ἄτῃ πατάξαι (170 n.) θυμὸν, to smite my proud spirit with a curse. ἀντιστάντα implies that he is stationary: the image is not, then, like that in 854 (“ἐς Δίκας βάθρον ι προσέπεσες”). Rather the “ἄτη” is to be conceived as sweeping down on him, like the torrent which destroys trees that resist it (712). ἐν δεινῷ πάρα (= “πάρεστιν”), it is open to me, as the dreadful alternative; lit., as a thing in the region of “τὸ δεινόν”. For “ἐν δεινῷ” cp. El. 384 “νῦν γὰρ ἐν καλῷ φρονεῖν” ('tis opportune). Eur. Her. 971 “οὐκοῦν ἔτ᾽ ἐστὶν ἐν καλῷ δοῦναι δίκην”: I.A. 969“ἐν εὐμαρεῖ τε” (sc. “ἐστί”) “δρᾶν”: Helen. 1277 “ἐν εὐσεβεῖ γοῦν νόμιμα μὴ κλέπτειν νεκρῶν” ('tis a matter of piety). Here, the only peculiarity arises from the fusion of two propositions, viz. (1) “πάρεστιν”, and (2) “ἐν δεινῷ ἐστιν”. The phrase would have been clearer if “ὄν” had been added to “ἐν δεινῷ”: cp. 471 n. It may be noticed that elsewhere also Soph. uses “πάρεστι” and “παρόν” of an evil lot: Ai. 432 “νῦν γὰρ πάρεστι καὶ δὶς αἰάζειν ἐμοί”: El. 959 “ᾗ πάρεστι μὲν στένειν... ι πάρεστι δ᾽ ἀλγεῖν”: Ph. 283“ηὕρισκον οὐδὲν πλὴν ἀνιᾶσθαι παρόν”. This is a point in favour of the traditional πάρα.—Seyffert's ἓν δεινοῦ πέρα would be excellent, were it not for “ἕν”, which cannot be justified by the use of “εἷς” with superlatives (O. C. 563 n.). Cp. [Dem. ] or. 45 § 73 “δεινόν, ὦ γῆ καὶ θεοί, καὶ πέρα δεινοῦ”. Wecklein conjectures “ἐπὶ” (for “ἐν”) “δεινῷ”: ‘by resisting, it is possible that, in addition to the difficulty (of resistance), I may incur calamity.’ But, apart from the risk of calamity, there was nothing in resistance that he could call “δεινόν”. There is no likelihood in conjectures which displace “θυμόν”, such as Nauck's (see cr. n.).
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