ἦ ῥα: 172 n. ἐφυβρίζει here denotes, not deeds or words of insult, but secret exultation; hence it is joined with κελαινώπαν θυμὸν as an acc. ‘of the inner object,’ like that which is often added to verbs of feeling (“γέγηθέ τε φρένα”, Il. 8. 559: “ταράσσομαι φρένας”, Ant. 1095). “κελαινώπαν” (“κελαινός, ὤψ”) is not simply an equiv. for “κελαινόν”: the second part of the compound suggests the dark soul which watches from its place of concealment with malevolent joy; as Philoctetes says to Odysseus, “ἀλλ᾽ ἡ κακὴ σὴ διὰ μυχῶν βλέπουσ᾽ ἀεὶ ι ψυχή” etc.—The epithet ‘dark,’ ‘black,’ is often given to a mind strongly moved by passion (esp. anger): Il. 1. 103“μένεος δὲ μέγα φρένες ἀμφὶ μέλαιναι ι πίμπλαντ̓”: Theogn. 1199 “καί μοι κραδίην ἐπάταξε μέλαιναν” (dark with resentment): Aesch. Cho. 414“σπλάγχνα δέ μου κελαινοῦται”: Aesch. Pers. 114“ταῦτά μοι μελαγχίτων ι φρὴν ἀμύσσεται φόβῳ”. Here, however, dark malignity is implied, as by “κελαινόφρων” ( Aesch. Eum. 459, of Clytaemnestra). The form “κελαινώπης” occurs only here, though Pind. P. 1. 7 has the fem., “κελαινῶπιν..νεφέλαν”. In Pind. P. 4. 212 he uses “κελαινώψ” (“κελαινώπεσσι Κόλχοις”): and Blaydes here gives κελαινῶπ᾽ ἀν θυμὸν: an ingenious conjecture. But the Sophoclean apocopè of “ἀνά” is elsewhere confined to compounds (see on Soph. Ant. 1275“ἀντρέπων”). Schneidewin strangely understands, ‘Odysseus mocks at the frenzy-darkened soul of Ajax.’ Hartung writes κελαινῶπ᾽ ἔνθυμον: ‘mocks at the brooding, passionate man’ (Ajax),—referring to Arist. Pol. 4.(7.) 7. 3 (where, however, “ἔνθυμος” = ‘spirited,’ opp. to “ἄθυμος”).
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