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ἐν πυμάτῳ, “"at the last,"i.e."at his death,"” as opp. to ἄλλοτε μέν, i.e."during his life."

ἀλόγιστα, things which baffle “λογισμός”, things which transcend human reason. As ἰδόντε shows, the reference is to the mysterious manner of their father's death, while παθούσα marks their loss by that death.

παροίσομεν can only be explained with Hermann, as=“"we shall bring forward,"” “"allege."” “"And we shall have to tell of things baffling reason, as seen and suffered by us at the end."” This will seem less strained, I think, if we observe that Antigone need not be supposed to know of the Messenger's narrative. She may believe that she is bringing the Chorus the first intelligence of the event; and, if so, ἀλόγιστα παροίσομεν would be no unsuitable preface. This view agrees with the next words of the Chorus, who ask τί δ᾽ ἔστιν; as if uncertain what she means; and βέβηκεν; as if they did not know that Oedipus was gone. They do not wish to check the flow of her sorrow, to which utterance will be a relief. Cp. Eur. I. A. 981αἰσχύνομαι δὲ παραφέρουσ᾽ οἰκτροὺς λόγους”, “"advancing a plea to pity"” (unless “"bringing in"” be preferable). Her. 9.26καὶ καινὰ καὶ παλαιὰ παραφέροντες ἔργα”, “"citing"” (as claims).—We cannot render παροίσομεν"we shall suffer beside"” (over and above our former sufferings), since the reference is to the fact of their bereavement, not to its prospective consequences.—Though the phrase is certainly strange, yet the defence indicated above may at least avail in arrest of judgment. If παροίσομεν were to be altered, I should be disposed to suggest ἐπεράσαμεν (“"we have gone through,"” cp. “περᾶν κίνδυνον” etc.). The more obvious “ἄπορ᾽ οἴσομεν” and “ἀπορήσομεν” are barred by the context.

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hide References (2 total)
  • Commentary references from this page (2):
    • Euripides, Iphigeneia in Aulis, 981
    • Herodotus, Histories, 9.26
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