δεικνύναι depends on αἰδεῖσθε, for the constr. of which with （1） acc. of persons revered, and （2） infin. of act which such reverence forbids, cp. Xen. Anab. 2.3.22 “ᾐσχύνθημεν καὶ θεοὺς καὶ ἀνθρώπους προδοῦναι αὐτόν,” “respect for gods and for men forbade us to betray him. ”τὸ (= ὅ, see on 1379） μήτε, not οὔτε, since τοιόνδ᾽ ἄγος indicates a class of ἄγη: not merely “which, ” but “such as, ” “earth will not welcome ” （quod Terra non admissura sit）: cp. 817, Soph. El. 654 “ὅσων ἐμοὶ ι δύσνοια μὴ πρόσεστιν.” γῆ—ὄμβρος—φῶς. The pollution （ἄγος） of Oedipus is such that the pure elemental powers—represented by earth, the rain from heaven, the light— cannot suffer it to remain in their presence （προσδέξεται）:it must be hidden from them. Cp. Aesch. Eum. 904 ff., where the Erinyes, as Chthonian powers, invoke blessings on Attica, γῆθεν—ἔκ τε ποντίας δρόσου—ἐξ οὐρανοῦ τε. ὄμβρος here is not a synonym but a symbol of water generally, as with Empedocles 282 ὣς τότ᾽ ἔπειτ᾽ ἐδίηνε Κύπρις χθόνα δηρὸν ἐν ὄμβρῳ ι εἴδεα καὶ ποιοῦσα θοῷ πυρὶ δῶκε κρατῦναι: cp. Lucr. 1.714 f. quattuor ex rebus posse omnia rentur Ex igni terra atque anima procrescere et imbri. In Soph. Ant. 1073 the exposure of the unburied corpse is spoken of as a violence to οἱ ἄνω θεοί （βιάζονται）. It was a common form of oath to pray that, if a man swore falsely, neither earth, nor sea, nor air, might tolerate the presence of his corpse （Eur. Orest. 1085, Eur. Hipp. 1030）.
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