τηλεπόροις δʼ ἐν ἄντροις
Antigone. Sophocles. ed. Francis Storr. London. 1912.
Sponsored by Perseus Project, Tufts University.
Funding provided by The Annenberg CPB/Project.
Table of Contents
Search the Perseus Catalog for:
Search the Perseus Catalog for:
Current edition Experimental
Ἀντιγόνη (Greek) (Sophocles, Volume 1. Storr, Francis, editor. London; New York: William Heinemann Ltd.; The Macmillan Company, 1912.)
Provisional text from uncorrected OCR; expect errors.
Editions (11)
Greek (L. Benloew, 1858) (OCR draft) Experimental (Greek (L. Benloew, 1858)) — 983 focus
αὕτη κέλευθος
1
ἐκ προηγητοῦ πέλει.
Greek (A. Boeckh, 1884) (OCR draft) Experimental (Greek (A. Boeckh, 1884)) — 983 focus
ἀλλ᾽ εἶκε τῷ θανόντι, μηδ᾽ ὀλωλότα
Greek (F. H. Bothe, 1806) (OCR draft) Experimental (Greek (F. H. Bothe, 1806)) — 983 focus
κλάζοντας οἴστρῳ καὶ βεβαρβαρωμένῳ,
Greek (Lewis Campbell, 1879) (OCR draft) Experimental (Greek (Lewis Campbell, 1879)) — 983 focus
τηλεπόροις δ᾽ ἐν ἄντροις
Greek (A. Colonna, 1978) (OCR draft) Experimental (Greek (A. Colonna, 1978)) — 983 focus
τηλεπόροις δ᾽ ἐν ἄντροις
Greek (A. Dain, 1955) (OCR draft) Experimental (Greek (A. Dain, 1955)) — 983.mvp-line-968 focus
τηλεπόροις δ’ ἐν ἄντροις
Greek (R. D. Dawe, 1979) (OCR draft) Experimental (Greek (R. D. Dawe, 1979)) — 983 focus
τηλεπόροις δ᾽ ἐν ἄντροις
Greek (G. Hermann, 1830) (OCR draft) Experimental (Greek (G. Hermann, 1830)) — 983 focus
φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.
Greek (R. C. Jebb, 1906) (OCR draft) Experimental (Greek (R. C. Jebb, 1906)) — 983 focus
τηλεπόροις δ᾽ ἐν ἄντροις
5
Greek (A. C. Pearson, 1924) (OCR draft) Experimental (Greek (A. C. Pearson, 1924)) — 983.mvp-line-971 focus
τηλεπόροις δ᾽ ἐν ἄντροις
Greek (K. Reinhardt, 1949) (OCR draft) Experimental (Greek (K. Reinhardt, 1949)) — 983 focus
τηλεπόροις δ᾽ ἐν ἄντροις
Translations (2)
German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 988 focus
Ihr Fürsten Thebä's, Einen Pfad vollendeten
Wir Zwei, durch Einen sehend; denn es findet ja
Nur so den Weg der Blinde, nur an Führers Hand.
Ihr Fürsten Thebä's, Einen Pfad vollendeten
Wir Zwei, durch Einen sehend; denn es findet ja
Nur so den Weg der Blinde, nur an Führers Hand.
Kreon.
Was bringst du Neues, hoher Greis Teiresias?
965
Was bringst du Neues, hoher Greis Teiresias?
965
Teiresias.
Ich will es kundthun, und dem Seher folge du.
Ich will es kundthun, und dem Seher folge du.
Kreon.
Verschloß ich mich doch früher nie vor deinem Sinn.
Verschloß ich mich doch früher nie vor deinem Sinn.
Teiresias.
Deßwegen lenkst du glücklich auch das Schiff der Stadt.
Deßwegen lenkst du glücklich auch das Schiff der Stadt.
Kreon.
Ich kann bezeugen und erfuhr, wie mir's gefrommt.
1
Ich kann bezeugen und erfuhr, wie mir's gefrommt.
1
Teiresias.
Bedenk' es, auf der Spize schwebt dir jezt das Glück.
970
Bedenk' es, auf der Spize schwebt dir jezt das Glück.
970
Kreon.
Was ist es? Schauder faßt mich an bei deinem Wort.
Was ist es? Schauder faßt mich an bei deinem Wort.
Teiresias.
Erkennen wirst du's aus den Zeichen meiner Kunst.
Ich war gelagert auf dem alten Schauersiz,
Wohin mir jeder Vogel zugeflogen kam;
Da hör' ich unbekannten Laut von Vögeln, die
975
Wahnsinnig krächzten und in wild verworrnem Ton;
Ich merkte, wie sie mit den Klau'n sich mörderisch
Zerfleischten; denn ganz deutlich scholl der Flügel Schlag.
Erschrocken prüft' ich ungesäumt den Opferbrand
Auf ringsentflammten Herden; doch es glänzte nicht
2
980
Vom Opfer auf die Flamme, nein, der Schenkel Saft
Schmolz auf der Asche mir hinweg in feuchtem Sud,
Und qualmte fort und sprühte; hoch in Lüften flog
Die Galle ſprüzend, und die Schenkel lagen da,
Herabgeschmolzen, aus des Fettes Hüll' entblößt.
985
Von diesem Knaben weiß ich, daß in solcher Art
Das Opfer böse Zeichen gab und nichtig war;
Denn dieser ist mein Führer, wie ich's Andern bin.
Und also leidet unsre Stadt durch deinen Sinn.
Denn alle Feuerstätten und Altäre sind
990
Durch Hund' entweiht und Vögel, die sich sättigten
An Dedipus' unselig hingesunk'nem Sohn.
So wollen denn die Götter unser Opferfleh'n
Nicht mehr von uns annehmen noch der Schenkel Brand,
Noch tönt ein frohes Zeichen uns des Vogels Ruf,
995
Der satt vom fetten Blute sich des Todten trank.
Dies nun, o Sohn, bedenke! Denn Verfehlungen
Sind zwar gemeinsam allen Erdgeborenen :
Wer aber sich verfehlte, der ist nimmermehr
Von Rath und Glück verlassen, wenn er nach dem Fall
1000
Ausgleicht das Uebel, nicht verharrt in seinem Sinn.
Man zeiht des Unverstandes nur den starren Troz.
Gib also nach dem Todten, stich nach Leichen nicht;
Den Todten nochmals tödten, welch ein Heldenmuth!
Gutmeinend rath' ich Gutes dir; man hört ja doch
1005
Auf guten Rath am liebsten, wenn er Nuzen bringt.
Erkennen wirst du's aus den Zeichen meiner Kunst.
Ich war gelagert auf dem alten Schauersiz,
Wohin mir jeder Vogel zugeflogen kam;
Da hör' ich unbekannten Laut von Vögeln, die
975
Wahnsinnig krächzten und in wild verworrnem Ton;
Ich merkte, wie sie mit den Klau'n sich mörderisch
Zerfleischten; denn ganz deutlich scholl der Flügel Schlag.
Erschrocken prüft' ich ungesäumt den Opferbrand
Auf ringsentflammten Herden; doch es glänzte nicht
2
980
Vom Opfer auf die Flamme, nein, der Schenkel Saft
Schmolz auf der Asche mir hinweg in feuchtem Sud,
Und qualmte fort und sprühte; hoch in Lüften flog
Die Galle ſprüzend, und die Schenkel lagen da,
Herabgeschmolzen, aus des Fettes Hüll' entblößt.
985
Von diesem Knaben weiß ich, daß in solcher Art
Das Opfer böse Zeichen gab und nichtig war;
Denn dieser ist mein Führer, wie ich's Andern bin.
Und also leidet unsre Stadt durch deinen Sinn.
Denn alle Feuerstätten und Altäre sind
990
Durch Hund' entweiht und Vögel, die sich sättigten
An Dedipus' unselig hingesunk'nem Sohn.
So wollen denn die Götter unser Opferfleh'n
Nicht mehr von uns annehmen noch der Schenkel Brand,
Noch tönt ein frohes Zeichen uns des Vogels Ruf,
995
Der satt vom fetten Blute sich des Todten trank.
Dies nun, o Sohn, bedenke! Denn Verfehlungen
Sind zwar gemeinsam allen Erdgeborenen :
Wer aber sich verfehlte, der ist nimmermehr
Von Rath und Glück verlassen, wenn er nach dem Fall
1000
Ausgleicht das Uebel, nicht verharrt in seinem Sinn.
Man zeiht des Unverstandes nur den starren Troz.
Gib also nach dem Todten, stich nach Leichen nicht;
Den Todten nochmals tödten, welch ein Heldenmuth!
Gutmeinend rath' ich Gutes dir; man hört ja doch
1005
Auf guten Rath am liebsten, wenn er Nuzen bringt.
Kreon.
English (Sir Richard Jebb2, 1904) (OCR draft) Experimental (English (Sir Richard Jebb2, 1904)) — 988-1110 focus
Enter Teiresias, led by a boy, on the spectators’ right.
1033
1064
1091
Teiresias
Princes of
Thebes
, we have come on a shared journey, two scouting the way by the eyes of one.
For this is the method of travel for the blind, using a guide.
990
Princes of
Thebes
, we have come on a shared journey, two scouting the way by the eyes of one.
For this is the method of travel for the blind, using a guide.
990
Creon
What is it, old Teiresias? What is your news?
What is it, old Teiresias? What is your news?
Teiresias
I will tell you. You, obey the seer.
I will tell you. You, obey the seer.
Creon
It was not my habit before, at any rate, to stand apart from your will.
It was not my habit before, at any rate, to stand apart from your will.
Teiresias
Therefore you captained this city on an upright course.
Therefore you captained this city on an upright course.
Creon
I have felt and can attest your benefits.
995
I have felt and can attest your benefits.
995
Teiresias
Realize that once more now you are poised on fortune’s razor-edge.
Realize that once more now you are poised on fortune’s razor-edge.
Creon
What do you mean? I shudder to hear you!
What do you mean? I shudder to hear you!
Teiresias
You will understand, when you hear the signs revealed by my art. As I took my place on my old seat of augury
where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning.
1000
Quickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered;
1005
the gall was scattered high up in the air; and the streaming thighs lay bared of the fat that had been wrapped around them. Such was the failure of the rites that yielded no sign, as I learned from this boy. For he is my guide, as I am guide to others.
1010
And it is your will that is the source of the sickness now afflicting the city. For the altars of our city and our hearths have one and all been tainted by the birds and dogs with the carrion taken from the sadly fallen son of Oedipus. And so the gods no more accept prayer and sacrifice at our hands,
1015
or the burning of thigh-meat, nor does any bird sound out clear signs in its shrill cries, for they have tasted the fatness of a slain man’s blood. Think, therefore, on these things, my son. All men are liable to err.
1020
But when an error is made, that man is no longer unwise or unblessed who heals the evil into which he has fallen and does not remain stubborn. Self-will, we know, invites the charge of foolishness. Concede the claim of the dead. Do not kick at the fallen.
1025
What prowess is it to kill the dead all over again? I have considered for your good, and what I advise is good. The sweetest thing is to learn from a good advisor when his advice is to your profit.
1030
1033
You will understand, when you hear the signs revealed by my art. As I took my place on my old seat of augury
where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning.
1000
Quickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered;
1005
the gall was scattered high up in the air; and the streaming thighs lay bared of the fat that had been wrapped around them. Such was the failure of the rites that yielded no sign, as I learned from this boy. For he is my guide, as I am guide to others.
1010
And it is your will that is the source of the sickness now afflicting the city. For the altars of our city and our hearths have one and all been tainted by the birds and dogs with the carrion taken from the sadly fallen son of Oedipus. And so the gods no more accept prayer and sacrifice at our hands,
1015
or the burning of thigh-meat, nor does any bird sound out clear signs in its shrill cries, for they have tasted the fatness of a slain man’s blood. Think, therefore, on these things, my son. All men are liable to err.
1020
But when an error is made, that man is no longer unwise or unblessed who heals the evil into which he has fallen and does not remain stubborn. Self-will, we know, invites the charge of foolishness. Concede the claim of the dead. Do not kick at the fallen.
1025
What prowess is it to kill the dead all over again? I have considered for your good, and what I advise is good. The sweetest thing is to learn from a good advisor when his advice is to your profit.
1030
Creon
Old man, you all shoot your arrows at me, like archers at their mark, and I am not safe
even from the plottings of the seer’s divine art, but by their tribe I have long been bought and sold and made their merchandise. Turn your profits, make your deals for the white gold of
Sardis
and the gold of
India
, if it pleases you, but you shall not cover that man with a grave,
1035
not even if the eagles of Zeus wish to snatch and carry him to be devoured at the god’s throne. No, not even then, for fear of that defilement will I permit his burial, since I know with certainty that no mortal has the power to defile the gods.
1040
But even the exceedingly clever, old Teiresias, falls with a shameful fall, when they couch shameful thoughts in fine phrasing for profit’s sake.
1045
Old man, you all shoot your arrows at me, like archers at their mark, and I am not safe
even from the plottings of the seer’s divine art, but by their tribe I have long been bought and sold and made their merchandise. Turn your profits, make your deals for the white gold of
Sardis
and the gold of
India
, if it pleases you, but you shall not cover that man with a grave,
1035
not even if the eagles of Zeus wish to snatch and carry him to be devoured at the god’s throne. No, not even then, for fear of that defilement will I permit his burial, since I know with certainty that no mortal has the power to defile the gods.
1040
But even the exceedingly clever, old Teiresias, falls with a shameful fall, when they couch shameful thoughts in fine phrasing for profit’s sake.
1045
Teiresias
Alas! Does any man know, does any consider—
Alas! Does any man know, does any consider—
Creon
What is this? What universal truth are you announcing?
What is this? What universal truth are you announcing?
Teiresias
—by how much the most precious of our possessions is the power to reason wisely?
1050
—by how much the most precious of our possessions is the power to reason wisely?
1050
Creon
By as much, I think, as senselessness is the greatest affliction.
By as much, I think, as senselessness is the greatest affliction.
Teiresias
Yet you came into being full of that disease.
Yet you came into being full of that disease.
Creon
I have no desire to trade insults with the seer.
I have no desire to trade insults with the seer.
Teiresias
Yet that is what you do in saying that I prophesy falsely.
Yet that is what you do in saying that I prophesy falsely.
Creon
Yes, for the prophet-clan was ever fond of money.
1055
Yes, for the prophet-clan was ever fond of money.
1055
Teiresias
And the race sprung from tyrants loves shameful gain.
And the race sprung from tyrants loves shameful gain.
Creon
Do you know that you ramble so about your king?
Do you know that you ramble so about your king?
Teiresias
I am aware, since through me you have saved this city.
I am aware, since through me you have saved this city.
Creon
You are a wise seer, but fond of doing injustice.
You are a wise seer, but fond of doing injustice.
Teiresias
You will stir me to utter the dire secret in my soul.
1060
You will stir me to utter the dire secret in my soul.
1060
Creon
Out with it! But only if it is not for gain that you speak it.
Out with it! But only if it is not for gain that you speak it.
Teiresias
Indeed, I think I speak without mention of gain—where you are concerned.
Indeed, I think I speak without mention of gain—where you are concerned.
Creon
Be certain that you will not trade in my will.
1064
Be certain that you will not trade in my will.
Teiresias
Then know, yes, know it well! You will not live through many more
courses of the sun’s swift chariot, before you will give in return one sprung from your own loins, a corpse in requital for corpses. For you have thrust below one of those of the upper air and irreverently lodged a living soul in the grave,
1065
while you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers,
1070
the Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women.
1075
All the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me,
1080
launched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue
1085
and a better mind within his breast than he now bears.
Exit Teiresias.
1090
1091
Then know, yes, know it well! You will not live through many more
courses of the sun’s swift chariot, before you will give in return one sprung from your own loins, a corpse in requital for corpses. For you have thrust below one of those of the upper air and irreverently lodged a living soul in the grave,
1065
while you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers,
1070
the Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women.
1075
All the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me,
1080
launched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue
1085
and a better mind within his breast than he now bears.
Exit Teiresias.
1090
Chorus
The man is gone, my king, leaving dire prophecies behind. And for all the time that I have had this hair on my head, now white, once dark, I know that he has never been a false prophet to our city.
The man is gone, my king, leaving dire prophecies behind. And for all the time that I have had this hair on my head, now white, once dark, I know that he has never been a false prophet to our city.
Creon
I, too, know it well, and my mind is troubled. To yield is terrible, but, to resist, to strike my pride with ruin—this, too, inspires terror.
1095
I, too, know it well, and my mind is troubled. To yield is terrible, but, to resist, to strike my pride with ruin—this, too, inspires terror.
1095
Chorus
The moment, Creon, requires that you reason wisely.
The moment, Creon, requires that you reason wisely.
Creon
What should I do, then? Speak, and I will obey.
What should I do, then? Speak, and I will obey.
Chorus
Go and free the girl from her hollowed chamber. Then raise a tomb for the unburied dead.
1100
Go and free the girl from her hollowed chamber. Then raise a tomb for the unburied dead.
1100
Creon
And you recommend this? You think that I should yield?
And you recommend this? You think that I should yield?
Chorus
Yes, my king, and with all possible speed. For harms sent from the gods swiftly cut short the follies of men.
Yes, my king, and with all possible speed. For harms sent from the gods swiftly cut short the follies of men.
Creon
Ah, it is a struggle, but I depart from my heart’s resolve and obey. We must not wage vain wars with necessity.
1105
Ah, it is a struggle, but I depart from my heart’s resolve and obey. We must not wage vain wars with necessity.
1105
Chorus
Go, do these things and do not leave their performance to others.
Go, do these things and do not leave their performance to others.
Creon
Right away I will go. Go, go, my servants, each and all of you! Take axes in your hands,
and hurry to that place there in view! But since my judgment has taken this turn, I will be there to set her free, as I myself confined her. I am held by the fear that it is best to keep the established laws to life’s very end.
1110
Right away I will go. Go, go, my servants, each and all of you! Take axes in your hands,
and hurry to that place there in view! But since my judgment has taken this turn, I will be there to set her free, as I myself confined her. I am held by the fear that it is best to keep the established laws to life’s very end.
1110
Commentary
Commentary (R. C. Jebb) (OCR draft) (Commentary (R. C. Jebb))
mvp-comment-584-1 τηλεπόροις 1
Commentary (Lewis Campbell, 1879) (OCR draft) (Commentary (Lewis Campbell, 1879)) focus
944-987. mvp-comment-537-1 The chorus, in the manner of Pindar, moralise on the fate of Antigone through examples drawn from the circle of mythology and legend; and thus suggest the same cold comfort as in their mention of Niobe. The effect of this ode is to repress the excitement and solemnize the thoughts of the spectator. 'Danaë, though of royal lineage, and entrusted with the golden shower, was bound by all-constraining destiny in her brazen cell. 'Bound, too, in a prison of rock, was Lycurgus, who provoked the God. He knew his madness when it was too late. And on the Thracian promontory Phineus sons, blinded by their father's wife (Idothea), bewailed their rejected mother Cleopatra's hapless lot, who, descended from an ancient line, and endowed with swiftness by her divine sire, was notwithstanding overtaken by the long-lived fates.' Danae and Cleopatra were, like Antigone, of royal birth, and, like Antigone, were bound in a living tomb. So also was the son of Dryas, himself a king: and this, in his case, was the penalty of an impetuous and defiant spirit. Sophocles seems to have followed one version of the obscure and variable legend of Phineus, according to which Cleopatra did not die, but was rejected by Phineus for Idothea, and imprisoned in a cave, from which she was afterwards released by Heracles. The sons were blinded by their step-mother. The first strophe and antistrophe are choriambic with an iambic close; the second, logaoedic. The choriambi here were probably chanted slowly, so as to have a weighty, solemn effect. The scheme is as follows: a'. First strophe and antistrophe. IILUCI LUCILー LUCILIITUCICートに IICClluclトー IIICCILUCIトに ICICICI KLCICICI CトートUICIK β'. Second strophe and antistrophe. UCCTCCICCI IICCICCII!یں ILU TUCI くいくいトCICIK Cトートしーーー ―トビトCICIK CÚCCICICICC
983. mvp-comment-566-1 τηλεπόροις δ᾽ ἐν ἄντροις The exact meaning of the compound epithet is doubtful. Either (1) Far-piercing,' i. e. Extending far into the mountainside: or (2) Distant, the second part of the epithet being redundant, or merely repeating the notion of a hollow passage implied in ἄντροις, i.e. δι' ὧν τηλόσε πορευόμεθα.