[23] Although the Scholiast reprobates this interpretation, it seems to be the best, nor is it any objection, that Μνημοσυνη is elsewhere represented as the Mother of the Muses; so much at variance is the poetry of Euripides with the received mythology of the ancients. ELMSLEY.
[24] The construction is πολις ‛ιερων ποταμων; thus Thebes, Phœnis. l. 831, is called πυργος διδυμων ποταμων. A like expression occurs in 2 Sam. xii. 27. I have fought against Rabbah, and have taken the city of waters, πολιν των ‛υδατων in the Septuagint version.
[25] Elmsley reads παντες, "we all entreat thee." So Dindorf.
[26] Elmsley reads ‛η δυνασει with the note of interrogation after θυμωι; "or how wilt thou be able," etc.
[27] An allusion to that well-known saying in Plato, de Repub. 1. 3. Δωρα θεους πειθει, δωρ' αιδοιους βασιληας. Ovid. de Arte Am. iii. 635.
Munera, crede mini, capiunt hominesque deosque.
[28] Vertit Portus, O infelix quantam calamitatem ignoras. Mihi sensus videtur esse, quantum a pristina fortuna excidisti. ELMSLEY.
[29] Medea here makes use of the ambiguous word καταξω, which may be understood by the Tutor in the sense of "bringing back to their country," but implies also the horrid purpose of destroying her children: τοδε 'καταξω' αντι του πεμψω εις τον Αιδην, as the Scholiast explains it.
[30] It was the custom for mothers to bear lighted torches at their children's nuptials. See Iphig. Aul. l. 372.
[31] ‛οτωι δε φησιν ουκ ευσεβες φαινεται παρειναι τωι φονωι, και δεχεσθαι τοιαυτας θυσιας, ‛ουτος αποτω.—τωι δε αυτωι μελησει συναπτεον το μη παρειναι. SCHOL.