[Greek:  hostis], though in the singular number, refers to [Greek:  broton] in the plural:  a similar construction is met with in Homer, Il. [Greek:  G]. 279.

  [Greek:  anthropous tinnysthon, ho tis k’ epiorkon homossei].

[13] Grammarians teach us that [Greek:  gamein] is applied to the husband, [Greek:  gameisthai] to the wife; and this rule will generally be found to hold good.  We must either then read [Greek:  he t’ egemato], which Porson does not object to, and Elmsley adopts; or understand [Greek:  egemato] in an ironical sense, in the spirit of Martial’s Uxori nubere nolo meae:  in the latter case [Greek:  hei t’ egemato] should be read (not [Greek:  hen t’]), as being the proper syntax.

[14] The primary signification of [Greek:  plemmeles] is absonus, out of tune:  hence is easily deduced the signification in which it is often found in Euripides.  The word [Greek:  plemmelesas] occurs in the Phoenissae, l. 1669.

[15] Elmsley approves of the reading adopted by Porson, though he has given in his text

  [Greek:  ponoumen hemeis, k’ on ponon kechremetha].

“We are oppressed with cares, and want not other cares,” as being more likely to have come from Euripides.  So also Dindorf.

[16] [Greek:  hos eoikas]; is here used for the more common expression [Greek:  hos eoiken].  So Herodotus, Clio, clv. [Greek:  ou pausontai hoi Lydoi, hos oikasi, pragmata parechontes, kai autoi echontes].  See also Hecuba, 801.

[17] Beck interprets this passage, “Mea quidem vita ut non habeat laudem, fama obstat.”  Heath translates it, “Jam in contrariam partem tendens fama efficit, ut mea quoque vita laudem habeat.”  We are told by the Scholiast, that by [Greek:  biotan] is to be understood [Greek:  physin].

[18] Iolcos was a city of Thessaly, distant about seven stadii from the sea, where the parents of Jason lived:  Pelion was both a mountain and city of Thessaly, close to Iolcos; whence Iolcos is called Peliotic.

[19] For the same sentiment more fully expressed, see Hippolytus, 616-625.  See also Paradise Lost, x. 890.

                  Oh, why did God,
  Creator wise, that peopled highest heaven
  With spirits masculine, create at last
  This novelty on earth, this fair defect
  Of nature, and not fill the world at once
  With men, as angels, without feminine?

[20] Porson rightly reads [Greek:  tach’ an pithoio] with Wyttenbach.

[21] Elmsley has

  [Greek:  “hos kai dokei moi tauta, kai kalos echein]
  [Greek:  gamous tyrannon, hous prodous hemas echei],
  [Greek:  kai xymphor’ einai, kai kalos egnosmena].”

“that these things appear good to me, and that the alliance with the princes, which he, having forsaken me, has contracted, are both advantageous and well determined on.”  So also Dind. but [Greek:  kalos echei].  Porson omits the line.