Paley (Journ. Ph. 10. 16) regards these three verses as interpolated, because (1) Antigone, like Ismene, should have only seven verses: (2) the words only repeat vv. 2, 3: (3) the double negative offends. But we have no warrant for requiring such a correspondence; and this is not repetition, but development. On (3), see below.
οὔτ᾽ἄτηςἄτερ. I translate as if “οὔτ᾽ἄτηνἄγον” (or the like) stood in the text, since there can be no doubt that such was the general sense; but I leave the traditional words, “οὔτ᾽ἄτηςἄτερ”, thinking no emendation sufficiently probable to be admitted. A discussion will be found in the Appendix. Here, the following points may be noted. (1) This seems to have been the only reading known to Didymus of Alexandria, circ. 30 B.C. (2) It certainly does not yield any tolerable sense. (3) But the phrase ἄτηςἄτερ is not, in itself, at all suspicious: cp. Tr. 48 “πημονῆςἄτερ”: Aesch. Suppl. 377 “βλάβηςἄτερ”, 703 “ἄτερπημάτων”: Ag. 1148“κλαυμάτωνἄτερ”: Th. 683“αἰσχύνηςἄτερ”: Ch. 338“τίδ᾽ἄτερκακῶν”; Eur. Her. 841 “οὐκἄτερπόνων”. (4) The gentlest remedy would be οὐδ᾽ for the second οὔτ᾽: ‘nothing painful and notfree from calamity’ (=nothing painful and calamitous). The mental pain was accompanied by ruin to their fortunes. I think this possible, but not quite satisfactory. (5) One word, instead of “ἄτηςἄτερ”, might seem desirable: I had thought of “ἀτηφόρον” (cp. “δικηφόρος”). (6) Donaldson's “ἄτηνἄγον” can be supported by fr. 325 “ὅτῳδ᾽ὄλεθρονδεινὸνἁλήθει᾽ἄγει”, and fr. 856. 5 “ἐνκείνῃτὸπᾶν, ισπουδαῖον, ἡσυχαῖον, ἐςβίανἄγον”. (7) But no emendation has yet been made which, while giving a fit sense, also accounts palaeographically for “ἄτηςἄτερ” being so old. We cannot assume marginal glosses (as “ἀτηρ̀”) in MSS. of 30 B.C.
Sophocles: The Plays and Fragments, with critical notes, commentary, and translation in English prose. Part III: The Antigone. Sir Richard C. Jebb. Cambridge. Cambridge University Press. 1900.
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