οὐδ᾽ ἀπαλλάσσει γενεὰν
Antigone. Sophocles. Paris, France. 1858.
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Current edition Experimental
Greek (L. Benloew, 1858) (OCR draft) (Greek) (Greek (L. Benloew, 1858))
Provisional text from uncorrected OCR; expect errors.
Editions (11)
Greek (A. Boeckh, 1884) (OCR draft) Experimental (Greek (A. Boeckh, 1884)) — 593 focus
θνατῶν βιότῳ πάμπολις ἐκτὸς ἄτας.
Greek (F. H. Bothe, 1806) (OCR draft) Experimental (Greek (F. H. Bothe, 1806)) — 593 focus
θεῶν τῶν νερτέρων ἀμᾷ κοπὶς,
Greek (Lewis Campbell, 1879) (OCR draft) Experimental (Greek (Lewis Campbell, 1879)) — 593 focus
ἀρχαῖα τὰ Λαβδακιδᾶν οἴκων ὁρῶμαι
Greek (A. Colonna, 1978) (OCR draft) Experimental (Greek (A. Colonna, 1978)) — 593 focus
ἀρχαῖα τὰ Λαβδακιδᾶν οἴκων ὁρῶμαι
Greek (A. Dain, 1955) (OCR draft) Experimental (Greek (A. Dain, 1955)) — 593.mvp-line-588 focus
ἀρχαῖα τὰ Λαβδακιδᾶν οἴκων ὁρῶμαι
Greek (R. D. Dawe, 1979) (OCR draft) Experimental (Greek (R. D. Dawe, 1979)) — 593 focus
ἀρχαῖα τὰ Λαβδακιδᾶν οἴκων ὁρῶμαι
Greek (G. Hermann, 1830) (OCR draft) Experimental (Greek (G. Hermann, 1830)) — 593 focus
θεῶν τις, οὐδ᾽ ἔχει λύσιν.
Greek (R. C. Jebb, 1906) (OCR draft) Experimental (Greek (R. C. Jebb, 1906)) — 593 focus
ἀρχαῖα τὰ Λαβδακιδᾶν οἴκων ὁρῶμαι
1
Greek (A. C. Pearson, 1924) (OCR draft) Experimental (Greek (A. C. Pearson, 1924)) — 593.mvp-line-588 focus
ἀρχαῖα τὰ Λαβδακιδᾶν οἴκων ὁρῶμαι
Antigone (OCR draft) Experimental (Antigone) — 593 focus
ἀρχαῖα τὰ Λαβδακιδᾶν οἴκων ὁρῶμαι
Greek (K. Reinhardt, 1949) (OCR draft) Experimental (Greek (K. Reinhardt, 1949)) — 593 focus
ἀρχαῖα τὰ Λαβδακιδᾶν οἴκων ὁρῶμαι
Translations (2)
German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 593 focus
So seh' ich in Labdakos' Haus uraltes Leid sich
Fort und fort auf's Leid der Geschiedenen stürzen:
1
590
Nicht Befreiung schafft ein Geschlecht dem Geschlecht; hinab stößt
Ein Gott es, löst niemals den Fluch.
Denn die lezte Wurzel, die
2
Das Licht umleuchtet in dem Haus des Dedipus,
Auch die mäht nun der Todesgötter
595
Blutigrothe Sichel ab,
Der Rede Thorheit und des Geistes Wahnsinn.
3
Zweite Strophe.
So seh' ich in Labdakos' Haus uraltes Leid sich
Fort und fort auf's Leid der Geschiedenen stürzen:
1
590
Nicht Befreiung schafft ein Geschlecht dem Geschlecht; hinab stößt
Ein Gott es, löst niemals den Fluch.
Denn die lezte Wurzel, die
2
Das Licht umleuchtet in dem Haus des Dedipus,
Auch die mäht nun der Todesgötter
595
Blutigrothe Sichel ab,
Der Rede Thorheit und des Geistes Wahnsinn.
3
English (Sir Richard Jebb2, 1904) (OCR draft) Experimental (English (Sir Richard Jebb2, 1904)) — 583-630 focus
Chorus
Blest are those whose days have not tasted of evil. For when a house has once been shaken by the gods,
no form of ruin is lacking, but it spreads over the bulk of the race, just as, when the surge is driven over the darkness of the deep by the fierce breath of Thracian sea-winds,
585
it rolls up the black sand from the depths, and the wind-beaten headlands that front the blows of the storm give out a mournful roar.
590
Blest are those whose days have not tasted of evil. For when a house has once been shaken by the gods,
no form of ruin is lacking, but it spreads over the bulk of the race, just as, when the surge is driven over the darkness of the deep by the fierce breath of Thracian sea-winds,
585
it rolls up the black sand from the depths, and the wind-beaten headlands that front the blows of the storm give out a mournful roar.
590
Chorus
I see that the ancient sorrows of the house of the Labdacids
are heaped upon the sorrows of the dead. Each generation does not set its race free, but some god hurls it down and the race has no release. For now that dazzling ray of hope that had been spread
595
over the last roots in the house of Oedipus—that hope, in its turn, the blood-stained dust of the gods infernal and mindlessness in speech and frenzy at the mind cuts down.
600
I see that the ancient sorrows of the house of the Labdacids
are heaped upon the sorrows of the dead. Each generation does not set its race free, but some god hurls it down and the race has no release. For now that dazzling ray of hope that had been spread
595
over the last roots in the house of Oedipus—that hope, in its turn, the blood-stained dust of the gods infernal and mindlessness in speech and frenzy at the mind cuts down.
600
Chorus
Your power, great Zeus—what human overstepping can check it? Yours is power that neither Sleep, the all-ensnaring, nor the untiring months of the gods can defeat. Unaged through time,
605
you rule by your power and dwell thereby in the brilliant splendor of
Olympus
. And through the future, both near and distant, as through the past, shall this law prevail: nothing that is vast comes to the life of mortals without ruin.
610
Your power, great Zeus—what human overstepping can check it? Yours is power that neither Sleep, the all-ensnaring, nor the untiring months of the gods can defeat. Unaged through time,
605
you rule by your power and dwell thereby in the brilliant splendor of
Olympus
. And through the future, both near and distant, as through the past, shall this law prevail: nothing that is vast comes to the life of mortals without ruin.
610
Chorus
See how that hope whose wanderings are so wide truly is a benefit to many men, but to an equal number it is a false lure of light-headed desires. The deception comes to one who is wholly unawares until he burns his foot on a hot fire.
615
For with wisdom did someone once reveal the maxim, now famous, that evil at one time or another seems good, to him whose mind a god leads to ruin.
620
But for the briefest moment such a man fares free of destruction.
625
See how that hope whose wanderings are so wide truly is a benefit to many men, but to an equal number it is a false lure of light-headed desires. The deception comes to one who is wholly unawares until he burns his foot on a hot fire.
615
For with wisdom did someone once reveal the maxim, now famous, that evil at one time or another seems good, to him whose mind a god leads to ruin.
620
But for the briefest moment such a man fares free of destruction.
625
Enter Haemon.
Chorus
But here is Haemon, the last of your offspring. Does he come grieving for the doom of Antigone, his promised bride,
and bitter for the deceived hope of their marriage?
630
But here is Haemon, the last of your offspring. Does he come grieving for the doom of Antigone, his promised bride,
and bitter for the deceived hope of their marriage?
630
Commentary
Commentary (R. C. Jebb) (OCR draft) (Commentary (R. C. Jebb))
mvp-comment-186-1 ὀχμάζεται 1 ἀμφὶ λόφον ζυγῶν 2
mvp-comment-186-2
Rhod. 1. 743
κυρίως ἐστὶν ὀχμάσαι τὸ ἵππον ὑπὸ χαλινὸν ἀγαγεῖν ἢ ὑπὸ ζυγόν. The midd. voice does not occur elsewhere; but this cannot be regarded as an objection, when we remember how many rare middle forms occur in the dramatists. Thus
προσορωμένα in
O. C. 244
is a solitary example of that verb in the midd., and if the license could be taken with so common a word, much more might it be allowed with a comparatively rare one. Blaydes writes
ὀχμάζει ὑπ’ ἀμφίλοφον ζυγόν: but the Ms.
ἕξεται indicates that the verb, whatever it was, was of the midd. form.
ὀχμάζεται was published by G. Schöne in 1833, and by Franz in 1846: they appear to have made the conjecture independently. Donaldson (1848) printed
ὁχμάζεται ἀμφὶ λόφον ζυγῶν, and seems to ascribe
ζυγῶν to Franz and Schöne; though Franz, at least, proposed
ἀμφὶ λόφον ζυγῷ. ζυγῶν has been revived (seemingly without knowledge of a predecessor) by H. Schütz (1886). Sophocles would write
ΑΜΦΙΛΟΦΟΝΖΥΓΟΝ, and thus
ζυγῶν changes no letter. Aesch. used the fut.
ζυγώσω (fr. 110), and Soph. has the verbal
ζυγωτῶν (
El. 702
). To
ἀμφιλόφῳ ζυγῷ it may be objected that, being clear, it was not likely to become -
ον ‐όν: but, when
ἀμφίλοφον had once been written,
ζυγῶν (or
ζυγῷ) would easily become
ζυγόν. As to the schol. on
ἀμφίλοφον,—ἀντὶ τοῦ, περιβαλὼν αὐτῷ ζυγὸν περὶ τὸν λόφον, ὑπάγει,—it cannot fairly be urged for
ζυγῶν (or for any partic.), since it may be merely a paraphrase of
ἀμφίλοφον.—Schütz's
ἐφέζεται
3
Commentary (Lewis Campbell, 1879) (OCR draft) (Commentary (Lewis Campbell, 1879)) focus
332-383. mvp-comment-190-1 Most wonderful of wondrous things is man, Who traverses the surging brine, And wearies mighty earth with yearly furrow. His craft ensnares the finny produce of the seas And taketh captive beast and bird. He compasseth a way to master the monster of the wilds, And brings under his yoke the horse with flowing mane And the never-wearied mountain bull. Selftaught in speech and thought and civil ways, And in providing shelter from the cold and rain, There is no end to his devices. Nothing but death ever finds him unprepared. Even diseases, not to be avoided, are escaped by him. Inventive beyond hope, he moveth now to evil, and again to good. When weaving with his wit the law of justice and piety He is exalted in the city, but outcast when he harbours wickedness for deeds of crime. May I never live with such an one, and may he never share my counsels. 332. Aesch. Cho. 585, πολλὰ μὲν γὰ τρέφει δεινὰ δειμάτων ἄχη,.. ἀλλ᾽ ὑπέρτολμον ἀνδρὸς φρόνημα τίς λέγοι; Troch. Iamb. Troch.
332-383. mvp-comment-190-2 δεινά = ' wonderful,' or mighty, is in transition from the earlier sense of fearful to the later sense of clever. Cp.
332-383. mvp-comment-190-3 ὀλοόφρων.