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THE BIRDS

ARISTOPHANES.
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WITH NOTES, AND A METRICAL TABLE,

PRESIDENT OF HARVARD UNIVERSITY, LATE ELIOT PROFESSOR OF
GREEK LITERATURE.

THIRD EDITION, REVISED.

Boston:
ALLYN AND BACON.
1890.

-Enterea according to Act of Congress, in the year 1861, by
JOHN BARTLETT, ,
in the Clerk’s Office of the District Ceurt of the District of Massachusetts _

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THE LIBRARY

PREFACE.

THe wpurds of Aristophanes has always been regarded as
one of his most delightful pieces. Like the Clouds, it is
comparatively free from the objectionable license of thought
and language, which deforms several of his plays to such a
degree that they cannot be used in schools or colleges. It is
true there are some passages in this play also too freely exe-
cuted: but it has been decided, on mature reflection, to let
them stand, so as to offer the drama entire, on the principles
which guided my decision in editing the Clouds.

The text of this edition is reprinted from the Poetae
Scenici of Dindorf. In the preparation of the notes, I have
used Commentaries of Christian Daniel Beck, together with
the notes and Scholia edited by Invernizius; the notes of
Bothe, to whose valuable edition I am under great obliga-
tions; and the brief, but excellent, annotations of Blaydes.
Credit is always given for what has been taken from the
labors of these distinguished scholars. —

In~-addition to the critical apparatus just mentioned, I
have endeavored to explain from other sources a branch
of the subject to which less attention has heretofore been
given ; — I mean the natural history of the birds, which are
very entertaining figures among the persons of the play.
I have carefully examined Aristotle’s History of Animals,

a PREFACE.

from which I have drawn illustrative descriptions. But it 18
well known that a considerable portion of the birds of Aris-
tophanes are not mentioned in Aristotle’s work, and some of
them are thought to be unknown. Several branches of the
natural history of Greece has been almost entirely neglected
since the researches of the philosopher of Stagira; and here
is an opportunity for a naturalist, who is at the same time a
good classical scholar, to make valuable coniributions both to
science and philology. Sibthorp’s magnificent work, the
“Flora Hellenica,” is ample on the Botany of Greece ; but
comparatively little has been done in the departments of or-
nithology and ichthyology.

I suspected that the poet’s selection of birds was not made
at random, but that, in every instance, they were chosen with
a special meaning, and to effect a particular purpose, in point
of art. In considering the play from this point of view, I
have been much indebted to my friend and colleague, Profes-
sor Agassiz, of whose profound and comprehensive knowl-
edge of ornithology I have been permitted to avail myself
in attempting to determine the species of some of the birds
not hitherto identified; and I have come to the conclusion,
that, in all cases, the character and habits of the birds are
exactly and curiously adapted to the parts they perform in
the comedy, showing Aristophanes to have been a careful
observer of nature, as well as a consummate poet. I have
also used with profit a little work, entitled “ Beitraege zur
Ornithologie Griechenlands, von Heinrich Graf von der
Miihle,” or, Contributions to the Ornithology of Greece, by
Henry Count von der Mihle ; a work of interest and impor-
tance, though written without any reference to the classical
bearings of the subject.

Great care has been taken to illustrate the political al-
lusions, and the application of judicial expressions, in the
course of the piece. For this purpose the excellent writings
of Hermann, Smith, and Boeckh have been freely cited. St.

PREFACE. Vv

John’s admirable work on the Manners and Customs of the
Hellenes has also been consulted.

It is probably impossible, at present, to feel the full force
of the wit and gayety of Aristophanes, much of which
turned upon temporary and local relations. Still, a careful
study of contemporary history, political and judicial institu-
tions, popular prejudices and delusions, and the influence of
oracles and other means of working upon ignorant or even
cultivated credulity, will make all the material points of the
comedy of Aristophanes sufficiently clear.

The satire of the Birds is more playful, comprehensive,
and genial than that of any other of the poet’s comedies.
The spirit of parody and burlesque, which is a general trait
of the Aristophanic drama, here displays itself most freely
and amusingly. Even the solemn genius of Pindar does
not escape entirely the poet’s whimsical perversions. The
dithyrambic poets in general are unsparingly ridiculed ; the
philosophers and men of science are not allowed to pass
untouched; while profligates and impostors of every class
and description are here, as well as in the Clouds, held
up to scorn and contempt.

Much discussion has been held upon the question as to the
specific object the poet aimed at in his plan. Some have en-
deavored to show that the main drift of the piece is to expose
the folly of the Athenians in their dreams of universal em-
pire, at the time of the Sicilian Expedition ; and these critics
have fancied they could identify, not only the political parties
in the Peloponnesian War, but individual characters in the
history of the times. This is pressing matters of fact too
far in judging of a poetical work. No doubt Aristophanes
sought to lay the foundation of all his pieces in the actual
life, public and private, of his age. But his genius could
not so completely bind itself to the prosaic realities around
him. His Pegasus trod the firm earth, but never bowed his
neck to the yoke. Some of the leading ideas were unques-

v1 PREFACE.

tionably suggested by the popular madness which the versa-
tile and profligate genius of Alcibiades had done so much to
kindle among the Athenians of his time; but the ground-
work only of the play was laid in political passions and his-
torical events. That established, the poet gave free scope te
his brilliant fancy, boundless wit, and unsurpassed powers of
invention, and produced a poem, not only fitted to amuse and
delight his countrymen, but to interest the lovers of litera-
ture in future ages, by the richest union of sportive satire and
creative imagination that the comic theatre of Athens ever
witnessed.

The following Argument is somewhat condensed from the
works of the poet Gray. It is prefixed to the spirited trans-
lation of the Rev. Henry Francis Cary.

This new edition has been carefully revised, not only by
myself, but by my friend Professor Goodwin, who has added
valuable notes and illustrations. His excellent work on
the Greek Moods and Tenses has been constantly used, as
the student will find by numerous references, indicated by
the letter G., scattered through the commentary.

C, C. ΦΌΡΟΝ

CAMBRIDGE, March 1, 1861.

In preparing the third edition for the press, many cor-
rections have heen made in the Greek text, chiefly of typo-
graphical errors in accents and punctuation. Besides a
great number of similar changes in the notes, corrections
more or less affecting the sense (and in some cases addi-
tions) have been made in the notes on the following verses:
08, 188, 448-450, 453, 476, 489, 507, 694, 760-761,
853-860, 1107, 1210, 1215-1216, 1228-1229, 1605,
1620, 1721.

W. W. GOODWIN. —

CamMBRIDGE, March 10, 1868. 7

ARGUMENT.*

“ EUELPIDES and Pisthetaerus, two ancient Athenians,
thoroughly weary of the folly, injustice, and litigious tem-
per of their countrymen, determine to leave Attica for
good and all; and having heard much of the fame of
Epops, king of the birds, who was once a man under the
name of Tereus, and had married an Athenian lady, they
pack up a few necessary utensils, and set out for the court
of that prince, under the conduct of a jay and a raven,
birds of great distinction in augury, without whose di-
rection the Greeks never undertook anything of con-
sequence. ‘Their errand is to inquire of the birds, who
are the greatest travellers of any nation, where they may
meet with a quiet, easy settlement, far from all prosecu-
tions, lawsuits, and sycophant informers, to pass the re-
mainder of their lives in peace and liberty.

“The scene is a wild, unfrequented country, which
terminates in mountains; there the old men are seen,
(accompanied by two slaves, who carry their little bag-
gage,) fatigued and fretting at the carelessness of their
guides, who, though they cost them a matter of a groat
in the market, are good for nothing but to bite them by
the fingers and lead them out of the way. They travel

* Works of Gray, edited by Mathias, Vol. IT. pp. 151 - 160.

vill ARGUMENT.

on, however, till they come to the foot of the rocks, which
stop up their passage, and put them to their wits’ end.
Here the raven croaks, and the jay chatters and looks
up into the air, as much as to say that this is the place:
upon which they knock with a stone and with their heels
(as though it were against a door) against the side of the
mountain.

“Trochilus, a bird that waits upon Epops, appears
above; he is frightened at the sight of two men, and
they are much more so at the length of his beak and
the fierceness of his aspect. He takes them for fowlers ;
and they insist upon it, that they are not men, but birds.
In their confusion, their guides, whom they held in a
string, escape and fly away. Epops, during this, is asleep
within, after having dined upon a dish of beetles and ber-
ries: their noise awakens him, and he comes out of the
grove.

“ At the strangeness of his figure, they are divided be-
tween fear and laughing. They tell him their errand,
and he gives them the choice of several cities fit for their
purpose, one particularly on the coast of the Red Sea,
all which they refuse, for many comical reasons. He
tells them the happiness of living among the birds; they
are much pleased with the liberty and simplicity of it;
and Pisthetaerus, a shrewd old fellow, proposes a scheme
to improve it, and make them a far more powerful and
considerable nation. Epops is struck with the project, and
calls up his consort, the nightingale, to summon all his
people together with her voice. They sing a fine ode.

“The birds come flying down, at first one by one, and
perch here and there about the scene; and at last the
Chorus, in a whole body, come hopping and fluttering
and twittering in. At the sight of the two men they are
in great tumult, and think that their king has betrayed

ARGUMENT. τὰ

them to the enemy. They determine to tear the two old
men to pieces, draw themselves up in battle array, and
are giving the word to fall on. Euelpides and Pisthetaerus,
in all the terrors of death, after upbraiding each the other
for bringing him into such distress, and trying in vain
to escape, assume courage from mere despair, seize upon
the kitchen furniture which they had brought with them,
and, armed with pipkins for helmets, and with spits for
lances, they present a resolute front to the enemy’s pha-
lanx. On the point of battle, Epops interposes, pleads
hard for his two guests, who are, he says, his wife’s re-
lations, and people of wonderful abilities, and well affected
to their commonwealth. His eloquence has its effect: the
birds grow less violent, they enter into a truce with the
old men, and both sides lay down their arms. Pisthetae-
rus, upon the authority of Aesop’s fables, proves to them
the great antiquity of their nation; that they were born
before the creation of the earth, and before the gods, and
once reigned over all countries, as he shows from several
testimonies and monuments of different nations; that the
cock wears his tiara erect, like the Persian king, and that
all mankind start out of their beds at his command; that
when the kite makes his first appearance in the spring,
every one prostrates himself on the ground before it; that
the Egyptians and Phoenicians set about their harvest as
soon as the cuckoo is heard; that all kings bear an eagle
on their sceptre, and many of the gods carry a bird on
their head; that many great men swear by the goose,
&ec., &c. When he has revived in them the memory of
their ancient empire, he laments their present despicable
condition, and the affronts put upon them by mankind.
They are convinced of what he says, applaud his oration,
and desire his advice. He proposes that they shall unite,
and build a city in the mid-air, whereby all commerce

_ ARGUMENT.

will effectually be stopped between heaven and earth:
the gods will no longer be able to visit at ease their Seme-
les and Alemenas below, nor feast on the fume of sacri-
fices daily sent up to them, nor men enjoy the benefit
of the seasons, nor the fruits of the earth, without per-
mission from those winged deities of the middle region.
He shows how mankind will lose nothing by this change
of government; that the birds may be worshipped at a
far ess expense, nothing more than a few berries or a
handful of corn; that they will need no sumptuous tem-
ples; that, by their great knowledge of futurity, they will
direct their good votaries in all their expeditions, so as
they can never fail of success; that the ravens, famed for
the length of their lives, may make a present of a century
or two to their worshippers; and, besides, the birds will
ever be within call, when invoked, and not sit pouting
in the clouds, and keeping their state so many miles off.
The scheme is highly admired, and the two old men are
to be made free of the city, and each of them is to be
adorned with a pair of wings at the public charge. Epops
invites them to his nest-royal, and entertains them nobly.
The nightingale in the mean time joins the Chorus without,
and the parabasis begins.

“They sing their own nobility and ancient grandeur,
their prophetic skill, the benefits they do mankind already,
and all the good which they design them; they descant
upon the power of music, in which they are such great
masters, and intermix many strokes of satire; they show
the .advantages of flying, and apply it to several whimsi-
cal cases; and they invite all such as would be free from
the heavy tyranny of human laws to live among them,
where it is no sin to beat one’s father, &c., &e.

“The old men, now become birds, and magnificently
fledged, after laughing awhile at the new and awkward

ARGUMENT. ΧΙ

figure they make, consult about the name which they
shall give to their rising city, and fix upon that of Ne-
phelococcygia, or Cuckoocloudland; and while one goes
to superintend the workmen, the other .prepares to sacri-
fice for the prosperity of the city, which is growing apace.

* They begin a solemn prayer to all the birds of Olym-
pus, putting the swan in the place of Apollo, the cock in
that of Mars, and the ostrich in that of the great mother
Cybele, &c.

“ A miserable poet having already heard of the new
settlement, comes with some lyric poetry, which he has
composed on this great occasion. Pisthetaerus knows his
errand from his looks, and makes them give him an old
coat; but, not contented with that, he begs to have the
waistcoat to it, in the elevated style of Pindar: they com-
ply, and get rid of him.

“The sacrifice is again interrupted by a begging proph-
et, who brings a cargo of oracles, partly relating to the
prosperity of the city of Nephelococcygia, and partly to
a new pair of shoes, of which he is in extreme want.
Pisthetaerus loses patience, and cuffs him and his relig-
ious trumpery off the stage.

“ Meto, the famous geometrician, comes next, and offers
a plan which he has drawn for the new buildings, with
much importance and impertinence: he meets with as had
a reception as the prophet.

“An ambassador, or licensed spy, from Athens arrives,
and a legislator, with a body of new laws. They are
used with abundance of indignity, and go off, threatening
everybody with a prosecution. The sacred rites being so
aften interrupted, they are forced to remove their altar, and
finish them behind the scenes.

“The Chorus rejoice in their own increasing power;
and (as about the time of the Dionysia it was usual to

ae ARGUMENT.

make proclamation against the enemies of the republic)
they set a price upon the head of a famous _ poulterer,
who has exercised infinite cruelties upon their friends and
brethren; then they turn themselves to the judges and
spectators, and promise, if this drama obtain the victory,
how propitious they will be to them.

“ Pisthetaerus returns, and reports, that the sacrifice ap-
pears auspicious to their undertaking: a messenger then
enters, with an account how quick the works advance,
and whimsically describes the employments allotted to the
several birds, in different parts of the building.

“ Another messenger arrives in a violent hurry, to tell
how somebody from heaven has deceived the vigilance
of the jackdaws, who were upon guard, and passed through
the gates down into the lower air; but that a whole squad-
ron of light-winged forces were in pursuit of this insolent
person, and hoped to fetch him back again. The birds
are in great perturbation, and all in a flutter about it.

“This proves to be Iris, who in her return is stopped
short, and seized by order of Pisthetaerus. He examines
her, Where is her passport? Whether she had leave
from the watch? What is her business? Who is she?
—jin short, he treats her with great authority. She tells
her name, and that she was sent by Jove with orders to
mankind, that they should keep holiday, and perform a
grand sacrifice; she wonders at their sauciness and mad-
ness, and threatens them with all her father’s thunder.
The governor of Nephelococcygia returns it with higher
menaces, and with language very indecent indeed for a
goddess and a maid to hear.

“The herald, who had been despatched to the lower
world, returns with an account that all Athens was gone
bird-mad; that it was grown a fashion to imitate them
in their names and manners; and that shortly they might

ARGUMENT. xiii

expect to see a whole convoy arrive, in order to settle
among them. The Chorus run to fetch a vast cargo of
feathers and wings to equip their new citizens, when they
come.

“The first who appears is a profligate young fellow,
who hopes to enjoy a liberty which he could not enjoy
so well at home, the liberty of beating his father. Pisthe-
taerus allows it, indeed, to be the custom of his people;
but at the same time informs him of an ancient law pre-
served among the storks, that they shall maintain their
parents in their old age. This is not at all agreeable to
the youth: however, in consideration of his affection for
the Nephelococcygians, Pisthetaerus furnishes him with a
feather for his helmet, and a cock’s spur for a weapon,
and advises him, as he seems to be of a military turn, to
go into the army in Thrace.

“The next is Cinesias, the dithyrambic writer, ΠῚ is
delighted with the thought of living among the clouds,
amidst those airy regions whence all his poetical flights
are derived; but Pisthetaerus will have no such animal
among his birds; he drives him back to Athens with great
contempt.

“He then drives away also (but not without a severe
whipping) an informer, who for the better despatch of
business comes to beg a pair of wings to carry him round
the islands and cities subject to Athens, whose inhabitants
he is used to swear against for an honest livelihood, as
did, he says, his fathers before him. The birds, in the
ensuing chorus, relate their travels, and describe the strange
things and strange men they have seen in them.

“A person in disguise, with all the appearance of cau-
tion and fear, comes to inquire for Pisthetaerus, to whom
he discovers himself to be Prometheus, and tells him (but
first he makes them hold a large umbrella over his head

xiv ARGUMENT.

for fear Jupiter should spy him) that the gods are all
in a starving, miserable condition; and, what is worse,
that barbarian gods (who live no one knows where, in a
part of heaven far beyond the gods of Greece) threaten
to make war upon them, unless they will open the ports,
and renew the intercourse between mankind and them,
as of old. He advises Pisthetaerus to make the most of
this intelligence, and to reject all offers boldly which
Jupiter may make him, unless he will consent to restore
to the birds their ancient power, and give him in mar-
riage his favorite attendant, Basilea. This said, he slips
back again to heaven, as he came. The Chorus continue
an account of their travels.

“ An embassy arrives from heaven, consisting of Her-
cules, Neptune, and a certain Triballian god. As they
approach the city walls, Neptune is dressing and _ scold-
ing at the outlandish divinity, and teaching him how to
carry himself a little decently. They find Pisthetaerus
busy in giving orders about a dish of wild fowl, (i. 6. of
birds which had been guilty of high misdemeanors, and
condemned to die by the public,) which are dressing for
his dinner. Hercules, who before was for bringing off
the head of this audacious mortal without further con-
ference, finds himself insensibly relent, as he snuffs the
savory steam. He salutes Pisthetaerus, who receives them
very coldly, and is more attentive to his kitchen than to
their compliment. Neptune opens his commission; owns
that his nation (the gods) are not the better for this war,
and on reasonable terms would be glad of a peace. Pis-
thetaerus, according to the advice of Prometheus, pro-
poses (as if to try them) the first condition, namely, that
of Jupiter’s restoring to the birds their ancient power;
and, if this should be agreed to, he says that he hopes
to entertain my lords the ambassadors at dinner. der-

ARGUMENT. xv

cules, pleased with this last compliment, so agreeable to
his appetite, comes readily into all he asks; but is severe-
ly reproved by Neptune for his gluttony. Pisthetaerus
argues the point, and shows how much it would be for
the mutual interest of both nations; and Neptune is hun-
gry enough to be glad of some reasonable pretence to
give the thing up. The Triballian god is asked his opin-
ion for form: he mutters somewhat, which nobody un-
derstands, and so it passes for his consent. Here they
are going in to dinner, and all is well; when Pisthetaerus
bethinks himself of the match with Basilea. This makes
Neptune fly out again: he will not hear of it; he will
return home instantly ; but Hercules cannot think of leav-
ing a good meal so; he is ready to acquiesce in any con-
ditions. His colleague attempts to show him that he is
giving up his patrimony for a dinner; and what will be-
come of him after Jupiter’s death, if the birds are to have
everything during his lifetime. Pisthetaerus clearly proves
to Hercules that this is a mere imposition; that by the
laws of Solon a bastard has no inheritance; that if Jove
died without legitimate issue, his brothers would succeed
to his estate, and that he speaks only out of interest.
Now the Triballian god is again to determine the matter;
they interpret his jargon as favorable to them; so Neptune
is forced to give up the point, and Pisthetaerus goes with
him and the barbarian to heaven to fetch his bride, while
Hercules stays behind to take care that the roast meat
is not spoiled.

“A messenger returns with the news of. the approach
of Pisthetaerus and his bride; and accordingly they ap-
pear in the air in a splendid machine, he with Jove’s
thunderbolt in his hand, and by his side Basilea, magnifi-
cently adorned: the birds break out in loud songs of exul-
tation, and concJude the drama with their hymeneal.”

xvi ARGUMENT.

The play was performed in the Archonship of Chabrias,
B. C. 414. Ameipsias was first, with the Revellers; Aris-
tophanes second, with the Birds; Phrynichus third, with the
Monotropos, or Recluse. (See the first ὑπόθεσις, page 3.)

APISTO@ANOTS OPNIOER

TA TOT ΔΡΆΜΑΤΟΣ IPOSOIIA.

EYEATIIAHS.
IIEISOETAIPOS.
TPOXIAOS, θεράπων “Emomos.
Επού

ΧΟΡΟΣ OPNIOON.
ΦΟΙΝΙΚΟΠΤΕΡΟΣ.
ΚΗΡΥΚΕΣ.
ΙΕΡΕΥ͂Σ.
ΠΟΙΗΤΗΣ.
ΧΡΗΣΜΟΛΟΓῸΣ.
METON γεωμέτρης.
ἘΕΠΙΣΚΟΠΩΣ

ΨΗΦΙΣΜΑΤΟΠΩΛΗΣ.
ΑΓΓΈΛΟΙ.

IPIS.

ITATPAAO_AS$,

KINH3IAS διθυραμβοποιός.
=YKO®ANTHS.
ΠΡΟΜΗΘΕΎΣ.

'ΠΟΣΕΙΔΩΝ,

TPIBAAAOS.
HPAKAHS.
OIKETH2 Πεισθεταίρον.

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Paes, A 3 Br a "ANN \ τος , € \ ,
αὐτὴν πρῶτον ἀναβλαστῆσαι. a τῷ χρόνῳ ὑπὸ προεστώτων
πονηρῶν καὶ πολιτῶν δυσχερῶν ἀνετέτραπτο, καὶ διωρθοῦτο πάλιν.
3 3 - A ’ a nw
Ἐπὶ οὖν τοῦ Δεκελεικοῦ πολέμου, πονηρῶν τινῶν τὰ πράγματα ἐγχει-
’΄ 3 a
ρισθέντων, ἐπισφαλὴς γέγονεν ἡ Tap αὐτῶν κατάστασις. Kal ev μὲν
, A “- Kos 3 , τ᾿ 3 3 \
ἄλλοις δράμασι διὰ τῆς κωμῳδικῆς ἀδείας ἤλεγχεν ᾿Αριστοφάνης τοὺς
A 4 a A > ns a > A > ea, | ’ 3
κακῶς πολιτευομένους, φανερῶς μὲν οὐδαμῶς, ov yap ἐπὶ τούτῳ ἦν
v4 . A ’ἤ 9
λεληθότως δέ, ὅσον ἀνῆκεν ἀπὸ κωμῳδίας προσκρούειν. Ἔν δὲ το .ς
+ Q , ’ ς Y 9 + , a
Ορνισι Kai μέγα τι διανενόηται. “Qs yap ἀδιόρθωτον ἤδη νόσον τῆς
, ’ A 4 e A a , 2 A
πολιτείας νοσούσης Kai διεφθαρμένης ὑπὸ τῶν προεστώτων, ἄλλην τινὰ
πολιτείαν αἰνίττεται, ὡσανεὶ συγκεχυμένων τῶν καθεστώτων " οὐ μόνον
A a ’ vA
δὲ τοῦτο, ἀλλὰ καὶ TO σχῆμα ὅλον καὶ THY φύσιν, εἰ δέοι, συμβουλεύει
tA A κι 53 , a a ¢ Ν 3 ’, iA A
μετατίθεσθαι πρὸς TO ἡρεμαίως βιοῦν. Kai ἡ μὲν ἀπότασις αὕτη. Ta
\ \ a , > , > , - ~ ,
δὲ κατὰ θεῶν βλάσφημα ἐπιτηδείως ὠκονόμηται. Kawav yap φησι
\ , “ A > ’ a , 3 a
τὴν πόλιν προσδεῖσθαι θεῶν, ἀφροντιστούντων τῆς νατοικίας ᾿Αθηνῶν

4 YUIOOESIS.

a , ; a 3 a
τῶν ὄντων καὶ παντελῶς ἡλλοτριωκότων αὑτοὺς τῆς χώρας. ᾿Αλλ᾽ ὁ
A [2 A A a
μὲν καθόλου στίχος τοιοῦτος. Ἕκαστον δὲ τῶν κατὰ μέρος οὐκ εἰκῆ,
> 3 a a
ἀλλ᾽ ἄντικρυς ᾿Αθηναίων καὶ τῶν παρ᾽ αὐτοῖς ἐγχειριζομένων τὰ κοινὰ
3 la Q , “
ἐλέγχει τὴν φαύλην διάθεσιν, ἐπιθυμίαν ἐγκατασπείρων τοῖς ἀκούουσιν
9 ΄-ς a 5 ~~
ἀπαλλαγῆναι τῆς ἐνεστώσης μοχθηρᾶς πολιτείας. Ὑποτίθεται yap
Ἁ 4 a a
περὶ τὸν ἀέρα πόλιν, τῆς γῆς ἀπαλλάσσων " ἀλλὰ Kal βουλὰς καὶ
συνόδους ὀρνίθων, ταῖς ᾿Αθηναίων δυσχεραίνων. ᾿Αλλὰ καὶ ὅσα παί-
KA
ζει, ἐπίσκοπον, ἢ ψηφισματογράφον, ἢ τοὺς λοιποὺς εἰσάγων, οὐχ
ἁπλῶς, ἀλλὰ γυμνοῖ τὰς πάντων προαιρέσεις, ὡς αἰσχροκερδείας ἕνεκεν
χρηματίζονται. EiO’ ὕστερον καὶ τὸ θεῖον εἰς ἀπρονοησίαν κωμῳδεῖ.
Τὰ δὲ ὀνόματα τῶν γερόντων πεποίηται, ὡς εἰ πεποιθοίη ἕτερος τῳ
2
ἑτέρῳ kal ἐλπίζοι ἔσεσθαι ἐν βελτίοσι. Τινὲς δέ φασι τὸν ποιητὴν τὰς
3 A 2 a ’ 3 \ Ξ, ’ 3 A fr
ἐν Tals τραγῳδίαις τερατολογίας ἐν μὲν ἄλλοις διελέγχειν, ἐν δὲ τοῖς
A “- Φ Ξ, 2,
νῦν τὴν τῆς Γιγαντομαχίας συμπλοκὴν ἔωλον ἀποφαίνων, ὄρνισιν ἔδωκε
διαφέρεσθαι πρὸς θεοὺς περὶ τῆς ἀρχῆς.
a a ,
Ἐπὶ Χαβρίου τὸ δρᾶμα καθῆκεν εἰς ἄστυ διὰ Καλλιστράτου " εἰς δὲ
Λήναια τὸν ᾿Αμφιάραον ἐδίδαξε διὰ Φιλωνίδου. Λάβοι δ᾽ ἄν τις τοὺς
A ¢ 3 3 ’ A
χρόνους ἐκ τῶν πέρυσι γενομένων ἐπὶ ἈΑριστομνήστου τοῦ mpd Xa-
a > ΩΣ i AY ’ >)
Bpiov. ᾿Αθηναῖοι yap πέμπουσι τὴν Σαλαμινίαν, τὸν ᾿Αλκιβιάδην
A a ’ ’
μεταστελλόμενοι ἐπὶ κρίσει τῆς τῶν μυστηρίων ἐκμιμήσεως. ὋὉ δὲ
9 Q ’ Θ᾽ la θη 3 16 Ν Ἁ ,
ἄχρι μὲν Θουρίου εἵπετο τοῖς μεθήκουσιν, ἐκεῖθεν δὲ δρασμὸν ποιησά-
μενος εἰς Πελοπόννησον ἐπεραιώθη. Τῆς δὲ μετακλήσεως μέμνηται
δ» , 9 ’ A \ W \ Q A aA 5
καὶ ᾿Αριστοφάνης, ἀποκρύπτων μὲν τὸ ὄνομα, τὸ δὲ πρᾶγμα δηλῶν ἐν
- ’
οἷς γέ φησι
Μηδαμῶς
aA Ae ’
Ἡμῖν παρὰ θάλατταν, ἵν ἀνακύψεται
Κλητῆρ᾽ ἄγουσ᾽ ἔωθεν ἡ Σαλαμινία.

ΑΡΙΣΤΟΦΑΝΟΥ͂Σ ΓΡΑΜΜΑΤΙΚΟΥ.

Διὰ τὰς δίκας φεύγουσιν ᾿Αθήνας δύο τινές "
Οἱ πρὸς τὸν ἔποπα, τὸν λεγόμενον Τηρέα,
᾿Ἐλθόντες ἠρώτων ἀπράγμονα πόλιν

Εἷς δ᾽ ὄρνις ἔποπι συμπαρὼν μετὰ πλειόνων
Πτηνῶν διδάσκει, τί δύνατ᾽ ὀρνίθων γένος,
Καὶ πῶς, ἐάν περ κατὰ μέσον τὸν ἀέρα
Πύλιν κτίσωσι, τῶν θεῶν τὰ πράγματα
Αὐτοὶ παραλήψοντ᾽. Ἔκ δὲ τοῦδε φάρμακον
Πτέρυγάς τ᾽ ἐποίουν - ἠξίωσαν δ᾽ οἱ θεοί,
᾿Ἐπίθεσιν οὐ μικρὰν ὁρῶντες γενομένην.

OPNIOEX.

EYEATIIAHS.
> N 4 @ Ν ,
Ορθὴν κελεύεις, ἢ τὸ δένδρον φαίνεται ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Avappayeins: ἥδε δ᾽ αὖ κρώξει πάλιν.
EYEATIIAHS.
a 3 Ase i. / /
t, ὦ TOVNP , ἄνω κάτω πλανυττομεν ;
᾿Απολούμεθ᾽ ἄλλως THY ὁδὸν προφορουμένω.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Τὸ δ᾽ ἐμὲ κορώνη πειθόμενον τὸν ἄθλιον
‘OS00 περιελθεῖν στάδια πλεῖν ἢ χίλια.
EYEATIIAHS.
T'o δ᾽ ἐμὲ κολοιῷ πειθόμενον τὸν δύσμορον
᾿Αποσποδῆσαι τοὺς ὄνυχας τῶν δακτύλωι.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
᾿Αλλ᾽ οὐδ᾽ ὅπου γῆς ἐσμὲν οἶδ᾽ ἔγωγ ἔτι.
EYEATIIAHS.
EvrevOevi τὴν πατρίδ᾽ ἂν ἐξεύροις σύ που ;
1 ᾿ς

6 APISTO®@ANOYS

TIEISOETAIPOS.
Οὐδ᾽ ἂν pa Δία γ᾽ ἐντεῦθεν ᾿Εξηκεστίδης.
EYEATIIAHS.
Οἴμοι.
TIEISOETAIPOS.
Ν ἊΝ 53 A Ν ean 7 By
SU μέν, ὦ τᾶν, THY ὁδον ταύτην Lt.
EYEATIIAHS.
ἮΙ δεινὰ va δέδρακεν οὐκ τῶν ὀρνέων,
ίς VA ’ a
πινακοποίλης Φιλοκρατης μελαγχολῶν,
O Ans Φιλοκράτης μελαγχολ
“Os τὠδ᾽ ἔφασκε νῷν φράσειν τὸν Τηρέα, 15
ἮΝ 5» 3 ἃ Sf 3 4 3 9 A 9 4
Tov erro , ὃς Opvis ἐγένετ EK τῶν ὀρνέων "
Καάπέδοτο τὸν μὲν Θαῤῥελείδου τουτονὶ
Κολοιὸν ὀβολοῦ, τηνδεδὶ τριωβόλου.
Tw δ᾽ οὐκ ap ἤστην οὐδὲν ἄλλο πλὴν δάκνειν,
Κ Ν A / / 57 > ef Ν A a
αἱ νῦν τί κέχηνας ; ἐσθ᾽ ὅποι κατὰ τῶν πετρῶν

Ἡμᾶς ἔτ᾽ ἄξεις ; ov yap ἐστ᾽ ἐνταῦθά τις
ὋὉδος.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Οὐδὲ μὰ AC ἐνταῦθά γ᾽ ἀτραπὸς οὐδαμοῦ.
EYEATIIAHS.
Ἢ δ᾽ ἡ κοοώνη τῆς ὁδοῦ τι λέγει πέρι ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Οὐ ταὐτὰ κρώξει ua Ala νῦν τε καὶ τότε. A
EYEATIIAHS.
Τί δὴ λέγει πεοὶ τῆς ὁδοῦ ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Τί δ᾽ ἄλλο γ᾽ ἢ 2υ

ἤ 9 3 A
Βρύκουσ᾽ ἀπέδεσθαί φησί μου τοὺς δακτύλους ;

GOPNTOC E 2.

EY¥GA TELA S.
3 Ἂς 3 ΡΝ Γι, Ν e A /
Οὐ δεινὸν οὖν δὴτ ἐστιν ἡμᾶς δεομένους
Ἔ ’ 3 θ A xX /
ς κόρακας ελθειν Kal TAPETKEVATMEVOUS,
Ν ? Ν ,
Ἔπειτα μὴ ᾿ξευρεῖν δύνασθαι τὴν odor ;
Ἡμεῖς γὰρ, ὦνδρες οἱ TES ἐν λό
μεῖς ‘yap, ὦνδρες οἱ παρόντες ἐν λόγῳ,
/ A Ἂς 3 / A
Νόσον νοσοῦμεν τὴν ἐναντίαν Saka *
\ Χ 2 9 Ν δ ,ὔ
Ὃ μὲν γὰρ ὧν οὐκ ἀστὸς εἰσβιάξεται,
< - τοῦ a [4 v4
Ημεῖς δὲ φυλῇ καὶ γένει τιμώμενοι,
’ Ν 3 3 A 2 A > Ν
Actot μετ΄ ἀστῶν, οὐ σοβοῦντος οὐδενὸς
3 3 - / 9 A -
Δνεπτομεσθ᾽ ἐκ τῆς πατρίδος ἀμφοῖν ποδοῖν,
Fe ON ᾽ A 3.9 ’ » h.
Avtny μεν ov μισοῦντ ἐκείνην THY πολιν
\ Ἂς > , 5 2, 3 /
To μὴ ov μεγάλην εἶναι φύσει Kevdaipova
Ν A Ν 3 a ’
Kat πᾶσι κοινὴν ἐεναποτίσαι χρήματα.
ε Ν Ν 3 ,ὔ of a> μϑὴ 7
Ou μὲν yap οὖν τέττιγες ἕνα μὴν ἢ δύο
) ΄- a A + ΩΣ | a 3 3
Ἐπὶ τῶν κραδῶν ᾳδουσ᾽, ᾿Αθηναῖοι δ᾽ αεὶ
> Ἂς κι A » , Ν id
Ext tov δικῶν adovet πάντα τὸν βίον.
\ A , Ν , /
Ava ταῦτα τόνδε tov βαδον βαδίζομεν,
- Κ a = ἊΨ, \ 4 \ Xe;
ανοῦν 0 ἔχοντε καὶ χύτραν καὶ muppivas
, A , 3 [4
Πλανωώμεθα ξητοῦντε τόπον ἀπράγμονα,
Ω͂ ; / 2 eee
Ὅπου καθιδρυθέντε διαγενοίμεθ᾽ av.
ε Ἂς ᾿ A 3 ἈΝ Ν
O δε στόλος νῷν ἐστι Tapa τὸν Τηρέα
Ν. ἌΧ, y gear / 4 ᾿ς
Tov ἔποπα, παρ ἐκείνου πυθέσθαι δεομένω,
yf 5 Λ @® 9
Et που τοιαυτην εἶδε πόλιν ἢ πέπτατο.

ΠΕΙΣΘΕΤΑΙΡΟΣ.
Οὗτος.

ΕΥ̓ΕΛΠΙΔΗΣ.

‘der
Ti ἐστιν ;

5 ΑΡΙΣΤΟΦΑΝΟΥ͂Σ

ΠΕΙΣΘΕΤΑΙΡΟΣ.
Ἢ κορώνη μοι πάλαι
"Avo τι φράζει.

EYEATIIAHS.
X@ κολοιὸς οὑτοσὶ 50
» i] e ἃ 4 ,
ἄνω κέχηνεν ὡσπερεὶ δεικνύς TL μοι"
> » > Φ > » 5) An)?
Κοὺκ ἐσθ᾽ ὅπως οὐκ ἔστιν ἐνταῦθ᾽ opvea.
Εἰσόμεθα δ᾽ αὐτίκ᾽, ἣν ποιήσωμεν ψόφον.
TIEISOETAIPOS.
Ard’ οἶσθ᾽ ὃ Spacov ; τῷ σκέλει θένε τὴν πέτραν.
EYEATIIAHS.
Σὺ δὲ τῇ κεφαλῇ γ᾽, ἵν᾽ ἢ διπλάσιος ὁ ψόφος. 55
TIEISOETAIPOS.
Σὺ δ᾽ οὖν λίθῳ κόψον λαβών.
EYEATIIAHS.
Πώνυ γ᾽, εἰ δοκεῖ.
ITat παῖ.
TIEISGETAIPOS.
Ti λέγεις, οὗτος ; τὸν ἔποπα παῖ καλεῖς ;
9 3 Q A , Ἄν. ΤᾺ A 3 A A
Ovk ἀντὶ τοῦ παιδὸς σ᾽ ἐχρὴν ἐποποῖ καλεῖν ;
EYEATIIAHS.
Ἔποποῖ. Ποιήσεις τοί με κόπτειν αὖθις av ;
Ero.
TPOXIAOS.
& A
Τίνες οὗτοι ; τίς ὁ βοῶν τὸν Secmornv; 60

EYEATIIAHS.

y 9 , A V4
ἄπολλον ἀἁποτρόπαιε, τοῦ γασμήματος.

OPNIGES.

PPO LCG
Οἴμοι Taras, ὀρνιθοθήρα τουτωί.
EYEAHIAHS.
Οὕτως τι δεινὸν οὐδὲ κάλλιον λέγειν ;
ΤΡΘΟΧΊΛΔΟΣ.
᾿Απολεῖσθον.
EVE A IAA TS.
᾿Αλλ᾽ οὐκ ἐσμὲν ἀνθρώπω.

LP OX TA Os:

Ti δαί;

BY BRATTIAH?:
Υποδεδιὼς ἔγωγε, “ιβυκὸν ὄρνεον.
ΤΡΟΚΙΛΌΣ.
Οὐδὲν λέγεις.
EHYEATIIANHS.
\ Ν 9 A aq Ν ry
Καὶ μὴν €pov ta πρὸς ποδῶν.
PROX PAVE
Ὃδὲ δὲ δὴ τίς ἐστὶν ὄρνις ; οὐκ ἐρεῖς ;
WHS Or TA EP OS:
᾿Επικεχοδὼς ἔγωγε Φασιανικος.
EYEATIAHS.
"A Ν Ν / 6 / > 4 Ἂς ra) θ A
Tap σὺ Tt θηρίον mot εἶ πρὸς τῶν θεῶν ;
TPORTAO S.
"Ὄρνις ἔγωγε δοῦλος.
EYEAHIAHS
Ἡττήθης twos

᾿Αλεκτρυόνος ;

Ὁ

ξε

10 APIZSTO@®@ANOYS

TPOXIAOS.
Ov, ἀλλ᾽ ὅτε περ ὁ δεσπότης
"Etro ἐγένετο, τότε γενέσθαι μ᾽ ηὔξατο
Ὄρνιν, ἵν ἀκόλουθον διάκονον τ᾽ ἔχη.
EYEAHIAHS.

A XQ » X , ’
Δεῖται yap ὄρνις καὶ διακόνου τινὸς ;

TPOXIAOS.
@ Tn Ὁ 5) Nea as / oo , > ἃ ~,
Ovurtos Y, AT, θίμαι, πρότερον ἀνθρωπὸς TOT ὧν, [Ὁ

Tore μὲν ἐρᾷ φαγεῖν ἀφύας Φαληρικάς '
Τρέχω © ἀφύας ἐγὼ λαβὼν τὸ τρυβλίον.
"Ervovs δ᾽ ἐπιθυμεῖ, δεῖ τορύνης καὶ χύτρας ‘
Τρέχω ᾽πὶ τορύνην. |
EYEATIIAHS.
Tpoxiros ὄρνις οὑτοσί.
Οἶσθ᾽ οὖν ὃ δρᾶσον, ὦ τροχίλε ; τὸν δεσπότην 80
Ἡμῖν κάλεσον.
ΤΡΟΧΊΙΛΟΣ,
᾿Αλλ᾽ ἀρτίως νὴ τὸν Δία
Εὕδει καταφαγὼν μύρτα καὶ σέρφους τινάς.
ΕΥ̓ΕΛΠΙΔΗΣ.
Ὅμως ἐπέγειρον αὐτόν.
TPOXIAOS.
Οἶδα μὲν σαφῶς
Ὅτι ἀχθέσεται, σφῷν δ᾽ αὐτὸν οὕνεκ᾽ ἐπεγερῶ.
| TIEISOETAIPOS.

’ 3... 0.3 f. 3 4 ei 2) 4 4
Κακῶς ov y ἀπόλοι, ὡς μ᾽ ἀπέκτεινας δέει. 85

OPNIOE &.

EYEATIIAHS.
Οἴμοι κακοδαίμων, χὠ κολοιὸς μ᾽ οἴχεται
Υπὸ τοῦ δέους.
ΠΕΙΣΘΕΤΔΙΡΟΣ.
ἾΩ δειλότατον σὺ θηρίον,
Δείσας ἀφῆκας τὸν κολοιὸν ;
EVEMAAT AHS.
Εἰπέ μοι,
Σὺ δὲ τὴν κορώνην οὐκ ἀφῆκας καταπεσών ;
ΠΕΙΣΘΕΤΑΤΡΟΣ.
Μὰ Δί᾽ οὐκ ἔγωγε.
ΤΥ ΛΠ ES:
Ποῦ γώρ ἐστιν;

TIEISOETATPOS.

? f
Απέεέπτατο.

EYEATIIAH 3S.
Οὐκ ap ἀφῆκας " aya’, ws ἀνδρεῖος εἶ.
ΓΟ:
“Avouye τὴν ὕλην, ἵν ἐξέλθω ποτέ.
EY EARTAH 5.
Ὦ ‘H 7 \ / “6. \ /
ρώκλεις, τουτὶ TL TOT ἐστὶ θηρίον ;
Τίς ἡ πτέρωσις ; Τίς ὁ τρύπος τῆς τριλοφίας ;
ἘΠΟΨ.
Τίνες εἰσί μ᾽ οἱ ζητοῦντες ;
EYEATIAHS.
Oi δώδεκα θεοὶ

f 3 a
Εἰξασιν ἐπιτρῖψαι σε.

12 APISTO@ANOYS

EIOW.
Mov pe σκώπτετον
e A Ν 4 3 ον 3, 7)
Ορῶντε τὴν πτέρωσιν ; ἢ Yap, ὦ ἕένοι,
“AvOpwtros.
EYEATIIAHS.
Ov σοῦ καταγελῶμεν.
ΕΠΟΨ.
᾿Αλλὰ τοῦ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Τὸ ῥώμφος ἡμῖν σου γέλοιον φαίνεται.
EIIOW.
Τοιαῦτα μέντοι & οφοκλέης λυμαίνεται
Ἔν ταῖς τραγῳδίαισιν ἐμὲ τὸν Τηρέα.

EYEAITIIAHS.

Tnpevs yap ei ov; πότερον ὄρνις ἢ TAGs ;
EIIOW.
"Opis ἔγωγε.
EYEATIIAHS.
Kara σοὶ ποῦ τὰ πτερά :
ΕΠ ΟΨ.
") 356»
ΕἸ ξερῤρύηκε.
EYEATIIAHS.
Πότερον ὑπὸ νόσου τινος ;
ἘΕΠῸΟΨ.
Οὔκ, ἀλλὰ τὸν χειμῶνα πάντα τῶὥρνεα
Πτεροῤῥυεῖ τε καὖθις ὅτερα φύομεν.

> > Κ , Χ ,.5..35 é
AX εἰπατὸν μοι, σφὼ τίν ἐστον ;

105

OPNIOGES. 13

EYEANIAHS.
No ; Bpota.
ENOY.
[Togar@ τὸ yevos 6 ᾿;
EY EAGIA HS.
Ὅθεν αἱ τριήρεις αἱ Karat.

ΕΠΟΨ.
Μῶν ἡλιαστώ ;
ΕΥ̓ΕΛΠΙΔΗΣ.
Marra θατέρου τροπου,
᾿Απηλιαστα.
ΕΠΟΨ.
Σπείρεται γὰρ τοῦτ᾽ ἐκεῖ 110
Το σπέρμ ;
ΕΥ̓ΕΛΠΙΔΗΣ.

Ὀλίγον ζητῶν ἂν ἐξ ἀγροῦ λάβοις.
ΕΠΟΨ.
Πράγους δὲ δὴ τοῦ δεομένω δεῦρ᾽ ἤλθετον ;
EYEATIIAHS.
Σοὶ ξυγγενέσθαι βουλομένω.
ΕΠΟΨ'.
Τίνος πέρι;
EYEATIIAHS.
a A ~ 53 θ᾽ ΨΥ θ ee / ’
τι πρῶτα μεν ἦσθ᾽ ἄνθρωπος, ὥσπερ Vw, TOTS,
Καργύριον ὠφείλησας, ὥσπερ νώ, ποτέ, 115
’ 2TO «ν ov XA ef , ,
Κουκ ἀποδιδους eyatpes, ὥσπερ VO, ποτὲ "
Εἶτ᾽ αὖθις ὀρνίθων μεταλλάξας φύσιν,
2

14 APIZTOCANOYS

Καὶ γῆν ἐπεπέτου καὶ Oarattav ἐν κύκλῳ,
Καὶ πάνθ᾽ ὅσαπερ ἄνθρωπος ὅσα τ᾽ ὄρνις φρονεῖς '
Ταῦτ᾽ οὖν ἱκέται νὼ πρὸς σὲ δεῦρ᾽ ἀφίγμεθα, 121
Ei τινα πόλιν φράσειας ἡμῖν evepor,
“Ὥσπερ σισύραν ἐγκατακλινῆναι μαλθακήν.
EHOW.
Ἔπειτα μείζω τῶν Κραναῶν ζητεῖς πόλιν ;
EYEAHIAHS.
/ δ 3 VA 4 XN A
Melo μεν οὐδὲν, προσφορωτέραν δὲ νῷν.
ETOW.
᾿Αριστοκρατεῖσθαι δῆλος εἶ ξητῶν.
EYEATIIIAHS.
᾿Εγώ > 12:5
Ἥκιστα" καὶ τὸν Σκελλίου βδελύττομαι.
EIIOW.
Ποίαν τιν οὖν ἥδιστ᾽ ἂν οἰκοῖτ ἂν πόλιν ;
ΕΥ̓ΒΛΠΙΔΗῊΗΣ.
Ν ,ὔ ’ 9 δ /
Ὅπου Ta μέγιστα πρώγματ En τοιαδὶ"
᾿Επὶ τὴν θύραν μου πρῷ τις ἐλθὼν τῶν φίλων
Δέγοι ταδί" πρὸς τοῦ Atos τουλυμπίου, 130
a ΄ Ν Χ Ν Ν ,
πως παρέσει μοι καὶ σὺ καὶ τὰ παιδία
ουσάώμενα πρῷ " μέλλω γὰρ ἑστιᾶν γάμους "
Και μηδαμῶς ἄλλως ποιήσης " εἰ δὲ μή,
Μ 4 ’ 3 Er6 φ δ. eS ’ A
ἡ μοι τότε γ ἔλθῃς, ὅταν ἔγω πρώττω κακῶς.
ΕΠΟΨ.
Νὴ Ava ταλαιπώρων γε πραγμώτων ἐρας. 135

7, Ν YA
Tt δαὶ σύ;

OPNIOES. 15

TIEISOETAIPOS.
Τοιούτων ἐρῶ Kayo.
ἘΠῸΟΨ.
Τίνων ;
ΠΕΙΣΘΕΊΤΔΙΡΟΣ.
“Ὅπου ξυναντῶν μοι ταδί τις μέμψεται
Ὥσπερ ἀδικηθεὶς παιδὸς ὡραίου πατήρ "
Καλῶς γέ μου τὸν υἱὸν, ὦ Στιλβωνίδη,
Εὑρὼν ἀπιόντ᾽ ἀπὸ γυμνασίου λελουμένον 140
Οὐκ ἔκυσας, οὐ προσεῖπας, οὐ προσηγάγου,
Οὐκ ὠρχιπέδησας, ὧν ἐμοὶ πατρικὸς φίλος.
ἘΠ ΟΨ.
᾿Ὦ δειλακρίων σὺ τῶν κακῶν οἵων ἐρᾷς.
᾿Ατὰρ ἔστι γ᾽ ὁποίαν λέγετον εὐδαίμων πόλις
Παρὰ τὴν ἐρυθρὰν θάλατταν.
EY EATIIAHS.
Οἴμοι, μηδαμῶς 145
Ἡμῖν ye παρὰ θάλατταν, iy ἀνακύψεται
Κλητῆρ᾽ ἄγουσ᾽ ἕωθεν ἡ Σαλαμινία.
᾿Ελληνικὴν δὲ πόλιν ἔχεις ἡμῖν φράσαι ;
ΕΠΟΨ. ;
Τί οὐ τὸν ᾿Ηλεῖον Μέπρεον οἰκίζετον
᾿Ἔλθόνθ᾽ ;
EYEATIIAHS.
‘Orin vn τοὺς θεοὺς, ὃς οὐκ ἰδὼν 159

7 a ae
Βδελύττομαι τὸν Aémpeov ἀπὸ Μελανθίου.

16 APISTO®ANOYS

ETOYW.
"AXN εἰσὶν ἕτεροι τῆς Δοκρέδος ᾿Οπουντιίοι,
(7 SS e
Iva χρὴ κατοικεῖν.
EYEAHIAHS.
9 δὲ 597 > > 7
Arr eywy Οπουντιος

ΤΣ δ , 9 8 ᾽ ,
Ovk ἂν γενοίμην ἐπὶ ταλάντῳ χρυσίου.

(Spe

Οὗτος δὲ δὴ τίς ἔσθ᾽ ὁ μετ᾽ ὀρνίθων Bios ; 15
Σὺ yap οἶσθ᾽ ἀκριβῶς.
EIIOW.
Οὐκ ἄχαρις ἐς τὴν τριβή»"
Οὗ πρῶτα μὲν δεῖ ζῆν ἄνευ βαλαντίου.
EYEATIIAHS.
Πολλήν γ᾽ ἀφεῖλες τοῦ βίου κιβδηλίαν.
EMOYW.
Νεμόμεσθα δ᾽ ev κήποις Ta λευκὰ σήσαμα
Καὶ μύρτα καὶ μήκωνα καὶ σισύμβρια. 160
EYEATIIAH 32.
Ὑμεῖς μὲν ἄρα ζῆτε νυμφίων βίον.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Φεῦ devs
Ἢ μέγ᾽ ἐνορῶ βούλευμ᾽ ἐν ὀρνίθων γένει,
Καὶ δύναμιν ἣ γένοιτ᾽ ἂν, εἰ πίθοισθέ μοι.
EIIOY.
Τί cot πιθώμεσθ᾽ ;
TIEISOETAIPOS.
Ὅ τι πίθησθε; πρῶτα μὲν 165

᾿ A /
Μὴ περιπέτεσθε πανταχῆ κεχηνότες *

OPNIOES. 17

: as ΓΜ 37 ? / ale yd
Qs τοῦτ ἄτιμον Toupyov ἐστίν. AvtTika
i a ia ee} Χ / A 7

KEL TAP ἡμῖν TOUS πετομένους ἢν EpN,

Ὄ 3 A
Τίς ὄρνις οὗτος ; ὁ Τέλεας ἐρεῖ ταδί"

᾿άνθρωπος ὄρνις ἀστάθμητος πετόμενος, 170
P / aX ᾽ Ἅ 9 9 3 A [4
Ατέκμαρτος, οὐδὲν οὐδέποτ᾽ ἐν ταυτῷ μένων.
ETIOYW.
= 7% Ν 5 A ’
Νὴ τὸν Διόνυσον, εὖ γε μωμᾳ ταυταγί.
Τί ἂν οὖν ποιοῖμεν ;
ΠΓΙΡΤΣΙΘΕΤΑΥΙΤΡΟΣ.
Οἰκίσατε μίαν πόλιν.
ΕΠΟΨ.
Ποιαν ὃ ἂν οἰκίσαιμεν ὄρνιθες πόλιν ;
ΠΕΙΣΘΕΤΑΙ͂ΡΟΣ.
175

"ἄληθες, ὦ σκαιότατον εἰρηκὼς ἔπος,
Βλέψον κάτω.
ΕΠΟΨ.
Καὶ δὴ βλέπω.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Βλέπε νῦν ἄνω.
ΕΠΟΨ.
Βλέπω. :
IIEISOETAIPOS.
Περίαγε τὸν τράχηλον.
EIIOYF.
Νὴ Δία,
᾿Απολαύσομαί τι δ᾽, εἰ διαστραφήσομαι.
2 Cc

18 APISTO®ANOYS

IEISGOETAIPOS.
Eides τι;
EIIOW.
Tas νεφέλας γε καὶ τὸν οὐρανόν.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
3 Φ 9 A 9 ἂν 3 / ,
Οὐχ οὗτος οὖν δήπου atv ὀρνίθων πόλος ; 180
ETOY.
Πόλος ; τίνα τρόπον ἢ
IEISOETAIPOS.
ef δὴ 4
NQomep εὐποι Tis τόπος.
‘Orin δὲ πολεῖται τοῦτο καὶ διέρχεται
“Ἅπαντα, διὰ τοῦτό γε καλεῖται νῦν πόλος "
“Hy δ᾽ οἰκίσητε τοῦτο καὶ φραξηθ᾽ ἅπαξ,
"Ex τοῦ πόλου τούτου κεκλήσεται πόλις. 155
ef 3. 5} 9 2 7 Ν e/ /
Ὥστ᾽ ἀρξετ ἀνθρώπων μὲν ὥσπερ παρνόπων,
Τοὺς δ᾽ αὖ θεοὺς ἀπολεῖτε λιμῷ Μηλίῳ.
EITIOY.
Πῶς;
TIEISOGETAIPOS.
Ἔν μέσῳ δήπουθεν ἀήρ ἐστι γῆς.
Εἶθ᾽ ὥσπερ ἡμεῖς, ἣν ἱέναι βουλώμεθα
Πυθῶδε, Βοιωτοὺς δίοδον αἰτούμεθα, 19¢
Οὕτως, ὅταν θύσωσιν ἄνθρωποι θεοῖς,
“Ap μὴ φόρον φέρωσιν ὑμῖν ot θεοὶ,
Διὰ τῆς πόλεως τῆς ἀλλοτρίας καὶ τοῦ χάους

A / Ν a 3 ’
Τῶν μηρίων τὴν κνίσαν οὐ διαφρήσετε.

OPNIOES.

ETO.
ΤᾺ Ng
Tov tov’
ΙΝ A Ἂς 7 Ν ΔΛ ἊΝ 7
Ma γῆν, μὰ παγίδας, μὰ vedérXas, wa δικτυᾶ,
ip, eee Ν f f Sf /
Mn yo νόημα κομψότερον nKovcu Te "
qd > XN / Ν A Ν ,
Qot ἂν κατοικέζοιμι μετα σοῦ τὴν “πολιν.
5 / r 7 3 7]
Ex ξυνδοκοίη τοῖσιν ἄλλοις ὀρνέοις.

TIEISOETAIPOS.

at 18 Ν a 9 352) ,
Tis αν ουν TO τρανγμ αὐτοὺς διηγήσαιτο Py

EIOWF.

Σύ.
᾿Εγὼ γὰρ αὐτοὺς βαρβάρους ὄντας πρὸ τοῦ
᾿Εδίδαξα τὴν φωνὴν, ξυνὼν πολὺν χρόνον.

IIEISGETAIPOS.
Πῶς δῆτ᾽ ἂν αὐτοὺς ξυγκαλέσειας ;
ἘΠΟΨ.
‘Padios.

Δευρὶ γὰρ ἐμβὰς αὐτίκα μάλ᾽ ἐς τὴν λόχμην,

Μ > 3 7 XN 3 ON 3 ,

Eveat aveyeipas τὴν ἐμὴν andova,
Καλοῦμεν αὐτούς " οἱ δὲ νῷν τοῦ φθέγματος
) , 3 4 7 /

EKuvrep ἐπακούσωσι, θεύσονται δρόμῳ.

ΠΣ ΘΕΤΑΙΡΌΣ.
"D2 φίλτατ᾽ ὀρνίθων σὺ, μή νυν ἕσταθι'
᾿Αλλ᾽ ἀντιβολῶ σ᾽, ay ὡς TUXLOT ἐς τὴν λόχμην
Υ . χ
ἔσβαινε κἀνεγειρε τὴν ἀηδόνα.
ΕΠΟΨ.

A / / A ΧΝ ce

γε TUVVOME μοι, παῦσαι μὲν ὕπνου,

A X / e A 7
Avaov δὲ νόμους ἱερῶν ὕμνων,

202

21¢

20 APISTO®ANC YS

Ovds διὰ θείου στόματος θρηνεῖς
Τὸν ἐμὸν καὶ σὸν πολύδακρυν “Ituv,
᾿Ελελιζομένη διεροῖς μέλεσιν
Γένυος ξουθῆς "
Καθαρὰ χωρεῖ διὰ φυλλοκόμου
Μίλακος ἠχὼ πρὸς Atos ἕδρας,
Ἵν᾽ ὁ χρυσοκόμας Φοῖβος ἀκούων
Τοῖς σοῖς ἐλέγοις ἀντιψάλλων
᾿Ελεφαντόδετον φόρμιγγα, θεῶν
Ἵστησι χορούς"
Διὰ 8 ἀθανάτων στομάτων χωρεῖ
Ξύμφωνος ὁμοῦ
Θεία μακάρων ododvyn.
(Αὐλεῖ.)

ΠΕΙΣΘΈΕΈΤΑΤΙΡΟΣ.
Ἶ Ζεῦ βασιλεῦ, τοῦ φθέγματος τοὐρνιθίου "

Οἷον κατεμελίτωσε τὴν λόχμην ὅλην.

ἘΎἝἋΤ ΔΙΑ
Οὗτος.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Τί ἔστιν ;
EYEATIIAHS.

Ov σιωπήσει;
FIEISOETAIPOS.
Ti δαί;
EYEATIIAHS.

Οὕποψ᾽ μελῳδεῖν αὖ παρασκευαζεται.

220

2.0

ΟΡΝΙΘΕῈΣ. 21

Baro LY.
Εποποποποποποποποποποῖ,
See Ne 159 3
Tw ta, ἱτὼ ἱτὼ ἱτὼ LTO
@ A A e / ἢ
Ἴτω τις ὧδε τῶν ἐμῶν ὁμοπτέρων
“ 2 2 ,ὔ 2 / 4
Οσοι T εὐσπόρους ἀγροίκων γύας
- / ,
Νέμεσθε, φῦλα μυρία κριθοτράγων ὑπ
>) io / —" 2 4 Δ ; / |
περμολόγων TE γένη γι ΜᾺ
XN / Ν e / A
Ταχὺ πετόμενα, μαλθακὴν Levta γῆρυν "
/ ok ἘΞ Ἂν
“Ὅσα τ᾽ ἐν ἄλοκι θαμὰ
A 3 / > € X
Βῶλον ἀμφιτιττυβίζεθ᾽ ὧδε λεπτὸν
ἕ / A
Hoopeva φωνᾷ 240
Ἂς Ν Ν ον X A AQ ’
To τιὸ TLO TLO TLO TLO TLO TLO*
ἉΨ Big Gn. ἡ X ,ὔ 9 Ν A
Oca θ᾽ ὑμῶν Kata κήπους ἐπὶ κισσοῦ
,ὔ ἊΝ ,ὔ
Κλάδεσι νομὸν ἔχει,
Τ' 9 Sf - , ,
ὦ τε KAT OpEd, TA TE KOTLWOTPaYa, Ta TE κομαρο-
f
φάγα,
> / N 2 A 9 , S
Avucate πετόμενα πρὸς ἐμᾶν ἀοιδαν * 945
Ν Ν /
Τρίοτο τρίοτο τοτοβρίιξ'
“ἶ δ Ὁ / 3 3 la 3 /
Οι 0 ἐλείας παρ αὐλῶνας ὀξυστομους
9 / , 5}. uch JI. 7 A ἢ
Εμπίδας carte? , ὅσα T εὐδρόσους γῆς τόπους
y eps ay =
ἔχετε λειμῶνα τ᾽ ἐρόεντα Μαραθῶνος,
oy] : / -
Ορνις τε πτεροποίκιλος 250
5 A 5. A <
Artayas attayas
e a eS / > ,
Ὧν τ΄ ἐπὶ πόντιον οἶδμα θαλάσσης
A > 3. J A
Pura μετ ANKVOVETOL TOTATAL,
4 cave ewes ’ Ν ’
ερ LTE πευσόμενοι TA νεωτερᾶ,

Πάντα γὰρ ἐνθάδε φῦλ᾽ ἀθροίζομεν 255

22 APIZSTO®ANOYS

Οἰωνῶν ταναοδείρων.
Ἥκει γάρ τις δριμὺς πρέσβυς, 2+
Καινὸς γνώμην,
Καινῶν ἔργων τ ἐγχειρητής.
Tn iT. As λόγους oe ve ais 266
Δεῦρο δεῦρο δεῦρο δεῦρο.
Τοροτοροτοροτοροτίξ.
Κικκαβαῦ κικκαβαῦ.
Τοροτοροτοροτορολιλιλίξ.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Ὁρᾷς τιν᾽ ὄρνιν ;
ΕὙΥ̓ΕΛΠΙΔΗΣ. |
Ma τὸν ᾿Απόλλω ᾿γὼ μὲν οὔ" 966
Καίτοι κέχηνά γ᾽ εἰς τὸν οὐρανὸν βλέπων.
"ἄλλως ἄρ᾽ οὕποψ, ὡς ἔοικ᾽, ἐς τὴν λόχμην
᾿Εμβὰς ἐπῶξε, χαραδριὸν μιμούμενος.
®OINIKOTITEPOS.
Τοροτὶξ τοροτίξ.
TIEISOETAIPOS.
᾿Ωγάθ᾽, ἀλλὰ χοὐτοσὶ Kai δή τις ὄρνις ἔρχεται. 970
EYEATIAHS.
Νὴ Ae’ ὄρνις δῆτα. Tis ποτ᾽ ἐστίν ; Ov δήπου ταῶς ;
TIEISOETAIPOS.
Οὗτος αὐτὸς νῷν φράσει" τίς ἐστιν ὄρνις οὑτοσί ;
ἘΠΟΨ.
Οὗτος οὐ τῶν ἠθάδων τῶνδ᾽ ὧν ὁρᾶθ᾽ ὑμεῖς ἀεί,

᾿Αλλὰ λι μναῖος.

a a ee ΤΥ ΤΟ

OPNI®OES. 23

TIEISOETAIPOS.
Βαβαί, καλός ye καὶ φοινικιους.
ETOY.
3 7 \ Ν yf 9 3 A > ee, Ν , aoe
Eixovws* Kal yap ὄνομ αὐτῷ y ἐστὶ φοινικόπτερος. 275
EYEAHIAH 3S:
Οὗτος, ὦ σέ τοι.
HEISOETAIPOS.
Ti βωστρεῖς ;
EYEATIIAHS.
"ER A e ,
TEPOS OPVLS ουτοσί.
TTEISOETAIPOS.
Νὴ Ac’ ἕτερος δῆτα youtos ἔξεδρον χώραν ἔχων.
fs T 7 > ie or ie 7, Μ ΕΝ 9 7
is ToT ἐσθ ὁ μουσόμαντις ἄτοπος ὄρνις ὀριβατῆης ;
ΕΠΟΨ.

’ A 9
Ὄνομα τούτῳ Μῆδος ἐστι.

ΠΕΙΣΘΕΤΑΙΡΟΣ.
Μῆδος; ᾽Ωναξ Ἡράκλεις "
Εἶτα πῶς ἄνευ καμήλου Μῆδος ὧν εἰσέπτατο ; 280

EYEATIIAHS.
Ἕτερος av λόφον κατειληφώς τις ὄρνις οὑτοσί.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Ti τὸ τέρας τουτί ποτ᾽ ἐστίν; Ov σὺ μόνος ap ἧσθ'
ἔποψ,
᾿Αλλὰ youtos ἕτερος ;
ΕΠΟΨ.
᾿Αλλ᾽ οὗτος μέν ἐστι Φιλοκλέους

) ¥ ao ΄ ’ φ : ,
Εξ ἔποπος, eyw δὲ τούτου πάππος, ὥσπερ εἰ λέγοις

24 APISTO@®@ANOYS

Ἵππονικος Καλλίου κἀξ “Immovicov Καλλίας. 285
TIEISOETAIPOS.
Καλλίας ap οὗτος οὕρνις ἐστίν" ὡς πτεροῤῥυεῖ.
ETOW.
“Arte yap ὼν γενναίος ὑπὸ τῶν συκοφαντῶν τίλλεται,
Ai τε θήλειαι προσεκτίλλουσιν αὐτοῦ τὰ πτερα.
TIEISOETAIPOS.
°Q Πόσειδον, ἕτερος av τις βαπτὸς ὄρνις οὑτοσί.
Τίς ὀνομαάξεταί ποθ᾽ οὗτος ;
ΕΠΟΨ.
Οὑτοσὶ κατωφαγᾶς. 290
ΠΕΙΣΘΕΤΑΙΡΟΣ. |
Ἔστι yap κατωφαγᾶς τις ἄλλος ἢ Κλεώνυμος ;
EYEATIIAHS.
Πῶς ἂν οὖν Κλεωνυμὸς γ ὧν οὐκ ἀπέβαλε τὸν λόφον :
TIEISOETAIPOS.
᾿Αλλὰ μέντοι τίς ποθ᾽ ἡ λόφωσις ἡ τῶν ὀρνέων ;

Ἢ ᾿πὶ τὸν δίαυλον ἦλθον ;

EIOY.
“Ὥσπερ οἱ Κᾶρες μὲν οὖν
"Ene λόφων οἰκοῦσιν, ὦγαθ δ ὠσφαλείας οὕνεκα. 298
IEISOETAIPOS.

‘Q Πόσειδον, οὐχ ὁρᾷς ὅσον συνείλεκται κακὸν
3
Ορνέων ;
EYEATIAHS.
9 sf A / 3 ΔΕ Dee
QvaE ἄπολλον, τοῦ νέφους. Ιου ov’

Fad 3 a Yo “7 Sac 3 3 A / SS yf δ
Οὐδ᾽ ἰδεῖν ér ἐσθ᾽ ὑπ᾽ αὐτῶν πετομένων τὴν εἰσοδον.

OPNIGOES. ao

HEISOERTAIP © =.
Οὑτοσὶ πέρδιξ, ἐκεινοσὶ δὲ νὴ Ad’ ἀτταγᾶς,
Οὑτοσὶ δὲ πηνέλοψ,, ἐκεινοσὶ δέ γ᾽ ἀλκυών. 300
EYEAWIAHS.
Tis yap ἐσθ᾽ οὕπισθεν αὐτῆς ;
HEISOETAITP OS.
“Ὅστις €oTi ; Κειρύλος.
EYEATIIAHS.
Κειρύλος γάρ ἐστιν ὄρνις ;
WEIS OETASTP' OSs.
Ov yap ἐστι Σποργίλος ;
Χαύτηί ye γλαῦξ.
BYE AMI AHS.
Τί dys ; Tis γλαῦκ᾽ ᾿Αθήναζ᾽ ἤγαγε ;
Hes Or ΑΥΤΡΟΣ:
Kirra, τρυγῶν, κορυδός, ἐλεᾶς, ὑποθυμίς, περίιστερᾶ,
Νέρτος, ἱέραξ, φάττα, KOKKUE, ἐρυθρόπους, κεβληπυ-"
J pus, τ 805.
Πορφυρίς, κερχνής, κολυμβίς, ἀμπελίς, φήνη, Spvor.
BEVYEAHWIAH &.
᾿Ιοὺ ἰοὺ τῶν ὀρνέων,
‘Tov ἰοὺ τῶν κοψίχων '
Οἷα πὶπατίζουσι καὶ τρέχουσι διακεκραγότες.
"Ap ἀπειλοῦσίν γε νῶν ; Οἴμοι, κεχήνασίν γέ Tor 310
Καὶ βλέπουσιν εἰς σὲ Kape.
WEISOBTAIP OS.
᾿ Τοῦτο μὲν κἀμοὶ δοκεῖ.

3 D

26 APISTO®ANOYS

XOPOS.
lTovromomomotromov μ᾽ ἄρ᾽ ὃς ἐκώλεσε ; τίνα τὄπυν apa
νέμεταϊί ;
ΕΠΟΨ.
e Ν , ’ 3 3 A Δ
Οὑτοσὶ πώλαι πάρειμι KOVK ἁποστατῶ φίλων.
ΧΟΡΟΣ.
Τιτιτιτιτιτιτιτιτίνα λόγον apa ποτὲ πρὸς ἐμὲ φίλον
δὴ
ἔχων ;
ΕΠΟΨ.
Kowov, ἀσφαλῆ, δίκαιον, ἡδύν, ὠφελήσιμον. 315
"Avdpe yap λεπτὼ λογιστὰ δεῦρ᾽ ἀφῖχθον ὡς ἐμέ.
ΧΟΡΟΣ.
Ποῦ; Πα; Πῶς φής ἢ
ἘΕΠΟΨ. f
Gru’ aw’ ἀνθρώπων ἀφῖχθαι δεῦρο πρεσβύτα bvo°

(dd > , 7)
Hxetov δ᾽ ἐχοντε πρέμνον πρώγματος πελωρίου.

XOPO2®.
* μέγιστον ἐξαμαρτὼν ἐξ ὅτου ᾽τράφην ἐγώ, 320
Πῶς λέγεις ;

ΕΠΟΨ.

Μήπω φοβηθῆς τὸν λόγον.
ΧΟΡΟΣ.
Τί μ᾽ εἰργάσω ;
ΕΠΟΨ'.
"Ανδρ᾽ ἐδεξάμην ἐραστὰ τῆσδε τῆς ξυνουσιας.
ΧΟΡΟΣ.

A if
Καὶ δέδρακας τοῦτο τούργον ;

OPNIOES. 27

EILOYW.
Kai δεδρακώς γ᾽ ἥδομαι.
ΧΟΡΟΣ
Καστὸν ἤδη ποι παρ᾽ ἡμῖν ;
: ΕΠΟΨ.
Es παρ᾽ ὑμῖν εἴμ᾽ eyo.
ΧΟΡΟΣ.

Στροφή.
‘Ea ἔα, 305

Προδεδόμεθ ᾿ ἀνόσιά T ἐπάθομεν "
Ὃς γὰρ φίλος ἦν, ὁμότροφά θ᾽ ἡμῖν
E 2 ’ >. €ooK

VEMETO πεδία παρ ἡμῖν
Παρέβη μὲν θεσμοὺς ἀρχαίους,
Παρέβη δ᾽ ὅρκους ὀρνίθων " 990
‘Es δὲ δόλον ἐκάλεσε, παρέβαλέ T ἐμὲ παρὰ

4 eee J cf Mies I 2 22 / ΕΣ, Ν
Γένος ἀνόσιον, ὅπερ e€oT ἐγένετ em ἐμοὶ
Πολέμιον ἐτράφη.
) Ν Ν A Ἂν; ς κα 3 ef ,
ἄλλα προς τοῦτον μὲν ἡμῖν ἐστιν ὕστερος λόγος "
Tw δὲ πρεσβύτα δοκεῖ μοι τὠδε δοῦναι τὴν δίην 358
Διαφορηθῆναί θ᾽ ὑφ᾽ ἡμῶν.

TEISOETAIPOS.
‘Qs ἀπωλόμεσθ᾽ apa.
EYEATIAHS.

Αἴτιος μέντοι σὺ νῷν εἶ τῶν κακῶν τούτων μόνος.
Ὲ Sr Se tas ae 5

πὶ TL γώρ μ᾽ ἐκεῖθεν HYES ;

ΠΕΙΣΘΕΤΑΙΡΟΣ.

ef 3 3 3 »
Iv axorXovboins ἐμοί. ᾿

28 APIZTO®ANOYS

EYEAIIAHS.
Ἵνα μὲν οὖν κλάοιμι μεγάλα.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Τοῦτο μὲν ληρεῖς ἔχων
Κάρτα' πῶς κλαυσεῖ γὰρ, ἢν ἅπαξ γε τωφθαλμὼ
᾿κκοπῆς 8 340)

ΧΟΡΟΣ.
᾿Αντιστροφη.

οἱ ταῖς
Io ἰώ,
3 3 ’;
Ἔπαγ, ἔπιθ᾽, ἐπίφερε πολέμιον
Ξ Ν / 4 , A
Oppay hoviav, wTEpvya τε παντὰ
/ 4
Περίβαλε περί τε κύκλωσαι "
A , 9 / 7
‘Qs δεῖ TOS οἰμώζειν ἄμφω 940
A 4 i?
Καὶ δοῦναι ρύγχει φορβάν.
“ N » N of ͵ 5, 7
Ovte γὰρ ὅρος σκιερὸν οὔτε νέφος αἰθέριον
4 Ν ᾿ δ) 4
Outre πολιὸν πέλαγος ἔστιν 6 τι δέξεται

Τωδ᾽ ἀποφυγόντε με.

Αλλὰ μὴ μέλλωμεν ἤδη τὠδε τίλλειν καὶ δάκνειν. 380
Ποῦ ᾽σθ᾽ ὁ ταξίαρχος ; ᾿Επαγέτω τὸ δεξιὸν κέρας.
| EYEATIIAHS.
Τοῦτ᾽ ἐκεῖνο" ποῖ φύγω δύστηνος ;
JIEISOETAIPOS.
Οὗτος, ov μενεῖς ;
EYEATIIAHS.
Ἵν᾽ ὑπὸ τούτων διαφορηθῶ ;
ΕΙΣΘΕΤΑΙΡΟΣ.
Πῶς γὰρ ἂν τούτους δοκεῖς

Εκφυγεῖν ;

OPNIOES. 29

EYEATIIAHS.
Οὐκ οἵδ᾽ ὅπως av.
ΓΙ ΣΘΕΤΑΤΙΡΟΣ.
᾿Αλλ᾽ ἐγώ τοί σοι λέγω
"Ὅτι μένοντε δεῖ μάχεσθαι λαμβάνειν τε τῶν χυτρῶν. 355
ΕΥ̓ΕΛΠΙΔΗΣ.
Τί δὲ χύτρα νὼ γ᾽ ὠφελήσει ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Γλαῦξ μὲν οὐ πρόσεισι νῷν.
EYEATIIAHS.
Τοῖς δὲ γαμψώνυξι τοισδί 5
TIEIZSOETAIPOS.
Tov ὀβελίσκον ἁρπάσας
Εἶτα κατάπηξον πρὸς αὑτόν.
EYEATIIAHS.
Τοῖσι δ᾽ ὀφθαλμοῖσι τί;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
᾿Οξύβαφον ἐντευθενὶ πρόσθου λαβὼν ἢ τρυβλίον.
ΕΥ̓ΕΛΠΙΔΗῊΗΣ.
Ἶ σοφώτατ᾽, εὖ γ᾽ ἀνεῦρες αὐτὸ καὶ στρατηγικῶς " 360
Ὑπερακοντίζεις σύ γ᾽ ἤδη Νικίαν ταῖς μηχαναῖς.
ΧΟΡΟΣ.
᾿Ελελελεῦ, χώρει, κάθες τὸ ῥύγχος > οὐ μένειν ἐχρῆν.
"EXxe, τίλλε, παῖε, δεῖρε, KOTTE πρώτην τὴν χύτραν,
EIIOY.
Εἰπέ μοι τί μέλλετ᾽, ὦ πάντων κάκιστα θηρίων,

τ ’ ,ὔ ar + Ν , =
Απολέσαι, παθόντες οὐδεν, ἄνδρε καὶ διασπάσαι 365

30 APISTO®ANOYS

Τῆς ἐμῆς γυναικὸς ὄντε ξυγγενῆ καὶ φυλέτα ;
ΧΟΡΟΣ.

Φεισόμεσθα γὰρ τί τῶνδε μᾶλλον ἡμεῖς ἢ λύκων ;

Ἢ τίνας τισαίμεθ᾽ ἄλλους τῶνδ᾽ ἂν ἐχθίους ἔτι ;
ΕΠΠΟΨ.

Εἰ δὲ τὴν φύσιν μὲν ἐχθροὶ, τὸν δὲ νοῦν εἰσιν φίλοι,
Καὶ διδώξοντές τι δεῦρ᾽ ἥκουσιν ὑμᾶς χρήσιμον ; 470
ΧΟΡΟΣ.

Πῶς δ᾽ ἂν οἵδ᾽ ἡμᾶς τι χρήσιμον διδώξειών ποτε,
Ἢ φράσειαν, ὄντες ἐχθροὶ τοῖσι πώπποις τοῖς ἐμοῖς ;
ΕΠΠΟΨ.
‘ANN ἀπ᾽ ἐχθρῶν δῆτα πολλὰ μανθάνουσιν οἱ σοφοί.
Ἢ γὰρ εὐλώβεια cote: ruvta. Παρὰ μὲν οὖν φίλου
Οὐ μάθοις ἂν τοῦθ᾽, ὁ δ᾽ ἐχθρὸς εὐθὺς ἐξηνώγκασεν. 275
Αὐτίχ᾽ αἱ πόλεις παρ᾽ ἀνδρῶν γ᾽ ἔμαθον ἐχθρῶν Kor
φίλων
᾿Εκπονεῖν θ᾽ ὑψηλὰ τείχη ναῦς τε κεκτῆσθαι μακράς.
Τὸ δὲ μάθημα τοῦτο σώζει παῖδας, οἶκον, χρήματα.
ΧΟΡΟΣ.
Ἔστι μὲν λόγων ὠκοῦσαι πρῶτον, ὡς ἡμῖν δοκεῖ,
Χρήσιμον" μάθοι γὰρ av tes Kato τῶν ἐχθρῶν σο-
φόν. 380
I EISOETAIPOS.
Oise τῆς ὀργῆς χαλᾶν εἴξασιν. Αναγ᾽ ἐπὶ σκέλος.
ἘΠΟΨ.
Καὶ δίκαιόν γ᾽ ἐστὶ, κἀμοὶ δεῖ νέμειν ὑμᾶς χάριν.
XOPOS.

) \ N Ind ¥ , A Sy 8 ,
ἄλλα μην οὐ αλλο σοί πω πραγμ ἐνηντιωμεθα.

OPNIOES.

DELS ORLALP OS.

A eae 4 7 Cee “ Ἂν ’
Μᾶαλλον εἰρήνην ayovow ἡμίν" ὥστε THY χύτραν

To τε τρυβλίω καθέει "
XN Ν 3 /
Καὶ τὸ δόρυ χρὴ, Tov ὀβελίσκον,
a 7 A
Περυπατεῖν ἔχοντας ἡμᾶς
τῇ of 3 Ν b) 2) ΠΑ
ων OTAWY EVTOS, παρ AUTH
Ty 4 57 e -“"
ην χύτραν ἄκραν ορώντας
? V4 2 ᾿ς τὰ
Εγγύς ὡς οὐ φευκτέον νῷν.
EYEATIIAH 3.
N λ >”. 2 ,
‘Ereov, ἣν δ᾽ ap ἀποθάνωμεν,

Κατορυχησόμεσθα ποῦ γῆς ;

ΠΕΙΣΘΕΥΔΊΤΙΡΟΣ.:

€ Ν ’
O Κεραμεικὸς δέξεται vo.
,- Ν cf A
ΖΔημοσια yap wa ταφώμεν,
, Ν Ν AY
Φισομεν πρὸς τοὺς στρατηγους
/ - /
Mayopeva τοῖς πολεμίοισιν
᾽ A =) 3 a
Αποθανεῖν ev Opveais.
ΧΟΡΌΣ:
» > 3 , , 3 Ν
Avay ες ταξιν πάλιν ἐς ταυτόν.
Ν Ν 7] ’
Καὶ τὸν θυμὸν κατάθου κύψας
Ν ΄Ν 3 Ν cf e J
[lapa τὴν ὀργὴν ὥσπερ ὁπλίτης °
5) , , 7 N
Καναπυθωμεθα τούσδε, τίνες ποτε,
Ν , li
Kai πόθεν ἔμολον,
3 Ν / 3.9 /
Emi τίνα τ ἐπίνοιαν.
EL a ie 7 A
Iw ἔποψ, σὲ τοι καλῶ.

ΕΠΟΨ.

A XN A
Καλεῖς δὲ τοῦ κλύειν θέλων :

300

395

40,

405

a2 APISTO®ANOYS

XOPOS.
Τίνες ποθ᾽ οἵδε καὶ πόθεν ;
ETIOW.
Ξένω σοφῆς ab Ελλάδος.
ΧΟΡΟΣ.
Τύχη δὲ ποία κομί-
9 Peis N “
ζει ποτ AUTW πρὸς Op-

vidas ἐλθεῖν ;

ΕΠΟΨ.
Ἔρως
Βίου διαίτης τε καὶ
Sov ξυνοικεῖν τέ σοι
Καὶ ξυνεῖναι τὸ πᾶν.
ΧΟΡΟΣ.

Τί φής ;

Aéyovat δὲ δὴ τίνας λόγους ;
EIOYW.

"Amtota καὶ πέρα κλύειν.
ΧΟΡΟΣ.

‘Opa τι κέρδος ἐνθάδ᾽ ἄξιον μονῆς,

Ὅτῳ πέποιθέ μοι ξυνὼν

Κρατεῖν ἂν ἢ τὸν ἐχθρὸν 7

Φίλοισιν ὠφελεῖν ἔχειν ;
ETOW.

Λέγει μέγαν tw’ ὄλβον ov-

τε λεκτὸν οὔτε πιστὸν, ὡς

Ἁ A cA 4
Σὰ ταῦτα πάντα καὶ

410

415

420

OPNIOE &. 33

x A \ ᾿ς ἴω Ν
Τὸ τῆδε καὶ τὸ κεῖσε, καὶ

Τὸ δεῦρο προσβιβᾷ λέγων. 490
ΧΟΡΟΣ.

Πότερα μαινόμενος ; (ἈΝ σ- ὗν, «(αὶ
ETOY.

"“Adatov ws φρόνιμος.

ΧΟΡΟΣ.

Ἔνι σοφὸν τι φρενί;
EIIOYW.

Πυκνότατον κίναδος,

Σόφισμα, κύρμα, τρίμμα, παπάλημ᾽ ὅλον. 404
ΧΟΡΟΣ.

Δέγειν λέγειν κέλευε μοι.
΄ \ @ 7 ,
Κλύων yap ὧν σὺ μοι λέγεις
7 3 /
Aoywv ἀνεπτέρωμαι.
EIOYW.
ἣν Ἂς Χ 2
"Arye δὴ σὺ καὶ ov THY πανοπλίαν μὲν πάλιν
Ταύτην λαβόντε κρεμάσατον τύχὠγαθῆ 435
Eis τὸν ἱπνὸν εἴσω; πλησίον τοὐπιστάτου᾽
\ XN 3 @ : A
Σὺ δὲ τούσδ᾽ ed οἷσπερ τοῖς λόγοις συνέλεξ᾽ ἐγώ,
Φράσον, δίδαξον.
ΠΕΙΞΘΕΑΊΤΡΟΣ.
Μὰ τὸν ᾿Απόλλω ᾿γὼ μὲν ov,
“Ay μὴ διάθωνταί γ᾽ οἵδε διαθήκην ἐμοὶ
ἭΝνπερ ὁ πίθηκος τῇ γυναικὶ διέθετο, 440
c / ,ὔ , / 3. ΟΝ
O μαχαιροποιοὸς, rte δώκνειν τούτους ἐμὲ

3 / zl alg Z tit Re v4
Myr ορχίπεδ᾽ ἕλκειν μὴτ ὀρύττειν

34 ἈΡΙΣΤΟΦΆΝΟΥΣ

ΧΟΡΟΣ.

Οὔ τί που
Τὸν ; Οὐδαμῶς.
ΠΕΙΣΘΕΤΑΆΙΡΟΣ.
Οὔκ, ὠλλὰ τὠφθαλμὼ λέγω.
XOPOS.
Διατίθεμαι ‘yo.
TMWEISOETAIPOS.
Katopocov νυν ταῦτά μοι.
ΧΟΡΟΣ.
7 5. 0.0 Ν ? A A A A
Ομνυμ επί τουτοῖς πασι νικαν τοις KPLTALS 443
Kai τοῖς θεαταῖς πᾶσιν.

ΠΕΙΣΘΈΤΑΙΡΟΣ.
yy ’
Εσται tavtaye.
XOPOS.
Εἰ δὲ παραβαίην, ἑνὶ κριτῇ νικᾶν μόνον.
ΚΗΡΥΞ.
᾿Ακούετε Aew* τοὺς ὁπλίτας νυνμενὶ
Averomevous θώπλ᾽ ἀπιέναι πάλιν οἴκαδε,
rN ) ὦ Ἃ , 3 a , ΕΞ
Σκοπεῖν δ᾽ ὃ τι ἂν προγράφωμεν ἐν τοῖς πινακίοις. 450
ΧΟΡΟΣ.
Στροφή.
Δολερὸν μὴ ἀεὶ κατὰ πάντα δ τρόπον
᾿ Πέφυκεν ἄνθρωπο: . σὺ δ᾽ ὅμως λέγε μοι.
Τάχα γὰρ πύχοις ἂν

J ͵ 4
’ Χρηστὸν ἐξειπῶν ὁ δ τι μοι παρορᾷς, ἢ

β
;
β
|

- δύναμίν τινα μέίξω 55

OPNIOCES. 99

Hapaderronévny, vir ith φρενὸς ἀξυνέτου -
Σὺ δὲ τοῦθ᾽ ὁρᾷς. Ay -- κοινόν.
x Ὃ γὰρ δ ἰοὺ τύχῃς μοί

᾿ εν / va
’ Ayafor πορίσάς, Ὗς Ὁ κοινὸν ἔσται.
i

"ARN ἐφ᾽ ὅτῳπερ πράγματι THY σὴν ἥκεις γνωμὴν
ἀναπείσας, 462
Adve θαῤῥήσας " ὡς Tas σπονδὰς ev μὴ πρότερον παρα-
βώμεν.
ΠΕΙΣΘΕΤΑΙΡΟῸΟΣ.
Καὶ μὴν ὀργῶ νὴ τὸν Δία καὶ προπεφύραται λόγος εἷς
μοι,
Ὃν διαμάττειν οὐ κωλύει" φέρε παῖ στέφανον κατα-
χεῖσθαι
Κατὰ χειρὸς ὕδωρ φερέτω ταχύ τις.
ΧΟΡΌΣ.
Δειπνήσειν μέλλομεν, ἢ τι;
ΠΕΙΣΘΈΤΑΙΡΟΣ.
Μὰ Δί᾽, ἀλλὰ λέγειν ἕξητῶ τι πάλαι μέγα καὶ λαρινὸν
ἔπος τι, 409
Ὅ τι τὴν τούτων θραύσει ψυχήν" οὕτως ὑμῶν ὑπερ-
αλγῶ,
οἵτινες ὄντες πρότερον βασιλῆς
XOPOS.
Ἡμεῖς βασιλῆς ; Tivos ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.

Ὑμεῖς

36 APIZTO®ANOYS

Πάντων ὁποσ᾽ ἔστιν, ἐμοῦ πρῶτον, τουδί, καὶ τοῦ Διὸς
αὐτοῦ,
4 4 / ’ Ν , 2: ΟΡ 6
ρχαιότεροι προτεροί Te Κρόνου καὶ Titavwv eyeveote
Καὶ γῆς.
XOPOS.
Καὶ γῆς ;
TIEISOETAIPOS.
Νὴ τὸν ᾿Απόλλω.
ΧΟΡΌΣ.
Τουτὶ μὰ Ad’ οὐκ ἐπεπύσμην. 470
TIEISOETAIPOS.

’ N N ¥ 3 ’ 5.9 y
Auaéns yap εφυς κου πολυπράγμων, οὐδ᾽ Avowmov
πεπάτηκας,

Δ 5, [4 Ss 4 ’ S
Os εφασκε λέγων κορυδὸν πάντων πρώτην ορνιθα
7]
γενέσθαι,
4 A A Sf 4 “ 4% I A
IIpotépay τῆς γῆς, κάπειτα νόσῳ τὸν πατέρ αὑτῆς
3 ’
atroOvno Ket "
Γὴν δ᾽ ove εἶναι, τὸν δὲ προκεῖσθαι πεμπταῖον " τὴν δ᾽
ἀποροῦσαν
Yr ie he ,ὔ Ν 4/3 ec oa 3 A A
π᾿ ἀμηχανίας τὸν TaTép αὑτῆς ἐν TH κεφαλῃ κατο-
ρύξαι. 475
EYEATIIAHS.
Ὁ πατὴρ apa τῆς κορυδοῦ νυνὶ κεῖται τεθνεὼς Keda-
λῆσιν.
ἘΠΟΨ.
; 37 LA 9 9 , Ἃ A ΄ Ν A
Ούκουν δῆτ᾽ εἰ πρότεροι μὲν γῆς, πρότεροι δὲ θεῶν

3 ’᾽
ΕὙΕΨΟΡΤΟ,

OPNIOES. 37

/ "a he Be i Ξ oe. }
{15 πρεσϑυτατων αὐτῶν ὄντων ὀρθῶς ἔσθ᾽ ἡ βασίλεια ;

EYEATHIA HS.
Ν 9 ¢€
Νὴ τὸν ᾿Απόλλω : πάνυ τοίνυν χρὴ ῥύγχος βόσκειν σε
Ν ’
TO λοῦπον "
3 3 7 7 e Ἁ Ἅ A a
KE ἀποδώσει ταχέως ὁ Zeus TO σκῆπτρον τῷ SpuKo-
’ ’
AaTTN. 480
ΠΕΙΣΘΕΤΑΙΡΟΣ.
ἢ > 8 N / 3 A 3 , \ s
Qs οὐχὶ θεοὶ τοίνυν ἦρχον τῶν ἀνθρώπων TO παλαίον,
"AXN’ ὄρνιθες, καβασίλευον, πόλλ ἐστὶ τεκμήρια τούτων.
Αὐτίκα δ᾽ ὑμῖν πρῶτ᾽ ἐπιδείξω τὸν ἀλεκτρυόν᾽, ὡς ἐτυ-
ράννει
S A A
Ηρχέ τε ]ερσῶν πρῶτον πάντων, Δαρείου καὶ Μεγα-
βάζου,
Ὥστε καλεῖται Περσικὸς ὄρνις ἀπὸ τῆς ἀρχῆς ἔτ᾽
ἐκείνης. ΔΒῇ
EYEAHIAHS.

Ν. ΝΜ, ἊΨ ἃ A e/ δὰ € ’,
Aa ταῦτ ap ἔχων καὶ νῦν ὥσπερ βασίλευς ὁ μέγας
διαβάσκει
πὶ τῆς κεφαλῆς τὴν κυρβασίαν τῶν ὀρνίθων μόνος

9 ’
ὀρθην.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
vA ἊΨ ae >: / 53 / Ν Ἁ ef "
Οὕτω δ᾽ toyve τε καὶ μέγας ἢν τότε καὶ πολυς, ὥστ
+ Ν A
ETL καὶ νῦν
m ον A ς ἢ A TDS aes / e / f 9
πὸ τῆς ρώμης τῆς TOT ἐκείνης, ὁπόταν μόνον ὀρθριον
yf
aon;
9 A 4 3 I 5 A A
Δναπηδῶσιν πάντες eT ἔργον, χαλκῆς, κεραμῆς, σκυ-
λοδέψαι. 429

By APISTOGSANOYS

Σκυτῆς, Baravys, ἀλφιταμοιβοί, τορνευτολυρασπιδο-
πηγοί.
Οἱ δὲ βαδίζουσ᾽ ὑποδησάμενοι νύκτωρ.
ΕΥ̓ΕΛΠΙΔΗΣ.
Ἔμε τοῦτό γ᾽ ἐρώτα.
Χλαῖναν γὰρ ἀπώλεσ᾽ ὁ μοχθηρὸς Φρυγίων ἐρίων διὰ
τοῦτον.
‘Es δεκάτην γάρ ποτε παιδαρίου κληθεὶς ὑπέπινον ἐν
ἄστει,
Κᾶρτι καθεῦδον > καὶ πρὶν δειπνεῖν τοὺς ἄλλους, οὗτος
ap σε, 495
Kayo νομίσας ὄρθρον ἐχώρουν ᾿Αλιμοῦντάδε, κᾶἄρτι
προκύπτω
Ἔξω τείχους, καὶ λωποδύτης παίει ῥοπώλῳ με TO
νῶτον "
Kayo πίπτω, μέλλω τε βοᾶν" ὁ δ᾽ ἀπέβλισε Ooipa-
τιόν μου.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Ικτῖνος δ᾽ οὖν τῶν “Ελλήνων ἦρχεν τότε καβασίλενε.
EIIOW.
Τῶν ᾿Ελλήνων ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Καὶ κατέδειξεν γ᾽ οὗτος πρῶτος βασιλεύων 500
Προκυλινδεῖσθαι τοῖς ἱκτίνοις.
EYEATIIAHS.
Νὴ τὸν Διόνυσον, ἐγὼ γοῦν

: ᾽ 9 A In 7 Sn? Ὁ δ 3 ,
Εκυλινδούμην ixtivov isov* Kad ὕπτιος ὧν ἀναχάσκων

OPNIOES. 39

3 εν Ν v4 »
Οϑθολὸν κατεβρόχθισα * κάτα κενὸν τὸν θύλακον οἰκαδ᾽
3
αφεΐλκον. ἣ
ΠΗ ΞΘΕΙΕΎΤΡΟΣ.
ΡΠ 5. “5 N / , , . 9
ἀιγύπτου δ᾽ av καὶ Φοινίκης πάσης κοκκυξ βασιλεὺς ἣν"
3 Ip? e , Υ̓ , ’ 3 6 /
Χωποθ᾽ ὁ κοκκυἕ evrot KoKKU, τότε Υ οὐ Φοίνικες
ἅπαντες 900
Τ' Ν Ν \ Ν ἃ θὰ 3 A δέ Ξθ 7
ους πυροὺς ἂν καὶ τὰς κριθὰς ἐν τοῖς πεδίοις εθέριζον.
EYE AREAS.
A 3 a 4 7 A
Τοῦτ᾽ ἄρ᾽ ἐκεῖν᾽ ἣν τοῦπος ἀληθῶς " « κόκκυ, ψωλοὶ πε-
δίονδε.᾽"

TIEISOETAIPOS.
S 9 e/ , XN 3 ’ φ 93 ¥ Ν
Hpyov ὃ οὕτω σφοδρα τὴν ἀρχήν, WoT εἰ τις καὶ
4

βασιλεύοι

Ep ταῖς πόλεσιν τῶν ᾿Ελλήνων, ᾿Αγαμέμνων ἢ Μενέ-
λαος,

9 Ν a 4 3 Y/ ὃ Sf 4 φ

Επὶ τῶν σκηπτρων ἐκάθητ ὄρνις, μετέχων ὃ TL δωρο-
δοκοίη. 510

BYE A MITA Ss.

Τουτὶ τοίνυν οὐκ ἤδη ‘yo καὶ δῆτά μ᾽ ἐλάμβανε θαῦμα,

Οπότ᾽ ἐξέλθοι Πρίαμός -- ἔχων ὄρνιν ἐν τοῖσι τραγῳ-
δοῖς "

ς ' A

Ο δ᾽ ap’ εἱστήκει Tov Δυσικράτη τηρῶν 6 Tt δωροδο-
κοίη.

TIEISOETAIPOS.

x ‘ , , 7.9 Ν e ’ e Ν Ν ς a

O δε δεινότατον y ἐστὶν ἅπαντων, ὁ Zevs yap ὁ νῦν
βασιλεύων

‘Aerav ὄρνιν ἕστηκεν ἔχων ἐπὶ τῆς κεφαλῆς, βασιλεὺς

ὧν" 515

10 APISTO®ANOYS

Ἢ δ᾽ αὖ θυγάτηρ yrady’, ὁ δ᾽ ᾿Απολλων ὥσπερ Oepa-
TOV ἱέρακα.
EYEATIIAHS.
SS ; > 5 A -
Νὴ τὴν Δήμητρ εὖ ταῦτα λέγεις. Τίνος οὕνεκα ταῦτ
ἄρ᾽ ἔχουσιν ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
4 “ἢ ᾽ SS 9 3 A 3 Ν A 9 e S
ν᾿ ὅταν θύων τις ἔπειτ αὑτοῖς εἰς τὴν χεῖρ, ὡς νόμος
3 ,ὔ
ἐστί,
Τὰ σπλώγχνα 680, τοῦ Διὸς αὐτοὶ πρότεροι τὰ
σπλάγχνα λάβωσιν.
"Ὥμνυ τ᾽ οὐδεὶς τότ᾽ ἂν ἀνθρώπων θεόν, ἀλλ᾽ ὄρνιθας
ἅπαντες. 520
4 “Ἂν ς. Κ \ N N A 3 τ 3
Adprov δ᾽ ὑμνυσ᾽ ετὶ καὶ νυνὲ τὸν χὴν, ὅταν εξα-
πατᾷ Th
e/ e oA ’ 4 6, ἢ 3... 8...
Outws ὑμᾶς πάντες πρότερον μεγάλους ἀγίους 7 ἐνο-
μιζον, :
Νῦν δ᾽ ἀνδράποδ᾽, ἠλιθίους, Mavas.
“Ὥσπερ δ᾽ ἤδη τοὺς μαινομένους
Βαλλουσ᾽ ὑμᾶς, κἀν τοῖς ἱεροῖς 52h
Πᾶς τις ἐφ᾽ ὑμῖν ὀρνιθευτὴς
Ἵστησι βρόχους, παγίδας, ῥάβδους͵
͵ “ J
"Epen, νεφέλας, δίκτύα, πηκτάς "
3 A 3 6
Εἶτα λαβόντες πωλοῦσ᾽ ἀθρόους "
Οἱ δ᾽ ὠνοῦνται βλιμάζοντες " δ80
Κοὐδ᾽ οὖν, εἴπερ ταῦτα δοκεῖ δρᾶν,
3 f ’ ! 4 , 3) ce. a
Οπτησάμενοι παρέθενθ᾽ vpas,

9 ". 3 A , 5)
Αλλ᾽ ἐπικνῶσιν τυρὸν, ἔλαιον,

OPNIOE 3S. 4i

Σίλφιον, ὄξος, καὶ πρίψαντες
Κατάχυσμ᾽ ἕτέρον γλυκὺ καὶ λιπαρόν, 539...
Κἄπειτα κατεσκέδασαν θερμὸν
Τοῦτο καθ᾽ ὑμῶν
Αὐτῶν ὥσπερ κενεβρείων.
XOPOS.
᾿Αντιστροφή.
Bioko: δὴ" Tony δὴ ated debe λόγος |
ἬΝνεγκας, δ ϑρωφ᾽ * ὡς ἐδάκρυσά γ᾽ ἐμῶν 440

j i
Πατέρων κάκην, ct

Ὑ7Ὺ Τύσδε τὰς τιμὰς προγόνων παραδόντων,

YSS Em ἐμοῦ κατέλυσαν.

ς Σὺ δέ τ κατὰ δαίμονα καὶ κατὰ συντυχίαν

f
aatay 3 δῆ ες ἐμοὶ -- 545
᾿Αναθεὶς γὰρ ἐγώ σοι

, / 3 Ν 3 -
Ta τε voTTia καμαυτον οἰκήσω.

3 ἢ Q A Ἁ 7 7 ς A >
᾿Αλλ᾽ ὃ τι χρὴ δρᾶν, συ δίδασκε παρὼν" ὡς ἕῆν οὐκ
yf € la
ἄξιον ἡμίν,
E, ‘ 4 6 a Ν 4 Zs € 4 β λεί
L μη κομιούμεθα παντὶ τρόπῳ THY ἡμετέραν βασιλείαν.
HEISOERTAIPOS.
Ν τῆς / A ’ J 8 / ’
Καὶ δὴ τοίνυν πρῶτα διδάσκω μίαν ὀρνίθων πόλιν
εἶναι, ᾿ 600
: y+ SX SHY 4 ’ ’ὔ’ Ἁ A Ν Ν
Karevra τὸν ἀέρα πᾶντα κύκλῳ καὶ πᾶν τουτὶ τὸ
\
μεταξυ
,ὔ UA / > - ,
Περιτειχίζειν μεγάλαις πλίνθοις ὁπταῖς ὥσπερ Βαβυ-

λῶνα.

4 Ε

12 APISTO@®ANOYS®

ΕΠΟΨ.
Ὦ Κεβριόνα καὶ Πορφυρίων, ὡς σμερδαλεοι τὸ πό-
ALO La.
TIIEISOETAIPOS.
Kamer’ qv τοῦτ᾽ emaveoty ὴν ἀρχὴν τὸν Ad’ ἀπαι-
ἅπειτ᾽ ἣν τοῦτ ἐπανεστήκῃ, τὴν ἀρχὴ τ
Tew "
Δ N ‘ A , 9 , 9 AX
Kav μὲν μὴ on μηδ ἐθελήσῃ μηδ᾽ evOus γνωσιμα-
A ~
ΧΉσῃ» DOV
ἱερὸν πόλεμον πρωυδᾶν αὐτῷ, καὶ τοῖσι θεοῖσιν ἀπει-
πεῖν
ἃ A A A e U 3 , Ν A
Ava τῆς ywpas τῆς ὑμετέρας ἐστυκόσι μὴ διαφοιτᾶν,
Cs 0 4 Ν 9 , 4
Ὥσπερ πρότερον μουιχεύσοντες τὰς Αλκμῆνας κατέ-
βαινον
Καὶ τὰς ᾿Αλόπας καὶ τὰς Σεμέλας ' ἤνπερ δ᾽ ἐπίωσ᾽,
ἐπιβάλλειν
ἴω a Ν A
Σφραγίδ᾽ αὐτοῖς ἐπὶ τὴν ψωλὴν, wa μὴ βινῶσ᾽ ἔτ᾽
ἐκείνας. 500
Τοῖς δ᾽ ἀνθρώποις ὄρνιν ἕτερον πέμψαι κήρυκα κελεύω,
‘As ὀρνίθων βασιλευόντων θύειν ὄρνισι τὸ λοιπόν '
Κάπειτα θεοῖς ὕστερον αὖθις " προσνείμασθαι δὲ πρε-
πόντως
A a A 3 , ἃ Ἃ e ’ὔ 9 AS,
Τοῖσι θεοῖσιν τῶν ὀρνίθων ὃς av appogn καθ΄ ἕκαστον
3 9 / 4 XN 37 7 4 Bs
Hy ‘Adpoditn θύῃ, πυρους ὀρνιθι φαληρίδι θύειν " 565
5) N A 3 4 ’ N
‘Hy δὲ Ποσειδῶνί τις οἷν θύη, νήττη πυροὺς καθαγίζειν'
Ἢν δ᾽ ‘“Hpaxdée θύη τις βοῦν, λάρῳ ναστοὺς μέλι
TOUTTAS "

Kay Au θύη βασιλεῖ κριόν, βασιλεύς ἐστ᾽ ὀρχίλος ὄρνις,

OPNIOES. 4'5

“(Qu προτέρῳ δεῖ τοῦ Ζιὸς αὐτοῦ σέρφον ἐνόρχην oga-
[4
γιάζειν.
EYEATIIAHS.
Ἤσθην σέρφῳ σφαγιαζομένῳ. Boovtatw νῦν ὁ μέγας
Ζων. 570
ELOY.
Kai πῶς ἡμᾶς νομιοῦσι θεοὺς ἄνθρωποι κοὐχὶ κολοιους,
ΟἹ , / , > Ρ
L πετόμεσθα πτέρυγας T ἔχομεν ;
TIEISOETAIPOS.
Anpeis* καὶ vn Ai 2 ¥ “Ἑρμῆς
Πέτεται θεὸς ὧν πτέρυγάς τε φοοεῖ κἄλλοι ye θεοὶ
πάνυ πολλοί.
Αὐτίκα Νίκη πέτεται πτερύγοιν χρυσαῖν, καὶ νὴ Av
Ἔρως γε"
9 Ἢ 3
Ipw δέ γ᾽ “Ὅμηρος ἔφασκ᾽ ἱκέλην εἶναι τρήρωνι πε-
’
'λείῃ. 575
ΕΠΟΨ.
Ὁ Ζεὺς δ᾽ ἡμῖν οὐ βροντήσας πέμπει πτερόεντα κε-
pavvov ;
IIEISOETAIPOS.
Ἢ Ss 3 e A XV e 9 9 / τῷ , Ξ
ν ὃ οὖν ὑμᾶς μὲν ὑπ ἀγνοίας εἶναι νομίσωσι τι
4
μηδεν,

4 Ν XN Ἃ »-
Τούτους δὲ θεοὺς τοὺς ἐν ᾿Ολύμπῳ, τότε χρὴ στρουθῶ:
νέφος ἀρθὲν

Κ x ’ 3 A 3 A Ἁ ᾽ > I A 9
αἱ σπερμολόγων EK τῶν ἀγρῶν TO σπέρμ αὑτῶν ἀνα-
Kawa "

Ka 3 > - e , Q A ,
ATTELT AUTOLS ἢ Anpnrnp πυρους πείνωσι μετρείτω. OBC

t4 APISTO®ANOYS

EYEATIIAHS.
Οὐκ ἐθελήσει pa Ad’, ἀλλ᾽ ὄψει προφάσεις αὐτὴν Tar
ρέχουσαν.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
€ 3 9 ’ A / @ \ A ia
Ou δ΄ av κόρακες τῶν ζευγαρίων, οἷσιν THY γὴν κατα-
ροῦσιν,
δ A ’ὔ’ Ἂ 3 XN 3 i? > Ν
Καὶ τῶν προβάτων τους ὀφθαλμοὺς ἐκκοψάντων emt
' |
πείρᾳ".
Εἶθ᾽ ὅ γ᾽ ᾿Απόχλλων ἰατρός γ᾽ ὧν ἰώσθω - μισθοφορεῖ δε.
EYEATIIAHS.
, / > «ἃ 3 Ν Ν 7 3 x , 9 3
Μη, πρὶν y ἂν ἐγὼ tw βοιδαρίω τώμω πρωτιστ ἀπο-
δῶμαι. 585
IEISOETAIPOS.
ἪΝ δ᾽ ἡγῶνται σὲ θεόν, σὲ βίον, σὲ δὲ Γῆν, σὲ Κρόνον,
σὲ Ποσειδῶ,
᾿Ὶ 4 fy? 3 A , /
Aya0 αὐτοῖσιν πάντα παρέσται.
EIDOY.
4 A A
Aéye δή μοι τῶν ἀγαθῶν ἕν.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
A a& 3 A Ν 3 ξ ’ > /
Πρῶτα μεν αὑτῶν tas owavlas οἱ πάρνοπες οὐ κατέ-
δονται,
> N A 7 ΠῚ 3 N \ In 3
ἄλλα γλαυκὼν λόχος Els αὐτοὺς καὶ κερχνήδων επι-
τρίψει.
Sf? e A A A :
Σἶθ᾽ οἱ κνῦπες καὶ ψῆνες ἀεὶ τὰς συκᾶς οὐ κατέδον-
“πὰ: 500
3 9 7] A
ἄλλ᾽ ἀναλέξει πάντας καθαρῶς αὐτοὺς ἀγέλη μία

κιχλῶν.

OPNIOES. Ad

ELOY.

Πλουτεῖν δὲ πόθεν δώσομεν αὐτοῖς ; καὶ yap τοῦτοι

σφόδρ᾽ ἐρῶσι.
TIEISOETAIPOS.

Ta μέταλλ αὐτοῖς μαντευομένοις οὗτοι δώσουσι τὰ
χρηστὰ

T 7, > aire | 7 Ν ὃ R Ν Ν ,

as T ἐμπορίας Tas κερδαλέας πρὸς τὸν μᾶντιν κατε-

ροῦσιν,

5 > eee | A A , 3 ,

Ὥστ᾽ ἀπολεῖται τῶν ναυκλήρων οὐδείς.

Bit Oe:

Πῶς οὐκ ἀπολεῖται ; 595
HEIZOE TAP O'S.
II A zh aks A > 7] ’ὔ Ν A
ροερεῖ τίς ἀεὶ τῶν ὀρνίθων μαντευομένῳ περὶ TOU
πλοῦ"
Ν Ν x A Ν 357 Ν A / 3 /
UVL μὴ πλεῖ, χείμων ἔσται" νυνὶ πλεῖ, κέρδος ἐπέσται.
EYEATIIAHS.
T A A \ A 3 «“Ἁ , 9
αὔλον κτῶμαι καὶ ναυκλήρω, KOVK ἂν μείναιμι παρ
ὑμῖν.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
τ ἃ θ ’ὔ > 3 A / 3 ἃ e ,
ous θησαυροὺς τ αὑτοῖς δείξουσ᾽ οὖς οἱ πρότερον Ka-
τέθεντο
ΤᾺ >] , e@ XN » ’ὔ ’ ,
ὧν ἀργυρίων " οὗτοι yap ἰσασι" λέγουσι δὲ ToL τιίδε
3 πάντες, ᾿ 000
Οὐδεὶς οἷδεν τὸν θησαυρὸν τὸν ἐμὸν πλὴν εἴ τις ap
yf 7
ὄρνις.
EYEATIAHS.
Πωλώ γαῦλον, κτῶμαι σμινύην, καὶ τὰς ὑδρίας avo-

’
ρυττω.

26 APISTO®ANOYS

ETIOW.
A 3 ’ , 9 3 A 3 A

Πῶς δ᾽ ὑγίειαν δωσουσ᾽ αὑτοῖς, οὖσαν Tap. ~ovst

θεοῖσιν ;

IIEISOETAIPOS.

a 3 0 3 3 e / 4 Aso ee ’ hoy?
Hy ev πραττωσ᾽, οὐχ ὑγιεία peyadn τοῦτ᾽ ἐστί ; cad

io Ot,

{ 597 ’ A 4 3 A 3 AN e /
Ns ἀνθρωπὸς γε Κακο)ς WT PaTTOV ἀτέχνως οὐδεὶς uytat-

VEl. 60%

ETLOW.
Πῶς δ᾽ εἰς ynpas ποτ᾽ ἀφίξονται; Kai yap τοῦτ᾽ ἔστ᾽
ἐν ᾿ΝΟλύμπῳ "
Ἢ παιδαρι’ ὀντ᾽ ἀποθνήσκειν Set ;
ΠΕΙΣΘΈΤΑΙΡΟΣ.
Μὰ Ai’, ἀλλὰ τριακόσί αὐτοῖς
"Ἔτι προσθήσουσ᾽ ὄρνιθες ἔτη.
ἘΠΟΨ.
Παρὰ τοῦ ;
TIEIZSGETAIPOS.
Παρὰ τοῦ ; Παρ᾽ ἑαυτῶν.
Οὐκ οἶσθ᾽ ὅτι πέντ᾽ ἀνδρῶν γενεὰς ζώει λακέρυξα κο-
‘pov ;
EYEATITIAHS.
ἀιβοῖ, ὡς πολλῷ κρείττους οὗτοι τοῦ Διὸς ἡμῖν βασι-
λεύειν. 610

ΠΕΙΣΘΕΤΑΙΡΟΣ.

Ov yap πολλω δ

Q A NX 2 oN Ν 6 A
Kat πρῶτα μεν οὐχὶ νεὼς ἡμᾶς

OPNIGE &. 47

Oixodopmerv Set λιθίνους αὐτοῖς,
Οὐδὲ θυρῶσαι χρυσαῖσι θύραις,
᾿Αλλ᾽ ὑπὸ θάμνοις καὶ πρινιδίοις b15
Οἰκήσουσιν. Τοῖς δ᾽ αὖ σεμνοῖς
Τῶν ὀρνίθων δένδρον ἐλώας
Ὁ νεὼς ἔσται" κοὐκ εἰς Δελφοὺς
Οὐδ᾽ εἰς Αμμων ἐλθόντες ἐκεῖ
Θύσομεν, add ἐν ταῖσιν κομάροις 30
Καὶ τοῖς κοτίνοις στάντες ἔχοντες
Κριθάς, πυροῦς, εὐξόμεθ᾽ bie
᾿Ανατείνοντες τὼ χεῖρ ὠγαθῶν
Avdovar τι μέρος - καὶ ταῦθ᾽ ἡμῖν
Παραχρῆμ᾽ ἔσται 625
Πυροὺς ὀλίγους προβαλοῦσιν.
ΧΟΡΟΣ.
φίλτατ᾽ ἐμοὶ πολὺ πρεσβυτῶν ἐξ εχθίστου μετα-
7 πίπτων,
Οὐκ ἔστιν ὅπως ἂν ἐγὼ ποθ᾽ ἑκὼν τῆς σῆς γνώμης ἔτ᾽
ἀφείμην.

᾿Επαυχήσας δὲ τοῖσι σοῖς λόγοις

ῳ)
ww
ΞΘ

Ὥ) ᾿Επηπείλησα καὶ κατώμοσα,

τυ ἈΠ σὺ παρ᾽ ἐμὲ θέμενος
‘Opodpovas λόγους δικαίους,
᾿Αδόλους, ὁσίους,
᾿Επὶ θεοὺς ἴης, Ode

᾿Εμοὶ φρονῶν ξυνῳδά, μὴ 335

κ , \
IToXuv χρόνον θεους ἔτι

48 APISTO@®@ANOYS

Σκῆπτρα τἀμὰ τρίψειν.

9 > &f SS Rael, , ἌΝ A a 5)
AX ὅσα μεν δεῖ ῥωμῃ πράττειν, ἐπὶ ταῦτα τεταξομεθ
Σ t

ἡμεῖς *

4 N ’ A
“Ὅσα δὲ γνώμῃ δεῖ βουλεύειν, ἐπὶ σοὶ τάδε πάντ᾽ ἀνά-

ΚΕύΤαΙ.

EIOY.

Kai μὴν μὰ tov Ai’ οὐχὶ νυστάζειν γ᾽ ἔτι
"Qpa ᾽στὶν ἡμῖν οὐδὲ μελλονικιῶᾶν,
᾿Αλλ᾽ ὡς τάχιστα δεῖ τι δρᾶν " πρῶτον δέ τε
Εἰσέλθετ᾽ εἰς νεοττιάν γε τὴν ἐμὴν

Ν 3 δ / ἊΝ Ν ’ ,
Καὶ τάμα καρφη καὶ ta παρόντα φρύγανα,
Κ Ν 5 3. ἸΌΝ ΤΑΝ 4

at τοὔνομ ηἡμιν φράσατον.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
᾿Αλλὰ ῥᾷδιον.

) Ν
Ἐμοὶ μὲν ὄνομα Πεισθέταιρος.

ΕΠΟΨ.
Τῳδεδί ;
ΠΕΙΣΘΕΤΑΙΡΟΣ
Εὐελπίδης Κριῶθεν.
ἘΠΟΨ.

᾿Αλλὰ χαίρετον

ἄμφω.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Δεχόμεσθα.
ETOYWF.
Δεῦρο τοίνυν εἴσιτον.
TEISOETAIPOS.

Ἴωμεν " εἰσηγοῦ σὺ λαβὼν ἡμᾶς.

640

645

OPNIOES. 4

ELOY.
Ἴθι.

ΤΕΣ ΘΕΤΑΎΥΡΌΟΣ.
ἊΝ ς A Pa , ,
Atap To δεῖνα"δεῦρ ἐπανάκρουσαι πάλιν. 650
ee SS: , [4] ἴω 3 A 3 A
Dep dw, φράσον νῴν, πῶς EYW TE YOUTOGL
— ’ὔ > J ok Ὁ ἜΝ / 2 4
Ξυνεσόομεθ᾽ ὑμῖν πετομένοις οὐ πετομένω ;
ΕΠΟΨ.
Καλῶς.
GTRISOETATP OS.
"Opa νυν ὡς ἐν Αἰσώπου λόγοις
᾿Εστὶν λεγόμενον δή τι, τὴν ἀλώπεχ᾽, ὡς
Φλαύρως ἐκοινώνησεν ἀετῷ ποτέ. 655
EILOW.
Ἃ A 3 6
Μηδὲν φοβηθῆς " ἔστι γάρ τι ῥίξιον,
a ’ὔ 2S 3 4
O diatpayovt ἔσεσθον ἐπτερωμένω.
ITEISGETAIPOS.
Οὕτω μὲν εἰσίωμεν. “Aye δή, Ἐανθία
Καὶ Mavodwpe, λαμβάνετε τὰ στρώματα.
ΧΟΡΟΣ.
Οὗτος, σε καλῶ σὲ καλῶ.
ΕΠΟΨ.
Τί καλεῖς ;
ΧΟΡΟΣ.
Τούτους μὲν ἄγων μετὰ σαυτοῦ 660
᾿Αρίστισον εὖ' τὴν δ᾽ ἡδυμελῆ ξύμφωνον ἀηδόνα Μούσαις
Κατάλειφ᾽ ἡμῖν δεῦρ᾽ ἐκβιβάσας, ἵνα παίσωμεν μετ᾽

3 /
EKELVNS.

50 ΑΡΙΣΤΟΦΑΝΟΥΣ

TIEISOETAIPOS. δε

ἾΩ τοῦτο μέντοι νὴ Ac’ αὐτοῖσιν πιθοῦ "
᾿Εκβίβασον ἐκ τοῦ βουτόμου τοὐρνίθιον,
᾿Εκβίβασον αὐτοῦ πρὸς θεῶν αὐτήν, ἵνα 665
Kai νὼ θεασώμεσθα τὴν ἀηδόνα.
ETIOY.
AXN εἰ δοκεῖ σφῷν, ταῦτα χρὴ δρᾶν. Ἢ Πρόκνη
"ExGawve, καὶ σαυτὴν ἐπιδείκνυ τοῖς ἕένοις.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Ἶ Ζεῦ πολυτίμηθ᾽, ὡς καλὸν τουὐρνίθιον,
Ὡς δ᾽ ἁπαλόν, ὡς δὲ λευκὸν.
EYEATIIAHS.
"Apa γ᾽ οἶσθ᾽ ὅτι 670
Εἰ γὼ διαμηρίζοιμ᾽ ἂν αὐτὴν ἡδέως ;
ΠΕΙΣΘΕΤΆΑΤΡΟΣ.
Ὅσον δ᾽ ἔχει τὸν χρυσόν, ὥσπερ παρθένος.
EYEATIIAHS.
᾿Εγὼ μὲν αὐτὴν καὶ φιλῆσαί μοι δοκῶ.
ΠΕῚΣΘΕΤΑΤΡΟΣ.:
᾿Αλλ᾽, ὦ κακόδαιμον, ῥύγχος ὀβελίσκοιν ἔγει.
EYEATIIIAHS.
AXN ὥσπερ @ov νὴ Av ὠπολέψαντα χρὴ ᾿ 675
‘Aro τῆς κεφαλῆς TO λέμμα κἀθ᾽ οὕτω φιλεῖν.
ΕΊΤΟΨ.

Ἴωμεν.

ΗΕΒΥΣΙΘΕΤΆΑΓΙΡΟΣ:
᾿Ηγοῦ δὴ σὺ νῷν τὐχἀγαθῇ.

OPNI®OES. 5]

ve XOPOS.
= ῸὩ-

2 φίλη, ὦ ξουθή,
"2 Liginrarov δι Sovewy, A

A igen eee
Παντῶν ξύννομε τῶν ἐμῶν Α 680

"Tuvov ξύρτροφ an δοί,
Ἢχθες θα; Shon, |
Ἡδὺν nig uot φέρουσ᾽ :
> AN’, Slav κρέκουσ᾽
Αὐλὸν ere ἡ oe O85
ὩΣ .:
"ἀρχοῦ τῶν ἀναπαίστῶν. A
5 Ave δὴ φύσιν ee ἀμαυρόβιοι, φύλλων γενεᾷ προ-
σόμοιοι,
“ A A
᾿Ολιγοδρανέες, πλάσματα πηλοῦ, σκιοειδέα φῦλ᾽ ἀμε-
νηνά,
9 A 3 J Ν / 3 4 3 ,
Antyves εἐφημέριοι, Tadao, βροτοί, ἀνέρες εἰκελονειίροι,
’ὔ X A A 3 4 e¢ A a aN
Πρόσχετε τὸν νοῦν τοῖς ἀθανάτοις ἡμῖν, τοῖς ater
ἐοῦσι, 690
Τοῖς αἰθερίοις, τοῖσιν ἀγήρῳς, τοῖς ἄφθιτα μηδομένοισιν'
"T a 4 ’ > δ᾽ A 3. δια Ν A
ν ἀκούσαντες πάντα Tap ἡμῶν ὀρθῶς περὶ τῶν με-
τεώρων,
Φύσιν οἰωνῶν γένεσίν τε θεῶν ποταμῶν T ᾿Ερέβους τε
Χάους τε eA
Ia / 3 A 3 3 A / ’ of &
Εἰδοτες ὀρθῶς map ἐμοῦ ΠΙροδικῳ κλάειν εὐπήητε τὸ
λουπόν.
Χάος ἣν καὶ Νὺξ "Ερεβός τε μέλαν πρῶτον καὶ Tap-
> τ =
TAPOS ευρυς * 695
Γῆ δ᾽ οὐδ᾽ ἀὴρ οὐδ᾽ οὐρανὸς ἣν " ᾿Ερέβους δ᾽ ev ἀπεί-

,
ροσι κολποιῖς

52 APISTO®ANOYS

Ul Χ ’ >?
Τίκτει πρώτιστον ὑπηνέμιον Nv& ἡ μελανόπτερος wor,
Ἔξ ov TEPLTENNOMEVALS ὥραις ἔβλαστεν "Epos ὁ ποθει-
,
νὸς,
I. A 4 A 5. ss 3 VA
Στίλβων νῶτον πτερύγοιν χρυσαῖν, εἰκὼς aVEWWKECL
J
δίναις.
@ Χ ’ ’ Ν / Ν ’
Ovtos δὲ Χωει wrepoevTe μιγεὶς νυχίῳ κατὰ Τάρταρον
39. οἷν
ευρυν 700
, ’ é 4 δ A I. 3
Ἐνεοττευσεν γένος ἡμέτερον, Kal πρῶτον ἀνήγαγεν ες
φῶς.
’ 9 3 5 ’ “
Πρότερον δ᾽ οὐκ ἦν γένος ἀθανάτων, πρὶν Ερως Evve-
4
μιξεν ἅπαντα "
f= f 9 ΕἸ ἢ Ceo / 3 3 aN 9
Ξυμμιγνυμένων δ᾽ ἐτέρων ετέροις γένετ οὐρανὸς ὠκεα-
i
νὸς TE
ἃ A 4 A ’ ’ 357 @
Kat γῆ πάντων τε θεῶν μακάρων γένος ἀφθυτον. ᾿(δε
VA 3
μὲν ἐσμεν
x 4 ’᾽ [4 A 3
Πολὺ πρεσβύτατοι πάντων μακάρων. Ἡμεῖς δ᾽ ὡς
9 . ἡ ὃ
ἐσμεν Epwros 705
A A , 4 X I A
Πολλοῖς δῆλον" πετόμεσθα τε yap καὶ τοῖσιν ερωσι
4
σύνεσμεν "
δ N \ 9 δὼ r \ , :
Πολλοὺς δὲ KaXdovs ἁπομωμοκότας παῖδας πρὸς τέρμα-
σιν ὥρας
\ N73 ἃ Ν 6 / , 7 3 /
Ava τὴν ἰσχὺν τὴν ἡμετέραν διεμήρισαν ἄνδρες ἐρασταί,
¢ ᾿ » 7 Χ / 3 NX a > N
Ο μεν optuya δούς, ὁ δὲ πορφυρίων, ὁ δὲ χῆν, ὁ δε
Ne
Περσικὸν ὄρνιν.
’ N 5. ΣῊΝ 2 919) - Ὁ ΤᾺ A 9 / ma /
IIavra δὲ θνητοῖς ἐστίν ad ἡμῶν τῶν ορνίθων τὰ μέ-
yloTa. 710
A Ἃ φ 4 e A 3 A 9 4
Πρῶτα μεν mpas φαίνομεν ἡμεῖς ἦρος, χειμώνος, oma -

ρας"

OPNIGOES. 58

= / 4 Ὡ / / 3 3 Ἂς ΄
Σπείρειν μὲν, ὅταν γέρανος κρωζουσ ἐς τὴν Λιβύην
μεταχωρῇ " .
/ Se
Kai πηδάλιον τότε ναυκλήρῳ φράζει κρεμάσαντι καθεύ-
δειν,
3 "» , A ς ͵ “ ie ἔτ γι ἢ
Εἶτα δ᾽ ᾿Ορέστη χλαΐναν ὑφαίνειν, wa μὴ ρυγῶν ato
v4
dun.
3 A 9 3 Ἂς A ἈΝ ete ef 3
Ixtivos δ᾽ av peta ταῦτα φανεὶς ἐτέραν ὥραν ἀπο-
/ -
φαίνει, 715
/ a ef , / 9 4 5
Ἡνίκα πεκτεῖν wpa προβώτων πόκον npwov* εἶτα χε-
A
ALOWD,
“ » a a. Ὁ Ν , / ,
Ore χρὴ χλαῖναν πωλεῖν ἤδη καὶ λῃδαριον τι πρίασθαι.
> ‘ 3 a δ᾽ / J ἊΝ 3
Ἐσμεν δ᾽ ὑμῖν Αμμων, Δελφοί, Δωδώνη, Φοῖβος ᾿Α4πόλ-
λων.
af ἐν θέ Ν A ae a. ef ~ [τ
λθοντες γὰρ πρώτον ἐπ ὀρνίς, οὕτω πρὸς ἅπαντα
/
τρέπεσθε,
’ > 3 ,ὔ Ν Ν , A X Q
Πρὸς + ἐμπορίαν καὶ προς βιότου κτῆσιν καὶ πρὸς
4 > J :
γώμον ἀνδρὸς " 720
¥ / ’ 3 cf \ /
Opvw τε νομίζετε πάνθ᾽ ὅσαπερ περὶ μαντείας δια-
/
κρίνει "
@ , 29 ¢ vn ¥ 7 , > Κ a
ἡμὴ Y υμῖν ὀρνις ἐστί, πταρμὸν T ὄρνιθα καλεῖτε,
μι 7 + ~ ,ὔ , 4
Ξύμβολον ὄρνιν, φωνὴν ὄρνιν, θερώποντ᾽ ὄρνιν, ὄνον
7
ὄρνιν.
φ' 3 A e A Cc A 3 Ἁ A 3 ,
Ap ov φανερῶς ἡμεῖς ὑμῖν ἐσμὲν μαντεῖος Απόλλων ;
o ¢€ aA / , ες
Hy οὖν ἡμᾶς VOMLONTE θεούς, 723
@ A U edt 4
Εξετε χρῆσθαι μάντεσς, Μούσαις,
Ab \ ef “A θ γι:
ὕραις, Ὥραις, χειμῶνι, θέρει,
Μ “ / Ζ 3 > ὃ ’
Merpip πνίγει" κοὺκ ἀποδραντες
=Ttt.a/, Fe
| | =

“ἃ Ὁ

94 ΑΡΙΣΤΟΦΑΝΟΥ͂Σ

4 > 57 ’) :
Καθεδούμεθ᾽ ἄνω σεμνυνόμενοι
A ΔΑ f >) ᾽’
Παρὰ ταῖς νεφέλαις ὥσπερ χω Zeus " 780
Ξ ἤ : ’ A
Αλλὰ παρόντες δωσομεν ὑμῖν,
3 A i / /
Autos, παισίν, παίδων παισίν,
/
Πλουθυγιείαν,
2 ? , 9
Ευδαιμονίαν, βίον, εἰρήνην,
’ Δ 4 4 ς
Νεότητα, γέλωτα, χορούς, θαλίας, 35
, 3... ,ὔ
Para τ᾽ ορνίθων.
[“ 4 A ea
στε παρέσται κοπιᾶν ὑμῖν
Ss A 3 A
Ὑπὸ τῶν ἀγαθῶν "
ef / ’
Ούτω πλουτήσετε πάντες.
Στροφή. 7
A 4
Μοῦσα λοχμαία, 740
Ν Ν Ν \ Ν ἣν /
To τιὸ τιὸ TLO TLO TLO TLOTUYE,
fy j 5 al 5 vf
TTouxihn, μεθ᾽ ἧς eyo
7 : \ A 3 9
Νάπαισι καὶ κορυφαῖς ἐν ορείαις,
δ X X /
To τιὸ τιὸ TLoTLyE,
‘ , / 3 4
Tfopevos perias ἐπὶ φυλλοκοόμου, 745
Ν ἝΝ Ν /
To τιὸ T10 τιοτίγξ,
Pe a ΚΝ , A U
di ἐμῆς γένυος ξουθῆς μελεων
Ν 7 td Χ 3 /
Πανὶ νόμους tepovs ἀναφαίνω
’ Ν 4 > 9 /)
Σεμνὰ TE μητρὶ χορεύματ᾽ opera,

; )
Τοτοτοτοτοτοτοτοτοτίγξ, 750
Ὑ ἤ e ΛΑ ;

ἔνθεν ὥσπερ ἡ μέλιττα
Φ 4 9 / 4 b) , ’ > A
ρύνιχος ἀμβροσίων μελέων ἀπεβόσκετο καρπον, el

φε-

A 9 72
ρων γλυκεῖαν ῳδων.

OPNIOGOES. 90

Ν Ν

Ito τιὸ τιὸ τιοτίγξ.

b) 5; 4 / A 3 / 7. =
Ex pet ὀρνίθων τις ὑμῶν, ὦ θεαταί, βούλεται 755

4 A / Ν A li

Διαπλέκειν ζῶν ἡδέως TO λούπον, ὡς ἡμᾶς LTH.
e/ , 3 3 7.3 5) Ν A , ’ὔ’

Oca yap ἐστιν ἐνθαδ᾽ αἰσχρὰ τῷ νόμῳ κρατούμενα,

A f 3. 3 Ν Di. Segre A yf ’

Ταῦτα πάντ ἐστίν Tap ημίν τοῖσιν ὀρνίσιν καλα.

5) δ 5) γα... κα 9 \ N / , ,
Et yap evOad ἐστὶν αἰσχρὸν τὸν πατέρα τύπτειν νόμῳ,
Ye lame J A Ν > ¢e a 3 Sf a Ν ΒΞ
Τοῦτ exet καλὸν παρ ἡμῖν ἐστιν, HY TIS τῷ πατρὶ 760

~ yy / 5 A 5 =
Προσδραμὼν εὐπῃ πατάξας, “ aipe πλῆκτρον, εἰ μαχεῖ."
Εἰ δὲ τυγχάνει τις ὑμῶν δραπέτης ἐ ἐστιγμένος,
᾿Ατταγᾶς οὗτος πα wy πὸ κεκλήσεται.
Y p ἡμ 7
: ,
Εἰ δὲ τυγχάνει τις ὧν Φρὺξ μηδὲν ἧττον Σπινθώρου,
“ » ἢ σ᾿» A , ’ Σ
Φρυγίλος ὀρνις ἐνθωδ΄ ἔσται, τοῦ Φιλήμονος γένους. 765
oN ey 5 N \ 4 9 /
Ex δὲ δοῦλος ἐστι καὶ Kap ὥσπερ Εξηκεστίδης,
’ , = eh eee Ν A ,
Φυσάτω πώππους Tap nul, καὶ φανοῦνται: φρατορες.
τ 3 7 A a 3. Ὁ 7 ἫΝ tied. 7.
Εἰ 8 ὁ Πισίου προδοῦναι τοῖς ἀτίμοις Tas πύλας

4. val Ν
Βούλεται, πέρδιξ γενέσθω, TOU TTATPOS VEOTTLOD "

“«
~)
CS

ζ 3 δ᾽ ὦ ar 3 / 3 3 /
Ds παρ᾽ nuw οὐδεν αἰσχρὸν ἐστιν ἐκπερδικίσαι.
᾿Αντιστροφή.
Τοιάδε κύκνοι,
Ν ἣν ΕΣ ν Ἂς Ν
Τι0 τιὸ τιὸ τιὸ TLO TLO τιοτιγξ,
- A bas e A
υμμιγῆ Bonv ομοῦ
Πτεροῖς κρέκοντες ἴαχον ᾿Απόλλω,
N N N ͵
Τιο T10 τιὸ τιοτίγξ, 770
" 3 7 ,
Οχθῳ ἐφεζόμενοι παρ᾽ Εβρον ποταμον,
N ἈΝ :
Τιὸ τιὸ τιὸ τιοτίγξ,
Ν > 9 /
Διὰ δ᾽ αἰθέριον νέφος ἦλθε Boa:
A X A 4 A
Πτῆξε δὲ ποικίλα φῦλα τε θηρῶν,

D6 APISTO®ANOYS

᾽ 4 > >
Κύματά τ᾽ ἔσβεσε νήνεμος αἰθρη, 780
/ "
Τοτοτοτοτοτοτοτοτοτιγἕ "

A 5 οἵα» of
Πᾶς δ᾽ ἐπεκτύπησ᾽ ᾿Ολυμπος "

aq Ν , 4 3 ’ S 4
Hine δὲ θάμβος ἄνακτας - ᾿Ολυμπιᾶάδες δὲ μέλος Χα-

ρίτες Μοῦ-
/ amie! ,

cat T ἐπωλολυξαν.

Ν X δ / ;
T'vo τιὸ Teo τιοτίγξ. 785

57 9 y 20 of ἃ A ,

Οὐδὲν ἐστ᾽ ἄμεινον οὐδ᾽ ἥδιον ἢ φῦσαι πτερά.
A 3 δ τ A A A oy A 3 e ’

ὑτίχ υμῶν τῶν θεατῶν εἰ τις ἣν ὑπόπτερος,
E} A a a A ΝΕ BY θ

ἰτα πεινῶν τοὺς χοροῖσι τῶν τραγῳδῶν ἤχθετο,

Ἢ / Ἃ € pay d 3 S yy ὃ
καπττόμενος ἂν οὗτος ἠρίστησεν ἐλθων οἰκαδε,

5 \ 5) 9 A 5 5 /

Kar’ av ἐμπλησθεὶς eb ἡμᾶς αὖθις av κατέπτατο. 790

yf / A / A
Ex τε Πατροκλείδης τις ὑμῶν τυγχάνει χεζητιῶν,

δ Χ 3 9 5. 5. ἢ 3 > 7
Οὐκ av ἐξίδισεν ἐς θοιμάτιον, ἀλλ᾽ ἀνέπτατο,

K ) Ν 9 ᾽ 3 3 /

ἀποπαρδὼν καναπνεύσας αὖθις αὖ κατέπτατο *
KE 4 e a 3 φ ,

L τε μοιχεύων TLS ὑμῶν ἐστιν ὅστις τυγχάνει,

5 9 A Ν ἤ A X 3 A τ
Καθ᾿ ὁρᾷ τὸν ἄνδρα τῆς γυναικὸς ἐν βουλευτίκῳ, 705
Οὗ A / > aes SESE, a. / 5. ae

UTOS ἂν πάλιν παρ υμῶν πτερυγίσας ἀνέπτατο,

3 , 3 uA 3 5
Εἶτα βινήσας ἐκεῖθεν αὖθις αὖ καθέζετο.

3 eng Pew: / ἡ 2 ar
Ap υπόπτερον γενέσθαι παντὸς ἐστιν ἄξιον ;
10 7 A ’ 57 \

ς Autpedys ye πυτιναΐία μόνον ἔχων πτερὰ δ.
¢ / , 5 ᾿ 3 9 3 N
Ηιρεθη φύλαρχος, εἶθ᾽ ἵππαρχος, εἶτ᾽ εξ οὐδενὸς 800

A , 3 ἈΝ Ν Ν. e ,
Meyanra patra, καστὶ νυνὶ ξουθὸς ὑππαλεκτρνων.
HEISOETATPOS.
T X 4 S 49 22% \ A 4
αυτὶ TolavTL* μὰ Au ἔγω μὲν πρᾶγμα πω

, 3 a δ ,
Γελοιότερον οὐκ εἶδον οὐδεπώποτε.

OPNIGES.

EYEATIIAHS.
Ἐπὶ τῷ γελᾷς ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
"Ei τοῖσι σοῖς ὠκυπτέροις.
Ε > @ , > Μ 93 /
Oic? @ μάλιστ εοικας ETTEPwWLEVOS ;
3 3 ΛΑ ἈΝ ,
Eis εὐτέλειαν χηνὶ συγγεγραμμένῳ.
EYEATIIAHS.
\ a =P
Σὺ δὲ Kowiyw ye σκάφιον ἀποτετιλμένῳ.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Ταυτὶ μὲν ἠκάσμεσθα κατὰ τὸν Αἰσχύλον
“Tad οὐχ ὑπ᾽ ἄλλων, ἀλλὰ τοῖς αὑτῶν πτεροῖς."
EIIOW.
“Arye δὴ Ti χρὴ δρᾶν ;
TIEIZOETAIPOS.
Πρῶτον ὄνομα τῇ πόλει
Θέσθαι τι μέγα καὶ κλεινόν, εἶτα τοῖς θεοῖς
Θῦσαι μετὰ τοῦτο.
EY EATTIA HS.
Ταῦτα κἀμοὶ συνδοκεῖ.
ΕΠΟΨ.
Dep’ ἴδω, τί δ᾽ ἡμῖν τοὔνομ᾽ ἔσται τῇ πόλει ;
IIEISOETAIPOS.
Βούλεσθε τὸ μέγα τοῦτο Tove Aaxedaipovos
Σ πάρτην ὄνομα καλῶμεν αὑτήν ;
ΕΥ̓ΕΛΠΙΔΗΣ.
Ἡράκλεις "
/, \ Ἃ , ae S 5. ἘΔ ,
Σπάρτην yap ἂν θείμην eyw Thun πόλει ;

810

815

ale) APISTO®ANOYS

Οὐδ᾽ av χαμεύνη πάνυ ye κειρίαν γ᾽ ἔχων.
TIEISOETAIPOS.
Tt δῆτ᾽ ὄνομ᾽ αὐτῇ θησόμεσθ᾽ ;
ΕΥ̓ΕΛΠΙΔΗΣ.
᾿Εντευθενὶ
Ἔκ τῶν νεφελῶν καὶ τῶν μετεώρων χωρίων
Χαῦνέν τι πάνυ.

ΠΕΙΣΘΕΤΑΙΡΟΣ.
Βούλει N εφελοκοκκυγίαν ; 829

EIIOW.
Tov ἰού"
Καλὸν yap ἀτεχνῶς καὶ μέγ᾽ εὗρες τοὔνομα.
ΕΥ̓ΕΛΠΙΔΗΣ.
"Ap ἐστὶν αὑτηγὶ Νεφελοκοκκυγία,
ἽΝνα καὶ τὰ Θεογένους τὰ πολλὰ χρήματα
Τὰ τ᾽ Αἰσχίνου γ᾽ ἅπαντα ;
TIEISOETAIPOS.
Καὶ λῷστον μὲν οὖν 82
To Preypas πεδίον, ἵν᾿ ot θεοὶ τοὺς T° ηγενεῖς
᾿Αλαζονευόμενοι καθυπερηκόντισαν.
‘ EYEATIIIAHS.
Avrapov τὸ χρῆμα τῆς πόλεως. Tis δαὶ θεὸς
Πολιοῦχος ἔσται ; τῷ ξανοῦμεν τὸν πέπλον ;
TIEISOETAIPOS.
Τί δ᾽ οὐκ ᾿Αθηναίαν ἐῶμεν πολιάδα ; 830
EYEATIIAHS.

K \ A mY 37 7 4: SN Sf ,
Atl Πῶς AV ETL YEVOlT QV EVTAKTOS TONS,

λ OPNIOES.
= eee
Ὅπου Geos, γυνὴ γεγονυΐα, πανοπλίαν
“Earn ἔχουσα, Κλεισθένης δὲ κερκίδα ;
ΓΡΙΞΘΙΓΑΙΤΡΌΣ,.
Tis δαὶ καθέξει τῆς πόλεως TO Πελαργικὸν ;
ETOY.
"Opus ἀφ᾽ ἡμῶν τοῦ γένους τοῦ Περσικοῦ,
“Ὅσπερ λέγεται δεινότατος εἶναι πανταχοῦ
“Apews VEOTTOS.
EYEAUHTAHS.
ἾΩ νεοττὲ δέσποτα"
Ὥς δ᾽ ὁ θεὸς ἐπιτήδειος οἰκεῖν ἐπὶ πετρῶν.
HETSOBRTAIP OS.
"Aye νυν, σὺ μὲν βάδιζε πρὸς τὸν ἀέρα,
Καὶ τοῖσι τειχίζουσι παραδιακόνει,
Χάλικας παραφόρει, πηλὸν ὠποδὺς ὄργασον,
Δεκάνην ἀνένεγκε, κατώπεσ᾽ ἀπὸ τῆς κλίμακος,
Φύλακας κατάστησαι, τὸ πῦρ ἔγκρυπτ' ἀεί,
Κωδωνοφορῶν περίτρεχε, καὶ κάθευδ᾽ ἐκεῖ"
Κήρυκα δὲ πέμψον τὸν μὲν εἰς θεοὺς ἄνω,
Ἕτερον δ᾽ ἄνωθεν αὖ παρ᾽ ἀνθρώπους κάτω,
Κἀκεῖθεν αὖθις παρ᾽ ἐμέ.
ELE PAA Ss.
Σὺ δέ γ᾽ αὐτοῦ μένων
Οἴμωζε παρ᾽ ep.
TIEISOETAIPOS.

"30%; aya’, οἱ πέμπω σ᾽ ἐγώ.

590

840

60 APISTO®ANOYS

IAN N ἢ A A Sans 7 ue ἣ τ
Οὐδὲν γὰρ ἄνευ σοῦ τῶνδ᾽ ἃ λέγω πεπράξεται.
X ap , A y AR
Ἔνγω δ᾽ ἵνα θύσω τοῖσι καινοῖσιν θεοῖς, 850
Tov ἱερέα πέμψοντα THY πομπὴν καλῶ.

A A x A 3) X Χ 4
[Tat παῖ, τὸ κανοῦν αἱρεσθε καὶ την χέρνιβα.

ΧΟΡΟΣ.
ΠΥ
Ομοῤῥοθῶ, συνθέλω,
Συμπαραινέσας ἔχω
Προσόδια μεγάλα 855

Σεμνὰ προσιέναι θεοῖσιν "
vA Ν f ’ S
Aja δε προσέτι χάριτος ἕνεκα
ZL
Προβατιοὸν τι θύειν.
Ἴτω ἴτω, ἴτω δὲ Πυθιὰς βοά"
Συνᾳδέτω δὲ Χαῖρις @dav. 86
TIEISOETAIPOS. .
A XN A 3
Παῦσαι συ φυσῶν. Ἡράκλεις, τουτὶ τί ἦν ;
Τουτὶ μὰ At’ ἐγὼ πολλὰ δὴ καὶ δείν᾽ ἰδὼν,
“ 3
Οὔπω κόρακ εἶδον ἐμπεφορβιωμένον..
‘T A \ Sf θῦ a a θ a
ερεῦ, σὸν ἔργον, θῦε τοῖς καινοῖς θεοῖς.
ΤΕΡΕΥΣ.

ts AW) 3 Ν a) e Ν A VY

Apacw τάδ΄ " ἀλλὰ ποῦ στιν ὁ TO κανοῦν ἔχων ; 86a
Sf θ A ‘E / ens 6 / X ate ee 7 A
εὐχεσῦε TH Lotlia TH ορνιθείῳ, καὶ τῷ ἱκτίνῳ τῷ
φ YA NS "O / Ἂς Ὃ ,
εστιουχῳῷ, καὶ ορνισιν λυμπίοις καὶ λυμπίιῃσι

A \ 4
πᾶσι καὶ πασησιν,

ΠΕΙΣΘΕΤΑΙΡΟΣ. :
ὭΣ ουνιέρακε, χαῖρ᾽ ἄναξ Π ENADYLKE. ΜΝ

OPNI®OES. 6]

rE Pe ys:
Καὶ κύκνῳ Πυθίῳ καὶ Δηλίῳ, καὶ Antot ᾽Ορτυ- 270
γομήτρᾳ, καὶ ᾿Αρτέμιδι ᾿Ακαλανθέίδι,
HEISGETAIPOS:
Οὐκέτι Κολαινίς, ἀλλ᾽ ᾿Ακαλανθὶς "Ἄρτεμις.
ΓΕΡΕΌΣ
Καὶ φρυγίλῳ Σαβαζίῳ, καὶ στρουθῷ μεγάλῃ
\ A \ > | ,
μητρὶ θεῶν καὶ ἀνθρώπων,
ΠΕΣ ΘΕ ΑΙΡΟΣ:
Δέσποινα Κυϑέλη, στρουθέ, μῆτερ Κλεοκρίτου. 875
PEPE YS:
Διδόναι Ν εφελοκοκκυγιεῦσιν ὑγίειαν καὶ σωτη-
͵ 3 A X /
ρίαν, αὑτοῖσι καὶ Χιοισι,
IIEISGOETAIPOS.
Χίοισιν ἥσθην πανταχοῦ προσκειμένοις.
PEPE Ys:
K \ of Ne SE Ἂ“- τῷ ’ ’ὔ
at ἥρωσι | καὶ ὀρνισι] καὶ ἡρώων παισί, πορ-
φυρίωνι, καὶ πελεκᾶντι, καὶ TENEKIVO, καὶ φλεξι- 880
ὃ Wes δ ἈΝ A \ 3. A δ [4
ι, καὶ τέτρακι, καὶ ταῶνι, καὶ ἐλεᾷ, Kat βάσκα,
Ν 3 A : re ὃ A \ , Ἃ
καὶ ἐλασᾷᾳ, καὶ ἐρωδιῷ, καὶ καταράκτῃ, καὶ με-
λαγκορύφῳ, καὶ αἰγιθάλλῳ ,
TIEISGETAIPOS.

TT A3 3 ’ A A SEND) |
fav ες KopaKkas* παῦσαι KANwY Lov Lov.

> Ν A 9 7 e A A a
3 Emi ποῖον, ὦ κακόδαιμον, ἱερειον καλεις ote
e 7 \ A > e an V4
ANLAETOUS Kal γυπας ; Ovy opas OTL
mf 3 A “Ὁ X\ A , 9 yy b) e ,
KTLVOS εἰς AV Τοῦτο Y οὐχοιθ ἀρήτασας ᾽
ν nig 3) ΩΝ \ N Ν Ν 4
Amen ab ἡμῶν Kal συ καὶ τὰ στέμματα "
6

E2 APISTO®ANOYS

8 δ τ SNS A ’ aay: |
Eyo yap αὑτὸς τουτογὶ θύσω povos.
TEP EY
᾿Αντιστροφή.

3 3 Θ᾿ Ὁ :

Εἶτ᾽ αὖθις av Tapa σοι £90
A 4 ΛΑ “
Aet με δεύτερον μέλος . -
μ ρ
‘

Χέρνιβι θεοσεβες

9 A A \

"Octov ἐπιβοᾶν, καλεῖν δε
Μ iy “4 Ν ’ 3

ὠκαρας, EVA TWA μονον, εὐπτερ

Ν Y
‘Ixavov ἕξετ᾽ ὄψον. 895
, ar 7 N

Τὰ yap παρόντα θύματ᾽ οὐδὲν ἀλλο πλὴν
Τ' 4 , 3 δ ’

EVELOY ἐστι καὶ κέρατα.

TIEISOETAIPOS.
Θύοντες εὐξώμεσθα τοῖς πτερίνοις θεοῖς.
ΠΟΙΗΤΗΣ.
Νεφελοκοκκυγίαν τὰν εὐδαίμονα
Κλῇσον, ὦ Μοῦσα, 900
Τεαῖς ἐν ὕμνων ἀοιδαῖς.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Τουτὶ τὸ πρᾶγμα ποδαπὸν ; Εἰπέ μοι, τίς εἶ;
IIOIHTHS. |
'E yo μελιγλώσσων ἐπέων ἱεὶς ἀοιδάν,
Movcdwy θεράπων otpnpos,
Kara τὸν “ Ounpov. 905
TIEISGOETAIPOS.

» A A 3
Επειτα δῆτα δοῦλος ὧν κόμην ἔχεις ;

ΠΟΙΗΤΉΣ.

5 9. Ἁ , 3 Ν ς [4
Οὐκ, ἀλλὰ πάντες ἐσμεν οἱ διδάσκαλοι

OPNIOES.

Μουσάων θεράποντες ὀτρηροί,
Κατὰ τὸν “Ομηρον.
WEISGETAIPOS.
O 3 3 3 Ν Ν Ν x ὃ / yf
UK ἔτος OTPNPOV καὶ TO λῃδάριον ἔχεις.
᾿Ατὰρ, ὦ ποίητα, κατὰ τί δεῦρ᾽ ἀνεφθάρης ;
ΠΟΙΗ ΤῊΣ.
Μέλη πεποίηκ᾽ ἐς τὰς N εφελοκοκκυγίας
Τὰς ὑμετέρας κύκλιά τε πολλὰ καὶ καλά,
Καὶ παρθένεια, καὶ κατὰ τὰ Σιμωνίδου.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
T *S x »5.5...9 / aN / ,
QUT’ OU TOT ἐποίησας ATO ποίου χρόνου ;
LO 1 PES:
/ 4 N ’ 5. 2220 N 7 ,
Πάλαι πάλαι on τηνδ ἐγὼ KANCw πόλιν.
IPE LZ OE TALP OS.
O 3 Sf 4 ἈΝ / 4 3 ’
υκ ἄρτι θύω τὴν δεκάτην ταύτης eyo,
Καὶ τοὔνομ᾽ ὥσπερ παιδίῳ νῦν δὴ ᾿θέμην ;
ΠΟΙΗΤΉΣ.
᾿Αλλά τις ὠκεῖα Μουσάων φάτις
Οἷάπερ ἵππων ἀμαρυγά.
Σὺ δὲ πάτερ κτίστορ Aitvas,
Ζαθέων ἱερῶν ὁμώνυμε,
Δὸς ἐμὲν 6 τι περ
Tea κεφαλᾷ θέλεις
Πρόφρων δόμεν ἐμὶν τεΐν.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Τουτὶ παρέξει τὸ κακὸν ἡμῖν πράγματα,

Εἰ μή τι τούτῳ δόντες ἀποφευξούμεθα.

910

915

Fs)

6-4 APISTO@®ANOYS

Οὗτος, σὺ μέντοι σπολάδα Kal χιτῶν ἔχεις,
᾿Απόδυθι καὶ δὸς τῷ ποιητῇ τῷ σοφῷ.
Ἔχε τὴν σπολάδα" "τάντως δέ μοι ῥιγῶν δοκεῖς.
IOIHTHS.
Τόδε μὲν οὐκ ἀέκουσα φίλα
Μοῦσα τόδε δώρον δέχεται "
Τὺ δὲ tea φρενὶ μάθε
Πινδάρειον ἔπος "
ΠΕΙΣΘΕΤΑΙΡΟΣ.
“Ἄνθρωπος ἡμῶν οὐκ ἀπαλλαχθήσεται.
TIOIHTHS.
Νομάδεσσι γὰρ ev Σκύθαις
‘Arata Στράτων,
“Os ὑφαντοδόνητον ἔσθος οὐ πέπαται "
᾿Ακλεὴς δ᾽ ἔβα σπολὰς ἄνευ χιτῶνος.
Ξύνες δ᾽ τοι λέγω.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Ξυνίημ᾽ ὅτι βούλει τὸν χιτωνίσκον λαβεῖν.
᾿Αποδυθι" δεῖ γὰρ τὸν ποιητὴν ὠφελεῖν.
"Ἄπελθε τουτονὶ λαβών.
ΠΟΙΗΤΗῊΗΣ.
᾿Απέρχομαι,
Kas τὴν πόλιν γ᾽ ἐλθὼν ποιήσω δὴ ταδί"
Κλῇσον, ὦ χρυσόθρονε, τὰν
Τρομεράν, Kpvepav '
Νιφόβολα πεδία πολύσπορά T

Ἤλυθον - ἀλαλᾶν.

990

935

945

OPNIOES. 65

TIEIZSOETAIPOS.
Νὴ tov Ac’, ἀλλ᾽ ἤδη πέφευγας TavTayi
Τὰ κρυερὰ τονδὶ τὸν χιτωνίσκον λαβών. OAC
Τουτὶ μὰ Ac’ ἐγὼ τὸ κακὸν οὐδέποτ᾽ ἤλπισα,
Οἱ “ A ΄ θ ~ ,
ὕτω ταάχεως τουτον πεπύσθαι τὴν πολιν.
Αὖθις σὺ περιχώρει λαβὼν τὴν χέρνιβα.
Εὐφημία ‘oto.
XPHESMOAOTOS.
Μὴ κατάρξη τοῦ τράγου.
TWEISOETAIPOS.
Σὺ δ᾽ εἶ tis;
xX PHZAMDADT OS.
Ὅστις ; Χρησμολόγος.
MEISOETAIPOS.
Οἴμωξέ νυν, 955
XPHEMOAOLrOS.
"QQ δαιμόνιε, τὰ θεῖα μὴ φαύλως φέρε"
‘As ἔστι Βάκιδος χρησμὸς ἄντικρυς λέγων
‘Es τὰς Νεφελοκοκκυγίας.
TIEISGETAIPOS.
Κἄπειτα πῶς
Τ' A 3 5) 3 , \ \ in Ν 3° ,
QUT οὐκ ἐχρησμολόγεις συ πρὶν Ewe τὴν TONY
Τηνδ᾽ οἰκίσαι;
XPHSMOAOTOS.
To θεῖον ἐνεπόδιζέ με. 960
τῆ I

66 APISTO®ANOYS

Ay i], MEISOETAIPOS.
᾿Αλλ᾽ οὐδὲν οἷόν ἐστ᾽ ἀκοῦσαι TOV ἐπῶν.
ΧΡΗΣΜΟΛΟΓῸΟΣ.
> > of ᾿) ’ 4 ,ὔ A
AX» ὅταν οἰκήσωσιε λύκοι TONAL TE κορῶναι
‘Ev ταὐτῷ τὸ μεταξὺ Κορίνθου καὶ Σικυῶνος,
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Γί οὖν προσήκει δῆτ᾽ ἐμοὶ Κορινθίων ;
Ἐ a XPHITMOAOTOS.
Ἠινίξαθ᾽ ὁ Βάκις τοῦτο πρὸς τὸν ἀέρα. 965
Πρῶτον Πανδώρᾳ θῦσαι λευκότριχα κριόν"
ca 4 2) 2) A 3 4 By A U4. ,
Os δὲ « ἐμῶν ἐπέων ἐλθη πρώτιστα προφήτης,
Τῷ δόμεν ἱμάτιον καθαρὸν καὶ καινὰ πέδιλα,
MEISOETATPOS.

yf δ ἣν 4
Kveott καὶ TA πέδιλα ;

XPHSMOAOTOS.
Λαβὲ τὸ βιβλίον.

Καὶ φιάλην δοῦναι, καὶ σπλάγχνων χεῖρ ἐπιπλῆσαι. 970

HEISOETAIPOS.
Kai σπλάγχνα διδὸν ἔνεστι;

ΧΡΗΣΜΟΛΟΓῸΟΣ.

Λαβὲ τὸ βιβλίον.
Κὰν μὲν, θέσπιε κοῦρε, ποιῇς ταῦθ᾽ ὡς ἐπιτέλλω,
51 oN 9 7 7 9 / \ A

Averos ἐν νεφέλῃσι yevnoear* at δὲ κε μὴ δῷς,
Οὐκ ἔσει οὐ τρυγὼν οὐδ᾽ αἰετός, οὐ δρυκολώπτης.

ΠΕΙΣΘΕΤΑΙΡΟΣ.

\ aA > ¥ De ὦ A
Καὶ ταῦτ eveot ενταῦθα ;

OPNI®CES. 9

XPHEIMOAOTOS.
AaBe τὸ βιβλίον. 975
TIEISOETAIPOS.
mS UK OE γεν ae. N ,
Ovdev ap ὅμοιὸς ἐσθ᾽ ὁ χρησμὸς τουτῳί,
Ὃν ἐγὼ παρὰ τἀπόλλωνος ἐξεγραψάμην "
Αὐτὰρ ἐπὴν ἄκλητος ἰὼν ἄνθρωπος ἀλαζὼν
Δυπῇ θύοντας καὶ σπλαγχνεύειν ἐπιθυμῇ,
An τότε χρὴ τύπτειν αὐτὸν πλευρῶν τὸ μεταξύ, 988
ΧΡΗΣΜΟΛΟΓῸΟΣ.
Οὐδὲν λεγειν οἶμαί σε.
TIEISOETAIPOS.
Λαβὲ τὸ βιβλίον.
Καὶ φείδου μηδὲν μηδ᾽ αἰετοῦ ἐν νεφέλησι,
Myr ἣν Aaprov ἢ μήτ᾽ ἢν ὁ μέγας Διοπείθης.
XPHIMOAOT OS.
— See 9. 2 A
Kat ταῦτ eveot ἐνταῦθα ;
IEISOETAIPOS.
Δαβὲ τὸ βιβλίον.
Οὐκ εἶ θύραζ᾽ ἐς κόρακας ;
XPHSMOAOTOS.
Οἴμοι δείλαιος. 988
ΠΕΙΣΘΕΤΑΙΡΟΣ.
O 5 δι ἢ ’ 3 ’ Ξ
_UUKoUY ετερωσε χρησμολογήσεις EKTPEXOV 3
METOQON.
“Hrw παρ᾽ ὑμᾶς
HEISOETAIP OS.

“ 3 Ν ,
Ετερον αὖ τουτὶ κακον.

68 APISTO@ANOYS

Τί δ᾽ αὖ σὺ δράσων ; τίς δ᾽ ἰδέα βουλήματος ;
Τίς ἡ ᾿πίνοια τίς, ὁ κόθορνος τῆς ὁδοῦ ; ;

so MERTEN ΤῊ
Γεωμετρῆσαι βούλομαι τὸν ἀέρα
Ὑμῖν, διελεῖν τε κατὰ γύας.

ΠΕΙΣΘΕΤΑΙΡΟΣ.

Πρὸς τῶν θεῶν,

Σὺ δ᾽ εἶ τίς ἀνδρῶν ;

ΜΈΤΩΝ.

¢/ yd 9 a 4
Ootts εἰμ eyo ; ετων,

Ὃν οἶδεν ᾿Ελλὰς yo Κολωνός.
ΠΕΙΣΘΕΤΑΊΙΡΟΣ.
Εἰπέ μοι,
Ταυτὶ δέ σοι τί ἔστι ;
METON.
. Kavoves ἀέρος.
Αὐτίκα γὰρ ἀήρ ἐστι = ἰδέαν ὅλος
Κατὰ πνιγέα μάλιστα. Προσθεὶς οὖν ἐγὼ
ee »,3 2 eae S ΄
Τὸν xavov, ἄνωθεν τουτονὶ τὸν καμπύλον, .
᾿Ενθεὶς διαβήτην ----- μανθάνεις ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Οὐ μανθάνω.
ΜΕΤΩΝ.
᾿Ορθῷ μετρήσω κανόνι προστιθείς, ἵνα
Ὃ κύκλος γένηταί πῶς eres Kav μέσῳ
βικ δῆς Ἂζ
᾿Αγορά, πο ὃ ὦσιν εἰς αὐτὴν ὁδοὶ

3 Ν 4
Ορθαὶ πρὸς αὐτὸ τὸ μέσον, ὥσπερ δ᾽ ἀστέρος,

990

I95

1090

OPNIOES.

Αὐτοῦ κυκλοτεροῦς ὄντος ὀρθαὶ πανταχῆ
᾿Ακτῖνες ἀπολάμπωσιν.
TIEISOETAIPOS.
"ἄνθρωπος Θαλῆς.
Μέτων, |
METQN.
Τί ἔστιν ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Οἷσθ᾽ ὁτιὴ φιλῶ σ᾽ ἐγώ ;
Kapot πιθόμενος ὑπαποκίνει τῆς ὁδοῦ.
METQN.
Ti δ᾽ ἐστι δεινόν ;
TIEISOETAIPOS.
| Ὥσπερ ev Λακεδαίμονι
Ξενηλατοῦνται καὶ κεκίνηνταί dives ἐν
Πληγαὶ συχναὶ κατ᾽ ἄστυ. 2
| METON.

Mov στασιάζετε ;

TLEISOGETAIPOS.
Ma τὸν At’ ov δῆτ᾽.
METQN.
᾿Αλλὰ πῶς ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
“Ομοθυμαδὸν
Σ᾽ ποδεῖν ἅπαντας τοὺς ἀλαζόνας δοκεῖ.
ΜΕΤΩΝ.

ec , 7 Ἂν A
Υπαγοιμί tap ἂν.

1068

1010

70 APISTOSANOYS

ΠΕΙΣΘΕΤΑΙΡΟΣ.
Νὴ Ai’, ὡς οὐκ οἶδ᾽ dp εἰ
Φθαίης ἄν" ἐπίκεινται γὰρ ἐγγὺς αὑταιί.
METQN.
Οἴμοι κακοδαίμων.
ITEISOETAIFPOS.
Οὐκ ἔλεγον ἐγὼ πάλαι ;
Οὐκ ἀναμετρήσεις σαυτὸν ἀπιὼν ἀλλαχῆ ;
ἘΠΙΣΚΟΠΟΣ.
Ποὺ πρόξενοι ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Τίς ὁ Σαρδανάπαλλος οὑτοσέ ;
ἘΠΙΣΚΟΠΟΣ.
Ἐπίσκοπος ἥκω δεῦρο τῷ κυάμῳ λαχὼν
"Es τὰς Νεφελοκοκκυγίας.
TIEISOETAIPOS.

9 ’
Επίσκοπος ;

Ἔπεμψε δὲ τίς σε δεῦρο ; a

ἘΠΙΣΚΟΠΟΣ. Were ἃ
Φαῦλον βιβλίον
Τελέου.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Ti; βούλει δῆτα τὸν μισθὸν λαβὼν
Μὴ πράγματ᾽ ἔχειν, ἀλλ᾽ ἀπιέναι;
EMISKOMO38.
Νὴ τοὺς θεούς.

3 ’ 3 3 3 ’ of 4
Ἐκκλησιάσαι δ᾽ οὖν ἐδεόμην οἶκοι μένων.

1015

1020

ΟΝ ΕΘΈΞΣΣ Ἵ1

Ἔστιν γὰρ ἃ δι’ ἐμοῦ πέπρακται Φαρνάκῃ.
TIEISOETAIPOS.
"Amibs λαβών " ἔστιν δ᾽ ὁ μισθὸς οὑτοσί.
ἘΠΙΣΚΟΠΟΣ.
Τουτὶ τί ἦν ;
TIEISOETAIPOS.
᾿Εκκλησία περὶ Φαρνάκου. 1025
ἘΠΙΣΚΟΠΟΣ.
Μαρτύρομαι τυπτόμενος ὧν ἐπίσκοπος.
WEIS OE TAIPOS.
Οὐκ ἀποσοβήσεις ; Οὐκ ἀποίσεις τὼ Kado ;
Οὐ δεινά; Καὶ πέμπουσιν ἤδη ᾿πισκόπους
‘Es τὴν πόλιν, πρὶν καὶ τεθύσθαι τοῖς θεοῖς.
ΨΗΦΙΣΜΑΤΟΠΩΛΗῊΗΣ.
ἱὰν δ᾽ ὁ Νεφελοκοκκυγιεὺς τὸν Αθηναῖον 1030
ἀδικῇ
ΠΕΙΣΘΕΒΤΑΙΡΟΣ.
Τουτὶ τί ἔστιν αὖ κακὸν τὸ βιβλώον ;
ΨΗΦΙΣΜΑΤΟΠΩΛΗΣ.
Ψηφισματοπώλης εἰμί, καὶ νόμους νέους
ἽἍἭκω παρ᾽ ὑμᾶς δεῦρο πωλήσων.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Τὸ τί;
VH@ISMATOTQAHS.
Χρῆσθαι Νεφελοκοκκυγιᾶς τοῖσδε τοῖς μέτροισι 1035
καὶ σταθμοῖσι καὶ ψηφίσμασι, καθάπερ ᾽Ολο-

φύξιοι.

7Z APISTO®ANOYS

TIEISOETAIPOS.
Nomee cs ty Oe RA ς / / ,ὕ
Συ δὲ γ οἷσπερ ὠτοτύξιοι χρήσει τάχα.
VH@ISMATOHNQAHS.
Οὗτος, Ti πάσχεις ;

ΠΕΙΣΘΕΤΑΙΡΟΣ.

2 3 / N A
Οὐκ ἀποίσεις τους νόμους ;

Πικροὺς ἐγώ σοὶ τήμερον δείξω νόμους. 1040. ley

ἘΠΙΣΚΟΠΟΣ.
Καλοῦμαι Πεισθέταιρον ὕβρεως ἐς τὸν μουνυ-
χιῶνα μῆνα.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
᾿άληθες, οὗτος; "Ἔτι γὰρ ἐνταῦθ᾽ ἦσθα σύ;
YH@ISMATONQAHS.
᾿Εὰν δέ τις ἐξελαύνη τοὺς ἄρχοντας, καὶ μη
δέχηται κατὰ τὴν στήλην, 1042
TIEIZGETAIPOS.
Οἴμοι κακοδαίμων, καὶ σὺ yap ἐνταῦθ᾽ ἦσθ᾽ ἔτι;
EMISKOIIOS.
‘ArrorW σε, Kal γράφω σε μυρίας δραχμάς.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
᾿Εγὼ δὲ σοῦ γε τὼ κάδω διασκεδῶ.
᾿" ἘΠΊΣΚΟΠΟΣ. ἱ
Μέμνησ᾽ ὅτε τῆς στήλης κατετίλας ἑσπέρας ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Αἰβοῖ" λαβέτω τις αὐτόν. Οὗτος, οὐ μενεῖς ; 1050

9 ,ὔ e a © if 3 22 X
ATrimpev ἡμεῖς ὡς τάχιστ᾽ ἐντευθενὶ

-2

OPNIGOES.

4 3 - rn Ν 7
Θύσοντες εἰσω τοῖς θεοῖσι τὸν τράγον.

ΧΟΡΟΣ.
Στροφή.
"H6 D f
I10n μοι τῷ παντόπτῳ
Καὶ παντάρχᾳ θ ὶ πάντε
αἱ παντάρχῳᾳ θνητοὶ πάντες
rd 3 3 A -»
Θύσουσ᾽ εὐκταίαις εὐχαῖς. 10585
A Ν Ν A 9 iA
Ilacav μεν yap yav omteva,
7 9 2 A 4
Σωΐζω δ᾽ εὐθαλεῖς καρπούς,
Κτείνων ᾿ Ἰϑυλῶν γένναν
Θηρών, οἷ. πάντ᾽ ἐν γαίᾳ
'Ex κάλυκος αὐξανόμενᾳ yevuow πολυφαάγοις, 1060
Aévdpeci τ᾽ τ κἀρπὸν ὡποβόσκεται "
Κτείνω δ᾽ ot κήπους εὐώδεις
,ὔ 7 3 Uf
Φθείρουσιν λύμαις ἐχθίσταις "
Ἕρπετώά τε καὶ δώκετα πάνθ᾽ ὅσαπερ
5d DOA ty 3 A --
Εστιν ὑπ᾽ ἐμᾶς πτέρυγος ἐν φοναῖς ὄλλυται. 1065
A a? 9 / , 7 2 us
Γῆδε μέντοι θήμέρᾳ μάλιστ᾽ ἐπαναγορεύεται,
\ 3 f A
“Hp ἀποκτείνη τις ὑμῶν Διαγόραν tov Mnrxov,
’ὔ , Sf A 7. /
AapBavew τάλαντον, nv τε τῶν τυράννων τίς τίνα
A 5 / 7. /
Tov τεθνηκότων ἀἁποκτείνη, τάλαντον λαμβάνειν.
b
, 5 A 9 A A A 2 ~
Βουλόμεσθ᾽ οὖν viv ἀνειπεῖν ταῦτα χἠμεῖς ἐνθώδε" 1070
\ 3 a 7 Ν 7
“Hy ἀποκτείνῃ τις ὑμῶν Φιλοκράτη τὸν Στρούθιον,
7, , \ ape eS ane See oe /
Aneta τώλαντον " ἢν oe ζῶντα y ὠγάγῃ, τέτταρα,

ΜΉΝ

Εἶτα φυσῶν TAS κίχλας δείκνυσι καὶ, λυμαίνεται,
Udy

} Τοῖς ° Te κοψίχοισιν εἰς τὰς ῥίνας εγχεῖ τὰ πτερά, 1075
Tas περιστεράς θ᾽ ὁμοίως ξυλλαβὼν εἵρξας ἔχει,
oh | has) |

"Ort συ meray τοὺς σπίνους πωλεῖ καθ᾽ ἑπτὰ τοὐβολοῦ,

ἢ 4 APISTO@ANOYS

Κἀπαναγκάζξει παλεύειν δεδεμένας ἐν δικτύῳ.

Ταῦτα βουλόμεσθ᾽ ἀνειπεῖν " Kel τις ὄρνιθας τρέφει

Εἱργμένους ὑμῶν ἐν αὐλῇ, φράζομεν μεθιέναι.

‘Hy δὲ μὴ πείθησθε, συλληφθέντες ὑπὸ τῶν ὀρνέων 1080

Αὖθις ὑμεῖς αὖ παρ᾽ ἡμῖν δεδεμένοι παλεύσετε.
᾿Αντιστροφή.

Εὔδαιμον φῦλον πτηνῶν

Οἰωνῶν, ob χειμῶνος μὲν

Χλαίνας οὐκ ἀμπιοϊχοῦνται "

Οὐδ᾽ αὖ θερμὴ πνίγους ἡμᾶς 1085

Axtis τηλαυγὴς θάλπει "

᾿Αλλ᾽ ἀνθηρῶν λειμώνων

Φύλλων ἐν κόλποις Valo,

‘Hvix ἂν ὁ θεσπέσιος ὀξὺ μέλος ἀχέτας

Θάλπεσι μεσημβρινοῖς ἡλιομανῆς βοᾷ. 1090

Χειμάζω δ᾽ ἐν κοίλοις ἄντροις,

Νύμφαις οὐρείαις ξυμπαίζων "

Ηρινά τε βοσκόμεθα παρθένια

Δευκότροφα μύρτα, Χαρίτων τε κηπεύματα.

Τοῖς κριταῖς εἰπεῖν τι βουλόμεσθα τῆς νίκης πέρι, 1095

"Oo ἀγάθ᾽, ἣν κρίνωσιν ἡμᾶς, πᾶσιν αὐτοῖς δώσομεν,

“Ὥστε κρείττω δῶρα πολλῷ τῶν ᾿Αλεξάνδρου λαβεῖν.

Πρῶτα μὲν γὰρ οὗ μάλιστα πᾶς κριτὴς ἐφίεται,

TradKes ὑμᾶς οὔποτ᾽ ἐπιλείψουσι Δαυριωτικαί "

"AXN ἐνοικήσουσιν ἔνδον, ἔν τε τοῖς βαλαντίοις 1100

᾿Εννεοττεύσουσι κἀκλέψουσι μικρὰ κέρματα.

a XQ 4 φ 3 e Aa b>) ’
Εἶτα πρὸς τούτοισιν ὥσπερ ἐν ἱεροῖς οἰκήσετε,

OPNIOES. | Th

Tus yap ὑμῶν οἰκίας ἐρέψομεν πρὸς ἀετόν"

Kav λαχόντες ἀρχίδιον εἶθ᾽ ἁρπάσαι βούλησθέ τι,
᾿Οξὺν ἱερακίσκον ἐς τὰς χεῖρας ὑμῖν δώσομεν. 1165
“Hp δέ που δειπνῆτε, πρηγορῶνας ὑμῖν πέμψομεν.

/* Hv δὲ μὴ κρίνητε, χαλκεύεσθε μηνίσκους φορεῖν
Ὥσπερ ἀνδριώντες " ὡς ὑμῶν ὃς ἂν μὴ μὴν ἔχῃ,
Ὅταν ἔχητε χλανίδα λευκήν, τότε μώλισθ᾽ οὕτω δίκην
ΖΔώσεθ᾽ ἡμῖν, πᾶσι τοῖς ὄρνισι κατατιλώμενοι. 1110

ΠΕΙΣΘΕΤΑΙΡΟΣ.
Τὰ μὲν ἱέρ᾽ ἡμῖν ἐστιν, ὦρνιθες, καλά "

᾿Αλλ᾽ ὡς ἀπὸ τοῦ τείχους πάρεστιν ἄγγελος
Οὐδεὶς ὅτου πευσόμεθα τἀκεῖ πράγματα, ----

᾿Αλλ᾽ οὑτοσὶ τρέχει τις ᾿Αλφειὸν πνέων.

APE AOS Ἂς
Ποῦ ποῦ ᾽στι, ποῦ ποῦ ποῦ ᾽στι, ποῦ ποῦ ποῦ ‘GTI,
ποῦ 1115
Ποῦ Πεισθέταιρός ἐστιν ἅρχων ;
TIIEISOETAIPOS.
Οὑτοσί.
ἈΦ ΓΏΛΟΣ A.
᾿Εξῳκοδόμηταί σοι τὸ τεῖχος.
TEISOETAIPOS.
Ev λέγεις.
AYTTEAOGS A.
Κάλλιστον ἔργον καὶ μεγαλοπρεπέστατον "
“Qot ἂν ἐπάνω μὲν Προξενίδης ὁ Κομπασεὺς

Καὶ Θεογένης ἐναντίω δύ᾽ ἅρματε, 1120

76 APISTO®ANOYS

¢/ ς 7 / sf e /
ἵππων ὑπόντων μέγεθος ὅσον ὁ δούριος,

€ XN A 4 ἍἋ ,
ὕπο τοῦ πλάτους ἂν παρελασαιτην.

ΠΕΙΣΘΕΤΑΙΡΟΣ.

“Ἡράκλεις.

ΑΓΓΕΛΟΣ Α.

Ν Ν ιν 9 \ \ 5.7 3 SP τῇ
Τὸ δὲ μῆκος ἐστί, καὶ γὰρ ἐμέτρησ AUT eyo,

᾿ΕἙκατοντορογυιον.
TIEISOETAIPOS.
*Q Πόσειδον, τοῦ μάκρους.
Τίνες ὠκοδόμησαν αὐτὸ τηλικουτονί ;
ΑΤΓΕΛῸΌῸΣ Δ.
Ὄρνιθες, οὐδεὶς ἄλλος, οὐκ Αἰγύπτιος
Πλινθοφόρος, οὐ λιθουργός, οὐ τέκτων παρῆν,
᾿Αλλ᾽ αὐτόχειρες, ὥστε θαυμάζειν ἐμέ.
"Ex μέν γε Λιβύης ἧκον ws τρισμύριαι
Γέρανοι, θεμελίους καταπεπωκυΐαι λέθους.
Τούτους δ᾽ ἐτύκιζον αἱ κρέκες τοῖς ῥύγχεσιν.
Ἕτεροι δ᾽ ἐπλινθοποίουν πελαργοὶ μύριοι *
"Téwp δ᾽ ἐφόρουν κάτωθεν ἐς τὸν ἀέρα
Οἱ χαραδριοὶ καὶ τἄλλα ποτάμι’ ὄονεα.
TIEIZOETAIPOS.
᾿Επηλοφόρουν δ᾽ αὐτοῖσι tives ;
ATTEAOQOS A.
᾿Ερωδιοὶ
Δεκάναισι.

TIEIZGETAIPOS.

Tov δὲ πηλὸν ἐνεβάλλοντο πῶς ;

1128

1130

1135

OPNIOES.

ATTEAOS A.
Τοῦτ᾽, ὦγαθ᾽, ἐξεύρητο καὶ σοφώτατα .
Οἱ χῆνες ὑποτύπτοντες ὥσπερ ταῖς AALS
"Es τὰς Nexavas ἐνέβαλλον αὐτὸν τοῖν ποδοῖν.
Whedon Ld Ali | ΠΕΙΣΘΕΤΑΤΡΟΣ.
Ti δῆτα πόδες ἂν οὐκ ἂν ἐργασαίατο ;
ATTEAO®S A.
Kai νὴ Av’ αἱ νῆτταί ye περιεζωσμέναι
᾿Επλινθοφόρουν '" ἄνω δὲ τὸν ὑπαγωγέα
Ἔπεέτοντ᾽ ἔχουσαι κατόπιν, ὥσπερ παιδία,
Τὸν πηλὸν ἐν τοῖς στόμασιν αἱ χελιδόνες.
ἨΝΙΣΘΕΈΑΙΡΟΣ.
Τί δῆτα μισθωτοὺς ἂν ἔτι μισθοῖτο τις ;
Dep ἴδω, τί δαί; Ta ξύλινα τοῦ τείχους τίνες
᾿Απειργάσαντ' ;

AYVEAOS A.
A 3 ’
Ορνιθες ἦσαν τέκτονες
’ A A A e7
Σοφωτατοι TENEKAVTES, OL τοῖς ῥύγχεσιν
> 4 Ν 4. 4
Απεπελέκησαν τὰς πύλας " ἢν δ᾽ ὁ κτύπος
>) A 7 e/ 3 ,
Αὐτῶν πελεκωντων WOTTED EV ναυπηγίῳ.
Ν A ef : Ὄνος A 4. 7.
Καὶ νῦν ἅπαντ exewa πεπύλωται πύλαις,
’ Ν ’ ’ὔ
Καὶ βεβαλάνωται καὶ φυλάττεται κύκλῳ,
é
>] 7 A A
ἘΕφοδεύεται, κωδωνοφορεῖται, πανταχῆ
Ν ’ \ /
Φυλακαὶ καθεστήκασι καὶ φρυκτωρίαι
ω Β
4 3 Le a ΤΟΝ Ἃ 9
Ἐν τοῖσι πύργοις. ᾿Αλλ᾽ ἐγὼ μὲν ἁἀποτρέχων
) : “ ξ ν aN / yf.
Απονίψομαι" συ δ᾽ αὐτὸς ἤδη τἄλλα δρᾶ.

7 Ὲ

~t
~)

1110

[145

1150

1525

78 APISTO®ANOYS

ΧΟΡΟΣ.
@ ’ A. 3 ’, eo
Οὗτος, τί ποιεῖς ; “Apa θαυμάζεις ort
cf Ss a 2 , 4
Οὕτω το τεῖχος ἐκτετείχισται TAY ;
TIEISOETAIPOS.
Ἧ δ. Ἁ 37 ον Ss 57
Nn τοὺς θεους eywye* Kat yap ἄξιον "
"Ica γὰρ ἀληθῶς φαίνεταί μοι ψεύδεσιν.
᾿Αλλ᾽ ὅδε φύλαξ γὰρ τῶν ἐκεῖθεν ἄγγελος
᾿Εσθεῖ πρὸς ἡμᾶς δεῦρο, πυῤῥίχην βλέπων.
ΑΤΤΈΛΟΣ B.
2 NS ASE ΒΝ ΤΩ ΖΑ ΟΝ Στ eee
Ιου tov, tov Lov, Lov tov.
TIEIZSOETAIPOS.
Ti τὸ πρᾶγμα Toute ;
ATTEAO®S B.
Δεινότατα πεπόνθαμεν.
Τῶν γὰρ θεῶν τις ἄρτι τῶν παρὰ τοῦ Διὸς
Διὰ τῶν πυλῶν εἰσέπτατ᾽ εἰς τὸν ἀέρα,
Δαθὼν κολοιοὺς φύλακας ἡμεροσκόπους.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
᾽Ὦ δεινὸν ἔργον καὶ σχέτλιον εἰργασμένος.
Τίς τῶν θεῶν ;
ATTEAOS B.
Οὐκ ἴσμεν " ὅτι δ᾽ εἶχε wrepa,
Τοῦτ᾽ ἴσμεν.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Ovxouv δῆτα περιπόλους ἐχρῆν

a A 9
Πέμψαι κατ᾽ αὐτὸν εὐθύς ;

L
aks

1100

“αι,
he

1165 |

1170

~}
ῷ

ΟΡΝΊΘΕΣ.

ATTEAMOS B.
᾿Αλλ᾽ ἐπέμψαμεν
/ € ἢ e ,
Τρισμυρίους ἱέρακας ὑπποτοξότας,
Χωρεῖ δὲ πᾶς τις ὄνυχας ἠγκυλωμένος,
’ ’ ’ 7 > f
Κερχνῇς, τριόρχης, yur, κύμινδις, ἀετὸς "
‘Puun τε καὶ πτεροῖσι καὶ ῥοιζήμασιν 1175
μῃ ρ ῥοιξήμ
AiOnp δονεῖται τοῦ θεοῦ ξητουμένου "
Καστ᾽ οὐ μακρὰν ἄπωθεν, ἀλλ᾽ ἐνταῦθά που
᾿Ηδη ᾿στίν.
ΠΕΙΣΘΕΊΤΔΙΡΟΣ.
Οὐκοῦν σφενδόνας δεῖ λαμβάνειν
Καὶ τόξα " χώρει δεῦρο πᾶς ὑπηρέτης "
Τόξευε, παῖε, σφενδόνην τίς μοι δότω. 1180
XOPOS.
Στροφή.
ah
Πολεμος αἴρεται, πόλεμος οὐ φατὸς
/ a
Πρὸς ἐμὲ καὶ θεούς. ᾿Αλλὰ φύλαττε πᾶς
᾿Αέρα περίνέφελον, ὃν Ἔρεβος ἐτέκετο,
’ λ΄ a 4
My σε λαθῃ θεῶν τις ταύτῃ περῶν
"A@pet δὲ πᾶς κύκλῳ σκοπῶν * *, {18
‘Qs ἐγγὺς ἤδη δαίμονος πεδαρσίου
Aivns TTEPWTOS φθόγγος ἐξακούεται.
TEISOETAIPOS.
Αὕτη σὺ ποῖ ποῖ ποῖ πέτει; Mev’ ἥσυχος,
τ: 9 2 7 > = Af? 3 / A ’
Ey ἀτρέμας " αὑτοῦ στῆθ᾽ + ἐπίσχες τοῦ δρομου.

Τίς εἶ; Ποδαπή ; Δέγειν ἐχρῆν ὁπόθεν ποτ᾽ εἷ. 1190

80 APISTO®ANOYS

ΤΡῚΣ.
Παρὰ τῶν θεῶν ἔγωγε τῶν ᾿Ολυμπίων.

ΠΕΙΣΘΕΤΑΙΡΟΣ.

Ὄνομα δέ σοι τί ἐστι; πλοῖον, ἢ κυνῆ ;
ΓΡῚῈΣ.
Ἴρις ταχεῖα.
ΠΕΙΣΘΈΤΑΙΡΟΣ.
Πάραλος, ἢ Σαλαμινία ;
ΤΡῚΣ.
Τί δὲ τοῦτο ;
TIEISOETAIPOS. es
Ταυτηνΐ τις ov ξυλλήψεται
Ῥ i) /
Avarrramevos τρίορχος ;
IPIS.
"Eye συλλήψεται ; 1195
Τί ποτ᾽ ἐστὶ τουτὶ TO κακόν ;
ΠΕΙΣΘΕΒΤΑΙΡΟΣ.
Οἰμώξει μακρά.
ΓΡῚΣ.
Υ 4 S A
ἄτοπον γε τουτὶ πρᾶγμα.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Κατὰ ποίας πύλας
Εἰσῆλθες εἰς τὸ τεῖχος, ὦ μιαρωτάτη ;
ΤΡΙΣ.
Οὐκ οἶδα μὰ Al’ ἔγωγε κατὰ ποίας πύλας.

ΠΕΙΣΘΕΤΑΙΡΟΣ,

Υ 2 Φ 4 ͵
Ηκουσας αὑτῆς οἷον εἰρωνεύεται ; 1200

Ee όχι κωπῶν δι. τ ξεν a

OPNICES. Si

Πρὸς τοὺς κολοιάρχους προσῆλθες ; Ov λέγεις ;
Σφραγιδ᾽ ἔχεις παρὰ τῶν πελαργῶν ;
ΤΡῚΣ,
Τί τὸ κακόν ;
TIEIZSOETAIPOS.
Οὐκ ἔλαβες ;
Pe TS:
Ὑγιαίνεις μέν ;
ΠΗΓΓΣΘΕΤΆΑΤΡΟΣ:
Οὐδὲ σύμβολον
᾿Επέβαλεν ὀρνίθαρχος οὐδείς σοι παρών ;
ΤΡῚΣ. | ~ |
Ma Av’ οὐκ ἔμοιγ᾽ ἐπέβαλεν οὐδείς, ὦ ae ae
METSORTAIP OS:
Κάπειτα δῆθ᾽ οὕτω σιωπῇ διαπέτει
Διὰ τῆς πόλεως τῆς ἀλλοτρίας καὶ τοῦ χάους ;
ΤΡῚΣ.
Ποίᾳ γὰρ ἄλλῃ χρὴ πέτεσθαι τοὺς θεούς ;
ee ἠπερέος εἰ τὸν,
Οὐκ oida μὰ At’ ἔγωγε τῇδε | μεν γὰρ ¢ οὔ.
᾿Αδικεῖς δὲ καὶ νῦν. "Apa γ᾽, οἶσθα τοῦθ᾽, ὅτι 1910
΄ ᾿.. ἂν ληφθεῖσα ae Ipidov
"Areaves, εἰ τῆς peg eee a
: Spgs
Arr’ ἀθανατός εἰμ’.
TIEISOETAIPOS.
AX’ ὅμως av ἀπέθανες.

τζ

S2 APISTO@ANOYS

Δεινότατα γάρ τοι πεισόμεσθ᾽, ἐμοὶ δοκεῖ,
Εἰ τῶν μὲν ἄλλων ἄρχομεν, ὑμεῖς δ᾽ οἱ θεοὶ ee
᾿Ακολαστανεῖτε, κοὐδέπω γνώσεσθ᾽ ὅτι
᾿Ακροατέον ὑμῖν ἐν μέρει τῶν κρειττόνων.
Φράσον δέ Tot μοι, τὼ πτέρυγε ποῖ ναυστολεῖς ;
ΤΡῚΣ.
‘Eyo ; Πρὸς ἀνθρώπους πέτομαι παρὰ τοῦ πατρὸς
Φράσουσα θύειν τοῖς ᾿Ολυμπίοις θεοῖς 122¢
Μηλοσφαγεῖν τε βουθύτοις em ἐσχάραις
Κνισᾶν τ᾽ ἀγυιάς.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Τί σὺ λέγεις ; ποίοις θεοῖς ;
TP AS.
Ποίοισιν ; Ἡμῖν, τοῖς ev οὐρανῷ θεοῖς.
IEISOHTATP Os.
Θεοὶ yap ὑμεῖς ;
ΤΡῚΣ.
Tis yap ἐστ᾽ ἄλλος Geos ;

ΠΕΙΣΘΕΤΆΤΡΟΣ.

“ > VA A 2 ϑ
Ορνιθες ἀνθρώποισι νῦν εἰσιν θεοί, 1225

Οἷς θυτέον αὐτούς, ἀλλὰ μὰ Al? ov τῷ Διί.
ΤΡῚΣ:
Ὦ μῶρε μῶρε, μὴ θεῶν κίνει φρένας
Aewas, ὅπως μή σου γένος πανώλεθρον
Διὸς μακέλλῃ πᾶν ἀναστρέψη Δίκη,
Διγνὺς δὲ σῶμα καὶ δόμων περιπτυχὰς 1230

Καταιθαλώσῃ cov Δικυμνίαις βολαῖς.

—_— a νι εἰσ νυν ον

ee ee ee ee ee

eee en a Se a ee

OPNIGOES.

IEISOETAIPOS.
"Axovoov αὕτη" παῦε τῶν παφλασμάτων :-
"Ex ἀτρέμα. Φέρ᾽ ἴδω, πότερα Avdov ἢ Φρύγα
Ταυτὶ λέγουσα μορμολύττεσθαι δοκεῖς ;
*Ap’ οἶσθ᾽ ὅτι Ζεὺς εἴ με λυπήσει πέρα,
Μέλαθρα μὲν αὐτοῦ καὶ δόμους ᾿Αμφίονος
Καταυιθαλώσω πυρφόροισιν ἀετοῖς,
Πέμψω δὲ πορφυρίωνας ἐς τὸν οὐρανὸν
"Opus ἐπ᾽ αὐτόν, παρδαλᾶς ἐνημμένους,
Πλεῖν ἑξακοσίους τὸν ἀριθμόν; Καὶ δή ποτε
Εἷς Πορφυρίων αὐτῷ παρέσχε πράγματα.
8 εἰ μὲ λυπήσεις τι, τῆς διακόνου
Πρώτης ἀνατείνας τὼ σκέλη διαμηριῶ
Τὴν Ἶριν αὐτήν, ὥστε θαυμάζειν ὅπως
Οὕτω γέρων ov στύομαι τριέμβολον. )

FEES: ἘΠῚ

Διαῤῥαγείης, ὦ μέλ’, αὐτοῖς ῥήμασιν.

ΠΕΙΣΘΕΤΑΙΡΟΣ.
Οὐκ ἀποσοβήσεις ; Οὐ ταχέως; Εὐρὰξ πατάξ.

ΕΡΊΣ.

Ἢ μήν σε παύσει τῆς ὕβρεως οὑμὸς πατήρ.

ΤΕΣ ΘΕ TATP OS.
Οἴμοι τάλας. Οὔκουν ἑτέρωσε πετομένη
Καταιθαλώσεις τῶν νεωτέρων τινά ;

ΧΟΡΟΣ.
᾿Αντιστροφή.

Ἵ 4 A
Αποκεκλῃκαμεν διογενεῖς θεοὺς

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v9

1235

1248

1245

1258

<4 APIZTO@ANOYS

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Μηκέτι τὴν ἐμὴν διαπερᾶν πολιν,
/ ΑΝ DN ’ ¥
Μηδέ τιν᾽ ἱερόθυτον ava δωώπεδον ἔτι
A Ν A / ’ὔ
Τηδε βροτὸν θεοῖσι πέμπειν καπνον.
| a ΠΕΙΣΘΕΤΑΙΡΟΣ.
’ πον \ N κ N ΕΞ
Δεινὸν ye τὸν κήρυκα τὸν Tapa Tous βροτους 1206
Seep 5 , , ,
Οἰχόμενον, εἰ μηδέποτε νοστήσει πώλιν.
KHPY«&.
ZF ’ 3 3 Lee.) > ,
Q Πεισθέταιρ, ὦ paxaups, ὦ σοφώτατε,
9 ’; 3 Ss) , 3 3 ’
4) κλεινότατ, ὦ σοφωτατ,, ὦ γλαφυρωτατε,
3 Ligne) 3 /.
4) τρισμακάρι, ὦ κατακέλευσον.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
’ Ν 4
Tu συ λέγεις ;
ΚΗΡΥΞ.
VA A A / .
Στεφάνῳ σε χρυσῷ τῷδε σοφίας οὕνεκα 1260
y A \ A : e “ ’
YTEPAVOVGL καὶ τιμῶσιν οἱ πάντες λεῳ.
IIEISOETAIPOS.
/ / 3 “4 e Ν Aa /
Aeyouat. Tid οὕτως οἱ λεῳ τιμῶσι με;
KHPY«&.
cy P 3 / 2 yh ,
Q κλεινοτάτην αἰθέριον οἰκίσας πολιν,
3) 3, 95 ὦ Ν 5. Ὁ , ’
Οὐκ οἶσθ᾽ ὅσην τιμὴν παρ ἀνθρώποις φέρει,
J eee) Ν A A 7 yS ad
“Ὅσους T ἐραστὰς τῆσδε τῆς Ywpas ἔχεις. 1265
Q δ Ν 3. τοῖν , Ν ,,
Πρὶν μὲν yap οἰκίσαι σε τῆνδε τὴν πόλιν,
) ’ Ω of J
Ελακωνομάνουν ἅπαντες ἀνθρωποι τότε,
) , 9 7 5567 9 ’
Εκομων, ἐπείνων, ἐῤρύπων, ἐσωκράτων,
, 5, Sar 6 , 9
Σκυταλι ἐφόρουν " νυνὶ δ᾽ ὑποστρέψαντες av
) A ’ ΘΝ A c A
Ορνιθομανοῦσι, πάντα δ᾽ ὑπὸ τῆς ἡδονῆς 1270

A f » 9 a
Ποιοῦσιν ἅπερ ὄρνιθες ἐκμιμούμενοι.

OPNIOES. “Ὁ

AS XN + Vins’ 7 a 7 A er
Πρῶτον per εὐθὺς mavtes ἐξ ευνῆς ἅμα
/ > of [“ € A IN ’
Επέτονθ᾽ ἕωθεν ὥσπερ ἡμεῖς ἐπὶ νομον "
5 A 3 /
Kamer ἂν ἅμα κατῆραν ἐς Ta βιβλία"
Εἶτ᾽ ἀπενέμοντ᾽ ἐνταῦθα τὰ ψηφίσματα. 1275
A [4 ον
Ὠρνιθομάνουν δ᾽ οὕτω περιφανῶς ὥστε καὶ
Πολλοῖσιν ὀρνίθων ὀνόματ᾽ ἢν κείμενα.
; x @ 3 /
Πέρδιξ μὲν εἷς κάπηλος ὠνομάζετο
3 “
Χωλός, Μενίππῳ δ᾽ ἦν χελιδὼν τοὔνομα,
3
Orovvtio δ᾽ ὀφθαλμὸν οὐκ ἔχων κοραξ, 1980
’
Κορυδὸς Φιλοκλεέει, χηναλωπηξἕ Θεογένει,
"TBs Λυκούργῳ, Χαιρεφῶντι νυκτερίς,
Συρακοσίῳ δὲ κίττα" Μειδίας δ᾽ ἐκεῖ
af 3 A \ X 3 Sf
Ορτυξ ἐκαλεῖτο " καὶ yap KEV OpTUYE
. , Ν ‘ 4 Oe
Υπο στυφοκόπου τὴν κεφαλὴν πεπληγμένῳ. 1285
5 >
Hidov δ᾽ ὑπὸ φιλορνιθίας πάντες μέλη,
“ 4 f Ν ae 9 a 7 "4
Ὅπου yediowv Hv τις ἐμπεποιήμένη
Ἂ Λ \ / A ‘
A πηνέλοψ 1 περιστερά . ,,
TN Ψ ἢ χὴν τις ἢ περίστερ
\ A ἣν -
Ἢ πτέρυγες, ἢ πτεροῦ τι καὶ σμιςρὸν προσῆν.
A 3 a
Τοιαῦτα μὲν τἀκεῖθεν. “Ev δέ σοι λέγω ' 129¢
“ > 9 a A A
Ἡξουσ᾽ ἐκεῖθεν δεῦρο πλεῖν ἢ μύριοι
A ’ Α , 7
Πτερῶν δεόμενοι καὶ τρόπων γαμψωνύχων "
¢/ A a 3 / A ,
στε πτερῶν σοι τοῖς ἐποίκοις δεῖ ποθέν.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
- \ PS Ow S93 37 ς /
Οὐκ apa μα At ἡμῖν er epyov ἐστάναι.
ΤᾺ 3 4 Ἁ ς
ἄλλ᾽ ὡς τάχιστα σὺ μὲν ἰὼν τὰς ἀῤῥίχους 1295
a: ‘ / e/ 3 J a
Καὶ τους κοφίνους ἅπαντας ἐμπίπλη πτερῶν"
Μανῆς δὲ φερέτω μοι θύραζε τὰ πτερώ'
8

RS APISTO®ANOrS

Ἐγὼ δ᾽ ἐκείνων τοὺς προσιόντας δέξομαι.

ΧΟΡΟΣ.

Στροφή.

Ταχὺ δ᾽ ἂν πολυώνορα τὰν πόλιν
Καλοῖ τις ἀνθρώπων. | 1300
|MEIZOETAIPOS. )
Τύχη μόνον προσείη. κα

ΧΟΡΟΣ.
Κατέχουσι δ᾽ ἔρωτες ἐμᾶς πόλεως.

TIEISOETAIPOS.

Θᾶττον φέρειν κελεύω.

ΧΟΡΟΣ.
Τί γὰρ οὐκ ἔνι ταύτῃ
Καλὸν ἀνδρὶ μετοικεῖν ; 1205
Σοφία, Πόθος, ἀμβρόσιαι Χάριτες,
To τε τῆς ἀγανόφρονος ‘Havyias
Evapepov πρόσωπον.

ΠΕΙΣΘΕΤΑΙΡΟΣ.

‘Qs βλακικῶς διακονεῖς "
Οὐ θᾶττον ἐγκονήσεις ; 510

XOPOS.

᾿Αντιστροφή.
Φερέτω κάλαθον ταχύ τις πτερῶν,
Σὺ δ᾽ αὖθις ἐξόρμα,Ἠ -
Τύπτων γε τοῦτον dies
Πάνυ yap βραδύς ἐστί τις ὥσπερ ὄνος.

ΠΕΙΣΘΕΤΑΙΡΟΣ.

Μανῆς γάρ ἐστι δειλός. 1910

ΟΡΝΊΘΕ Σ. 87

ΧΟΡΟΣ.
Χ Ν Ν a
Συ δὲ Ta πτερὼ πρῶτον
ἶ ΄ / /
AuwWes Tade Koop °
/ ‘(eee Jae ¢ A / Ν Ν
Ta τε μουσίχ ομοῦ τὰ τε μαντικὰ καὶ

fA ¢ ri ae
Ta θαλάττι. "Ἐπείτα δ᾽ bras φρονίμως

Πρὸς ἄνδρ᾽ ὁρῶν πτερώσεις. sein bBsd
TIEISGETAIPOS. Ι
Οὐ Ἁ X\ oS Sf A a “ oe ΘᾺ ή δ
U TOL μᾶ τὰς κερχνῇδας ETL σοῦ σχήσομαι Ste

Οὕτως ὁρῶν ce δειλὸν ὄντα καὶ βραδὺῦν.
ores IATPAAOIAS.
w / 3 Ν e /
Γενοίμαν ἀετὸς υὑψύπέτας,
id Ἃ / ΣΝ 3 / 4
Ὥς av ποταθείην ὑπερ ἀτρυγέτου γλαῦ-
κᾶς ἐπ᾿ οἶδμα λίμνας. eee 1325
TIEIZSOETAIPOS.
Ἔοικεν ov ψευδαγγελὴς εἶν᾽ ayryeXos.
yf \ ὦ 9 \ daw
Adwv yap ὃδε τις aeTous προσέρχεται.
TIATPAAOIAS.
AiBot °
Οὐκ ἔστιν οὐδὲν τοῦ πέτεσθαι γλυκύτερον "
᾿Ερῶ δ᾽ ἔγωγε τῶν ἐν ὄρνισιν νόμων. 1330
᾿Ορνιθομανῶ yap καὶ πέτομαι, καὶ βούλομαι
Οἰκεῖν μεθ᾽ ὑμῶν, κὠπιθυμῶ τῶν νόμων.
ΠΕΙΣΘΕΊΤΔΙΡΟΣ.
Ποίων νόμων; Πολλοὶ γὰρ ὀρνίθων νόμοι.
ΤΑΤΡΑΛΌΟΌΤΟΑΣ,
7 le > of ον /
Πάντων" μάλιστα δ᾽ ὅτι καλὸν νομίζεται

Ν ’ fe \4 7 Ν ,
Tov πατέρα τοῖς ὄρνισιν ἄγχειν καὶ δωκνειν. 1335

8S APISTO@ANOYS

TEISOETAIPOS.
Καὶ νὴ At’ ἀνδρεῖόν ye πάνυ νομίζομεν,
Ἃ ἃ i Ν 7 Xs Sf
Os ἂν πεπληγῃ τὸν πατέρα νεοττὸς ὧν.
HATPAAOIAS.
Ata ταῦτα μέντοι δεῦρ᾽ ἀνοικισθεὶς ἐγὼ
δι 9 A Xx 7 Ν “ > VS
Ayxew ἐπιθυμῶ τὸν πατέρα καὶ TUYT ἔχειν.
ΠΕΙΣΘΕΊΤΑΙΡΟΣ.
᾿Αλλ᾽ ἔστιν ἡμῖν τοῖσιν ὄρνισιν νόμος
Παλαιὸς ἐν ταῖς τῶν πελαργῶν κύρβεσιν "
) Ν ς Ν e x 3 7
ἔπην ὁ πατὴρ ὁ πέλαργος ἐκπετησίμους
Πάντας ποιήσῃ τοὺς πελαργιδῆς τρέφων,
A x N X / Λ /
Aeu τοὺς νεοττους Tov TaTEpa πάλιν TpEederv.
wt ΠΑΤΡΑΔΟΙΑΣ.
᾿Απέλαυσά Tap av νὴ Ai’ ἐλθὼν ἐνθαδί,
Εἴπερ γέ μοι καὶ τὸν πατέρα βοσκητεον.
TIIEISOETAIPOS.
Οὐδέν y. ᾿Επειδήπερ γὰρ ἦλθες, ὦ μέλε,
Y ¢
Evvous, πτερώσω σ᾽ ὥσπερ ὄρνιν ὀρφανόν.
Σ' Ν δ᾽ 5 7 9 > A e θ ,
οἱ δ΄, ὦ νεανίσκ, OV κακῶς ὑποθήσομαι,
᾿Αλλ᾽ οἷάπερ αὐτὸς ἔμαθον ὅτε παῖς 7. Σὺ γὰρ
Τὸν μὲν πατέρα μὴ τύπτε" ταυτηνδὶ λαβὼν
x 4 \ X ἊΝ A 3 /
Τὴν πτέρυγα, καὶ τουτὶ τὸ πλῆκτρον θώτέρᾳ,
Νομίσας ἀλεκτρυόνος ἔχειν Tover λόφον,
Φρούρει, στρατεύου, μισθοφορῶν σαυτὸν τρέφε,
Τὸν πατέρ᾽ ἔα ζῆν " ἀλλ᾽ ἐπειδὴ μώχιμος εἶ,
Eis τὠπὶ Opaxns ἀποπέτου, κἀκεῖ μάχου.

Led

1340

1345

135

OPNIOEZS. So

MATPAXOTAS.
Νὴ tov Διόνυσον, εὖ γέ μοι δοκεῖς λέγειν,
"ΕΝ / /
Kat πείσομαι σοι.
ἩΒΊΣ ΘΝ ΤΡΟΣ “Uae νι 2 pe Wes
Νοῦν ap ἕξεις vn Δία. me
KINA SPs.
᾿Αναπέτομαι δὴ πρὸς Ολυμπον πτερύγεσσι Kovpars *
Πέτομαι δ᾽ ὁδὸν ἄλλοτ᾽ ἐπ᾿ ἄλλαν μελέων 1360
TIIEISOETAIPOS.
᾿Τουτὶ τὸ πρᾶγμα φορτίου δεῖται πτερῶν.
KINHSIAS.
"Adobo φ ε Ν if ,ὔ / 3 /
ω φρενὶ TWMATL TE νέαν ἐφέπων
TIEISOETAIPOS.
᾿Ασπαζόμεσθα φιλύρινον Κινησίαν.
Τί δεῦρο πόδα σὺ κυλλὸν ἀνὰ κύκλον κυκλεῖς ;
ΚΙΝΗΣΊΙΑΣ.
Ὄρνις γενέσθαι βούλομαι 1365
Διγύφθογγος andav.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Παῦσαι μελῳδῶν, ἀλλ᾽ ὅ τι λέγεις εἰπέ μοι.
ΚΙΝΗΣΊΑΣ.
« Ν A Ν 4. ’
Υπο σοῦ πτερωθεὶς βούλομαι μετάρσιος
Αναπτόμενος ἐκ τῶν νεφελῶν καινὰς λαβεῖν
᾿Αεροδονήτους καὶ νιφοβόλους ἀναβολάς. 1370
| TIEISOETAIPOS.
ἣ . ΡΝ a
Ex τῶν νεφελῶν yap ἂν τις ἀναβολὰς λάβοι

8 * 1,

90 APISTO®ANOYS

KINHSIAS.
Κρέμαται μὲν οὗν ἐντεῦθεν ἡμῶν ἡ τέχνη.
Τῶν διθυράμβων γὰρ τὰ λαμπρὰ γύγνεται
> 4 ’ X i, \ -
Acpia τινα καὶ TKOTLA καὶ κυαναυγέεα
Καὶ πτεροδόνητα" σὺ δὲ κλύων εἴσει τάχα.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Οὐ δῆτ᾽ ἔγωγε.
ΚΙΝΗΣΊΙΑΣ.
Νὴ τὸν ρακλέεα σύ γε.
es ον iA 0 Q 22:
ἅπαντα yap δίειμι cot τὸν ἀέρα
Εἴδωλα πετεινῶν
Αιθεροδρόμων
Οἰωνῶν ταναοδείρων .

ΠΕΙΣΘΕΤΑΙΡΟΣ.
Qo.
KINHSIAS.
Tov ἁλάδρομον adapevos
"Am ἀνέμων πνοαῖσι βαίην,

ΠΕΙΣΘΕΤΑΙΡΟΣ.

ΝΕ ΣΝ, 75. οι 2 / N ΄
Νὴ τὸν At ἢ yw σου καταπαύσω Tas πνοάς.

ΚΙΝΗΣΊΑΣ.
Ν ἃ / / Ν eg /
Tore μεν νοτίαν στείχων πρὸς δον,
ἃ 3 3 / A /
Tore 6 av Bopéa σῶμα πελάζων

3 ’ 3 4 5, 4
Andipevov αἰθέρος avrAaka τέμνων.

’ 4 3 3 A
Xapievta y, ὦ Tpec BUT, ἐσοφίσω καὶ coda.

TIEISGOETAIPOS.

Ov yap σὺ χαίρεις πτεροδόνητος γενόμενος ;

1375

1338)

Less

OPNI@CES. 9]

KINHSIAS.

Γαυτὶ πεποίηκας τὸν κυκλιοδιδάσκαλον,
Ὃς ταῖσι φυλαῖς περιμάχητος εἰμ᾽ ἀεί; 1990
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Βούλει διδάσκειν καὶ παρ᾽ ἡμῖν οὖν μένων
ἀεωτροφίδῃ χορὸν πετομένων ὀρνέων
ΠΣ XP μ ρ
Κἐκροπίδα φυλήν ;
ΚΙΝΗΣΊΑΣ.
Καταγελᾷς μου, δῆλος εἶ,
᾿Αλλ᾽ οὖν ἔγωγ᾽ οὐ παύσομαι, τοῦτ᾽ ἴσθ᾽ ὅτι,
Πρὶν ἂν πτερωθεὶς διαδράμω τὸν ἀέρα. 1395
ZSYKO@ANTHS.
"Ορνιθές τινες οἵδ᾽ οὐδὲν ἔχοντες πτεροποίκιλοι *
Τανυσίπτερε ποικίλα χελιδοῖ"
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Τουτὶ τὸ κακὸν οὐ φαῦλον ἐξεγρήγορεν.
es 3 9 / A , : /
Od av μινυρίζων δεῦρο τις προσέρχεται.
ΣΥΚΟΦΑΝΤΗῊΣ.
Τανυσίπτερε ποικίλα par’ αὖθις. 1409
EISOETAIPOS.
‘Es θοϊμάτιον τὸ σκόλιον adewv μοι δοκεῖ,
Δεῖσθαι δ᾽ ἔοικεν οὐκ ὀλίγων χελιδόνων.
ΣΥΚΟΦΑΝΤΗῊΗΣ.
/ e a πος eee Ν XN 3 e
Tis ὁ πτερῶν δεῦρ ἐστὶ Tovs adixvoupeEvors ;
TEISOETATP OS.
me Ν , 3 9 of a Ν ,ὔ
Od: πάρεστιν " arr ὅτου δεῖ χρὴ λέγειν.
ΣΥΚΟΦΑΝΤΗῊΣ.

a A A Q 27 eo
Πτερῶν πτερων δεῖ" μὴ πύθη TO δεύτερον. Lio

G2 APISTO®ANOYS

phat [nr ILEISOETAIPOS.

Mov εὐθὺ Πελλήνης πέτεσθαι διανοεῖ ;

ΣΥΚΟΦΑΝΤΗΣ.
Ma Ai’, ἀλλὰ κλητήρ εἰμι νησιωτικὸς
Καὶ συκοφάντης,
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Ὦ μακάριε τῆς τέχνης.

ZYKO®P®ANTHS.

Καὶ πραγματοδίφης. Εἶτα δέομαι πτερὰ λαβὼν

Κύκλῳ περισοβεῖν τὰς πόλεις καλούμενος.
TIIEISGOETAIPOS.
e Ν 4 / A ?
Υπο πτερύγων TL προσκαλεῖ σοφωτερον ;
ΣΥΚΟΦΑΝΤΗΣ.
Ma Δί᾽, ἀλλ᾽ ἵν᾿ οἱ χησταί γε μὴ λυπῶσί με
a Ai, αλλ ἐν οἱ λῃσταί γε μὴ λυ με,
Μετὰ τῶν γεράνων τ᾿ ἐκεῖθεν ἀναχωρῶ πάλιν,
: ει .
“Ave ἕρματος πολλὰς κἄταπεπωκως δίκας.
TIEISOETAIPOS.
ἣν \ 9 / XN of 3 4
Τουτὶ yap ἐργάζει ov τοὔργον; Eure μοι,
Νεανίας ὧν συκοφαντεῖς τοὺς ξένους ;

He (νὰ ....

J ’ Ν 3 9 /
Ti yap πάθω 3 Σκάπτειν γάρ OUK €TTLOTALAL.

2>YKO®P®ANTHS.

TIEISOETAIPOS.
᾿Αλλ᾽ ἔστιν ἕτερα νὴ Ai’ ἔργα σώφρονα,
‘Ad ὧν διαζῆν ἄνδρα χρῆν τοσουτονὶ fares WY
‘Ex τοῦ δικαίου μᾶλλον ἢ δικοῤῥαφεῖν.
ΣΥΚΟΦΑΝΤΗΣ.

> , ἈΝ / 5 3 ἐν 7
(2 δαιμόνιε, μὴ νουθέτει μ᾽, ἀλλὰ TT EQOU.

141

1418

1420

OPNIOES.

HEIs OT ATP O'S:
Nov τοι λέγων πτερῶ σε.
SYKO@®@ANTHS.
Kai πῶς ἂν λόγοις
Ἢ νδρα πτερώσειας σύ;
HETSOETAIFPOS.
Πάντες τοῖς λόγοις
y A
ἀναπτεροῦνται.
SYKOGANT HS.
Πιῶτες ;
wWeEASSETAIP Os.
Οὐκ ἀκήκοας,
ταν λέγωσιν οἱ πατέρες ἑκάστοτε
Τοῖς μειρακίοις ἐν τοῖσι κουρείοις ταδί"
ΖΔεινῶς γέ μου τὸ μειράκιον Διιτρέφης
ud 3 / e/ > aK A
Aeywv ἀνεπτέρωκεν ὡσθ᾽ ὑππηλατεῖν.
e , \ ς A 2. % /
O δὲ τις τὸν αὑτοῦ φησιν ἐπὶ τραγῳδίᾳ
᾿Ανεπτερῶσθαι καὶ πεποτῆσθαι τὰς φρένας.
SYKO@ANTHS.
Δογοισί τἄρα καὶ πτερούνταε ;
HEISOETAIPOS.
Pnw ἐγώ.
Υπὸ γὰρ λόγων ὁ νοῦς τε μετεωρίζεται Ὁ
> 7 4 > eee 4 e/ / 3 3 Ν
Επαίρεται τ ἄνθρωπος. Οὕτω καὶ σ᾽ ἐγὼ
᾿Αναπτερώσας βουλομαι χρηστοῖς λόγοις
Τρέψαι πρὸς ἔργον νόμιμον.
ZYKRCPANTHS.
"AN οὐ βούλομαι.

1425

1430

1435

04 APISTO@®ANOYS

IIEIZSOETAIPOS.
Τί δαὶ ποιήσεις ;
ΣΥΚΟΦΛΑΛΝΤΗΣ.
Τὸ γένος οὐ καταισχυνῶ.
Παππῷος ὁ βίος συκοφαντεῖν ἐστί μοι.
᾿Αλλὰ πτέρου με ταχέσι καὶ κούφοις πτεροῖς
‘Tépaxos, ἢ κερχνῇδος, ὡς ἂν τοὺς ξένους
Καλεσώμενος, KaT ἐγκεκληκὼς ἐνθαδί,
Kar αὖ πέτωμαι πάλιν ἐκεῖσε.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Μανθάνω.
‘St λέγεις " ὅπως ἂν ὠφλήκῃ δίκην
᾿Ἔνθαδε πρὶν ἥκειν ὁ ἕένος.

SYKO®ANTHS.

Πάνυ μανθάνεις.

ΠΕΙΣΘΕΤΑΆΙΡΟΣ.

9 & A A Ν > ater) a 9 3 ,ὔ
Καπειθ᾽ ὁ μὲν πλεῖ δεῦρο, σὺ δ᾽ ἐκεῖσ᾽ αὖ πέτει

ἕ , Ἂς 4 9 > A
Aprracopevos Ta χρήματ᾽ αὑτοῦ.

SYKO@G@ANTHS.

, 9
Παντ ἔχεις.

Βέμβικος οὐδὲν διαφέρειν δεῖ,
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Μανθάνω
Βέμβικα " καὶ μὴν ἔστι μοι νὴ τὸν Aia
Κώλλιστα Kopxupata TOLAUTL πτερά.
ΣΥΚΟΦΑΝΤΉΣ.
Οἴμοι τώλας ' μάστιγ᾽ ἔχεις.

1440

1445

OPNIOEZS.

TIEIZSOETAIPOS. wig thro
Πτερὼ μὲν οὖν,
..-οὝὉ
δ g ,ὔ / A
Οἷσι ce ποιήσω τήμερον βεμβικιᾶν.
ΣΥΚΟΦΑΝΤΈΉΙΣ.
Οἴμοι Taras.
HETSOR TAT?POCS:
Οὐ πτερυγιεῖς ἐντευθενί;
Οὐκ ἀπολιβάξεις, ὦ κάκιστ᾽ ἀὠπολούμενος ;
Πικρὰν τάχ ὄψει στρεψοδικοπανουργίαν.
᾿Απίωμεν ἡμεῖς ξυλλαβόντες τὰ πτερά.
ΧΟΡΟΣ:
Στροφή.
Πολλὰ δὴ καὶ καινὰ καὶ θαυ-
Ne 3-3 7 8
uacT ἐπεπτοόμεσθα, και
x A BF,
Acwa πράγματ᾽ εἰδομεν.
Ἔστι γὰρ δένδρον πεφυκὸς
ΓΕκτοπον τι, Καρδίας a-
πωτέρω, Κλεώνυμος,
Χρήσιμον μὲν οὐδέν, ἀλ-
λως δὲ δειλὸν καὶ μέγα.
Τοῦτο τοῦ μὲν ἦρος ἀεὶ
Βλαστώνει καὶ συκοφαντεῖ,
Τοῦ δὲ χειμῶνος πάλιν τὰς
3 -
Ασπίδας φυλλοῤῥοεῖ.
᾿Αντιστροφή.
Υ 3 ’ὔ Ν > A
ἔστι ὃ αὖ χωρα πρὸς αὐτῷ

T A , yore 3
@ σκότῳ ΠΤΟρρῶ τις ἐν

1450

145

1460

1465

S6 APISTO®ANOYS

A - 3 /
Tn λύχνων ἐρημίᾳ,
Ἔνθα τοῖς ἥρωσιν ἄνθρω-
A Ν 7,
ποι ξυναριστῶσι καὶ Evv-
Ν A e /
εἰσι, πλὴν τῆς εἐσπερας.
Γηνικαῦτα δ᾽ οὐκέτ᾽ ἦν
᾿Ασφαλὲς ξυντυγχάνειν.
>) Ν 3 7 cf
Eu yap εντύχοι tes ἤρῳ
Τῶν βροτῶν νύκτωρ ᾿Ορέστῃ,
Γυμνὸς ἣν πληγεὶς ὑπ᾽ αὐτοῦ
Πάντα ταἀπιδεξια.
ΠΡΟΜΗΘΕΎΣ.
Οἴμοι Taras, ὁ Ζεὺς ὅπως μὴ μ᾽ ὄψεται.
ov Πεισθέταιρος ἐστιν ;
Ποῦ ΠΠεισθέταιρ ;
ΠΈΣ ΘΕΈ TALE OS:
"Ea, τουτὶ τί ἦν
Τίς οὐγκαλυμμός ;
HPOMHGEY >.
Τῶν θεῶν ὁρᾷς τινα
A 3 A
Εμοῦ κατόπιν ἐνταῦθα ;

ΠΕΙΣΘΕΤΑΙΡΟΣ.

3 ee Ν
Μὰ Ai’ ἐγὼ μὲν οὗ

Τίς δ᾽ εἶ σύ;
ΠΡΟΜΗΘΕΎΣ.
Πηνίκ᾽ ἐστὶν ἄρα τῆς ἡμέρας
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Ὁπηνίκα; Σ μικρόν τι μετὰ μεσημβρίαν.

9 Ν Ἃ 7) a
ἄλλα συ τις εἶ ;

1470

1475

bing

OPNI®OES. 07

TIPOMHOEYS.
Βουλυτός, ἢ περαιτέρω ; 14385
e i
MLE a λνλ “VY FRISOETALP OS.
Oip’ ws βδελύττομαί σε.
ΠΡΟΜΗΘΕΎΣ.
Τί γὰρ ὁ Ζεὺς ποιεῖ ;
᾿Απαιθριάζει τὰς νεφέλας, ἢ ξυννεφεῖ ;
WEISOETAIPOS.
Οἴμωζε μεγώλ᾽.
ΠΡΟΜΈΉΘΕΥΣ.:
Οὕτω μὲν ἐκκεκαλύψομαι.
TEISOETAIPOS.
Ἶ dire Προμηθεῦ.
ΠΡΟΜΗΉΘΕΥΣ.
Παῦε παῦε, μὴ Boa.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Ae oF
Tt yap ἔστι ;
TIIPOMHOEYS.
> ίγα, μὴ κάλει μου τοὔνομα : 1490
"Aro yap ὀλεῖ μ᾽, εἴ μ᾽ ἐνθάδ᾽ ὁ Zeus ὄψεται,
Αλλ᾽ ἵνα φράσω σοι πάντα τἄνω πράγματα,
Τουτὶ λαβὼν μου τὸ σκιάδειον ὑπέρεχε
"Avobev, ὡς ἂν μή μ᾽ ὁρῶσιν οἱ θεοί,
ΠΕΙΣΘΕΊΤΑΙΡΟΣ.
) ROS we
Ιου ιοὐ " 1435
Εὖ γ᾽ ἐπενόησας αὐτὸ καὶ προμηθικῶς.
ε / Ἁ , 3 CUR tae 2
Ὑπόδυθι ταχὺ or, Kata θαῤῥήσας λέγε.
ὍΡΟΝ τ

98 APISTO@ANOYS

TI POMP ORY...
“Axove δὴ νυν.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
᾿ς ἀκούοντος λέγε.
qy Sh AK ΠΡΟΜΗΘΕΎΣ.
᾿Απόλωλεν ὁ Ζεύς.
HEISOETAIPOS.
Πηνίκ arr ἀπώλετο ;
TIPOMHOEY 3.
"EE οὗπερ ὑμεῖς @xicate τὸν ἀέρα. 1500
Over yap οὐδεὶς οὐδὲν ἀνθρώπων ἔτι
Θεοῖσιν, οὐδὲ Kvica μηρίων ἄπο
᾿Ανῆλθεν ὡς ἡμᾶς am’ ἐκείνου τοῦ χρόνου,
"ARN ὡσπερεὶ Θεσμοφορίοις νηστεύομεν
"Avev θυηλῶν : οἱ δὲ βάρβαροι θεοὶ 1505
Πεινῶντες ὥσπερ ᾿Ιλλυριοὶ κεκρυγότες
᾿Επιστρατεύσειν φάσ᾽ ἄνωθεν τῷ Διί,
Εἰ un παρέξει τἀμπόρι᾿ ἀνεῳγμένα,
Ἵν᾽ εἰσάγοιτο σπλάγχνα κατατετμημένα.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
Εἰσὶν γὰρ ἕτεροι βώρβαροι θεοί τινες 1530
“Avwbev ὑμῶν ;
IQPOMHOEYS.
Ou yap εἰσι βάρβαροι,
"Ὅθεν ὁ πατρῷος ἐστιν ᾿Εξηκεστίδη ;
ΠΕΙΣΘΈΕΤΑΙΡΟΣ.
"Ὄνομα δὲ τούτοις τοῖς θεοῖς τοῖς βαρβάροις

, 3 /
Tt ἐστιν ;

OPNIGOE 3.

ITPOMBOEYS:
Ὅ τι ἐστίν ; Τριβαλλοί.

TIEISOETAIPOS.
Μανθανω.
PoCPt
} A > f 3 /
Ἐντεῦθεν apa “ τοὐπιτριβείης " ἐγένετο.

ΠΡΟΜΗΘΕΥΣ:
Μάλιστα πάντων. “Ev δέ σοι λέγω σαφές "
Ἥξουσι πρέσβεις δεῦρο περὶ διαλλαγῶν
Παρὰ τοῦ Διὸς καὶ τῶν Τριβαλλῶν τῶν ἄνω "
Ὑμεῖς δὲ μὴ σπένδεσθ᾽, ἐὰν μὴ παραδιδῷ
Τὸ σκῆπτρον ὁ Ζεὺς τοῖσιν ὄρνισιν πάλιν,
Καὶ τὴν Βασίλειαν σοι γυναῖκ ἔχειν διδῷ.
TIEISZSGETAIPOS.
Tis ἐστιν ἡ Βασίλεια ;
ΠΡΟΜΗΘΕΎΣ.
Καλλίστη κόρη,
¢ 4 \ x A Ν
Ηπερ ταμιεύει τὸν κεραυνὸν τοῦ Atos
Καὶ τἄλλ᾽ ἁπαξάπαντα, τὴν εὐβουλίαν,
Ἂς; 3 , Ν 4 Ν [4
Τὴν εὐνομίαν, τὴν σωφροσύνην, τὰ νεωρια,
Τὴν λοιδορίαν, τὸν κωλακρέτην, τὰ τριώβολα.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
δ ’ y 3 3 A Ya
ἅπαντα Tap αὑτῷ Tapuever.
IPOMHOEYS.
Pru eyo.
a7 9 ἃ. \ ees / ? ν᾽ 9. 3;
Ἦν γ᾽ ἢν ov παρ ἐκείνου παραλαάβῆς, TAVT ἔχεις.
Τούτων ἕνεκα δεῦρ᾽ ἦλθον, ἵνα φράσαιμί σοι.

eee a αἶσα ἜΣ x 55.5.5... ἡ
T ap βῶώποις 1°P ευνοὺς εὑ EY.

1610

1520

1525

1536

100 APISTO@®@ANOYS

IIEISOETAIPOS.

Μόνον θεῶν yap διὰ σ᾽ ἀπανθρακίζομεν.
ἩΡΟΜΗΘΕΥΣ.

Μισῶ δ᾽ ἅπαντας τοὺς θεούς, ὡς οἶσθα σύ.

ΠΕΙΣΘΕΤΑΙΡΟΣ.
Νὴ τὸν Δί᾽ ἀεὶ δῆτα θεομισὴς ἔφυς.

ΜΡΟΜΗΘΕΎΣ.

Τίμων καθαρός. ᾿Αλλ᾽ ὡς ἂν ὠποτρέχω πάλιν,
Φέρε τὸ σκιάδειον, ἵνα με κἂν ὁ Ζεὺς Lon 1533
"ἄνωθεν, ἀκολουθεῖν δοκῶ κανηφόρῳ.

ΠΕΙΣΘΕΤΑΙΡΟΣ.
Καὶ τὸν δίφρον γε διφροφόρει τονδὲ λαβών.

ΧΟΡΟΣ.
1 & Στροφή.
FIpos δὲ τοῖς Σ᾽ κιώποσιν λε-
LVN τις ἔστ᾽, ἄχλουτος οὗ
Ψυχαγωγεῖ Σὠκρατὴης " 5A0
Ἔνθα καὶ Πείσανδρος ἦλθε
Acopevos ψυχὴν ἰδεῖν, ἣ
Ζῶντ᾽ ἐκεῖνον προὔλιυπε,
Σφάγι᾽ ἔχων κάμηλον a-
μνὸν τιν᾽, ἧς λαιμοὺς τεμῶν, ποῖ 545

Ὥσπερ οὑδυσσεὺς ἀπῆχθε, Rane '
Kar ἀνῆλθ᾽ αὐτῷ κάτωθεν “a

Πρὸς τὸ λαῖμα τῆς καμήλου --

Χαιρεφῶν ἡ νυκτερίς.

OPNIGE 3S. yO]

ΠΟΣΕΙΔΩΝ. ©, |
To μὲν πόλισμα τῆς Νεφελοκοκκυγίας 1080
‘Opav τοδὶ πάρεστιν, οὗ πρεσβεύομεν.
Οὗτος, τί δρᾷς ; "En ἀριστέρ᾽ οὕτως ἀμπέχει ;
Οὐ μεέταβάλεῖϊς θοϊμάτιον ὧδ᾽ ἐπὶ δεξιάν ;
Τί, ᾧ κακόδαιμον ; Δαισποδίας εἶ τὴν φύσιν.
Ἶ δημοκρατία, ποῖ προβιβᾷς ἡμᾶς ποτε, 1558
Εἰ τουτονί γ᾽ ἐχειροτόνησαν οἱ θεοΐ ;
—FPISAr‘toOS—
Ἕξεις ἀτρέμας ;
TIOSEIAQN.
Οἰἴμωξε" πολὺ yap δή σ᾽ eye
Eopaxa πάντων βαρβαρώτατον θεῶν.

"Aye δὴ Te δρῶμεν, Ἡράκλεις ἢ

HPAKAHS.
᾿Ακήκοας
᾿Εμοῦ γ᾽ ὅτι τὸν ἄνθρωπον ἄγχειν βούλομαι, 1560

Ὅστις ποτ᾽ ἔσθ᾽ ὁ τοὺς θεοὺς ὠποτειχίσας.
ITOSEIAQN.
"AX, aya, ἡρήμεσθα περὶ διαλλαγῶν
Πρέσβεις.
HPAKAHS. ;
Διπλασίως μᾶλλον ἄγχειν μοι δοκεῖ.
; TIEISGETAIPOS. .
Τὴν τυροκνηστίν μοι δότω" φέρε σίλφιον "
Τυρὸν φερέτω τες." πυρπόλει τοὺς ἄνθρακας. 1δ6ξ
9 *

102 APISTOGANOYS

HPAKAHS.
Tov ἄνδρα χαίρειν ot θεοὶ κελεύομεν
Τρεῖς ὄντες ἡμεῖς.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
᾿Αλλ᾽ ἐπικνῶ TO ot λφιον.
HPAKAHS.
T'a δὲ κρέα τοῦ ταῦτ᾽ ἐστίν ;
ΠΕΙΣΘΕΤΑΙΡΟΣ.
"Ορνιθές τινες

3 [4 A A 3 4
Επανιστώμενοι τοῖς δημοτικοίσιν ὀρνέοις
"Ἔδοξαν ἀδικεῖν.
HPAKAHS.

Εἶτα δῆτα σίλφιον 1570
» A , 3 A ,
Emuxvas πρότερον αὑτοίσιν ;

IIEISOETAIPOS.

"2 χαῖρ᾽, Ἥ ράκλεις.

‘
&

Τί ἔστι ; νὰ ἡ

HPAKAHS.
Πρεσβεύοντες ἡμεῖς ἥκομεν

Παρὰ τῶν θεῶν περὶ πολέμον καταλλαγῆς.
ΘΙΚΈΤΗΣ. HH [Ὁ

yf 3 3 9 A 4 a

ἔλαιον οὐκ ἔνεστιν ev TH ληκύθῳ.

EB ee OE
FEIS-OEPATPOUS. M7 ἐν

Kai μὴν ta γ᾽ ὀρνίθεια λιπάρ᾽ εἶναι πρέπει. 1875
HPAKAHS.

e A Ν A 3 ,

Ἡμεῖς τε yap πολεμοῦντες ov κερδαίνομεν,

e A 9 ἃ e a a A 5 Α
Ὑμεῖς T ἂν ἡμῖν τοῖς θεοῖς οντες φίλοι

OPNIGE®.

"OpBprov ὕδωρ av εἴχετ᾽ ἐν τοῖς τέλμασιν,

᾿Αλκυονίδας T ἂν ἤγεθ᾽ ἡμέρας ἀεί.

Τούτων περὶ πάντων αὐτοκράτορες ἥκομεν.
WEISGETAIPOS.

᾿Αλλ᾽ οὔτε πρότερον πώποθ᾽ ἡμεῖς ἤρξαμεν

Πολέμου πρὸς ὑμᾶς, νῦν T ἐθέλομεν, et δοκεῖ,

᾿Εὰν τὸ δίκαιον ἀλλὰ νῦν ἐθέλητε δρᾶν,

Σ΄ πονδὰς ποιεῖσθαι. Τὰ δὲ δίκαι᾽ ἐστὶν ταδί’

Ν A e oR A 7 /

To σκῆπτρον ἡμῖν τοῖσιν ὄρνισιν πάλιν

Tov Ac’ ἀποδοῦναι " καὶ διαλλαττώμεθα.

᾿Επὶ τοῖσδε τοὺς πρέσβεις ἐπ᾽ ἄριστον καλῶ.
HPAKAHS.

᾿Εμοὶ μὲν ἀπόχρη ταῦτα, καὶ ψηφίζομαι.
ΠΟΣΕΥΙΔΩΝ.

Τί, ὦ κακόδαιμον; ᾿Ηλίθιος καὶ γάστρις εἷ.

> a ~ ’ A /

Αποστερεῖς τὸν πατέρα τῆς τυραννίδος ;

MEISOETAIP OS.

"ἄληθες; Ov yap μεῖξον ὑμεῖς οἱ θεοὶ

3 4 3 «Ἁ yf sf A

Ισχύσετ, ἢν ὄρνιθες apEwow Kato ;

A / a es N A ΑΛ 3
Nov μὲν y ὑπὸ ταῖς νεφελαῖσιν ἐγκεκρυμμενοι
Κύψαντες ἐπιορκοῦσιν ὑμᾶς οἱ βροτοί’
τς \ <a + ,

Εαν δε τους ὄρνις ἔχητε συμμάχους,
“ 9 ΄ Ν ee, Nee
ταν ομνύη τις τὸν κόρακα Kat Tov Δία,
‘O κόραξ παρελθὼν τοὐπιορκοῦντος λάθρα
Προσπτάμενος ἐκκόψει τὸν ὀφθαλμὸν θενών.
TIIOSEIAQON.

. A A A ’ὔ / A /
Νὴ τὸν Ποσειδῶ, ταῦτα ye τοι καλῶς λέγεις.

jO3

1589

690

[598

104 APISTO@ANOYS

HPAKAHS.
Kapoi δοκεῖ.
TIEISOETAIPOS.
Τί δαὶ σὺ φῇς ;
TPIBAAAOS.
Ναβαισατρεῦ. 160
| TEIS@ETAIPOS.
Opas ; Ἔπαινεϊ χοῦτος. ἽὝἝτερον νῦν ἔτι
᾿Ακούσαθ᾽ ὅσον ὑμᾶς ἀγαθὸν ποιήσομεν.
Eav τις ἀνθρώπων ἱερεῖον τῳ θεῶν
Εὐξώμενος, εἶτα διασοφίζηται λέγων
“ Μενετοὶ Geol, καὶ μάποδιδῷ μισητίαν, 160ῦ
᾿Αναπράξομεν καὶ ταῦτα.
ΠΟΣΕΙΔΩΝ.
Deo LOW, τῷ τρόπῳ ;
ΠΙΣΙΣΘΕΤΑΙΡΟΣ.
Ὅταν διαριθμῶν ἀργυρίδιον τύχη
“Ἄνθρωπος οὗτος, ἢ κάθηται λούμενος,

’ 9 A e , ,
Καταπταμενος ἱκτίνος, ἁρπάσας λάθρα,

Προβάτοιν δυοῖν τιμὴν ἀνοίσει τῷ θεῷ. 1610
HPAKAHS.

To σκῆπτρον ἀποδοῦναι πάλιν ψηφίζομαι
Τούτοις ἐγώ.
ΠΟΣΕΙΔΩΝ.
Καὶ τὸν Τριβαλλὸν νῦν ἐροῦ.
ΗἩΡΑΚΛΗΣ.
Ὁ Τριβαλλός, οἰμώζειν δοκεῖ σοι ;

OPNIOES. 105

TPIBAAAOS:
Σαυνάκα

Βακταρικροῦσα.

HPAKAHS.

Me
Φησὶν εὖ λέγειν πάνυ.

ΠΟΣΕΙΔΩΝ.

Εἴ τοι δοκεῖ σφῷν ταῦτα, κἀμοὶ συνδοκεῖ. 1615

ΗΡΑΚΛΗΣ.
Οὗτος, δοκεῖ δρᾶν ταῦτα τοῦ σκήπτρου πέρι.
ρ TTP ρ
ΠΕΙΣΘΕΤΑΙΡΟΣ.
εν Ἁ 3 ef 4 Ae, Ν @ 3 ’ὔ 3 4
Kat vn Au ἕτερὸν y ἐστὶν ov μνήσθην eyo.
Τὴν μὲν yap Ἥραν παραδίδωμι τῷ Διί,
Τὴν δὲ Βασίλειαν τὴν κόρην γυναῖκ᾽ ἐμοὶ
Ἔκδοτέον ἐστίν.
ΠΟΣΕΙΔΩΝ.
Οὐ διαλλαγῶν ἐρᾷς. 1620
πίωμεν οἴκαδ᾽ αὖθις.
᾿Απίωμ δ᾽ αὖθ
ΠΕΙΣΘΕΤΑΙΡΟΣ.
᾽Ολίγον μοι μέλει.
Μάγειρε, τὸ κατάχυσμα χρὴ ποιεῖν γλυκύ.
HPAKAHS.
"2 δαιμόνι ἀνθρώπων Πόσειδον, ποῖ φέρει ;
ὲ A ΄ Ἂς A ’ Ξ
εἷς περὶ γυναίκος μιᾶς πολεμήσομεν ;
Hy pry μ λεμήσομ
ΠΟΣΕΙΔΩΝ.
Τί δαὶ ποιῶμεν ;
HPAKAHS.
Ὅ τι; Διαλλαττώμεθα. 1625

106 APISTO®ANOYS

ΠΟΣΕΙΔΩ͂Ν.
ΤΊ φὠξύρ᾽ . Οὐκ οἷσθ᾽ ἐξαπατώμενος πάλαι ;
Βλάπτεις δέ τοι σὺ σαυτόν. “Hv γὰρ ἀποθάνῃ
Ο Ζεύς, παραδοὺς τούτοισι τὴν τυραννίδα,

Π lA 37 4 A iN e/ 4
EVNS EOEL OU. Σοῦ γὰρ ATTAVTaA YLyvEeTat

Ta χρήμαθ ᾿, ὅσ᾽ ἂν ὁ Ζεὺς ὠποθνήσκων καταλίπῃ. 1630

TIEISOETAIPOS.
Οἴμοι τάλας, οἷόν σε περισοφίζεται.
δεῦρ᾽ ὡς ἔμ᾽ ὠποχώρησον, ἵνα τί σοι τ
' AN OUD Bh σ᾽ ὁ θεῖος, ᾧ Tovnpe σύ.“
Τῶν γὰρ πατρῴων οὐδ᾽ ἀκαρῆ μέτεστί σοι
Κατὰ τοὺς νόμους" νόθος γὰρ εἶ Kov γνήσιος.
HPAKARES.
Ἔγνω νόθος; Τί λέγεις ;
HETS Or TAIT Gs.
Ν ’ὔ Ν 4
Su μέντοι νὴ Ala,
Ὧν γε ξένης ee es Ἢ πῶς av ποτε
᾿Ἐπίκληρον εἶναι τὴν ᾿Αθηναίαν δοκεῖς,
Οὖσαν θυγαι ἐρ᾽, ὄντων ἀδελφῶν γνησίων ;
HPAK SHS.
Ti δ᾽, ἣν ὁ πατὴρ ἐμοὶ διδῷ τὰ ee
Now ᾿ξαποθνήσκων ;
: ΠΕΙΣΘΕΥΧΙΡΟΣ,
e ’ὔ ΟΝ 3 IA
O νόμος avToy οὐκ €a.
Οὗτος ὁ Ποσειδῶν πρῶτος, ὃς ἐπαίρει σε νῦν,
) “ 4 A / ’
ἀνθέξεται σου τῶν πατρῴων χρημώτων

, 9 \ 2 8 a ,
Puckav αδέλφος αὐτὸς εἶναι γνήσιος.

1635

164¢

OPNI®CES. 107

᾿Ερῶ δὲ δὴ Kat Tov Yorwvos σοι νόμον * 1645
Pos | ἐς Νόθῳ δὲ μὴ εἶναι ἀγχιστείαν, παίδων ὄντων
J 9 \ ᾿ς a ἊΝ 3 ' , la!
γνησίων. Hav δὲ παῖδες μὴ ὦσι γνήσιοι, τοῖς
ἐγγυτάτω γένους μετεῖναι τῶν χρημάτων.
HPAK AHS.
> Lary? Jar Ξ- / 7
Ἐμοὶ δ᾽ ap οὐδὲν τῶν πατρῴων χρημάτων
Μέτεστιν ;
TIEISOETAIPOS.
Ov μέντοι pa Δία. Δέεξον δέ μοι, [650
yf 2. ᾧ SS 3 ’ὔ’ 9. N /
H6n σ᾽ ὁ πατὴρ esonyay ἐς τοὺς φρώτορας ;
HPAKAHS.
Οὐ δῆτ᾽ ἐμέ ye. Καὶ δῆτ᾽ ἐθαύμαζον πάλαι.
HEISORTAIPO S.
Ti δῆτ᾽ ἄνω κέχηνας αἰκίαν βλέπων ;
᾿Αλλ᾽ ἢν μεθ᾽ ἡμῶν ἧς, καταστήσω σ᾽ ἐγὼ
Τύοαννον, ὀρνίθων παρέξω σοι γάλα. 1656
HPAKAHS.
/ Jeane. a 4 A 4
Aixar ewovye καὶ παλιν δοκεῖς λέγειν
Ν A , BA / ,
ερὶ τῆς κόρης * καγωγε παραδίδωμι σοι.
Περὶ τῆς κόρης " κἄγωγε παραδίδωμ
TIEISOETAIPOS.
/ \ ἃ ’
Ti δαὶ συ dys ;
110 SEIAOQN.
Tavavtia ψηφίζομαι.
TIEISOETAIPOS.
Ἔν τῷ Τριβαλλῷ πᾶν τὸ πρῶγμα. Ti σὺ λέγεις ;
TPipaAk wos.
Καλάνι xopavva καὶ μεγάλα βασιλιναῦ 1660

Ὄρνιτο παραδίδωμι.

108 ΑΡΙΣΤΟΦΑΝΟΥΣ

HPAKAHS.
Παραδοῦναι λέγει.
ΠΟΣΕΙΔΩ͂Ν.
Μὰ τὸν Δί᾽ οὐχ οὗτος γε παραδοῦναι λέγει,
lL μὴ βαδέξειν" ὥσπερ αἱ χελιδόνες.

TIEISGETAIPOS.

Οὐκοῦν παραδοῦναι ταῖς χελιδόσιν λέγει.
TIOSEIAQN.
Sho νῦν διαλλάττεσθε καὶ EvpPaivete " 1664
Ἔγω δ᾽, ἐπειδὴ σφῷν δοκεῖ, σιγήσομαι.
HPAKAHS.
e A A , Q ᾿ Ag a
Hw ἃ λέγεις ov πάντα συγχωρεῖν δοκεῖ.
᾿Αλλ᾽ ἴθι μεθ᾽ ἡμῶν αὐτὸς ἐς τὸν οὐρανόν,
"Iva τὴν Βασίλειαν καὶ τὰ πάντ᾽ ἐκεῖ λάβης.
ΠΕΙΣΘΕΤΑΊΙΡΌΣ.
Ες καιρὸν ἄρα κατεκόπησαν οὑτοιὶ Ἰ67υ
3 Ν 4
Es tous γάμους.
HPAKAHS.
Βούλεσθε δῆτ᾽ ἐγὼ τέως
᾿Οπτῶ τὰ κρέα ταυτὶ μένων ; Ὑμεῖς δ᾽ tre.
ΠΟΣΕΙΔΩΝ.
πτᾷς τὰ κρέα; Πολλήν γε τενθείαν λέγεις.
Οὐκ εἶ μεθ᾽ ἡμῶν ;
| HPAKAHS.
Εὖ ye μέν τὰν διετέθην.
ΠΕΙΣΘΕΤΑΙΡΟΣ.
ἀλλὰ γαμικὴν χλανίδα δότω τις δεῦρό μοι. 167:

Ἵ ΔΆ. "
τὰς VA
Set

OPNI®OES. 109

ΧΟΡΟΣ.
᾿Αντιστροφή.
Εστι δ᾽ ἐν Φαναῖσι πρὸς τῇ
Κλεψύδρᾳ πανοῦργον ἐγ-
γλωττογαστόρων γένος,
O% θερίζουσίν τε καὶ σπεί-
ρουσι καὶ τρυγῶσι ταῖς γλώτ- 1080
ταισι συκάζουσί τε"
Βάρβαροι δ᾽ εἰσὶν γένος,
Γοργίαι τε καὶ Φίλιπποι.
Κἀπὸ τῶν ἐγγλωττογαστό-
ρων ἐκείνων τῶν Φιλίππων 1685
Πανταχοῦ τῆς ᾿Αττικῆς ἡ
Γλῶττα χωρὶς τέμνεται.
ATEEAOS. ὁ
‘Q πάντ᾽ ἀγαθὰ πράττοντες, ὦ jetta λόγου, |
*Q τρισμακάριον πτηνὸν ὀρνίθων γένος,
Ζ4έχεσθε τὸν τύραννον ὀλβίοις δόμοις. 1690
Προσέρχεται γὰρ οἷος οὔτε παμφαὴς ΓΕ ἃ Re br
᾿Αστὴρ ἰδεῖν ἔλαμψε χρυσαυγεῖ δόμῳ, Wn. ar
Ov’ ἡλίου τηλαυγὲς ἀκτίνων σέλας
Τοιοῦτον ἐξέλαμψεν, οἷον ἔρχεται,
Ἔχων γυναικὸς κάλλος οὐ φατὸν λέγειν, 1695
Πάλλων κεραυνόν, πτεροφόρον Διὸς βέλος "
᾿᾽Οσμὴ δ᾽ ἀνωνόμαστος ἐς βάθος κύκλου
Χωρεῖ, καλὸν θέαμα " θυμιαμάτων δ᾽

= / 4 A
Avpat διαψαίρουσι πλεκτάνην καπνοῦ.

110 APISTO®ANOYS

Οδὲ δὲ καὐτός ἐστιν. ᾿Αλλὰ χρὴ θεᾶς
Μούσης ἀνοίγειν ἱερὸν εὔφημον στόμα.
ΧΟΡΟΣ.

"Avaye, δίεχε, πάραγε, πάρεχε,

Περιπέτεσθε

Μάκαρα μάκαρι σὺν τύχᾳ.

Ἶ φεῦ φεῦ τῆς ὥρας, τοῦ κάλλους.

᾽Ὦ μακαριστὸν σὺ γάμον τῇδε πόλει γήμας.

Μεγάλαι μεγάλαι κατέχουσι τύχαι

Γένος ὀρνίθων

Διὰ τόνδε τὸν ἄνδρ. ᾿Αλλ᾽ ὑμεναίοις

Καὶ νυμφιδίοισι δέχεσθ᾽ wdais

Αὐτὸν καὶ τὴν Βασίλειαν.

Ἥρᾳ ποτ᾽ ᾿Ολυμπίᾳ

Τῶν ἠλιβάτων θρόνων

"Apxovta θεοῖς μέγαν

Μοῖραι ξυνεκοίμισαν

Ἔν τοιῷδ᾽ ὑμεναίῳ.

Ὑμὴν ὦ, Ὑμέναι᾽ ὦ.

‘O δ᾽ ἀμφιθαλὴς “Epos

Χρυσόπτερος ἡνίας

Evévve παλιντόνους,

Ζηνὸς πάροχος γάμων

Τῆς τ᾽ εὐδαίμονος “Ἥρας.

Ὑμὴν ὦ, Ὑμέναι᾽ ὦ.
ΠΕΙΣΘΕΤΑΙΡΟΣ.

᾽᾿Εχάρην ὕμνοις, ἐχάρην ὠδαῖς .

1700

τς

1710

1715

1720

OPNIGES.

Ἄγαμαι δὲ λόγων. “Arye νῦν αὐτοῦ
Καὶ τὰς χθονίας κλήσατε βροντάς,
Tas τε πυρώδεις Ζιὸς ἀστεροπάς,
Δεινόν τ᾽ ἀργῆτα κεραυνόν.
ΧΟΡΟΣ
ἾΩ μέγα χρύσεον ἀστεροπῆς φάος,
Ἶ) Διὸς ἄμβροτον ἔγχος τον;
Ὦ χθόνιαι βαρυαχέες
᾿Οωυβροφόροι θ᾽ ἅμα βρονταί,
a ὅδε νῦν χθόνα σέϊζει.
Διὰ σὲ τὰ πάτα “ee
Kai πάρεδρον Βασίλειαν ἔχει Διός.
“Ὑμὴν ὦ, Ὑμέναι᾽ ὦ

ΠΕΙΣΘΕΤΑΊΙΡΟΣ.

Ἕπεσθε νῦν γάμοισιν, ὦ
Φῦλα πάντα συννόμων
Πτεροφόρ' , ἐπὶ eae Aree
Καὶ λέχος πλῷ

Ὄρεξον, ὦ ὦ μάκαιρα, σὴν
Χεῖρα, καὶ πτερῶν ἐμῶν
Δαβοῦσα συγχόρευσον . αἵ-

pov δὲ κουφιῶ σ᾽ ἐγώ.
ΧΟΡΟΣ.

Αλαλαλαί, ἰὴ Παιών,

Τηήνέλλα καλλίνικος, ὦ

/ C 4
Aatpovwv υὑπέρτατε.

1730

1740

1745

NOERES.

In the opening scene, two old Athenians appear, named
Euelpides and Peisthetairos. Wearied with the annoyances
to which they have been subjected in their native city, they
leave it to search for Epops, the king of the birds, who was
connected with the Attic traditions, under the mythical name
of Tereus. They have taken with them, as guides of their
journey, a raven and a jackdaw, which have led them up
and down over a rough and rocky country, until the fugi-
tives are jaded out by the fatigues of the way, and begin to
scold about the cheating poulterer who has sold them, for an
obol and a three-obol piece, a pair of birds good for nothing
but to bite. At length they reach the forest and the steep
rocks, which shut them from all farther progress.

Line 1. ’Opénv. This agrees with ὁδόν, to be constructed
with ἰέναι, or some similar verb. Dost thou bid me go
straight up ?— addressed to the jackdaw. For the ellipsis
of the substantive, see Kiihner, § 263.

2. Διαῤῥαγείης. G. § 82. This is addressed, as a sort of
humorous imprecation, to Euelpides. The word occurs fre-
quently in the orators, especially Demosthenes, to express a
violent passion or effort of the person to whom it is applied ;
as, for instance, οὐδ᾽ ἂν διαῤῥαγῆς ψευδόμενος, “not even if
you split with lying.” Translate here, May you split. — ἥδε

116 NOTES.

l. 6. κορώνη, but this raven.—addw, back, in the opposite
direction.

3. πλανύττομεν. A Scholiast speaks of this word as At-
tic for πλανώμεθα; and Suidas, cited by Bothe, considers it
AS a comic usage ; perhaps it may be rendered, Why are we
tramping ?

4, ἄλλως = μάτην, to no purpose.

0,6. To... . περιελθεῖν. For the construction of the
infinitive in sentences expressing exclamation, see G. § 104.
For the force of the Aorist, see G. ὃ 23, 1, N. 1. See also
Clouds, 268, note.

10. ἂν ἐξεύροις. G. § 52, 2.

11. Οὐδ᾽ ἂν. . . . E&€nkeoridns, Not even Exekestides
could perceive the country hence. G.§ 42, ὃ, Ν. 2; 8 53,
N. ὃ. The name of this person occurs in two other places
of the play, lines 766 and 1512. He was often introduced
by the comic writers, and satirized as a person of barbarian
origin, who had by fraudulent means got himself enrolled
among the Athenian citizens. The meaning of the answer
of Peisthetairos, then, is, “ We are farther off than Exeke-
stides: even he could not discern Athens from this spot.”
“It would puzzle Exekestides himself to make out Athens
from here.” i

13. οὐκ τῶν ὀρνέων, he of the birds ; i. 6. the bird-sellex
or poulterer. The expression is like that applied to Hyper-
bolus in the Clouds (1065), οὗκ τῶν λύχνων, the dealer in
lamps. ‘There is also an allusion here, and in line 16, to the
town of Orneae, in Argolis, which was destroyed by a com-
bined force of Argives and Athenians, after a siege of one
day, in 416 B. C. (two years before the exhibition of the
Birds). See Thucyd., VI. 7, where the expression ἐκ τῶν
Ὀρνεῶν occurs. ‘The memory of this recent event made the
allusion particularly applicable. The explanation given by
the Scholiast —that the two Athenians are made to suffer

NOTES. 117

ἐκ τῶν ὀρνέων, because Ὀρνεαί is in Laconia (7), and the
Athenians had recently suffered a loss at Mantinea —is
impossible, from the circumstance that the people of ’Opveai
assisted the Athenians at the battle of Mantinea. See
Thucyd., V. 67, and Arnold’s note.

14. ‘O.... μελαγχολῶν, The poulterer Philocrates, being
mad. Philocrates would seem to have been well known as
a dealer in birds in the Athenian market. He is again in-
troduced by the Chorus (v. 1070), where a reward of one
talent is offered for any one who will kill him; for any one
who will take him alive, four talents ;— his various offences
against the race of birds being enumerated.

fe “eduoxe. . . : dpdoev.. G.-§ 78; 1: 827.

16. 6s... . ὀρνέων. This refers, of course, to the fable
of the metamorphosis of Tereus into the Epops, or Hoopoo,
for which see Ovid, Metam., VI. 423, seq. With regard to
the Hoopoo, or Huppoo, Cary (Preface to Translation of the
Birds) has the following note. “ As this bird acts a princi-
pal part in the play, the reader may not be displeased to see
the following description of it: ‘At Penyrhiw, the farm to
which ‘this wild, uncultivated tract is a sheep-walk, was
lately: shot a Huppoo, a solitary bird, two being seldom seen
together, and in this kingdom very uncommon; even in
Egypt, where common, not very gregarious. Bewick’s de-
scription of it is very correct. Upupa of Linnaeus, la Hupe
of Buffon. This bird is of the order of Picae; its length
twelve inches, breadth nineteen ; bill above two inches long,
black, slender, and somewhat curved; eyes hazel; tongue
very short and triangular; head ornamented with a crest,
consisting of a double row of feathers of pale orange color,
tipped with black; highest about two inches long; neck
pale reddish brown, breast and belly white ; back, scapulars,
and wings crossed with broad bars of black and white ;
lesser coverts of the wings light brown, rump white; the

118 NOTES.

tail consists of ten feathers, each marked with white, which,
when closed, assumes the form of a crescent, the horns
pointing downwards ; legs short and black. Crest usually
falls behind on its neck, except when surprised, and then
erect, agreeing exactly with Pliny’s character of it. “ Crista
visenda plicatili, contrahens eam subrigensque per longi-
tudinem capitis,” whose annotator, Dalecampius, mentions
another curious particular of this bird: “ Nidum ex stercore
humano praecipue conficit.” Bewick, Vol. I. 262; Plin.
Variorum, 688. In Sweden, the appearance of this bird is
vulgarly considered as a presage of war, and it was for-
merly deemed in our country a forerunner of some calam-
ity. — Mstorteal Tour through Pembrokeshire, by Richard
Fenton, Esq., p. 17. London, 4to, 1810. The particular
mentioned by Dalecampius is observed by Aristotle also,
who adds that the bird changes its appearance summer and
winter, as most of the other wild birds do.” Von der Miihle
(Beitriige zur Ornithologie Griechenlands, p. 34) says of
the Epops, that it is found in great numbers in Greece, in
the month ef September, but more seldom in spring; that
it is fond of the oleanders near the coast, &c.

What is the point of the phrase ἐκ τῶν ὀρνέων, in this
place, has been a question. The Scholiast explains it map’
ὑπόνοιαν " ἔδει yap ἐκ τῶν ἀνθρώπων ; 1. 6. instead of saying he
was changed from a man to a bird, the poet gives an unex-
pected turn to the words and says, who became a bird from
—the birds. Bergler’s opinion is, “ Videtur voce ὄρνεα
metaphorice significare homines superbos aut leves et incon-
stantes ; hoe sensu: ex homine superbo, aut levi et incon-
stante, factus est ales superbus, aut levis et mmconstans.”
Perhaps the explanation of the Scholiast, and that of Berg-
ler combined with the remark of Cary, that “ this is intend-
ed as a stroke of satire on the levity of the Athenians,”
may suggest the true meaning of the poet, especially as the

NOTES. 119

general bearing of the play is to be explained by the cir-
cumstances and relations of Athenian affairs. See note to
v. 13.

17. Θαῤῥελείδου, 1. 6. υἱόν, this son of Tharreleides. The
jackdaw is called the son of Tharreleides, according to
some, because of the loquacity of that individual, whose
name was Asopodoros ; according to others, from his small
stature, or some other point in which a resemblance might
be found or fancied. ;

. 18. ὀβολοῦ... . τριωβόλου. Genitive of price.

19. dp. For the conclusive signification of ἄρα, see the
exact analysis of Hartung, “ De Particulis,” Vol. I. pp. 448,
449. See also Kiihner, ὃ 324, 3. In this place it implies
a sort of consequence of the preceding statement; as if he
intended to say that the vicious tricks of the birds were
nothing more than might have been expected from the char-
acter of the man who sold them. ‘Translate the whole line,
And they accordingly were nothing but biting.

20. κέχηνας, addressed to the jackdaw.— κατὰ τῶν πετρῶν,
down the rocks. |

22. ἀτραπός, a track, or path; ὁδός is a road, way, or

street. :
28. °Es κόρακας ἐλθεῖν. There is a pun upon the double
meaning of the phrase, which is commonly used as a jocose
imprecation, Go to the crows, but here alludes also to the
intention of the two old men to visit the city of the birds.

29. Ἔπειτα. For the use of this particle in questions of
astonishment, see Kiihner, § 344, 5 (e).

30. ὦνδρες .... λόγῳ. The expression-is said to be
borrowed from debates in the political assemblies; but it
was as well applied to listeners to any discussion whatever,
and is here familiarly transferred to the spectators of the
comic representation. |

31. Νότον νοσοῦμεν. The common Greek construction

120 NOTES.

of the accusative of kindred signification. -— Saké. A com
mon name for slaves and servants of barbarian origin, par:
ticularly Thracians; here applied to a tragic poet named
Akestor, on account of his being a foreigner. In the Cyro-
paedia it is the name of the cupbearer of King Astyages.

32. εἰσβιάζεται, is forcing himself in ; i. 6. is constantly
trying to thrust himself into the number of legal citizens.
For an account of the care with which the rights and priv-
ileges of citizenship were guarded at Athens, see, besides
other works, Smith’s Dict. of Gr. and Rom. Antiq., art.
Civitas.

88. φυλῇ καὶ γένει. For the political meaning of these
terms, see Hermann’s Staatsalterthiimer (Political Antiqui-
ties), § 94, and 88 97, 98; and Grote, Vol. III. Chap. 10.

94. σοβοῦντος. This participle applies particularly to the
scaring away of birds, though used metaphorically to ex-
press the act of frightening off, in general.” ’AverréueoOa, in
the following line, is also used in a similar way ; and ἀμφοῖν
ποδοῖν is a comic inconsistency with the previous expression.
He could say, using language metaphorically, We flew away
from the country, but instead of adding with both wings, he
was obliged to substitute with both feet, they having not yet
been accommodated with the wings.

36. ἐκείνην, emphatically, “that great city.”

37. μὴ ov. For the use of this double negative, see G.
§ OS ahd Si oie N. ATH):

88. Kal... . évanorioat, And common to all—to pay
away their money in; i. e. to waste money in lawsuits,
which 1s the more specific meaning of ἀποτίνειν. G. § 97,
or § 93,2. The poet ingeniously and wittily combines in
the ridicule of this line one of the great boasts of the Athe-
nians, namely, the liberality with which the city’s resources
for instruction and amusement were opened to all comers
(for a particular detail of which see the funeral oration of

NOTES. 121

Pericles in Thucydides, 11. 35-46; and the Panegyricus
of Isocrates, pp. 15, 16, Felton’s edition, and notes), and
the notorious love of litigation for which the Athenians
were so often reproached, and which Aristophanes exposed
with infinite spirit and drollery in the “ Wasps.”

99. τέττιγες. The chirping of the cicadae or τέττιγες is
a subject of frequent allusion in the Greek poets, from Ho-
mer down. See Iliad, III. 151, and note upon the passage.
For a description of the insect, and the ancient, though er-
roneous, idea of its habits, see Aristotle, Hist. An., Lib.
IV.7. Particularly, he speaks of it as living on dew, —
τῇ δρόσῳ τρέφεται, ---- on which compare the Anacreontic ode,
No. 32 (49), -----ὀλίγην δρόσον πεπωκώς, βασιλεὺς ὅπως ἀείδεις.
See also the note of Strack, pp. 182 and 188 of his German
translation of Aristotle. The manner in which the sound
called singing by Aristotle and the poets is produced, is
explained Lib. IV. c. 9. Swammerdam has the following
statement: “ Cicada duobus gaudet exiguis tympanis pecu-
liaribus, nostro auris tympano similibus, quae duarum ope
eartilaginum lunatarum percussa, aerem ita vibrant ut soni-
tus inde reddatur.” Bibl. Nat., p. 504; cited by Camus,
Vol. II. p. 230.

40. Ἐπὶ τῶν κραδῶν ddovor. Aristotle, Lib. V. 30, says
of the cicadae, “ Οὐ γίνονται δὲ τέττιγες ὅπου μὴ δένδρα ἐστίν ἢ;
he adds, “'There are none in the plain of Cyrene, but there
are many round the city, and chiefly where there are olive-
trees.”

41. τῶν δικῶν. See note to line 38.

44. ἀπράγμονα, free from trouble, particularly vexatious
lawsuits.

45. καθιδρυθέντε διαγενοίμεθα. For the participle express-
ing a condition, see G. 8 109, 6; § 52,1. Dawes proposed
the present διαγινοίμεθα ; but when we consider that the idea
of the verb may be conceived either as continuous or as

122 NOTES.

momentary, there seems no necessity for any change, unless
upon the authority of some good manuscript.

46,47. rov.... τόν. The repetition of the article,
before both the name and the further designation, empha-
sizes them, the 7ereus ; that ancient Tereus, well known to
the Athenian people, who was changed into the Epops.

48. 7, used adverbially, where he has flown ; i. 6. if he
has ever seen such a city in all his travels.

49,50. πάλαι . . . . φράζει. By a common idiom, the
present is used with an adverb of the past to mean has been
doing and is still doing ; here, has been this long time talk-
ing up. G.§ 10,1, N. 3.

D1. ὡσπερεὶ δεικνύς, as if he were showing (= ὥσπερ av
ἔχαινεν, εἰ ἐδείκνυ). G.§ 109, N. 3 (6). Sometimes the more
complete form ὥσπερ ἂν εἶ is used in such expressions; but
generally we find only ὥσπερ. G. ὃ 53, N. 3.

52. Kote... . οὐκ. The combination of particles in-
tensifies the expression, There ts not how there are not; 1. 8.
1 must be that there are.

53. ποιήσωμεν. G.§ 50,1. Observe the force of the
aorist in the subjunctive to express a single act. The present
here would imply a repetition. See G., Rem. before § 12.

54. οἶσθ᾽ 6 Spacov; For an explanation of this idiom,
see G. § 84, N. 8. It occurs frequently in the Attic writ-
ers, especially the tragic poets. See Soph. Oed. Tyr., 543 ;
Eurip. Med., 605, &. There seems to be a combination
of two phrases in one: οἶσθ᾽ ὃ δεῖ δρᾶσαι ; Spacov. The third
person of the imperative is also used in the same way. See
the same expression, v. 80. — σκέλει, .... πέτραν. The
Scholiast, cited by Bothe, says there was a proverbial ex-
pression among the boys, Ads τὸ σκέλος τῇ πέτρᾳ καὶ πεσοῦνται ~
τὰ ὄρνεα, Give your leg to the rock and the birds will fall,
not unlike the modern notion of catching birds by sprinkling
_salt on their tails.

NOTES. 123

57. Ti... . οὗτος; What do you say, fellow ? — παῖ,
the coramon form of addressing a servant, and therefore
considered as disrespectful to Epops.

58. éypyv.... καλεῖν. Ought you not to call him,
&e.? <A protasis is implied, ἐγ you were respectful, or the
like. See G. § 49, 2, N. 3.

61. τοῦ χασμήματος, what a yawn! For genitive of ex-
clamation, see K. § 274, c. Comp. also Clouds, v. 153, and
note to the passage.

63. Οὕτως .... λέγειν; Bothe punctuates the line with-
out the interrogation, — Οὐδὲ κάλλεόν ἐστι λέγειν τι οὕτω δεινόν,
Aliquid tam terribile ne nominare quidem decet ; “’'T were
better not even to mention so terrible a thing.” But the
position of the words and the natural construction of δέ in
ovde conflicts with the interpretation. Several other expla-
nations are given. The Scholiast says: “ Οὑτωσί τι δεινὸν
οὐδὲ κάλλιον λέγειν, τουτέστιν, οὕτω δεινὸν ἔχομεν ἐκ τῆς ὄψεως,
ὥστε ὀρνιθοθῆραι νομίζεσθαι. Οὐδὲ λέγειν σε τοῦτό ἐστι κάλλιον,
ὅτι ἐσμὲν ὀρνιθοθῆραι ἢ : 1. 6. We have something so fearful in
our look as to be thought bird-hunters ; but it is not very
handsome for you to say that we are bird-hunters. Taking
the present punctuation, which is upon the whole more suit-
able to the connection, we must refer the words to the alarm
manifested and expressed by the Trochilos, and we may
translate, Js there anything so dreadful (i. e. in our appear-
ance), and (have you) nothing handsomer to say? i. 6. Are
we so frightful that you have nothing better to say to us
than that?

64. ἀπολεῖσθον. Fut. Indic. See G. § 25, 1, N. 5.

65. ‘Yrodedias. A fictitious name for a bird; furthers
designated as a strange fowl by the following epithet, Ac-
βυκόν. :

66. οὐδὲν λέγεις, You say nothing to the purpose. You
talk nonsense. or this sense of the phrase, see Clouds,

{24 NOTES.

v. 644.— ἐροῦ .... ποδῶν. “ Roga tlla quae vides in
cruribus mets, quae testabuntur me esse avem timidam.”
Bergler. The Scholiast says: “ Λέγει δὲ ὡς ὑπὸ τοῦ δέους
ἐναφεικώς."

08, Ἐπικεχοδώς. Another name, similarly formed. “Kai
τοῦτο ws ὄρνιθος ἔπαιξε παρὰ τὸ φαίνεσθαι αὐτοῦ τὸ σκῶρ." Sch.
“Qui insuper etiam cacavit prae timore, ut prior ille.”
Bergler.

69. ov. Euelpides turns upon the bird. ov is emphatic,
but you.

70,71. Ἡττήθης .... ᾿Αλεκτρνόνος ; It is stated by Voss,
that after the Persian wars cock-fighting was introduced
into Athens, and that the birds were brought, as an article
of commerce, from Ionia. The conquered bird was called
the δοῦλος. Voss, cited by Bothe. Becker (Charicles, p. 64,
note 6, English translation) touches upon the subject, and
gives the authorities. See also St. John’s Manners and
Customs of the Ancient Greeks, Vol. I. p. 190, and the ref-
erences in the note, 7b. The construction of the genitive is
the same as after the comparative ἥσσων, which is implied
by the verb. The Scholiast says: “ Φυσικὸν τοῦτο ἐν ταῖς
σομβολαῖς τῶν ἀλεκτρυόνων, τοὺς ἡττηθέντας ἔπεσθαι τοῖς νενικη-
κόσι.᾽

73. ἵν᾽... ἔχη. For the Subjunctive after a secondary
tense, see G. § 44, 2.

74. ydp. The particle implies the ellipsis of some
expression intimating surprise on the part of the speaker.
Here the spirit of it may be rendered by What! does a
bird, &c.

75. ye is here an emphasizing particle, implying that,
whatever may be the case with others, Epops certainly, as
having once been a man, cannot do without a servant. —- ὧν
is an Imperfect Participle. G.§16, 2. For dre, see G.
§ 109, N. ὃ (a).

NOTES. 125

76. ἀφύας. This name embraces several small species
of fish, such as anchovies and sardines. For an account of
them, see Aristotle, Hist. An., VI. 14, 2 and 3. According to
Archestratos, in Athenaeus, those produced in the neighbor-
hood of Athens were most highly prized. Chrysippus, cited
by the same author, says that they were used as articles of
food only by the poorer classes of the Athenians, though in
other cities those of an inferior quality were greatly ad-
mired. Athen. VII.

79. Tpoxitos. ‘There is here a play upon the name, in
reference to τρέχω in the preceding lines, — the running
bird.

80. Oic6’ οὖν ὃ Spacov. See note to line 54.

84. “Om... . emeyepo. After uttering these words,
the Trochilos disappears in the woods to wake up Epops,
and the dialogue continues between the two friends.

85. Κακώς .... dee. Addressed to the Trochilos as
he goes away. The fear, in this and in the reply of Euel-
pides, is caused by the tremendous opening of the beak of
Trochilos. For ἀπόλοιο, see G. ὃ 82. (Compare v. 2.)

86. μ᾽ οἴχεται, 1. 6. μοι οἴχεται, unless, indeed, οἴχομαι may,
like φεύγω, be constructed with an accusative of the person.
The latter is the view adopted by Kiihner (Jelf’s Tr.).
§ 548, Obs. 1.

88. δείσας --- ὑπὸ τοῦ δέους, Vv. 87. G. § 109, 4.

90. γάρ. For this particle in questions, see K. § 324, 2.
Here it is equivalent to then; as, Where then ts he 3

91. ἄρ᾽ is to be understood as spoken in an ironical tone.
—os.... εἶ, what a brave fellow you are!

92. Ανοιγε .... ποτές. The voice of Epops is heard,
giving orders, in a tone of ludicrous importance, to open, not
the door, but the woods, that he, the king of the birds, may
come out.

95,96. Of... . oe. The usual formula of introducing

ἘΠῚ

126 NOTES.

the twelve gods (by which are meant the twelve principat
gods in the Attie worship) is in the invocation of blessings ;
but here, as the commentators remark, the tone is suddenly
changed, and the ludicrous appearance of Epops, with his
enormous crest and his feathers moulted, extorts from Euel- _
pides the exclamation, that the twelve gods must have been
afoul of him. Eifaow --- ἐοίκασιν. See Clouds, 841. For
the Aorist Infinitive referring to the past, see G. § 23, 2.

97. γάρ. The particle here introduces an explanation
of some idea to be mentally supplied, such as, “ Don’t laugh,
Ὁ strangers, for 7 was once a man.”

99. Τὸ ῥάμφος. The jest consists in saying, “ We are
not laughing at you; your beak seems to us ridiculous.”

100, 101. Τοιαῦτα .... Τηρέα. The subject of the meta-
morphosis of 'Fereus and Procne appears to have been treat-
ed by the tragic poets more than once. A Scholiast says
that Sophocles employed it first, and Philocles, who is al-
luded to in the present play (v. 280), handled it afterwards.
There are remaining ten or a dozen fragments of the play
of Sophocles, the largest of which contains twelve lines.
See Dindorf’s Poetae Scenici, Fragmenta 511-526. The
poet, who was an ardent admirer of Aeschylus and Sopho-
cles, yet takes occasion to make a good-humored hit at both
of them.

102. ὄρνις 4 taws; The first means either dird in gen-
eral, or specifically cock or hen. Something like the spirit
of the question may be given by rendering it, Are you a
cock or a peacock ? but the reply of Epops takes the word
in its general sense.

105. πάντα. “ Mentitur,” says Bothe, “sed coram homi-
nibus urbanis, quibus quidvis ejusmodi videtur persuaderi
posse.” With regard to the plumage of Epops, the Scholi-
ast says, “Tlap’ ὅσον ἄνθρωπος ἐξελήλυθε, μὴ ἔχων πτερὰ πλὴν
τῆς κεφαλῆς ἐπτερωμένης ὄρνιθος," referring to the manner in
which the actor personated Epops.

NOTES. 127

108. "Oder... . καλαί. The allusion is to the boast
and pride of the Athenians, — their naval power. It hasa
special point here, because the splendid armament equipped
for the Sicilian Expedition had so recently sailed from the
Peiraeus. ,

109,110. ἡλιαστά, ᾿Απηλιαστάςκς The Heliastic court was
the most important among the judicial institutions of Ath-
ens. For a particular account of it, see Hermann’s Political
Antiquities, ὃ 134, seqq.; Meier and Schémann’s Attischer
Process, Book II. Chap. 1; Schomann’s Griech. Alter-
thiimer, V. pp. 477, seqq. Clouds, 863, note ; Champlin’s
Demosthenes de Corona, Notes, pp. 109, 110; Schémann’s
Assemblies of the Athenians, ὃ 92. Epops, as soon as he
has heard that his visitors are Athenians, immediately thinks
of the most prominent characteristic of an Athenian citizen ;
namely, his quality ef member of a court. The word ἀπη-
λιαστής expresses the opposite of ἡλεαστής, and seems to have
been made fer the occasion, — one who is averse to the courts.
The point of the reply cannot be given briefly in English.
Something like it would be this: “ Are you jurymen?”
“No; but, on the other tack, anti-jurymen.” — Μάλλά =
pa.... adda. The elliptical use of μά occurs generally
with the article. Another reading here is Ma Δία" θατέροι
τρόπου, &e.

110. γάρ, in the question here, though strictly used in an
elliptical way, is equivalent to the expression of surprise,
what !

111. Τὸ σπέρμ. The language ascribed to Epops refers
to his character of bird, though the word 4150 means race,
—as seed is often used in the Bible for race or descend-
ants. — ζητῶν (= εἰ ζξητοῖς) forms the Protasis to ἂν λάβοις.
G. § 109, 6; § 52, 1.

115-118. ὠφείλησας, ἔχαιρες, ἐπεπέτου. Observe the
change from the aorist, expressing the completed fact, to
the imperfect, indicating the habit or general fact.

128 NOTES.

120. Ταῦτ. A common construction = διὰ ταῦτα. See
Clouds, 319.

121. εἴ τινα φράσειας, in case you should have sme city
to tell us of. G. § 53, N. 2.

122. ἐγκατακλινῆναι padOakny, soft to repose in. G. ὃ 93, 2.
The idiom of the Greek here corresponds exactly with the
English. |

123. Kpavaov. The epithet here applied to Athens has
been variously explained: 1. As derived from the ancient
mythical king, Kranaos. 2. As referring to the rocky sur-
face of Attica. The latter is clearly its meaning in many
places; here it is a jesting antithesis to μαλθακήν.

125, 126. ᾿Αριστοκρατεῖσθαι . . . . βδελύττομαι. There
are two points intended to be made here. First, the impu-
tation of aristocracy, which at Athens, as well as in republi-
can France, was an efficient means of terror; and, second,
a pun on the name of Aristocrates, the son of Skellias.
This person was a man of much distinction at Athens, who
passed through many vicissitudes in his life, for which his
name is used as an illustration by Socrates in the Gorgias
of Plato, p. 472, A. (See Woolsey’s note to the passage.)
He was a member of the oligarchical party, and belonged
to the government of the Four Hundred. In B. C. 407 he
was associated with Alcibiades as one of the commanders
of the Athenian land forces. The next year, he was one of
the generals who were brought to trial and put death after
the battle of Arginousae. He is mentioned by Demosthe-
nes, in Theocrin., p. 1843, 4; by Xenophon, Hellenica, I.
4,5-—7; and by many others. For δῆλος εἶ ζητῶν, see G.
§ 113, N. 1. a |

127. Ποίαν τιν. The interrogative and indefinite thus
combined mean, What sort of a city, &e.

128. ὅπου .. - - εἴη 15 a protasis, with the preceding line
understood as the apodosis. G. § 61, 4.

NOTES. 129

129. πρῴ, early.

131. Ὅπως παρέσει. For the elliptical use of ὅπως with
the future indic. in exhortations, see G. § 45, N. 7. See
Clouds, v. 257. Bothe remarks: “Hac formula vel simili
apud Graecos utebantur illi, qui aliquem invitabant ad con-
vivium quo sensu Latini quoque dicere solebant hodie apud
me sis volo, vel una simus.”

132. μέλλω . . . . γάμους, to give a marriage-feast, the
construction being the cognate accusative. For an account
of marriage-feasts, see St. John, Ancient Greeks, Vol. II.
pp- 19,174. For the marriage ceremonies in general, see
Becker’s Charicles, Scene XIJ., and Execursus to the same.
Isaeus, De Ciron. Hered., § 9, has the expression, “ Kal yd-
μους εἰ διττοὺς ὑπὲρ ταύτης εἱστίασεν ἢ pn,’ in speaking of the
proofs of a marriage. See Schdémann’s notes to ὃ 9, and
to § 18.

133. μηδαμῶς ποιήσῃς. G.§ 86. εἰ δὲ μη. 6. § 52,1, N. 2.

184. Mn... . κακῶς. The Scholiast says this line is a
witty perversion of the proverb against those who do not
visit their friends in time of trouble; the proverb being
Μή μοι τότ᾽ ἔλθης, ὅταν eyo πράττω καλῶς, “ Do not come to
me then, when I am doing well.” G. § 61, ὃ.

135. ταλαιπώρων, miserable, ironically applied.

136. δαί. For the force of this particle, see Kiihner,
§ 315, 7. — τοιούτων, such ; not referring, according to the
general usage, to the preceding, but to the following, enu-
meration of objects to be desired. See K. § 803, R. 1.

187-142. The Scholiast, in speaking of the wishes of
the two old Athenians, says: “‘O μὲν τὰς τῆς γαστρὸς τρυφὰς
ἐβούλετο, 6 δὲ τὰς αἰσχρὰς ἡδονάς. It is sufficient to say of
the passage, that it is one of many in Aristophanes founded
upon the unnatural vices which (unknown to Homer) marked
the social morals of the historical ancients, and the increase
of which, in progress of time, accelerated the downfall of

130 : NOTES.

both Greece and Rome. The subject is partially illustrated
in Becker’s Charicles. It is also discussed in its bearings
upon the population of the ancient states by Zumpt, in an
able essay entitled, “Uber den Stand der Bevolkerung und
die Volksvermehrung im Alterthum,” pp. 13-17. See
also, in the Classical Studies, pp. 814-3854, Frederick
Jacobs on the “ Moral Education of the Greeks,” and note,
pp. 411 -- 418.

148. τῶν κακῶν. Genitive of exclamation.

145. Παρὰ... . . θάλατταν. There is probably here some
allusion to the profligate manners of the Orientals, like those
of Sodom and Gomorrah. Bothe cites, in illustration of
this view, Herod. III. 101, and adds: “Id quidem certe
significare voluit (i. e. Aristophanes), amores istos nefandos
barbaris digniores esse quam Graecis.”

146, 147. Ἡμῖν. . . . Sadaywia. The Athenians had
two sacred triremes, called the Paralos and the Salaminia,
which were used on a variety of public occasions, and their
crews were paid high wages at the public expense. (See
Boeckh’s Public Economy of the Athenians, Book II.

Chap. 16.) They were sent on the theorva, and sometimes
carried ambassadors to their place of destination. The
Salaminia was employed, as it would appear from this pas-
sage and from the remarks of a Scholiast on it, to bring to
Athens persons ordered thither for trial. The Paralos was
sometimes used for the same purpose. There is also here a
special allusion to the recall of Alcibiades on a charge of
having mutilated the statues of Hermes, he having already
departed with the armament for the Sicilian Expedition
Thucyd. VI. 53: Kat καταλαμβάνουσι τὴν Σαλαμινίαν ναῦν ἐκ
τῶν ᾿Αθηνῶν ἥκουσαν ἐπί τε ᾿Αλκιβιάδην, ὡς κελεύσοντας ἀποπλεῖ»
ἐς ἀπολογίαν ὧν ἡ πόλις ἐνεκάλει, x. τι A. See also Thirlwall’s
History of Greece, Vol. ITI. pp. 890, seq.; and Grote, Vol.
VIT. Chap. 58.— κλητῆρ. This term was commonly ap-

NOTES. 131

plied to those who acted as witnesses to the fact, that the
prosecutor had personally summoned his opponent te appear
in court on a certain day. (See Meier and Schémann, Attic
Process, B. ΓΝ. Cap. 2.) If, however, the defendant was
out of the country, so that the plaintiff ceuld net summon
him in person, a special summons was sent by one of the
public triremes, and the servants of the court who served
such a summons were also called κλητῆρες. This happened
in the case of Alcibiades ; and it is in this sense that κλητήρ
is used here. For the ordinary process of summoning
(πρόσκλησις OY κλῆσις), see Clouds, 495, 496, note; also
Hermann’s Political Antiquities, § 140.

149. Ἠλεῖον Aerpeov. This city is mentiened in Pausa-
nias, Kliaca, I. c. 5. Four years before this comedy was
brought upon the stage, the town was occupied by the Lace-
daemonians, who established some of their manumitted He-
lots there. The old Athenians, fleeing from the oppression
of the Attic demecracy, are advised to take refuge in a city
inhabited by liberated slaves. The name gives an oppor-
tunity for a pun in the following lines.

150. ὃς οὐκ Mav βδελύττομαι. G.§ 59, Ν. 2. The sen-
tence begun with ὁτιή, because, is not finished.

151. τὸν Aempeov....MedavOiov. Melanthios, the tragic
poet, is said by the Scholiast to have been ridiculed by the
comic writers for his vices and for being afflicted with lep-
rosy (λεπρός). He is also said to have been a native of the
Elean city.

152, 153. ᾿Οπούντιοι, ᾿Οπούντιος. The name of the Lo-
crian Opuntians appears to have been selected merely tor
the opportunity of a punning sarcasm upon a man bearing
the name of Opountios, said by the Scholiast to have been a
stupid fellow with only one eye.

154. ἐπὶ ταλάντῳ, at the rate of a talent. See Mit.
§ 585, b. β. G. § 52, 1.

132 NOTES.

157, 158. βαλαντίου . . . . κιβδηλίαν. The idea of living
without a purse, that is, without money, immediately sug-
gests the other idea of falsification or adulteration of the
coin; and so the word κιβδηλία is naturally used in a meta-
phorical sense for fraud or dishonesty. :

189 --101. Νεμόμεσθα. . . . βίον. For an account of
the festivities and rejoicings in celebration of marriage, see
St. John’s work above cited, Vol. II. pp. 18, seq. Bothe
quotes, in illustration, from Ovid, Fasti, IV. 869, “Cumque
sua dominae date grata Sisymbria myrto.”

164. πίθοισθές Observe the particular force of the aorist,
Lf you listen to my advice; not generally, but in the partic-
ular case now to be considered. The same specific limita-
tion is to be noted in the repetitions of the word in the
following line. |

165. Ti πιθώμεσθ᾽; G.§ 88. ὅ τι πίθησθε (se. ἐρωτᾶτε);
is the same question in an indirect form. G. § 71.

166. Μὴ περιπέτεσθε. G. 8.806. (See v. 188.)

ΤΟΥ. Αὐτίκα, just for example. “ Οἷον εὐθέως, Says the
Scholiast.

168. Ἐκεῖ παρ᾽ ἡμῖν, there G. 6. at Athens, whence we
have just fled) among us, men, or Athenians. — τοὺς merope-
vous, accusative for genitive with περί ; illustrated by the
Scholiast, who cites a similar construction from Homer.
The phrase is used in application to flighty persons.

169. Tedéas. According to the Scholiast, he was ἃ per-
son much ridiculed for his inconstant character and his
infamous vices.

170. Ανθρωπος ὄρνις, according to Bothe = ὀρνίθειος av-
θρωπος, a man-bird.

173. Ti dv ποιοῖμεν ; G. ὃ 52, 2, N.

175. λληθες, Ha! sayest thou so? See Clouds, 841.

176. Kat δή. For the various senses in which these two
particles are used in connection, see Hartung, Vol. I. pp. 253,

NOTES. 138

254. The spirit of the expression may be rendered here
hy Well then.

178. εἰ διαστραφήσομαι, tf I shall get a twist; either a
twisted neck or a squinting eye. G. § 50,1, N. 1.

180. πόλος. ‘This word is used in various senses as a
scientific term. Here, it has its popular meaning of sky,
heavens, vault of the heavens. It is introduced partly for
the punning alliteration between πόλος, πόλις, and πολεῖσθαι,
in this and the following lines.

181. °Qomep εἴποι. G. ὃ 50, 2, N. 1.

2) °G.§ 50, 1.

186. παρνόπων, locusts. This refers to them in the char-
acter of birds, which would naturally give them dominion
over the insects.

187. λιμῷ Μηλίῳ. For the particulars of the transaction
here alluded to, see Thucydides, Lib. V. 84 -- 110. It took
place B.C. 416. See Isocrates, Panegyricus, p. 82 (Fel-
ton’s edition), and note.

189. ἣν βουλώμεθα. G. ὃ 51.

190. Βοιωτοὺς .. .. αἰτούμεθα. The principal route from
Attica to the northern parts of Greece lay through Boeotia.
Without the permission of the Boeotians, the Athenians
could not easily consult the oracle of the Pythian Apollo.

193. τοῦ χάους. The word chaos is used here, as in the
Clouds several times, in the sense of the air or the sky;
properly, the surrounding void; but not in the modern
sense of the term chaos. See Clouds, 424, 627.

196,197. Ma....a. Epops, in his ludicrous delight
at the proposal and its immense benefits to the race of the
birds, breaks into exclamations and oaths which have a
comical relation to his position asa bird. Observe the use
of the negative pa, followed by a sentence which also implies
a negative; for which see Kiihner, ὃ 317, 4. — νεφέλας,
According to a Scholiast, a very light species of net was so

134 NOTES.

called. — Mj... . ἤκουσα. There is something very un
usual in the hypothetical negative in this place. The
commentators have not generally noticed it, with the ex-
ception of Bothe, who says, “ Ellipsis verbi ἐξεπλάγην vel
cujusdam similis, vereor ut unquam callidius commentum
audiverim.” But the meaning, with this construction, would
be the opposite to that given by Bothe and required by the
sense, — 7 am afraid lest I have heard (NE audiverim, not
UT audiverim) ; whereas Epops clearly wishes to say, with
more or less directness, that he never heard a better scheme.
This would seem to require μὴ οὐκ ἤκουσα. G. ὃ 46, N. 5.
The grammarians also seem generally to have overlooked
the peculiarity of the construction. ‘The editors of the new
edition of Passow’s Lexicon, however, refer to this and to
other similar passages as examples of a rare use of μή in
independent sentences containing a protestation or oath ; py
in independent sentences being regularly confined to prohi-
bitions and expressions of a wish. The following examples
(besides the present one) are cited in Passow, s. v. μή : —
Ἴστω viv Ζεὺς αὐτός, ἐρίγδουπος πόσις Ἥρης,
Μὴ μὲν τοῖς ἵπποισιν ἀνὴρ ἐποιχήσεται ἄλλος
Τρώων, ἀλλὰ σέ φημι διαμπερὲς ἀγλαιεῖσθαι. ---- Il. X. 880.
Ἴστω νῦν τόδε γαῖα καὶ οὐρανός, . . ..
Μὴ δι’ ἐμὴν ἰότητα Ποσειδάων ἐνοσίχθων
Πημαίνει Τρῶάς τε καὶ Ἕκτορα. ---- Il. XV. 80 -- 42.
Μὰ τὸν ᾿Απόλλω μή σ᾽ ἐγὼ κατακλινῶ χαμαί. Aristoph.
Lysistr. 917.
Μὰ τὴν ᾿Αφροδίτην, 7 μ᾽ ἔλαχε κληρουμένη, μὴ yo σ᾽ ἀφήσω.
Aristoph. Eccles. 1000.
It would be difficult to explain all these passages con-
sistently by assuming the ellipsis of a leading verb.
199. i ξυνδοκοίη . . . . ὀρνέοις, Lf the other birds should
agree to it. Note the force of ξύν in composition.

NOTES. 135

201. βαρβάρους, barbarian ; i.e. without articulate speech.
The Greeks regarded all who spoke in unknown languages
as barbarians, and compared their sounds to the voices of
birds. Comp. Aesch. Ag. 974, 975, where Clytaemnestra
likens an unknown speech to the twittering of the swallow.

205. τὴν ἐμὴν ἀηδόνα, my (wife) the nightingale. Procne,
who was metamorphosed into the nightingale, according to
the poets and mythographers.

206. Καλοῦμεν, We will call. ‘The number changes from
the singular to the plural, by a construction sufficiently ex-
plained by Mtt., Gr. Gr., 8 562, 1. The acts expressed by
the participles ἐμβάς and aveyetpas are those of Epops alone ;
but in the subject of καλοῦμεν, Epops is included, together
with the nightingale.

meee AG. § 90, 1. Cf vy. 189.

215. ᾿Ἐλελιζυμένη. “ Exprimit sonum gementis lusci-
niae.” B.— depois. The Scholiast explains, “ Διύγροις ἐκ
τῶν δακρύων ;” Does it not rather express the general char-
acter of the notes of the nightingale? with μέλεσιν, liquid
notes, like the Latin liguidae voces.

227. τοῦ dbeypatos. Genitive of explanation, — What a
voice ! — referring probably to the music of the flute (advci,
i. e. res), by which the song of the nightingale, according to
the statement of the Scholiast, is represented.

229. Οὐ σιωπήσει; 6. § 25,1, N. 5 (6).

233. τις. Used indefinitely for many a one, or every one,
who is present or within hearing. For this sense, see Mtt.
§ 487, 2. — ὁμοπτέρων, birds of a feather, of the same feather
with myself; my companions or kindred.

239. ἀμφιτιττυβίζεθ᾽, twitter about. It is an imitative
word, expressing particularly the twittering of swallows, but
also the voices of other birds ; λεπτόν qualifies it.

245. ᾿Ανύσατε πετόμενα. The imperative and the parti-
ciple of ἀνύω are often constructed with the participle and

186 NOTES.

imperative of other verbs in the adverbial sense of doing
quickly what the other verbs signify. Here, fly quickly.
For the opposite construction of the participle of ἀνύω with
the imperative of another verb, see G. ὃ 109, N. 8; and
Liddell and Scott, s. v. ἀνύω.

247. ὀξυστόμους. This epithet of the ἐμπίδες is explained
by the Scholiast = dévadoveas, sharply singing; but it is
much more natural to refer it, with Bergler, to the sharp
proboscis. The insect is found by travellers in Attica as
annoying now as it was in the days of Aristophanes. ‘The
reader will remember the problem of the singing of the
empis, in the Clouds, 157, seq. The bite of the empis is
very troublesome and painful, in the beautiful summer nights
_of Athens. <A pair of thick woollen stockings worn over
the hands and wrists, I found a good defence. ‘Their sing-
ing-must be patiently borne. ‘The insect is mentioned sev-
eral times in Aristotle’s Hist. An.

201. ᾿Ατταγᾶς. Aristotle, Hist. An., LX. 19, alludes to
the plumage of this bird, which is probably the moor-hen
or hazel-hen. St. John (Hellenes, Vol. II. p. 152) says:
“ Among the favorite game of the Athenian gourmands was
the attagas, or francolin, a little larger than the partridge,
variegated with numerous spots, and of common tile color,
somewhat inclining to red. It is said to have been intro-
duced from Lydia into Greece, and was found in extraordi-
nary abundance in the Megaris.” See also note to the
place, with references to the authorities for various opinions.

257. ἥκει, as Perfect. G. 8 10, 1, N. 4.— δριμύς, sharp.
crafty. It is used in a comic sense.

267, 268. dp’... - μιμούμενος. The particle is slightly
inferential, — then ; i. e. since I have been gaping up into
the sky, and can see none. The charadrios is mentioned
by Aristotle several times. It appears to have been a spe-
cies of plover called the gold plover. The voice of the bird is

NOTES. 137

harsh and disagreeable, and perhaps the imztateng mentioned
by Euelpides is a back-handed compliment to the singing of
Epops; this is also supported by the word ἐπῶζε, which
does not describe a melodious sound.

270. adda... . ἔρχεται. The accumulation of particles
is expressive of the comic astonishment of Peisthetairos at
the flaming appearance of the bird just arrived, — Sure
enough, hereis a bird coming now! But the phoenicopte-
ros excited astonishment not only by his brilliant plumage.
He was a rare bird, hardly ever seen in the latitude of
Greece. “Fuit inter rarissimas Athenis aves.” othe.
Von der Miihle (in his monograph, cited above, upon the
birds of Greece, p. 118) states that he was unable to learn
anything of the existence of the phoenicopteros in Greece,
but thought it impossible the bird should be wanting there,
since it was found on the Adriatic coast, in Asia Minor, on
the Caspian Sea, and on the Wolga, between which regions
Greece is situated. He adds, that he saw some which were
brought from Smyrna. ‘This passage in Aristophanes shows
that the above-mentioned writer was correct in including the
phoenicopteros among the birds of Greece. Heliodorus
(Aethiopica, Lib. VI. c. 3) introduces one of the personages
in the story carrying, by command of Isias, his mistress,
a phoenicopteros of the Nile (ὄρνιν τινὰ τοῦτον, ὡς pas, Νει-
λῷον φοινικόπτερον).

pele Ov... . rans; lt ts not surely a peacock? ‘The
whole tone of the dialogue shows how unusual a sight the
bird was to the Athenians; and the reply of Epops is in the
spirit of one who is determined to make the most of a great
curiosity.

272. Οὗτος αὖτος, 1. 6. Epops, this one himself; pointing
to the bird.

274. λιμναῖος. Applied to birds, this epithet signifies,
not water-fowl, as it is incorrectly translated by Liddell

138 NOTES.

and Scott, and generally in the versions, but those birds
which haunt the water’s edge and are known by the generic
name of waders.

274, 275. φοινικιοῦς . . . - φοινικόπτερος. The pun here
may be preserved by rendering φοινικόπτερος flamingo, the
name of the family to which he belongs :— How handsome
and flaming, — naturally, for his name ts flamingo.

276. σέ τοι. Constructed with καλῶ, or some such word,
to be supplied.

277, 278. Ni... . ὀριβάτης; The first line is said, by
the Scholiast, to be a parody on Sophocles (the beginning of
the Tyro), and the second from a passage in Aeschylus.
The Μῆδος is the same as the Περσικὸς opus in v. 485. — ἔξε-
Spov χώραν ἔχων, a bird from foreign parts. — μουσόμαντις.
“QO κομπώδης " τοιοῦτοι yap of μάντεις Kal οἱ ποιηταί." Sch.
The description, originally applied to a character in Aes-
chylus, is here transferred to the strutting cock.

280. ἄνευ καμήλουι͵: The Scholiast says: “Ὡς τῶν Mn-
δων ὡς ἐπὶ τὸ πολὺ ἐπὶ καμήλων ὀχουμένων ἐπὶ TH τῶν πολέμων
ἐξόδῳ." --- εἰσέπτατο, flew in.

281. Ἕτερος ... . ovroot. The pun here turns upon
the military meaning of λόφον κατειληφώς, having occupied a
hill; and here, having got a crest. See note to v. 295.

283-285. ‘ANN... . Καλλίας. In answer to the ques-
tion of Peisthetairos, whether there is another Epops, —
the question being put in a tone of some surprise, — the poet
takes occasion to make a hit at several persons. Philocles,
the poet, who imitated Sophocles in his play of Tereus, has
already been mentioned. Epops means to say that the
present bird is not the genuine Epops, but only an imitation,
like that in Philocles; and as he himself is, as it were, the
father of the Epops in Sophocles, so he may be said te be,
in the same way, the grandfather of this one. And this
suggests the Athenian mode of naming children, upon which

NOTES. 139

St. John (Ancient Greeks, Vol. I. p. 181) says: “The
right of imposing the name belonged, as hinted above, to the
father, who likewise appears to have possessed the power
afterwards to alter it, if he thought proper. They were com-
pelled to follow no exact precedent; but the general rule
resembled one apparently observed by nature, which, neg-
lecting the likeness in the first generation, sometimes repro-
duces it with extraordinary fidelity in the second. Thus the
srandson, inheriting often the features, inherited also very
generally the name of his grandfather; and precisely the
same rule applied to women, the granddaughter nearly al-
ways receiving her grandmother’s name. Thus Andocides,
son of Leagoras, bore the name of his grandfather ; the father
and son of Miltiades were named Cimon; the father and
son of Hipponicos, Callias.” These particular names are
probably selected by the poet, not only because the family
to whom they belong present a remarkable instance of this
customary alternation through many generations, but be-
cause the last Callias, the individual especially alluded to,
was notorious for his prodigality and profligacy, and ruined
the fortunes of the family. The first Hipponicos known to
Athenian history was a contemporary of Solon, about six
hundred years before Christ; and the last Callias, the third
of the name, flourished about two hundred years later. He
held in the course of his life many high offices in the state,
in spite of his folly and profligacy, which early fastened upon
him the name of the ἀλιτήριος, or evil genius of his fam-
ily. His portrait is drawn by Andocides in very forbidding
colors.* Plato also gives some traits of his character. See

ea = e , 3 ~ ute. > ’ ,

Andocides, p. 277. Ἱππόνικος ἐν τῇ οἰκίᾳ ἀλιτήριον τρέφει,

a 3 - A ’ pee , ᾿ 7 A ε /

ὃς αὐτοῦ τὴν τράπεζαν ἀνατρέπει" . . . . Οἰόμενος yap Ἱππόνικος
ει / aN ’ € - F ἃ 3 7 » 4

υἱὸν τρέφειν, ἀλιτήριον αὑτῷ ἔτρεφεν, Os ἀνατέτροφεν ἐκείνου τον

πλοῦτον, τὴν σωφροσύνην, τὸν ἄλλον βίον ἅπαντα, κ. τ.λ.

140 NOTES.

the Protagoras, the scene of which is laid at the house of
Callias; and the Apology (p. 20 A), where Callias is spoken
of as ἀνδρί, ὃς τετέλεκε χρήματα σοφισταῖς πλείω ἢ ξύμπαντες οἱ
ἄλλοι. He is said to have been reduced to great destitution,
and finally to !ave died a beggar. The particulars of the
history, and all the important facts respecting their wealth,
have been carefully collected by Boeckh (Public Economy
of the Athenians, Book IV. Chap. 8). See also Xenophon’s
Hellenica, IV. 5, 13; Aristotle’s Rhet. II]. 2. In many
respects the family was one of the most famous, as well as
one of the oldest, in Athens. — ὥσπερ εἰ. We might have
had ὥσπερ ἂν εἰ. G. § ὅθ, N. 3.

286. πτεροῤῥυεῖ. he 1s moulting ; and in this respect re-
sembles Callias, or is a Callias. The next two lines con-
tinue the allusions in the same vein.

287, 288. “Are... - πτερά. ‘The sycophants at Athens
were the pest of society. No age or character or public
services shielded a man of wealth from their attacks. Aris-
tophanes holds them up to ridicule and reprobation in sev-
eral of his pieces, and the other comic writers lost no oppor-
tunity of exposing their practices. They figure largely in
the remains of the Attic orators. On account of his noble
birth, his high rank, and his wealth, Callias was an inviting
object to these miscreants, and his vices facilitated the suc-
cess of their machinations. — θήλειαι. ‘The allusion here is
to the licentiousness which notoriously marked the life of
Callias (see above). — For dre ὦν, see G. § 109, N. 3 (a).

In the following passage, all the birds which constitute the
chorus make their appearance. Many of them it is not
possible to identify with existing species. Oatophagas, for
instance, the glutton, is said not to have been the specific
name of any bird at all, though that does not seem quite
probable. The Cleonymos, to whom this bird is compared,
is the one mentioned in a similar way in the Clouds (see

NOTES. 141

v. 853 and note) as a shzeld-dropper, and elsewhere as a
coward and sensualist. It is in reference to the former that
Kuelpides asks why he did not cast off his crest (v. 292).

foe. ov — ci gv. G. § 109, 6; § 52, 1.

293,294. ’ANAa.... ἦλθον; Peisthetairos wonders at the
erests of the birds, and immediately calls to mind the practice
fashionable among the young Athenians of entering the δίαυ-
Aos, or double course, armed with crested helmets. A great
variety of races were run over the δίαυλος. The armed races,
of which that alluded to by Aristophanes in this place was
one, formed a part of several panegyrical festivities. Fora
full account of them, see Krause, Gymnastik und Agonistik
der Hellenen, pp. 777, seq. In a note to that work (p. 905),
the author remarks that the armed race appears but seldom
on the antique monuments of art. There is one beautiful
representation of it found in the Berlin collection of vases,
of which the following is in part a description. “On the
inner side appears a runner, taking vigorous strides, having
a large round shield in his left hand; the right is in violent
᾿ motion, as are both hands of the runners in other works of
art; the head is covered with a helmet. On the shield is
a racer figured in the same mnaner, except that he holds
the shield in his right hand,” &c. See also the plate, Tab.
VII. b, Fig. 14, Ὁ, ο, d, of the same work.

294, 295. “ὥσπερ of Kapes....oixovow. “Ἢ ὅτι ἐν πέ-
τραις ᾧκουν ὑπὲρ ἀσφαλείας, ἢ ὅτι λόφον ἔχουσιν ἐπὶ τῶν Kpavav.”
Schol. The pun here, as in v. 281, turns upon the double
meaning of λόφος, a hill, or a crest. ‘The Carians are said
to have been the first to use the crest; whence Alcaeus,
λόφον τε σείων Kapixov. (Strab. XIV. p. 661.) Strabo and
Herodotus (1. 171) attribute to them two other inventions,
that of devices on shields (σημεῖα, ἐπίσημα), and that of han-
4165 (Gyava) to shields. The question whether the Carians
originated yn the continent of Asia or on the islands of the

142 NOTES.

Aegaean was disputed in antiquity; the Carians maintain-
ing the former, and the Cretans and most others the latter.
(Herod. I. 171.) But the ancient authorities are hopelessly
confused and inconsistent: Herodotus, who gives what he
calls the Cretan version, disagrees entirely with Thucydides
(I. 4); and both disagree with Strabo (XIV. p. 661), who
gives what he calls the most current version (ὁ μάλισθ᾽ opo-
Aoyoupevos). Diodorus Siculus and Pausanias, on the other
hand, seem to have followed the Carian account: they dis-
agree, of course, entirely with the former authorities, and
they are not perfectly consistent with each other. (See Diod.
VY. 84 and 58; Pausan. VII. 2—4; Conon. Narrat. 47.) In
the historic times, we find the Carians only on the Continent ;
and in their various wars with the Persians and the Greeks,
they seem to have been famous for eluding their enemies by
occupying the hills (λόφοι) of their mountainous country,
and for harassing invaders who ventured into the interior.
See Thucyd. IIL 19, who says (speaking of an attempt
made by Lysikles with an Athenian army to collect money
in this region in 418 B. C.): Kat τῆς Καρίας ἐκ Μνοῦντος ἀναβὰς
διὰ τοῦ Μαιάνδρου πεδίου μέχρι Tod Savdiov λόφου, ἐπιθεμένων
τῶν Καρῶν καὶ ᾿Αναιιτῶν αὐτός τε διαφθείρεται καὶ τῆς ἄλλης στρα-
τιᾶς πολλοί. In fact, the Athenians appear to have never
been masters of more than the coast of Caria, if we may
judge from the mention of Kapia ἡ ἐπὶ θαλάσσῃ among their
tributaries at the beginning of the Peloponnesian war. (See
Thueyd. 11. 9.)

θυ θ Sa@owss ke ot ὀρνέων ; Of the use of κακόν here
Bothe says it is “comice dictum pro πλῆθος ἢ ; 1. 6. instead
of saying how great a multitude of birds, he says how great
an evil of birds, — equivalent to some such expression as
What a pother of birds! What a plaguy lot of birds !

298. τὴν εἴσοδον, the entrance ; i. 6. through which the
personages of the chorus entered the orchestra. See Clouds.
326, and note, pp. 136, 137.

NOTES. 143

299, seqq. Veisthetairos now points out, one after the
other, the twenty-four birds who constitute the chorus prop-
er, each of course appropriately represented by the comic
masks, expressly prepared for them. On this passage, Bode
(Geschichte der Hellenischen Dichtkunst, B. III. Th. II.
pp: 283, 284) says: “ The chorus of the birds, perhaps the
most comical ever introduced by Aristophanes, comes in,
after the call of the Hoopoo, in the sporadic manner. Dif-
ferent birds at first appear, one after another, at the arched
entrance of the orchestra, and after they have passed one
by one across the orchestra they disappear. They form, as
it were, the van of the proper chorus. First comes running
in a flamingo, with outspread purple wings ; then struts in a
cock ; then trips along a hoopoo, somewhat plucked; then
waddies through the orchestra a bright-colored gullet, with
grotesque mimicry. They are all four precisely designated.
The proper chorus, then, of twenty-four, press through the
entrance of strangers in compact groups of many colors, so
that the passage is scarcely visible for their fluttering. They
are likened to clouds. Even around the Thymele they seem
to be gathering in groups, and, with their beaks wide open,
to be peering upon the stage. By degrees they then divide
themselves into Hemichoria, so that, according to the gram-
marians, twelve male birds of different species take their
position on one side of the Thymele, and twelve females on
the other. The males are the cock-partridge, the hazel-cock,
the duck, the kingfisher, the tufted lark, the horned owl, the
heron, the falcon, the cuckoo, the red-foot, the hawk, and the
woodpecker ; the females are, the halcyon (which with the
keirylos or kingfisher forms the only pair), then the night-
owl, jay, turtle-dove, falcon, the pigeon, the ring-dove, the
brant-goose, the purple-cap, diver, ousel, osprey. As here
the gentle doves appear along with the fiercest birds of prey,
so the males, mentioned above separately, enter, in the actual

144 | NOTES.

Parodos of Aristophanes, mingled up with the females. In
irregular haste, they run popping and chattering towards the
stage, so that Euelpides, full of astonishment, exclaims : —
*Iov ἰοὺ τῶν ὀρνέων,
Ἰοὺ ἰοὺ τῶν κοψίχων "
Οἷα πιππίζουσι καὶ τρέχουσι διακεκραγότες.
A manifest proof that the Parodos was sporadic.”

The male birds, according to this arrangement, are περ-
du, arrayas, πενέλοψ, κηρύλος, Kopvdds, ἐλεᾶς, νέρτος, ἱέραξ, κόκ-
κυξ, ἐρυθρόπους, κερχνῇς, δρύοψ ; the females, ἀλκυών, γλαύξ,
κίττα, τρυγών, ὑποθυμίς, περιστερά, φάττα, κεβλήπυρις, πορφυρίς.
κολυμβίς, ἀμπελίς, φήνη.

808. Τίς γλαῦκ᾽ "AOnval ἤγαγε; ‘The Scholiast says: Πα-
ροιμία ἐπὶ τῶν μάτην ἐπισωρευόντων τινὰ ἐπὶ τοῖς προὐπάρχουσιν °
οἷον εἴ τις ἐν Αἰγύπτῳ σῖτον ἐπαγάγοι, ἢ ἐν Κιλικίᾳ κρόκον. So
in English, to carry coals to Newcastle. The poet alludes
also to the owl upon the Attic coins, whence the expression
γλαῦκες Λαυριωτικαί. See v. 1099, and note.

308. τῶν κοψίχων. Genitive of exclamation. This bird
is singled out in the exclamation on account of its clamorous
chattering.

312. Ποποποποποποποῦ. ‘The chirping of the birds is in-
tended to be expressed by this stammering pronunciation ;
and so in the next line but one.

313. mada πάρειμι. G. § 10, 1, N. 3.

316. λεπτὼ λογιστά, two acute reasoners. ‘There is also
a reference to the board of λογισταί at Athens, to whom the
magistrates on leaving office must render their accounts. On
the duties of the λογισταί and their relations to the similar
board of εὔθυνοι, see Boeckh’s Public Economy of the Athe-
nians, Book II. Chap. 8; Hermann’s Political Antiquities
of Greece, § 154; Schdmann’s Assemblies of the Atheni-
atic, p. 2719.

317. Ποῦ; The questions of the chorus, and indeed the

NOTES. 143

whole tone of the dialogue, will remind the reader of the
opening scenes in the Oedipus at Colonos of Sophocles.
Perhaps the poet intended a slight raillery upon the some-
what melodramatic mannerism of the tragic choruses on
their first appearance in a piece, of which that of the Oedi-
pus at Colonos was a specimen.

O19. “Hkerov....ameAwpiov. A comic imitation of tragic
pomp of expression. — πρέμνον, the bottom, or the root.

520. *Q ... . efapaprov. Observe the construction of.
the participle after an exclamation, — O thou who hast done
wrong! —erpapynv. Bothe says: “ Dixit significanter et ridi-
cule, quia vita avium et animantium nihil aliud esse videtur

quam nutritus.”

The word, however, is applied in the same
way where no ridicule is to be supposed.

321. φοβηθῆς. The aorist with the prohibitive negative
μή limits the act to the single case. G. § 86.

322. rhode... . ξυνουσίας, this society here; the society
of the birds.

323. γ᾽ has an emphasizing force.

326. πΠροδεδόμεθ᾽ .. . . ἐπάθομεν. Observe the interchange
of the tenses, passing in the same construction from the per-
fect to the aorist, according as the act or state is to be more
or less precisely limited.

329. θεσμοὺς ἀρχαίους. The Scholiast says: “ Ὡς τούτου
νενομοθετημένου αὐτοῖς τὸ μὴ συνεῖναι ἀνθρώποις. Θεσμοί Seems
to have been an older expression than νόμοι, hence it is gen-
erally applied to the laws of Draco: even these, however,
are sometimes called νόμο. The chorus give a mock grav-
ity to their charge against Epops by employing a word
associated with the ancient traditions of the Athenian
legislature.

334. τοῦτον, this one ; i. 6. Epops.

330. δοῦναι. The aorist infinitive here refers to the
future, and not to the past; as δοκεῖ μοι means zt pleases me,
13

146 NOTES.

and not τὲ seems to me. See G. § 23,2, N.4. (Compare
Clouds, v. 1141; and G. § 23, 2, N. 3.)

336. ἄρα, therefore; expressing the logical inference
from the threatening language of the birds. We are dead
men, then.

5308. ἐκεῖθεν, thence; 1. 6. from Athens. — ἀκολουθοίης
The present here implies, not the single act of following
from Athens, but the permanent condition of an attendant.

539. κλάοιμι. The idiomatic use of this specific word,
in a general sense, gives occasion to the joke in the next
line. —Anpets ἔχων. See 6. 8 109, N. 8.

340. τὠφθαλμὼ ᾿κκοπῆς. The accusative construction
here is the same as in the Clouds, 24: ἐξεκόπη τὸν ὀφθαλμόν.

342. Ἔπαγ᾽, &c. Expressions borrowed from military
language in drawing out an army for attack.

345, 846. οἰμώζειν, δοῦναι. Observe the change of tense
in the infinitives; the present indicating the continued or
repeated act, the aorist limiting the signification to the sin-
gle thing. The groaning is naturally continuous and re-
peated ; the giving food to the beak is viewed as a single
and finished transaction.

351. Tod .... κέρας. The taxiarchs, in the military
system of the Athenians, were of the next grade to the ozpa-
τηγοί, being ten in number, one for each tribe. Each tribe
furnished a τάξις of infantry, and the τάξεις were severally
under’ the command of these officers ; the right wing — τὸ
was the post of honor in battle (see Herod.
VI. 111), and as such originally it was the right of the
polemarch to hold it. For the general discussion of the
subject, see Schémann, Antiquitatis Juris Publici Graeco-
rum, pp. 251 — 256. — ποῦ φύγω ; G. ὃ 88.

393. γάρ implies an answer to the previous question
here, yes, for how, &c.— For ἂν ἐκφυγεῖν, see G. ὃ 42, 2
Note; § 41,3; § 73, 1.

δεξιὸν κέρας

NOTES. 147

004. ἄν qualifies some word to be mentally supplied, —
ἦ don’t know how I can escape.

355. λαμβάνειν ... . χυτρῶν, to take hold of the pots.
Genitive of the thing laid hold of.

306. Tdravé. The owl, Peisthetairos thinks, will not at-
tack them, because it is, like them, Athenian.

dot. Τοῖς. The dative is to be constructed with an ex-
pression to be supplied,— What shall we protect ourselves
with against these crooked claws ?

308. πρὸς αὑτόν. The reading and interpretation are
uncertain here. Bothe says: “ Veru arrepto alites illos con-
fige, quaemadmodum anyviva τι ἐπὶ κοντοῦ et similia dicuntur.”
And the Scholiast, cited by Bothe, gives an explanation
which seems to imply the reading αὐτήν, instead of αὑτόν,
viz. Seize the spit and fix tt by the pot, to make as it were a
palisade. Taking the present reading, it may be translated,
Take the spit and fix it near yourself. This agrees substan-
tially with the interpretation of Blaydes, who adopts the
reading πρὸ σαυτοῦ : Sibi ut hastam praetendere. I think
the explanation of Bothe and the translation of Cary —
“Take a spit and have at them” —are scarcely consistent
with the connection. The old men are not meditating an
assault; they are taking measures of defence, and their
engines consist of the pots, the spits, and a few other arti-
cles which they packed up and brought away with them
from Athens. With these they prepare to make the stoutest
defence they can; but they scarcely think of offensive
measures. — ὀφθαλμοῖσι, and for our eyes, what? i. 6. what
shall we do for the protection of our eyes? Construction,
dative of indirect object.

809. ᾿Οξύβαφον, vinegar-cup. “ Among the various ways
in which the Greeks and Romans made use of vinegar in
their cookery and at their meals, it appears that it was cus-
tomary to have uvon the table a cup containing vinegar

148 N-OFl- Es:

into which the guests might dip their bread, lettuce, fish, or
other viands before eating them.” See Smith’s Dict. of Gr.
and Rom. Antiq., Art. Acetabulum, where there is a figure
of the cup. See also Athenaeus, II. p. 67: “ Τὸ δεχόμενοι
αὐτὸ (1. 6. τὸ ὄξος) ἀγγεῖον ὀξύβαφον. ‘The vinegar-cup was
to be used as ἃ sort of shield for the eyes.

360, 361. 72 .... μηχαναῖς. Aristophanes never loses
an opportunity to make a jest at the expense of Nicias.
According to Thucydides (Lib. III. c. 51) Nicias was sent
against the island of Minoa, near Megara, to cut off the Pel-
oponnesians from the use of this port. He accomplished
the object by the skilful application of military engines. In
the siege of Melos he is said also to have resorted to similar
measures. He thus became famous more for this species
of strategy than for boldness of conduct in the field. —
Ὑπερακοντίζεις, you overshoot, surpass; by the same figure
of speech which we constantly use in English.

362. "EdeAeAev ....€xpqv. The first word the Scholiast
calls ἐπίφθεγμα πολεμικόν, a warlike shout. — κάθες, lower or
present beak ; i. 6. like a spear.— ov μένειν ἐχρῆν. G. § 49, 2,
N. 3.

366. τῆς γυναικός, 1. 6. Procne, or the nightingale, daugh-
ter of the mythical Pandion, king of Athens. — φυλέτα;
tribesmen. The division of the Athenians into tribes,
phratriae, and gentes is familiar to all. It was common to
designate individuals by words expressive of their relations,
both for the purpose of identification, and because the rights
of citizenship were legally certified to by the registers.

367. λύκων. According to Petit, there was an ancient
law providing for the killing of wolves; much like modern
laws in new countries, offering bounties for scalps and skins
of wild beasts, and sometimes of men. St. John (Vol. I.
p- 227) says: “'The wolf, though a sacred animal in Attica,
had by the laws a price set upon his head, at which Menage

NOTES. 149

wonders, though the Egyptians also slaughtered their sacred
crocodiles when they exceeded a certain size.”

370. διδάξοντες. Future expressing purpose. G. § 109, 5.

372. πάπποις, grandfathers. For the sake of comic ef-
fect, put for ancestors in general, as in serious discourse
fathers is used. — φράσειαν (sc. dv). G. § 42, 4.

979 --878. °AAA’.... χρήματα. Enpops, like a wise bird,
quotes the maxims of the philosophers. “ Fas est et ab
hoste doceri,” is the Latin commonplace to the same point.
— γάρ introduces the general reflection, which contains the
justification of the previous remark, in the abstract; and
then the principle involved is shown practically by the in-
stances. — éEnvayxacev. For the idiomatic use of the aorist,
see Clouds, 520, note, in the new edition. G.§ 30, 1.—
Atrix, for example. See v. 167. --- Ἐκπονεῖν. “ Exempla
sunt ex historia Atheniensium petita, apud quos, Xerxe
fugato, Themistocles effecit, ut urbs muris cingeretur, aedifi-
caretur Peiraeus, et quotannis viginti triremes construeren-
tur.” Bothe.— vais μακράς, naves longas; i. e. ships of
war. — μάθημα τοῦτο, this lesson.

379. ἀκοῦσαι. ‘The aorist infinitive is properly used here
on account of the action intended to be expressed being a
single one, i. e. limited to the hearing in the present case.

581. χαλᾶν, to be yielding, the proper meaning of the
present infinitive.—”Avay ἐπὶ σκέλος = ἐπὶ πόδα, retreat,
fall back.

385. καθίει, lower; there being no longer any need of
such defences.

386. ὀβελίσκον. In apposition with δόρυ."

388. ὅπλων ἐντός, within the arms ; i. 6. the pot and the
bowls, being placed on the ground, form as it were a camp,
within the line of which Peisthetairos deems it expedient
that they should still keep themselves. This he thinks will
be a sufficient security, provided they still keep a sharp eye

150 NOTES.

upon the troops of the birds by watching over the edge of
the pot.

390. οὐ φευκτέον νῷν. G. ὃ 114, 2. :

391. ἣν δ᾽ dp, and if then. ἄρα here is a slightly infer-
ential particle. Jf then, i. e. in consequence of what you
propose.

393. Kepapecxos. Those who fell in battle were buried
with public honors, and at the public expense, in the bury-
ing-ground called the Κεραμεικός, without the city. It was
customary to appoint some distinguished citizen to pro-
nounce a eulogy. The well-known example of the dis-
course pronounced by Pericles, on the Athenians who fell
in the first campaign of the Peloponnesian war, will occur
to the reader. See Thucydides, Lib. I. cc. 84 -- 46, where
all the ceremonies are carefully described. |

395. πρὸς τοὺς στρατηγοὺς. For the general duties of the
board of generals (ten in number), see Schémann, Griech.
Alterthiimer, I. 422; Hermann, Pol. Antig., §§ 152, 153.
Besides the civil and military duties there enumerated, it
belonged to them to make and superintend the arrangements
for the public burials. ‘The reader will remember Xeno-
phon’s account of the trial of the generals after the battle
of Arginousae, on the charge of neglecting to bury those
who had perished in the engagement, and of leaving those
who remained upon the wrecks to perish. See Hellenica.,
Lib. I. 6. 7. See also Grote, Vol. VIII. Chap. 64.

397. ’Opveais, at Orneae. The jest turns upon the name
of an ancient town in Argolis, which had suffered in the
Peloponnesian war (Bird-town). See v. 18, and note. The
name is mentioned by Homer, 1]. II. δὅ7]. ---- ἀποθανεῖν. Ὁ.
§ 23, 2.

598 -- 400. “Avay.... ὁπλίτης. The language is a par-
ody upon the terms of military command: "Avay ἐς τάξιν,
fall back in line; τὸν θύμον κατάθου, lay down your wrath,

NOTES. 18]

instead of spear ; Παρὰ τὴν ὀργήν, beside your anger, instead
of shield.

403. Ἐπὶ τίνα τ᾽ ἐπίνοιαν, And for what purpose, or on
what scheme ?

405. τοῦ = Tivos.

412. Σοῦ. “ Tui tpsius, non solum tuae, i. 6. avium,
vitae sub dio et in silvis campisque, quemadmodum vivunt
etiam venatores, pastores, milites ; sed hi senes Athenienses
ipsarum avium commercium et societatem expetunt.” Bothe.

416. "Amora. .: . κλύειν, Incredible, and more, to hear:
περὰ τῶν ἀπίστων. ‘The infinitive depends on ἄπιστα, and not
on πέρα, as the Scholiast constructs it.

417. ‘Opa. Although the two have been spoken of be
fore, the chorus here uses the singular, referring to one only
of the old Athenians.

419. Κρατεῖν. . . . ἐχθρόν. Kparew with the accusative
means to conquer by force; with the genitive, to be mas-
ter of. —Kpareiv ἄν represents κρατοίη av, and ἔχειν (sc. av)
represents ἔχοι av, of the direct discourse. G. § 73, 1;
§. 41, 1.

421, 422. Λέγει. . .. οὔτε Aexrdv. Observe the comic ex:
aggeration, running into something not unlike an Irish bull.

429,430. For a similar series of words implying all
kinds of craft and roguery, see Clouds, 260, and note.

433. dventépopa. The Scholiast says: “ Οἰκεῖον ὄρνισι
TO ἀνεπτέρωμαι; οἷον μετεώρισμαι.᾽

435, 480. κρεμάσατον ... . τοὐπιστάτου.Γ͵ Bothe says:
“Haec ex communi Atheniensium vita sunt explicanda, qui
finito bello arma suspendere solebant ad furnum vel cami-
num.” The Scholiast describes the ἐπιστάτης as a χαλκοῦς
τρίπους, χυτρόποδος ἐκτελῶν χρείαν: and he adds: “Of δέ.
πήλινον Ἥφαιστον πρὸς τὰς ἑστίας ἱδρυμένον, as ἔφορον τοῦ
πυρός, ἔνιοι δὲ καὶ ξύλον ἐπίμηκες πεπασσαλωμένον, ὅθεν ἐξαρ-

τῶσι τὰ μαγειρικὰ σκεύη." It seems plain, from the kind of

152 NOTES.

armor with which the Athenians had equipped themselves,
that these allusions to the kitchen are not wholly to be ex
plained by the usages of common life. The expressions
contain rather jocose references to the pots, the bowls, and
the skewers which constituted their luggage and means of
defence. ‘The ἐπνός is the chimney, but here put for the
fire-place or oven, or perhaps it may be called the chamney-
place; as the Scholiast says: “’Imvos μὲν 6 κάμινος, κατα-
χρηστικῶς δὲ ἡ ἐσχάρα." Of the ἐπιστάτης, Boeckh, Corpus
Inscriptionum, Vol. I. p. 20, says: “Jidem Attici, eodem
sensu [i. 6. the same with ὑποστάτῳ and ὑποστάτῃ | ἐπίστατον
sive ἐπιστάτην, dixerint..... Aristophanes, Av. 436, rem
conficit, licet ibi, quid sit 6 ἐπιστάτης, sive τὸ ἐπίστατον
dubitetur. Tria enim Scholiastae proponunt, Valeanum ex
luto fictum, qui quasi Lar familiaris sit: ... . trabem vel
asserem ad caminum, unde ex clavis vasa culinaria suspen-
dantur; ... . postremo basin sive tripodem, in quo ollae
et lebetes tgni apponantur.” He prefers the last, remarking:
“Nihil enim in illo loco hac significatione aptius: name
Upupa jubet arma suspendi εἰς τὸν ἱπνὸν εἴσω πλησίον τοὐπι-
στάτου, hoc est in camino, non prope trabem, ex qua suspen-
dentur vasa, sed in apsa trabe, prope tripodem ibidem sus-
pensum, ut etiam nune mulierculae tripodes 101 suspendunt.”

439, 441. *Hv.... éue. The person here designated
as the monkey sword-maker is said to have been one
Panaetius, who, according to the Scholiast, was also satir-
ized in the piece called The Islands. The Scholiast adds:
“ς Μικροφυὴς ἦν " διαβάλλει δὲ αὐτὸν ὡς καταλαβόντα τὴν γυναῖκα
ἑαυτοῦ μοιχευομένην " ἐδυναστεύετο γὰρ ὑπ᾽ αὐτῆς μεγάλης οὔσης
μικροφυὴς αὐτὸς av.” “ Duxerat uxorem, cum qua quum sae-
plus rixaretur, tandem convenit, ut se invicem nec morde-
rent, nec plagis afficerent.” Bothe.

443. τόν; The broken sentence, according to the Scho-
liast, is to be filled out by a gesture,— You don’t mean

NOTES. 1538

the No, surely: — striking the part of the body alluded
to, πρωκτὸν δεικνύς φησιν οὔτι mov. “ Videtur ipse Panaetius
adultero adulterorum poenam dedisse ῥαφανιδώσεως, eodem-
que modo ne iterum plecteretur cavisse.” Bothe.

445-447. "Ομνυμ᾽ . . .. μόνον. The allusion here is
to the mode of deciding in competitions for the dramatic
prize. In tragic representations, the number of judges ap-
pointed was ten, one for each tribe. It seems that, in the
contests of the comedians, only five were called upon to
judge. See Bode, Gesch. d. Hellen. Dichtkunst, III. pp.
147, 148. See also Schneider, Das Attische Theaterwesen,
ΡΡ. 169-174. Πᾶσι τοῖς κριταῖς νικᾶν signifies, “ to gain the
dramatic victory by a unanimous vote of the judges,” and
ἑνὶ κριτῇ νικᾶν μόνον is “to gain the victory by only one
vote”; giving a turn to his expression from what might
naturally have been expected, namely, to be conquered, to a
mere diminution of the number of voices, being victorious
still. —’Ezi τούτοις, on these terms. — ei παραβαίην. G. § 54,
2 (a).

448-450. G.§ 103. The herald now, in solemn form,
proclaims the truce, and orders the heavy-armed to depart
to their several homes. This appears to have been the cus-
tomary rite on the conclusion of a treaty of peace. It is
here applied in the spirit of parody.

450. smpoypadopev....mwakios. G.§ 61,3. This refers
to the mode of giving notice of the subjects to be discussed
in a political assembly, namely, by exposing in public
places, streets, and squares tablets fastened on columns,
with the matters inscribed upon which the assembly was
summoned to debate.

453. τάχα yap τύχοις ἂν ἐξειπών, for perhaps you might
chance to speak of (not, to have spoken). G. ὃ 112, 2; for
the Aori-t Participle, § 24, N. 1.

454. μοι παρορᾷς, you see in me, or in my case.

154 NOTES.

458. ὃ yap ἂν τύχῃς. G. § 61,3. See note on v. 453.

461. ὡς ov μὴ παραβῶμεν. G. ὃ 89, 1, with N. 1.

462, 463. προπεφύραται, διαμάττειν. ‘The language is bor-
rowed from the baker’s art; both words, however, are trans-
lated in the lexicons as if they were nearly synonymous,
and as if both meant to knead. But they probably refer to
different stages in the process of bread-making. The first
obviously describes the putting together of the materials, and
mixing them up; the second, the careful and elaborate
kneading of the dough. For a curious account of the whole
matter, see St. John, Vol. III. pp. 109, seq. It may be
added, that Athenian bakers had a high reputation; for,
as St. John says (I. c¢.), “The bread sold in the market-
place of Athens was esteemed the whitest and most delicious
in Greece ; for the Rhodians, speaking partially of the pro-
duce of their own ovens, supposed they were bestowing on it
the Lighest compliment when they said it was not inferior to
that of Athens.” It was, therefore, quite natural for the
old Athenian, in announcing his excellent schemes, to bor-
row a figure from the bakehouse. — οὐ κωλύει. The doubts
of Dindorf and the suggestion of a various reading by Bothe
are unnecessary here. κωλύει is used impersonally, hinders
not. ‘The same usage occurs in Thucydides, Lib. I. ὁ. 144:
( Οὔτε yap ἐκεῖνο κωλύει ἐν ταῖς σπονδαῖς οὔτε τόδε, ---- For in
the truce there hinders not (there is no hindrance to) either
that or this.” See note on the passage in Owen’s Thucyd-
ides, p. 482. For the various constructions with the Infin-
itive allowed after od κωλύει, see G. § 95, 2, with N. 1; and
§ 95, 8. ---- στέφανον. It was customary to wear a chaplet at
feasts, and before reclining at the table to have water poured
over the hands. For the particulars, see Becker’s Chari-
cles, Excursus to Scene VI.

465. λαρινὸν ἔπος, a fat word. ‘The epithet is suggested
by the allusions to feasting.

NOTES. 135

466. ὅ τι θραύσει. G. ὃ 65, 1.

467. βασιλῆς. The speech of Peisthetairos is here in-
terrupted by the chorus, who, astonished to hear of their
former dignity, cannot wait until the sentence is completed.

471. πολυπράγμων. This generally is used in a bad
sense, — a busy-body, — but here only knowing many things ;
observant and experienced in many things. — πεπάτηκας.
The fables of Aesop, in some form, were as familiar to
the Athenians of Aristophanes’s age as similar composi-
tions are to the children of modern times. What they
were precisely, and whether they were written or not, are
questions among the learned ; but it is certain that the cur-
rent jests, drolleries, and odd stories at Athens were gen-
erally palmed upon the old fabulist. Aristophanes has sev-
eral other allusions to him; Socrates versified some of his
apologues, and, afterwards, Demetrius Phalereus ; but none
of these metrical essays are preserved. At a much later
period, Babrius versified them in choliambics. Some of
these are extant, and have high merit. But the collections
of prose fables now in existence under the name of Aesop
were proved by Bentley to be forgeries; and no person
at all accustomed to discriminate between the styles of dif:
ferent ages in Greek literature can doubt the justness of his
decision. The phrase used in the cited line, you have not
trodden, is a comic equivalent to you are not familiar with ;
perhaps selected here in allusion to the birds, who would be
obliged to use their claws in the place of hands, for holding
a book. The same expression is cited by Blaydes, from
Plato’s Phaedo: “᾿Αλλὰ μὴν τόν ye Τισίαν πεπάτηκας ἄκρι-

@s.”

473, 474. ἀποθνήσκειν and προκεῖσθαι are in the Lmper-
fect Infinitive, representing the Imperfect Indicative of the
direct discourse ; as γενέσθαι (v. 472) and κατορύξαι (v. 479)
represent the Aorist. G. ὃ 15, 3; ὃ 23, 2; § 73, 1.—

156 NOTES.

προκεῖσθαι πεμπταῖον, was lying out for the fifth day. In
Greece, the body of the dead, after having been washed
and anointed, was laid out in the vestibule of the house,
with the feet towards the door, as a symbolical intimation
that it was about to take its last journey.

476. Κεφαλῆσι. A pun on Kedadai, the name of one
of the δῆμοι of the tribe Acamantis. Karopv&a. “᾿Επεὶ λόφον
ἔχει ἡ Kopvdds.” Schol.

478. Ὡς..... ὄντων. For ὡς with a causal Participle,
see G. 8 109, N. 4. |

480. δρυκολάπτῃ. The reason why Zeus would be slow
to restore the sceptre to this bird is, that the oak is sacred
to him.

481. ἦρχον, were rulers. G. ὃ 19, Notes 1 and 2.

484. Darius and Megabazos are named here as repre-
senting the Persians, because their names were notorious
from their connection with the first Persian invasion of
Greece. See Herod., V.

487. κυρβασίαν . . . . ὀρθήν. “Reges Persarum gesta-
bant, etiam serioribus temporibus, tiaram rectam, ut ceteri
Persae retro flexam .... atque ea ὀρθὴ τιάρα dicebatur pro-
prie xvpBacia.” Bothe. This upright head-dress of the
Persian monarchs may be seen in the mosaic of the battle
of Issus, found in one of the houses of Pompeii, and. en-
graved in most of the works upon the ruins of that city.
See particularly the German work, Herculanum und Pom-
peil, Vol. IV. pl. 3.

489. ὁπόταν dpOpiov don, whenever he sings his morning
song. G.§ 62. With ὄρθριον understand νόμον, song: Por-
son indeed reads (by conjecture) ὁπόταν νόμον ὄρθριοι don.
So Meineke. For an account of the handicrafts enumer-
ated in the following lines, and for a valuable summary of
Athenian industry in general, see St. John, Vol. III. pp.
96-214.

ΝΟ T-ES. 157

492. ὑποδησάμενοι. This word originally described the
tying on of the simple sandal, such as is seen in many
ancient statues. But in the progress of luxury, a great
variety of shoes and boots, some richly adorned (see Hope’s
Costumes), came into use, and the same word was still em-
ployed to describe the act of putting them on, though its
etymological signification was partly lost sight of. See St.
John, Vol. 11. pp. 64, seq.

493. Φρυγίων ἐρίων. ‘The fine wool of Phrygia is men-
tioned among the exports of that country. The Phrygian
dyers were particularly skilful in the practice of the art of
coloring wool.

494. δεκάτην. Upon this word it is worth while to
read the following passage: “ While the poor, as we have
seen, were driven by despair to imbrue their hands in the
blood of their offspring, their more wealthy neighbors cele-
brated the birth of a child with a succession of banquets
and rejoicings. Of these, the first was held on the fifth day
from the birth, when took place the ceremony called Am-
phidromia, confounded by some ancient authors with the fes-
tival of the tenth day. On this occasion the accoucheuse.
or the nurse, to whose care the child was now defini-
tively consigned, having purified her hands with water, ran
naked with the infant in her arms, and accompanied by all
the other females of the family, in the same state, round the
hearth, which was regarded as the altar of Hestia, the Vesta
of the Romans. By this ceremony the child was initiated
in the rites of religion, and placed under the protection of
the fire-goddess, probably with the same view that infants
are baptized among us. :

“ Meanwhile the passer-by was informed that a fifth-day
feast was celebrating within, by symbols suspended from the
street-door, which, in case of a boy, consisted in an olive
crown ; and of a lock of wool, alluding to her future occw-

158 NOTES.

pations, when it was a girl. Athenaeus, apropos of cabbage,
which was eaten on this occasion, as well as by ladies ‘in
the straw,’ as conducing to create milk, quotes a comic de-
scription of the Amphidromia from a drama of Ephippos,
which proves they were well acquainted with the arts of
joviality.
How is it

No wreathed garland decks the festive door,

No savory odor creeps into the nostrils

Since Ὁ is a birth-feast? Custom, sooth, requires

Slices of rich cheese from the Chersonese,

Toasted and hissing ; cabbage too in oil,

Fried brown and crisp, with smothered breast of lamb.

Chaffinches, turtle-doves, and good fat thrushes

Should now be feathered; rows of merry guests

Pick clean the bones of cuttle-fish together,

Gnaw the delicious foot of polypi,

And drink large drafts of scarcely mingled wine.’

“ A sacrifice was likewise this day offered up for the life
of the child, probably to the god Amphidromos, first men-
tioned, and therefore supposed to have been invented by
Aeschylus. It has moreover been imagined that the name
was now imposed, and gifts were presented by the friends
and household slaves.

“ But it was on the seventh day that the child generally
received its name, amid the festivities of another banquet;
though sometimes this was deferred till the tenth. The
reason is supplied by Aristotle. They delayed the naming
thus long, he says, because most children that perish in
extreme infancy die before the seventh day, which being
passed, they considered their lives more secure. The eighth
day was chosen by other persons for bestowing the name,
and this, considered the natal day, was solemnized annually
as the anniversary of its birth, on which occasion it was
customary for the friends of the family to assemble together,

NOTES. 159

and present gifts to the child, consisting sometimes of the
polypi and cuttle-fish to be eaten at the feast. However,
the tenth day appears to have been very commonly ob-
served. Thus Euripides : —

‘ Say, who delighting in a mother’s claim

’*Mid tenth-day feasts bestowed the ancestral name?

“ Aristophanes, too, on the occasion of naming his Bird.
city, which a hungry poet pretends to have long ago cele-
brated, introduces Peisthetairos saying, —

‘What! have I not but now the sacrifice

Of the tenth day completed and bestowed
A name as on a child?’ ”
St. John, Vol. I. pp. 128 -- 1380.

— ὑπέπινον, I was taking a drop. “ Simili euphemismo La-
tini subbibere, Germani dicunt sich ein Raiischchen trinken.”
Bothe. — ἐν ἄστει, in town. He had come in from the coun-
try on the occasion of solemnizing the naming of a friend’s
child.

495. κἄρτι καθεῦδον, and was just dropping asleep. —
πρὶν δειπνεῖν. πρὶν usually takes the Infinitive in Attic
Greek when the leading verb is affirmative. G. § 67;
§ 106.

496. οὗτος ap’, this fellow then; the cock. — ἐχώρουν ᾿Αλι-
poovrade, I set out for Halimus. Observe the force of the
imperfect tense. Halimus was a deme of the tribe of Leon-
tis, particularly famous as being the birthplace of Thncy-
dides, the historian, whose epitaph is said to have been,
Θουκυδίδης ’OAdpov ᾿Αλιμούσιος ἐνθάδε κεῖται.

499. For the Imperfects, see v. 481.

601. πΠροκυλινδεῖσθαι τοῖς ixtivors. The allusion is to the
custom of prostrating when the kite first appeared in spring,
signifying joy at the return of that season. “’Ed’ 6 ἡδόμενοι
κυλίνδονται ws ἐπὶ ydvu. Tlaigas οὖν ὡς βασιλεῖ φησι τὸ κυλιν-

δεῖσθαι ὑπὸ ἀνθρώπων. Scholiast.

.160 NOTES.

502, 503. ᾿Εκυλινδούμην .. «. ἀφεῖλκον. HKuelpides makes
a sly allusion to the cause cf his rolling over, in the oath by
Dionysos, which is quite in keeping with the story of the
frolic in town, related a few lines back. ‘Then he does not
say that he bowed forward, προὐκυλινδεῖτο ; on the contrary,
he was on his back. —’OBodd» κατεβρόχθισα, 1 gulped down
an obolos. ‘The custom of carrying coins in the mouth is
several times alluded to in Aristophanes, as Eccles. 817,
818 :—

“ Πυλῶν yap βότρυς
Μεστὴν ἀπῆρα τὴν γνάθον χαλκῶν ἔχων,
Κάπειτ᾽ ἐχώρουν εἰς ἀγορὰν ἐπ᾽ ἄλφιτα.
Ἔπειθ᾽ ὑπέχοντος ἄρτι μου τὸν θύλακον, etc.
See also Vesp. 790, seq.

δ0ῦ. ὁπότε εἴποι. (α. ὃ 62.

ὅ00. ἐθέριζον ἄν. G. ὃ 80, 2.

ὅ07. κόκκυι The rite of circumcision was practised by
many Oriental nations, as the Egyptians, Phoenicians, and
Jews; and as the cry of the cuckoo was the signal to begin
harvesting among the people of these countries, the proverb
came into use, — Cuckoo! Afield, ye cireumetsed !

508. et τις βασιλεύοι. G. § 51.

D910. Ἐπὶ... . ὄρνις. They placed upon the head of the
kingly sceptre the figure of some bird. This is often alluded
to by the poets, and may be seen on coins, medals, and other
works of art. See Quatremere de Quincy’s Jupiter Olym-
pien, pp. 806, seq. See also Pindar, Pyth. I. 9.— For dapo-
δοκοίη, see G. ὃ 62; also for the optatives in v. 512 and 513.

512. ἐξέλθοι, here, is a word belonging to the vocabulary
of the stage; came forth, i. e. entered the scene through
the royal gate, or central entrance at the back of the stage.
— ἐν τοῖσι τραγῳδοῖς, at the trayie representations ; literally,
in the tragedians ; the person being put for the time or the
occasion of their appearance. This interpretation is more

NOTES. 161

accordant with the Greek idiom than that of Bothe, —
“ Inter actores tragicos.”

513. Λυσικράτη. Of this individual the Scholiast says :
“ Οὗτος στρατηγὸς ἐγένετο ᾿Αθηναίων κλέπτης τε Kal πανοῦργος.
Διεβάλιλετο δὲ (ὡς) Swpoddxos.”

O15. ᾿Αετὸν . .. «-« κεφαλῆς. ‘The words here used apply
to the statue of Zeus, ἔστηκεν being constantly thus used by
the Attic writers. According to a Scholiast, the head is put
for the sceptre ; or, he adds, because they were accustomed
to place on the heads of the statues of the gods the images
of the birds consecrated to them.

516. θυγάτηρ, 1. 6. Athena, the patron goddess of the
city to whom the owl was consecrated. All this passage is
in ridicule of the Athenian superstition, which consecrated
to each god some particular bird.

920. "Quvv....day. For this use of ἄν with the indica-
tive, see G. § 80,2. The Scholiast cites from Socrates, the
historian, the following passage: “ “Ῥαδάμανθυς δοκεῖ διαδεξά-
μενος τὴν βασιλείαν δικαιότατος γεγενῆσθαι πάντων ἀνθρώπων.
Λέγεται δέ, αὐτὸν πρῶτον οὐδένα ἐᾶν ὅρκους ποιεῖσθαι κατὰ τῶν
θεῶν, ἀλλ᾽ ὀμνύναι κελεῦσαι χῆνα, καὶ κύνα, καὶ κριόν, καὶ τὰ ὅμοια.
Socrates, according to Plato and Xenophon, used to swear
by the dog, or by the goose, and sometimes simply by “the
——.” See Plato’s Gorgias, cap. 22, and Woolsey’s note.

521. Λάμπων. This is the same Lampon—a_ sooth-
sayer, juggler, and impostor —who is often mentioned
elsewhere, and who, according to the Scholiast, obtained
the honor of being entertained in the Prytaneum. See
Clouds, 351 — 884, and note upon the passage. It is said
that he used to swear by the goose because that bird was
of a prophetic character. — ὅταν ἐξαπατᾷς G. § 51.

522. ἐνόμιζον, used to think.

523. Mavas. “Οὕτω γὰρ ἐκάλουν τοὺς οἰκέτας πελλάκις.
Scholiast.

14 *

162 NOTES.

525. ἱεροῖς. “ Nam in templis tutae debebant esse aves,
tanquam diis supplices; nefas autem violare supplices.
Hine cum Aristodicus Cumaeus in templo apud Branchi-
das nidos avium detraxisset et pullos exemisset, ex adyto
talis vox audita fertur: ᾿Ανοσιώτατε ἀνθρώπων, τί τάδε τολμᾷς
ποιέειν; Τοὺς ἱκέτας μου ἐκ τοῦ νηοῦ κεραΐζεις. Ut est ap.
Herodotum I. 159; ap. Euripidem tamen Ion aedituus
Apollinis Delphici pellit aves e templo in cognomini dra-
mate 106, ete.” Bergler.

530. ββλιμάζοντεςς ““Βλιμάζειν κυρίως τὸ τοῦ ὑπογαστρίου
καὶ τοῦ στήθους ἅπτεσθαι" ὅπερ ἐποίουν οἱ τοὺς ὄρνιθας ὠνούμενοι,
κι τ. A.” Scholiast.

032. παρέθενθ. The frequentative aorist. For a full
discussion of this usage, see Clouds, v. 520, note in Felton’s
edition. Κατεσκέδασαν, v. 536, is another example of the
same idiom. G. § 80, 1.

ὅ41. κάκην = κακίαν.

ὅ42. προγόνων παραδόντων, genitive absolute, ancestors
having handed them down.

548. °Em ἐμοῦ, in my case, i. e. here, to my harm.

547. οἰκήσω, 1 will dwell, Upon this expression, Cary
remarks: “The word dwell, in our language, according to
the old use of it, answers precisely to οἰκήσω, ‘do good, and
dwell for evermore, Psalm xxxvii. 27, meaning simply to
abide, or live.”

ὅ49. εἰ μὴ κοιμιοῦμεθα. ὃ 50,1, N. 1.

552. Βαβυλῶνα. For a full account of Babylon, see
Herod. I.

993. °O....addcpa. The names here are those of
two of the giants. The second is also the name of a bird,
which offers an occasion for a jest below (1241). They
are brought in here on account of the designed hostilities
against the gods, as if another giants’ war should disturh
the peace of Olympus.

NOTES. 163

556. Ἱερὸν πόλεμον πρωυδᾶν, to proclaim a sucred war ;
hike the wars against the Phocians for violating the sacred
precincts and the temple of Pythian Apollo. The following
lines give a ludicrous and satirical histery of the mythical
amours of the gods, and show, with many other passages,
the freedom with which the poet dealt with the Hellenic re-
ligion, as well as with the politics of the time.

563-570. προσνείμασθαι, to distribute or assign. The
meaning of the passage is, to apportion the birds individ-
ually to the geds, according to some fanciful analogy, so
that, whenever a sacrifice is offered to a god, the corre-
sponding bird may receive also an appropriate gift. The
Scholiast and commentators have taken great pains to give
the reasons why the particular selections and adaptations of
gods, birds, and articles of food were adopted by the poet.
Thus the name ¢adnpis contains an allusion to the φάλλος,
and of πυροί the Scholiast says: “᾿Επεὶ of ἐφθοὶ πυροὶ πρὸς
συνουσίαν éyeptixoi.” ‘The sheep is one of the victims sacri-
ficed to Poseidon in the Odyssey, and the duck is connected
with Poseidon, because he is a water bird. The λάρος is
assigned to Hercules, on account of his gluttonous propen-
sities. The ναστοί were a large species of cake, eaten at
Athens with honey. With regard to Zeus and the wren,
the Scholiast says: “’Eet κατωφερὴς ὁ Ζεὺς καὶ μοιχός, διὰ
τοῦτο ὀρχίλον παρέλαβε, διὰ τοὺς ὄρχεις. Τὸ δὲ σέρφον ἔνορ-
χιν ὡς κριὸν evopytv.”

570. ἥσθην. Ὁ. ὃ 19, N. 5.— Βροντάτω .. .. Ζάν. These
words are probably quoted from some old lyric poet. Bothe
cites from the epigrams: “ Ὁ Ζεὺς πρὸς τὸν Ἔρωτα" Βέλη
τὰ σὰ πάντ᾽ ἀφελοῦμαι. Χὠ mtavos: Βρόντα, καὶ πάλι κύκνος
gon.” :

572-575. Several of the deities were represented with
wings. Hermes, as mentioned here, thus appears. The
more ancient forms of the goddess Nike, or Victory, were

164 NOTES.

without wings. To her a temple was dedicated, standing,
according to Pausanias, near the entrance to the Acropolis.
The ruins of this temple of Νίκη “Amrepos were discov-
ered in excavating, in the year 1836, on the spot indicated
by Pausanias, and it has been almost entirely restored.
But Nike was generally represented, in works of art, with
wings, and sometimes with golden or gilded ones; a figure
of this kind was held in the right hand of the Olympian
Zeus. (See Quatremere de Quincy, Jupiter Olympien ;
also Boetticher’s Schriften, B. II. pp. 178, seq.) Especially
was Eros, or Cupid, so represented. In alluding to Homer,
the poet’s memory failed him, the comparison to the timid
dove being in a description of the flight of Hera and Athena
(11. V. 778), or there has been a change in the text, 1. 6. the
substitution of Ἶριν for Ἥραν.

O77. τὸ μηδέν. The article gives emphasis to the expres-
sion, and probably refers it to the phraseology of the philos-
ophers. The subject of the preceding verb is men, ἄνδρες,
to be supplied. Μηδέν (not οὐδεν) is used, because the In-
finitive depends on a Protasis. The Infinitive after νομίζω
usually takes od as its negative, since it stands in indirect dis-
course.

080. Κάἄπειτ᾽ .. .. μετρείτω. The importation of corn was
one of the most important public interests at Athens, and
was carefully superintended by the municipal authorities.
At certain times, distributions of corn (σιτοδοσίαι) took place
among the people, — particularly, of course, in periods of
scarcity, —each citizen receiving a certain measure. For
a minute examination of this subject, see Boeckh’s Publie
Economy of Athens, Book I. cap. 15. The language of
Peisthetairos, in the present passage, doubtless alludes to
this practice. Connected with the administration of the
market, there were public officers called Μετρόνομοι and Προ-
perpnrait. The poet ludicrously makes Demeter the meas-

NOTES. 163

urer, and represents her as finding excuses, in the famine,
for her inability to distribute corn.

583. ἐπὶ πείρᾳ. The Scholiast says: “ Ἐπὶ βλάβῃ, ἢ iva
πειραθῶσιν ἡμῶν, εἰ θεοί ἐσμεν. The latter is doubtless cor-
rect ; the idea being, that the birds shall peck out the eyes
of the cattle to give a proof of what they can do if their
power is called in question.

584. Apollo was the god of medicine, as well as of po-
etry. With regard to the word μισθοφορεῖ, the Scholiast
says: “Τοῦτο δὲ εἶπεν, ἐπεὶ Λαομέδοντα τῆς τειχοδομίας μισθὸν
ἤτησεν. But there is also an allusion to the support of cer-
tain physicians at the public charge, for an account of whom
see Boeckh, Book I. cap. 21. Hippocrates held this posi-
tion at Athens.

585. Μή. Supply ἐκκοψάντων. For πρὶν ἄν, see G.
§ 67.

586. σὲ δὲ Γῆν. The particle is used here to single out
the clause.

589. λόχος eis. In the Athenian army, the λόχος was a
small subdivision of soldiers, consisting of twenty-four be-
sides the officer, or one fourth of a τάξις. The smallness of
the number makes the expression more emphatic.

591. ἀγέλη. Perhaps the word here refers to the ἀγέλαι.
or bands into which the youth were divided in Crete and
Sparta, though it is also used in a general sense of a flock of
birds. See Manso’s Sparta.

592. πλουτεῖν is the object of δώσομεν. G. ὃ 92, 1.

593. μαντευομένοις, consulting auguries.

995. ναυκλήρων. The ναύκληροι at Athens were the own-
ers of ships, and their business was with the shipping inter-
est. The word was also applied to the owners of houses.
In this passage the former meaning is the true one. The
ναύκληρος sometimes went himself upon the voyage, but not
necessarily 50. -- ὥστε. G. § 69, 3.

166 NOTES.

598. This must be understood to be an aszae of Euel-
pides. Upon γαῦλος the Scholiast says: “ Φοινικικὸν δὲ τοῦ
ἀγγείου ὀξυτόνως. Καλλίμαχος" Κυπρόθε Σιδόνιός με κατῆ-
γαγεν ἐνθάδε γαῦλος. ἴἤλλλως. Tavdos, πλοῖόν τι φορτικὸν
ὡς καὶ σκάφη (σκαφὶς) ἀπὸ τῶν σκευῶν. “Ὅμηρος " Τ᾽αῦλοί τε
σκαφίδες τε. ‘Qs αἱρετωτέρου δὲ ὄντος καὶ ἀκινδύνου τῶν ἄλ-
λων πάντων τοῦτό φησι. And Bothe: “Γαῦλος dicebatur
navis rotundior, mercibus vehendis apta, qualem Phoenices
primi construxisse leguntur.”— Οὐκ ἂν μείναιμι. G. ὃ 53,
2, Ν.

599-601. The Athenians were as credulous about
buried treasures as the moderns, and made use of supersti-
tious means in the search for them. The language in the
last line refers to the proverb, “ Οὐδείς με θεωρεῖ πλὴν ὁ πα-
ριπτάμενος ὄρνις." “Τοῦτο ἐλέγετο ἐπὶ τῶν ἀγνώστων. Sch.

602. ὑδρίας. Literally, water-vessels, but also any urn or
vessel such as might be used to hold the coins which were
to be concealed in the earth.

603. ὑγίειαν. Upon this word Bothe has the following
note: —“Haec est illa πλουθυγίεια, quam infra dicit 698,
item Equ. 1100, et. Vesp. 647, ἢ. 6. quasi πλούτου ὑγίεια,
non opes et sanitas, ut Br. reddidit Equ. v. 1, siquidem sa-
nitatem donare nemo potest, divitias omnisque generis opes
potest, quas complectitur ἡ πλουθυγίεια, ut pulere intelligitur
e Vesparum v. 1, ὑγίεντα ὄλβον serio dixit Pindarus, Ol. V.
δῦ. It may be remarked in addition, that health was more
sedulously studied by the ancient Greeks than by any of the
moderns. Their gymnastic system formed an important and
mtegral part of their education, and vigorous muscular exer-
cise was not given up at any period of life. The national
games also tended to keep alive a high, perhaps an exag-
gerated, idea of the importance of bodily health and strength.
See the Panegyricus of Isocrates.

609. οὐκ. . . . κορώνη; The saying quoted by Plu-

NOTES. 167

tarch (De Orac. Def.) from Hesiod was, that the crow lives
nine generations of man. The epithet λακέρυζα occurs in
Hesiod’s Works and Days, 747.

613. λιθίνους, stone, i. 6. marble, that being the principai
material use| in Athens for temples and other public build-
ings.

614. θυρῶσαι . . . . θύραις, to furnish the temples with
golden doors.

616. cepvois = τοῖς τιμίοις. Sch.

618, 619. Aedrdods ... . "Appor’, i. 6. to the oracle of
Apollo at Delphi, and of Zeus in Libya.

626. προβαλοῦσιν, having thrown out to them. A bur-

lesque upon the popular notion that the gods were to be
conciliated only by gifts. The argument is, that it will be
much more economical to have the birds for gods than to
worship the gods themselves.
a μεταπίπτων. Φίλτατ᾽ is the masculine ad-
jective in the vocative. It is constructed with the participle,
expressing the result of μεταπίπτων, changing from the most
hated to the most beloved. In this respect it resembles the
construction in Aesch. Ag. 628, ’Emexpavev δὲ γάμου πικρὰς
τελευτάς.

629. ᾿Επαυχήσας, having confidence in.

638. τεταξόμεθ᾽, we will take our post.

641. μελλονικιᾶν. A pun upon the name of Nikias, the
general in the Scicilian Expedition whose hesitancy of con-
duct was more than once ridiculed by the poet. The Scho-
liast says: “Μελλονικιᾶν, τὸ βραδύνειν καὶ ἀναβάλλεσθαι.
Νικίας γὰρ υἱὸς Νικηράτου, ὃς ἀνεβάλλετο ἀπελθεῖν εἰς Σικελίαν "
βραδὺς γὰρ ἦν περὶ τὰς ἐξόδους. See Thucyd. VI. 25.

647. Κριῶθεν. The Scholiast explains: “ Κριὸς δῆμος τῆς
᾿Αντιοχίδος φυλῆς, ἀπὸ Κριοῦ τινος ὠνομασμένος. Τράφεται δὲ
καὶ OpinGev, οἷον ἀπὸ δήμου τῆς Οἰνηΐδος φυλῆς.

650. ᾿Δτὰρ .. .. πάλιν, But bless my soul! here, hold

168 NOTES.

back again. Τὸ δεῖνα, says Pape (Lexicon in verb.), is
from the language of the people, used when one immedi-
ately utters a sudden thought, in order not to forget it, atat/.
—or when one cannot immediately recall something. In
this passage it has suddenly occurred to Peisthetairos that
there will be some practical difficulty in two men without
wings holding intercourse with winged birds; and this sud-
den idea is intimated by τὸ δεῖνα. ᾿Ἐπανάκρουσαι is thus
explained by the Scholiast: “‘H μεταφορὰ ἀπὸ τῶν τὰς ἡνίας
ἀνακρουομένων, ἢ τὰς ναῦς. ἴἤΑλλως. Ὑπόστρεψον, ἐπανάβηθι.
᾿Επανάκρουσις δέ ἐστι κυρίως τὸ ἐπισχεῖν τὴν ἐπερχομένην ναῦν καὶ
μεθορμίσαι εἰς τὸν ὅρμον, ἵνα μὴ προσελθοῦσα θραυσθῇ."

653-655. Αἰσώπου .. .. ποτές. The fable here referred
to is probably the same as that of which we find the first
few lines in a fragment of Archilochus (No. 86, Bergk) :
Aivés τις ἀνθρώπων ὅδε, ὡς ap ἀλώπηξ καϊετὸς ξυνωνίην ἔμιξαν.
It must be remembered, that the ancients were accustomed
to atiribute to Aesop all fables that were composed in his
manner. See note to v. 471.

658, 659. Ξανθία, MavoSwpe. Names of servants.

672. ὥσπερ παρθένος, ike a maid. An imitation of
Homer, 1]. IJ. 872. For an account of the ornaments worn
by Grecian ladies, see St. John, Vol. II. pp. 50, seq.

673. μοι δοκῶ, [have a fancy.

674. ῥύγχος... . ἔχει, she has a beak with two points, or
literally, two spits. ‘The actor representing this character
wore a mask in imitation of the beak of a bird.

676. λέμμα, the shell.

686. “Apyov.... ἀναπαίστων, lead off the anapests.

687-689. This description of the life of man is an
imitation of the noble passage in Homer, I. VI. 146. See
also Aeschyl. Prom. 549, seq.

692 -- 694. Upon this passage, Bothe has the following
note: “ Ridet poetas, qui de rerum originibus cecinerant

NOTES. 169

cut Hesiodus), et philosophos (ut Ionicos, Empedoclem),
qui de deorum rerumque omnium ortu temere multa statu-
erant; etiam Sophistas, inter quos fuit Prodicus Ceus
[quem laudat Chorus Nubium Nub. 800, codias καὶ γνώμης
οὕνεκα]. Hune missum fieri vult. — Ut χαίρειν εἰπεῖν aliquem
dicuntur, qui bono et amico animo ab eo dicedunt, sic κλαίειν
εἰπεῖν est male animatorum. Vide Plut. 62, Ach. 1064, B.
de Prodico v. Hindenburgium et interpp. Xenophontis
Memorab. Socr. 2, 1, 21, aliosque. Sextus Empir. adv.
Mathem. p. 311: Πρόδικος ὁ Κεῖος - Ἥλιον, φησί, καὶ σελήνην,
καὶ ποταμούς. καὶ κρήνας, καὶ καθ᾽ ὅλου πάντα τὰ ὠφελοῦντα τὸν
βίον ἡμῶν οἱ παλαιοὶ θεοὺς ἐνόμισαν διὰ τὴν ἀπ᾿ αὐτῶν ὠφέλειαν,
καθάπερ Αἰγύπτιοι τὸν Νεῖλον " καὶ διὰ τοῦτο τὸν μὲν ἄρτον Δήμη-
τραν νομισθῆναι, τὸν δὲ οἶνον Διόνυσον, τὸ δὲ ὕδωρ Ποσειδῶνα, τὸ
δὲ πῦρ Ἥφαιστον, καὶ ἤδη τῶν εὐχρηστούντων ἕκαστον. Quam
rationem irridens Cic. de Nat. Deor. I. 42: Prodicus Ceus,
inquit, guz ea, quae prodessent hominum vitae, deorum in
numero hahita esse dixit, quam tandem religionem reliquit ?”

694. κλάειν εἴπητε. G.§ 15, 2, N. 8. Εἶπον seldom takes
the Infinitive, unless it has the force of a verb of commana-
ang, as here. In its ordinary sense, introducing indirect
quotations, it takes ὅτι or ws. nui, on the other hand, takes
only the Infinitive, while λέγω, to say, takes either ὅτι, os, or
the Infinitive. Λέγω may also mean fo tell, to command.

697. ὑπηνέμιον .... ddv. The Scholiast says: “‘Yan-
ινέμια καλεῖται τὰ δίχα συνουσίας καὶ μίξεως. --- τίκτει, G.
§ 10, 2.

698. περιτελλομέναις. This is an Homeric word, often
applied to the revolutions of the seasons. See Il. II. 551;
Od. XI. 295.

699. eikos.... δίναις. “Ταῖς τοῦ ἀνέμου ὠκείαις συστρο-
dais ἐοικώς, οἷον ταχύς. Sch. “ Εἰκώς Atticis idem quod
ἐοικώς. (Vide Moer. p. 148.) Ata proprie sunt vortices
aquarum (Callim. in Del. 149), hinc, quaecunque in orbem

170 NOTES.

aguntur (interpp. Thomae Mag. p. 241), hoc loco turbines.
Ovid. Am. 2, 9, 49, De Amore: Zu levis es multoque tuts
ventosior alis. B. Voss.: Der am Riicken mit zwei Goldfit-
tigen gldnzt, von Natur wie die wirbelnde Windsbraut.”
Bothe. See ante, note to v. 574.

701. ἘΝεόττευσεν, hatched.

702. πρίν. G. ὃ 67, 1.

705, 706. Ἡμεῖς... δῆλον, And that we are children of
Eros is plain by many proofs. ‘They proceed to enumerate
the aids they render to lovers, in a way that shows what
sort of presents were considered by the Greeks the most
acceptable to the objects of passion, namely, guazls, geese,
poultry, and the like.

709. δούς explains διὰ ἰσχύν. G. § 109, 2.

711. ὥρας, the seasons, of which mention is made here
according to the earliest and simplest division of the year
into three portions. |

712. σρείρειν, ὅταν, x. τ᾿ dr. 1. 6. an each year, when, &e.
G. § 62.

718. Καὶ... .-. καθεύδει. The rudder was taken from
the ship in winter. See Hesiod, Works and Days, 45: ---

A CS ert)
“ Αἶψά κε πηδάλιον μὲν ὑπὲρ καπνοῦ καταδεῖο.

7414. ᾿Ορέστῃ. “Ὀρέστης μανίαν ὑποκρινόμενος ἐν τῷ σκό-
ret τοὺς ἀνθρώπους ἀπέδυεν. Sch. Cf. infra 1476, et Ach.
1092. Χλαῖνα crassior vestis superior fuit, hiemi apta. Vide
Hesych. ἢ. v. ῥιγῶν, prae frigore horrens. Vide Thom.
Mag. p. 782, et Bos. Obss. Crit. p. 48. ᾿Αποδύειν est ali-
guem spoliare vestibus, ut Eccl. 864, 866.” Bothe.

716. χλαῖναν, Andapiov. The former was a thick outside
garment, the second a light summer garment. For a mi-
nute explanation of Grecian dress, see Becker’s Charicles,
Scene XI. Excursus I., and St. John, Vol. II. cap. 25; also
Hope’s Costumes. — ἡνίκα: G. § ὅ9. --- πεκτεῖν. G.§ 92, 1,
N. 2.

NOTES. 171

721. Ὄρνιν. Here and in the following lines, there is a
play on the word ὄρνις, bird, which is often used for any
omen whatever. ‘The things or acts mentioned were all
significant to the mind of the Greek, —a word, a sneeze, an
accidental meeting, a sound, a servant suddenly appearing,
an ass. Upon the last a Scholiast says: “ Aéyeras γάρ τι
τοιοῦτον, ὡς συμβολικὸς ἐρωτώμενος περὶ ἀῤῥώστου εἶδεν ὄνον ἐκ
πτώματος ἀναστάντα, ἀκήκοε δὲ ἑτέρου λέγοντος' Βλέπε, πῶς
ὄνος ὧν ἀνέστη. Ὁ δὲ ἔφη: ὋὉ νοσῶν ἀναστήσεται.

725-728. The oracles of the gods could not be con-
sulted at all seasons of the year; but substituting the birds
for the gods, men will have the advantage of being able to
consult them at all seasons alike.

729. σεμνυνόμενοι, putting on haughty airs.

736. Tdda τ᾽ ὀρνίθων, and milk of birds; a proverbial
expression. “Ἔν παροιμίᾳ δὲ ἐπὶ τῶν λίαν εὐδαιμονούντων καὶ
πάντα κεκτημένων." Sch.

762. Φρύνιχος. “*Os ἐπὶ μελοποιΐαις ἐθαυμάζετο. .. .. Ποιη-
τὴς ἡδὺς ἐν τοῖς μέλεσι." Sch. See Darley’s Grecian Drama,
Ch. IJ. The comparison of the poet to a bee gathering
sweets from every flower is a very common one.

ea ee. 2 €or: Ὁ. § 49,1.

760, 761. ἣν εἴπῃ. 6. § 50, 1.— εἰ μαχεῖ, if you want to
meee 0G. § 49: I, N. 3 (not § 50, 1, N. 1).

761. αἶρε πλῆκτρον, lift the spur. The expression is
borrowed from cock-fighting.

762. δραπέτης ἐστιγμένος, a branded runaway ; in allusion
to the custom of burning upon the persons of fugitive slaves
a mark which designated them as στιγματίαι;. 8. common term
of abuse in the popular language of Athens.

764. Σπινθάρου. ““Σπινθ. ap. Demosth. p. 1259 et 1358,
ed. Reisk. Spinthari memorantur. B.— Compar Spinthari
Philemon, homo obscurus: cave enim cognominem intelligas
Comicum, Menandri aequalem.” Bothe.

172 NOTES.

765. Φρυγίλος. “ Propter similitudinem cum voce Phryz,
Phrygis, significari putatur fringilla (der Finke). B. frin-
gillam carduelem Linn., le chardonneret, den Stieglitz, intel-
ligebat Wieland. Voss.: Frygischer (?) Rothfink wird er
hier sein, von Filemons Vetterschaft.” Bothe.

766. Kdp. “ Cares, ex quibus plurimi serviebant, bar-
baros atque agrestes, militiaeque mercenariae, quae despecta
erat, auctores, habitos fuisse, monuere Spanhem. ad Ran.
1231, Hemsterh. ad argum. Pluti, Aristoph. Beck. 3, p. 7,
aliique. Cf. supra, v. 295, et de Execestide 11.” Bothe.

767. Φυσάτω πάππους. According to Euphronius, as
quoted by Aelian, a certain species of bird was called πάπ-
πος. ‘There is, therefore, a pun upon the expression, besides
the ludicrous inversion of the order of nature which the lit-
eral meaning implies. In the rest of the line, the terms
refer to the distribution of the Athenians, according to which
the φρατρία was a third part of one of the four Ionic tribes,
and the members of this division were called φράτορες. These
divisions had their registers, in which the names and families
of the individuals composing them were required to be en-
tered. Bothe says: “ica: πάππους est facere, ut sibi avi
sint, adsciscere avos ; qui enim Athenis peregrinitatis accu-
sabantur, avos et tribules nominare debebant, ut appareret,
cives Ipsos esse.”

768. ὁ Πισίου. “ Οὐδὲν σαφὲς ἔχομεν, tis ὁ Πισίου, οὔτε
περὶ τῆς προδοσίας " ὅτι δὲ τῶν λίαν πονηρῶν ἐστι, δηλοῖ Κρατῖνος
ἐν Χείροσι, Πυλαίας, “Ὥραις. ----Αλλως. Οἱ μέν, τὸν Πισίαν ἕνα τῶν
ἑρμοκοπιδῶν εἶναι, οἱ δὲ τὸν υἱὸν αὐτοῦ. ᾿Ετηροῦντο δὲ οὗτοι, ὅπως
ἂν δοῖεν τῆς περικοπῆς τιμωρίαν. Ei οὖν, φησίν, 6 υἱὸς αὐτοῦ τοῦ
Πισίου ὅμοιος βούλεται εἶναι τῷ πατρί, γενέσθω πέρδιξ πανοῦργος."
Schol.—“Tois ἀτίμοις. The force of this term is not adequate-
ly expressed by our word dishonored or by disfranchised.
An Athenian citizen in full possession of all his rights (τιμαί)
was called ἐπίτιμος ; and so soon as he lost all of these rights

NOTES. 173

or any one or more of them, he became ἄτιμος, and was said
to be under ἀτιμία. ᾿Ατιμία could therefore be either partial
or complete. 1. Partial ἀτιμία deprived a citizen of some
particular right or τιμή, and was quite common as a punish-
ment for abusing a right or privilege. For example, any
prosecutor who, in a public suit, did not receive one fifth of
the votes of the judges (usually 100 out of 501), was fined a
thousand drachmas and prohibited from bringing a similar
public suit for the future. This prohibition was called ἀτι-
pia. Others were prohibited from entering temples or the
market-place; others from speaking in the public assembly ;
others from being members of the Senate or from holding
office ; others again from visiting certain places in the Athe-
nian dominions. All these were ἄτιμοι ; but their ἀτιμία was
partial, and their other rights were not affected. 2. Com-
plete ἀτιμία, on the other hand, deprived a man of all the
rights and privileges which he had enjoyed as a citizen of
Athens, and left him in a sort of negative condition, in which
the state simply refused to recognize him as a part of itself.
As Lysias says, it made men ἀντὶ πολιτῶν ἀπόλιδας. Demos-
thenes (in Mid. p. 544, 10) speaks of it as καὶ νόμων καὶ δικῶν
kat πάντων στέρησις. It left him like a foreigner, without
civic rights, dependent entirely upon the good-will or mercy
of his neighbors for protection to his life and property. He
eould enter no public temple, and of course could sue or be
sued in no court of law. See the striking description given
by Demosthenes (in Mid. p. 544, 545), who calls a man
who is under ἀτιμία before the court, while he narrates his
story ; the man, however, must stand speechless. This kind
of ἀτιμία was inflicted as a punishment by law for various
offences, such as corruption, embezzlement, cowardice or de-
sertion in war, perjury, neglect or abuse of parents, prosti-
tution (éraipnovs), insult to officers of the state, abuse of con-
filence (as in the case of an arbitrator), and similar cffences.
15 *

174 NOTES.

Public debtors of alf kinds were under complete ἀτιμία until
their debts were paid. ᾿Ατιμία in ttse/f included neither con-
fiscation of property nor a descent of the father’s disgrace by
inheritance to the children: either or both of these could,
however, be added to ἀτιμία in special cases.. Those guilty
of murder, treason, or gross sacrilege, if they left the country
before actual conviction, were condemned to perpetual ban-
ishment and confiscation of property. (Demosth. in Mid.
p. 528, 7; Xen. Hell. I. 7, 22.) So for the offence men-
tioned by Demosth. in Neaer. p. 1363, 5. See also Dem.
in Lept. p. 504, 22. In other cases the ἀτιμία is to descend
to posterity, as is provided in the laws quoted by Demosth.
in Aristocr. p. 640, 1; in Mid. p. 551, 25: here the confis-
cation of property seems always to have been included.
Public debtors, although they were wholly ἄτιμοι so long as
they remained debtors, could yet regain their rights by pay-
ment of the debt; on the other hand, if they died indebted to
the state, their ἀτιμία descended with the debt, as a part of
the inheritance, to the children. Those who suffered ἀτιμία
as a punishment for a crime remained ἄτιμοι through life:
they could be reinstated only by an extraordinary act of
grace, which was always looked upon as exceptional and
illegal. Such reinstatements occurred only when the state
was in extreme danger, as, for example, after the battle of
Chaeronea. (See Grote, Vol. XI. p. 694.) See Hermann,
Staatsalterthiimer, §§ 124 and 52; Privatalterth. § 70; with
the authorities quoted in the notes: also Meier, De Bonis
Damnatorum, passim. An important classical passage 15.
found in Andocides, De Myster. §§ 73-76.” Goodwin.
770. ἐκπερδικίσαι. This word alludes to the shy habits
of the partridge, and the dexterity of the bird in avoiding
pursuit. Zo dodge lke a partridge would express, in a
roundabout way, the meaning of the Greek. The Scholi-
ast remarks further: “ Διαβάλλει δὲ ὡς κατεγνωσμένον καὶ φυγῇ

NOTES. 175

ζμιωθέντα. Οἱ δὲ πέρδικες πανοῦργοι ὄντες εὐχερῶς διαδιδρά-
σκουσι τοὺς θηρευτάς, πολλάκις ὕπτιοι γενόμενοι καὶ ἐπιβάλλοντες
ἑαυτοῖς κάρφη. Φησὶν οὖν, ὅτι καὶ παρ᾽ ἡμῖν γενόμενος δύναται
πάλιν φεύγειν.

788. ἄνακτας, kings, i. e. here, according to the Homeric
usage, the gods.

‘787. Αὐτίχ᾽, just for example.

788-790. Kira... . κατέπτατο.υ These lines, and the
freer ones which follow, must be considered in reference to
the mode of dramatic representation at Athens, for a partic-
ular account of which, see Donaldson’s Theatre of the
Greeks. We may say here, in general, that these repre-
sentations were limited to a few successive days, several
dramas being brought out, one after the other, beginning
early in the morning. The long exhibitions of the tragedians
could not fail to be bantered by the license of the comedians.
Bothe thinks it probable that the tragedies were acted in the
morning, having the precedence on account of their superior
‘dignity, and the comedies in the afternoon; “cum para-
tiores ad jocos essent animi spectatorum; quo pertinere
dicas, quod avolantem illum a choris tragicis post prandium
redire posse ait ἐφ᾽ ἡμᾶς, ad nos, comoedos, ni fallor.” It
may be presumed that the arrangements differed at different
times.

795. βουλευτικῷ:ς. The theatre was divided, and some of
the seats were set apart for the several official bodies of the
state, for the ἔφηβοι, for foreign ministers, &c. The por-
tion here alluded to was that which was occupied by the
members of the Senate of Five Hundred. As the Scholiast
says: “Οὗτος τόπος τοῦ θεάτρου ἀνειμένος, τοῖς βουλευταῖς,
ὡς καὶ ὁ τοῖς ἐφήβοις ἐφηβικός. Παρ᾽ ὑμῶν δὲ ἀντὶ ἀπὸ τοῦ
θεάτρου.

799 --801. ‘The Diitrephes mentioned here is said by the
Scholiast to have acquired wealth by the manufacture of

176 NOTES.

willow wicker-baskets for wine-flasks. Having accom
plished thus much, it seems he aspired to the high offices
of state. ‘The φύλαρχοι were ten officers of cavalry, elected
one from each tribe, but in the general assemblies of the
people. ‘They were subordinate to the ἵππαρχοι, who were
two in number, also chosen to exercise the general com-
mand in the cavalry service; so that Diitrephes, in passing
from one office to the other, rose a grade in military dignity.
— ἐξ οὐδενὸς μεγάλα πράττει, from nothing (or nobody) he is
flourishing greatly. — immadextpvav. “ Bovdeutns. ὋὉ yap
ἀλεκτρυὼν ἐν τοῖς ὄρνισι τιμιώτερος. Navis hoc insigne fuisse,
ex Ran. 885, intelligitur. Praeterea monuit B., fictae avis
nomen usurpari, quo significetur, Diutrephem istum superbe
et cum fastu quodam incedere, itaque manere Comicum in
metaphora de avibus et volatu. Posse etiam ἱππαλεκτρυόνα
esse magnum gallinaceum secundum Sch., quae vis est τοῦ
ἵππος In multis compositis; qua de re laudat Fischeri annott.
ad Weller. III. 1, p. 237.” Bothe.

802. Tauri rovavri. A colloquial expression = Well, this
will do. Peisthetairos and Euelpides come out of the house
of Epops, having partaken of the root which should furnish
them with a growth of wings. They cannot help laughing
at each other’s ridiculous appearance.

806. Eis... . συγγεγραμμένῳ, to a cheaply (or badly)
painted goose. “Contrarium εἰς κάλλος. Aeneas Soph.,
Epist. 25: Μὴ ταὐτὸν πάθοιμεν, ὥσπερ ἂν εἴ tis ζωγράφος τὴν
“Ἑλένην εἰς κάλλος (eleganter) γράφων τῆς κεφάλης ἐπιλάθοιτο."
Bergler. 3

809. Tad .... πτεροῖς. This refers to a passage found
in the fragments of the Myrmidons of Aeschylus. (No. 123,
Dind.; No. 185, Nauck.) The Scholiast says: “Ἐκεῖνος yap

4 3 οἰ ἢ a ’
Διβυστικὴν αὐτὴν καλεῖ παροιμίαν "

«Ὡς δ᾽ ἔστι μύθων τῶν Λιβυστικῶν λόγον,

/ rhe) , A A 3 A
Πληγέντ᾽ ἀτράκτῳ τοξικῷ τὸν ἀετὸν
é &

NOTES. 1727

μος ~ τι 4 4 ,
Εἰπεῖν ἰδόντα μηχανὴν πτερώματος "

΄ 3 ΄“ - ᾿-
Tad οὐχ ὑπ ἄλλων, ἀλλὰ τοῖς αὑτῶν πτεροῖς

᾿“Αλισκόμεσθα.᾽

Πεποίηκε γὰρ ὁ Αἰσχύλος ἀετὸν τρωννύμενον καὶ λέγοντα ταῦτα,
ἐπειδὴ εἶδε τὸ βέλος ἐπτερωμένον καὶ ἐμπεπαρμένον αὐτῷ. Kat
ἡμεῖς οὖν, φησίν, οὐχ ὑπ᾿ ἄλλων πάσχομεν ταῦτα, ἀλλὰ
τῇ ἑαυτῶν γνώμῃ." The idea was made use of by Waller,
as quoted by Porson and Wheelwright : —

“That eagle’s fate and mine are one,
Who on the shaft that made him die
Kspied a feather of his own,
Wherewith he wont to soar so high.”

And by Byron, also, in his “English Bards and Scotch
Reviewers,” in the beautiful lines on Kirke White : —

“80 the struck eagle, stretched upon the plain,
No more through rolling clouds to soar again,
Viewed his own feather on the fatal dart,
And winged the shaft that quivered in his heart ;
Keen were his pangs, but keener far to feel
He nursed the pinion that impelled the steel ;
While the same plumage that had warmed his nest
Drank the last life-drop of his bleeding breast.”

815. καλῶμεν. 6. § 88.

816, 817. Σπάρτην... .. κειρίαν. It is not easy to give
an English equivalent for the pun in this passage. -Besides
being the name of the city, Σπάρτη meant a rope made of
. spartum, or broom, and used for bed-cords, while κειρία was
also the cord, stouter than the other, for a bedstead. The
whole is, probably, an expression of the Athenian dislike
of Sparta, conveyed in a joke. It is likely the words had
some association, now lost, which gave a pungency to the
allusion that we are unable to feel. This passage is referred
to by Eustathius in the commentary on II. 1. ---- οὐδ᾽ ἂν χαμεύνῃ
(sc. θείμην), I would not put one even on my bedstead. — ἔχων
= el ἔχοιμε. G. § 109, 6; ὃ 52, 1.

178 NOTES.

820. Χαῦνόν τι πάνυ, something very grand, or pompous.
— Νεφελοκοκκυγίαν, Cloud-cuckootown. Lucian, in his amus-
ing work, Verae Historiae (the original of Gulliver’s Trav-
els), refers to this place. |

824, 825. Θεογένους, Αἰσχίνου ς Of the former of these
personages, both of whom were boasters of wealth which
they did not possess, the Scholiast says: “ Λέγεται, ὅτι pe-
γαλέμπορός τις ἐβούλετο eivat, περαΐτης ἀλαζών, ψευδόπλουτος.
Ἑκαλεῖτο δὲ Καπνός, ὅτε πολλὰ ὑπισχνούμενος οὐδὲν ἐτέλει.
Εὔπολις ev Anos” ;—and of the latter: “Otros πένης, θρυπτό-
μενος καὶ αὐτὸς ἐπὶ πλούτῳ."

820, 827. The bragging is imputed jestingly, and in ἃ
humorous shifting of the construction, to the gods, instead
of to the giants. The plain of Phlegra was in Thrace, where
the poets laid the scene of the mythical conflict between the
gods and giants. According to Herodotus (VII. 123), Phle-
gra was the ancient name of Pallene, with which the state-
ment of Strabo (VII. frag. 27) agrees.

829. Πολιοῦχος. Patron deity of the city, as Athena was
at Athens. —mémAov. ‘This was the sacred shawl, or mantle,
borne in the Panathenaic procession to the Acropolis, and
placed on the statue of Athena. It was wrought by the
Athenian maidens, and covered with figures representing
incidents in the mythical accounts connected with the
history of the goddess herself. Representations of the
procession still exist in the remains of the friezes of the
Parthenon, which have been often published. There is
a figure of Athena in the Dresden Museum, wearing a
peplus which represents the Olympic gods conquering the
giants. (See Miiller’s Denkmaler der alten Kunst, Pl. ΣΧ,
No. 36.) The allusion to the peplus in such close con-
nection with this fable makes it probable that the poet hae
seen this very representation of the subject.

_ 880. πολιάδα. The epithet of Athena.as the goddess
of the city.

NOTES. 179

832, 833. πανοπλίαν . . .. Κλεισθένης. The circumstance
that Athena Polias was represented with a complete suit of
armor gave the poet an opportunity for a sarcasm upon the
effeminacy of this neted profligate

834. Πελαργικόν. There was a portion of the ancient
wall of the Acropolis, called the Pelasgve wall, which the
_ Athenians believed to have been built by a wandering band
of Pelasgians, who were said to have appeared in Athens
about 1100 B.C. (Herod. VI. 137; Pausan. I. 28,23.) The
poet here seems to allude to a fanciful derivation of the
name Πελασγοί from τελαργοί, storks, to which Strabo refers
(V. p. 221), speaking of the compiler of the ᾿Ατθίς as nar-
rating, in regard to the Pelasgian race, διὰ τὸ πλανήτας εἶναι
καὶ δίκην ὀρνέων ἐπιφοιτᾶν ἐφ᾽ ods ἔτυχε τόπους Πελαργοὺς
ὑπὸ τῶν ᾿Αττικῶν κληθῆναι. See also Dion. Hal. Ant. I. 28.
At any rate, he has a chance, seldom neglected, of punning
upon the resemblance of the name to the word medapyés,
stork ; a name, therefore, well suited to the walls of Bird-
town.

837. "Apews νεοττός, the chicken of Ares.

838. ἐπιτήδειος οἰκεῖν. G. ὃ 93,1, N. 2 (6).— emi πετρῶν.
The Pelasgic wall was on the precipitous side of the rocky
Acropolis. The Scholiast says: “ Δίδυμός φησι τὸ Πελασγι-
κὸν τεῖχος ἐπὶ πετρῶν κεῖσθαι. Here the Persian bird, the
cock, as being martial and pugnacious, was to dwell and
defend the citadel.

839-847. Peisthetairos now bids his companion te
mount the air, and help the builders. He is to carry the
rubble-stone (χάλικας), to strip himself and mix the mortar
(πηλὸν ἀποδὺς Spyacov), to carry up the hod (λεκάνην), and,
for the sake of a little variety, to tumble down the ladder.
“Quia,” says Blaydes, “aliquando id aedificantibus in as-
cendendo eam (i. e. scalam) et descendendo accidit.” Then
he is to see to having the sentries stationed; to take care

‘ah

180 | NOTES.

and cover the embers, so that the workmen may always
have fire within reach; to run round, with a little bell, to
keep the sentinels alert. This was the duty of the officers.
See Thucyd. IV. 185. Then, by way of relief, he is told to
get a nap whenever he can. He is also to despatch a herald
up to the gods, and another down to men; and, having at-
tended to these various orders, he is to come back for fresh
directions.

848. Οἵμωζξε nap ἔμ᾽. Huelpides is vexed at these orders.
He gives utterance to his vexation jocosely, by repeating
the last words of Peisthetairos, map’ ἐμέ, in a different sense ;
and instead of the usual form of polite leave-taking, χαῖρε;
the grumbles out, Οἴμωζε, groan, == Devil take you, παρ᾽ ep’,
for all 7] care.

851. πέμψοντα τὴν πομπήν, who shall conduct the proces-
sion, 1. e. the religious ceremonies connected with the
organization of the commonwealth, and its consecration to
the gods.

852. Tlat.... xepuBa. The servants are directed to
take up the basket and the ewer. Says Bothe: “ Monuit
B. secundum Abresch. Anim. ad Aeschylum t. 1, p. 503,
seq., et Dawes. Misc. Crit., p. 235, αἴρειν κανοῦν esse afferre
canistrum, sed αἴρεσθαι x. id portandum in pompa suscipere,
et παῖ, παῖ, etc., dici pro hoc ὦ παῖδες (servi), ὑμῶν ὁ μὲν
αἰρέσθω τὸ κανοῦν, 6 δὲ ἕτερος τὴν xép eka. — Sch.: τὴν χέρνιβα.
Τὸ vdwp. — B.: τὴν χέρνιβα ap. Hom. esse aquam ad ablu-
endas manus, χέρνιβον autem vas, quo aqua illa continetur,
docuerunt interpp. Pollucis, p. 1292, hoc tamen loco χέρνιψ
pro xepvi8m poni videtur (per synecdochen).”

853-860. According to the Scholiast, these lines of the
chorus are a parody upon a passage in the Peleus of Soph-
ocles. (See Nauck. Frgm. No. 446, 447.) — πυθιὰς Bod,
the Pythian cry; that is, the Paean.— Χαῖρις.. This was a
poor Theban piper. The Scholiast says: “ Ὡς αὐτομάτως

NOTES. 181

ἐπιοντος αὐτοῦ ταῖς εὐωχίαις. Ἦν δὲ ὁ Xaipis οὗτος κιθαρῳδύς,
καὶ γέγονεν αὐλητής. Μνημονεύει δὲ αὐτοῦ καὶ Φερεκράτης ἐν
᾿Αγρίοις: Φέρ᾽ ἴδω, κιθαρῳδὸς τίς κάκιστος ἐγένετο;
-- Ὁ Πεισίοι MéAns.— Mera δὲ Μέλητα τίς; --- Ἔχ᾽
ἀτρέμ᾽, ἐγῴῷδα' Xaipts.”

854. συμπαραινέσας ἔχω. G. ὃ 112, N. 7.

863. κόρακ᾽ . . . . ἐμπεφορβιωμένον. The piper was ἃ
crow, i. 6. the actor represented a crow by decking himself
with a crow’s head. He also wore a mouthpiece, like any
other piper, and so astonished Peisthetairos by the oddity of
the combination.

The scene that follows is a daring burlesque upon the
sacrificial ceremonies of the Athenians in building the foun-
dation of a new city. The priest lays the offerings upon
the altar, and then invokes the new gods, beginning, accord-
ing to custom, with ‘Eoria (Bird-Vesta), and applying to the
birds epithets parodied from the solemn designations of the
deities. ‘The comic poets were allowed to use great free-
dom in-dealing with the popular religion.

869. Σουνιέρακε. This is taken from Σουνιάρᾶτος, an epi-
thet of Poseidon. See Aristoph. Eq. 560, and Sovmdparos in
Liddell and Scott.

870. Πυθίῳ. “ Epitheta Apollinis tribuit cycno, qui Apol-
lini sacer est. Latona autem in Ortygia insula, quae ἀπὸ
τῶν ὀρτύγων, a coturnicibus dicta est, Apollinem peperit et
Dianam.”. Bergler. ‘To which Blaydes adds: “ Latona
igitur, quoad mulier est, ὀρτυγομήτρα dicitur, ut quae in
Ortygia insula pepererit; quoad avis est, quia coturnix
ingens.”

872. Kodawis. A name under which Artemis was wor-
_ shipped by the inhabitants of Myrrhinus, an Athenian deme
of the tribe Pandionis. Pausanias speaks of a wooden
statue of the goddess, under this appellation, which existed
in the district of Myrrhinus in his day. The joke upon the

182 NOTES.

paronomasia between Kodavis and came a goldfinch, is
not very pointed.

873. φρυγίλῳ Σαβαζίῳ. Sabazius was the name of the
Phrygian Bacchus. Φρυγίλος, a chaffénch, is ἃ punning allu-
sion to the Phrygians.

875. Κλεοκρίτου.: This individual is mentioned in the
Frogs (1487) as a large, heavy person, and this is the rea-
son why Peisthetairos makes the ostrich mother Cybele and
mother of Cleocritus.

877. αὐτοῖσι καὶ Xiovot. The Chians were useful allies
to the Athenians at the beginning of the Peloponnesian war,
and at other times. Wherefore, according to the statement
of the historian Theopompus, quoted by the Scholiast, they
were accustomed to pray to the gods, Χίοις τε διδόναι ἀγαθὰ
καὶ σφίσιν αὐτοῖς, to bestow blessings on the Chians and on
themselves. See Thucyd. IV. 51. Eupolis, also quoted by
the Scholiast, has the following lines : —

“ Αὕτη Χίος, καλὴ πόλις "
Πέμπει γὰρ ὑμῖν ναῦς μακράς, ἄνδρας δ᾽ ὅταν Senon
Καὶ τἄλλα πειθαρχεῖ καλῶς, ἄπληκτος ὥσπερ ἵππος.

878. Xioww ... . προσκειμένοις. ‘The manner in which
Peisthetairos speaks of the custom of always adding the
Chians in public prayers shows, as the commentators well
remark, that their fidelity was a subject of ironical com-
mendation. And, in point of fact, immediately after the
disasters of the Sicilian expedition, the Chians, together with
the Erythraeans, went over to the Lacedaemonians. See
Thucyd. VIII. 4.

879 - 888, The birds joined as heroes in the invocation
ure :--- πορφυρίωνι, the porphyrion (purple water-fowl).—e-
λεκᾶντι, pelican, still called in Greece πελεκάνι (the Peleca-
nus crispus ; see Von der Miihle, p. 182, who says this was
the only pelican known to the ancient Greeks, and that it is
very common in Greece through the whole year, frequenting

ey ΌΑΒΝΌΝ Ἢ "

NOTES. 188

especially the lakes and swamps). — πελεκίνῳ, the spoon or
shovel-hill (Platalea leucerodius, Von der Miihle, p. 118).
— φλεξίδι. This is considered an unknown bird. The name
does not occur in Aristotle. From its etymology, however,
it must have been bright-colored. I venture to suggest that
it may be one of the bloodfinches, and probably the Pyr-
rhula serinus, of which Von der Miihle says: “It is very
common in Greece, wherever there are fruit-trees. It as-
sumes there an external fiery” (pde&is) “or intense color-
ing. In autumn and winter, it wanders about the solitary
fields in company with linnets and greenfinches.” (p. 46.)
— τέτρακι, the heathcock. — rau, the peacock. — ἐλεᾷ, a bird
mentioned by Aristotle, Hist. An. TX. 16. 2, as having a
pleasant voice. Its habits, as described by him, correspond
with those of the dipper, or water-ousel, which it probably is.
— βάσκᾳ, the teal; probably the Anas crecca, described by
Von der Miihle as being found pretty frequently in Greece,
in the winter. — ἐλασᾷ, another unknown bird; but from the
company which he keeps here, he must have affinities with the
teal. The name would seem to mean the marcher, or driver,
from ἐλαύνω. Probably it is the bittern (Ardea stellaris),
which, according to Von der Miihle (p. 116), is found in
Greece all the year round. Its attitudes and movements
are stiff, like those of a soldier on the march. — ἐρωδιῷ, the
heron. — καταράκτῃ; a bird described by Aristotle, Hist. An.
ΙΧ. 12, 1, as living on the sea, and diving and remaining
long under water ; commonly, but incorrectly, translated ga-
net. Itisa diver, and should be called shear-water, or storm-
petrel. — μελαγκορύφῳ, the black-headed warbler, or black-cap
(Sylvia melanocephala), whose habits are described by Von
der Mihle (p. 71), and mentioned several times by Aris-
totle ; sometimes called the monk. — αἰγιθάλλῳ, the titmouse,
of which Aristotle mentions three species (Hist. An. VIII.
5,3), probably Aegithallus vendulinus. See Von der Miihle,
p. 48.

184 NOTES.

884. av’, ratca. Observe that the active and middle
forms are used apparently without distinction. —xadav. G.
§ 112, 1. — és κόρακας, a ludicrous introduction of a common
imprecation, suggested here by the imvocation of so many
birds. |

885. ἱερεῖον, the victim which the priest is about to saeri-
fice; the same as the προβάτιον in v. 858.

887. τοῦτο, 1. 6. the victim. |

890. ‘The priest, ordered away by Peisthetairos, changes
his tune, and promises to invoke only one of the gods.
“Sollicitus nimirum,” says Blaydes, “ne, cura sacri pera-
gendi Pisthetaero mandata, ipse nullam extorum partem ha-
biturus sit. Sacerdoti enim victimae reliquiae ut et pellis
solebant dari.”

894, 895. εἴπερ ἕξετε, at least, of you are to have, &. G.
§ 49,1, N. 3. (See above, v. 761, and note.)

897. Τένειον καὶ xepata. Like the English skin and
bone.

899. In the entertaining scene which follows, the poet
indulges in a pleasant vein of satire at the expense of the
lyric and dithyrambic poets. The reader of the Clouds will
remember several passages in the same spirit in that play.
Before the consecrating ceremonies are fairly completed,
one of these ballad-mongers arrives, with dithyrambic verses
cut and dried in honor of the new city. The reader will
note the amusing mockery by which the poet introduces the
Doric peculiarities of style, and, in general, the lyrical move-
ments even of Pindar himself. Peisthetairos meets him
with astonishment and contempt.

904. Μουσάων θεράπων ὀτρηρός. The poet perhaps alludes
to such passages in Homer as Odys. IV. 23: —

Οτρηρὸς θεράπων Μενελάου κυδαλίμοιο.

Perhaps he had also in mind the lines preserved from the
Margites : — '

NODE 18

"HAbé τις εἰς Κολοφῶνα γέρων καὶ θεῖος ἀοιδός,
, , , >
Movoawy θεραπων καὶ ἑκηβόλου Απόλλωνος,

Φίλῃς ἔχων ἐν χερσὶν εὔφθογγον λύρην.
Compare also Archilochus, Frag. 1 (52) :—

3 , 9΄
Εἰμὶ δ᾽ ἐγὼ θεραπων μὲν ᾿Ἐνναλίοιο ἄνακτος,

4 ? 3 Q a“ 9 ’
Καὶ Μουσεων ἐρατὸν δῶρον ἐπισταμενος.

906. κόμην ἔχεις. It was the fashion among the young
gentlemen at Athens to wear long hair. See Clouds, v. 348.
But, of course, the slaves could not be allowed to imitate
them. The poet calls himself “the busy slave of the honey-
tongued Muses.”

907. διδάσκαλοι, teachers. In dramatic affairs, the διδά-
σκαλος Was properly the one who trained the chorus and the
actors, and, as this was done mostly by the poet himself, it
also meant the poet.

910. ὀτρηρὸν λῃδάριον. Brunck says: “ Poetae amiculum
ὀτρηρόν jocose vocat, quia erat τετρημένον." Cary translates
the line, “'Troth, and thy jacket has seen service, too.” It
is as if the poet had called himself the holy servant of the
Muses, and Peisthetairos had replied, “'Thou hast a holy
jacket, too.”

911. κατὰ . . . . ἀνεφθάρης ; A jocose perversion, instead
οἵ ἀνέπτης, equivalent to “ What the devil brought you up
here?” Bothe, however, shows that φθείρεσθαι is also used,
though in a somewhat different sense, where no such play
upon the word is intended. He cites from Demosthenes, in
Mid. p. 560, 8: ᾿Αλλὰ δεινοί τινές εἰσιν, ὦ ἄνδρες AOnvior, φθ εἰ-
ρεσθαι πρὸς τοὺς πλουσίους, 1. 6. ἔπι joining themselves to the
rich to their own hurt.

912-914. Μέλη, κύκλια, παρθένεια, Σιμωνίδου. Cyclic songs,
that is, songs sung by circular choruses round the altars of
the gods, generally in honor of Dionysos; and songs sung in
the same manner by choruses of maidens, in the composition

iG*

186 NOTES.

of which Simonides excelled. For an excellent account of
the different species of Greek lyrical composition, see Miil-
ler’s History of Greek Literature, Chapters XIV., XV.

916. πάλαι κλήζω. G. § 10,1, N. 3.

917. δεκάτην. See note to 494.

919-925. This poetical flight is in imitation of one of Pin-
dar’s Hyporchemes. See Donaldson’s Pindar, pp. 356, 357.
The words are also alluded to by Plato, Phaedrus, p. 236 Ὁ.

924. Tea κεφαλᾷ, “nutu tur capitis.” Blaydes.

925. ἐμὶν retv. Says Blaydes: “ Mihi tibt. Dorice pro
ἐμοί, got. Dithyrambicos irridet, et praecipue Pindarum,
qui hujusmodi Dorismos ingerebant. Apud Pindarum 76
ἐμίν frequens est in petitionibus, ut monet Scholiasta. Ri-
dicule hic igitur reiv post ἐμίν infert dithyrambicus, quasi
poetam donando aliquo munere sibimet benefacturus sit
Pisthetaerus, propter eximia carmina, quibus eum celebrans
poeta gratiam relaturus sit.”

926. παρέξει... . πράγματα, will give us trouble.

927. Ei.... ἀποφευξούμεθα, Unless we shall get rid of
him by giving him something. G. § 50, 1, N. 1.

928. Οὗτος. Addressed to an attendant.—ozmoddéa. This
was an outside garment made of skin.

931-940. The words of the poet are still a parody
upon Pindar. See Donaldson’s Pindar, p. 357.

( Νομάδεσσι yap ev Σκύθαις ἀλᾶται Στράτων,
ἃ >
Os ἁμαξοφόρητον οἶκον ov πέπαται "
᾿Ακλεὴς δ᾽ ἔβα.

“This fragment is part of the same Hyporcheme as the
preceding, and is derived from the same source (Schol.
Aristoph. Av. 925). It is stated that Hiero had given the
mules, with which he had won the Pythian victory m ques-
tion, to his charioteer, who seems to have been one Straton,
and Pindar here begs, in a roundabout way, that he will

NOTES. 187

give Straton the chariot also: ‘Straton is like a person
wandering among the Scythians with horses only, and no
The point of the application and the

chariot to live in.’’
parody is evident. As the Scholiast says: “ Δῆλον ὅτι
χιτῶνα αἰτεῖ πρὸς τῇ σπολάδι." Blaydes adds: “ De Scyti's,
qui hiberno tempore propter frigoris inclementiam bona
sua in plaustra conferentes in aliam regionem migrabant.
Vid. Herodot. IV. 11-19; Aeschyl. Prom. 710; Diod. Sie.
II. 43. Schol.: Ὁ μὴ ἔχων δὲ ἐκεῖσε ἅμαξαν ἄτιμος παρ᾽ αὐτοῖς
κρίνεται. |

943-948. The poet, grateful for the double gift he has
just received, promises to celebrate the “ fearful,” “ chill-
ing” city.

949, 950. ταυταγὶ τὰ κρυερὰ . . . . λαβών, But you’ve
escaped these chills now you’ve got a coat.

951, 952. οὐδέποτ᾽ ἤλπισα τοῦτον πεπύσθαι, [never dreamed
of this, that this fellow had heard, &c. Here πεπύσθαι rep-
resents οὗτος πέπυσται in the oratio recta. G. ὃ 73, 1.

953. ov. Addressed to the priest, who is now to resume
the ceremonies. But before he has had time to get fairly
started again, another speculator, a dealer in oracles, ap-
pears. “ Dicit haec sacerdoti, qui jam sacra denuo auspi-
caturus silentium imperat (εὐφημία ἔστω: vide Ran. 352, et
a B. laudatum Spanh. ad Callim. ἢ. in Apoll. 17), aquam
lustralem dispergit et aram circumit; affertur hircus immo-
landus, cum oraculorum interpres, epularum cupidus, accurrit
per medias aves, et eum mactari vetat.” Bothe.

954. κατάρξῃ is a religious word, used of the preliminary
ceremonies of sacrifices, particularly of plucking the hair
from the head of the victim, and burning it upon the altar.
Compare μὴ κατάρξῃ with μὴ φέρε in v. 956. G. § 86.

957. Βάκιδος χρησμός, an oracle of Bacis. Bacis was an
ancient Boeotian prophet, supposed to have given oracles at
Heleon in Boeotia, under the ‘nspiration of the Corycian

188 NOTES.

rymphs. His oracles, some of which are preserved by
Herodotus and Pausanias, were in hexameter verse. See,
for example, Hdt. VIII. 20,77. He is mentioned also in
the Knights and Peace of Aristophanes. There was a col-
lection of his oracles, like the Sibylline books at Rome.
These oracles are here burlesqued, as well as the supersti-
tion of consulting soothsayers, like Lampon, for instance,
before engaging in any enterprise of moment. ‘The temper
of mind which led [1.5 Athenians to find some ancient oracle
applicable to any remarkable event which happened may be
illustrated from Thucydides, in his account of the com-
mencement of the Peloponnesian war. But the disposition
exists everywhere among men. Scarcely a day passes
without some ancient prediction appearing in the newspa-
pers, by which present events have been foretold. But the
whole race of soothsayers, and their tricks and evasions, are
mercilessly dealt with more than once by Aristophanes.

959, 960. For πρὶν οἰκίσαι after a negative sentence, see
α. 8 106, Ν. 2.

962, 963. λύκοι. Referring to the λυκοφιλία, the wolf-
friendship, and intended as a hit at the two Athenians, who
are designated by the wolves, that have founded a city with
the crows (see ante, ὀρνέαι, Bird-town, which was placed
between Corinth and Sicyon), μεταξύ, &c.

966. Πανδώρᾳ, Pandora, i. 6. the all-giver. The purpose |
of the soothsayer being to extort gifts from the founders of
the new city, he significantly repeats an oracle commanding
them to sacrifice to the all-giver. This is pleasantly brought
out in the following lines.

967. ὃς δέ κε. G.§ 61,3. Notice the Epic forms κέ and
δόμεν (Vv. 968), as well as the dactylic hexameter.

969. βιβλίον, the book, i. 6. the book containing the ora-
cles of Bacis. |

970. σπλάγχνων, the entrails, i. 6. of the victim about to
be offered.

NOTES: 189

977. ἐξεγραψάμην, I have had copied. Observe the force
of the middle voice.

983. Λάμπων, Διοπείθης. Both noted soothsayers. The
former is mentioned in the Clouds.

987, seg. A new character now arrives in the city.
Meton, the celebrated observer and astronomer, who de-
vised the cycle of nineteen years. See Dict. of Antiq.,
under Calendar. Gr. ; also, Fasti Hellenici, p. 304. Meton
is also the subject of the jests of Aristophanes elsewhere.
See Clouds, 615, seq., and note. The Scholiast says:
“ Μέτων ἄριστος ἀστρονόμος kat γεωμέτρης. Τούτου ἐστὶν ὁ
ἐνιαυτὸς ὁ λεγόμενος Μέτωνος. Φησὶ δὲ Καλλίστρατος ἐν Κολωνῷ
ἀνάθεμά τι εἶναι αὐτοῦ ἀστρολογικόν. Ἑὐφρόνιος δέ, ὅτι τῶν
δήμων ἦν ἐκ Kodovod.”

988. τί δράσων (sc. ἥκεις) ; G. 8 109, 5.

993. Ἑλλὰς χὠ Κολωνός. Besides the explanation of the
reference to Colonos, given by the Scholiast, the jest in-
tended is much the same as if, in speaking of some famous
personage, we should say of him that he was “known to
America and to Hull.”

996. πνιγέα. The sky is compared to a πνιγεύς, or extin-
guisher, in the Clouds. See Clouds, 96, and note, with the
references there given. The whole passage is made pur-
posely nonsensical.

1000. Ὃ kixdos.... τετράγωνος, that the circle may be
squared.

1004. ἔΑνθρωπος Θαλῆς, The fellow is a Thales.

1007. Ξενηλατοῦνται. Strangers were sometimes driven
out in a body from Sparta. The general inhospitality of
Sparta is touched upon by Isocrates (Panegyricus), and
contrasted with the liberality of Athens.

1009. στασιάζετε; are you at feud ?

1010, 1011. ‘OpoOvpadev.... δοκεῖ, We are of one mind,
to thrash all the rascals.

190 NOTES.

1012, 1018. ὑπάγοιμι τἄρ᾽ ἄν. G. § 52, 2.—Ny.... ay
Yes, by Zeus, you had better ; for 7 don’t know whether you
could be too quick. — atraui, they, i. e. the blows.

1015. dvaperpnoes. ‘The word is used, of course, in
allusion to Meton’s offer to survey and lay out the town.
He now orders him to make tracks (ὁδούς) in another sense.

1016. πρόξενοι. Boeckh, Public Economy of the Athe-
nians (Book I. Chap. 9), says: “The Greeks tolerated a
species of consul in the person of the Proxenus of each
state, who was considered as the representative of his coun-
try, and was bound to protect the citizens who traded at the
place. If, for example, an inhabitant of Heraclea died at
any place, the Proxenus of Heraclea was, by virtue of his
office, obliged to make inquiries concerning the property
which he left behind him. On one occasion, when an inhab-
itant of Heraclea died at Argos, the Proxenus of Heraclea
received his property.” Upon the ἐπίσκοποι the same writer
says: “As the Spartans had their Harmosts, so had the
Athenians officers named Episcopi (ἐπίσκοποι, φύλακες), as
inspectors in the tributary states; Antiphon had mentioned
them in his oration concerning the tribute of the Lindians,
but we are not informed whether they were in any way
concerned with the collection of the tributes.” He after-
wards adds, that the Episcopi, who were sent to subject
states, received a salary, probably at the cost of the cities
over which they presided. See also Dict. of Antiq., Πρόξενος
and ᾽Ἐπίσκοποι.

1017. κυάμῳ, by the bean. Alluding to the mode of ap-
pointing certain officers at Athens, beans being used in
drawing the lots. For the various modes of election, see
Hermann’s Political Antiquities, § 148 (formerly § 149).
The Episcopus was doubtless represented as an effeminate
young fellow, like many individuals employed in diplomacy
now-a-days.

NOTES. 191

1019. Φαῦλον βιβλίον. The βιβλίον is the credentials, or
commission, — the certificate of his appointment, or perhaps
his official instructions. Teleas, the person mentioned under
that name in v. 169, is here represented as the archon, or
magistrate in whose department fell the public business of
the Birds. Φαῦλον is applied to the document, because it
sent him away from the city, where he might have made a
figure in the courts and the assembly.

1021. Μὴ πράγματ᾽ ἔχειν, not to get into trouble.

1023. Gapvaxy. A satirical allusion to the intrigues
frequently carried on between the Greek states and the
Persian court. Pharnaces was the name of a Persian
satrap. The kind of intrigues here alluded to is described
in Xenophon’s Hellenica, and referred to in the discourses
of Isocrates.

1024. οὑτοσί, this, giving him a blow.

1027. τὼ κάδω, the two urns; 1. e. the urns used in the
courts and assemblies for casting the votes for and against
a person or a measure. The Episcopus has come provided
with the apparatus necessary for organizing judicial and
political proceedings on the Athenian model; but on re-
ceiving the sort of pay which Peisthetairos gives him, he
makes off.

The next character who appears upon the scene is a
vender of decrees and resolutions. He comes in reading
one of them, dressed out in all the formalities of Athenian
legislation.

1034. πωλήσων, for the purpose of selling. G. § 109, 5.
The object of the psephism is to require the Nephelococcy-
gians, as being an Athenian colony, founded by two Athe-
nian citizens, to use the same weights and measures with
the Athenians. But, instead of mentioning the name of
Athens, he inserts the Olophyxians, an insignificant depen:
dency of Athens in Thrace.

192 NOTES.

1038. ὡτοτύξιοι, 1. €. of ὀτοτύξιο. A lud.crous name,
formed from ὀτοτύζω, to lament, in imitation of the name of
the Olophyxians. As if the decree ran, “ All Californians
shall use the same weights and measures with the Green-
and Peisthetairos replied, “But you shall

landers ;”

speedily use the same with the Groanlanders.”

1041. Καλοῦμαι, &c., 71 summon Persthetairos for the
month Munychion, to answer for outrage. For the forms
of summoning, see Clouds, v. 495, and note. The γραφὴ
ὕβρεως was an action specifically provided for in Attic
law. See Meier and Schémann’s Attic Process, Book
III. 1, Chap. 2, ὃ 5. The month Munychion (April) was
the month in which cases between Athenians and foreign-
ers came up for trial, that being the time when strangers,
and particularly deputies from the tributary states, were
present in Athens to pay the annual tax.

1045. στήλην. A στήλη was a column set up in some
public place, on which were engraved laws, treaties, decrees,
and other documents of public concern. According to the
column is, then, according to law.

1047. ypado .... δραχμάς, 7 lay the damages at ten
thousand drachmas. The γραφὴ ὕβρεως was one of the
actions technically called ἀγῶνες τιμητοί, 1. 6. cases in which
the court had to decide the penalty. But, in so doing, the
prosecutor was required to fix his estimate of the crime, and
the other party, when found guilty, also was called upon to
do the same. The question to be decided by the court was,
which of the two estimates should be adopted as a legal sen-
tence. See Notes to Kennedy’s Demosthenes; Meier and
Schémann, Book III., Introd. § 2.

1049. τῆς στήλης κατετίλας. “Quod nefarium erat. Sic
κατατιλῶν τῶν “Exataiovy in Ran. 364. Videtur respicere
poeta ad Alcibiadis accusationem de Hermis mutilandis,
quod etiam noctu evenisse testatur Thucyd. VI. 27.” Blay-
des. aa

NOTES. 193

1050. Otros. The priest, apparently out of patience
with the numerous delays, is starting to go away and offer
his sacrifice in some more quiet place. This is addressed
to him as he turns to depart. Peisthetairos and the others
follow him, leaving the Chorus alone. Bergler, however,
remarks: “Excusationem hane faciunt intus sacrificandi,
ne hircus immoletur. In Pac. 1021, Trygaeus ingenue id
fatetur : —

"ANN εἴσω φέρων,

Θύσας τὰ μηρί᾽ ἐξελὼν δεῦρ᾽ ἔκφερε"»

Χοὔτω τὸ πρόβατον τῷ χορηγῷ σώζεται."
Upon this, the Chorus sings a song οἵ exultation in the
pride of their new-found dignities, looking forward to the
honors which their exalted position and great services are
to bring them. While they are thus employed, the sac-
rificial rites are elsewhere performing; and at the close
of the chorus, the official personages return, announcing that
all the auspices are favorable.

1053. παντόπτᾳ. In this and the following lines, the
birds now assume the dignity, attributes, and epithets of the
gods.

1059-1061. of ... . ἀποβόσκεται. The construction
is this: the relative ot refers to @npav, and has for its verb
ἀποβόσκονται, to be supplied from ἀποβόσκεται:: ἐφεζόμενα ap-
plies to the insects which consume the fruits of the trees,
and which are devoured by the birds. |

1067. Διαγόραν. Diagoras, the Melian, is often alluded
to as an atheist. Liysias, in the oration against Ando-
cides, mentions a price having been set upon his head, on
account of his having thrown ridicule upon the religion of
the Athenians. In the Clouds, Socrates is called the Melian,
for the purpose of casting reproach or ridicule upon him,
by connecting his name with the doctrines of the Melian
unbeliever. For an excellent and candid account of this

1:41. NOTES.

person, sce the article in Smith’s Dict. of Greek and Roman
Biography.

1068, 1069. This is intended as a pleasant satire upon
the Athenian exaggerations in expressing their hatred of
tyranny, and the affectation of the orators of excessive zeal
for the democracy. Here is an offer of a talent for any one
who shall kill any of the dead tyrants. Blaydes thinks the
poet alludes indirectly to the mutilators of the Hermae, the
Hermocopidae, who were regarded by the Athenians in the
light of tyrants, and for killing whom a reward was offered.
(See Thucydides, VI. 61.) Τὴ imitation of these Attic
proclamations, the Chorus proceeds forthwith to offer re-
wards for slaying certain persons who may be considered
the natural enemies of the republic of the birds. Philoc-
rates is the poulterer mentioned early in the play. Στρούθιον
is formed, in imitation of gentile names, from στροῦθος, a
sparrow.

1078. omivovs. Probably a species of ortolan, a small
bird sold in the market of Athens. Perhaps the Hmbderoza
caesia. See Von der Miihle, p. 40.

1074. κίχλας, thrushes. The Turdus musicus probably ;
it is still called in Greece τζήχλα.

1075. κοψίχοισιν. See vv. 808 and 806. Usually called
the blackbird, but very different from the English or
American bird known under that name. It is the Zurdus
merula, still called in Greece κοτζιῳῴφός. See Von der Miihle,
p. 63.

1076. etpéos ἔχε. (ὁ. § 112, N. 7.

1077. παλεύειν, to decoy. The Scholiast says: “ Θηρεύειν,
προκαλεῖσθαι. Ἑἰϊώθασιν ἐκτυφλοῦντές τινα τῶν ὀρνέων ἱστάναι ἐν
δικτύῳ, ὅπως τῇ φωνῇ προσκαλοῖτο τὰ ὁμοιογενῇ. Decoy-birds
were called by the Greeks παλεύτριαι.

In the antistrophe, other privileges of the birds are ve
poetically set forth.

NOTES. 195

1089. ἀκέτας, the chirper, is the τέττιξ, or cicada, which
delights in the sunshine (ἡλιομανής, sun-mad).

1093, 1094. παρθένια... . . κηπεύματα, delicate, rich, white
myrtle-berries, and fruits that grow in the gardens of the
Graces, i. e. the sweetest and most delicious. The Scholi-
ast thinks the epithet wag@ema was applied to myrtle-berries
because maidens were fond of eating them.

The lines that follow forin a parabasis, or address to the
audience, in which the poet makes the Chorus his mouth-
piece, and communicates through it his opinions, wishes, or
feelings to the public. The judges are those appointed to de-
cide upon the merits of the rival pieces. See Clouds, vv. 518,
seq. For the peculiarities of a parabasis, see Munk’s Metres,
p- 990, to which may be added the following extract from
Miiller’s History of Greek Literature : — “It was not origi-
nally a constituent part of comedy, but improved and worked
out according to rules of art. The chorus, which up to that
point had kept its place between the thymele and the stage,
and had stood with its face to the stage, made an evolution,
and proceeded in files towards the theatre, in the narrower
sense of the word; that is, towards the place of the spec-
tators. This is the proper parabasis, which usually con-
sisted of anapaestic tetrameters, occasionally mixed up with
other long verses; it began with a short opening song (in
anapaestic or trochaic verse), which was called kommation,
and ended with a very long and protracted anapaestic sys-
tem, which, from its trial of the breath, was called pnigos
(also makron). In this parabasis the poet makes his chorus
speak of his own poetical affairs, of the object and end of
his productions, of his services to the state, of his relation to
his rivals, and so forth. If the parabasis is complete, in the
wider sense of the word, this is followed by a second piece,
which is properly the main point, and to which the anapaests

only serve as an introduction. ‘The chorus, namely, sings a
FA ,

196 NOTES.

lyrical poem, generally a song of praise in honor of some
god, and then recites, in trochaic verses (of which there
should, regularly, be sixteen), some joking complaint, some
reproach against the city, some witty sally against the
people, with more or less reference to the leading subject
of the play: this is called the epirrhema, or ‘ what is said
in addition.’ Both pieces, the lyrical strophe and the epir-
rhema, are repeated antistrophically. It is clear that the
lyrical piece, with its antistrophe, arose from the phallic
song; and the epirrhema, with its antepirrhema, from the
gibes with which the chorus of revellers assailed the first
persons they met. It was natural, as the parabasis came in
the middle of the whole comedy, that, instead of these jests
directed against individuals, a conception more significant
and more interesting to the public at large should be sub-
stituted for them; while the gibes against individuals, suit-
able to the original nature of comedy, though without any
reference to the connection of the piece, might be put in the
mouth of the chorus whenever occasion served.

“ As the parabasis completely interrupts the action of the
comic drama, it could only be introduced at some especial
pause; we find that Aristophanes is fond of introducing it
at the point where the action, after all sorts of hindrances
and delays, has got so far that the crisis must ensue, and it
must be determined whether the end desired will be attained
or not. Such, however, is the laxity with which comedy
treats all these forms, that the parabasis may even be divided
into two parts, and the anapaestical introduction be sepa-
rated from the choral song; there may even be a second
parabasis (but without the anapaestic march), in order to
mark a second transition in the action of the piece.”

1096. κρίνωσιν ἡμᾶς, adjudge us victors. Supply νικᾶν.

1097. ᾿Αλεξάνδρου, Puris ; who, being appointed judge
of beauty between the rival goddesses, received from.

NOTES. 197

Aphrodite, to whom he had adjudged the palm, the gift of
Helen.

1099. Γλαῦκες Λαυριωτικαί, Laurian owls, i. e. coins bear-
ing the fizure of an owl. See note to v. 3803. Laurian,
because the Attic coinage was supplied from the silver
mines of Laurion, for an account of which see Boeckh’s
Public Economy of the Athenians, Book III. Chap. 3. See
also Herodotus, VII. 144; Thucyd. II. 55. The Laurian
owls are to make their nests in the purses of the judges,
and hatch small change.

1103. ἐρέψομεν πρὸς ἀετόν. There is a play upon the
word ἀετόν, which, besides signifying an eagle, is also an
architectural term, like dérwpa, the pediment.

1104. ἀρχίδιον, a petty office.

1106. πρηγορῶνας, birds’ crops.

1107. ἣν δὲ μὴ κρίνητε (Sc. ἡμᾶς νικᾶν). See v. 1096. ---
χαλκεύεσθε is Imperative middle. — Μηνίσκοι were crescent-
shaped coverings, to protect the statues from being soiled by
the birds. The rainbow, or glory, encircling the heads of
saints in Christian statuary and painting, was borrowed from
the custom of the Greek artists of placing these crescents
over their statues. — φορεῖν. G. § 97. The chorus tells
them that they had better make themselves bronze μηνίσκοι
to wear.

1108. ὃς ἂν μὴ ἔχῃ = ἐάν τις μὴ pny ἔχη. 6. § 60;
§ 61, 3.

Peisthetairos, having completed the sacrifices, reappears
upon the scene, and at the same moment a messenger hur-
ries in, out of breath, to announce the completion of the city
wall.

1118. ὅτου πευσόμεθα. 6. ὃ 65, 1.᾿

1114. ᾿Αλφειὸν πνέων, breathing Alpheus. The allusion
is to the races at Olympia, near the banks of the Alpheus.

1116. dpyov = ὁ ap) ov.

| le

198 NOTES.

1119. Προξενίδης ὁ Κομπασεύς, Proxenides of Bragtown.
The person here referred to as a braggart is spoken of alse
in the Wasps. Κομπασεὺς, formed from κόμπος, as if there
were a deme bearing that name. Carey translates it of
Bragland. For Theagenes, see ante, v. 824. For ἄν, see
G. § 42, ὃ.

©1120-1122. Gppare .... παρελασαίτην, might drive two
chariots past each other, with horses harnessed as large as
the Wooden ; alluding to the dovpios or δουράτιος ἵππος, in the
capture of Troy. The allusion was the more amusing to
the audience, from the circumstance that a brazen statue of
the Trojan horse stood on the Acropolis, perhaps in full
sight of the theatre.

1124, τοῦ μάκρους, genitive of exclamation.

1126. Αἰγύπτιος. “Πλινθοφόρος. Οἱ Αἰγύπτοι ἐκω-
μῳδοῦντο ὡς ἀχθοφόροι. Καὶ ἐν Βατράχοις (1332), obs οὐκ
ἄραιντ᾽ ἂν [ἂν ἄραιντ᾽] οὐδ᾽ ἑκατὸν Αἰγύπτιοι. ---- Sch.
notum est ex Herodoti Euterpe, ut plerique reges assidue
coégerint eos caementa portare ad exstruendas praecipue
pyramides.” Bergler. The labors of the Egyptians in
building the Pyramids are referred to, a full account of
which is given by Herodotus, Lib. 11. 124, seqq. The
reader will also remember the tasks imposed upon the
Israelites during their enslavement in Egypt.

1130. λίθους. Perhaps the common notion, that the cranes
carried in their beaks, or swallowed, stones, to steady them-
selves in their flight, a notion which Aristotle remarks
upon in his History of Animals, — may have arisen from
observing that some birds swallow gravel as a kind of
digester. It appears in several forms in the Scholiasts.
One story is, that the cranes carry stones, so that, when
wearied with flying, they may ascertain by dropping one
whether they are over land or water. At any rate, this
popular error is very happily employed by the poet in the
present passage.

NOTES. 199

‘1131. kpéxes, the rails. The species here intended is
the Rallus aquaticus, described by Von der Miihle as being
very abundant in the moors of Greece, pp. 91, 92. The
other birds here mentioned have already occurred.

1138. ὑποτύπτοντες, spading ; 1. e. the geese used their
web-feet as spades to shovel the cement into the hods of the
herons.

1141. περιεζωσμέναι. “ Praecinctas eas esse facete fingit
comicus, quia hujus avis plumarum dispositio albae zonae
speciem refert.” Blaydes. The Scholiast makes a similar
remark : “ Τινὲς τῶν νησσῶν ἔχουσιν ὡς ζωνὴν ἐν κύκλῳ λευκήν."
Probably the Anas boschas. (See Von der Miihle, p. 126.)
Bothe quotes from Wilmsen part of a description of this
wild duck: “In front, on the under part of its neck, there
is a white semicircle.”

The scene described by the messenger I conceive to be
this, — and the humor of it consists in the ingenious adapta-
tion to the habits of the birds of the parts they perform in
the building of the new city. The herons, geese, and ducks,
not being good flyers, are the diggers and carriers. The
g-ese, with their web-feet, remain in the mud, shovelling it
upon the broad bills of the herons, which are the hods (Ae-
kava). The herons do not carry it to the city, for their
haunts are in muddy places, but hand it over to the swal-
lows, who are the best and swiftest of all upon the wing, and
who carry it up to the city in their beaks, and then work it
over as described in the following note. The additional fact
that the swallow, when building its own nest, picks up mud
only after rains, makes the division of labor natural and
necessary. In this way the busy builders readily and easily
accomplish their work.

1142-1144. dvo.... χελιδόνες, and the swallows flew
up with the trowel behind them, like little boys, and carrying
the cement in their mouths. The swallows are selected for

200 NOTES.

this office on account of their skill in lining their nests with
mud. ‘The trowel is the swallow’s tail, which bears some
resemblance to the broad, flat trowel used by the ancient
masons. Lesides this, the poet had observed that the swal-
low uses its tail for the very purpose that a mason uses his
trowel. It also carries the mud in its beak, as here repre-
sented; like little boys, “ut pueruli,” as explained by Blaydes,
“qui gaudent aliquid a tergo trahere, et baculo ligneo equi
instar insidentes cruribus divaricatis currere.” Something
is wanting to make the grammatical construction of the text
complete ; as it stands now, there is an asyndeton.

1156. ᾿Απονίψομαι, L’ll wash myself. He had come in
great haste, and was still covered with dirt.

1157. Otros. Addressed to Peisthetairos, who stands in
silent amazement at what he has just heard.

1162. πυῤῥίχην βλέπων. ‘The allusion is to a war-dance,
called the pyrrhic, — looking full of fight ; like φόνον βλέπων,
Aesch. Sept. 478, and *Apn δεδορκότων, Id. 53.

The second messenger now comes running in, out of
breath. Some one has passed through the gates without
permission of the authorities.

1170. οὔκουν ἐχρῆν πέμψαι; ought they not to have sent?
G. § 49, 2, N. 3. A protasis is implied, {7 they had done
their duty, or something similar. περιπόλους. The young
men of Athens were classed under the designation of ἔφηβοι,
when they reached the age of eighteen. The two following
years they were sent to the frontiers to guard the strong-
holds and military posts, and for the general protection of
the Attic territory. During this period they were called
περίπολοι, or roamers. The allusion and application here are
obvious. See Hermann, Polit. Antiq. § 121 (formerly 123).

1171-1174. The περίπολοι, who are sent in pursuit, are
the swiftest and strongest of the birds of prey; all with
crooked talons,—the hawks, falcons, vultures, carrion-crows,

NOTES. 201

ana eagles. All the birds here mentioned are described by
Von der Mihle. The tumult in the air is doubtless a
parody on a passage in some play; very likely one of
Aeschylus.

After a few strains of lyric verse, Iris, the messenger of
the gods, is brought. She is the interloper, who, being sent
on an embassy to the earth, has rashly entered the city, and
now appears in the august presence of Peisthetairos.

1179, 1180. χώρει πᾶς. G. ὃ 84, N. 2.

1190. λέγειν ἐχρῆν, you ought to tell. (See v. 1170.)
G. § 49, 2, N. 38.

1192. πλοῖον, ἢ κυνῇῦ; Blaydes has the following note:
“Navis an petasus? Navem esse eam putat, aut quia
vestis ejus impetu volandi veli instar sinuosa facta erat,
aut propter alas quas habebat; habent enim et naves quasi
alas quasdam remos: petasum eam putat propter alas vel
pinnas.” But perhaps the best illustration of the text is
the passage in Milton’s Samson Agonistes, where the
appearance of Dalilah is described : —

“Βα who is this ? what thing of sea or land ?

Female of sex it seems,

That so bedecked, ornate, and gay,

Comes this way sailing,

Like a stately ship

Of Tarsus, bound for the isles

Of Javan or Gadire,

With all her bravery on, and tackle trim,

Sails filled, and streamers waving.” |

᾿ς 1198. Πάραλος, ἢ Sadapwia; For an account of these

fast-sailing public vessels of the Athenians, see note to
vv. 146, 147.

1196. οἰμώξει. G. § 25, N. 5.

1201. κολοιάρχους. “ Praefectos excubiarum. Kodouois enim
custodia novae urbis commissa erat.” Blaydes. See v. 1167.

1202. Spayid. Lit. the seal, i. e. the passport, which, it

202 NOTES.

seems, was employed in ancient times, stamped with the
official seal of the proper authorities. See Becker’s Chari-
cles, Note 15 to Scene I., and the authorities there quoted.

1204. ᾿Ἐπέβαλεν, tendered. κεν

1210. ᾿Αδικεῖς δὲ καὶ νῦν, and even now you are a trespasser.

1211. Ἰρίδων, genitive after δικαιότατ᾽.

1215, 1216. εἰ belongs to ἄρχομεν, and also to ἀκολαστα-
veire and γνώσεσθε, as is shown by the use of μέν and δέ. G.
§ 54, Remark.

1217. ᾿Ακροατέον . .. - κρειττόνων, You have got to obey
your betters in turn. G.§ 114, 2. (See v. 1226.)

1218. vavorodrcis. The idea of the ship is still kept up.

1220. Φράσουσα θύειν, to bid them sacrifice. Fut. part.
expressing purpose. ‘The sacrificial forms, in the following
lines, are borrowed from the religious rites of the Athe-
nians.

1224. Θεοὶ yap. The use of the particle here is ellip-
tical, and it may be rendered, What! are you

, and, in

the next clause, Zo be sure, for

1226. θυτέον αὐτούς. ‘The verbal in τέον is equivalent in
sense to the infinitive with δεῖ; here, then, = det θύειν αὐτούς,
it is their duty to sacrifice. The construction is ad sensum,
since verbals usually take the dative of the agent. (See
ve 1217.) (G. S11,

1228, 1229. The language here is a parody upon Aeschy-
lus, Agam. 525, 526: —

Τροίαν κατασκάψαντα Tov δικηφόρον
Διὸς μακέλλῃ; τῇ κατείργασται πέδον.

1281. ΔΛικυμνίαις βολαῖς, with Lnkymnian bolts. ‘The
allusion is to a lost play of Euripides, called Likymnios,
in which one of the personages was struck by a thunder-
bolt. ‘The whole speech of Iris is an amusing parody on
the obligato loftiness of the tragic style. | |

1233. Avddv, Φρύγας. Here is a parody ceca some lines

NOTES. 208

in the Alcestis of Euripides, v. 675. See Woolsey’s note
to the passage.

1236, 1237. δόμους ᾿Αμφίονος .... ἀετοῖς. This passage
is borrowed from the Niobe of Aeschylus. See Nauck,
Frag. No. 15d.

1238. πορφυρίωνας. See ante, vv. 553, 709.

1239. παρδαλᾶς, panther-skins ; in allusion to the color-
ing of their plumage.

1241. Eis Hopdupiav, one Porphyrion; referring to the
giant of that name.

1246. dsappayeins. See note to v. 2.

1250. νεωτέρων τινά, some of the younger ones. I am too
old to be frightened by such stuff.

1257, seq. The herald who had been despatched to earth
now returns, exulting at the brilhant success Birdtown has
had among mortals.

1259. xaraxéhevoov. According to the Scholiast, this means
order silence. Cary renders it, “QO, bid all here give hear-
ing.” Properly, it is used of the κελευστής, “ whose business
it was,’ says Arnold (Thucyd. 11. 84, note), “to make the
rowers keep time by singing to them a tune or boat-song ;
and also to cheer them to their work, and encourage them
by speaking to them.” “It was also,” according to a Scho-
liast on the Acharnians, “the business of the κελευστής to
see that the men baked their bread, and contributed their
fair share to the mess, that none of the rations issued to
each man might be disposed of improperly.” ‘The word
is doubtless used here in allusion to these functions of the
κελευστῆς. The fashions of Birdtown are all the rage at
Athens, and multitudes are on the point of migrating
thither. Under these circumstances, it will be necessary
that some one should exert himself to keep order among
such a miscellaneous crew, and that one must be Peisthe-
tairos. Translate, then, ¢sswe orders.

204 NOTES.

1260, 1261. Στεφάνῳ xpvog. One of the most noted
among the honors bestowed for eminent public services was
the conferring of a golden crown. Perhaps this is the best
known from the fact, that the great contest of oratory be-
tween Demosthenes and Aeschines grew out of a proposition
to crown the former.

1264. φέρει, 2d pers. mid., thou receivest for thyself.

1267, seq. ᾿Ελακωνομάνουν, were Spartan-mad. This af-
fectation of imitating the Lacedaemonian modes of life,
ways of speaking, and manners, seems at times to have
been pretty extensively prevalent at Athens, and is often
spoken of the ancients. See Plutarch, Life of Alcibiades,
Chap. 28, τῇ διαίτῃ λακωνίξζων ; Demosthenes against Conon,
Dye 1 07...22. ἐσκυθρωπάκασι καὶ λακωνίζειν φασί; and Plato,
Protag. 842 B, Gorg. 515 E. The particular modes in
which the affectation manifested itself are described in the
lines which follow. With respect to the whims charged
upon Socrates, see the Clouds, passim.

1269. Σκυτάλι᾽ ἐφόρουν, carried Spartan canes. The
allusion here is to the scytale, by means of which the gov-
ernment of Sparta corresponded with the generals or kings
when absent on some foreign enterprise. Smith (Dict. of
Gr. and Rom. Ant.) thus briefly describes it: —“ When a
king or general left Sparta, the ephors gave to him a staff
of a definite length and thickness, and retained for them-
selves another of precisely the same size. When they had
any communications to make to him, they cut the material
upon which they intended to write into the shape of a nar-
row ribbon, wound it round their staff, and then wrote upon
it the message which they had to send to him. When the
strip of writing material was taken from the staff, nothing
but single letters appeared, and in this state the strip was
sent to the general, who, after having wound it round his
staff, was able to read the communication.”

et sl

NOTES. 205

1273. νομόν. There is a play upon the double meaning
νωμός, pasture, and νόμος, law.

1274. κατῆραν és τὰ βιβλία, Here again is a play upon
the word βιβλίον, which naturally suggests the βίβλος, or
papyrus plant. καταίρειν is to come ashore, to land ; trans-
late, they would land, or alight, upon the leaves, meaning,
they flew at once to the law cases. For κατῆραν ἄν, see G.
§ 30,2. “The whole of this,’ as Cary remarks: “is in
tended to represent the eagerness of the Athenians for
legislation and law disputes ; a never-failing topic of ridicule
with Aristophanes.”

The reasons why the poet attaches names of birds to cer-
tain individuals cannot, in all these cases, be certainly made
out. Doubtless there were personal peculiarities belonging
to all these individuals, which gave the application a point
highly amusing to the audience who were familiar with
them.

1278. Πέρδιξ. According to the Scholiast, this was the
name of a lame innkeeper; but the poet pretends it was
given him on account of his craft and dishonesty.

1279. Μενίππῳφ.: Menippus, of whom nothing is known,
was called the swallow, probably on account of some imper-
fection of speech; since the Greeks compared such defects
to the twittering of swallows. See Agamemnon of Aeschy-
lus, v. 974. The Scholiast has another explanation, quite
too far-fetched.

1280. κόραξ. The one-eyed Opuntius was called the
crow, according to the Scholiast, because he had a large,
beak-shaped nose. | .

.1281. Κορυδός. Philocles was called the tufted lark, on
account of the peculiar. shape of his head, as the Scholiast
says. He is elsewhere mentioned as deformed (see Thesm.

168), “Αἰσχρὸς ὧν αἰσχρῶς ποιεῖ. Probably there is also
some allusion to the debauched character of Philocles. -—

206 NOTES.

χηναλώπηξ. The nickname of goose-fox is given to Thea-
genes on account of his rogueries. The same person has
been mentioned before.

1282. Ἶβις. Lycurgus (not the orator of that name) is
said to have been called the Ibis, either on account of his
having been born in Egypt, or because he had lived there.
Pherecrates, as quoted by the Scholiast, called the Egyptians
the countrymen of Lycurgus. It is quite as likely, how-
ever, to have been some peculiarity of his personal appear-
ance, —as the length and small size of his legs, — which
suggested the nickname. This is the view adopted by
Blaydes. — νυκτερίς. Chairephon is the well-known disciple
of Socrates, mentioned often by Plato and Xenophon, and
ridiculed in the Clouds. He was called the Bat, on ac-
count of his dark color, melancholy temperament, and thin
voice.

1283. «irra. Syracusius is said to have been a prating
orator, hanging about the bema, and seizing every oppor-
tunity to harangue the people. So he is compared to the
pigeon, sitting and cooing upon the roof-tree.

1284. "Oprvé Meidias was called the Ortusx, or quail,
because he was like a quail struck in the head by a game-
ster. The allusion here is to a play called ὀρτυγοκοπία, or
quatl-striking, which is described by Pollux. The game-
sters themselves were called ὀρτυγοκόποι, or στυφοκόποι.
The sport consisted in throwing or striking at a quail, set
up as a mark, and perhaps was not unlike the shooting-
matches of our day. See Becker’s Charicles, Scene V.,
note 6; Julius Pollux, VII. 186; Meursius, De Ludis Grae-
corum, ὀρτυγοκοπίαᾳ. Meidias is supposed by Blaydes to
have been called a quail because he was a gamester and
cock-fighter. But it is more likely, I think, from the turn
of the phrase here, that the point of resemblance was some
singularity in the shape of the head The Scholiast, how-

NOTES. 207

ever, quotes from Plato the Comedian, “ Χρηστὸν μὴ κατὰ
Μειδίαν ὀρτυγοκόπον," which confirms the interpretation of
Blaydes.

1287. χελιδὼν ἐμπεποιημένη, a swallow introduced into
poetry, as in the swallow-song of Simonides.

1294. Οὐκ. . .. ἑστάναι, Lt is not, then, our business
longer to stand. ἔργον is used here just as ὥρα is in other
places. Peisthetairos, hearing that so many emigrants are
to come to his new city, orders that Manes, a servant, shall
bring baskets and boxes full of -all kinds of wings, with
which to furnish the new-comers. A short dialogue between
- Peisthetairos and the Chorus sets forth the blessings that be-
long to the Nephelococcygians.

1301. προσείη. G. § 82.

1305. μετοικεῖν, to live as a μέτοικος or resident foreigner.
The μέτοικοι at Athens formed a large class, chiefly of trades-
people, who enjoyed certain rights in return for their peroi-
κιον, Or annual fee to the state of twelve drachmas.. Accord-
ing to Boeckh (Public Economy of the Athenians, Book I.
Chap. VII.) the μέτοικοι with their families amounted to
about 495,000, or to nearly half the number of the free Athe-
nians.

1312. Σύ. Addressed to Peisthetairos.

1313. τοῦτον. Pointing to Manes, the slave, who forth-
with brings out the wings.

1316. Σὺ δ΄. Again addressed to Peisthetairos.

1817-1320. Διάθες . . . . πτερώσεις, Arrange them (the
wings) ἐγ order; the singing ones by themselves, and the pro-
phetic, and aquatic. Then, see that you wing each man,
wisely looking to his character. Blaydes says: “ μουσικά, ut
cycni, lusciniae, &c.; μαντικά, ut corvi, aquilae et reliquarum
avium, ex quibus omina capiuntur; θαλάττια, ut mergi, lari,
ossifragae.”

1321. σοῦ, you, i. 6. Manes

208 NOTES.

Uhe scene that follows is amusing, and vlosely related, as
are all the scenes in Aristophanes, to the peculiarities of
Hellenic society. The three personages, Parricide, Kine-
sias, and Sycophant, who arrive in succession, each with
his characteristic purposes, and all singing in lofty dithy-
rambic strains, at once embody the deepest satire on the —
private and political vices of the times, and throw the gayest
ridicule upon the empty verbosity of the popular poets.

1323. γενοίμαν. G. ὃ 82.

1824. ὡς ἄν. G. § 44,1, N. ὃ (0).

1827. Αιδων ἀετούς, singing of eagles.

1829. τοῦ πέτεσθαι. G. ὃ 95, 1.

1337. ὃς ἂν πεπλήγῃ. G. ὃ 18,1.

1840, seq. Peisthetairos quotes to the Parricide the law
of the storks, because, says Blaydes, “inter ciconias et pullos
earum summus existit amor.”

1341. κύρβεσιν. The κύρβεις were columns on which laws
were published, especially those which contained the laws
of Solon, and which were also called ἄξονες. See Plut.
Sol. 25. See Clouds, v. 448, and note.

13844. πάλιν, in turn.

1845, 1846. ᾿Απέλαυσα ... . βοσκητέον, tt would be a
deal of good, by Zeus, that I got by coming here, if [ must
feed my father, too. |

1348. ὄρνιν ὀρφανόν, “ Tanquam avem orbam, quae non
patrem alendum habeat.” Blaydes.

1349. ov... . ὑποθήσομαι, [ll suggest a good thing. οὐ
κακῶς is used exactly like the French pas mal.

1350-1856. The plan of Peisthetairos is to arm the
Parricide like a fighting bird, with wing, and spur, and crest,
and send him off to Thrace, bidding him to enlist in that ser-
vice, to support himself by his pay, and let his father live.
The sending him to Thrace is an allusion to the numerous
expeditions which the Athenians sent for a series of years

NOTES. 209

into the North, to act against the Macedonians and the
Lacedaemonians. See Thirlwall’s History of Greece, Vols.
{1I. and IV.; Thucyd. IV. 75, seq. ; Grote, Vol. IV.

1359. The poet Kinesias, who is satirized in the Clouds
also, now makes his appearance, singing appropriate strains.
He was a dithyrambic poet, οἵ no great ability, but one of
the corrupters of the poetical and musical style of the time.
Besides this, according to Athenaeus, he was so tall and
thin, that he was obliged to wear stays made of linden-wood.
To this the epithet φιλύρινον, v. 1363, refers. His life was
dishonored by gross impiety and low vices.

1364. Ti... . κυκλεῖς ; κυκλεῖν πόδα 15 a tragic expres-
sion, occurring in Euripides, Orest. 632. Kinesias is said to
have been lame. κύκλον also refers to his Cyclic compositions.
Translate, Why dost thou turn thy halting foot hitherward 3

1367. Tatoa.... μοι, Cease your singing, and tell me
what you mean. (ive up poetry, and let us have prose and
feeency. G. § 112, 1.

1370. ἀναβολάς, preludes. All this is in ridicule of the
frigid bombast of the dithyrambic poets.

foie. κλύων. § 109, 6; ὃ 52, 1.

1376. οὐ δῆτ᾽ ἔγωγε, Not Lin faith. To which Kinesias
replies, Yes, you shall too, by Hercules.

1381. ᾽Ωόπ. The Scholiast explains this as a cry to stop
the rowing of the oarsmen. But it is elsewhere used to
encourage and stimulate them. — ἁλάδρομον ἁλάμενος, having
leaped the sea-course. Blaydes very justly remarks of this
and what follows: “Obscuritatem dithyrambicorum irridet
poeta, qui constructionibus verborum obscuris et figuris ex-
quisitis gaudent.”

1386. ᾿Αλίμενον ... - τέμνων, cutting the harborless fur-
row of the air. “ Mira et audacissima metaphorarum con-
junctio, more dithyrambicorum.” Blaydes.

1389, 1390. Tauri... . ἀεί; These lines refer to the

155

210 NOD Eis.

arrangements for the poetical and musical festivities. The
tribes rivalled each other in the splendor of their prepara-
tions for the dithyrambic, tragic, and comic contests. Kine-
sias represents himself as an object of contention to the
tribes, as a trainer of the Cyclic chorus. .

1392. Aewrpopidy, for Leotrophides, i. e. as choregus.
The choregus was the individual whose turn it was to fur-
nish the entertainment. He is said to have been a person
of a very slight figure, for which reason the poet makes him
a citizen of Nephelococcygia. He is mentioned in a frag-
ment of the comic poet Hermippus, preserved by Athe-
naeus. Bothe gives a different interpretation, — Will you
stay here with us, and train a chorus of birds, light as Leo-
trophides.

1393. Κεκροπίδα φυλήν. Blaydes discusses the question
why the poet names the tribe Kexpomis. He thinks it is
partly because Leotrophides belonged to that tribe, and
partly in the way of a punning allusion to the bird κρέκα, as
if he had said κρεκοπίδα φυλήν, and suggests that this may
be the true reading. ‘There is a question of construction
which the commentators have not touched, namely, that of
the accusative φυλήν. It seems to me to be in apposition
with χορόν ; the Chorus then is the Cecropid tribe. And
-why the Cecropid tribe? First, one of the tribes of Athens
bore this name; and secondly, there is a play on the word,
as the Athenians themselves were called Cecropians, from
King Cecrops. The chorus of flying birds, then, is nothing
more than a satirical description of the Athenians, who are
elsewhere ridiculed for their levity and fickleness by similar
comparisons to birds.

1395. πρὶν ἂν διαδράμω. G. ὃ 67, 1.

1396. The Sycophant now makes his appearance, com-
plaining that the winged birds have nothing. “ Συκοφάντης,"
says Smith (Dict. of Antiq.), “in the time of Aristophanes

NOTES. 211

and Demosthenes, designated a person of a peculiar class,
not capable of being described by any single word in our
language, but well understood and appreciated by an Athe-
nian. He had not much in common with our sycophant,
but was a happy compound of the common barretor, tnform-
er, pettifogger, busybody, rogue, Lar, and slanderer. The
Athenian law permitted any citizen (τὸν βουλόμενον) to give
information against public offenders, and prosecute them in
courts of justice. It was the policy of the legislature to
encourage the detection of crime, and a reward (such as
half the penalty) was frequently given to the successful
accuser. Such a power, with such a temptation, was likely
to be abused, unless checked by the force of public opinion,
or the vigilance of the judicial tribunals. Unfortunately,
the character of the Athenian democracy, and the temper
of the judges, furnished additional incentives to the inform-
er. Eminent statesmen, orators, generals, magistrates, and
all persons of wealth and influence, were regarded with
jealousy by the people. The more causes came into court,
the more fees accrued to the judges, and fines and confisca-
tion enriched the public treasury. The prosecutor, there-
fore, in public causes, as well as the plaintiff in civil, was
looked on with a more favorable eye than the defendant, and
the chances of success made the employment a lucrative
one.”

1397, seq. The Sycophant addresses himself especially
to the swallow, perhaps in allusion to the swallow-song of
Simonides ; but as he repeats the salutation, Peisthetairos
imagines he is singing a song to his old and worn-out robe,
which stands in need of many swallows, that is, of the com-
ing of spring ; according to the proverb, “Mia χελιδὼν ἔαρ
ov ποιεῖ," One swallow does not make a spring.

1405. πτερῶν πτερῶν δεῖ. Παρὰ τὸ Αἰσχύλου ἐκ Μυρμιδόνων,
ἐς ὅπλων ὅπλων Set.” Schol. See fragments of the Myr-
midons of Aeschylus, No. 136 (Nauck).

212 NO FP hs

1406. Πελλήνης. A city of Achaia, where cloths of
peculiar excellence were manufactured. ‘The idea of going
to Pellene is suggested by the shabby garments of the
informer.

1407. κλητήρ νησιωτικός, an island summoner. Many
classes of lawsuits the inhabitants of the islands and the
confederated cities were obliged to bring up for adjudi-
cation in the courts of Athens. For κλητήρ, see note on
v. 146.

1409. πραγματοδίφης,. a hunter-up of lawsuits.

1410. καλούμενος, summoning to court.

1411. Ὑπὸ πτερύγων .. .. σοφώτερον; Like the expres-
sion ὑπ᾽ αὐλητήρος, cited by the Scholiast from Archilochbus.
Do you serve summonses any wiser on account of wings ?

1414. épuaros, ballast. This alludes to the notion, that
the cranes swallow stones to steady themselves in their
flight. See ante.— δίκας, law cases. He compares himself,
returning from a tour among the islands and cities witha
long list of cases to be tried at Athens, to the cranes laden
with a ballast of stones.

1417. τί πάθω; Yes, to be sure, for what would become
of me? G. § 88, Ν. 2. -- σκάπτειν οὐκ ἐπίσταμαι, 1 know
not how to dig. Blaydes appropriately quotes Luc. Evang.
XVi. 3: “Σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι," L cannot
dig, to beg Lam ashamed.

1418. ἔργα σώφρονα, honest callings.

1419. ἄνδρα τοσουτονί, a man of such an age.

1422. λέγων. Participle expressing the means, G.
§ 109, 2.

1426. κουρείοις, the barbers’ shops, which were the loung-
ing-places of the idle and gossiping, called by Theophras-
tus “symposia without wine.” See Becker’s Charicles,
Excursus III. to Scene XI.

1427,1428. Aewds.... ἱππηλατεῖν, Diitrephes has dread-

NOTES. 213

fully set my boy on the wing for horse-driving, by his talk.
The person here mentioned has already been alluded to as
having made a fortune. The passion for horses naturally
led to extravagant expenditure among the fashionable young
fellows at Athens. See Clouds, v. 74.

1429, 1430. ‘O d€.... φρένας, And another says, that
his son 18 set on the wing and 1s all of a flutter in his mind
for tragedy.

1436. Aai always expresses surprise or indignation, in a
question. What the deuce will you do? — οὐ καταισχυνῶ, 1
will not dishonor my race, as the money-changer says in the
Clouds. The phrase seems to have grown so trite, that it
had become slang.

1439. ὡειᾶν. G. § 44,1, N. 2.

1440. Καλεσάμενος, éyxexAnxos. The former means hav-
ing summoned to appear in court on a certain day; the latter
here means having brought a suit against. According to Meier
and Schémann (Attic Process, Book IV. Cap. 2), ἐγκαλεῖν
means strictly to call upon one’s opponent for restitution or
satisfaction in the presence of witnesses, and refers to a cere-
mony which usually preceded the formal summons (πρόσ-
kAnows) ; the term seems, however, to be used also in a gen-
eral sense (as here), meaning simply to bring a suit. See
note to v. 147.

1442, 1443. ὅπως. .. . ξένος, that the stranger may have
lost his suit before arriving here, i. e. by his failure to ap-
pear on the appointed day, the suit would go against him by
default. ’Epnunv δίκην ὀφλεῖν (or simply ἐρήμην ὀφλεῖν) was
the phrase in Attic law, signifying to lose a suit by default ;
while ἐρήμην δίκην ἑλεῖν (or ἐρήμην ἕλεῖν) meant to gain a
case through the absence of one’s opponent. The advantage
which the Sycophant expects to gain by his wings is, that
the unfortunate party against whom the suit is commenced
will be unable to equal his rapid mode of doing business. —

214 NOTES.

ὅπως av. See ὡς ἄν, v. 1439.—For the Perfect Subjunctive
ὠφλήκη, see G. § 18, 1.

1446. Βέμβικος, a whirligrg, or top.

1448. Κορκυραῖα πτερά. ‘The Corcyrean wings are whips
from Corcyra, or such as were used in Corcyra, which are
mentioned in a passage of Phrynichus cited by the Scholiast.
See also Thucydides, IV. 47.

1452. οὐκ ἀπολιβάξεις (from λιβάς, a drop), will you not
drop off 2 3

1453. στρεψοδικοπανουργίαν, justice-twisting raseality.

1455-1466. The Chorus now describe the wondrous
things they have seen in flying over the earth. The poet,
by ingenious turns, makes it the occasion of sly and amusing
satire.— δένδρον. They describe Cleonymus, the Sycophant
and Shield-dropper, as a strange tree. “ Apte autem ar-
boris mentionem faciunt aves.” Blaydes. — καρδίας ἀπωτέρω.
There is here a play upon the words, the phrase meaning
without heart, i. 6. cowardly, or, looking upon Cleonymus
as a tree,—and the Scholiast says he is so called, either
because he was tall or stupid as a stick,— remote from
Cardia.—rov μὲν ἦρος, in spring it shoots forth and plays
the informer ; alluding to the fact, that in the month Muny-
chion the cases of foreigners were adjudged, as the Scholi-
ast explains it. But Blaydes thinks spring is used here for
the time of peace, as winter is applied (v. 1465) metaphori-
cally to war. ‘This tree, the sycophant, puts forth in spring,
and in winter sheds the shields ; that is, in time of peace
Cleonymus busies himself as an informer, and in time of
war he runs away from the enemy, and drops his shield in
his fight. ‘This is our old acquaintance, the shield-dropper
of the Clouds. 7

1467-1478. These lines are occupied with Orestes, the
robber, who is also mentioned before, and whom he classes
with the heroes, on account of his name. According to the

ΝΟΤΕ 5. 2135

Scholiast, some of the heroes were supposed to walk by
night, and to strike with blindness or apoplexy those whom
they met. The haunt of Orestes is described as a place
hard by darkness itself in the solitude of lamps.— eit yap
ἐντύχοι. G. § 81. --- Πάντα τἀπιδέξια, all the noble parts.
The language is double-meaning, applying either to the
being struck with apoplexy in the nobler parts, i. e. the
head and right side, or to being stripped by Orestes of the
most valuable articles of dress.

The scene that follows is one of the most humorous in
the play. Prometheus, the natural friend of man, and still
more the natural enemy of Zeus, comes hurrying in, to give
secret information to Peisthetairos and the birds of the sad
condition to which the gods have been reduced, and to
advise Peisthetairos to accept no propositions that will be
offered by the ambassadors already on their way, unless
Zeus shall surrender the sceptre, and give Basileia, or
Royalty, in marriage to Peisthetairos. The ambassadors
are Poseidon, Heracles, and Triballos, a barbarian god.
Heracles is gained over to assent to the demands of the
birds by the prospect of a good dinner, which is to be made
of certain rebellious birds who have paid the penalty of
their treason, and are now cooking in the kitchen. To a
Greek, accustomed to this representation of Heracles, — as,
for instance, in the Alcestis of Euripides, — no small part
of the amusement of the piece would flow from the manner
in which the scruples of the doughty hero are overcome.
A legal view of his rights of inheritance, as affected by the
illegitimacy of his birth, has some weight, but not so much
as the smell of the roasting birds.

1479. ὅπως μή (elliptical), I fear that Zeus will see me.
G. 8 46, Ν. 4.

1483. Πήνικ᾽ .. .. ἡμέρας; What time o day is tt?

216 NOTES.

1485. Βουλυτός, ἢ περαιτέρω ; The time expressed by
βουλυτός, according to its etymology, is that of unyoking the
cattle ; therefore, after the agricultural work of the day was
over ; towards evening. |

1486. βδελύττομαι. Peisthetairos is out of all patience
with Prometheus, whose mind, intent upon his own situa-
tion, pays no heed to what the other says: — How I hate
OU 5 ee
1488. Οὕτω μέν. Blaydes has the following note upon
this expression: —“Sch.: ὡς ἐν κωμωδίᾳ, os καλόν τι ἀκούσας
τὸ οἴμωζε, ἀποκαλύπτεται φανερὸν αὑτὸν δεικνύς. Festive, quasi
dicat: Sic quidem, benigna tua compellatione victus, qui me
in malam rem abire jubeas, omnem animo tuo dubitationem
eximam et caput meum detegam.” But I am inclined to
think that Prometheus, still inattentive to what Peisthetairos
is saying, refers in these words to his question, /s Zeus
clearing the clouds away, or gathering them? or, Is tt fair
weather or foul? because, if it is foul, J’ uncover. Upon
which he throws off his disguise, and stands revealed as
Prometheus.

1493. σκιάδειον, parasol. He has come provided with
this shelter, under cover of which he may safely unfold his
errand.

1494. ὡς ἄν. G.§ 44,1, N. 2. (See v. 1489.)

1498. ‘Qs ἀκούοντος λέγε. G.§ 109, N. 4; § 110, 1,
Ν. 1. ἀκούοντος is the ordinary causal Participle (6. ὃ 109,
4), modified in its force by ὡς, and put in the genitive abso-
lute with μοῦ understood.

1499. πΠηνίκ᾽ ἄττ᾽ ; about what time? ἄττα = τινά.

1504. Θεσμοφορίοιςς. ‘The ceremonies of the Thesmopho-
ria lasted five days, one of which was spent in fasting. See
Smith’s Dict. of Gr. and Rom. Antig.; also Aristophanes,
Thesmophoriazusae.

1505. βάρβαροι θεοί, the barbarian gods, who, living far-

NOTES: . 217

ther off from men than the Olympian, are also sufferers from
the stoppage of sacrificial supplies, and threaten war upon
Zeus unless he will throw open the ports, so that the entrails
of the victims may be imported.

1507. ἄνωθεν, from above, or beyond.

1509. ww εἰσάγοιτο. G. ὃ 44, 2, N.2 (6). The Optative
depends on the idea implied in the leading sentence, that
the gods threatened war.

1512. πατρῷος. The Exekestides here mentioned is the
same person who has been already satirized as an intrusive
citizen. (See note to v.11.) The constitution of Athens
required a scrutiny to be made into the birth of any citizen
before he could assume the functions of office. He must be
able to show that Apollo was his πατρῷος, or patrial deity,
and that he was legally under the protection of Zeus Her-
keios ; that he was an Athenian on both sides, and from the
third generation. See Demosth. in Eubul. p. 1315, 15:
παιδίον ὄντα pe εὐθέως ἦγον eis τοὺς φράτορας, εἰς ᾿Απόλλωνος
πατρῴου ἦγον, εἰς τἄλλα ἱερά. So p. 1319, 26, the speaker
alludes to the members of his γένος as ᾿Απόλλωνος πατρῴου καὶ
Διὸς ἑρκείου γεννῆτα. Blaydes, giving the substance of
Brunck’s note, says: “ Execestidem igitur, qui, ut pere-
grina origine et servili, Apollinem illum Tarp@ov Atheni-
ensium vindicare sibi non poterat, ridicule fingit comicus
habere, ut barbarum, Πατρῷον seu T'utelarem deum aliquem
ex barbaris illis, de quibus nunc agitur.”

1514. Τριβαλλοί. The Triballi were a Moesian tribe.

1515. τοὐπιτριβείης. ‘There is a play upon the resem-
blance in sound between ἐπιτριβείης and Τριβαλλοί. Cary
gives as an equivalent, “Trouble”; “ Tribulation” would
be nearer. We might, perhaps, make something like it out
of the Choctaws :—‘“ Ah, yes! that’s where You be choked
came from.”

1526. κωλακρέτην. This was the officer who paid out the

218 NOTES.

judicial fees. See Smith’s Dict. of Gr. and Rom. Antiq. ;
aiso Hermann’s Political Antiquities. — τριώβολα. τριώβο-
λον was the fee or sum paid daily to each dicast.

1531. ἀπανθρακίζομεν, we roast, i. 6. cook; referring to -
the myth according to which Prometheus bestowed fire upon
mortals, having stolen it from the gods.

1534. Τίμων καθαρός, a pure (mere) Timon. ‘Timon the
misanthrope is here meant. This personage was a con-
temporary of Alcibiades, with whom he continued his inti-
macy after having secluded himself from the rest of the
world. He is mentioned in another place by Aristophanes
(Lysistrata, 808), and Antiphanes made him the subject of
a comedy. The student will remember Shakespeare’s
Timon of Athens, and the manner in which the great Eng-
lish dramatist has worked out the hints of the ancients re-
specting this eccentric character.

1535. ὡς ἄν. See v. 1439.

1536. κανηφόρῳ.: The κανηφόροι were high-born Athe-
nian maidens, who carried on their heads baskets contain-
ing the materials and implements of sacrifice at the great
festivals, such as the Panathenaic, Dionysiac, &c. They
were usually attended by persons holding sun-shades over
their heads.

1588 —1549. The Σκιάποδες, or Shade-feet, were a fab-
ulous tribe in Lybia, mentioned by Strabo, and by Ktesias
(according to Harpocration), who compares the feet to the
web-feet of geese. ‘They are described as walking τετραποδη-
δόν, or on all fours; or rather on all threes, using one foot,
spread out like an umbrella, to protect themselves from the
heat of an African sun. In this place the poet designates
the philosophers, and especially, as is shown by v. 1540, the
disciples of Socrates. The spirit of the passage is like that
of the ludicrous scene in the Clouds, where the disciples of |
the phrontistery are represented in a variety of absurd atti-

NOTES. 219

tudes and positions. — Ψυχαγωγεῖ signifies either to conduct
souls, as Hermes guided the spirits of the departed ; or to
evoke spirits, as was done at Lake Avernus; or to allure the
mind, as Socrates was accused of doing to the young men of
Athens, corrupting them by his new doctrines. Here it is
used ambivuously. Socrates evokes spirits at the lake of
the Shade-feet. He is the necromancer of that marvellous

tribe. — Πείσανδρος. This is the person mentioned in Thu-

cydides (VIII. 65, seq.) as having been active in subverting
the democracy, in the time of the Peloponnesian war. On
account of his cowardice, he is represented as coming to
Socrates in search of his soul, which has left him during
his life. He brings with him for a victim a camel-lamb,
either a young camel or a huge sheep. ‘The precise mean-
ing is uncertain. Doubtless there was some sarcastic allu-
sion, readily taken by the audience, but now lost. At any
rate, the whole scene is a parody upon the Nekyomanteva, in
Odyssey XI. — ἀπῆλθε, went off; i. 6. like Odysseus in the
scene above referred to, withdrew from the sacrifice that the
shades of the dead might not be disturbed. — 4 νυκτερίς, the
bat. See ante, v. 1282. He is said have come up from
Hades, on account of his ghostly appearance.

The gods now arrive. Poseidon is giving lessons in man-
ners to the barbarian god, who has never before been in
good society.

1552. Ἐπ᾿ .... ἀμπέχει; Do you wear your dress so
awkwardly? Literally, to wear τὲ awry, upon the left; to
put it, therefore, on the wrong side. The cloak, when
properly put on, was so arranged as to leave the right arm
at liberty. At least, that was originally the case when the
garment was worn in its simplest form. “In nothing,” says
Hope (Costume of the Ancients, Vol. I. p. 24), “do we see
more ingenuity exerted, or more fancy displayed, than in

220 NOTES.

the various modes of making the peplum form grand and
contrasted draperies. Indeed, the different degrees in sim-
plicity or of grace observable in the throw of the peplum
were regarded as indicating the different degrees of rusticity
or of refinement inherent in the disposition of the wearer.”

1554. Λαισποδίας. Laispodias was a general, mentioned
in Thucydides (VI. 105). He had a defect in the legs,
which he concealed by the length of his garments.

1555. δημοκρατία. ‘* Ludit quasi etiam apud deos sit
democratia, ut Athenis.” Blaydes.. Other democracies be-
sides that of the Grecian gods are open to the ridicule of
sending incompetent barbarians on foreign embassies.

1559. τί δρῶμεν. G. § 88.

1563. Διπλασίως. Heracles, as Bergler remarks, is made
at the outset so fierce for vengeance on the audacious mor-
tal who has intercepted the sacrifices from the gods, where-
by they live, in order to heighten the comic effect of his
sudden conversion. by the appetizing smell of the roasting
birds. Peisthetairos, at this moment, is heard giving di-
rections to the cook, as if unaware of the presence of
Heracles.

1570. “Edofav ἀδικεῖν, have been adjudged guilty. A
technical expression in Attic law.

1571. Ὦ..... Ἡράκλεις. Peisthetairos pretends to see
Heracles now for the first time: Ah! how do you do,
Fleracles ?

1574. Ἔλαιον ... . ληκύθῳ. There is no oil in the cruet.
The servant comes running in with this message from the
kitchen.

1577. ὄντες φίλοι, of you were friendly to us. G. ὃ 52, 1.
See also § 42, 3, N. 1. :

1578, 1579. “OpBpiov .... dei, You would have rain-
water always in your marshes (instead of tanks, “ut ad
aves”; the Greeks ordinarily used either spring-water

MOYES: 221

directly from the fountains, or rain-water caught in the
tanks), and you would always pass halcyon days. Halcyon
days are the supposed seven fair days in winter in which
the haleyon was accustomed to make his appearance.

1580. αὐτοκράτορες, plenipotentiary.

1583. ἀλλὰ νῦν is elliptical. Supply “though not be-
fore,” yet now, i. e. if you are at last willing to do what is
right.

1587. Ἐπὶ... .. καλῶ, On these conditions, I will invite
the ministers to dinner.

1592. ἄρξωσιν, gain the power. The force of the aorist
is to express the action as single and momentary, not fre-
quent or continuous. Therefore, here, not rule, but get
power. G.§ 19, Notes 1 and 2.

1596. ὅταν ὀμνύῃ. G. ὃ 61, 8.

1597. παρελθών, coming up, or passtng along. The ad-
vantage promised to the gods is, that, if any mortal swear
falsely by them, the crow will pounce upon him and pluck
out his eyes.

1600. The barbarian god, unable to speak Greek, utters
some unintelligible sounds, which Peisthetairos interprets
into giving his consent.

1605. Meverot.... μισητίαν, saying, “ The gods can watt,”
and shall not repay in full. μάποδιδῷ = μὴ ἀποδιδῷ. μισητία
is luxury, lust, &c.; also abundance, wastefulness ; here,
perhaps, used adverbially by synecdoche.

1606. ᾿Αναπράξομεν, we will exact.

1610. τιμήν, the value.

1613. οἰμώζειν δοκεῖ σοι; have youa fancy for a beating ?
Intimating that, unless he is willing to yield the point, he
must expect a beating. “ Hercules,” says Cary, “trusting
that Triballus will not understand, says this for the sake of
raising a laugh at the barbarian god.” He translates:
ἐς Triballus, what think you —of being cursed ?”

19 *

222 NOTES.

1614. now... . πάνυ, He says that I talk quite right.
The subject of λέγειν must be gathered from the context;
otherwise it would be the same as that of the finite verb.
Again he construes the unintelligible sounds of the barba-
rian god into an assent to the demand.

1618. παραδίδωμι, L offer to give up. G. ὃ 10,1, N. 2.

1620. ἐκδοτέον (sc. τῷ Avi). G.§114,2.—Od.... ἐρᾷς,
So you don’t want a reconciliation ; your demands are so
extravagant, that there is no hope of coming to terms with
you.

1621, 1622. Ὀλίγον .. .. γλυκύ, 7 care but little. Cook,
you must make the sauce sweet. Peisthetairos puts on an
indifferent look, but counts with certainty upon the effect of
the order to the cook upon Heracles.

1623. δαιμόνι᾽ ἀνθρώπων, my dearest fellow. The comic
force uf the phrase is heightened by addressing a familiar
form of speech among men to a god.

1624. ‘Hpeis....modeunoopev; There is an allusion to
Helen and the war of Troy: Shall we wage a war for one
woman ?

1626. ἐξαπατώμενος πάλαι. G. § 10,1, N. 3; § 73, 2.

1631. οἷόν σε περισοφίζεται, how he ts tricking you. Pei-
sthetairos now expounds the Athenian law of inheritance,
according to which Heracles, being the son of Zeus by a
foreign woman (ὦν ye ξένης), cannot become his heir.

1634. οὐδ᾽ ἀκαρῆ, not a penny.

1638. ἐπίκληρον. “A technical term, signifying a daugh-
ter who, having no brother, succeeds as heiress to her father’s
estate. The Attic law made all the legitimate sons equally
heirs to their father’s estate, not allowing a man with such
sons to dispose of his property by will. ‘The daughters in
this case had a right only to their dowry (mpoié), and were
called on that account ἐπίπροικοι. Where there were no sons
at the time of the father’s death, the whole estate (κλῆρος)

NOTES. 228

each of

descended to the daugliters, if there were any,
whom was called an émikdypos. The law, however, looked
upon such an ἐπίκληρος rather as a means of transmitting the
property to the proper male heir, than as an actual hezress
in her own right. The father was allowed, if he left no
sons, to dispose of his property by will; but he was obliged
to adopt as sons those whom he made his heirs, and the
latter assumed with their inheritance all the rights which
would have belonged to them if they had been born in the
testator’s family. If now the testator left a daughter (ἐπί-
kAnpos), he could leave his property to such an adopted heir
only on condition of his marrying the daughter, and thus
assuming the property. If he left several daughters, he
could dispose of each, with her portion of his estate, in the
same way. If the father of an émixAnpos died without a
will, the nearest male relative had a right to claim her in
marriage with her property; and if she was poor, he was
obliged by law either to marry her himself or to give her a
dowry bearing a certain proportion to his own estate. (See
the law relating to poor ἐπίκληροι, quoted in Demosth. in
Macart. p. 1067, 27.) The father could dispose of an ἐπί-
kAnpos in marriage before his death, by adopting her husband
as his son. If a daughter had married while her brothers
were still living, and afterwards by the death of her brothers
found herself an ἐπίκληρος at the time of her father’s death.
the person who could have claimed her in marriage, had she
been still single, could even then oblige her to desert her
husband and to marry him; and even if he had a wife
himself, he could divorce her for that purpose. This illus-
trates the position which women held in the political system
of Athens. The speaker in Demosth. in Eubulid. (p. 1311,
17) describes a pleasant little family scene from his mother’s
history : ‘O Πρωτόμαχος πένης Av: ἐπικλήρου δὲ κληρονομή-

, / 3 a : a
σας εἰπορου. THY μητέρα βουληθεὶς ἐκδοῦναι πείθει λαβεῖν αὐτὴν

994. NOTES.

Θούκριτον τὸν πατέρα τὸν ἐμόν, ὄντα ἑαυτοῦ γνώριμον, i. 6. Proto-
machos (the speaker’s mother’s husband) was α poor man ;
and on inheriting a rich ἐπίκληρος, wishing to dispose of my
mother, he induces Thucritos, my father, who was an ac-
quaintance of his, to take her in marriage. (See the law
quoted in Demosth. in Macart. p. 1067, 27.) See Meier
and Schémann, Attic Process, Book III. 2, Chap. 2, § 2
(pp. 468-470); Hermann, Staatsalterth. §§ 119, 120;
Privatalterth. § 63 ; with the passages quoted in the notes.
Peisthetairos here asks Heracles how Athena could be an
heiress of Zeus in her own right (as everybody knew her
to be), if Zeus had any legitimate children. He seems to
imply that the independent position of Athena, as protect-
ing goddess of Athens, entitles her to the rank of ἐπίκληρος
of Zeus.” — Goodwin.

1639. dvrav.... γνησίων, tf there were legitimate broth-
ers. G. § 52, 1.

1641. ὁ νόμος οὐκ ἐᾷς, Heracles asks why Zeus could not
bequeath his estate to him. He is reminded of the law
which prohibited νόθοι from succeeding to an inheritance.
A νόθος at Athens was the child of an Athenian father and
a foreign mother: such a child was «legitimate in the eye of
the law, that is, he was excluded from the rights of an Athe-
nian citizen. Heracles is jestingly called a νόθος, or illegit-
imate God, being the son of Zeus and a mortal woman,
Alemene, who stands in the relation of a ξένη to the Gods.
A νόθος, not being a citizen, could not be adopted as a son,
and therefore could not inherit property by will. (See note
to v. 1638.) He must be content with the share of his
father’s property which the law allowed him; this was
called νοθεῖα, and could not exceed 1000 drachmas. See
Harpocration, s. v. vodeia; and Hermann, Polit. Antiq.
§ 118, with the notes.

1643. ἀνθέξεταί cov... . χρημάτων, will take precedence

NOTES. 229

of you as an hewr to the paternal property. Whereupon he
proceeds to quote to Heracles a law of Solon, showing that,
even if Athena were not in his way, his uncles, and espe-
cially Poseidon, would have the next claim. This law of
Solon was renewed in the archonship of Eucleides (403
B. C.), and is quoted by Isaeus, de Hered. Philoct. § 47.
The whole law which regulated the succession to property
where there were no sons is quoted (at least in substance)
in Demosth. in Macart. p. 1067, 1: it contains a clause at
the end similar to the one quoted by Peisthetairos.

1646. ἀγχιστείαν, rights by nearness of relationship. —
eva. G. ὃ 103.

1651. "Héy.... φράτορας; Did your father ever intro-
duce you to your kith and kin? It was required by law
that all legitimate sons should be enrolled im the registers
of the tribe, deme, and phratria; those of the same φρατρία
were called φράτορες. See notes on v. 767 and 1512. See
also Hermann’s Political Antiquities, 88 98, 99.

1653. αἰκίαν βλέπων, looking assault, like Shakespeare's
speaking daggers.

1659. "Ev.... πρᾶγμα, The whole thing now depends on
Triballos. He has the casting vote.

1660, 1661. Καλάνι.. . . παραδίδωμι. ‘Triballos tries to
give his decision in Greek. The effect of his barbarous. Ὁ
pronunciation is conveyed by Cary thus :—

*« De beautiful gran damsel Basilau
Me give up to de fool.”

1661. παραδοῦναι λέγε. G. ὃ 23, 2, N. 4. λέγει here
means he commands, he tells us; otherwise the sentence
would mean, he says that he once gave up. (6. § 23, 2.)

1663. Ei... . χελιδόνες, unless to go as the swallows do ;
i. e. unless he means to bid her become a bird. Swallows

_» are singled out for birds in general, because the Greeks

226 + NOTES.

always compared the speech of barbarians to that of swal-
lows.

1670, 1671. Ἐς... ... γάμους, In good time, then, these
fellows (the rebel birds) have been put to death for the nup-
tials. — τέως, in the mean time.

1672. βούλεσθε ὀπτῶ, do you wish that I should roast, &e.
G. § 88.

1673. τενθείαν. The expression is in reference to the
tasters, mporevOai, and means ravenousness.

1674. εὖ dv διετέθην, 1 should be well disposed of, indeed !
G. 8 49, 2, N. 5.

1676 -- 1687. In this antistrophe the tribe of sycophants
(see above) is again satirized. — Φαναῖσι, at Phanae. There
was a promontory of that name in Chios; but here it is
the pretended residence of the sycophants, or informers, in
allusion to the legal action called φασις. The Κλεψύδρα was
the water-clock used to measure time in the courts; also the
name of a hidden spring at the Acropolis. The poet makes
it a stream in Phanae.—reyvera. In allusion to the cus-
tom of cutting out the tongue of the victim. Here Attica is
the victim of this race of belly-tongued,— the Philippoi and
Gorgiai,— who by the arts of speech obtained a subsistence.

1688. Ὦ πάντ᾽, &. A messenger comes in to herald the
“arrival of Peisthetairos, who is on his way, in regal state
accompanied by his bride Basileia, whom he has received
from the hand of Zeus. He makes his proclamation in the
lofty style of sublime lyric and tragic poetry.

1692. παμφαὴς ἀστὴρ ἰδεῖν. G. § 99, 2. ---ἔλαμψε ....
δόμῳ, shone upon the golden-beaming house.

1695. οὐ... «. λέγειν, unutterable to describe. G.§ 93,2.

1699. πλεκτάνην καπνοῦ, a wreath of smoke.

1702. A parody on Euripides, Troades, 308, seqq,,
translated by Cary : —

‘*“ Above, below, beside, aronnd,
Let your veering flight be wound.”’

NOTES. ma

1704. Μάκαρα, the happy one, Peisthetairos.

1705. "2... . κάλλους, O the grace, and the beauty !
Genitive of exclamation.

1712. Ἥρᾳ. The Chorus, in enthusiastic strains, com-
pares the marriage of Peisthetairos with that of Zeus and
Hera.

1718. ἀμφιθαλὴς Ἔρως, blooming Eros.

1720. παλιντόνους, drawn back, or tightened.

1721. πάροχος, companion in the chariot, groomsman ;
—not to be confounded with mapoxos (parochus), from πα-
ρέχω.

1725. ‘Aye. Peisthetairos, assuming the attributes of
Zeus, calls upon them now to celebrate the thunder, the
lightning, and the blazing bolt.

1735. πάρεδρον, side judge, assessor. One who shares
with another the judicial seat.

1741. ὦ μάκαιρα, O blessed one. Addressed to Basileia.

1742,1743. πτερῶν.... Λαβοῦσα, having taken hold of
my wings.

1745, seq. These lines, according to the Scholiast, are a
parody upon Archilochus, — a strain of victory, with which
this gayest and most entertaining of the comedies of Aris
tophanes ends.

=;
ὧν

TABLE OF RHYTHMS AND METRES.

[In the following Table, the letter M. stanas for Munk’s Me.
tres, American edition, translated from the German by Beck
and Felton.]

PROLOGUS, vv. 1-264.

Verses 1 -- 210. Jambic trimeter acatalectic, with comic
license. See Munk, pp. 76, 162, 171, seq.

211 —225. Anapaests.

211-215. Anapaestic dimeter acatalectic. M. 100.

216. Anapaestic monometer. M. 99.

217 — 221. Anapaestic dimeter acatalectic.

222. Anapaestic monometer.

223. Anapaestic dimeter acatalectic..

224. Anapaestic monometer.

225. Anap. dimeter catal., paroemiac close. M. 100.

226 — 230. Iambic trimeter acatalectic.

231, 241, 246, 262 — 264, are not intended to be rhyth-
mical, as they are only imitations of the notes of birds.

232, 233. Iambic trimeter acatalectic.

fa ocnmiae dim. Με 11. 225, 0.8 5S te

234. Iambic tripody, anapaestic monometer. M. 78 (8).

236. Dactylic.

237. Trochaic trimeter acatalectic. Longs of the first
metre resolved.

238. Dochmiac monometer, ~ σα σι. —:-

239. Trochaic trimeter acatalectic.

240. Choriambic dimeter catalectic. M. 141 (2).

230 TABLE 6S RHYTHMS AND METRES.

242. Ionici a minore, trimeter acat.. > 5 Δ 2, -« «9
iy. WE 15] (95).

243. Dochmiac monoimeter, p σὸς “S ὦ...

244, Proceleusmatici.

245. Iambic hexameter catalectic. M. 80 (6).

247. Cretic tetrameter. M. 114 (4).

ww Ὁ;

10. τα a with the last long of second foot
resolved, § | —.
249. Cretie tetram. cat., <> S =, oe, oS eee

200. Dactylic.

251. Cretic dimeter acatalectic. M. 111 (2).

202 — 205. Dactylic tetrameter.

256. This verse is marked by Dindorf as a paroemiac,
ταν γος... But the first syllable of ταναοδείρων 18
never long. The proper notation, perhaps, is -_, + - ὦ»

257 — 259. Spondaic anapaests.

260, 261. Trochaic dimeter.

265 — 268. Iambic trimeter.

270 — 306. Trochaic tetrameter catalectic. M. 68 (4).

307, 308. Iambic dimeter.

909 -- 824, Trochaic tetrameter catalectic, except 312 and
314, which may be read as dochmiac dimeters.

CHORUS.

Strophe, 325-333 = Antistrophe, 341 — 349,

920 -- 880. Anapaests, with spondees and proceleusmatici.

331-3838. Cretics, with longs resolved.

994 -- 840. Trochaic tetrameter catalectic.

300 -- 884. Trochaic tetrameter catalectic.

385 — 397. Trochaic dimeter.

998 — 403. Anapaestic.

404 -- 407. Iambic dimeter.

408 -- 418. Cretics, with anacrusis in 408 and 411.

414-425. Iambic systems.

1 _, Spondee, paeon primus spondee.

TABLE ΘΕ RHYTHMS AND METRES. 231
426 —429. Trochaic, dactylic, ποι, 1 2 Ξὶ

431 -- 433. Iambic.
434—450. Iambic trimeter.

CHORUS.
Strophe, 451 — 459 = Antistrophe, 539 — 547.
Per eoragcdic anapaests, kB τως
foo. dam. anap.or iambelesus, Ὁ οὐ 09ὐκτ ST
453. Anapaestic, iambic, penthemim, ~~ + _ 1 _.

454. ‘Trochaic monometer, dactylic trimeter.

455, Anapaestic.

456. Anapaestic.

457. Anapaestic, iambic, antispast. In the antistrophe,
the corresponding verse consists of an anapaestic dimeter and
antispast.

458. Anapaestic.

ec βηᾶρ. wochaic dipody, 2 J oo 25 :
But the verse is defective. The corresponding line in the
ΕΠ ΠΡ is ananapuest and antispast, — oo si k= L-

460 —522. Anapaestic tetrameter catalectic. M. 101.

523 -- 88, Anapaestic system.

548 — 610. Anapaestic tetrameter catalectic.

611 -- 620. Anapaestic system.

627, 628. Anapaestic tetrameter catalectie.

2 0). Ὁ 915, iambic duncter,.2, 5.2/4 Ly 021 Ὑς
631. Dochmiac, _ πος — ἐς,
ΒΤ ὑΠεϊριλοσες Se op hcl

635. Anapaestic.
634. Dochmiac, ~ ~S +
635, 636. ITambic.

637. Ithyphallic, - |

ww =— *

638, 639. Anapaestic tetrameter catalectic.
640-659. Iambic trimeter.

660 -- 662. Anapaestic tetrameter.

b63 — 667. Iambic trimeter.

“92 TABLE OF RHYTHMS AND METRES.

678. Choriambic, «— — TC oe
679; Glyconic, a5, ον
680. -- Σ ἢ

-- πλῪΤπ-ππουιυ ww --32ιὲὸν- —?®

681. a Rn ce heen ies
082. [thy phaliie a τ
089 -- 689. ‘Glycanicy Σὰ τ το π᾿
686."Glyconics vhs 2 εἰ
687 -- 724. Anapaestic tetrameter catalectic.
725 —739. Anapaestic systems.
CHORUS.
Strophe, 740 -- 754 = Antistrophe, 771 -- 782.
740. Dactylic.
741. Not metrical. Imitation of the notes of birds.
742. Trochaie.
743. Amphibrach, dactyli¢; 4 U, 422 τον
744. Birds’ notes.
745. Dactylic.
746. Birds’ notes.
747. Anapaestic dimeter.
748. Dactylic.
749. Dactylic.
750. Birds’ notes.
701. Trochaie. 7
752. Dactylic heptameter catalectic in dissyllabum.
753. Ithyphallic.
750 —770. Trochaie tetrameter catalectic.
486 -- 801. Trochaic tetrameter catalectic.
802 —852. Iambic trimeter.
CHORUS.
Strophe, 853 — 860 = Antistrophe, 890 -- 897.
853. Anacrusis, cretics,_, 1.5 _, LU _.
854. Trochaic.
855. Dochmiac, — -S 42.

—,
wwe YY

856, 857. Trochaic dimeter catalectic, longs resolved.

859.
860.

TABLE OF RHYTHMS AND METRES 233

Iambic trimeter.
Iambic.

861-889. Iambic trimeter acatalectic, excepting the for
mulae uttered by the priest, which are not rhythmical.

898.
899.
900.
901.
902.
903.
904.
905.
906,
908.
909.

Iambic trimeter acatalectic.

asic, dochmings, . οὐ es eb -᾿-
Cretic, trochaic, + ~ _, + VU.

δε πὸ two Bacchi, — 2; ας γος
Iambic trimeter.

ecrusic ΠΟΙ τῆς. 7 UN yk ee
δ ΤΕΥ le, trochaic, 2 Le τς

Μετ 1: Sa Ly ὁ,

907. Iambic trimeter.

Dactylic.

Tambice.

910 -- 918. Iambic trimeter.

719.
920.
921.
922.
923.
924.
925.

Meeiyuc, wocusic 2 Ly ho uy ke
Gleriampic, Jo, eS ce

Bree, τ᾿ τ

Anapaestic, iambic.

Trochaic, longs resolved.

Iambic, anapaestic, Iambic.

tonic, trochaicy 8 jo SL

920 -- 9890. Iambic trimeter.

931.
932.
933.
934.
935.
936.
937.
938.
939.
940.

®roch:; anap. choriambie, 1.2, 20 2 2 oo ks
Peurth pacon, oo πὸ

@rochaic, dactylicy i. 2,21 - =:

Iambic trimeter.

Peapaestic, iambic, 2 2 oe a Lk

Tambic.

Pridpacsucvianisiey Glare
Patio πιῆ σε τς τὸ (ὡς

Trochaic penthemim, —>

we - οι -

234 TABLE OF RHYTHMS AND METRES

94] -- 9044, Iambic trimeter.
945. Trochaic, dactylic, ᾿ς, _ _, 4

946. Anapaestic.

948. Dactylic, anapaestic.

949-961. Iambic trimeter.

962, 963. Dactylic hexameter.

964, 965. Iambic trimeter.

966-968. Dactylic hexameter.

969. Jambic trimeter.

970. Dactylic hexameter.

971. Iambic trimeter.

972-974. Dactylic hexameter.

975-977. Tambic trimeter.

978 -- 980. Dactylic hexameter.

981. Iambic trimeter.

982, 983. Dactylic hexameter.

984-1052. Iambic trimeter, excepting 1030, 1031, 1035-
1037, 1041, 1042, 1044, and 1045, which, being imitations
of legislative and legal procedures, are not rhythmical.

CHORUS.

Strophe, 1068 -- 1081 = Antistrophe, 1082 -- 1110.

1053 —1059. Spondaic, anapaestic.

1060. Two paeones primi, and two paeones quarti,

1061. Paeons, ! ‘ /

1062, 1063. Spondaic, anapaestic.
TOG2. + PaeOmss ταν ἐν τος τ εἰς ea a anaes
1065. Paeons, creties, 30> δ᾽ ον τ ον αν

1000 -- 1081. Trochaic tetrameter catalectic.
1111 -- 1180. Iambic trimeter.
CHORUS.
Strophe, 1181-1184 = Antistrophe, 1251 -- 1254.
1181 -- 1184, Dochmiac dimeter with longs resolved.

TABLE OF RHYTHMS AND METRES. 235

1185 —1250. Iambic trimeter.
1255 —1298. Iambic trimeter.
CHORUS.
Strophe, 1299 -- 1808 = Antistrophe, 1311 -- 1320.
1299. Anapaestic, iambic.
1300. Iambic, antispast,
1301. Lambie.
1302. Anapaestic.
1303. Iambie.
1904 -- 1807. Anapaestic.
1308. Lambie.
1309, 1810. Iambic.
1321, 1322. Iambic trimeter.
1323. Iambic, dactylic, J

.
ἘΞ ΩΣ See | Τὶ ae ee eee

1324. Anacrusis, troch., dact i ! i

.
ee OS gee τ ἘΠ}: ee ee ἡ τες

Sey AAR Se ee

1325. εκ εν, γι ck BES
50 1558. Εὐδηιν. trimeter
1399. Choriambic, —\ UC LL a Mark ἘΣ Leah ee oe ee

1360. Anap., choriamb
1361. Jambic trimeter.
1362. Basis, two dactyls, two anap. _~ _ 4

— — ~— = ~ ω

τὶ» Ξ-, —_ els — — —— ~— — ee —— — — —

BPes”"” ww ww

1363, 1364. Iambic trimeter.
1365. Iambic.

eee AalyCOniG, τ... Le
1367 —1377. Iambic trimeter.
fie. Dactylic, _, 4 0 Se
1379. Iambic, _ —&
1380. Spondee paeon primus, spondee, + ᾿ς, + —
1381. Iambie.

eee Precktaie, ~~ SS

1383. Iambic trimeter.

1384-13886. Anapaests, with proceleusmatici.

1387 — 1454. Jambic trimeter.

— --τ- -

236 TABLE OF RHYTHMS AND METRES

1590. Basis; choriambic, = =, 22 22) 2 = ΟΝ
1997. Anapaestic, αι τ ues We eee
CHORUS.

Strophe, 1455 — 1466 = Antistrophe, 1467 -- 1478
Trochaic system.
1479 —1537. Iambic trimeter.
CHORUS
Strophe, 1538 -- 1549 = Antistrophe, 1676 — 1687.
Trochaic systems.
1550 —1675. Iambic trimeter.
1688 -- 1701. Iambic trimeter.
1702-1704. Trochaic, with longs resolved.
1705. Molossus trimeter,_ ὁ, 4#_,_4-_.
1706. Choriambice.
1707 —1711. Anapaestic system.
1717-1722. Glyconic system. M. 258 and 263.
The forms are

ΣΙ ,. m— we we K—- hw —?
and

- - .«΄.-

1724 -- 1728, Anapaests.
1129 -- 118. Dactylic.
1736. Glyconic.

1737. Iambie.

1738 -- 1740. Trochaie.
1741. Iambic.

1742. Trochaic.

1743. TIambice.

1744. Trochaic.

1745, 1746. Iambic.
1747. Trochaic.

THE END.

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