[28] Cf.  Matth. apud Dindorf.  B.

[29] In the same manner the chorus in the Alcestis comforts Admetus. v.

  [Greek:  Ou gar ti protos, oude loisthios broton]
  [Greek:  gynaikos esthles emplakes.]

[30] [Greek:  Hyper] is here to be understood.  VALK.

[31] [Greek:  Sphendone], literally, the setting of the seal, which embraces the gem as a sling its stone.

[32] See a similar expression in AEsch.  Eum. 254,

  [Greek:  Osme broteion haimaton me prosgelai.]

[33] The construction is, [Greek:  eie an emoi abiotos tycha biou, hoste tychein autes.] MONK.

[34] [Greek:  e], which land, together with the present earth.

[35] On the Orphic abstinence from animal food, see Matth. apud Dind.  Compare Porphyr. de Abst. ii. 3 sqq.  B.

[36] [Greek:  Athiktos] appears here to have an active sense.  So in Soph.  Oed. c. 1521. [Greek:  athiktos hegeteros].  It is used in its more frequent sense (a passive) in v. 648, of this play.  TR.  Compare my note on AEsch.  Prom. 110, p. 6, n.  I. B.

[37] Cf.  Med. 169. [Greek:  Zena th’ hos orkon thnatois tamias nenomistai].  B.

[38] There are various interpretations of this passage.  The Scholiast puts this sense upon it, Phaedra was chaste (in your eyes), who had not the power of being chaste, I had the power, and is it likely that I did not exert it to good purpose? Others translate the former part of the passage with the Scholiast, but make [Greek:  ou kalos echrometha] refer to the present time, had it to no good purpose, i.e. am not now able to persuade you of my innocence.  Some translate [Greek:  esophroesen], acted like a chaste woman.  TR.  There is evidently a double meaning, which is almost lost by translation.  Theseus is not intended to understand this.  B.

[39] Cf. vs. 3.  B.

[40] [Greek:  Kleroi] were the notes the augurs took of their observations, and wrote down on tablets.  See Phoen. 852.

[41] [Greek:  xynoikourous] appears to be metaphorically used, but I think the sense would be greatly improved by reading [Greek:  kakous], and taking [Greek:  xynoikourous] to mean “to dwell with him,” referring it to [Greek:  hostis].  B.

[42] But we must read [Greek:  gymnados hippou] with Reiske, Brunot, and Dindorf.  See his notes. [Greek:  podi] must be joined with [Greek:  gym. hippou].  B.

[43] [Greek:  potmon apotmon].  B.

[44] [Greek:  Autaisin arbylaisin].  Some have supposed [Greek:  arbyle] to mean a part of the chariot, but this seems at variance with the best authorities (see Monk’s note); perhaps the expression may mean what is implied in the translation; that Hippolytus did not wait to change any part of his dress.  TR.  But I agree with Dindorf, that [Greek:  autaisin] is then utterly absurd and useless.  The Scholiast seems correct in saying, [Greek:  tais ton harmatos peri ten antyga, entha ten otasin echei ho heniochos].  B.