), 1496 (διαπρό)
epithet, transfer of 1622
Homeric view of murder pp. xviii-
epode in choral lyrics p. 167
xix
Eumenides, number of 1650 humorous element in the play
euphemism 38 (EÚpevides), 79
(έπλευσ’ όπως έπλευσα cf. 66ο, hyperbaton боо, 1565
1352), 1164 and 1191 (dpâv tl) hypodochmius p. 167, p. 169
excommunication of murderer 47,
75, 430, 1602, 1603
ictus, defined p. 165
father, the, the true parent 551
imperfect with av as apod. to a
Furies, the, their name (38), ap-
fut. of present supposition 569
imperfect with dpa referring to the
pearance (255 f.), number (1650)
fut. indic. )( opt. in fut. conditions
present 721, 1667
indefinite use of 2nd person sing.
508
middle in passive sense
314
infinitive, absolute 1, 1298
440
of present supposition
defining an adj., active
13, 806, 870, 1153 :
569
passive 349
Ganymede, 1392
dependent on idea of
garlands used in supplication 383
capability implied in
genitive, adjectival 724, 1203, 1399
adj. 906, 1176
defining 1343
equivalent to an acc. of
depending on adj. 458
respect 718
descriptive 225, 1685
equivalent to a genitive
instrumental 343 (?)
loose use of 618, 811
99
99
118
imperatival 624
objective 1190, 1487, 1666
object 1356
of ablation 779, 1341
of purpose 1473
of agent 497
with Cote instead of
of cause 751, 1407
simple inf. 52
of exclamation 1391 (?)
without article used as
of material 1434
a subst. in apposit.
of origin 1635
567, 1044
of time in which and inversion of chronological order
since which 41
for emphasis 814 f., 1008 f.
22
>
214
INDICES.
irony 750
irrational syllables in choral lyrics
p. 166
irrelevancy in Eur. 907
kommatic verse, characteristics of
pp. 168–170
lamb, legend of the golden 999
law, Eur. judges the myth from
standpoint of Athenian pp.
xxx-xxxii
Leda 464, 1388
libations to the dead 115
pæonic metre p. 167
Palamedes 432–3
paratactic construction 218
parenthesis introduced by και 4,67ο
not affecting the con-
struction 1433
part for whole 274, 1477
participle containing the main
idea of the sentence 834 f., 845,
1164, 1628
Pelasgic 692
Pergama 1389
periods, classification of, in choral
lyrics pp. 167–8
periphrasis 107 (déuas), 990 (Mup-
τίλου φόνον), cf. 1357 3 1027
(χείρ), το82 (όνομα), 1217 (πους),
1242 (oéßas), 1387 ff., 1391,
1496 (γάμος)
periphrastic verb 567, 1069, 1121,
1339, 1510, 1630
peristyle 1371
Persia, attitude of Eur. towards
p. xxxvii, cf. p. xxxiv
personification 216. (^non), 399
(λύπη)
Phrygians, ridicule of p. xxxvii,
III, 1351, 1374, 1446, 1509,
1518
Pindar and the Orestes legend
masc. subst. referring to a woman
1038
Menelaus, character of p. xvi
uxoriousness of 87, 245,
mesode in choral lyrics p. 167
metaphor from dice 603, 1173
qualified 319, 621, 1492
mother, the, not the true parent
552-3
mourning, symbols of 458
murder, Greek view of, at dif-
ferent epochs pp. xvii-xxi
music of the play, fragment of the
pp. 203-4
Myrtilus 990, 1548
742, 1566
p. X
Nauplia 54
Neoptolemus 1654-7
Nereus 363
nominativus pendens 591-4
Nostoi, the p. ix
Ocean 1376
Qeax 432
9)
play upon words 1083, 1635
Pleiades, the 1003
plural adj. agreeing with collective
singular subst. 731
of abstracts in -ma referring
to a single thing or per-
son 795, 1053
poetical allusive use of, for
singular 814, 819, 1007
relative referring to collec-
tive singular antecedent
920
politics, bearing of the play on
pp. xxxiii-xxxvii
positive supplied from negative
vb 567, 1069, 1121, 1339, 1510,
1630
pregnant use of prep. 435, 448,
offerings to the dead 96, 115
omission, see ellipse
optative in oratio obliqua 473
potential with äv in apod.
474, 1220, 1313
to a fut. indic. 598
potential without åv 188
with relative equivalent
to a protasis 570
Orestes, character of pp. xvi-xvii,
p. xxix
99
II.
215
ENGLISH
subjunctive after a piv without av
1218, 1357
deliberative 218
hortative 781
indirect deliberative
723
>
with ei 1533
present, conative 431
priestly functions of the king,
1602–3
proode in choral lyrics p. 167
Pylades, attitude of, towards the
murder p. xxx
character of
p.
xvi
introduction of, points to
Delphic influence p.
ix
relationship of, to Ores-
tes 733, 1233, 1242
realism in the play pp.
xxiv-xxvi
redundance 1649
redundant dè 622, 1675
relative pron. =
conjunct. + de-
monstr. pron. 436, 466, 834,
924, 1095, 1168, 1229, 1517,
1652, 1665
repetition of compound word in
simple form 149,
181
exclamatory pronoun
1479
interrogative 278,
470
with us in indepen-
dent sentences 776
sun, the, change of course of
1001-4
supplication, forms of 382 f., 1414
at the hearth 1440
synizesis 1376
synonyms, use of, in trag. 269,
971, 1136, 1553
Tantalus, punishment of 6, 982-4
tautology 971, 1632
thesis in metre p. 165
Thyestes, banquet of 1008
tmesis 171, 196, 219, 341, 915,
950, 1047, 1416
transfer of epithet 1491, 1622
triglyphs 1372
Tyndarus, character of p. xvi
the mouthpiece of A.
thenian law pp. xxxi
-xxxii
verb supplied in primary from
subordinate sentence 644
War, heaven's object in causing
the Trojan 1641–2
the Peloponnesian, bearing
of the play on pp. XXXV-
xxxvi, cf. pp. xxxiii-xxxiv
women should
not
appear in
satire of Persia p. xxxvii
Scamander 1310
scepticism 8, 418
singular vb with two subjects 73-
4, 87
Soph., Aesch. and Eur. compared
in their treatment of the myth,
pp. xxii-xxv
stables 1448
Stasinus” Cypria 1641
Stesichorus' Oresteia p. X, p.
xxvii n. 3, 249
subjunctive after relative without
âv 430, 805
public 108
zeugma 804
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