[30] [Greek:  akoe] is here to be understood in the sense of [Greek:  akouomenon] as we find [Greek:  aisthesis] for [Greek:  aistheton], [Greek:  nous] for [Greek:  to nooumenon].

[31] The words [Greek:  didymon potamon] do not refer to Dirce, but to Thebes, Thebes being called [Greek:  polis dipotamos].  The construction is [Greek:  pyrgos didymon potamon].  Thus in Pindar [Greek:  oikema potamou] means [Greek:  oikema para potamoi].  Olymp. 2.  Antistr. 1.

[32] See note [D].

[32a] [Greek:  goun].  See Dind.

[33] [Greek:  ti gar patho]; Quid enim agam? est formula eorum, quos invitos natura vel fatum, vel quaecumque alia cogit necessitas.  VALCKEN.

[34] [Greek:  Prosegoreson] is to be joined with [Greek:  molon], not with [Greek:  eimi].  In confirmation of this see line 1011.

[35] So called after Neis the son of Amphion and Niobe, or from [Greek:  neatai], “Newgate.”  SCHOL.

[36] Argus himself might be called [Greek:  stiktos], but not his eyes, hence [Greek:  pyknois] is proposed by Heinsius.  Abreschius receives [Greek:  stiktois] in the sense of [Greek:  hois stiktos esti].

[37] The Scholiast makes [Greek:  bleponta] the accusative singular to agree with [Greek:  panopten].  Musgrave takes it as agreeing with [Greek:  ommata]; in this latter case [Greek:  kryptonta] is used in a neuter signification.  Note [F].

[38] This is Musgrave’s interpretation, by putting the stop after [Greek:  hos], which also Porson adopts; others would join [Greek:  hos] with [Greek:  preson].  It seems however more natural that the torch should be referred to Tydeus’s emblem, than to himself.

[39] Commentators and interpreters are much at variance concerning the word [Greek:  strophinxin].  For his better satisfaction on this passage the reader is referred to the Scholia.

[40] [Greek:  geissa] is in apposition to [Greek:  laan] in the preceding line.  Cf.  Orestes, 1585.

[41] Commentators are divided on the meaning of [Greek:  enelata].  One Scholiast understands it to mean the uprights of the ladder in which the bars are fixed.  Eustathias considers [Greek:  enelaton bathra] a periphrasis for [Greek:  bathra, enelata] being the [Greek:  bathra] or [Greek:  bathmides], which [Greek:  enelelantai tois orthois xylois].

[42] Musgrave would render [Greek:  hygrotet’ enantian] by “mobilitatem male coalescentem;” in this case it would indicate the bad omen, and be opposed to [Greek:  akran lampada], which then should be translated “the pointed flame.”  Valckenaer considers the passage as desperately corrupt.  See Musgrave’s note.  Cf.  Note [G].

[43] If the flame was clear and vivid.

[44] If it terminated in smoke and blackness.

[45] The construction of this passage is the same as that of Il. [Greek:  D] 155. [Greek:  thanaton ny toi horki’ etamnon].  “Foedus, quod pepigi, tibi mortis causa est.”  PORSON.