Sophocles Trachiniae 602

in Mnemosyne
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A Journal of Classical Studies


BlaydesF.H.M., The Trachiniae of Sophocles Critically Revised, with the Aid of MSS. Newly Collated, and Explained, (London/Edinburgh 1871).

CampbellL., Sophocles Edited with English Notes and Introductions, (Oxford 1881).

CampbellL., Paralipomena Sophoclea, (London 1907).

DaviesM., Sophocles. Trachiniae, (Oxford 1991).

DikH., Word Order in Greek Tragic Dialogue, (Oxford 2007).

EasterlingP.E., Sophocles. The Trachiniae, (Cambridge 1982).

JacksonJ., Marginalia Scaenica, (Oxford 1955).

JebbR.C., 'Sophocles. The Plays and Fragments', in The Trachiniae, (Cambridge 1892) Part V.

KamerbeekJ.C., Sophocles. Commentaries II. The Trachiniae, (Leiden 1959).

KonstanD., Beauty. The Fortunes of an Ancient Greek Idea, (Oxford/New York 2014).

Lloyd-JonesH.WilsonN.G., Sophoclis Fabulae, (Oxford 1990).

PaleyF.A., Sophocles with English Notes, (London 1880).

PretorA., Sophoclis Trachiniae, with Notes and Introduction, (Cambridge/London 1877).

SchneidewinF.W.NauckA., 'Sophokles', in Trachinierinnen, (Berlin 1914) 7Sechstes Bändchen.

XenisG.A., Scholia vetera in Sophoclis Trachinias, (Berlin/New York 2010).


Easterling 1982, 148 supposes a three-stage corruption: “ταν- must have fallen out of the text, leaving αϋφῆ which was ʻcorrectedʼ to εὐϋφῆ, with γ᾽ added to make metre”. Davies 1991, 164 takes a similar line, adding that the sequence of the letters ΤΟΝΔΕΤΑΝΑΥΦΗ would have made it easy for ΤΑΝ to slip out. Davies does not explain this and there is no obvious reason for the sequence to have induced the omission.


Xenis 2010, 155 (602b).


Konstan 2014, 76.


Jackson 1955, 228. If the text were in genuine need of alteration as opposed to re-ordering, then a more obvious solution than Wunderʼs would be to read Reiskeʼs τόνδε νεοϋφῆ πέπλον, anticipating Deianeiraʼs vow that Heracles should φανεῖν θεοῖϲ θυτῆρα καινῷ καινὸν ἐν πεπλώµατι (612-613). Blaydes 1871, 132 thought that this solution would appeal to some, pointing out that it was customary to use new robes at sacrifices (referring to Poll. 1.25; Pollux actually says that one must approach the gods ὑπὸ νεουργῷ ϲτολῇ, ὑπὸ νεοπλυνεῖ ἐϲθῆτι, i.e. with a new robe or at least a newly washed one). However, νεοϋφῆ is, like ταναϋφῆ, unattested in ancient sources.


2 1959, 139.


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