1-116.
mvp-comment-1-1
The scene of the πρόλογος, ll. 1-116, is probably on the north side of Colonus, with Athens in the distance. See Introduction, p. 282. The spot so familiar to the audience (οὐ λόγοις τιμώμεν' ἀλλὰ τῇ συνουσίᾳ, infr. 63-64) would probably be recalled by the representation on the stage of some striking objects, especially those which marked the
religio loci. Oedipus enters (right?), led by Antigone, and sits down in the middle of the proscenium, where he remains until Antigone descries the approach of the chorus.
33.
mvp-comment-25-1
ἀκούων The reply in l. 36 suits with the aposiopesis, and the change to ἀκούω is not a happy one.
34-35.
mvp-comment-26-1
οὔνεχ᾽.. ἀδηλοῦμεν
Since so fortunately we have met with you, who come to inform our ignorance. The genitive follows σκοπός, and φράσαι is epexegetic, αἴσος
happy,
fortunate, as a good omen is called αἴσιος ὄρνις. σκοπός, properly
one sent to look, hence
one who brings intelligence. Cp. the figurative use of σκοπός in infr. 1096, τῷ σκοπῷ μὲν οὐκ ἐρεῖς | ὡς ψευδόμαντις.
35.
mvp-comment-27-1
The MS. reading τῶν is very possibly erroneous, as in El. 422, βλαστεῖν βρύοντα θαλλόν, τῷ κατάσκιον (L), where the metre decides for ᾧ. The early corruption τῶν ἃ δηλοῦμεν, however, is a proof of the antiquity of the reading τῶν, for had the words been ὧν ἀδηλοῦμεν, nobody would have thought of altering them to ὧν ἃ δηλοῦμεν. ἀδηλέω is not found elsewhere; but cp. Hesych. ἀδηλίαν, ἄγνοιαν, and the analogy of ἀλαστεῖν, etc. Essay on Language p. 102.
35.
mvp-comment-27-2
ΞΕΝΟΣ The Stranger, so called in relation to Oedipus, is an Athenian, but from the neighbourhood of Colonus, as appears from l. 70, ἆρ᾽ ἄν τις αὐτῷ πομπὺς ἐξ ὑμῶν μόλοι.
37.
mvp-comment-28-1
οὐχ ἁγνὸν πατεῖν i. e. ὃν πατεῖν οὐχ ὅσιόν ἐστιν. Cp. Eur. Heracl. 1011, οὐχ ἁγνός εἰμι τῷ κτανόντι κατθανεῖν.
38.
mvp-comment-29-1
τοῦ θεῶν νομίζεται
Το which of the Gods is it assigned by custom?
41.
mvp-comment-30-1
What is their dread name, that I may address my prayers to them? i. e. τίσιν ἂν εὐξαίμην, κλύων αὐτῶν τὸ σεμνὸν ὄνομα ;
42.
mvp-comment-31-1
ὁ γ᾽ ἐνθάδ' * ἄν The MSS, Suidas, and Eustathius agree in reading ὤν, which has been altered to avoid the omission of ἄν. For this see Essay on Language § 27. p. 45, and cp. Ar. Av. 180, πόλος; τίνα τρόπον; ΠΕ. ὥσπερ εἴποι τὶς τόπος, as well as Aesch. Ag. 339, τοιαῦτά τοι γυναικὸς ἐξ ἐμοῦ κλύοις: Ibid. 1163: Supp. 727. But ὤν has no meaning here and ἄν is better.
43.
mvp-comment-32-1
ἄλλα δ᾽ ἀλλαχοῦ καλά These words are best taken generally. The different names of the Furies illustrate the truth that
Different customs are honoured in different places. Cp. Pind. Fr. 200, Ἄλλο δ᾽ ἄλλοισιν νόμισμα. The Stranger, while insisting on the sanctity of the spot, is aware that customs vary. His gentleness and moderation contrast with the fanaticism of the chorus. The name Ἐρινύες is avoided.
44.
mvp-comment-33-1
The MS. reading τόνδ' is shown by the metre to be wrong. Cp. infr. 52 and note. *τὸν ἱκέτην =
their suppliant.
45.
mvp-comment-34-1
*ὡς The meaning is much the same whether we read ὥστε, with the MSS, or ὡς, which is favoured by the interpretation of the Scholiast, and is on the whole more probable.
For I will not depart; cp. infr. 1528,9. The reading of the MSS, ὥστε, is only explainable, if at all, as a confused or mixed thought; Oedipus expressing in a single clause his prayer that he may not be driven away, and his determination to remain,
That I may remain in this land which I will not leave. Cp. Thuc. 3. 34, ὥστε ἢν μηδὲν ἀρεστὸν λέγῃ, πάλιν αὐτὸν καταστήσειν, where the fut. inf. arises from a slight confusion of a similar kind. ὡs is simpler and better: i e. May they be kind to me, for I mean to stay.
45.
mvp-comment-34-2
The vagueness of γῆς τῆσδε has been objected to. But the meaning of Oedipus is that he is to rest in the soil of Attica. Cp. 84, 5, ἕδρας.. τῆσδε γῆς.
