Sophocles Antigone 141

Robert Potter (Translator)

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Chorus
944

The same impetuous spirit rules her yet.

955

For this the slaves that lead her shall be taught

966

With tears their slow obedience to repent.

Antigone. Sophocles. Robert Potter (Translator). London. 1820.

Current edition Experimental

English (Robert Potter, 1788) (OCR draft) (English) (English (Robert Potter, 1788))

Provisional text from uncorrected OCR; expect errors.

Editions (12)

Greek (L. Benloew, 1858) (OCR draft) Experimental (Greek (L. Benloew, 1858)) — 141 focus

ἑπτὰ λοχαγοὶ γὰρ ἐφ᾽ ἑπτὰ πύλαις

Greek (A. Boeckh, 1884) (OCR draft) Experimental (Greek (A. Boeckh, 1884)) — 141 focus

πλὴν τοῖν στυγεροῖν, ὣ πατρὸς ἑνὸς

Greek (F. H. Bothe, 1806) (OCR draft) Experimental (Greek (F. H. Bothe, 1806)) — 141 focus

ἑπτὰ λοχαγοὶ γὰρ, ἐφ᾽ ἑπτὰ πύλαις

Greek (Lewis Campbell, 1879) (OCR draft) Experimental (Greek (Lewis Campbell, 1879)) — 141 focus

ἑπτὰ λοχαγοὶ γὰρ ἐφ᾽ ἑπτὰ πύλαις

Greek (A. Colonna, 1978) (OCR draft) Experimental (Greek (A. Colonna, 1978)) — 141 focus

ἑπτὰ λοχαγοὶ γὰρ ἐφ᾽ ἑπτὰ πύλαις

Greek (A. Dain, 1955) (OCR draft) Experimental (Greek (A. Dain, 1955)) — 141.mvp-line-141 focus

ἑπτὰ λοχαγοὶ γὰρ ἐφ’ ἑπτὰ πύλαις

Greek (R. D. Dawe, 1979) (OCR draft) Experimental (Greek (R. D. Dawe, 1979)) — 141 focus

ἑπτὰ λοχαγοὶ γὰρ ἐφ᾽ ἑπτὰ πύλαις

Greek (G. Hermann, 1830) (OCR draft) Experimental (Greek (G. Hermann, 1830)) — 141 focus

ἑπτὰ λοχαγοὶ γὰρ ἐφ᾽ ἑπτὰ πύλαις

Greek (R. C. Jebb, 1906) (OCR draft) Experimental (Greek (R. C. Jebb, 1906)) — 141 focus

ἑπτὰ λοχαγοὶ γὰρ ἐφ᾽ ἑπτὰ πύλαις

Greek (A. C. Pearson, 1924) (OCR draft) Experimental (Greek (A. C. Pearson, 1924)) — 141.mvp-line-141 focus

ἑπτὰ λοχαγοὶ γὰρ ἐφ᾽ ἑπτὰ πύλαις

Antigone (OCR draft) Experimental (Antigone) — 141 focus

ἑπτὰ λοχαγοὶ γὰρ ἐφʼ ἑπτὰ πύλαις

Greek (K. Reinhardt, 1949) (OCR draft) Experimental (Greek (K. Reinhardt, 1949)) — 141 focus

ἑπτὰ λοχαγοὶ γὰρ ἐφ᾽ ἑπτὰ πύλαις

Translations (10)

German (A. Boeckh, 1884) (OCR draft) Experimental (German (A. Boeckh, 1884)) — 141 focus

CHOR

Beschlossen ist es, seh' ich, daſs sie sterben soll.

Spanish (J. A. Bolufer, 1921) (OCR draft) Experimental (Spanish (J. A. Bolufer, 1921)) — 141 focus

CORO

724 Rey, conviene que si algo oportuno dice éste, lo atiendas; y también éste a ti, pues los dos habéis hablado bien..

Latin (F. H. Bothe, 1806) (OCR draft) Experimental (Latin (F. H. Bothe, 1806)) — 141 focus

Chorus

724 Rex, si quid hic opportunum dicit, aequum est te animum advertere ; teque vicissim illi auscultare: recte enim dictum est utrinque.

English (Lewis Campbell, 1906) (OCR draft) Experimental (English (Lewis Campbell, 1906)) — 141 focus

CH
724

My lord, ’twere wise, if thou wouldst learn of him

In reason; and thou, Haemon, from thy sire!

Truth lies between you.
725

German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 141 focus

Denn Sieben, um sieben Thore gestellt,

Mann wider den Mann, sie ließen dem Zeus,

Dem Verleiher des Siegs, die gediegene Wehr.¹

Nur das schreckliche Paar, von dem Einen gezeugt

Mit demselben Gemahl, die wider sich selbst
145

Mit siegendem Speer einstürmten, umfing

Des gemeinsamen Todes Verhängniß.

Zweite Gegenstrophe.

English (Thomas Francklin, 1758–1759) (OCR draft) Experimental (English (Thomas Francklin, 1758–1759)) — 141 focus

Haemon

H.i<:. Young though I am, I still may judge aright ;

Wisdom^in action lies, and not in years,

Spanish (A. G. Garbin, 1889) (OCR draft) Experimental (Spanish (A. G. Garbin, 1889)) — 141 focus

CORO

583 ¡Dichosos los que jamás han probado el infortunio! Porque cuando los dioses dejan caer su airada diestra sobre una familia, las desgracias se suceden en ella sin cesar y avanzan toda su posteridad: cual la ola que recorre el oscuro abismo del mar de Tracia, impelida por furioso vendaval, levanta del fondo negra turbulenta arena, y viene á estrellarse allá en la playa con hórrido gemido.

German (F. Hölderlin, 1804) (OCR draft) Experimental (German (F. Hölderlin, 1804)) — 141 focus

KREON

Ists That, dem huldigen, was gegen eine Welt ist?

English (Sir Richard Jebb1, 1904) (OCR draft) Experimental (English (Sir Richard Jebb1, 1904)) — 141 focus

Chorus

724 Sire, ’tis meet that thou shouldest profit by his words, if he speaks aught in season, and thou, Haemon, by thy father’s ; for on both parts there hath been wise speech.

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-561-1 Acrisius, the father of Danaë, was king of Argos. The oracle at Delphi told him that he was to be slain by his daughter's son. He therefore immured the maiden in a chamber built for that purpose within the precincts of his house at Argos. Here Zeus visited her in the golden rain; she bore Perseus; and Acrisius sent mother and child adrift on the Aegean in a chest; but Zeus heard her prayer, and brought them safely to the island of Seriphus. Both Soph. and Eur. wrote a

Δανάη

: Soph. wrote also an

Ἀκρίσιος

.

mvp-comment-561-2 καὶ Δανάας δέμας ἔτλα ἀλλάξαι οὐράνιον φῶς ¹ ἔτλα καί ²

mvp-comment-561-3 δέμας ³

mvp-comment-561-4 χαλκοδέτοις αὐλαῖς ⁴

mvp-comment-562-1 τυμβήρει ⁵

mvp-comment-562-2 κατεζεύχθη ⁶

mvp-comment-563-1 τίμιος ⁷

mvp-comment-564-1 ταμιεύεσκε ⁸

mvp-comment-564-2 χρυσορύτους ⁹

mvp-comment-565-1 ἁ μοιριδία τις ¹⁰ τις ¹¹

mvp-comment-566-1 οὔτ’ … ὄλβος ¹²

mvp-comment-566-2

θνατοῖσι δ’ οὐκ αὐθαίρετοι | οὔτ’ ὄλβος οὔτ’ ἄκαμπτος Ἄρης οὔτε παμφθέρσης στάσις, | ἀλλ’ ἐπιχρίμπτει νέφος ἄλλοτ’ ἐπ’ ἄλλαν | γαῖαν ἁ πάνδωρος αἶσα.

mvp-comment-566-3 πύργος ¹³

mvp-comment-566-4 οὔτ’ … οὔτ’ ¹⁴ οὐ … οὐχ ¹⁵

mvp-comment-567-1 ζεύχθη ¹⁶

mvp-comment-567-2 ὀξύχολος ¹⁷

mvp-comment-567-3 The

Ἠδωνοί

, or

Ἠδῶνες

( Thuc. 2.99 ), occupied in historical times the part of Thrace E. of the Strymon and W. of the Nestus. In earlier times they had dwelt further west, but had been driven eastward by the Macedonian conquest of Mygdonia.

mvp-comment-567-4 Dionysus, when he came from Asia with his new rites, was opposed by Lycurgus in Thrace, as by Pentheus at Thebes. The

Λυκούργεια

of Aeschylus is known from the schol. on Ar. Th. 135. This trilogy consisted of

Ἠδωνοί, Βασσαρίδες, Νεανίσκοι

, with

Λυκοῦργος

as satyric drama. In Il. 6.130 ff. Dionysus, pursued by Lycurgus, dives beneath the sea; Thetis receives him; and Zeus blinds Lycurgus.

mvp-comment-568-1 κερτομίοις ὀργαῖς ¹⁸ ὀργαῖς ¹⁹ κερτομίοις ²⁰

mvp-comment-569-1 ἐκ Διονύσου ²¹

mvp-comment-569-2 πετρώδει … δεσμῷ ²²

mvp-comment-569-3 κατάφαρκτος ²³

mvp-comment-570-1 οὕτω ²⁴

mvp-comment-570-2 ἀνθηρόν ²⁵

mvp-comment-570-3 ἀποστάζει ²⁶

mvp-comment-571-1 ἐπέγνω τὸν θεόν, μανίαις ψαύων ²⁷

mvp-comment-571-2 μανίαις ²⁸

mvp-comment-571-3 ψαύων ²⁹

mvp-comment-571-4 ἐν ³⁰

mvp-comment-571-5 γλώσσαις ³¹

mvp-comment-572-1 παύεσκε ³²

mvp-comment-572-2 ἐνθέους γυναῖκας ³³

mvp-comment-572-3 εὔιον … πῦρ ³⁴

mvp-comment-573-1 Μούσας ³⁵

mvp-comment-573-2 save the nymph by changing her into a vine; and behind him stand his followers. At the extreme left are three Muses—Urania, with globe; Clio, with roll; Euterpè, prob. with flutes. (Zoega seems clearly right in thus explaining the three women: others have made them Moirae.)—The close relation of Dionysus with the Muses is marked by one of his Attic titles,

Μελπόμενος

( Paus. 1.2.5 ), as conversely Apollo had the title

Διονυσόδοτος

(id. 1. 31.4). Muses were sometimes said to have nursed him. (Cp. Welcker, Götterl. 2. 611.)

mvp-comment-573-3 The monuments relating to the myth of Lycurgus have been critically treated by Michaelis ( Annal. Inst. 1872, pp. 248— 270). The Italian vase-paintings follow a version different from that of Soph. , viz. that the frenzy of Lycurgus was wreaked on his own son and wife. A large Neapolitan vase gives two pictures: in one, we see his murderous rage; in the other, Dionysus sits on his throne in calm majesty, stroking his panther.

mvp-comment-574-1 Cleopatra is the third example. Her father was the wind-god, Boreas: her mother, the Athenian Oreithyia, whom he carried off to his wild home in Thrace. Cleopatra married Phineus, king of the Thracian Salmydessus, on the W. coast of the Euxine, not far from the entrance to the Bosporus. She bore him two sons. He afterwards put her away, and imprisoned her. Her imprisonment is not directly mentioned here: but cp. Diod. 4. 44 , who says of Heracles, when serving with the Argonauts,

τὴν Κλεοπάτραν ἐκ τῆς φυλακῆς προαγαγεῖν

. Phineus then married Eidothea, sister of Cadmus. Eidothea put out the eyes of Cleopatra's two sons, and caused them also to be imprisoned.

mvp-comment-574-2 It is the fate of Cleopatra herself which Soph. means to compare with Antigone's: this is plain from 986. The fate of the sons is made so prominent only because nothing else could give us so strong a sense of the savage hatred which pursued the mother.

mvp-comment-574-3 Soph. supposes the outline of the story to be familiar. Cleopatra has already been divorced and imprisoned. The poet chooses the moment at which Cleopatra's sons are being blinded by Eidothea, with the sharp shuttle in her blood-stained hands. Ares, the god of cruel bloodshed, beholds with joy a deed so worthy of his Thracian realm.

mvp-comment-574-4 The name of Cleopatra (like that of Capaneus, 133) is not mentioned. Two strophes are given to this theme, partly, perh., as having an Attic interest (982). Soph. wrote two plays called

Φινεύς

. We know only that Cleopatra's sons were there called

Ὄαρθος

(?

Παρθένιος

H. Weil) and

Κράμβος

: and that the subsequent blindness of Phineus was represented as a punishment of his cruelty (schol. Apoll. Rhod. 2. 178). Eidothea was mentioned by Soph. in his

Τυμπανισταί

(schol. on 980),—a play which perh. concerned the Dionysiac worship, since the

τύμπανον

(kettle-drum) was used in his

ὄργια

as well as in those of Cybelè. Another version called her Idaea, daughter of Dardanus.

mvp-comment-574-5 παρὰ δὲ Κυανεᾶν πελάγει δ. ἁλός ³⁶ πετρῶν ³⁷

mvp-comment-574-6 of

πελαγέων

into

σπιλάδων

is also erroneous.

mvp-comment-574-7 L's accent, πελάγεων ³⁸ πελάγει ³⁹ παρά ⁴⁰ πελάγει ⁴¹ Κυανεᾶν ⁴²

mvp-comment-575-1 ἀκταὶ Βοσπόριαι ⁴³ Θρῃκῶν ⁴⁴ ἄξενος ⁴⁵ κλῄζεται ⁴⁶ ἠδ’ ⁴⁷

mvp-comment-576-1 ἀγχίπολις Ἄρης ⁴⁸ ἀγχίπτολις ⁴⁹ Ἄρης ⁵⁰ ἀρχαιογόνων ⁵¹

mvp-comment-577-1 Φινεΐδαις ⁵²

mvp-comment-577-2 ἀρατόν ⁵³

mvp-comment-577-3 ἕλκος τυφλωθέν ⁵⁴

mvp-comment-577-4 ἐξ ⁵⁵

mvp-comment-578-1 ἀλαὸν … κύκλοις ⁵⁶

mvp-comment-578-2 ἀλαστόροισιν ⁵⁷

mvp-comment-579-1 ἀραχθέντων ⁵⁸

mvp-comment-579-2 ὑπό ⁵⁹

mvp-comment-580-1 κερκίδων ⁶⁰

mvp-comment-580-2 at the loom, will I send the shuttle flying across the warp’).—Cp. Eur. Hec. 1170 , where the women blind Polymestor with their brooches (

πόρπαι = περόναι

); and O. T. 1269 n.

mvp-comment-581-1 κατά ⁶¹

mvp-comment-581-2 μέλεοι μελέαν ⁶²

mvp-comment-582-1 ματρὸς ἔχοντες ἀν. γονάν ⁶³ γονάν ⁶⁴ ματρός ⁶⁵ ἀνύμφ. ⁶⁶ ματρός ⁶⁷ πάθαν ⁶⁸ ματρὸς … γονάν ⁶⁹

mvp-comment-583-1 σπέρμα ⁷⁰

mvp-comment-583-2 ἀρχαιογ. ⁷¹

mvp-comment-583-3 ἄντασ’ Ἐρ. ⁷²

mvp-comment-584-1 τηλεπόροις ⁷³

mvp-comment-585-1 ἅμιππος ⁷⁴

mvp-comment-585-2 ὀρθόποδος ⁷⁵

mvp-comment-586-1 κἀπ’ ἐκείνᾳ … ἔσχον ⁷⁶ μακραίωνες ⁷⁷

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

944. mvp-comment-538-1 φῶς | ἀλλάξαι 'Το exchange the light' (for gloom), i. e. To lose the light. Cp. Phil. 1262, ἀμείψας ..

944. mvp-comment-538-2 στέγας.

945. mvp-comment-539-1 δέμας Form. This word reminds us of the beauty of Danaë, which increased the pathos of her fate.

945. mvp-comment-539-2 ἐν χαλκοδέτοις αὐλαῖς In a brassbound room. The compound of δέω merely suggests the general notion of confinement (Essay on Language § 55. 3, p. 101), and has nothing to do with the riveting of brazen plates to the walls.

949. mvp-comment-540-1 γενεᾷ τίμιος Because descended from Danaus the grandson of Poseidon.

951. mvp-comment-541-1 ὁ μοιριδία τις δύνασις The mysterious power of fate. For the combination of the article and indefinite pronoun, see Essay on Language § 22. p. 36.

952. mvp-comment-542-1 *ὄλβος is Erfurdt's ingenious and probable correction of ὄμβρος. He compares Bacchylides ap. Stob. Ecl. Phys. 1. 166, θνατοῖσι δ᾽ οὐκ αὐθαίρετοι | οὔτ᾽ ὄλβος οὔτ᾽ ἀκάματος Ἄρης οὔτε πάμφθερσις στάσις.

953. mvp-comment-543-1 Cp. Hor. Od. 2. 16, 21,

Scandit aeratas vitiosa naves | Cura.

ἁλίκτυποι is passive: Sea-beaten.

954. mvp-comment-544-1 κελαιναί The Epic νῆες μέλαιναι: i. e. Looking dark against the sea and sky.

955-957. mvp-comment-545-1 The punishment of Lycurgus was the subject of an Aeschylean trilogy. It was variously related. Sophocles chooses the version of the story that suits his purpose. For the earliest description of the crime, see Il. 6. 130-140.

955. mvp-comment-546-1 ζεύχθη resumes κατεζεύχθη, supr. 947.

955. mvp-comment-546-2 ὀξύχολος The very probable conjecture of Scaliger for ὀξυχόλως.

955. mvp-comment-546-3 παῖς ὁ Δρύαντος So Pind. O1. 8. 31, παῖς ὁ Λατούς.

956. mvp-comment-547-1 κερτομίοις όργαῖς Dative of the cause.

957. mvp-comment-548-1 ἐκ Διονύσου By the will of Dionysus. Cp. infr. 1219.

958-961. mvp-comment-549-1 So dire is the excess of rage that flows from madness. He learned at length that it was in madness that he provoked the God with biting speech.' The emphatic reivos applies the γνώμη to the case of Lycurgus. There is a stress on μανίαις.

959. mvp-comment-550-1 τᾶς μανίας Genitive of derivation, partly governed by ἀπό in comp.

959. mvp-comment-550-2 ἀποστάζει For the metaphorical use, cp. Aesch. Ag. 178, στάζει ἐν θ᾽ ὕπνῳ πρὸ καρδίας | μνησιπήμων πόνος. Others render, trickles away, i.e. comes to nought. But οὕτω is more naturally joined with the adjectives, whose position shows that they are emphatic, than with the verb.

960. mvp-comment-551-1 ἀνθηρόν 'Blooming, and so reaching its height: cp. Tr. 1089, ἤνθηκεν, ἐξώρμηκεν. A fury so over-powering, i.e. Leading inevitably to such calamitous issues.

960. mvp-comment-551-2 ἐπέγνω He recognised afterwards, i.e. when punished.

960. mvp-comment-551-3 μανίαις Dative of manner, expressing the predicate, quasi ἐν μανίαις. Essay on Language $ 14. pp. 20, 21. The v. r. μανίας (acc. plur.) is not so good.

961. mvp-comment-552-1 ψαύων In the rather unusual sense of Tempting, Provoking' (= έρε θίζων, cp. καθάπτεσθαι), and hence used, πρὸς τὸ σημαινόμενον, with the accusative. For the language of this passage, cp. Plat. Polit. 310 D, ἐξανθεῖν παντάπασι μανίαις: ib. 273 D, τελευτώντος δ᾽ ἐξανθεῖ τοῦ χρόνου : Legg. 6. 783 Α, διαπυρωτάτους . . μανίαις : ib. 9. 881 Β, μὴ μανίαις ἐχόμενος. And for the construction of κεῖνος.. θεόν, cp. Pind. Pyth. 8. 12, τὰν οὐδὲ Πορφυρίων μάθεν παρ' αἶσαν ἐξερεθίζων. For ἐν, of the instrument, see Essay on Language § 19. p. 27.

964. mvp-comment-553-1 The Bacchic fire,' i.e. The lighted torches of the Bacchanalian rout. Cp. O. T. 214: Eurip. Bacch. 146.

965. mvp-comment-554-1 Μούσας

Inter Bacchi comites a Diodoro 4. 4, recensentur Musae.

(Musgrave.) They are associated by Plato in the Laws, B. 2, p. 672 C. The Muses are here lovers of the flute, i.e. of the Phrygian orgiastic music.

966-968. mvp-comment-555-1 And hard by Cyanean rocks that divide the seas, are the cliffs of the Bosphorus and the Thracian promontory of Salmydessus, where,' etc. The genitive gives indefiniteness to the notion of place, and παρά implies neighbouring extent.

966. mvp-comment-556-1 πελαγέων, see v. rr., although metrically allowable (πελᾶγεων), is condemned by the vagueness of the meaning and the tautology in πελαγέων .. ἁλός. The ingenious conjecture of Wieseler is therefore adopted. It is confirmed by the gloss πετρῶν. The 1st syllable of Ἄρης is long in arsi supr. 139.

969. mvp-comment-557-1 The lost cretic has been differently supplied: ἄξevos Boeckh, ήτων Meineke. A verb is more wanted, e. g.

969. mvp-comment-557-2 ἵσταται, κλήζεται.

970. mvp-comment-558-1 ἀγχίπτολις Ἄρης This can only mean The War-god whose temple is near the city (of Salmydessus). Cp. Aesch. S. c. T. 501. The details of the legend as accepted by Sophocles are unknown to us, and hence we can hardly judge of the appropriateness of the epithet. The Thracian worship of Ares is well known.

971. mvp-comment-559-1 δισσοῖσι Φινεΐδαις Dative of direct reference depending on τυφλωθέν. Essay on Language § 12. p. 18.

972. mvp-comment-560-1 ἀρατόν Accursed; i.e. Bringing a curse on Phineus and Idothea.

972. mvp-comment-560-2 ἕλκος τυφλωθέν. The blinding wound inflicted.' The 'cognate verb᾽ τυφλωθέν is substituted for ποιηθέν or the like. Essay on Language § 17. p. 25, c.

973. mvp-comment-561-1 ἐξ ἀγρίας δάμαρτος For the preposition, see Essay on Language $ 19. p. 28, 2.

973. mvp-comment-561-2 δάμαρτος Idothea, who had been made the wife of Phineus through the repudiation of Cleopatra. 974- ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις] Sightless (i. e. producing blindness) on the vengeful orbits of their eyes. For the causative use of ἀλαόν, see Essay on Language §. 53. p. 98.

973. mvp-comment-561-3 ἀλαστόροισιν Bringing vengeance,' i. e. Pleading successfully though silently for retribution. The dative is partly dative of place and partly of direct reference. Causing blindness in or to the eyes.

975. mvp-comment-562-1 *ἀραχθέντων Lachmann's conjecture for ἀραχθὲν ἐγχέων. When they were smitten. Another is ἄτερθ' ἐγχέων.

976. mvp-comment-563-1 κερκίδων ἀκμαῖσιν A woman's weapon. The shuttle was sharpened at the point, so as to be inserted between the threads, in order to regulate the density of the web. This process was called κερκίζειν, and the art is named by Plato κερκιστική. Plat. Polit. 282 B, C: Sophist. 226 B: Crat. 388 A.

980. mvp-comment-564-1 κλαῖον ματρός, | ἔχοντες ἀνύμφευτον γονάν This punctuation is preferred to κλαῖον, ματρὸς ἔχοντες ἀνύμφευτον γονάν, simply because the fate of Cleopatra, and not that of the Phineidae, is the chief point of the illustration.

980. mvp-comment-564-2 ἔχοντες ἀνύμφευτον γονάν Having a birth not honoured by wedlock: because their mother's marriage was repudiated, and their legitimacy was therefore not acknowledged. Note the repetition of γονά γονάν in a different sense after yovás in 950.

981. mvp-comment-565-1 And she in lineage reached even unto the ancient race of the Erechtheidae.' Because her mother Orithyia, whom Boreas rapt from the Ilissus (Plat. Phaedr. 229 B), was a daughter of Erechtheus. Qy. ἀρχαιογενήτων?

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.

985. mvp-comment-567-1 Βορεὰς ἅμιππος Cp. Ο. Τ. 466, and note. And for ἅμα, Hom. Il. 19.415. Keeping pace with the steed over the steep path of the hill. On the compounds of πούς, see Essay on Language $55. p. 101. ὀρθόπους is literally Raising the foot upright. The second part of the compound is subordinated, but in this connection must have reference to the foot of the climber, and not to the foot of the hill. The words ὀρθόποδος ὑπὲρ πάγου are in construction with the verbal notion in ἅμιππος, sc.

985. mvp-comment-567-2 ἅμα ταῖς ἵπποις τρέχειν δυναμένη.

986-987. mvp-comment-568-1 ἀλλὰ κἀπ᾿ ἐκείνᾳ .. ἔσχον But even on her the long-lived fates laid hold. Cp. Hom. Il. 21. 110, ἀλλ᾿ ἔπι τοι καὶ ἐμοὶ θάνατος καὶ μοῖρα κραταιή. ἐπέχειν is To extend to, and the tmesis gives the preposition a fresh construction with the dative. The Fates are ever-living, and therefore can afford to bide their time.

987. mvp-comment-569-1 ὦ παῖ Antigone is apostrophized after her departure, like Oedipus in Ο. C. 1567, πάλιν σε δαίμων δίκαιος αὔξοι. 988, foll. The coming of Teiresias is the beginning of the περιπέτεια, The change in the spirit of Creon's dream. The external marks of the prophet are noticed more prominently than in the Oedipus Tyrannus. Cp. especially 998-990, with O. T. 371, τυφλὸς τὰ τ᾽ ὦτα, κ.τ.λ., and 444, καὶ σύ, παῖ, κόμιζέ με: 992-995, with Ο. Τ. 436, γονεῦσι δ', οἵ σ᾽ ἔφυσαν, ἔμφρονες. The figure of the blind prophet is more ideal in the Oedipus Tyrannus, and the peculiarity of his position is brought out, in a higher mode of art, with one or two light touches. On the other hand, his sudden and unlooked-for coming suits exactly with the purpose of this drama and the person of Creon.