237-253.
mvp-comment-137-1
O religious-minded strangers, yet, seeing ye could not bear with this my aged sire. because the sound of deeds which he did unwittingly was in your ears, yet, sirs, have pity, we entreat you, on me, the hapless one, who pray you for my own father, pray, looking in thine eyes with no blank gaze (like a daughter who had sprung from your own blood), that the unfortunate may find mercy. We are in your hands, and you are in the place of God to us in our misery. Come then, vouchsafe the unhoped for boon. By what thou lovest, of thy very own, pray thee, child, help-mate, duty, sacred name. For look as closely as you will, you shall not find the mortal who can resist the leading of a God.
237-253.
mvp-comment-137-2
The pleading glyconic rhythms of l. 207 ff., which were broken off by the discovery of Oedipus, are here renewed, and as they proceed are mingled with a rapid dactylic strain, which meets the impetuosity of the chorus in l. 229 ff. with corresponding earnestness. This combined movement has given rise to some doubt, and, in order to keep the dactylic verse continuous, some would read in 247, ἐν ὑμῖν ὡς θεῷ, or ἐν ὕμμι γὰρ ὡς θεῷ, and in 252, with Triclinius, οὐ γὰρ ἴδοις ἂν ἀθρῶν βροτόν. But the syncopated thesis and change of rhythm in both places, as in ll. 7, 14, may give the effect of lingering earnestness (τὸ λιπαρές) combined with the eagerness of her supplication. On the other hand the slight alteration of the last two lines, approved by Hermann, appears probable on comparing ll. 235-236. The MS. reading of 253 may be scanned Cp. infr. 1676, 1703. In comparing this passage with El. 236-250 on the one hand, and on the other with Phil. 1170-1217, Eur. Or. 1452-1503, we seem to trace the increasing use of monostrophic μέλη ἀπὸ σκηνῆς. From the Aj., Ant., O. T., Trach. this phenomenon is absent, except in such short epodes as Ant. 876-881, ἄκλαυτος, ἄφιλος .. οὐδεὶς φίλων στενάζει. In the scheme of metres on pp. 301-302, it has been thought better not to divide the strophes into parts. Their structure will be sufficiently evident to the student, although a sharp division between the main portion of each, and the prelude or conclusion, can hardly be maintained.
237.
mvp-comment-138-1
αἰδόφρονες This is not merely a propitiatory epithet =
as you are merciful, have mercy, but is addressed to the religious spirit which the chorus have shown. As you are full of reverence for the Gods, have respect to the suppliant.' Antigone appeals from the religion of custom to the religion of the heart, and the way is thus prepared for the rebuke of Oedipus in 277-278.
237.
mvp-comment-138-2
ἀλλά opposes this last prayer to the expressed determination of the chorus. The second ἀλλά resumes this with a slightly different force, contrasting her own supplication with that of her father, which they had rejected.
238.
mvp-comment-139-1
γεραιὸν [ἄλαον πατέρα τόνδ' ἐμόν] Supposing the second a of ἄλαον short, as in 149, 244, this line is an iambic pentapody.
240.
mvp-comment-140-1
ἀκόντων = ἀκουσίων, cp. 977, πῶς *δἂν τὸ γ' ἶκον πρᾶγμ᾽ ἂν εἰκότως ψέγοις. Essay on Language $ 50. 3. P. 94. For the metaphorical use of αὐδά, see Essay on Language p. 97.
243.
mvp-comment-141-1
The reading of B Vat. etc. gives a glyconic verse similar to 239, if the first ἄντομαι is transferred to the next line- πατρὸς ὑπὲρ τοὐμοῦ ἄντομαι ἄντομαι -. But this is hardly the most natural or rhythmical division. μόνου, if genuine, simply adds emphasis to τοὐμοῦ πατρός.
For my own father. μόνοs is one of the favourite words of Sophocles. Essay on Language p. 96.
245.
mvp-comment-142-1
ὥς τις, κ.τ.λ. i. e.
Looking up to you with the frank reliance of a daughter. ὡς ἂν τῆς κοινῆς ἀνθρωπότητος ἔχουσα τὸ συγγενές. Schol.
246.
mvp-comment-143-1
τὸν ἄθλιον αἰδοῦς κῦρσαι These words are joined as an epexegesis or resumption with πατρὸς ὑπὲρ τοὐμοῦ ἄντομαι.
248.
mvp-comment-144-1
Cp. Od. το. 69, ἀλλ᾽ ἀκέσασθε, φίλοι, δύναμις γὰρ ἐν ὑμῖν: 13. 230-231, σοὶ γὰρ ἔγωγε | εύχομαι ὥς τε θεῷ. For the metre, cp. II. 242, 249, 252.
249.
mvp-comment-145-1
νεύσατε is a poetical word, usually applied to the Gods.
249.
mvp-comment-145-2
τὰν ἀδόκητον χάριν
Unlooked for and therefore more prized. Cp. infr. 1104-1105, τὸ μηδαμὰ | ἐλπισθὲν ἥξειν σῶμα βαστάσαι δότε. 57
250.
mvp-comment-146-1
πρός σ᾽ ὅ τι σοι φίλον Cp. Phil. 469, πρός τ' εἴ τι σοι κατ' οἶκόν ἐστι προσφιλές.
250.
mvp-comment-146-2
ἐκ σέθεν]
Coming from thyself. These words apply properly only to τέκνον, but are to be connected by a sort of zeugma in a more general sense with *λέχος, χρέος, θεός, just as τὰ ἔκ Tivos may mean all that is closely connected with him. Elmsley's conjecture οἴκοθεν deserves notice.
251.
mvp-comment-147-1
ἢ τέκνον, ἢ *λέχος, ἢ χρέος It has been attempted to defend the MS. reading λόγος, by interpreting it
suit, or
petition. But λέχος, the conjecture of Reiske, accepted by Brunck and most editors, is probably right.
251.
mvp-comment-147-2
χρέος
Object of care.Antigone knows that property is dear to old men.
252.
mvp-comment-148-1
βροτῶν was altered to βροτόν by Tricl. merely for the sake of the metre, and the comparison of ll. 242, 247 proves the change to have been unnecessary. See note on 237 ff. 254 ff These lines of the chorus, and the preceding speech of Antigone, were suspected by some ancient critics. But they are justly defended by the Scholiast, who observes that the passage was not obelized by Didymus. The lyrical interchange is followed as usual by a dialogue in senarii. Cp. esp. El. 251 ff. The chorus are ignorant of the divine purposes towards Oedipus, and are simply bent on defending the sacred precinct which is entrusted to their care. But they are not inhuman, and after the final appeal of Oedipus, who professes himself the saviour of Athens, they own that the matter is too hard for them, and are willing to refer it to Theseus as the supreme authority. 256, τὰ δ᾽ ἐκ θεῶν τρέμοντες]
But fearing what the Gods may do. Cp. Hdt. 8. 15, τὸ ἀπὸ Ξέρξεω δειμαίνοντες. Y 261 ff. What value then has glory on the praise of men, that flows in unmeaning stream?' μάτην, i. e. without corresponding reality.
