[14] Elmsley would read μακρον το μελλον. Perhaps the true reading is μελλειν ακαιρον = it is no season for delay.
[15] The construction is so completely akward, that I almost feel inclined to consider this verse as an interpolation, with Dindorf.
[16] Compare Nonnus, 45. p. 765 4. Τειρεσιαν και Καδμον ατασθαλον ιαχε Πενθευς. Καδμε, τι μαργαινεις, τινι δαιμονι κωμον εγειρεις; Καδμε, μιαινομενης αποκατθεο κισσον εθειρης, Κατθεο και ναρθεκα νοοπλανεος Διονυσου.... Νηπιε Τειρεσια στεφανηφορε ‛ριψον αηταις Σων πλοκαμων ταδε φυλλα νοθον στεφος, κ.τ.λ.
[17] Compare the opinion of Perseus in Cicero de N.D. i. 15, with Minutius Felix, xxi.
[18] Pseud-Orpheus Hymn. l. 6. παυσιπονον θνητοισι φανεις ακος.
[19] Dindorf truly says that this passage smacks rather of Proclus, than of Euripides, and I agree with him that its spuriousness is more than probable. Had Euripides designed an etymological quibble, he would probably have made some allusion to Merus, a mountain of India, where Bacchus is said to have been brought up. See Curtius, viii. 10. "Sita est sub radicibus montis, quem Meron incolæ appellant. Inde Græci mentiendi traxere licentiam, Jovis femine liberum patrem esse celatum." Cf. Eustath. on Dionys. Perieg. 1159. Lucian. Dial. Deor. ix. and Hermann on Orph. Hymn. lii. 3.
[20] The gift of μαντικη was supposed to follow initiation, and is often joined with the rites of this deity. Philostratus, Heroic. p. 22, ed. Boiss. ‛οτε δη και μαντικης σοφιας εμφορουνται, και το χρησμωδες αυταις προσβακχευει.
[21] Cf. Hippol. 443. Κυπρις γαρ ου φορητον ην πολλη ‛ρυηι.
[22] I have followed Matthiæ's interpretation of this passage.
[23] See Hermann's note.