Bothe, omitting τε after ψυχήν, takes the latter with τῶν ἄνω, ‘a life belonging to the upper world.’ We could then read either (a) “ἀτίμως...κατοικίσας”, or (b) with Bergk, “ἀτίμως τ᾽...κατοικίσας” or “κατῴκισας”. But I prefer the MS. reading, because (a) τῶν ἄνω as=“τῶν ἄνω τινά” has a certain tone of solemnity and mystery which befits the utterance: (b) τῶν ἄνω … ψυχήν is somewhat weak: (c) the words ψυχήν τ᾽ … κατῴκισας, both by rhythm and by diction, naturally form one clause, —paraphrasing and interpreting the darker utterance in v. 1068.—Schütz takes ἀνθ᾽ ὧν as=“ἀντὶ τούτων οὕς”, and “τῶν ἄνω” as by attraction for “τοὺς ἄνω”: i.e., ‘on account of those persons whom, being alive, thou hast entombed.’ Kern, too, so takes “ἀνθ᾽ ὧν”, but makes “τῶν ἄνω” partitive (‘on account of those among the living whom’); and so, I think, it must be on any view. But the parallelism of “ἔχεις μέν...ἔχεις δέ” plainly requires that “ἀνθ᾽ ὧν” should apply in the same sense to both clauses. Schütz, however, has to supply it with “ἔχεις δέ” in the changed sense of “ἀντὶ τούτων” (neut.) “ὅτι”.—For “οἱ ἄνω ῀ οἱ ἐν φάει”, cp. 890: Ph. 1348“ὦ στυγνὸς αἰών, τί μ᾽ ἔτι δῆτ᾽ ἔχεις ἄνω ι βλέποντα, κοὐκ ἀφῆκας εἰς Ἅιδου μολεῖν”;—Some take τῶν ἄνω as=“τῶν ἄνω θεῶν”: ‘one belonging to the gods above.’ This is too forced. ἀτίμως, ruthlessly: cp. O. C. 428, El. 1181.
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