[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. [40] Κληροι were the notes the augurs took of their observations, and wrote down on tablets. See Phœn. 852. [41] ξυνοικουρους appears to be metaphorically used, but I think the sense would be greatly improved by reading κακους, and taking ξυνοικουρους to mean "to dwell with him," referring it to ‛οστις. B. [42] But we must read γυμναδος ‛ιππου with Reiske, Brunot, and Dindorf. See his notes. ποδι must be joined with γυμ. ‛ιππου. B. [43] ποτμον αποτμον. B. [44] Αυταισιν αρβυλαισιν. Some have supposed αρβυλη to mean a part of the chariot, but this seems at variance with the best authorities (see Monk's note); perhaps the expression may mean what is implied in the translation; that Hippolytus did not wait to change any part of his dress. TR. But I agree with Dindorf, that αυταισιν is then utterly absurd and useless. The Scholiast seems correct in saying, ταις τον ‛αρματος περι την αντυγα, ενθα την οτασιν εχει ‛ο ‛ηνιοχος. B. [45] "Adeo ut deficerent a visu, ne cernere possem, Scironis alta." B. [46] Καχλαζω, a word formed from the noise of the sea--‛ο γαρ ηχος του κυματος εν τοις κοιλωμασι των πετρων γινομενος, δοκει μιμεισθαι το καχλα, καχλα.--_Etym. Mag._ [47] Τρικυμιαι. See Blomfield's _Glossary to the Prometheus_, 1051. [48] Musgrave supposes that Hippolytus wound the reins round his body; but on this supposition, not to mention other objections, the comparison with the sailor does not hold so well. It is more natural to suppose that he leaned back in order to get a purchase: in this attitude he is made to describe himself in Ov. _Met._ xv. 519, _Et retro lentas tendo resupinus habenas._ If there be any doubt of εις τουμισθεν ‛ιμασιν being Greek, this objection is obviated by putting a stop after ‛ιμασιν, and making it depend on ‛ελκει. [49] i.e. in Crete. See Dindorf's note. B. [50] Εξοριζεται, _valde prorumpit, liberat terminos, quibus hactenus septum fuit_. REISKE. [51] Heath translates ανεκουφισθην _adtollebam corpus_, honoris scilicet gratia. Compare Iliad, Ο. 241. αταρ ασθμα και ‛ιδρως παυετ', επει μιν εγειρε Διος νοος αιγιοχοιο, which Pope translates, "Jove thinking of his pains, they pass'd away:" in which the idea is much more sublime; for there the thought of a Deity effects what the presence of one does here. [52] Probably meaning Adonis. See Monk. B.