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τὸν μέν, as opposed to Antigone: but instead of “τῆς δὲ νυμφεῖον”, etc., we have a change of construction (1204 “αὖθις κ.τ.λ.”).

ἐνοδίαν θεόν, Hecatè, who was conceived as a wandering goddess, haunting the places where roads met, and where offerings were left for her. (“Τριοδῖτις”, Trivia: Theocr. 2. 36 θεὸς ἐν τριόδοισι”.) Sophocles in his “Π̔ιζοτόμοι” gave an incantation by Medea, invoking Helios and Hecatè (fr. 490, schol. Apoll. Rhod. 3. 1214): “Ἥλιε δέσποτα καὶ πῦρ ἱερόν, τῆς εἰνοδίας Ἑκάτης ἔγχος, τὸ δι᾽ Οὐλύμπου πωλοῦσα φέρει” (which she bears when she moves through the sky, as Selenè), | “καὶ γῆσναίουσ᾽ ίερὰς τριόδους, στεφανωσαμένη δρυΐ καὶ πλεκταῖς ὠμῶν σπείραισι δρακόντων”. The last two lines refer to a custom of representing her as crowned with serpents, and with chaplets of oakleaves. Creon invokes her along with Pluto (Hades, O. T. 30 n.), because on earth she represented the “χθόνιοι”. As “ἐνοδία”, she was more especially associated with Hermes “ἐνόδιος” and “ψυχοπομπός”: hence she was sometimes called “ἄγγελος.

θεόν, fem., as 834: O. C. 1548... νερτέρα θεός”, ib. 1556τὰν ἀφανῆ θεόν” (Persephone). Cp. ib. 683 n.

εὐμενεῖς, proleptic: 881 n.

κατασχεθεῖν: cp. on 1102.


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    • Sophocles, Oedipus at Colonus, 1548
    • Sophocles, Oedipus at Colonus, 1556
    • Sophocles, Oedipus at Colonus, 683
    • Sophocles, Oedipus Tyrannus, 30
    • Theocritus, Idylls, 2
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