στείχονθ ̓ ὁρῶ τιν' ἄνδρα πρὸς χαρὰν λόγων. ΑΓ, δέσποινα Δῃάνειρα, πρῶτος ἀγγέλων 18ο ἔκνου σε λύσω τὸν γὰρ ̓Αλκμήνης τόκον καὶ ζῶντ ̓ ἐπίστω καὶ κρατοῦντα κἀκ μάχης μαθηματα ἄγοντ ̓ ἀπαρχὰς θεοῖσι τοῖς ἐγχωρίοις. ΔΗ. τίν' εἶπας, ὦ γεραιέ, τόνδε μοι λόγον ; ΑΓ. τάχ ̓ ἐς δόμους σοὺς τὸν πολύζηλον πόσιν 185 ἥξειν, φανέντα σὺν κράτει νικηφόρῳ. گی ΔΗ. καὶ τοῦ τόδ ̓ ἀστῶν ἢ ξένων μαθὼν λέγεις ; εὔφημον ἦμαρ οὐ πρέπει κακαγγέλῳ γλώσσῃ μιαίνειν· χωρὶς ἡ τιμὴ θεῶν. Wunder in an elaborate note on the subject proves conclusively that this idea is present, either more or less strongly, in every instance in which this phrase is used to enforce silence. καταστεφῆ] Cf. Oed.Tyr. 82, Eur. Hipp. 806, and Aesch. Agam. 493. In the succeeding line Brunck, who is followed by Erfurdt and others, would read πρὸς χάριν λόγων in place of πρὸς χαρὰν λόγων, comparing the similar expression, προς χάριν βορᾶς, which occurs in the Antigone (ν. 30). Hermann, however, defends the reading of the text as unquestionably the stronger of the two in connexion with the present context. The words πρὸς χαρὰν λόγων are usually translated to give us joyous tidings' on the analogy of the phrase πρὸς ἡδονὴν λέγειν (Elec. 921), but I am myself inclined to con 190 nect them more closely with the adjective καταστεφῆ in the following sense: 'wreathed with bay in token of his joyous news'. 184 τίν' εἶπας...τόνδε μοι λόγον;] For similar phrases compare Elec. 388, and Oed. Col. 1730. 6 185 πολύζηλον] that soon will the husband you long for appear at your palace-gates radiant with conquering might'. 'Much admired' has been proposed as an alternative rendering for πολύζηλον, for which see Aesch. Agam. 939, while Mr Heitland suggests that it may be used here in an active sense, comparing Schneidewin's explanation of the phrase πολύζηλος βίος (Oed. Τyr. 381) 'life with all its emulous schemes. φανέντα, like ἐμφανῆ in v. 199, adds reality to the picture. 188 βουθερεῖ] * the pasture of the herds'. πρὸς πολλούς, ‘to crowds', is the certain emendation of Hermann in place of πρόσπολος which appears in the Mss. 192 αὐτὸς] The scholiast un ΑΓ. οὐκ εὐμαρείᾳ χρώμενος πολλῇ, γύναι. κύκλῳ γὰρ αὐτὸν Μηλιεὺς ἅπας λεως κρίνει παραστάς, οὐδ ̓ ἔχει βῆναι πρόσω. τὸ γὰρ ποθοῦν ἕκαστος ἐκμαθεῖν θέλων οὐκ ἂν μεθεῖτο, πρὶν καθ ̓ ἡδονὴν κλύειν. οὕτως ἐκεῖνος οὐχ ἑκών, ἑκοῦσι δὲ derstands avròs as referring to Heracles, in which case the answer of the messenger, with its allusion to Lichas, must be given from a misconception of Deianira's meaning. Any such interpretation, however, is entirely out of keeping with the simplicity of the Greek drama, and the question, if we understand it of Lichas, merely implies that Deianira regards him as the representative of his master's success. Compare line 230 of the play, where Lichas in speaking of himself identifies his own fortunes with those of Heracles. εἴπερ εὐτυχεῖ] Observe the force of etmep. If (as I gather) all is well with him'. Wunder less correctly regards eruxeî as impersonal: si quidem res bene se habet. 193 εὐμαρεία] he has not much freedom of action, lady'. It is possible to understand evpapeía in the more general sense of 'ease', 'comfort', but the context is in favour of the former rendering. 195 Kpive] questions him', in which sense the verb appears again in line 314, and also in Antig. 397. 196 τὸ γὰρ ποθοῦν] * for each man, eager to satisfy himself in the matter of his curiosity, will not allow him to proceed till he has heard everything to his heart's desire'. I am glad to find that Professor Paley entirely 195 agrees with me in regarding Tò ποθοῦν as equivalent in sense to TOV Tólov, and as indirectly dependent on the infinitive έκμαθεῖν. Being in a certain sense an anticipatory accusative, its position in the sentence is easily to be explained, 'for on the point of his curiosity each man wishes to be fully informed'. Wunder, while adopting in the main the above interpretation, regards To ποθοῦν as equivalent to τὸ πόθηua, but, if this were so, we should rather have expected the passive Tooоúμevov, as the accusative in this case would be directly dependent on ἐκμαθεῖν. The majority of the editors, with the exception apparently of Prof. Campbell, regard the words ἕκαστος ἐκμαθεῖν θέλων as exegetic of τὸ ποθοῦν in the sense οἱ οἱ ποθοῦντες, an explanation which may have become traditional in consequence of the punctuation, just as in a corresponding passage of the Antigone (v. 1078) οὐ μακροῦ χρόνου τριβή, which is now recognised as the nominative of paveî, was for a long time regarded as an independent sentence. 197 οὐκ ἂν μεθεῖτο, πρὶν........ KλUE] The combination is noteworthy, the optative representing the idea in a general or hypothetic form ('are not likely to let him go'), the infinitive applying it to the special case. 198 οὐχ ἑκων] against his λακι ξύνεστιν ὄψει δ ̓ αὐτὸν αὐτίκα ἐμφανῆ. AH ὦ Ζεῦ, τὸν Οἴτης ἄτομον ὃς λειμῶν ̓ ἔχεις, 200 φήμης ἀνασχὸν τῆσδε νῦν καρπούμεθα. ΧΟ. ̓Ανολολυξάτω δόμος ἐφεστίοις ἀλαλαγαῖς 205 και · ἡ μελλόνυμφος, ἐν δὲ κοινὸς ἀρσένων pleasure, albeit to theirs'. For the antithesis of ou and dè compare Aj. 12, and also Phil. 334, τέθνηκεν, ἀνδρὸς οὐδενός, θεοῦ δ ̓ υπο. The word αὐτὸν in the following line refers of course to Lichas. 200 άтоμоV] 'sacred', and, as a consequence, 'unmown'. A fine passage in Eur. Hipp., commencing with v. 73, contains a running comment on the word. 201 ἀλλὰ σὺν χρόνῳ] though tardily'. For other instances of this well-known use of dλá, which corresponds with that of tamen in Latin, compare Phil. 1041, and Elec. 1013. 202 ἔσω] for which εἴσω is read by the majority of the editors, is suggested by euphony and confirmed by a passage from Ammonius (p. 50) which is quoted by Hermann. In the lines which follow, the usual distinction between στεγὴ and αὐλὴ is clearly not to be pressed. Shout, ye women, both you within the house, and you who are outside the hall, for all unlooked for by me is the dawn of this bright news we now enjoy'. *Ομμα, like ὀφθαλμὸς in Oed. Tyr. 987, denotes a bright point of light, while the use of the participle ἀνασχὸν leaves no doubt as to the simile the author had in view. 205-224 A chorus of joy. [This bright little ode, like the corresponding one in Aj. 693 ff., is of a class peculiar. to Sophocles. Without pretending to the dignity of the previous chorus, it is almost perfect as a graceful and unaffected expres-, sion of joy.] 205 ἀνολολυξάτω δόμος] 'yea let the house lift up a joyous strain with songs of triumph at the hearth'. This conjecture of Dindorf's, in place of the old reading ἀνολολύξατε δόμοις which Hermann and Linwood retain, is accepted by Professors Campbell and Paley. Had the expression ὁ μελλόνυμφος stood alone, Hermann's rendering 'quisquis nubilis est' would have been entirely satisfactory, but, placed as it is in such close connexion with the word ȧpoévwz which follows, this ambiguous use of the masculine in place of the feminine is scarcely defensible. The entire phrase δόμος ὁ μελλόνυμφος I have always regarded as a general appeal to thehouse that is soon to receive the bridegroom', and this I find to be Professor Paley's view. In this case the contrast intended by the poet is not between μελλόνυμφος and ἀρσένων, but between άρσένων and παρDévol (v. 210). If, on the other hand ἴτω κλαγγὰ τὸν εὐφαρέτραν Απόλλωνα προστάταν ὁμοῦ δὲ παιᾶνα παιαν ̓ ἀνάγετ ̓, ὦ παρθένοι, 210 βοάτε τὰν ὁμόσπορον *Αρτεμιν Ορτυγίαν ἐλαφαβόλον, ἀμφίπυρον, γείτονάς τε Νύμφας. ἀείρομ ̓ οὐδ ̓ ἀπώσομαι τὸν αὐλόν, ὦ τύραννε τᾶς ἐμᾶς φρενός. ἰδού μ' ἀναταράσσει, εὐοῖ μὲ ὁ κισσὸς ἄρτι βακχίαν ὑποστρέφων ἅμιλλαν. mar we understand δόμος ὁ μελλόνυμφος to mean the riageable maidens in the palace', the appeal contained in v. 210 is merely a weak repetition of the opening phrase. 206 ἐν δὲ] “therewith let the echoing cry of the males go forth in honour of the god of the well-stored quiver, Apollo who guards our gates'. For ev dè in this well-known use compare Oed. Tyr. 27 and Aj. 675. The accusative 'Απόλλωνα may be governed either by ἀνολολυξάτω -the passage included between the words év and κλαγγὰ being regarded as a parenthesis-or, as is more probable, by the combined phrase ἴτω κλαγγά, which is equivalent in force to the simple verb κλάζειν. 209 προστάταν] which is usually rendered by the word 'champion' in acknowledgment of the protection accorded to Heracles by his patron deity, is rather, I think, an allusion to the statue of the god, placed, as was usual, before the palace-gates. Compare the epithet προστατής ριος. Στο παιάνα] As a rule the 215 220 word ratar denotes the song of joy raised by the males, while ὀλολυγμὸς is used of the sacrificial cry of the females. 214 ἀμφίπυρον] “ with torch in either hand'. See the description in Oed. Tyr. 206-208. 215 Γείτονάς τε νύμφας] “the nymphs that bear her company', with which compare Verg. Aen. I. 498-500. 216 ἀείρομ'] Α rare elision, which occurs however in Nub. 42, 523. 'I soar on wings, nor will I decline the flute, O thou that swayest my heart ! See, see the ivy maddens me! Evoe! anon it whirls me round as in a Bacchanalian dance!' The music of the αὐλός was thought to inspire enthusiasm. Cf. Eur. Herc. Fur. 871, τάχα σ' ἐγὼ μᾶλλον χορεύσω καὶ καταυλήσω φόβῳ. Αείρομαι is understood by some to denote mere mental excitement: more probably it is the prelude to the ecstatic gestures which from this point accompanied the song. 219 ὁ κισσὸς] The ivy is of course imaginary: while in like manner towards the close of the chorus it is possible that the ΔΗ. ΝΙ. ἱω ἰω Παιάν ιω face is 7 ἴδ ̓ ἴδ ̓ ὦ φίλα γύναι, τάδ ̓ ἀντίπρωρα δή σοι βλέπειν πάρεστ' βλέπειν πάρεστ' ἐναργῆ, κα to gree 225 ὁρῶ, φίλαι γυναῖκες, οὐδέ μ' ὄμματος singers in their enthusiasm iden- 220 ὑποστρέφων ἅμιλλαν] Α 225-290 Enter Lichas, attended by a train of captives. After preliminary greetings, and a general account of his master's success, he delivers an elaborately false statement of the causes and objects which had induced Heracles to undertake the expedition. 226 φρουρὰν] nor hath it escaped my watchful glance'. Compare the expression opovρeiv oupa in Phil. 151, while the addition of the genitive ouμaros recals the familiar phrase ἕρκος οδόνTWV (Il. IV. 350 and elsewhere). The majority of the editors are agreed in accepting the reading of the text, which is due to Musgrave: Hermann, however, retains the nominative φρουρά, 'nor hath the watchfulness of my eye failed to attract me', which is a bold inversion and moreover creates a difficulty in the use of the verb παρῆλθε. 227 χαίρειν] ‘and I bid you the herald hail, full late though you have come, if indeed you bear me news that is worth the greeting'. kal emphasizes the statement, and at the same time induces a parallel between the character of the tidings and the welcome accorded to the messenger. The rhythm of the line, no less than the evident play upon the words χαίρειν and χαρτόν, is in favour of this punctuation: indeed Hermann is the only editor of note who would take χαρτὸν in conjunction with what precedes. For the use of the adjective in this connexion compare the phrase νῦν πᾶσι χαίρω (Oed. Col. 596), while in Eur. Hec. (426, 427) we have an example of a similar play on the verb. 229 eû μèv ¡yμeba]‘Yes, happy | have we come, and happy is thy welcome, lady, as befits the achievement of our task'. In respect to the phrase κar' ἔργου κτῆσιν Hermann suggests two possible renderings: (i) 'for the tidings you have received', (ii) for the capture we have made', though he afterwards rejects the former of the two as out of keeping with the |