[31] Σφενδονη, literally, the setting of the seal, which embraces the gem as a sling its stone.
[32] See a similar expression in Æsch. Eum. 254,
Οσμη βροτειων ‛αιματων με προσγελαι.
[33] The construction is, ειη αν εμοι αβιωτος τυχα βιου, ‛οστε τυχειν αυτης. MONK.
[34] η, 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] Αθικτος appears here to have an active sense. So in Soph. Œd. c. 1521. αθικτος ‛ηγητηρος. 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. Ζηνα θ' ‛ος ορκων θνατοις ταμιας νενομισται. 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 ου καλως εχρωμεθα 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 εσωφροησεν, 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.