Sophocles Antigone 179

Lewis Campbell (Translator)

Search the Perseus Catalog for:

View: By Card

← Previous Next →

CH
CHORUS. LEADER OF CHORUS. 781

Where human footstep shuns the desert ground,

I’ll hide her living in a cave like vault,

With so much provender as may prevent

Pollution from o’ertaking the whole city

And there, perchance, she may obtain of Death,
785

Her only deity, to spare her soul,

Or else in that last moment she will learn
790
791

’Tis labour lost to worship powers unseen.

Love, never foiled in fight!

Warrior Love, that on Wealth workest havoc!

Love, who in ambush of young maid’s soft cheek
795

All night keep’st watch!—Thou roamest over seas.

In lonely forest homes thou harbourest.
800
801

Who may avoid thee? None!

Mortal, Immortal,

All are o’erthrown by thee, all feel thy frenzy.

Lightly thou draw’st awry Righteous minds into wrong to their ruin

Thou this unkindly quarrel hast inflamed

817

’Tween kindred men—Triumphantly prevails

The heart-compelling eye of winsome bride,

Compeer of mighty Law
820

Thronèd, commanding.

Madly thou mockest men, dread Aphrodite.

834

Ah! now myself am carried past the bound

Of law, nor can I check the rising tear,
835

When I behold Antigone even here

Touching the quiet bourne where all must rest.

Antigone. Sophocles. Lewis Campbell (Translator). London, New York and Toronto. 1906.

Current edition Experimental

English (Lewis Campbell, 1906) (OCR draft) (English) (English (Lewis Campbell, 1906))

Provisional text from uncorrected OCR; expect errors.

Editions (12)

Greek (L. Benloew, 1858) (OCR draft) Experimental (Greek (L. Benloew, 1858)) — 179 focus

ἀλλ᾽ ἐκ φόβου του γλῶσσαν ἐγκλείσας ἔχει,

Greek (A. Boeckh, 1884) (OCR draft) Experimental (Greek (A. Boeckh, 1884)) — 179 focus

φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω.

Greek (F. H. Bothe, 1806) (OCR draft) Experimental (Greek (F. H. Bothe, 1806)) — 179 focus

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ·

Greek (Lewis Campbell, 1879) (OCR draft) Experimental (Greek (Lewis Campbell, 1879)) — 179 focus

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

Greek (A. Colonna, 1978) (OCR draft) Experimental (Greek (A. Colonna, 1978)) — 179 focus

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

Greek (A. Dain, 1955) (OCR draft) Experimental (Greek (A. Dain, 1955)) — 179.mvp-line-179 focus

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

Greek (R. D. Dawe, 1979) (OCR draft) Experimental (Greek (R. D. Dawe, 1979)) — 179 focus

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

Greek (G. Hermann, 1830) (OCR draft) Experimental (Greek (G. Hermann, 1830)) — 179 focus

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

Greek (R. C. Jebb, 1906) (OCR draft) Experimental (Greek (R. C. Jebb, 1906)) — 179 focus

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

Greek (A. C. Pearson, 1924) (OCR draft) Experimental (Greek (A. C. Pearson, 1924)) — 179.mvp-line-179 focus

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

Antigone (OCR draft) Experimental (Antigone) — 179 focus

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

Greek (K. Reinhardt, 1949) (OCR draft) Experimental (Greek (K. Reinhardt, 1949)) — 179 focus

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

Translations (10)

German (A. Boeckh, 1884) (OCR draft) Experimental (German (A. Boeckh, 1884)) — 179 focus

KREON.

Knecht eines Weibes, fern von mir dein fein Geschwätz!

Spanish (J. A. Bolufer, 1921) (OCR draft) Experimental (Spanish (J. A. Bolufer, 1921)) — 179 focus

CREONTE

Llevándola a sitio donde no se vea huella humana, haré que la encierren viva en una pétrea caverna, con el alimento preciso para evitar el sacrilegio, a fin de que la ciudad se libre del crimen de homicidio. Y una vez allí, si implora a Plutón, que es el único a quien adora entre los dioses, tal vez alcance el que la libre de la muerte; o mejor, conocerá, pero ya tarde, que es trabajo superfluo rendir culto a los manes.

Latin (F. H. Bothe, 1806) (OCR draft) Experimental (Latin (F. H. Bothe, 1806)) — 179 focus

Creon

Abductam in locum, ubi nulla sint hominum vestigia, saxeo in specu vivam recondam, tantillo cibi, quantum arcendae morti sufficiat, apposito, ut piaculum tota effugiat civitas: ibique Orcum, quem solum colit deorum, rogando forte impetrabit, ut ne mortem obeat; aut tunc tandem discet, supervacaneum esse laborem, si quis inferos colat.

German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 162 focus

Ihr Männer, fest hob Götterhuld uns wiederum

Aus vieler Stürme wildem Drang die Stadt empor:

Doch euch beschied ich jezt allein aus Allen her

Durch meine Boten; denn ich weiß, daß allezeit
165

Ihr heilig ehrtet Thron und Macht des Laïos,

Und wieder, als uns Dedipus die Stadt erhob,

Und als er hingeschieden, auch den Söhnen noch

In wandellosem Sinne treu ergeben bliebt.

Nun diese Beiden durch ein zwiefach Todesloos
170

An Einem Tag gefallen, sich erschlagend und

Erschlagen durch der eignen Hände Gräuelthat:

So wurden mein die Throne, mein ward alle Macht

Der Todten nach dem Rechte stammverwandten Bluts.

Wohl ist's unmöglich, auszuspäh'n an jedem Mann
175

Verstand, Gemüth und Sinnesart, bevor er sich

Mit Aemtern und Gesezen wohlvertraut bewies.

Denn mir erscheint, wer einen ganzen Staat beherrscht,

Und nicht am besten Rathe sich zu halten weiß,

Ja, feig und furchtsam seinen Mund verschlossen hält,
180

Verworfen scheint er heute mir und schien es längst.

Und wer des eignen Landes Wohl nicht höher stellt,

Als seine Freunde, diesen acht' ich völlig Nichts.

Denn ich vernehm' es Zeus, der stets allsehende!

Ich schwiege niemals, säh' ich auf die Bürger je
185

Heran das Unglück schreiten an des Glückes Statt,

Noch werd' ich jemals einen Feind des Landes mir

Zum Freunde wählen, weil ich wohl erkenne, daß

Nur dieses uns behütet, daß uns Freunde treu

Zur Seite stehen, schiffen wir an seinem Bord.
190

Durch solche Sazung heb' ich diese Stadt empor;

Und dem entsprechend ließ ich jezt von Dedipus'

Zwei Söhnen allem Volke-laut verkündigen:

Eteokles, welcher kämpfend fiel für diese Stadt,

Und jeden Preis des Heldenmuthes sich errang,
195

Er soll ein Grab und alle Grabesweih'n empfah'n,

So wie's den Besten folgt hinab zur Todtenwelt;¹

Doch seinem Bruder - Polyneikes mein' ich, der

Das Land der Ahnen und die Götter dieser Flur,

Heimkehrend aus dem Banne, durch des Feuers Glut
200

Austilgen wollte, wollte sich in Bürgerblut

Satt schwelgen, euch zu Knechten frech entwürdigen,

Ihm dürfe, so ward eurer Stadt es kundgethan,

Niemand ein Grabmal schmücken, noch ihm Klage weih'n;

Nein, unbestattet lieg' er, zur Verstümmelung,
205

Zum Fraß für Hund' und Vögel, graunvoll anzuseh'n.

So lautet denn mein Wille: niemals werden wir

Dem Schlechten Ehre geben vor dem Redlichen;

Doch wer da wohlwill dieser Stadt, der wird im Tod

Und Leben gleicherweise stets von mir geehrt.
210

Der Chor.

English (Thomas Francklin, 1758–1759) (OCR draft) Experimental (English (Thomas Francklin, 1758–1759)) — 179 focus

Chorus
817

Be it thy glory still, that by the sword

Thou fallst not, nor the slow-consuming hand

Of foul distemperature, but far distinguished

Above thy sex, and to thyself a law,
820

Doomst thy own death : so shall thy honour Hve,

And future ages venerate thy name.

Spanish (A. G. Garbin, 1889) (OCR draft) Experimental (Spanish (A. G. Garbin, 1889)) — 179 focus

CREONTE

¡Vil eselayo de una mujer, no me importunes más eon tus garrulerias!

German (F. Hölderlin, 1804) (OCR draft) Experimental (German (F. Hölderlin, 1804)) — 179 focus

CHOR

Gehst du bekannt doch und geleitet mit Lob
845

Hinweg in diese Kammer der Todten.

Verderbend trifft dich Krankheit nicht,

Nicht für das Schwert empfängst du Handlohn.

Dein eigen Leben lebend, unter

Den Sterblichen einzig,
850

Gehst du hinab, in die Welt der Todten.

English (Sir Richard Jebb1, 1904) (OCR draft) Experimental (English (Sir Richard Jebb1, 1904)) — 179 focus

Chorus

781 Love, unconquered in the fight, Love, who sr. ‘ makest havoc of wealth, who keepest thy vigil on the soft cheek of a maiden; thou roamest over the sea, and among the homes of dwellers in the wilds; no immortal 790 can escape thee, nor any among men whose life is for a day; and he to whom thou hast come is mad. ant. 791 The just themselves have their minds warped by thee to wrong, for their ruin: ’tis thou that hast stirred up this prese if i ;~victorious is the lovekindling light from the eyes of the fair bride; it is a power enthroned in sway beside the eternal laws; for 800 there the goddess Aphrodite is working her unconquerable will. 801 But now I also am carried beyond the bounds of loyalty, and can no more keep back the streaming tears, when I see Antigone thus passing to the bridal chamber where all are laid to rest. 1

English (Robert Potter, 1788) (OCR draft) Experimental (English (Robert Potter, 1788)) — 179 focus

Chorus
1347

To happiness the best, the surest guide

Is wisdom: but irreverence to the gods

Becomes not mortal man; the mighty vaunts
1350

Of pride, with mighty punishments repaid,

Teach his old age thus humbled to be wise.

English (Sir Richard Jebb2, 1904) (OCR draft) Experimental (English (Sir Richard Jebb2, 1904)) — 162-330 focus

Enter Creon, with two attendants.

Creon

My fellow citizens! First, the gods, after tossing the fate of our city on wild waves, have once more righted it. Second, I have ordered you through my messengers to come here

apart from all the rest, because I knew, first of all, how constant was your reverence for the power of the throne of Laius; how, again, you were reverent, when Oedipus was guiding our city; and lastly, how, when he was dead, you still maintained loyal thoughts towards his children.
165

Since, then, these latter have fallen in one day by a twofold doom—each striking, each struck, both with the stain of a brother’s murder—I now possess all the power and the throne according to my kinship with the dead.
170

Now, it is impossible to know fully any man’s character, will, or judgment, until he has been proved by the test of rule and law-giving. For if anyone who directs the entire city does not cling to the best and wisest plans,
175

but because of some fear keeps his lips locked, then, in my judgment, he is and has long been the most cowardly traitor. And if any man thinks a friend more important than his fatherland, that man, I say, is of no account. Zeus, god who sees all things always, be my witness—
180

I would not be silent if I saw ruin, instead of safety, marching upon the citizens. Nor would I ever make a man who is hostile to my country a friend to myself, because I know this, that our country is the ship that bears us safe, and that only when
185

we sail her on a straight course can we make true friends. Such are the rules by which I strengthen this city. Akin to these is the edict which I have now published to the citizenry concerning the sons of Oedipus: Eteocles, who fell fighting
190

in behalf of our city and who excelled all in battle, they shall entomb and heap up every sacred offering that descends to the noblest of the dead below. But as for his brother, Polyneices, I mean, who on his return from exile wanted to burn to the ground
195

the city of his fathers and his race’s gods, and wanted to feed on kindred blood and lead the remnant into slavery—it has been proclaimed to the city that no one shall give him funeral honors or lamentation,
200

but all must leave him unburied and a sight of shame, with his body there for birds and dogs to eat. This is my will, and never will I allow the traitor to stand in honor before the just. But whoever has good will to Thebes ,
205

he shall be honored by me in death as in life.
210

211

Chorus

That is your will, Creon, towards this city’s enemy and its friend. And the power is yours, I believe, to make use of every law whatsoever, both concerning the dead and all us who live.

Creon

See, then, that you be guardians of my commands.
215

Chorus

Lay the weight of this task on some younger man.

Creon

That is not what I meant—the guards for the corpse are already in place.

Chorus

Then what is this other command that you would give?

Creon

That you not give way to the breakers of my commands.

Chorus

There is no one so foolish as to crave death.
220

Creon

I assure you, that is the wage for disobedience. Yet by just the hope of it, money has many times corrupted men.

Enter Guard.

Guard

My king, I will not say that I arrive breathless because of speed, or from the action of a swift foot.

For often I brought myself to a stop because of my thoughts, and wheeled round in my path to return. My mind was telling me many things: Fool, why do you go to where your arrival will mean your punishment? Idiot, are you dallying again? If Creon learns it from another, must you not suffer for it?
225

So debating, I made my way unhurriedly, slow, and thus a short road was made long. At last, however, the view prevailed that I should come here—to you. Even if my report brings no good, still will I tell you,
230

since I come with a good grip on one hope, that I can suffer nothing except what is my fate.
235

237

Creon

And what is it that so disheartens you?

Guard

I want to tell you first about myself—I did not do the deed, nor did I see the doer,

so it would be wrong that I should come to any harm.
240

Creon

Like a bowman you aim well at your target from a distance, and all around you hedge yourself off well from the deed. It is clear that you have some unheard-of thing to tell.

Guard

That I do, for terrible news imposes great hesitation.

Creon

Then tell it, will you, and so unburdened go away?

Guard

Well, here it is. The corpse—some one has just given it burial and disappeared after sprinkling thirsty dust on the flesh and performing the other rites that piety demands.
245

Creon

What are you saying? What man dared do this?

Guard

I do not know. For there was no scar of a pickax to be seen there,

no earth thrown up by a mattock. The ground was hard and dry, unbroken, not rolled over by wheels. The doer was someone who left no trace. When the first day-watchman showed it to us, a discomforting amazement fell on us all.
250

The dead man was veiled from us—not shut within a tomb, but a light cover of dust was on him, as if put there by the hand of one who shunned a curse. And no sign was visible that any beast of prey or any dog had approached or torn him. Then evil words flew thick and loud among us,
255

guard accusing guard. It would even have come to blows in the end, nor was there anyone there to prevent it: every man was the culprit, and no one was plainly guilty, while all disclaimed knowledge of the act. We were ready to take red-hot iron in our hands,
260

to walk through fire and to swear oaths by the gods that we had neither done the deed, nor shared knowledge of the planning or the doing. At last, when our investigating got us nowhere, someone spoke up and made us all bend our faces
265

in fear towards the earth. For we did not know how we could argue with him, nor yet prosper, if we did what he said. His argument was that the deed must be reported to you and not hidden. This view prevailed, and so it was that
270

the lot doomed miserable me to win this prize. So here I stand, as unwelcome to you as I am unwilling, I well know. For no man delights in the bearer of bad news.
275

278

Chorus

My king, my thoughts have long been deliberating whether this deed is somehow the work of gods?

Creon

Quiet, before your words truly fill me with rage, so that you not be found at the same time foolish as well as old. You say what is intolerable when you claim that the gods have concern for that corpse. Was it in high esteem for his benefactions
280

that they sought to hide him, when he had come to burn their columned shrines, their sacred treasures and their land, and scatter its laws to the winds? Or do you see the gods honoring the wicked? It cannot be. No! From the very first
285

certain men of the city were chafing at this edict and muttering against me, tossing their heads in secret, and they did not keep their necks duly under the yoke in submission to me. By those men, I am certain, they were led astray and bribed to do this deed.
290

Nothing so evil as money ever grew to be current among men. This destroys cities, this drives men from their homes, this trains and warps honest minds to set themselves to works of shame,
295

this teaches people to practise villainies, and to know every act of unholiness. But all the men who did this job for hire have made sure that, sooner or later, they shall suffer the punishment. Now, as Zeus still has my reverence, know this well—
300

I tell you on my oath. If you do not find the very hand that made this burial, and reveal him before my eyes, mere death shall not suffice for you, not before, hung up alive, you have made this outrage plain,
305

so that hereafter you may thieve with better knowledge of where your money should be received from, and learn that it is best not to be fond of money-making from any and every source. For you will find that ill-gotten gains bring more men to ruin than to safety.
310

315

Guard

Will you allow me to speak? Or shall I just turn and go?
315

Creon

Do you not know even now how much your voice sickens me?

Guard

Is the pain in your ears, or in your soul?

Creon

And why would you define the seat of my pain?

Guard

He who did it hurts your heart, but I, your ears.

Creon

God! How plain it is that you are a born babbler.
320

Guard

Perhaps, but never the author of this action.

Creon

Yes, and what is more, you sold your life for silver.

Guard

Ah! It is truly sad when the judge judges wrong .

Creon

Expound on judgment as you will. But, if you fail to

show me the perpetrators of these crimes, you will avow that money basely earned wreaks sorrows. Exit Creon.
325

Guard

Well, may the man be found! That would be best. But, whether he be caught or not—for fortune must decide that—I assure you that you will not see me come here again.

Saved just now beyond hope and belief, I owe the gods great thanks. Exit the Guard.
330

Commentary

Commentary (R. C. Jebb) (OCR draft) (Commentary (R. C. Jebb))

mvp-comment-470-1 ἀνίκατε μάχαν ¹

mvp-comment-471-1 ἐν κτήμασι πίπτεις, ²

mvp-comment-472-1 ἐν μαλακαῖς παρειαῖς ³

mvp-comment-472-2 ἐννυχεύεις ⁴

mvp-comment-473-1 ὑπερπόντιος ⁵

mvp-comment-473-2 ἔν τ’ ἀγρ. αὐλαῖς ⁶

mvp-comment-474-1 οὔτ’ ἀθανάτων ⁷

mvp-comment-474-2 σὲ … φύξιμός ἐστι ⁸

mvp-comment-475-1 σέ γ’ ⁹

mvp-comment-475-2 ὁ δ’ ἔχων ¹⁰

mvp-comment-476-1 ἀδίκους ¹¹ παρασπᾷς ¹²

mvp-comment-477-1 ξύναιμον ¹³

mvp-comment-477-2 ἔχεις ¹⁴

mvp-comment-477-3 ταράξας ¹⁵

mvp-comment-478-1 ἐναργής ¹⁶

mvp-comment-478-2 βλεφάρωνἵμερος ¹⁷ εὐλέκτρου νύμφας ¹⁸

mvp-comment-478-3 εὐλέκτρου ¹⁹

mvp-comment-479-1 πάρεδρος ἐν ἀρχαῖς ²⁰ πάρεδρος ²¹ ἐν ἀρχαῖς ²²

mvp-comment-479-2 The words answer metrically to

φύξιμος οὐδείς

(788). The first two syllables of

πάρεδρος

therefore represent a resolved long syllable. Pindar affords some instances of such resolution (see Appendix), and there is a probable example below (970

ἀγχίπολις Ἄρης

, where see n.). But it is rare, and certainly unpleasing. As

mvp-comment-479-3 a whole, too, the phrase

πάρεδρος ἐν ἀρχαῖς

is suspicious. A yet stronger objection is the strangeness of describing the power which is in conflict with the

θεσμοί

as their assessor, or peer, in sway; an expression which would seem appropriate only if that power was working in harmony with them; as when Eur. ( Eur. Med. 843 ) speaks of

σοφίᾳ παρέδρους...ἔρωτας, | παντοίας ἀρετᾶς ξυνεργούς

,—‘the loves that sit with wisdom, co-workers of all excellence,’—those aspirations of the soul which assist intellectual effort.

mvp-comment-479-4 The best line of emendation yet suggested is that of Semitelos, who writes ὥστε πέρα δρᾶν ²³

mvp-comment-480-1 ἐμπαίζει ²⁴ νικᾷ ²⁵

mvp-comment-481-1 καὐτὸς θεσμῶν ἔξω ²⁶

mvp-comment-481-2 φέρομαι ²⁷

mvp-comment-481-3 ἴσχειν δ’ ²⁸

mvp-comment-482-1 πηγάς ²⁹

mvp-comment-483-1 παγκοίτην ³⁰

mvp-comment-483-2 of Antigone are brought into finer relief by the different tone of the choral anapaests. Cp. 822 , and see Appendix on 110.—Cp. O. C. 1578 (Death)

τὸν αἰένυπνον

. The word θάλαμον ³¹

mvp-comment-483-3 ἀνύτουσαν ³²

mvp-comment-485-1 νεάταν … νέατον δέ ³³

mvp-comment-485-2 νέατον ³⁴

mvp-comment-485-3 κοὔποτ’ αὖθις ³⁵

mvp-comment-486-1 παγκοίτας ³⁶ πάγκοινος ³⁷

mvp-comment-487-1 ἄγει … ἀκτάν ³⁸

mvp-comment-488-1 οὔθ’ ὑμεναίων … οὔτ’ ἐπινύμφειος … ὕμνος ³⁹

mvp-comment-488-2 οὔτε … ἔγκληρον, … οὔτε … ὕμνησεν ⁴¹

mvp-comment-488-3 ἐπινύμφειος ⁴² ἐπινυμφίδιος ⁴³ ἐπὶ νυμφείοις ⁴⁴ ἐπινυμφίδιος ⁴⁵

mvp-comment-489-1 Ἀχέροντι νυμφεύσω ⁴⁶

mvp-comment-490-1 ξιφέων ⁴⁷ ἐπίχειρα ⁴⁸

mvp-comment-491-1 αὐτόνομος ⁴⁹

mvp-comment-491-2 δή ⁵⁰ μόνη ⁵¹ Ἀΐδην ⁵² Ἅιδην ⁵³

mvp-comment-492-1 ἤκουσα δή ⁵⁴

mvp-comment-492-2 λυγροτάταν ⁵⁵

mvp-comment-492-3 ξέναν ⁵⁶

mvp-comment-493-1 Ταντάλου ⁵⁷

mvp-comment-493-2 Σιπύλῳ ⁵⁸

mvp-comment-494-1 ἀτενής ⁵⁹

mvp-comment-494-2 πετραία βλάστα δάμασεν ⁶⁰ αι^ ⁶¹

mvp-comment-495-1 καί νιν ὄμρροι ⁶² τέγγει δ’ ⁶³ ὄμβρῳ ⁶⁴ τακομέναν ⁶⁵ τέγγει … δειράδας ⁶⁶ ὄμβροι ⁶⁷ ὄμβρῳ ⁶⁸

mvp-comment-495-2 χιών ⁶⁹

mvp-comment-495-3 οὐδαμά ⁷⁰

mvp-comment-496-1 τέγγει δ’ ὑπ’ ὀφρύσι … δειράδας ⁷¹

mvp-comment-496-2 The Niobe of Sipylus has usually been identified with a colossal rock-image on the N. side of the range. It is rudely carved in relief, within a rectangular niche on the face of a limestone cliff, and represents a woman seated on a throne. (See Stark, Niobe, pl. 1, Leips. 1863: cp. Baumeister, Denkm. p. 1029). Prof. W. M. Ramsay, however, holds that this image is the ‘very ancient’

ἄγαλμα

of Cybele mentioned by Paus. 3.22.4 . In two respects it differs from the ancient accounts of the Niobe (quoted below): ( a) it does not ‘weep,’—for the rainwater drops from the front of the niche, clear of the figure; and ( b) the likeness to a human form grows, instead of vanishing, as one approaches. ( Journ. Hellen. Studies III. 61 ff., 1882.) This has been confirmed by another traveller, Herr Schweisthal (as reported in the Berl. Phil. Wochenschr., May 28, 1887, p. 704). He finds the true Niobe at no great distance from the Cybele, but nearer Magnesia, and in the vicinity of a stream (the Jarikkaia) which Humann, in his ‘Excursion into Sipylus’ (1881), had already identified with the Achelous of Il. 24.616 . It is a natural phenomenon,—the semblance—as seen from a distance—of a draped woman, seated high on the rocks; she looks towards the right, and lifts her right arm, as if in lament.

mvp-comment-496-3 The best ancient description is by a poet whose native place was in that neighbourhood,—Quintus Smyrnaeus (1. 293— 306):—‘Her streaming tears still fall from the heights of the rugged cliff; and in sympathy with her the sounding waters of the Hermus make lament, and the lofty peaks of Sipylus, over which the mist that shepherds dread floats evermore. A great marvel is she to passers by, because she is like a sorrowful woman, who mourns some cruel grief, and weeps without stint. Such verily seems the figure, when thou gazest at it from afar; but when thou drawest near, lo, 'tis but a sheer rock, a cliff of Sipylus’ (

φαίνεται αἰπήεσσα πέτρη, Σιπύλοιό τ’ ἀπορρώξ

).

mvp-comment-496-4 Nonnus was thinking of the effect from the road, when he wrote (2. 160),

ἕσσομαι ὡς Νιόβη καὶ ἐγὼ λίθος, ὄφρα καὶ αὐτὴν | λαϊνέην στενάχουσαν ἐποικτείρωσιν ὁδῖται

. Pausanias, too, says that, at a certain distance from the cliff,

δεδακρυμένην δόξεις ὁρᾶν καὶ κατηφῆ γυναῖκα

, but that the illusion vanishes on a nearer approach (1. 21 § 3).

mvp-comment-497-1 ὁμοιοτάταν ⁷²

mvp-comment-498-1 ἀλλὰ … θανοῦσαν ⁷³ καίτοι ⁷⁴ ζῶσαν ⁷⁵ θανοῦσαν ⁷⁶ οἴμοι γελῶμαι ⁷⁷

mvp-comment-498-2 θεός ⁷⁸

mvp-comment-498-3 θεογεννής ⁷⁹ θειογενής ⁸⁰

mvp-comment-499-1 καίτοι ⁸¹ φθιμένῃ ⁸²

mvp-comment-499-2 κἀκοῦσαι ⁸³ μέγ’ ἀκοῦσαι ⁸⁴

mvp-comment-500-1 τοῖς ἰσοθέοις σύγκληρα ⁸⁵ ἔγκληρα ⁸⁶

mvp-comment-500-2 Hipp. 1011 : or (2) pass., included in one's

κλῆρος

, as H. F. 468

ἔγκληρα πεδία ...κεκτημένος

(‘by inheritance’). Here,

ἔγκληρα

was perh. partly due to a reminiscence of

ἔγκληρον

in 814.—The change of τοῖς ἰσοθέοις ⁸⁷ τοῖσι θεοῖσιν ⁸⁸ ι— ⁸⁹ α— ⁹⁰ τοῖς ἰσοθέοις ἔγκληρα ⁹¹

Commentary (Lewis Campbell, 1879) (OCR draft) (Commentary (Lewis Campbell, 1879)) focus

781-800. mvp-comment-455-1 Haemon's disobedience to his father, against his own interest, is due to the might of love.

781-800. mvp-comment-455-2 'Never-vanquished love, that layest riches waste, keeping nightly watch in the fair, soft, youthful cheek: love that roamest over seas and findest out the wildest nook! No god, nor any mortal man, escapes thy maddening power. By love the upright mind is drawn to wrong unto its hurt. By love this present strife is kindled between kinsmen. And clearly triumphant is the influence of desire that cometh from the looks of the fair bride - desire that divides empire with the majestic law: so resistlessly doth goddess Aphrodite mock mankind.

781-800. mvp-comment-455-3 This little ode consists of a strophe and antistrophe, of which the scansion is as follows:- CCLトしてし CICCICII CCCICII IICIICCIト(CLトー 5-0-0-ICCICI-

781-800. mvp-comment-455-4 A glyconic quatrain is followed by two choriambic lines, and the strophe ends with a return to the glyconic rhythm. L. 7 admits of being otherwise divided, viz.: CCLCー.

781. mvp-comment-456-1 ἀνίκατε μάχαν Cp. the similar personification of θυμός by Heraclitus, χαλεπὸν θυμῷ μάχεσθαι, ψυχῆς γὰρ ὠνέεται.

782. mvp-comment-457-1 ὃς ἐν κτήμασι πίπτεις (i. e.

782. mvp-comment-457-2 ἐμπίπτεις κτήμασι.) These words have been variously interpreted and emended. They probably mean, Who fallest upon wealth, i. e. art the destroyer of possessions, ruining worldly fortunes in various ways, as the love of Helen wasted Troy, etc. Cp. Eur. Hipp. 538, foll., Ἔρωτα δὲ τὸν τύραννον ἀνδρῶν |.. πέρθοντα καὶ διὰ πάσας | ἰόντα συμφορὰς | θνατοῖς, ὅταν ἔλθῃ. So, in this instance, Haemon is losing all for love. Others interpret, Desire who makest wealth thy object (Schol. rec.), Love, who by attacking enslavest, or Who makest victims of the wealthy.

783-784. mvp-comment-458-1 ὃς .. ἐννυχεύεις Cp. Milton, L'Allegro, 29, 30, 'Such as hang on Hebe's cheek, | And love to live in dimple sleek.' Love is still figured as an enemy, who keeps nightly watch where he is ready to spring forth armed on the unwary. Pind. Nem. 8. 2, ὥρα .. παρθενηΐοις .. ἐφίζοισι γλεφάροις.

785. mvp-comment-459-1 The poet is thinking of legendary examples, such as Paris, Leander, Anchises, etc.

786. mvp-comment-460-1 σε .. φύξιμος i.e. δύναταί σε φεύγειν. Cp. Hom. h. Ven. 34. 5, τῶν δ' ἄλλων οὐ πέρ τι πεφυγμένον ἔστ᾽ Ἀφροδίτην, | οὔτε θεῶν μακάρων, οὔτε θνητῶν ἀνθρώπων. But see on 796 ff.

790. mvp-comment-461-1 ἁμερίων ἐπ᾿ ἀνθρώπων The insertion of the preposition, although omitted with θεῶν, is no objection to this reading. See Essay on Language § 19. p. 27: and for ἐπί, with the genitive, meaning In the case of, So far as extends to, cp. Plato, Rep. 3. 406 C, 8.. ἐπὶ .. τῶν δημιουργῶν αἰσθανόμεθα, alib. The force of the preposition and case here is nearer to the original locative sense, = Extending over, 'Quantum hominum genus propagatum extenditur. (Ellendt.)

790. mvp-comment-461-2 ὁ ἔχων Sc. τὸ νόσημα. Wecklein compares ἔχει, he is wounded, with reference to the arrow of love. But this is fanciful.

791-792. mvp-comment-462-1 ἀδίκους.. παρασπᾷς i. e. εἰς ἀδικίαν παρασπᾷς. Drawest awry to wrong. For this proleptic use of the adjective, see Essay on Language § 23. P. 39; § 38. p. 71.

792. mvp-comment-463-1 ἐπὶ λώβᾳ ‘Το their hurt or disgrace.'

794. mvp-comment-464-1 ξύναιμον is an emphatic epithet added by an afterthought (Essay on Language § 23. p. 38) and by hypallage made to agree with the principal word, although more properly belonging to ἀνδρῶν. (Ibid. § 42. p. 80).

795. mvp-comment-465-1 νικᾷ δ᾽ ἐναργής i. e. ἐναργής ἐστι νικῶσα.

795. mvp-comment-465-2 βλεφάρων ἵμερος The modern poet speaks of love as engendered in the eyes, with gazing fed: the ancients rather spoke of an influence passing from the eye of the beloved (τὸ ἐρωτικὸν ὄμμα, Plat. Phaedr. 253 E) to the soul of the lover. Desire was viewed as an emanation from the object. Hence Plato's account of ἵμερος, Phaedr. 251 Β, C, δεξάμενος γὰρ τοῦ κάλλους τὴν ἀπορροὴν διὰ τῶν ὀμμάτων, ἐθερμάνθη ἢ ἡ τοῦ πτεροῦ φύσις ἄρδεται .. ὅταν μὲν οὖν βλέπουσα πρὸς τὸ κάλλος, ἐκεῖθεν μέρη ἐπιόντα καὶ ῥέοντα, ἃ δὴ διὰ τοῦτο ἵμερος καλεῖται, δεχομένη ἄρδηταί τε καὶ θερμαίνηται, λωφᾷ τε τῆς ὀδύνης καὶ γέγηθεν. This ancient conception, which had a root in language as well as in philosophy, is reflected even in Milton, L'Allegro, 1. 121, With store of ladies, whose bright eyes | Rain influence, though in this case probably with a further allusion to astrology.

796-799. mvp-comment-466-1 τῶν .. θεσμῶν In the counsels of princes holding an equal place with the majesty of law. This seems the best way of taking these words, which have been variously interpreted; e.g. Equal to the laws in power. 'Assessor in the authority of the laws, etc. There is an allusion to Haemon, who, though a prince, has been led to disobey his father, and to disregard the edict of the king. Cp. Hdt. 4. 165, ἐν βουλῇ παρίζουσα. The resolution of the arsis in πάρεδρος is extremely unusual; see Christ's Metrik, § 178; and Arndt suggested ξύνθρονος ἀρχαῖς, 'Assessor with the rule of majesticlaw. But qy. πάρεδρος *ἀρχαῖς, with "πέφευγεν οὐδείς in 786 ff.? (IILUCCICII).

800. mvp-comment-467-1 Wecklein finds here an oxymoron, turning on the opposition of μάχη and παιδιά. She is resistless, though sport is her only weapon. But this is doubtful.

804. mvp-comment-468-1 παγκοίταν.. θάλαμον The chamber where all must lie. The implied contrast between the fate of Antigone and her intended bridal recurs repeatedly throughout the latter part of the play. Supr. 575, Ἅιδης ὁ παύσων τούσδε τοὺς γάμους γάμ ἔφυ: infr. 891, νυμφεῖον : 1205, νυμφεῖον" Αιδου κοίλον.

806-802. mvp-comment-469-1 Antigone bewails her untimely death, and the chorus attempt to console her by pointing to the singularity of her end. She quotes the example of Niobe, who was encrusted with rock. But Niobe, rejoin the chorus, was a Divine Being. Then the maiden bursts into a cry against such vain comfort, and appeals to the forms of nature around Thebes to bear witness to the strangeness of her fate. The tone of the chorus changes to admonition. Thou hast offended against the majesty of law. Some curse, inherited from thy sire, must have led thee on. At last they have touched her, but it is only to aggravate her sorrow. Dire indeed had been the curse upon her parents; and now she is going to be with them, having never tasted any joy. Her brother's seeming success in marriage had been death to him and to her. The chorus reiterate that piety towards her brother should have yielded to authority. Selfwill has been thy ruin. Antigone: 'Friendless, unmourned, uncomforted, I leave the holy light of day. I die unmarried, and no one weeps for me.'

806-802. mvp-comment-469-2 The metres in this commos, ll. 806-833, chiefly logaoedic. and for the most part glyconic, are as follows:- α΄. 806-816, 823-833. 805 luclu IIC1CCI II1CCIC ―トしかしCICLL Anapaests of cho. 817-822, 834-837- β'. Second strophe and antistrophe. 51IC (トートートートー ICCICII にかくCIトトに CICLC- トトロー CCLCICIC 15010し! 이기 5- ἐπ. } Iambic. ひトしレトCCICI- 51110CIRKIICCI CICCートリート ―トしーしトー

806-802. mvp-comment-469-3 The effect produced by the epitrite rhythm in a' 9. β΄ 8, ἐπ. 5, and of the spondees in ß' 6, is especially noticeable.

808. mvp-comment-470-1 νέατον is an adjective. See on Ο. Τ. 155.

810. mvp-comment-471-1 κοὔποτ᾽ αὖθις Sc. ὄψομαι φέγγος ἀελίου.

810. mvp-comment-471-2 παγκοίτας is here active='That seals up all in rest.' Essay on Language pp. 98, 101. The metre suggests πάγκοιτος, cp. infr. 828, the corresponding line of the antistrophe.

812-813. mvp-comment-472-1 Ἀχέροντος ἀκτάν Hom. Od. 10. 509, ἔνθ᾽ ἀκτή τε λάχεια: ib. 513, ἔνθα μὲν εἰς Ἀχέροντα πυριφλεγέθων τε ῥέουσι, κ.τ.λ.

815. mvp-comment-473-1 *ἐπινύμφειος, which Dindorf has restored for ἐπινυμφίδιος, is more probable than ἐπὶ νυμφείοις, although this appears to be supported by the note of the Scholiast, λείπει θύραις ἢ κοίταις.

816. mvp-comment-474-1 Ἀχέροντι As other maidens have been wedded to rivers upon the earth.

820. mvp-comment-475-1 ξιφέων ἐπίχειρα The wages of the sword; i.e. Death given by the sword.

821. mvp-comment-476-1 αὐτόνομος The Scholiast explains this, ἰδίοις αὐτῆς νόμοις χρησαμένη. This is not free from ambiguity; but the true meaning is rather By an ordinance peculiar to your case (ἰδίᾳ τινὶ σεαυτῆς νόμῳ), than In your independence of law, or As being a law to yourself. The chorus nowhere speak with admiration of the independent attitude of Antigone, although they secretly sympathize with her pious motive. The word is used with consciousness of the derivation. The νόμος which is peculiar to Antigone is the privilege of a living death.

823. mvp-comment-477-1 λυγροτάταν In sorriest plight. Supplementary predicate.

824-825. mvp-comment-478-1 τὰν Φρυγίαν ξέναν Ταντάλου] Our friend far off in Phrygia, Tantalus' daughter.' Sipylus was placed by some in Phrygia, by others in Lydia. (Strabo, 12. p. 571.) Donaldson well remarks that févar is applied to Niobe, because she married Amphion, king of Thebes.

828. mvp-comment-479-1 ὄμβρῳ τακομέναν The conjectural emendation ὄμβροι has been very generally received. But the Highlands of Phrygia are not subject to perpetual showers. It is more natural to think of a snow-capped peak ever running down with moisture from the melting snow. On the general sense thus given to ὄμβρος, see Essay on Language § 52. p. 98. And as she flows down with moisture, the snow leaves her not, but still she wets the ridges of her neck beneath her tearful brow. The position of T' need cause no difficulty. Essay on Language pp. 65,6. It has been observed that the words ὀφρύς and δειράς are equally applicable to a mountain and to a human being. The subj. of τέγγει is not χιών but ὁ Νιόβα.

834. mvp-comment-480-1 It is doubtful whether θειογενής οι θεογεννής (= θεογέννητος) should be read for the unmetrical θεογενής.

836. mvp-comment-481-1 Of the two readings, φθιμένα and φθιμένῳ, both of which are given by L, and were known to the Scholiast, the feminine is more likely to be due to a corrector.

837. mvp-comment-482-1 The words ζῶσαν καὶ ἔπειτα θανοῦσαν have little point, and being omitted by Aldus (as in A), have never been restored except by Seyffert, who reads μέγα κἀκοῦσαι in l. 836. Those who omit 837, invert the preceding lines for the sake of the paroemiac, and read καίτοι φθιμένῳ τοῖς ἰσοθέοις | ἔγκληρα λαχεῖν μέγ᾽ ἀκοῦσαι. For ἀκοῦσαι, to have said of one, cp. Phil. 1074, ἀκούσομαι μὲν ὡς ἔφυν οἴκτου πλέως.