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OTÉYarS, on the roof, dative of place where.- kabɛv has been variously explained in this place. LINWOOD (Lexicon to ESCHYLUS in verb.) considers it as a contract from vékov, i, e., aboce, at the top, connecting it with oteyais. PEILE agrees substantially with this view, and compares it to v. 96, MuXóley Bootykiu. SCHNEIDER says, 'yKalev, from abore, stands after ntéyans ATPcry, as it were a part after the whole, more closely marking the latter. But the editor of SCHNEIDER'S posthumous edition observes, that 'äykatev can neither be immediately connected with károuda, nor with kocubus vos, nor taken according to SCHNEIDER's view. KOWÓNevos denotes not simply an actual lving down, but at the same time also the place of staying on the roof, where being lodeod; or, on the bedstead, aykalev (flero cubitu), in this position, like a watchful dog fixing his attention on something, KUTOS dikny, observes the stars ; å ka0cv, therefore, I refer directly to Kuvos dikur, and so gain here a significant comparison, by which the kuvOS Simny acquires a far nobler meaning than in the common acceptation of the passage. In this view of the comparison it must be connected with Károida. This observation was made on the battlement of the roof, where the couch was placed. But we must bear in mind that the signal-fire was expected only in the night, when it could clearly show itself, and not by day; wherefore we are not to imagine a day and night watch hy alternate Watchmen. The word aykadev occurs in the Eumenides, v. 80, ay kiligy Nabów, taking in your arms, =lv å kadais. KLAUSEN connects it with kocubueros, and seems to think it describes the position of the watchman as he tries to rest. Cubito in cubando nititur custos. But the manner in which he applies the gloss, Ev åykalais, in the arms, is quite ambiguous. I am inclined to think the true meaning is nearly that given by the editor of SCHNEIDER. Voss, in his German translation, passes the difficulty over by the general expression, Vom Dach der Atrcionen her. KENNEDY ren. ders it, Aloft here on the roof of the Atreide. Even HUMBOLDT escapes rather than meets the dithi. culty, by translating. Dem Hunde gleich, gelagert auf der Atreiden Dach, i. e., Like to the hound, lodg. ing upon the Atreida's roof.'

This a regular • Ruperti note. That dykahe is not contracted for dvékagy we believe there is now no reasonable doubt. Dunbar’s translation, from between my bent arms, explained by kuvòs dikúv following, is more satisfactory than any of those quoted above, and has been of late generally adopted. The introduction of the bedstead is simply absurd.

10. álcorpóV Te Bážív, 'and the announcement of capture.' Not correct; 76 has here its explanatory sense — namely, so that Básı is epexegetical of the preceding párıv. Translato, 'A report the announcement namely of capture,' and compare.

118. ¢dán Aayodáiras rojtóvs s'apxas. "Was taught to know the hare-devourers, THAT THEY WERE the conducting rulers,' and Supplices 60,599, ora ras rupeias do you KLOKndárov r'åndóvos. •The voice of the spouse of Tereus, that is, of the hawkchased nightingale.'

YURTTAYKTOV, the epithet of the couch, does not admit of a precise and satisfactory explanation. Properly and naturally, it means restless at nighe, applied to a person ; or, disturbed at night. It may be considered as applied to the couch, instead of to him who vainly tries to rest upon it; or one who lies upon a couch, not obtaining or intending to obtain any sleep, as is the case with the watchman here. The couch is disturbed by night, and moistened with the dero. Unless we are to understand him to call his place on the house-top a couch, because he holds it at night; and then to show what sort of a couch it is, characterizes it as nighe-roaming, and bedeued ; meaning simply, that, instead of sleeping quietly in his bed, he is a night-walker, and exposed to the chill and dew of the open air. SCHNEIDER, however, understands vukTindaYktov, night-encompassed, i. e., with the night-breeze wandering about it.'

Of course, if there is a stupid mistranslation to be made, Scuneider is sure to make it. There is no difficulty about the word; it occurs again v. 305, voxtímlaykros tróvos, labor that causes them to wander by night.' So here, vuxtirlayktov črvív, 'the place of repose (the house-top,) about which I wander by night.'

35. Bactúoui extollere blandiendo, Kl. A translation which conveys no very definite idea. Render simply to grasp, and compare Alcestis 917, (quoted by BlomFIELD,) pillas daóxov xépa Baorá ww.

38,39. čkwy. ·.• dúdojai, ' for those who know I willingly speak, for those who know not I willingly forget.' Here an important nicety of language is passed over. In this construction we should expect μη μαθουσι, not oυ μαθουσι. Are oυ and μή, then, interchangeable at pleasure? They might bo, for any thing that Professor Felton has vouchsafed to say on the subject. The difficulty is solved by taking ov ualovou as one word = dyvoovoi.

56, 57. oiwv6bpoov. ... Metów. The general sense of this passage, viz: that

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it describes the screaming of the birds for the loss of their young, is obvious enough ; but it is not so easy to interpret the single expressions, especially the meaning and construction of twvde metúlkwy. KLAUSEN and Peile, following a scholiast upon the Edipus Coloneus, refer them to the parent birds, who utter this cry, and who are called sojourners of the air, or of the high places. •Pullos vero minime dixisset PETÓskovs,' says KLAUBEN, 'quos non modo abductos sed devoratos esse consentaneum est.' Another scholiast interprets τωνδε μετoισκων to mean των μετοικισθέντων νεοσσων. Schneider so understands it, and connects the case with 'Epirúv, v. 59. Klarsen's objection to this explanation, that the young birds were not only stolen away, bat eaten up, and therefore could not be called Métoukot, will not hold, because there is no hint of the birds being eaten at all, any more than there is that HELEN, whose ab duction the robbery of the nest represents, was eaten up by the Trojans. We suppose this is meant for wit.] Applying the remark made above, that the terms drawn from law and politics entered into the poetry of the Athenians, and gave it a strong local coloring,) to these words, we shall seo a confirmation of the sense that SCANEIDER and the second scholiast affix to μετοίκωι. The μέτοικοι were aliens, who had left their homes and changed their residence. At Athens they were not allowed to live in houses of their own. These young birds, in the same way, have left their proper dwelling; are borne away to other places, as Helen was to Troy, where she too was a sojourner; are shut up, perhaps, in cages. [There is no hint that the birds were caged at all, any more than there is that HELEN was shut up in a cage by the Trojans.] As to the construction, the genitive on account of is better than the genitive depending on Epvrúv; the cry is uttered on account of those birds stolen from their home.

There is only one rational explanation of Membukwy, that which refers it to the parent birds, who are sojourners in the air, the dominion of the supreme gods, and there. fore under the protection of those gods. It is doing violence to language to apply the term pérolkou to persons or animals forcibly compelled to change their place of residence. Moreover, by adopting this view we get over all difficulties in the construction of the genitive, which thus depends naturally on yúor.

69-71. 000'.... Tapader. The subject of this sentence is tis. to be mentally inserted after the negative, no one. The general idea is, No one shall avert the punishments which are destined to avenge the offended majesty of the gods. Justice must have its course, let ruin fall where it may. Neither sighs, nor libations, nor tears shall appease the wrath of Heaven. årupar upur is under stood by KLAUSEN to mean the sacred rites neglected ; i. e., the violation of the laws of hospitality by PARIS. PEILE, on the other hand, refers it to the Parcæ or Fates, the sacral personages to top no offering is made by fire. Taking the first interpretation, the sentence is, No one sha' appease by secret sobbing, nor by secret libations, nor by shedding of tears, the unyielding angers (of the gods) on account of the neglect of sacred things. The second is, No one shall appuase the unyielding c ers of the fireless goddesses (the Furies) by, &c. SCHNEIDER has still another explanation: No one skal appease the fired desire (of Zeus and Destiny) for fireless sacrifices (for battle sacrifices--who fall in war, and are not, like victims, brought as burnt-otferings to the altar). May not the wonis à-por Icpny form an independent clause, a genitive absolute, the sacrifices being unoffended, the sense of the whole being, No one shall by sighs, or libations, or tcars, appease the inferible anger (of Zets and Destiny) until the sacrifices shall hare been burnt ; until full atonement shall have been made : until all the destined victims shall have been offered up, including, in the silent thought of the poet, though not in the consciousness of the chorus, the awful tragedy of the death of AGAMEMNOx, and the bloody retribution exacted by ORESTES upon his mother? If this interpretation is admissible, there should be a comma after {epôv.

SCHNEIDER's explanation is, of course, inadmissible ; opy), (literally, temper,) has, like our own corresponding word, come to be used almost entirely in a specific sense, and certainly cannot be rendered here by desire. The interpretation of Peile is exhibited with Mr. Felton's usual accuracy, so as to confuse the Fates and Furies together! Such carelessness would in any case be highly reprehensible, and here it makes a very important difference; for the sacrifices of the Sempæ, or furies, were

not drupa, (vid. Blomf. Glossar.,) while those of the Parce were. But on the whole, the meaning assigned by KLAUSEN, BLOMFIELD and PALEY is the safest. Cf. Eurip. Hippolyt., 145–6: dualariais dvicpns abútwv nedávwv.

77. dvaroww. A better reading here is dvaroow, or aváoowv, springing up; first suggested by HERMANN.

79. 760'vnepynpwr. Almost all the recent editors have adopted the reading of the Farnese manuscript, ró O'únepyńowv; deretas nostra. See Peile’s note.

86, 87. • Tivos. • • • Ovooriveis. By the persuasion of what announcement (induced by what news,) dost thou kindle the sacrifices sent around ? Translate rather: Dost though cause to be kindled the sacrifices distributed (through tho city?)

94-96. papuacoopévn. .. Bacidéto;' literally, Drugged by the soft, not fraudulent persuasions of the pure unguent, the royal oil from within the palace.' This is by no means an accurate rendering of relávo puxódev Babidiiw; the literal meaning of which is melávw, the concretion (of oily matter, implied in the preceding xpicuaros,) Baoiléiw, from the palace ; puxódev, from its inmost recess. Paley's conjecture, Bacchéiwy, is worthy of all attention.

104. Lov kpáros aionov, the ominous ponoer or propitious victory on the way, i.e., the omen of victory, or, rather, the power of destiny indicated by the omen which met the army, and which is described in the lines that follow.

105-107. 'Ektelewy. KLAUSEN reads ik te ćwv, and understands réin to mean the gods, the mag. istrates, as it were, over the affairs of men. But the reading of SCHNEIDER and others makes a bet. ter sense the finishing, i. e., avenging men, i. e., the Atreidæ, or the Greeks.-ÖTU.... alúv, for still, persuasion from the gods in prires my strain, kindred age (supplies the) strength, i, e., the gods give me confidence, and the time born with me (the years I count from my birth) gives me the needful strength, for this, though not for deeds of war. Of various interpretations, I adopt this, with hesitation.'

Of various interpretations, we reject this without hesitation. The adjective odcov governs dvdpwy. We are unwilling to admit KLAUSEN's strange separation of ékteliwv, or the active sense which Schneider and Peile give to the word, or Paley's interpretation of it as the nominative participle of éktelciv. BLOMFIELD and Schutz read ŠvTchéw=twv ev té sı; which answers very well, but the change is unnecessary. Ex seems to have the sense of completion here ; dv dpis értelcis are the royal or supreme men. The two nouns which compose v. 106 should be read as perispomena, réi6w Modady (acc. and Dor. gen.,) adxàv is epexegetical of met0w, (as we say in English, •Which is my forte ?') The whole passage then will run thus: 'I am able to sing of the confidence inspired by propitious omens that led the royal men, for my time of life inspires me divinely with the persuasion of songs; the only strength left me.'

114, 115. · Bookójevou. • : • spóuwy. There is some difficulty in the construction of Baßévra, yévvav, to which it would seem to refer, (to which it must refer,) being feminine, and the participle being either masc. acc. sing., or neat. plural. But the birds are represented as devouring the female hare, young and all. The participle may, in the connection of thought, be referred to all together, and therefore should be construed as a neuter plural.' This neuter plural won't do at all. Vid. Peile's note on this passage, and cf. 520, dp60.1 TIDévtes.

122, 123. ollárra. · · · Biarov ; fp660c is to be referred to rúpywv, according to KLAUBEN and PEILE. In front of the towers, i. e., the walls. • Bona ex urbe o mæniis erepta in castra ad naves portantur:' KLAUBEN. SCHNEIDER, however, constructs πύργων with κτήνη, and πρόσθε with τα δημιοπληθη, the Bense being according to him.' - Never mind what the sense or nonsense is according to SCHNEIDER; there

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can be very little doubt that the construction of Peile and KLAUEEN (and Paley,) is the proper one.

141. ''O. decouvopa, reverencing not, or causing to reverence not the character of husband: Peile. Religiosus: Kl. Perhaps the literal meaning, not fearing man, not dreading the reproaches of men; as we say of an audacious person, · He neither fears man nor devil!

Mr. Felton ought to have given us KLAUSEN's reason for his peculiar version of dalonuwp. Nulla est ultimæ in hoc composito partis vis,' says KLAUSEN. But this is neither more nor less than one of his hap-hazard dogmatical assertions, without any thing to corroborate it. The true meaning of the word is that given by Peile, as is evident on comparing it with the kindred word ochávwo. In the next line we see PaLEY has nodded strangely, translating ouxoróuos dolía, · A crafty housewife!

143. 'afékdayšev. This word, literally meaning screeched out, is to be understood as referring rather to the nature of the oracular communication, and its effect upon the hearers, than to the manner in which it was delivered.'

This observation we confess ourselves unable to understand. We had always supposed the word a very appropriate one to express the frenzied utterance of the inspired seer.

151, 152. ci.... INTÚws, ' If one would truly cast from the mind the useless burden.'

Not if one would truly cast, but if I ought really to cast.

157, 158. "Znva. · · · may. But one by zealously shouting Zeus in songs of victory shall obtain all of his mind.'

No, shall obtain his desires to their full extent; opérwv depends on tévferae, and to Tâv is explanatory. No mention is made of any difficulty in v. 155, but there is a considerable one, and the text has been much disputed. The ordinary readings are ovdiv défai, vücèv éri dífar, ovdiv ă v dešar, will say nothing to the point; will talk nonsense. Too prosaic an expression for so highly poetical a passage. Paley bas erdê déferai, will not even be mentioned. In default of something better we would suggest dvdèv dpkéoai, will prerail nothing; a conjectural emendation which we find pencilled in the margin of our lecture-room copy of Peile. Not being able to discover it in any of the commentators, we make bold to take the credit of it ourselves, till a claimant shall appear, and meanwhile commend it to the attention of Messrs. ANTHON, DRISLER and Woolsey.

164, 165. Aatmóvoy.... huevwy. This sentence is variously explained. Deorum hoc est gratia, potenter sublimi transtro insidentium.- WELLAUER. Dcorum autem hoc est beneficia deipe ut malo suo monito homines inviti discant, sedun rentrandan potenter insidentium.—BUTLER. BLOM FIELD, connecting it with the preceding line, translates. For a respect for the gods scaled on the mor shipful beach of justice is somehouc or other driron into men. SCHNEIDER, Der Gutter aber vokl (vermuthlich) Grade ist es, die geraltig (mit Macht) an chricürdigen Steuer sitzen (der höchster Götter, namentlich des ZEUS), i. c., but it is, perhaps, the favor of the gods who forcibly with power) sit at the awful helm (of the highest gods, especially ZEUS).

If we look at the single words, and review them in connection with what precedes this passage, we shall see that Satuów, though plural, reters, as SCHNEIDER says, to Zeus : lápis, whatever it nay mean specifically, refers generally to the supreme law, that men are taught by suffering to be wise; Baiws evidently is explained by the forcible manner in which the new dynasty (that of Zers, and this idea is most clearly brought out in the PROMETHEUS Bound) rose to power; célra is bor. rowed from nautica language, and here means the upper bench, oelua Euror, the awful bench, i. the seat of supreme power. I suggest, therefore, that the sentence may be easily rendered, and in accordance with what precedes it-Such is, somchou (tov, a qualifying particle, and here implring, for some mysterious reason, which the speaker does not attempt to fathom or explain), the pill of the gods (ápis may mean will. i. c., what is pleasing to tum, their pleasure, as well as their favor to others, &c.), who sit by force (and, therefore, they may the more naturally be expected to tse force in leading men to wise moderation) upon the auful seat.'

Xápis may not mean will;' we will bet our copy of Orelli's Cicero,' (eleven volumes, full-bound,) against Mr. Felton's · Agamemnon,' that he cannot show us a passage in any standard author where it does. On Blomfield's translation, which we much prefer, it may be as well to remark that it requires the reading Biatos instead of βιάιως.

170. The ships were assembled in the harbor of Aulis, opposite to Chalcis, in Bæotia. Annexation being the order of the day, Mr. Felton has stuck the very respectable island of Eubea bodily on to the continent! We wonder if the 'pocket editions of the classics, which Boston scholars are said to delight in, have any maps in them?

201. Opacúvel here means, gains courage, or strength.'
Opacúvei happens to be active, gives courage, not takes courage.

213. “The construction of putaráv is a sort of apposition with the rest of the sentence! • To restrain the voice, which (act) would be the guarding of, etc.'

Altogether wrong. Audaxàv is the accusative before karac xxiv, ultimately depending upon opátev, v. 209. ("lore may be understood if insisted on, but we are opposed to ellipses on principle.) He commanded that the guard of her beautiful mouth should restrain her voice,' etc.

231. •'Arias. In Homer, this is only an epithet of PELOPONNESUS ; in the Attic writers it is often used as a proper name.'

The difference of quantity might have suggested a doubt as to the identity of the words ; but quantity is a matter of marvellously small account with the Bostonians. In truth, they are two different words, just as much as έπρεάθην and έπραθεν, or πεπάμαι and πεπάμαι. Τhe Homeric άπιος is a common adjective, derived from από: απίη γαία means the far-off land. The Æschylean arios (mind that, Professor,) is a proper adjective, and an epithet of the Peloponnesus. (Vid. Linwood's Lexicon and BUTTMann's Lexilogus.)

240. ""Ews. ··· nápa. In their idea of the succession of time, the Greeks gave precedence to the night. The morning thus naturally became the child of the night; hence the origin of the raporía, the proverb, here applied by CLYTEMNESTRA.'

Proverb is not the proper expression here : ÚC TEP napovía means just as the saying is.'

250. I would not take a fancy of a slumbering mind.'

A vague and obscure translation. Rather, I would not admit the opinion of, or I would not adopt an opinion from, etc.

251. • ăn tepos páris, wingless word, or thought. Unless a is to be considered as intensive. In the former case the words are to be rendered an unspoken word, that is, a thought or passage; the opposite of the <aca a repbevra of Homer. In the latter, a sudden or swift-flying rumor.'

This is a very loose and unsatisfactory note. First of all, antepos cannot mean swift or winged. Indeed, this intensive alpha is a great impostor, and is now in a fair way to be done away with altogether. Sometimes he is really copulative, sometimes pleonastic, sometimes arising from a mistranslation ; e. g., 6an axvdos, Il. xi., 125, does not mean a thickly-wooded forest, but a forest not cut into timber. The phrase d'àrrepos (TAETO Pūlos, which occurs four times in the Odyssey, may perhaps be explained with KLAUSEN, but her word was unspoken; i. e., she made no response ; but it is better to translate it, The word did not fly away from her ; did not escape her. In the present passage we prefer Paley's rendering : • Præsagitio non ab avibus profecta: a fancy of your own, confirmed by no omens.

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