[102]. Sc., in the legends of Typhon, not he, but Zeus, had proved the conqueror. The warrior, therefore, who chose Typhon for his badge was identifying himself with the losing, not the winning side.
[103]. The name, as we are told in v. 542, is Parthenopæos, the maiden-faced.
[104]. The Sphinx, besides its general character as an emblem of terror, had, of course, a special meaning as directed to the Thebans. The warrior who bore it threatened to renew the old days when the monster whom Œdipus had overcome had laid waste their city.
[105]. Sc., the Sphinx on his shield will not be allowed to enter the city. It will only serve as a mark, attracting men to attack both it and the warrior who bears it.
[106]. The quarrel between Tydeus and the seer Amphiaraos had been already touched upon.
[107]. I have used the old English word to express a term of like technical use in Athenian law processes. As the “sumpnour” called witnesses or parties to a suit into court, so Tydeus had summoned the Erinnys to do her work of destruction.
[108]. Sc., so pronounced his name as to emphasise the significance of its two component parts, as indicating that he who bore it was a man of much contention.
[109]. The words are obscure, but seem to refer to the badge of Polyneikes, the figure of Justice described in v. 643 as on his shield. How shall that Justice, the seer asks, console Jocasta for her son's death? Another rendering gives,
“And how shall Justice quench a mother's life?”
the “mother” being the country against which Polyneikes wars.