The Tragedies of Euripides, Volume I, page 230 by Euripides
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Sphendonê], literally, the setting of the seal, which embraces the gem as a sling its stone.
[32] See a similar expression in Æsch. Eum. 254,
[Greek: Osmê broteiôn haimatôn me prosgelai.]
[33] The construction is, [Greek: eiê an emoi abiôtos tycha biou, hoste tychein autês.] MONK.
[34] [Greek: ê], 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 hêgêtêros]. It is used in its more frequent sense (a passive) in v. 648, of this play. TR. Compare my note on Æsch. Prom. 110, p. 6, n. I. B.
[37] Cf. Med. 169. [Greek: Zêna th' hos orkôn thnatois tamias nenomistai]. B.
[38] There are various interpretations of this passage. The Scholiast puts this sense upon it, Phædra 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 kalôs echrômetha] 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: esôphroêsen], 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: Klêroi] 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]