κακοὶ γνώμαισι: cp. 1374 “γνώμῃ σοφόν.” τἀγαθὸν χεροῖν is better attested than τἀγάθ᾽ ἐν χεροῖν: and in this context the singular “τἀγαθὸν” is preferable. For the dat., cp. El. 431“ὧν ἔχεις χεροῖν”, Tr. 265“χεροῖν..ἔχων βέλη”. πρίν τις ἐκβάλῃ=“πρὶν ἐκβάλωσι”: the collective “τις”, as in Thuc. 4. 85§ 6 “οἷς ἂν ἐπίω, ἧσσόν τις ἐμοὶ πρόσεισι, δυσχερὲς ποιούμενοι κ.τ.λ.” From the primary sense of ‘casting out,’ “ἐκβάλλειν” derives that of ‘throwing away,’ ‘losing by one's own folly’: cp. Ar. Eccl. 750“οὐ γὰρ τὸν ἐμὸν ἱδρῶτα καὶ φειδωλίαν ι οὐδὲν πρὸς ἔπος οὕτως ἀνοήτως ἐκβαλῶ”. So a schol. here explains, “πρὶν ἄν τις αὐτοῦ στερηθῇ”. Sophocles has this use, with various shades of meaning, in Soph. Ant. 648(where see n.), Soph. O. T. 611, Soph. O. C. 631.[We could also render, ‘until one strike it out of their hands’; cp. Hom. Od. 2. 396“πλάζε δὲ πίνοντας, χειρῶν δ᾽ ἔκβαλλε κύπελλα”. But a reason for preferring the other view is that it represents the loss as due solely to the folly of the possessors themselves; and thus suits the context better.] For the sentiment, cp. Mimnermus fr. 1 (in Nauck's Frag. Trag. 2nd ed., p. 829) “δεινοὶ γὰρ ἀνδρὶ πάντες ἐσμὲν εὐκλεεῖ ι ζῶντι φθονῆσαι, κατθανόντα δ᾽ αἰνέσαι”. Plaut. Capt. 1. 2. 39 “Tum denique homines nostra intelligimus bona, | Quom quae in potestate habuimus ea amisimus.” C. 3. 24. 31 “Virtutem incolumem odimus, | Sublatam ex oculis quaerimus invidi.”
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