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καὶ δή, without more ado: O. C. 31 n.

θάψας, because the essential rite was the throwing of earth on the body: cp. on 80, and below, 256.—The “καί” in κἀπί is ‘and’ (rather than ‘both,’ answering to “καί” in 247); it introduces an explanation of “θάψας.

διψίαν, as Aesch. Ag. 495πηλοῦ ξύνουρος διψία κόνις”: Lucr. 2. 376bibula...arena.

κἀφαγιστεύσας (“καὶ ”.) χρή, i.e. having made the due offerings, perh. flowers (El. 896), or “στέφη” of wool. We may doubt whether the poet thought of any “χοαί” as having been poured by Antigone at this first visit; see n. on 429.—“ἀφαγιστεύσας” and “ἐφαγιστεύσας” are equally possible; but I prefer the former, because here, as v. 256 suggests, the idea is that of “ἀφοσιωσάμενος”,—having avoided an “ἄγος” by satisfying religion: see on 196ἐφαγνίσαι”.

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hide References (4 total)
  • Commentary references from this page (4):
    • Sophocles, Electra, 896
    • Sophocles, Oedipus at Colonus, 31
    • Aeschylus, Agamemnon, 495
    • Lucretius, De Rerum Natura, 2.376
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