ἐγὼ . . δή, I now: where “δή” nearly=“ἤδη”, O. T. 968 n. Aesch. Eum. 3 (after Gaia came Themis) “ἣ δὴ τὸ μητρὸς δευτέρα τόδ᾽ ἕζετο ι μαντεῖον.” κράτη: cp. 166. γένους κατ᾽ ἀγχιστεῖα τῶν ὀλ., by nearness of kinship to the dead, “γένους ἀγχιστεῖα” forming one notion, on which the genit. “τῶν ὀλ”. depends, as on words meaning ‘near.’ The neut. plur. “ἀγχιστεῖα” (only here) would most properly mean ‘rights’ or ‘privileges’ of such nearness (cp. “ἀριστεῖα, πρωτεῖα”, etc.), but seems here to be merely a poetical equiv. for the abstract “ἀγχιστεία”. In Attic law “ἀγχιστεία” was any degree of relationship on which a claim to an inheritance could be founded in the absence of a will otherwise disposing of it. To claim an inheritance under a will was “ἀμφισβητεῖν κατὰ διαθήκην”: to claim on the ground of relationship, “ἀμφισβητεῖν κατ᾽ ἀγχιστείαν. συγγένεια”, consanguinity, might, or might not, constitute “ἀγχιστεία”: e.g. Isaeus says of the relationship of mother to son that it is “συγγενέστατον μὲν τῇ φύσει πάντων, ἐν δὲ ταῖς ἀγχιστείαις ὁμολογουμένως οὐκ ἔστιν” (or. 11 § 17), since a mother could not inherit from her son. (See Selections from the Attic Orators, pp. 331, 344.) Creon succeeds as the nearest male relative. Aesch. , Soph. , and Eur. ignore the Boeotian legend which gave a son, Laodamas, to Eteocles (Her. 5.61), and a son, Thersander, to Polyneices (id. 4. 147, etc.). The sisters represent the “ἐσχάτη ῥίζα” (599).
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