ἀλλ᾽ οὐκ ἐπ᾽ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.
Antigone. Sophocles. Cambridge, UK. 1906.
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Current edition Experimental
Greek (R. C. Jebb, 1906) (OCR draft) (Greek) (Greek (R. C. Jebb, 1906))
Provisional text from uncorrected OCR; expect errors.
Editions (11)
Greek (L. Benloew, 1858) (OCR draft) Experimental (Greek (L. Benloew, 1858)) — 556 focus
θάρσει.
σὺ μὲν ζῇς·
ἡ δ᾽ ἐμὴ ψυχὴ πάλαι
Greek (A. Boeckh, 1884) (OCR draft) Experimental (Greek (A. Boeckh, 1884)) — 556 focus
ἀρώσιμοι γὰρ χἀτέρων εἰσὶν γύαι.
Greek (F. H. Bothe, 1806) (OCR draft) Experimental (Greek (F. H. Bothe, 1806)) — 556 focus
οὐ γάρ ποτ᾽, ὦναξ, οὐδ᾽, ὃς ἂν βλαστῇ, μένει
Greek (Lewis Campbell, 1879) (OCR draft) Experimental (Greek (Lewis Campbell, 1879)) — 556 focus
ἀλλ᾽ οὐκ ἐπ᾿ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.
Greek (A. Colonna, 1978) (OCR draft) Experimental (Greek (A. Colonna, 1978)) — 556 focus
ἀλλ᾽ οὐκ ἐπ᾽ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.
Greek (A. Dain, 1955) (OCR draft) Experimental (Greek (A. Dain, 1955)) — 556.mvp-line-553 focus
ἀλλ’ οὐκ ἐπ’ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.
Greek (R. D. Dawe, 1979) (OCR draft) Experimental (Greek (R. D. Dawe, 1979)) — 556 focus
ἀλλ᾽ οὐκ ἐπ᾽ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.
Greek (G. Hermann, 1830) (OCR draft) Experimental (Greek (G. Hermann, 1830)) — 556 focus
τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν.
Greek (A. C. Pearson, 1924) (OCR draft) Experimental (Greek (A. C. Pearson, 1924)) — 556.mvp-line-553 focus
ἀλλ᾽ οὐκ ἐπ᾽ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.
Antigone (OCR draft) Experimental (Antigone) — 556 focus
ἀλλʼ οὐκ ἐπʼ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.
Greek (K. Reinhardt, 1949) (OCR draft) Experimental (Greek (K. Reinhardt, 1949)) — 556 focus
ἀλλ᾽ οὐκ ἐπ᾽ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.
Translations (2)
German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 556 focus
Nicht ohne daß ich meine Gründe dir enthült.
Dir dünkte jenes, aber mir schien dieses gut.
555
Doch tragen wir ja beide gleich der Sünde Schuld.
Nicht ohne daß ich meine Gründe dir enthült.
Dir dünkte jenes, aber mir schien dieses gut.
555
Doch tragen wir ja beide gleich der Sünde Schuld.
Antigone.
Getrost, du lebst; doch meine Seele brach im Tod
Schon längst, dem Dienst der Todten sich hälfreich zu weih'n.
Getrost, du lebst; doch meine Seele brach im Tod
Schon längst, dem Dienst der Todten sich hälfreich zu weih'n.
Kreon.
Von diesen Mädchen, glaub' ich, ist die Eine jezt
Sinnlos geworden, jene war's von Anbeginn.
560
Von diesen Mädchen, glaub' ich, ist die Eine jezt
Sinnlos geworden, jene war's von Anbeginn.
560
Ismene.
Nie bleibt, o König, selbst der angeborene
Verstand in bösen Tagen; nein, er weicht von uns.
Nie bleibt, o König, selbst der angeborene
Verstand in bösen Tagen; nein, er weicht von uns.
Kreon.
Von dir gewiß, als du mit Bösen Böses thatst!
Von dir gewiß, als du mit Bösen Böses thatst!
Ismene.
Was ist das Leben mir allein werth ohne sie?
Was ist das Leben mir allein werth ohne sie?
Kreon.
nenne sie nicht weiter; denn sie ist nicht mehr.
565
nenne sie nicht weiter; denn sie ist nicht mehr.
565
Ismene.
Die Braut ermorden wirst du denn dem eignen Kind?
Die Braut ermorden wirst du denn dem eignen Kind?
Kreon.
Noch andre Fluren gibt es, wo man pflügen kann.
Noch andre Fluren gibt es, wo man pflügen kann.
Ismene.
Doch keine, wo sich also Herz zum Herzen fand.
Doch keine, wo sich also Herz zum Herzen fand.
Kreon.
Mir graut vor einem schnöden Weib für meinen Sohn.
Mir graut vor einem schnöden Weib für meinen Sohn.
Antigone.
theurer Hämon, wie beschimpft der Vater dich!
570
theurer Hämon, wie beschimpft der Vater dich!
570
Kreon.
Ich hasse dich und hasse deinen Ehebund.
Ich hasse dich und hasse deinen Ehebund.
Der Chor.
Und so beraubst du seiner Braut den eignen Sohn?
Der Todesgott sezt solchem Ehebund ein Ziel.
Beschlossen ist, ich seh' es, daß sie sterben soll.
Und so beraubst du seiner Braut den eignen Sohn?
Der Todesgott sezt solchem Ehebund ein Ziel.
Beschlossen ist, ich seh' es, daß sie sterben soll.
Kreon.
Bei dir und mir. Jezt keine Zög'rung mehr! Hinein
575
In's Haus, o Knechte, führt sie; fortan sollen sie
Als Frauen leben, nicht so frei sich mehr ergeh'n!
Denn, traun, Beherzte fliehen auch, sobald sie seh'n,
Daß ihrem Leben nahe trat des Todes Ziel.
(Antigone und Ismene werden abgeführt.)
Kreon. Der Chor.
Erste Strophe.
Bei dir und mir. Jezt keine Zög'rung mehr! Hinein
575
In's Haus, o Knechte, führt sie; fortan sollen sie
Als Frauen leben, nicht so frei sich mehr ergeh'n!
Denn, traun, Beherzte fliehen auch, sobald sie seh'n,
Daß ihrem Leben nahe trat des Todes Ziel.
Der Chor.
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))
Commentary (Lewis Campbell, 1879) (OCR draft) (Commentary (Lewis Campbell, 1879)) focus
223-330. mvp-comment-136-1 The half-comic or rustic character of the watchman in this play is an extension of the common character of the messenger, whose natural rudeness of speech and thought brings into greater prominence the horror or pathos of the events he describes. The grotesqueness disappears when he speaks of the action of Antigone in 407-440. The employment of this artifice by Sophocles arises from the same motive to which Shakespeare gave a far wider range in such creations as the gravediggers in Hamlet, and the rural fellow in Antony and Cleopatra. The Messenger in the Trachiniae, the Corinthian in the Oedipus Tyrannus, Menelaus in the Ajax, the pretended Shipmaster in the Philoctetes, afford the same sort of contrast to the more tragic personages: and the superstition of the Coloniatae may be compared with the cowardice of the Phrygian slave in the Orestes of Euripides.
223-330.
mvp-comment-136-2
The vulgarity of the common-place Athenian of the fifth century в.с. takes the form of misplaced subtlety of wit. Cp.
Shak. Hamlet, 5. 1
,
We must speak by the card, or equivocation will undo us. The age is grown so picked, that the toe of the peasant comes so near the heel of the courtier, he galls his kibe.
308-311. mvp-comment-181-1 οὐχ ὑμὶν ῞Αιδης.. ἁρπάζητε] Death shall not alone suffice for you, but first you shall be hung up alive to show the heinousness of this offence, that for the future, in your wrongful gettings, you may know better where to look for gain. See Essay on Language § 37. p. 64. There is a confusion of two constructions: (1) οὐχ ὑμὶν ῞Αιδης ἀρκέσει, τo which μοῦνος is added for emphasis, i. e. οὐ θανεῖσθε μόνον: and (2) οὐ θανεῖσθε πρίν, κ.τ.λ. Cp. 1064 ff., and see Aj. 106 ff., θανεῖν γὰρ αὐτὸν οὐτί πω θέλω, κ.τ.λ. The Φύλαξ is to take this message to his fellows.