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λύουσ᾽ 'φάπτουσα, ‘by seeking to loose or to tighten the knot,’—a phrase, perhaps proverbial, for ‘meddling in any way.’ She can do no good by touching the tangled skein. The Greek love of antithesis naturally tended to expressions like our ‘by hook or by crook,’ ‘by fair means or foul,’ ‘for love or money,’ ‘good or bad,’ etc. Cp. 1109οἵ τ᾽ ὄντες οἵ τ᾽ ἀπόντες” (n.): Eur. Bacch. 800ἀπόρῳ γε τῷδε συμπεπλέγμεθα ξένῳ, ὃς οὔτε πάσχων οὔτε δρῶν σιγήσεται”, which is plainly colloquial,—meaning ‘who will not hold his peace on any terms’; for though “πάσχων” suits the recent imprisonment of Dionysus, “δρῶν” could not mean definitely, ‘as a free agent.’ Similarly we may suppose that some such phrase as “οὔτε λύων οὔτε ἅπτων” ( Plat. Crat. 417Eτὸ δὲ ἅπτειν καὶ δεῖν ταὐτόν ἐστι”) was familiar as=‘by no possible means.’ If “ἐφάπτουσα” is sound, the poet has refined a colloquialism by modifying “ἅπτουσα” into “ἐφάπτουσα”, just as “τί δρῶν τί λέγων” (cp. Aesch. PV 660) appears in O. T. 71 as “ τι δρῶν τί φωνῶν”. Some find a reference to weaving;—‘by loosening the web, or fastening a new thread’; but, though the phrase may have been first suggested by the loom, it was probably used without any such conscious allusion. Quite different from our passage is Ai. 1317εἰ μὴ ξυνάψων ἀλλὰ συλλύσων πάρει”, ‘not to embroil the feud, but to help in solving it’: cp. Eur. Hipp. 670τίνας νῦν τέχνας ἔχομεν ἢλόγους σφαλεῖσαι κάθαμμα λύειν λόγου”; ‘to loose the knot of controversy.’ —Another view makes the phrase refer to Creon's edict: ‘seeking to undo it, or to tighten it,’—i.e. to break it, or to make it more stringent than it already is (schol. “λύουσα τὸν νόμον, βεβαιοῦσα αὐτόν”). But, though Antigone has not yet revealed her purpose, too great callousness is ascribed to Ismene if she is supposed to doubt whether her sympathy is invited against or for such an edict.—The act.ἐφάπτειν” is rare: Tr. 933τοὔργον ὡς ἐφάψειεν”, that he had imposed the deed on her (by his fierce reproaches): Pind. O. 9. 60μὴ καθέλοι νιν αἰὼν πότμον ἐφάψαις ὀρφανὸν γενεᾶς”. Was Porson right in conjecturing εἵθ᾽ ἅπτουσα? For it, we may observe:—(1) An opposition of the simple “λύειν” and “ἅπτειν” suits a proverbial phrase: (2) “” and “εἰ” are elsewhere confused, as O. C. 80 (n.): (3) the single “εἴτε” is found in O. T. 517λόγοισιν εἴτ᾽ ἔργοισιν”, Tr. 236πατρῴας εἴτε βαρβάρου”; Against the conjecture is the fact that “εἴθ᾽ ἅπτουσα” would have been much less likely to generate the “ θάπτουσα” of our MSS., since the intermediate “εἰ θάπτουσα”, being obviously unmeaning, would have been likely to cure itself.

προσθείμην: cp. O. C. 767προσθέσθαι χάριν”, n.

πλέον, ‘for thine advantage’: O. T. 37οὐδὲν ἐξειδὼς πλέον”, n.

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hide References (14 total)
  • Commentary references from this page (14):
    • Aeschylus, Prometheus Bound, 660
    • Euripides, Bacchae, 800
    • Euripides, Hippolytus, 670
    • Pindar, Olympian, 9
    • Plato, Cratylus, 417e
    • Sophocles, Ajax, 1317
    • Sophocles, Antigone, 1109
    • Sophocles, Oedipus at Colonus, 767
    • Sophocles, Oedipus at Colonus, 80
    • Sophocles, Oedipus Tyrannus, 37
    • Sophocles, Oedipus Tyrannus, 517
    • Sophocles, Oedipus Tyrannus, 71
    • Sophocles, Trachiniae, 236
    • Sophocles, Trachiniae, 933
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