μῆτερ, φίλη δὲ σοί, κασίγνητον κάρα·
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)) — 899 focus
καίτοι σ᾽ ἐγὼ ᾽τίμησα τοῖς φρονοῦσιν εὖ
1
.
Greek (A. Boeckh, 1884) (OCR draft) Experimental (Greek (A. Boeckh, 1884)) — 899 focus
θαρσεῖν οὐδὲν παραμυθοῦμαι
Greek (F. H. Bothe, 1806) (OCR draft) Experimental (Greek (F. H. Bothe, 1806)) — 899 focus
νόμῳ, Κρέοντι ταῦτ᾽ ἔδοξ᾽ ἁμαρτάνειν,
Greek (Lewis Campbell, 1879) (OCR draft) Experimental (Greek (Lewis Campbell, 1879)) — 899 focus
μῆτερ, φίλη δὲ σοί, κασίγνητον κάρα.
Greek (A. Colonna, 1978) (OCR draft) Experimental (Greek (A. Colonna, 1978)) — 899 focus
μῆτερ, φίλη δὲ σοί, κασίγνητον κάρα·
Greek (A. Dain, 1955) (OCR draft) Experimental (Greek (A. Dain, 1955)) — 899.mvp-line-890 focus
μῆτερ, φίλη δὲ σοί, κασίγνητον κάρα·
Greek (R. D. Dawe, 1979) (OCR draft) Experimental (Greek (R. D. Dawe, 1979)) — 899 focus
μῆτερ, φίλη δὲ σοί, κασίγνητον κάρα·
Greek (G. Hermann, 1830) (OCR draft) Experimental (Greek (G. Hermann, 1830)) — 899 focus
τίνος νόμου δὴ ταῦτα πρὸς χάριν λέγω;
Greek (A. C. Pearson, 1924) (OCR draft) Experimental (Greek (A. C. Pearson, 1924)) — 899.mvp-line-891 focus
μῆτερ, φίλη δὲ σοί, κασίγνητον κάρα.
Antigone (OCR draft) Experimental (Antigone) — 899 focus
μῆτερ, φίλη δὲ σοί, κασίγνητον κάρα·
Greek (K. Reinhardt, 1949) (OCR draft) Experimental (Greek (K. Reinhardt, 1949)) — 899 focus
μῆτερ, φίλη δὲ σοί, κασίγνητον κάρα·
Translations (2)
German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 883 focus
Sagt, würde Iemand vor dem Tod mit Weheruf
Und Jammern enden, hülfe noch die Klage hier?
Auf, eilt mit ihr von hinnen, und verschloßt ihr sie
In's düstre Grabgewölbe, wie mein Wort gebot,
875
So laßt sie einsam und allein, sie sterbe nun,
Sie wohne lebend dort versenkt im engen Haus;
An dieser Jungfrau haben wir ja keine Schuld;
Nur mitzuwohnen hier im Licht ist ihr versagt.
Sagt, würde Iemand vor dem Tod mit Weheruf
Und Jammern enden, hülfe noch die Klage hier?
Auf, eilt mit ihr von hinnen, und verschloßt ihr sie
In's düstre Grabgewölbe, wie mein Wort gebot,
875
So laßt sie einsam und allein, sie sterbe nun,
Sie wohne lebend dort versenkt im engen Haus;
An dieser Jungfrau haben wir ja keine Schuld;
Nur mitzuwohnen hier im Licht ist ihr versagt.
Antigone.
O Grabgemach, Brautkammer, ewigschließendes
880
Wohnhaus in düstrer Höhle, wo hinab ich muß
Zu meinen Lieben, deren größte Zahl im Haus
Der Todten Persephassa schon empfangen hat,
1
Von welchen ich die lezte, weit unseligste,
Hinuntergeh'n soll, eh sich schloß mein Lebenstag!
885
Doch, komm' ich dorthin, dieser Hoffnung leb' ich fest,
Ich komme, lieb dem Vater, auch willkommen dir,
Mutter, dir auch komm' ich lieb, o Bruderhaupt;
Denn euch, die Todten, hab' ich selbst mit dieser Hand
Gebadet, selber euch geschmückt, auf euer Grab
890
Die Spenden ausgegossen; heute, weil ich dich
Bestattet, o Polyneikes, ernt' ich solchen Lohn!
Denn daß ich, ehrend Götterrecht, dich hochgeehrt
Vor Allen, achtet Kreon als verbrecherisch,
Als freches Unterfangen, o mein Bruderhaupt!
895
Und jezt ergreift er mit Gewalt und führt mich fort,
Bevor das Brautlied mir ertönt, der Ehe Glück
Und zarter Kinder Pflege mir beschieden ward:
Freundlos, verlassen, muß ich Unglückselige
Lebendig niedersteigen in der Todten Gruft.
900
Und welch Gebot der Götter übertrat ich denn?
Wie darf ich Arme noch den Blick nach ihren Höh'n
Erheben, wen um Hülfe fleh'n, da Götterfurcht
Den Lohn der Gottverächter mir erworben hat?
Doch wenn es so den Göttern wohlgefällig ist,
905
So will ich büßend meiner Schuld geständig sein;
Sind diese schuldig, möge dann kein größ'res Leid
Sie treffen, als sie wider Recht an mir gethan
O Grabgemach, Brautkammer, ewigschließendes
880
Wohnhaus in düstrer Höhle, wo hinab ich muß
Zu meinen Lieben, deren größte Zahl im Haus
Der Todten Persephassa schon empfangen hat,
1
Von welchen ich die lezte, weit unseligste,
Hinuntergeh'n soll, eh sich schloß mein Lebenstag!
885
Doch, komm' ich dorthin, dieser Hoffnung leb' ich fest,
Ich komme, lieb dem Vater, auch willkommen dir,
Mutter, dir auch komm' ich lieb, o Bruderhaupt;
Denn euch, die Todten, hab' ich selbst mit dieser Hand
Gebadet, selber euch geschmückt, auf euer Grab
890
Die Spenden ausgegossen; heute, weil ich dich
Bestattet, o Polyneikes, ernt' ich solchen Lohn!
Denn daß ich, ehrend Götterrecht, dich hochgeehrt
Vor Allen, achtet Kreon als verbrecherisch,
Als freches Unterfangen, o mein Bruderhaupt!
895
Und jezt ergreift er mit Gewalt und führt mich fort,
Bevor das Brautlied mir ertönt, der Ehe Glück
Und zarter Kinder Pflege mir beschieden ward:
Freundlos, verlassen, muß ich Unglückselige
Lebendig niedersteigen in der Todten Gruft.
900
Und welch Gebot der Götter übertrat ich denn?
Wie darf ich Arme noch den Blick nach ihren Höh'n
Erheben, wen um Hülfe fleh'n, da Götterfurcht
Den Lohn der Gottverächter mir erworben hat?
Doch wenn es so den Göttern wohlgefällig ist,
905
So will ich büßend meiner Schuld geständig sein;
Sind diese schuldig, möge dann kein größ'res Leid
Sie treffen, als sie wider Recht an mir gethan
Der Chor.
English (Sir Richard Jebb2, 1904) (OCR draft) Experimental (English (Sir Richard Jebb2, 1904)) — 883-940 focus
Enter Creon.
929
Creon
Do you not know that dirges and wailing before death would never be given up, if it were allowed to make them freely?
Take her away—now! And when you have enshrouded her, as I proclaimed, in her covered tomb, leave her alone, deserted—let her decide whether she wishes to die or to live entombed in such a home. It makes no difference, since our hands are clean so far as regards this girl.
885
But no matter what, she will be stripped of her home here above.
890
Do you not know that dirges and wailing before death would never be given up, if it were allowed to make them freely?
Take her away—now! And when you have enshrouded her, as I proclaimed, in her covered tomb, leave her alone, deserted—let her decide whether she wishes to die or to live entombed in such a home. It makes no difference, since our hands are clean so far as regards this girl.
885
But no matter what, she will be stripped of her home here above.
890
Antigone
Tomb, bridal-chamber, deep-dug eternal prison where I go to find my own, whom in the greatest numbers destruction has seized and Persephone has welcomed among the dead!
Last of them all and in by far the most shameful circumstances, I will descend, even before the fated term of my life is spent. But I cherish strong hopes that I will arrive welcome to my father, and pleasant to you, Mother, and welcome, dear brother, to you.
895
For, when each of you died, with my own hands I washed and dressed you and poured drink-offerings at your graves. But now, Polyneices, it is for tending your corpse that I win such reward as this.
And yet I honored you rightly, as the wise understand.
900
Never, if I had been a mother of children, or if a husband had been rotting after death, would I have taken that burden upon myself in violation of the citizens’ will. For the sake of what law, you ask, do I say that? A husband lost, another might have been found,
905
and if bereft of a child, there could be a second from some other man. But when father and mother are hidden in Hades, no brother could ever bloom for me again. Such was the law whereby I held you first in honor, but for that Creon judged me guilty of wrongdoing
910
and of dreadful outrage, dear brother! And now he leads me thus in his hands’ strong grasp, when I have enjoyed no marriage bed or bridal song and have not received any portion of marriage or the nurture of children. But deserted by friends,
915
in misery I go living to the hollow graves of the dead. What law of the gods have I transgressed? Why should I look to the gods anymore? What ally should I call out to, when by my reverence I have earned a name for irreverence?
920
Well, then, if these events please the gods, once I have suffered my doom I will come to know my guilt. But if the guilt lies with my judges, I could wish for them no greater evils than they inflict unjustly on me.
925
929
Tomb, bridal-chamber, deep-dug eternal prison where I go to find my own, whom in the greatest numbers destruction has seized and Persephone has welcomed among the dead!
Last of them all and in by far the most shameful circumstances, I will descend, even before the fated term of my life is spent. But I cherish strong hopes that I will arrive welcome to my father, and pleasant to you, Mother, and welcome, dear brother, to you.
895
For, when each of you died, with my own hands I washed and dressed you and poured drink-offerings at your graves. But now, Polyneices, it is for tending your corpse that I win such reward as this.
And yet I honored you rightly, as the wise understand.
900
Never, if I had been a mother of children, or if a husband had been rotting after death, would I have taken that burden upon myself in violation of the citizens’ will. For the sake of what law, you ask, do I say that? A husband lost, another might have been found,
905
and if bereft of a child, there could be a second from some other man. But when father and mother are hidden in Hades, no brother could ever bloom for me again. Such was the law whereby I held you first in honor, but for that Creon judged me guilty of wrongdoing
910
and of dreadful outrage, dear brother! And now he leads me thus in his hands’ strong grasp, when I have enjoyed no marriage bed or bridal song and have not received any portion of marriage or the nurture of children. But deserted by friends,
915
in misery I go living to the hollow graves of the dead. What law of the gods have I transgressed? Why should I look to the gods anymore? What ally should I call out to, when by my reverence I have earned a name for irreverence?
920
Well, then, if these events please the gods, once I have suffered my doom I will come to know my guilt. But if the guilt lies with my judges, I could wish for them no greater evils than they inflict unjustly on me.
925
Chorus
Still the same tempest of the soul
grips this girl with the same fierce gusts.
930
Still the same tempest of the soul
grips this girl with the same fierce gusts.
930
Creon
Then because of this her guards will have reason to lament their slowness.
Then because of this her guards will have reason to lament their slowness.
Antigone
Ah, no! That command verges close on death.
Ah, no! That command verges close on death.
Creon
I cannot console you with any hope that your doom is not to be fulfilled in that way.
935
I cannot console you with any hope that your doom is not to be fulfilled in that way.
935
Antigone
O city of my fathers, land of
Thebes
, and you gods, our ancestors! I am led away now; there is no more delay!
Look at me, you who are
Thebes
’ lords—look at the only remaining daughter of the house of your kings. See what I suffer, and at whose hands, because I revered reverence!
Antigone is led away by the guards.
940
O city of my fathers, land of
Thebes
, and you gods, our ancestors! I am led away now; there is no more delay!
Look at me, you who are
Thebes
’ lords—look at the only remaining daughter of the house of your kings. See what I suffer, and at whose hands, because I revered reverence!
Antigone is led away by the guards.
940
Commentary
Commentary (R. C. Jebb) (OCR draft) (Commentary (R. C. Jebb))
Commentary (Lewis Campbell, 1879) (OCR draft) (Commentary (Lewis Campbell, 1879)) focus
899. mvp-comment-509-1 κασίγνητον κάρα This must be addressed to Polynices, who is most in the thoughts of the spectators, and is again invoked in the same words in 1.915: not to Eteocles, of whose burial Antigone only knew by hearsay, supr. 23 ff. The difficulty of reconciling this with the following lines has been adduced as one of several reasons for rejecting the passage from l. 900 to l. 928 in whole or in part. The lines 905-912 are apt to appear to modern readers, as they did to Goethe, a blemish in a place which might have been expected to be most carefully finished. The saying, which Herodotus, 3. 119, attributes almost in the same terms to the wife of Intaphernes, would seem from this to have had a wide currency in Ionia-for it is a precarious supposition that either author derived it from the other-and fell in with the natural tendency of Greek life to exalt the bond of brotherhood above all other ties of affection and kindred. The general feeling of the speech is well traced by Seyffert. Antigone, when brought face to face with death, in utter isolation from human sympathy, comes down from the lofty tone she had assumed in her first answer to Creon, and recognizes the simple fact that it was the strength of her affection which impelled her to defy the law. Her love for Poly- nices was wonderful, passing the love that could be felt for a husband or a child. She dilates on this and justifies it by a primitive sophism, which the passage of Herodotus cited above shows to be more in the spirit of the time of Sophocles or of the age preceding him than of any later period. If the Antigone is the earliest of the seven plays (see Introduction), we need not be surprised by an archaism of thought which is much less remarkable than several which occur in Aeschylus. In an early English ballad, called the Douglas Tragedy, a woman interceding for the life of her father, whom her lover would slay, gives the following reason :-'True lovers I can get many a one, | But a father I'll never get more.'