κατὰ δρομάδ᾽ ἄμπυκα … Κρόνου παῖς. As given in the MSS. (see cr. n.), these verses are longer than the corresponding vv. of the antistrophe, 693 f., “παρ᾽ ᾧστόνον...αἱματηρόν”. If both Ἰξίονα and δέσμιον are to be kept here, the antistrophic verses must be expanded. But those verses appear to be sound as they stand. The question is, then, whether Ἰξίονα or δέσμιον should be omitted here. I prefer to omit Ἰξίονα, for two reasons. (1) The poet's tendency to omit the proper name in mythical allusion, when the context made his meaning clear, might be illustrated from Ant, 133, where Capaneus is described, yet not named; and from 966—987 of the same play, where Cleopatra—whose fate is being compared with Antigone's—is only indicated as the mother of the Phineidae (980) and the daughter of Boreas (985). (2) δέσμιον is not, indeed, necessary to the sense. As in prose we have “ἀναβιβάζειν ἐπὶ τὸν τροχόν” ( Andoc. or. 1 § 43), so, here, the sense would be adequately given by κατ᾽ ἄμπυκα … ἔβαλεν. And it might fairly be suggested that “δέσμιον” had crept into the text from the schol., “κατ᾽ ἄμπυκα δὴ”] “κατὰ τὸν τρόχον” (which should be “τροχὸν”, see Soph. Ant. 1065 n.) “δεδεμένον”. Then, omitting δέσμιον, we might keep the order of the MS. words, merely changing κατ̓ to ἀν̓: Ἰξίον᾽ ἀν᾽ ἄμπυκα δὴ δρομάδ᾽ ὡς ἔβαλεν (where “δή” = ‘as men say’). But, on the other hand, poetical considerations seem in favour of δέσμιον. It adds force to the picture of a terrible doom imposed by an irresistible power. —Other views are discussed in the Appendix. ἄμπυκα, here, the rim of the wheel; elsewhere always ‘head-band.’ But its etymology (“ἀμπί”=“ἀμφί”) might easily suggest this poet. use, esp. as δρομάδα (perh. suggested by “τροχός”) helps it out. The schol. seems to have read “ἄμπυκα”. Cp. Hesych., “ἄμπυκες, τροχοί: οὕτω Σοφοκλῆς ἐν Φιλοκτήτη”. Musgrave's ἄντυγα is certainly tempting, and may be right; but it does not seem necessary.
This text is part of:
Table of Contents: