ἀλλὰ γάρ, like “ἀλλ᾽ οὐ γάρ” (O.C. 988 n.), can be used with or without an ellipse. Here there is no ellipse, since “ἐπέλθωμεν” follows (153), and γάρ, introducing the reason given by “ἦλθε”,= ‘since.’ Below, 155, there is an ellipse, —‘But (let us cease), for Creon comes’; where γάρ might be rendered ‘indeed.’ μεγαλώνυμος: schol. “ἡ μεγάλην περιποιοῦσα δόξαν”: the personified Nikè is ‘of great name,’ because victory is glorious. πολυαρμάτῳ implies warlike renown, as well as wealth and splendour (cp. 845). Already in Il. 4.391 the Cadmeans are ‘urgers of horses’ (“κέντορες ἵππων”): so Scut. Herc. 24 “Βοιωτοὶ πλήξιπποι”: Pindar Ol. 6. 85 has “πλάξιππον...Θήβαν”, Isthm. 7. 20“φιλαρμάτου πόλιος” (as elsewhere “χρυσάρματος, εὐάρματος”). Critias , speaking of the inventions for which various cities were famous, says (fr. 1. 10) “Θήβη δ᾽ ἁρματόεντα δίφρον συνεπήξατο πρώτη.” ἀντιχαρεῖσα, with gladness responsive to that of Thebè. The goddess Nikè has come to meet the victors, and their joy is reflected in her radiant smile. (We can imagine her descending towards them from the sky, like the winged Nikè of Paeonius found at Olympia.) The doubts which have been felt as to “ἀντιχαρεῖσα” disappear if it is observed that “χαρεῖσα” here refers to the outward manifestation of joy, not merely to the feeling in the mind. Thus “ἀντί” expresses the answer of smile to smile, as in “ἀντιλάμπω” of light to light, or in “ἀντιφθέγγομαι” of sound to sound. I do not take “ἀντί” here to mean merely ‘over against,’ as when Pind. Ol. 3.19 says “ἤδη γὰρ αὐτῷ... ι ...ὀφθαλμὸν ἀντέφλεξε Μήνα”, the (mid-month) moon showed the light of her eye over against him. —Not (1) “ἴσον αὐτῇ χαρεῖσα” (schol.), i.e. merely, ‘rejoicing as Thebes does,’ which extenuates “ἀντιχαρεῖσα” into “συγχαρεῖσα”. Nor (2) “ἀντὶ τῶν κακῶν χαρεῖσα”, i.e. rejoicing in requital of past troubles.
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