Sophocles Oedipus at Colonus 1230

1228. mvp-comment-658-1 πολὺ δεύτερον Is next best by far. The phrase is paradoxically adapted from πολὺ πρῶτον. Essay on Language § 37. p. 69.

1228. mvp-comment-658-2 ὡς τάχιστα. These words assist the connection with what follows. As soon as possible; for, once let youth be there, etc.' See note on 1229.

1229. mvp-comment-659-1 ὡς εὐτ᾿ ἂν τὸ νέον παρῇ ..

1229. mvp-comment-659-2 φέρον Bonitz, deriving παρῇ from παρίημι, interprets, Since when one has passed youth with its light unconsciousness. And this is favoured at first sight by the analogy of such passages as Tr. 144-151, Aj. 552-559. But 1. The plural ἀφροσύνας, and the meaning of φέρον, are both harsh according to this φέρο interpretation. Hence Nauck conj. ἀφροσύνας γέμον. 2.The comparison of Fr. 713, ὕβρις .. ἐν νέοις ἀνθεῖ, and of Il. 3.108, αἰεὶ δ' ὁπλοτέρων ἀνδρῶν φρένες ἠερέθονται, support the more obvious meaning, When youth is present. 3. The connexion with ὡς τάχιστα, and the dark colouring of the whole ode, are in keeping with the most natural meaning of the words. For when once youth is there with her thoughtless follies... Greek tragedy is continually reminding us that men are plunged by mere thoughtlessness into the deepest calamities. The interpretation of l. 1231 is doubtful. It is clear, however, that if the words φόνοι, στάσεις, etc., are in any construction, the Scholiast is right in explaining τίς οὐ καμάτων ἔνι to mean οὐδείς ἐστι κάματος, ὃς οὐκ ἔνεστιν. For the genitive, cp. Τr. 146, πνευμάτων οὐδὲν κλονεῖ. On the other hand the subject of τίς πλάγχθη πολύμοχθος ἔξω is generally supposed to be τίς ἀνήρ. (1) What trouble-vexed mortal wanders out of the way (i. e, the broad way of trouble)?' i. e. Which of all the suffering race is exempt from suffering? The proleptic use of πολύμοχθος, although curious, is not by any means fatal to this interpretation (Essay on Language § 38. p. 70). But the inversion of the subject ('What man escapes? What trouble is not there?' when combined with the ellipse of ἀνήρ, is somewhat harsh. And πλάγχθη ἔξω is a strange expression for ἐξέφυγε. For πλάζεσθαι is generally, To miss a desired end; or to be driven out of an intended course. Who misses of being miserable? (τίς ἔξω τοῦ πολύμοχθος εἶναι ἐπλανήθη; 2nd Scholiast) is a paradoxical expression in which the paradoxical form has no force or meaning. And if the paradox had been intended it would have been more pointedly brought out. The interpretation of the 1st Scholiast is on the whole more probable: τοῦτο ἰδίως ἐξήνεγκεν, βούλεται δὲ τὸ τοιοῦτο σημαίνειν· τίς ἂν πλαγχθείη τῶν πολλῶν μόχθων; (2) Which of the many troubles will be turned aside?' i. e. anticipating the notion of καμάτων, τίς πολύμοχθος κάματος πλάγχθη ἔξω, τίς καμάτων οὐκ ἔνι; What troublous woe misses the life? What woe is not found therein? The retention of the same subject, and the antithesis of ἔξω and ἔνι, are in favour of this. The personification (cp. supra 536, μυρίων ἐπιστροφαὶ κακῶν) is in harmony with the catalogue which fol- ἐπιλέλογχε] ἐπιλέlows, and with ἐπιλέλογχε in l. 1236. Aesch. Prom. 275-276, ταὐτά τοι πλανωμένη | πρὸς ἄλλοτ᾽ ἄλλον πημονὴ προσιζάνει. Ant. 613-614, νόμος ὅδ᾽ οὐδὲν ἕρπων | θνατῶν βιότῳ πάμπολις ἐκτὸς ἄτας. The ellipse (of τοῦ βίου) after ἔξω is not more difficult than the similar ellipse after ἔνι. The collocation of πολύμοχθος κάματος is like πολύπλανοι πλάναι in Aesch. Prom. 585, and even the construction, πολύμοχθος καμάτων, if that is necessary, would be Homeric, like ἆ δειλὲ ξείνων, Od. 14. 361.