κοὐδεὶς … τόπος. The reading of the MSS. can mean only: ‘and no place is conscious that I have learned along with it,’ i.e., ‘have learned what it knows,’ ‘share its secret.’ The constr. “ἐπίσταταί με συμμαθεῖν” (instead of “συμμαθόντα”) is warranted by Ant. 1092 ff. “ἐπιστάμεσθα..αὐτὸν..λακεῖν”): see also ib. 293, El. 616.συμμαθεῖν, as=‘to learn with one,’ may be defended by Plat. Symp. 3. 20“ἐμὲ μὲν παρακάλει, ὅταν μέλλῃς μανθάνειν.., ἵνα σοι..συμμανθάνω”. But, though this sense is possible for “συμμαθεῖν”, the language of the verse, as it stands, is too elliptical and obscure. Clearly there has been some corruption. I suspect that it began under the influence of “πᾷ γὰρ οὐκ ἔβαν ἐγώ”, with the change of an original σφε into “με. ΣΥΜΜΑΘΕΙΝ” may have been corrupted, to suit “με”, from “ΣΥΝΝΑΙΕΙΝ”. I would read, κοὐδεὶς ἐπίσταταί σφε συνναίειν τόπος, ‘and no place is conscious of his presence.’ “ναίειν” can be said of temporary presence in a place: see Soph. O. C. 117, where the men of Colonus are searching for Oedipus:—“ὅρα: τίς ἄρ᾽ ἦν; ποῦ ναίει;” And so in Soph. Tr. 99“πόθι μοι”.. | “ναίει” refers to the wandering Heracles. See Appendix.
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Sophocles: The Plays and Fragments, with critical notes, commentary, and translation in English prose. Part VII: The Ajax. Sir Richard C. Jebb. Cambridge. Cambridge University Press. 1907.
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