οὐδὲν γὰρ ἂν πράξαιμ᾽ ἂν ὧν οὐ σοὶ φίλον.
Oedipus Tyrannus. Sophocles. ed. Lewis Campbell. Oxford. 1879.
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Greek (Lewis Campbell, 1879) (OCR draft) (Greek) (Greek (Lewis Campbell, 1879))
Provisional text from uncorrected OCR; expect errors.
Editions (1)
Greek (F. Storr, 1912) (OCR draft) Experimental (Greek (F. Storr, 1912)) — 863-910 focus
Χορός
εἴ μοι ξυνείη φέροντι
μοῖρα τὰν εὔσεπτον ἁγνείαν λόγων
ἔργων τε πάντων, ὧν νόμοι πρόκεινται
865
ὑψίποδες, οὐρανίαν
διʼ αἰθέρα τεκνωθέντες, ὧν Ὄλυμπος
πατὴρ μόνος, οὐδέ νιν
θνατὰ φύσις ἀνέρων
ἔτικτεν οὐδὲ μή ποτε λάθα κατακοιμάσῃ·
870
μέγας ἐν τούτοις θεὸς οὐδὲ γηράσκει.
εἴ μοι ξυνείη φέροντι
μοῖρα τὰν εὔσεπτον ἁγνείαν λόγων
ἔργων τε πάντων, ὧν νόμοι πρόκεινται
865
ὑψίποδες, οὐρανίαν
διʼ αἰθέρα τεκνωθέντες, ὧν Ὄλυμπος
πατὴρ μόνος, οὐδέ νιν
θνατὰ φύσις ἀνέρων
ἔτικτεν οὐδὲ μή ποτε λάθα κατακοιμάσῃ·
870
μέγας ἐν τούτοις θεὸς οὐδὲ γηράσκει.
Χορός
ὕβρις φυτεύει τύραννον·
ὕβρις, εἰ πολλῶν ὑπερπλησθῇ μάταν,
ἃ μὴ ʼπίκαιρα μηδὲ συμφέροντα,
875
ἀκρότατον εἰσαναβᾶσʼ
αἶπος ἀπότομον ὤρουσεν εἰς ἀνάγκαν,
ἔνθʼ οὐ ποδὶ χρησίμῳ
χρῆται. τὸ καλῶς δʼ ἔχον
880
πόλει πάλαισμα μήποτε λῦσαι θεὸν αἰτοῦμαι.
θεὸν οὐ λήξω ποτὲ προστάταν ἴσχων.
ὕβρις φυτεύει τύραννον·
ὕβρις, εἰ πολλῶν ὑπερπλησθῇ μάταν,
ἃ μὴ ʼπίκαιρα μηδὲ συμφέροντα,
875
ἀκρότατον εἰσαναβᾶσʼ
αἶπος ἀπότομον ὤρουσεν εἰς ἀνάγκαν,
ἔνθʼ οὐ ποδὶ χρησίμῳ
χρῆται. τὸ καλῶς δʼ ἔχον
880
πόλει πάλαισμα μήποτε λῦσαι θεὸν αἰτοῦμαι.
θεὸν οὐ λήξω ποτὲ προστάταν ἴσχων.
Χορός
εἰ δέ τις ὑπέροπτα χερσὶν ἢ λόγῳ πορεύεται,
δίκας ἀφόβητος οὐδὲ δαιμόνων ἕδη σέβων,
885
κακά νιν ἕλοιτο μοῖρα,
δυσπότμου χάριν χλιδᾶς,
εἰ μὴ τὸ κέρδος κερδανεῖ δικαίως
καὶ τῶν ἀσέπτων ἔρξεται
890
ἢ τῶν ἀθίκτων θίξεται ματᾴζων.
τίς ἔτι ποτʼ ἐν τοῖσδʼ ἀνὴρ θεῶν βέλη
εὔξεται ψυχᾶς ἀμύνειν;
εἰ γὰρ αἱ τοιαίδε πράξεις τίμιαι,
895
τί δεῖ με χορεύειν;
εἰ δέ τις ὑπέροπτα χερσὶν ἢ λόγῳ πορεύεται,
δίκας ἀφόβητος οὐδὲ δαιμόνων ἕδη σέβων,
885
κακά νιν ἕλοιτο μοῖρα,
δυσπότμου χάριν χλιδᾶς,
εἰ μὴ τὸ κέρδος κερδανεῖ δικαίως
καὶ τῶν ἀσέπτων ἔρξεται
890
ἢ τῶν ἀθίκτων θίξεται ματᾴζων.
τίς ἔτι ποτʼ ἐν τοῖσδʼ ἀνὴρ θεῶν βέλη
εὔξεται ψυχᾶς ἀμύνειν;
εἰ γὰρ αἱ τοιαίδε πράξεις τίμιαι,
895
τί δεῖ με χορεύειν;
Χορός
οὐκέτι τὸν ἄθικτον εἶμι γᾶς ἐπʼ ὀμφαλὸν σέβων,
οὐδʼ ἐς τὸν Ἀβαῖσι ναὸν οὐδὲ τὰν Ὀλυμπίαν,
900
εἰ μὴ τάδε χειρόδεικτα
πᾶσιν ἁρμόσει βροτοῖς.
ἀλλʼ, ὦ κρατύνων, εἴπερ ὄρθʼ ἀκούεις,
Ζεῦ, πάντʼ ἀνάσσων, μὴ λάθοι
905
σὲ τάν τε σὰν ἀθάνατον αἰὲν ἀρχάν.
φθίνοντα γὰρ Λαΐου παλαίφατα
θέσφατʼ ἐξαιροῦσιν ἤδη,
κοὐδαμοῦ τιμαῖς Ἀπόλλων ἐμφανής·
ἔρρει δὲ τὰ θεῖα.
910
οὐκέτι τὸν ἄθικτον εἶμι γᾶς ἐπʼ ὀμφαλὸν σέβων,
οὐδʼ ἐς τὸν Ἀβαῖσι ναὸν οὐδὲ τὰν Ὀλυμπίαν,
900
εἰ μὴ τάδε χειρόδεικτα
πᾶσιν ἁρμόσει βροτοῖς.
ἀλλʼ, ὦ κρατύνων, εἴπερ ὄρθʼ ἀκούεις,
Ζεῦ, πάντʼ ἀνάσσων, μὴ λάθοι
905
σὲ τάν τε σὰν ἀθάνατον αἰὲν ἀρχάν.
φθίνοντα γὰρ Λαΐου παλαίφατα
θέσφατʼ ἐξαιροῦσιν ἤδη,
κοὐδαμοῦ τιμαῖς Ἀπόλλων ἐμφανής·
ἔρρει δὲ τὰ θεῖα.
910
Translations (2)
German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 863 focus
Ach, wär' es Loos meines Lebens,
Rein zu wahren fromme Scheu bei jedem Wort und jedem Werke,
Treu den Urgesezen,
1
Die, in den Höh'n wandelnd, in Aethers
Himmlischem Gebiet stammen aus dem Schooße
850
Des Vaters Olympos, nicht
Aus sterblicher Männer Kraft
Geboren. Niemals wiegt sie in Schlaf stumme Vergessenheit;
Es belebt sie mächtig ein Gott, der nie altert.
Erste Gegenstrophe.
Ach, wär' es Loos meines Lebens,
Rein zu wahren fromme Scheu bei jedem Wort und jedem Werke,
Treu den Urgesezen,
1
Die, in den Höh'n wandelnd, in Aethers
Himmlischem Gebiet stammen aus dem Schooße
850
Des Vaters Olympos, nicht
Aus sterblicher Männer Kraft
Geboren. Niemals wiegt sie in Schlaf stumme Vergessenheit;
Es belebt sie mächtig ein Gott, der nie altert.
English (Sir Richard Jebb, 1904) (OCR draft) Experimental (English (Sir Richard Jebb, 1904)) — 863-910 focus
Chorus
May destiny still find me winning the praise of reverent purity in all words and
deeds sanctioned by those laws of sublime range, called into life through the high clear aether, whose father is
Olympus
alone. Their parent was no race of mortal men,
865
no, nor shall oblivion ever lay them to sleep: the god is mighty in them, and he does not grow old.
870
May destiny still find me winning the praise of reverent purity in all words and
deeds sanctioned by those laws of sublime range, called into life through the high clear aether, whose father is
Olympus
alone. Their parent was no race of mortal men,
865
no, nor shall oblivion ever lay them to sleep: the god is mighty in them, and he does not grow old.
870
Chorus
Insolence breeds the tyrant. Insolence, once vainly stuffed with wealth
that is not proper or good for it, when it has scaled the topmost ramparts, is hurled to a dire doom, where one’s feet cannot serve to good advantage. But I pray that the god never
875
quell such rivalry as benefits the state. I will always hold the god as our protector.
880
Insolence breeds the tyrant. Insolence, once vainly stuffed with wealth
that is not proper or good for it, when it has scaled the topmost ramparts, is hurled to a dire doom, where one’s feet cannot serve to good advantage. But I pray that the god never
875
quell such rivalry as benefits the state. I will always hold the god as our protector.
880
Chorus
But if any man walks haughtily in deed or word,
with no fear of Justice, no reverence for the images of gods, may an evil doom seize him for his ill-starred pride, if he does not gain his advantage fairly,
885
or avoid unholy deeds, but seeks to lay profaning hands on sanctities. Where such things occur, what mortal shall boast any more that he can ward off the arrow of the gods from his life?
890
No. For if such deeds are held in honor, why should we join in the sacred dance?
895
But if any man walks haughtily in deed or word,
with no fear of Justice, no reverence for the images of gods, may an evil doom seize him for his ill-starred pride, if he does not gain his advantage fairly,
885
or avoid unholy deeds, but seeks to lay profaning hands on sanctities. Where such things occur, what mortal shall boast any more that he can ward off the arrow of the gods from his life?
890
No. For if such deeds are held in honor, why should we join in the sacred dance?
895
Chorus
No longer will I go reverently to the earth’s central and inviolate shrine, no more to Abae’s temple or to
Olympia
,
if these oracles do not fit the outcome, so that all mortals shall point at them with their fingers.
900
No, King—if this you are rightly called—Zeus all ruling, may it not escape you and your deathless power! The old prophecies concerning Laius are fading; already men give them no value, and nowhere is Apollo glorified with honors;
905
the worship of the gods is perishing.
910
No longer will I go reverently to the earth’s central and inviolate shrine, no more to Abae’s temple or to
Olympia
,
if these oracles do not fit the outcome, so that all mortals shall point at them with their fingers.
900
No, King—if this you are rightly called—Zeus all ruling, may it not escape you and your deathless power! The old prophecies concerning Laius are fading; already men give them no value, and nowhere is Apollo glorified with honors;
905
the worship of the gods is perishing.
910
Commentary
Commentary (R. C. Jebb) (OCR draft) (Commentary (R. C. Jebb))
Commentary (Lewis Campbell, 1879) (OCR draft) (Commentary (Lewis Campbell, 1879)) focus
862. mvp-comment-507-1 This is said in order to calm the excitement of Oedipus. Cp. 914. φίλον, sc. ἐστὶ πραχθῆναι. 863 foll. As in the first stasimon of the Oedipus Coloneus, the second of the Trachiniae, and the first of the Antigone, the chorus in a pause of the action pour forth a strain, the interest of which, though in harmony with feelings suggested by the dramatic situation, is almost wholly lyrical. The second antistrophe returns to the circumstances of the drama, but in the earlier stanzas the thought of the impiety of the King and Queen is lost in the reflections which it has awakened. This is in so far dramatically appropriate, as the chorus could not openly express their censure. And while a momentary rest is thus interposed before the chief περιπέτεια, Ist str. and antistr. the love of purity and abhorrence of unholiness which are here expressed suggest the leading motive' of the whole tragedy. See Introduction. This ode is composed of iambic, trochaic, and dactylic measures, of which the iambic and dactylic predominate in the first strophe and antistrophe, and the trochaic in the second. The stateliness of the movement in the first strophe and antistrophe is shown by the prevalence of the heavy trochee and epitritus (------), and generally by the frequency of long syllables. This effect is, however, lightened in the fourth and fifth lines by the resolution of a long syllable in the opening dipodia of each. CートCIC The scansion is as follows:- I 2nd str. and antistr. トー D トリートー トリートー つ D ک トー ト
862. mvp-comment-507-2 1-12, Iambotrochaic. 1 D 0110 DI [qld] トー 2 3 4 3 5 6 567 5 7 8 9 10 9 10 3 11 3 12 13 2 14 2, 8, 10, 13, Trochaic. 3, 11, Iambic. 6, 7, Choriambic. 4, 5, 9, 14, Logaoedic. 2nd stasimon. 'May I never break the sanctity of the unwritten laws! Heaven-born, they live and move on high, and are not made by man, nor shall they ever sleep or be forgotten. In them is a Divine power which grows not old. How dangerous is pride; which heaves men high and dashes them below, to depths in which no foot may stir. Not so the noble ardour for the city's weal, which may God, who protects me, still uphold! But may an evil fate overtake the proud impious one, who tramples on justice and profanes holy things. How can he escape from vengeance? For if actions like his are honourable, what means my service in the dance? No longer will I worship unless the oracles be even now justified in the sight of men. But, O Zeus, thy power fails not; let thine eye behold the contempt which they are pouring on things Divine. For they heed not the oracles of Laius, and pay no honour to Apollo.' 863 foll. May I ever keep a holy purity, in all words and acts for which there are laws established on high, children of the sky, of whom Olympus is the only sire.' The participle φέροντι, where the infinitive might be expected, gives the notion of simultaneousness : ; May my lot be with me in keeping,' i.e. May it ever be my lot to keep. Cp. О. С. 648, Thuc. 3. 44, ξυμφέρον ἔσεσθαι.. προθεῖσι. See Essay on Language § 36. p. 63. For ei, which expresses a strong wish, cp. Eur. Hec. 836, εἴ μοι γένοιτο φθόγγος, κ.τ.λ. The use occurs in Homer, Il. 24. 74, ἀλλ᾽ εἴ τις καλέσειε θεῶν Θέτιν ἆσσον ἐμεῖο.