Search the Perseus Catalog for:

← Previous Next →

Commentary on lines 301–450

μακρὰ κέλευθος Cp. 165, πολλὰ κέλευθος ἐρατύει. See Introd. p. 275, supr. 15.

πολλά Adverbial.

πολύ Supplementary predicate, with the meaning celeber, much spoken of. Cp. Aesch. S. c. Τ. 6, πολὺς κατὰ πτόλιν ὑμνοῖθ᾽ ὑπ᾿ ἀστῶν: Hdt. 1. 98, ὁ Δηϊόκης ἦν πολλὸς.. αἰνεόμενος. Thy name in frequent repetition hath reached all men.'

κεί βραδύς εὕδει Even though he be slow and slumbering. For the use of the adjective, see Essay on Language § 23. p. 38. 2; and cp. Aj. 47, δόλιος ὁρμᾶται. It is here slightly proleptic, i. e. εὕδει ὥστε βραδὺς εἶναι. The form of the expression is influenced by the antithesis of ταχύς. For the thought, cp. Ο. Τ. 65, ὥστ᾽ οὐχ ὕπνῳ γ' εὕδοντά μ' ἐξεγείρετε. εύδει, though added by an afterthought, has the chief emphasis. The conjectures ἕρπει, σπεύδει, are both in different ways injurious to the sense. The expression is hyperbolical, or figurative as in Eur. Suppl. 1147. For κλύων σοῦ, SC. ἀγγελίαν, cp. Ant. 1182, κλύουσα παιδός.

Well, may he come, and in his coming be blest unto his own city as well as to me; for what good man is not a friend unto himself?' i.e. Who does not befriend himself in doing good? For the active meaning of φίλος (Sch.

ἀντὶ τοῦ χρήσιμος), cp. Aj. 1359, Ant. 99, Phil. 1385, σοί που φίλος γ᾽ ὧν χώ λόγος τοιόσδε μου : Pind. Ol. 2. 103, φίλοις.. εὐεργέταν πραπίσιν : Aesch. Cho. 1051, φίλτατ᾿ ἀνθρώπων πατρί. For αὑτῷ, referring to αὑτοῦ, the more remote antecedent, and for the emphasis on αὑτοῦ, see Essay on Language § 41. p. 78. Cp. esp. Εl. 251, καὶ τὸ σὸν σπεύδουσ᾽ ἅμα καὶ τοὐμὸν αὐτῆς ἦλθον, and for the sense, infra 1505-1506, καί σοι θεῶν | τύχην τις ἐσθλὴν *ἧκε τῆσδε τῆς ὁδοῦ: 635, γῇ τῇδε κἀμοὶ δασμὸν οὐ σμικρὸν τίνει: 1124-1125, θεοὶ ποιοῖεν ὡς ἐγὼ θέλω | αὐτῷ τε καὶ γῇ τῇδ᾽: Hom. Il. 13.732-734, ἄλλῳ δ᾽ ἐν στήθεσσι τιθεῖ νόον εὐρύοπα Ζεὺς | ἐσθλόν, τοῦ δὲ τε πολλοὶ ἐπαυρίσκοντ᾽ ἄνθρωποι, | καί τε πολέας ἐσάωσε, μάλιστα δέ κ᾿ αὐτὸς ἀνέγνω : infra 1518-1519, ἐγὼ διδάξω, τέκνον Αἰγέως, ἅ σοι | γήρως ἄλυπα τῇδε κείσεται πόλει. According to another interpretation, the words are added in excuse for ἐμοί τε, = Who is not dear to himself? (Schndw.. Nauck.) But (1) this requires the conjectural correction ἔσθ' ὅς (for ἐσθλός is then too absurd); and (2) the reflection is unsuitable to the context and to the general feeling of the play. Where a similar proverb occurs elsewhere in Sophocles, it is either the maxim of a schemer like Ulysses, or implies blame (Aj. 1366, ἦ πάνθ' ὅμοια πᾶς ἀνὴρ αὑτῷ πονεῖ). 310 ff. The coming of Ismene prepares the way for what follows by giving a forecast of the attempt of Creon and of the fruitless visit of Polynices. It also diverts attention from Theseus, whose arrival at Colonus from the Acropolis (a distance familiar to the spectators) would be less probable and also less impressive if he came too suddenly.

ποῖ φρενῶν ἔλθω For the genitive, see Essay on Language § 10. p. 16. The broken lines mark (1) the disturbance of feeling caused by the surprise of Ismene's coming, and (2) the suspense of uncertainty. Cp. О. Т. 1468, 1471, 1475, and notes.

Αἰτναίας .. Θεσσαλίς The epithets (see Scholia) are picturesque, and also call attention to the condition of Ismene, who having still a home at Thebes is well clothed and mounted, whereas Antigone is barefoot and sunburnt, infr. 348-349. The particular meaning of Αίτναία πῶλος and Θεσσαλὶς κυνῆ is of course uncertain, except that the one implies a horse of a fine breed and the other denotes a comfortable and shady riding-hat.

βεβῶσαν Essay on Language p. 97.

κρατὶ δ᾽ ἡλιοστερής The implied use of στέρομαι = to avert, keep away, may be paralleled from Aesch. Supp. 1063, Ζεὺς ἄναξ ἀποστεροίη γάμον δυσάνορα δάϊον. Essay on Language p. 98. Hence the substitution of ἡλιοσκεπής, or ἡλιοστεγής, which, equally with this, would be ἅπαξ λεγόμενα, is unnecessary. The use of the word is more natural if κρατί is dative of reference, than when κρατί is taken separately as a locative dative, though both constructions may be thought of; i.e. And on her head to screen it from the sun. Cp.

her sun-expelling mask.

Shak. G. of V. 4, 2.

τί φῶ; The uncertainty of Antigone continues until Ismene is dismounted and advances towards them. The single iambus is very unusual.

ἢ γνώμη πλανᾷ Or does my judgment deceive me?

τάλαινα Unhappy that I am. Said in the distraction of her doubt.

φαιδρὰ ἀπ᾿ ὀμμάτων | σαίνει με She greets me with bright looks from her eyes. σαίνω is first to wag the tail (said of a dog or other quadruped). then to make signs of recognition or of pleased attention, and lastly is transferred to the impression produced on the person to whom this action is directed. Cp. Ant. 1214, παιδός με σαίνει φθόγγος: Aesch. Cho. 194, σαίνομαι δ' ὑπ᾿ ἐλπίδος.

σημαίνει κάρα And in doing so convinces me that this is certainly no other than Ismene's self.

δῆλον after σημαίνει has been thought pleonastic, but the pleonasm is expressive.

μαθεῖν To learn the fact, that this is Ismene.

O father and sister, names that I love to use. The name is often interchanged with the thing or person named. Cp. Phil. 234, Φ. ὦ φίλτατον φώνημα. Eur. Suppl. 801-802.

How hardly I have found you, and now again (δεύτερον) how hardly I can see you for sorrow; i. e. And now that I have found you, my sorrow almost prevents me from seeing you. For λύπη, which is dat. of cause, see Essay on Language § 14. p. 21.

ὁρᾶν Essay on Language § 33. P. 57.

Editors since Musgrave, who followed the Scholiast's hint, μὴ ἄρα πρὸς τὸ δυσαθλία; have transposed these lines, placing 328 between 330 and 331, on the ground that Ismene cannot be supposed to touch herself. Not much is gained by this: for Ismene is rather struck by the contrast of her father's and her sister's mode of life to her own at Thebes than by the misery she shares with them. And the construction of a reply, in this sort of dialogue, is not to be pressed too closely. Cp. amongst other passages, El. 1036, ἀλλ᾽ οὖν ἐπίστω γ' οἱ μ᾿ ἀτιμίας ἄγεις. | ΧΡ. ἀτιμίας μὲν οὔ.

προμηθίας δὲ σοῦ, where προμηθίας has really no construction. Perhaps all that is meant is, I too am linked in this unhappy circle. For δυσάθλιαι, which has been questioned, cp. δυστάλαινα, δυσπόνητος, δυσθρήνητος.

δυσμόρου δ' And you must include me, unhappy. Cp. Eur. Hipp. 341, τρίτη δ᾽ ἐγὼ δύστηνος ὡς ἀπόλλυμαι. There is no reason for changing δέ το τε.

λόγοις The meaning of the dative is varied from the cause to the concomitant. By reason of longings? Yes, and also with intelligence, which I myself would bring. The reading λόγων is probably an early conjecture. The repetition of the same construction in a slightly different sense is frequent in the language of this period.

ξύν, κ.τ.λ. is said by attraction for ξὺν τούτῳ, ὅνπερ εἶχον πιστὸν μόνον.

πονεῖν i. e. εἰς τὸ πονεῖν. And what is become of the young men your brothers in the matter of this service? Cp infr. 342, οὓς μὲν εἰκὸς ἦν πονεῖν τάδε. A similar construction occurs in Eur. Οr. 1473, ποῦ δῆτ᾽ ἀμύνειν οἱ κατὰ στέγας Φρύγες; cp. Il. 13.312, ἀμύνειν εἰσὶ καὶ ἄλλοι. ποῖ is more expressive than ποῦ (which there is no reason to suppose the Scholiast to have read in the text).

ποῖ, SC. οἶχονται. Cp. Aesch. Cho. 405, ποῖ ποὶ δὴ νερτέρων τυραννίδες; For the implied negative in epexegesis expressing defect, i. e. πονεῖν = τὸ μὴ πονεῖν, see Essay on Language § 36. p. 63. The other explanation of the Scholiast, ποῦ τοῦ πονεῖν εἰσι, is not so good.

They are, where they are. For similar expressions, implying something too bad to name, see О. Т. 1376, βλαστοῦσ᾽ ὅπως ἔβλαστε, and note.

δεινὰ δ᾽ ἐν κείνοις τὰ νῦν Things are terrible with them now.' The Scholiast in saying vῦν δὲ τὰ ἐν ἐκείνοις δεῖνά ἐστιν implies this reading. Others read δεινὰ τὰν κείνοις τανῦν.

φύσιν .. τροφάς In character and mode of life.

Hdt. 2. 35, Αἰγύπτιοι.. τὰ πολλὰ πάντα ἔμπαλιν τοῖσι ἀλλοῖσι ἀνθρώποισι ἐστήσαντο ἤθεα καὶ νόμους.

ἐν τοῖσι αἱ μὲν γυναῖκες ἀγοράζουσι καὶ καπηλεύουσι· οἱ δὴ ἄνδρες, κατ' οἴκους ἐόντες, ὑφαίνουσι.

τάξω βίου τροφεῖα The outdoor means of supporting life. Cp.

πυρεῖα, means of obtaining fire. There is a slight redundancy in βίου τροφεία. Cp. 343, κατ' οἶκον οἰκουροῦσιν, and see Essay on Language § 40. p. 75.

σφῶν δ᾽ And in your case. Dat. of relation: i. e. You find it so. Some editors, taking σφῷν as gen., suppose the dual to be used of the two pairs of children.

κακά For the accusative. see Essay on Language § 16. p. 23, and cp. O. T. 264, τάδ᾽ ὡσπερεὶ τοὐμοῦ πατρὸς | ὑπερμαχοῦμαι. δυστήνου (sc. ἐμοῦ) agrees κατὰ σύνεσιν with ἐμά, but is also resumed with ὑπερπονεῖτον.

Antigone had followed her father as soon as she had the strength.

ἡγεῖται The sentence returns to the indicative from the participial construction. Essay on Language p. 64. 1, b.

τὰ τῆς οἴκοι διαίτης (1) The comforts of the life at home, or (2) What subsistence she herself may find; cp. Τr. 730, ᾧ μηδέν ἐστ᾽ οἴκοι βαρύ.

ἃ τοῦδ᾽ ἐχρήσθη σώματος] 'Which were given respecting me. Essay on Language § 9. p. 13. The context shows that the oracle here referred to was one obtained by the Thebans respecting Oedipus after they had sent him forth. The plot of the O. C. does not permit us to suppose that Creon had waited for the response, according to O. T. 1438-1439, before hastening the king's exile. This oracle directed the course of Oedipus towards Athens.

γῆς ὅτ᾽ ἐξηλαυνόμην The order of events is inverted in the narration. Essay on Language p. 78.

τίς σ᾽ ἐξῆρεν οἴκοθεν στόλος A figurative inversion of the common expression, αἴρειν στόλον, What errand sped thee from home?

μὴ οὐχί, κ.τ.λ. Added in explanation of κενή. οὐχί is added because of the previous oὔ. Essay on Language p. 49.

Seeking how thou wast maintained or where.' ποῦ κατοικοίης defines the notion of τροφήν.

παρεῖσ᾽ ἐάσω Cp. Ο. Τ. 283, μὴ παρῇς τὸ μὴ οὐ φράσαι.

ἀμφὶ .. παίδοιν Dative. ‘Encompassing your wretched sons.'

This passage has been generally regarded as corrupt, and ἦν ἔρις has been changed to ἦν ἔρως, ἦν ὅρος, ἤρεσεν. Some edd., including Meineke, who reads κραίνεσθαι, explain, They contended with Creon, urging that the throne should be left vacant. And the authors of the punctuation in AV³ and of the gloss ὁ τε πλεονάζει, must have so taken the words. But, as this gloss indicates, the expression Κρέοντί τε for πρὸς Κρέοντα is not quite natural or harmonious here. And the antithesis of ἔρις κακή in what follows, assisted by the parallelism of construction, ἐᾶσθαι.. λαβέσθαι. isstrongly in favour of the MS. reading. ἔρις may be supported by supposing the brothers to have jointly resisted a party amongst the citizens who desired that one of them should take his father's throne. Cp. Thuc. 6. 35, τοῖς δέ (sc. ἔρις ἦν). Beforetime their contention was that they should relinquish -to Creon their rights in the throne, and that the city should not suffer pollution; professing in their argument to have regard to the ancient ruin of their race, etc. ἐᾶσθαι is middle voice. Cp. λαβέσθαι infr. For λόγῳ, cp. infr. 1296, οὔτε νικήσας λόγῳ. And for τε.. μηδὲ Eur. Iph. Τ. 697, ὄνομά τ᾽ ἐμοῦ γένοιτ' ἂν οὐδ᾽ ἄπαις δόμος | πατρῷος οὑμὸς ἐξαλειφθείη ποτ᾿ ἄv. Essay on Language p. 65.

*ἀλειτηροῦ Although ἀλιτήριος has the first short, ἀλειτηρός may be defended by comparing ἀλείτης, ἄλοιτος. Eustathius mentions ἀλιτηρός as a word used by Sophocles. If any change is needed, ἀλειτηροῦ, which is partly supported by the reading ἀλητηροῦ, is the most probable. The heaven-sent infatuation, which leads to their destruction, is assisted by their own evil mind.

χὼ μὲν νεάζων And the younger spirit.' The participle implies youthful qualities (impetuosity, ambition etc.), as well as the fact of being the younger. Cp. Eur. Phoen. 713, μῶν νεάζων οὐχ ὁρᾷς ἃ χρή σ᾽ ὁρᾶν, addressed to Eteocles.

Pherecydes and Hellanicus differed about this. See Schol. Eur. Phoen. 71.

ὁ πληθύων Lit. the more numerous, i. e. having the majority of voices. Cp. Aesch. Ag. 860.

τὸ κοῖλον Ἄργος The hollow vale of Argos. Cp. infr. 1301, Ἄργος ἐς τὸ Δωρικόν.

ὡς αὐτίκ᾿Ἄργος κ.τ.λ. For the construction, see Essay on Language § 21. p. 44, and cp. O. T. 101, ὡς τόδ' αἷμα χειμάζον πόλιν. It has been suggested to read αὐτός for Ἄργος, (with καθέξων in 381), but the words express the motive held out to the Argive followers of Polynices, to whom he would naturally represent the struggle as one between their city and Thebes. Cp. infr. 1325, ἄγω τὸν Ἄργους ἄφοβον εἰς Θήβας στρατόν.

τὸ Καδμεῖον πέδον Καδμεῖον here, as in Ο. Τ. 29, δῶμα Καδμεῖον, is the more poetical reading.

τιμῇ καθέξον Το obtain with honour.' For τιμῇ = ἐντίμως, see Essay on Language § 14. p. 20.

ἢ πρὸς οὐρανὸν βιβῶν Or to raise it to heaven. According to the frequent vaunt of the Homeric heroes, ἠε τῳ εὖχος ὀρέξομεν, ἠε τις ἡμῖν. ΙΙ. 12. 328, 13. 487. Cp. Aesch. S. c. T. 46. ἢ πόλει κατασκαφὰς θέντες λαπάξειν ἄστυ Καδμείων βίᾳ | ἢ γῆν θανόντες τήνδε φυράσειν φύνῳ. Should the expedition fail, the splendour of the Argive host would be the measure of the glory of the Cadmeans.

ἀριθμὸς.. λόγων A mere heaping together of words. Cp. Eur. Eu Tro. 476, οὐκ ἀριθμὸν ἄλλως, ἀλλ᾽ ὑπερτάτους Φρυγῶν.

ὅποι At what point? i.e. how long they must first continue. A pregnant expression, like ἡ μάχη ἐτελεύτα ἕως ὀψέ, Thuc. 3. 108. Cp. El. 958, ποῖ γὰρ μενεῖς ῥάθυμος;

ἤδη γὰρ ἔσχες ἐλπίδ' What? had you begun to entertain a hope?' ὡς ἐμοῦ θεοὺς | ὥραν τιν᾿ ἕξειν] A confusion of the two constructions, ὡς ἕξοιεν θεοί and ἕξειν θεούς. Cp. Aesch. Eum. 799, αὐτὸς ἦν ὁ μαρτυρῶν | ὡς ταῦτ᾽ Ὀρέστην δρῶντα μὴ βλαβὰς ἔχειν. See Essay on Language § 36. p. 67.

τοῖς νῦν.. μαντεύμασιν By reason of what is now feretold.

εὐσοίας χάριν For their own preservation. εὐσοίας is mentioned in the Scholia as the better reading.

τοιοῦδ᾽ ὑπ᾿ ἀνδρός Who can derive prosperity from such as I am? Herm. reads τίς ἄν *τι τοιοῦδ᾽ ἀνδρός..;

φασί They say. The subject is to be inferred from l. 413, viz. ἄνδρες θεωροὶ Δελφικῆς ἀφ᾽ ἑστίας. For similar vagueness of subject in reference to a reported prophecy, cp. О. Т. 110.

φλαύρον A poor business. There is not much good in raising up in age one who fell in youth. On the omission of ἄv, see Essay on Language § 27. P. 45.

θύραισι κειμένου Laid at their doors. The word κειμένου, though perhaps chosen with a view to what follows, as expressing Oedipus' presentiment of his end, has more immediate reference to the inactivity of age. A young warrior received within their gates might be of some avail, but what profit was there in an old man lying idle beyond their confines? Cp. the Homeric λυγρῷ ἐπὶ γήραος οὐδῷ, and Shakespeare's unregarded age in corners thrown. Y 2

The difficulty of interpreting this line has arisen from not observing that the dative is governed of δυστυχῶν (= δυστυχῶς γιγνόμενος) as well as of βαρύς. Cp. supr. 308. Your burial, happening in a way unfortunate for them, is a danger to them.' According to this rendering, the point of the reply is obvious enough. It needs no divine intimation to teach us this.'

μηδ᾽ ἵν᾽ ἂν σαυτοῦ κρατῆς But not in any place where you will be your own master. The subjunctive, as usual, after a relative adverb with av. Some editors have changed κρατῆς το κρατοῖς. But although this is favoured by the explanation of the Scholiast, ὅπου κρατοῖς ἂν σαυτοῦ, and by the comparison of l. 190, the change is unnecessary. For the adversative μηδέ, cp. El. 132, οὐδ᾽ ἐθέλω προλιπεῖν τύδε.

κατασκιῶσι Will they overshadow me? Cp. infra 1707 τύμβον.. εὐσκιαστον: The Two Noble Kinsmen, 1, 1, Human grace Affords them dust and shadow.

ἀλλ᾽ οὐκ ἐᾷ.. σ᾽ Sc κατασκιασθῆναι Θηβαίᾳ κύνει.

τοῦμφυλον αἷμα The guilt of parricide. Cp. Ant. 703, νεῖκος.. ξύναιμον : О. Т. 1406. Cp. Plat. Legg. 9. 871 D. (of the punishment of homicide), ὁ δὲ ὀφλὼν θανάτῳ ζημιούσθω καὶ μὴ ἐν τῇ τοῦ παθόντος χώρᾳ θαπτέσθω, where it is added that the intention to kill is to be punished in the same way, except in the matter of burial.

ποίας φανείσης συναλλαγῆς On what conjuncture having arisen?' 414. ἐφ᾽ ἡμῖν With regard to me.' Cp. Ο. Τ. 829, ἐπ᾿ ἀνδρὶ τῷδ᾽ ἂν ὀρθοίη λόγον.

οἱ μολόντες Those who returned, viz. the θεωροί.

For the indefinite Tus in a question, cp. supra 66, ἄρχει τις αὐτῶν; The use of τις = πότερος, where only two are spoken of, is remarkable.

It may seem unreasonable in Oedipus to expect his sons to disregard the interest and the law of Thebes. But he is absorbed in his own destiny, and is full of indignation at the thought of being taken to the borders of his country without being restored to it. This he thinks that his sons ought to have interfered to prevent. He regards the oracle as expressing the intention of Phoebus to glorify him at the expense of his countrymen if they persist in rejecting him. See Introduction, p. 281, note 2.

φέρω δ᾽ ὅμως But still, such are the news I bring. Cp. Aesch. Pers. 248, φέρει σαφές τι πρᾶγος κλύειν : Ag. 639, ὅταν . . πήματ᾿ ἄγγελος.. φέρῃ. 421 ff. The correspondence of clauses is not perfect, a new train of thought being introduced with δέ in 422. The broken thread is resumed in 425-426. Oedipus is saying, Let their quarrel go on to the end, and may the end be the worst for both. His passion interrupts him with the further thought, Let me only have the ending of it, and then-. For the expression, cp. Pind. Nem. 10. 29, 30, πᾶν δὲ τέλος ἐν τὶν ἔργων.

ἔχονται The present here rather marks the beginning than the continuance of the action. Take hold of,' i.e. obstinately engagein, rather than cling to, persevere in. Cp. ἔργου ἔχεσθαι.

κἀπαναιροῦνται δόρυ. And are taking up the spear for battle.' As ἐπαναιρεῖσθαι φιλίαν, πόλεμον, are quite good expressions, there seems no reason to suspect this more literal use. And δόρυ, as elsewhere, almost = πόλεμον. ἐπαναίρονται is less suitable, for the sons of Oedipus, though preparing for the contest, are not actually engaged.

ὡς οὔτ᾽ ἂν κ.τ.λ. This clause adds an explanation of ἐν ἐμοὶ τέλος γένοιτο, defining the manner of the end which Oedipus desired, and which he would bring about if the matter rested with him. May it be mine to determine the end-which I will determine in such a way that neither he who now holds the sceptre and the throne should remain,' etc ὡς (with the optative and av) is not here exactly equal to ἵνα with subjunctive or optative, which would mean ' (May it be mine to end it) that so neither he that holds the sceptre might remain,' etc. A slightly different way of taking the words is, May it be mine, etc:-so (since then) neither would he.etc.

πάλιν Nor should he that is gone forth ever come back again.' The reading of Par. A, though only slightly supported by MS. authority, is possible. Cp. infr. 1372, and note. 'Nor should he that is gone forth ever be restored to his own city. But that in the text is simpler and more natur l. Cp infr. 601, ἔστιν δέ μοι | πάλιν κατελθεῖν μήποθ᾽, ὡς πατροκτόνῳ.

So dishonoured by being thrust forth from my native land. For the expression of the predicate by an adverb, see Essay on Language § 24. p. 40; and cp. Plat. Rep 3.406 C, ὁ ἡμεῖς γελοίως οὐκ αἰσθανόμεθα.

οὐκ ἔσχον Stayed me not, nor shielded me, but suffered me to be made a homeless outcast and proclaimed a banished man. For the dative αὐτοῖν, see Essay on Language § 13. p. 19. f.

κατήνυσεν Fulfilled for me this boon, which I then desired. κατήνεσεν, assented to, accorded, the reading of B, is less forcible in the connection. The question is not one of promise but of performance. For the desire of Oedipus, see O. T. 1410 sqq., 1449 sqq.

ἔρωτος τοῦδε In respect of this desire I found no helper. For the genitive, see Essay on Language § 9. p. 13. The genitive after ὠφελεῖσθαι, e. g. τοῦδε τοῦ νόμου, Antiphon, 131. 27, which has been quoted as parallel is really different from this, being a genitive of participation.

When my grief was now all mellowed.' Cp. ὀργὴ πέπειρα, Τr. 728, and the metaphorical sense of ὠμός.

And I began to know that my rage had run to excess and been too severe in chastising my former errors.' It is more probable that τῶν.. ἡμαρτημένων is genitive in regimen with κολαστήν than genitive of comparison after μείζω, (Aesch. Cho. 519), because μείζω thus receives an exclusive emphasis. Forμείζων, used thus absolutely, cp. Plat. Soph. 231 Α, μὴ μεῖζον αὐτοῖς προσάπτωμεν γέρας, and Heindorf's note.

χρόνιον I say, after a time; resuming χρόνῳ (437), which contains the point of the sentence. The time is not imagined as being really long, though it seemed so to Oedipus. For a similar use of χρόνιος, cp Eur. Cycl. 249, χρόνιος δ᾽ εἴμ᾿ ἀπ᾿ ἀνθρώπων βορᾶς: Οr. 740.

ἔπους σμικροῦ χάριν For a little word; i, e. For want of a little word, which they might have spoken for Cp. Eur. Or. 84, νεκρὸς γὰρ οὗτος οὔνεκα σμικρᾶς πνοῆς. He is a corpse, were it not for a little breath. And for a similar thought, Thuc. 3. 53, ὁ μὴ ῥηθεὶς λόγος τοῖς ὧδ᾽ ἔχουσιν αἰτίαν ἂν παράσχοι ὡς εἰ ἐλέχθη σωτήριος ἂν ἦν.

σφιν Cp. αὐτοῖν, supra 430. 446-447. I have subsistence and a land where I can dwell safely.

εἰλέσθην . . χθονός (1) Chose the possession of a throne, and to sway the sceptre, and to be sovereign over the land. This arrangement of the words gives a better rhythm than if (2) θρόνους is made to depend, with σκήπτρα, or κραίνειν. (3) Another explanation makes θρόνους and σκῆπτρα to be taken with εἱλέσθην, and also, in a secondary construction, with κραίνειν as epexegetic infinitive. Cp. O. Τ. 237, κράτη τε καὶ θρόνους νέμω. For the accusative, cp. the use of the passive verb in Phil. 140, παρ' ὅτῳ Διός σκῆπτρον ἀνάσσεται.

τοῦδε Sc. ἐμοῦ.

Oedipus at Colonus. Lewis Campbell. ed. Lewis Campbell. Oxford. 1879.

Current edition Experimental

Commentary (Lewis Campbell, 1879) (OCR draft) (English) (Commentary (Lewis Campbell, 1879))

Provisional text from uncorrected OCR; expect errors.

Editions (2)

Greek (Lewis Campbell, 1879) (OCR draft) Experimental (Greek (Lewis Campbell, 1879)) — 337 focus

ὦ πάντʼ ἐκείνω τοῖς ἐν Αἰγύπτῳ νόμοις

[101 a.

φύσιν κατεικασθέντε καὶ βίου τροφάς·

ἐκεῖ γὰρ οἱ μὲν ἄρσενες κατὰ στέγας

θακοῦσιν ἱστουργοῦντες, αἱ δὲ σύννομοι
340

τἄξω βίου τροφεῖα πορσύνουσʼ ἀεί.

σφῷν δʼ, ὦ τέκνʼ, οὓς μὲν εἰκὸς ἦν πονεῖν τάδε,

κατʼ οἶκον οἰκουροῦσιν ὥστε παρθένοι,

σφὼ δʼ ἀντʼ ἐκείνων τἀμὰ δυστήνου κακὰ

ὑπερπονεῖτον. ἡ μὲν ἐξ ὅτου νέας
345

τροφῆς ἔληξε καὶ κατίσχυσεν δέμας,

ἀεὶ μεθʼ ἡμῶν δύσμορος πλανωμένη,

γερονταγωγεῖ, πολλὰ μὲν κατʼ ἀγρίαν

ὕλην ἄσιτος νηλίπους τʼ ἀλωμένη,

πολλοῖσι δʼ ὄμβροις ἡλίου τε καύμασι
350

μοχθοῦσα τλήμων δεύτερʼ ἡγεῖται τὰ τῆς

οἴκοι διαίτης, εἰ πατὴρ τροφὴν ἔχοι.

σὺ δʼ, ὦ τέκνον, πρόσθεν μὲν ἐξίκου πατρὶ

μαντεῖʼ ἄγουσα πάντα, Καδμείων λάθρα,

ἃ τοῦδʼ ἐχρήσθη σώματος, φύλαξ δέ μου
355

πιστὴ κατέστης, γῆς ὅτʼ ἐξηλαυνόμην·

νῦν δʼ αὖ τίνʼ ἥκεις μῦθον, Ἰσμήνη, πατρὶ

φέρουσα; τίς σʼ ἐξῆρεν οἴκοθεν στόλος;

ἥκεις γὰρ οὐ κενή γε, τοῦτʼ ἐγὼ σαφῶς

ἔξοιδα, μὴ οὐχὶ δεῖμʼ ἐμοὶ φέρουσά τι.
360

Ἰσμήνη

ἐγὼ τὰ μὲν παθήμαθʼ ἅπαθον, πάτερ,

ζητοῦσα τὴν σὴν ποῦ κατοικοίης τροφήν,

παρεῖσʼ ἐάσω. δὶς γὰρ οὐχὶ βούλομαι

πονοῦσά τʼ ἀλγεῖν καὶ λέγουσʼ αὖθις πάλιν.

ἃ δʼ ἀμφὶ τοῖν σοῖν δυσμόροιν παίδοιν κακὰ
365

νῦν ἐστι, ταῦτα σημανοῦσʼ ἐλήλυθα.

πρὶν μὲν γὰρ αὐτοῖς ἦν ἔρις Κρέοντί τε

θρόνους ἐᾶσθαι μηδὲ χραίνεσθαι πόλιν,

λόγῳ σκοποῦσι τὴν πάλαι γένους φθοράν,

οἵα κατέσχε τὸν σὸν ἄθλιον δόμον·
370

νῦν δʼ ἐκ θεῶν του κἀξ *ἀλειτηροῦ φρενὸς

εἰσῆλθε τοῖν τρισαθλίοιν ἔρις κακή,

ἀρχῆς λαβέσθαι καὶ κράτους τυραννικοῦ.

χὠ μὲν νεάζων καὶ χρόνῳ μείων γεγὼς

τὸν πρόσθε γεννηθέντα Πολυνείκη θρόνων
375

ἀποστερίσκει, κἀξελήλακεν πάτρας.

ὁ δʼ, ὡς καθʼ ἡμᾶς ἔσθʼ ὁ πληθύων λόγος,

τὸ κοῖλον Ἄργος βὰς φυγάς, προσλαμβάνει

κῆδός τε καινὸν καὶ ξυνασπιστὰς φίλους,

ὡς αὐτίκʼ Ἄργος ἢ τὸ Καδμεῖον πέδον
380

τιμῇ καθέξον, ἢ πρὸς οὐρανὸν βιβῶν.

ταῦτʼ οὐκ ἀριθμός ἐστιν, ὦ πάτερ, λόγων,

ἀλλʼ ἔργα δεινά· τοὺς δὲ σοὺς ὅποι θεοὶ

πόνους κατοικτιοῦσιν οὐκ ἔχω μαθεῖν.

Οἰδίπους

ἤδη γὰρ ἔσχες ἐλπίδʼ ὡς ἐμοῦ θεοὺς
385

ὤραν τινʼ ἕξειν, ὥστε σωθῆναί ποτε ;

Ἰσμήνη

ἔγωγε τοῖς νῦν γʼ, ὦ πάτερ, μαντεύμασιν.

Οἰδίπους

ποίοισι τούτοις; τί δὲ τεθέσπισται, τέκνον ;

Ἰσμήνη

σὲ τοῖς ἐκεῖ ζητητὸν ἀνθρώποις ποτὲ

θανόντʼ ἔσεσθαι ζῶντά τʼ εὐσοίας χάριν.
390

Οἰδίπους

τίς δʼ ἂν τοιοῦδʼ ὑπʼ ἀνδρὸς εὖ πράξειεν ἄν;

Ἰσμήνη

ἐν σοὶ τὰ κείνων φασὶ γίγνεσθαι κράτη.

Οἰδίπους

ὅτʼ οὐκέτʼ εἰμί, τηνικαῦτʼ ἄρʼ εἴμʼ ἀνήρ;

Ἰσμήνη

νῦν γὰρ θεοί σʼ ὀρθοῦσι, πρόσθε δʼ ὤλλυσαν.

Οἰδίπους

γέροντα δʼ ὀρθοῦν φλαῦρον ὃς νέος πέσῃ.
395

Ἰσμήνη

καὶ μὴν Κρέοντά γʼ ἴσθι σοι τούτων χάριν

ἥξοντα βαιοῦ κοὐχὶ μυρίου χρόνου.

Οἰδίπους

ὅπως τί δράσῃ, θύγατερ; ἑρμήνευέ μοι.

Ἰσμήνη

ὥς σʼ ἄγχι γῆς στήσωσι Καδμείας, ὅπως

κρατῶσι μέν σου, γῆς δὲ μὴ ʼμβαίνῃς ὅρων.
400

Οἰδίπους

ἡ δʼ ὠφέλησις τίς θύραισι κειμένου;

Ἰσμήνη

κείνοις ὁ τύμβος δυστυχῶν ὁ σὸς βαρύς.

Οἰδίπους

κἄνευ θεοῦ τις τοῦτό γʼ ἂν γνώμῃ μάθοι.

Ἰσμήνη

τούτου χάριν τοίνυν σε προσθέσθαι πέλας

χώρας θέλουσι, μηδʼ ἵνʼ ἂν σαυτοῦ κρατῇς.
405

Οἰδίπους

ἢ καὶ κατασκιῶσι Θηβαίᾳ κόνει;

Ἰσμήνη

ἀλλʼ οὐκ ἐᾷ τοὔμφυλον αἷμά σʼ, ὦ πάτερ.

Οἰδίπους

οὐκ ἆρʼ ἐμοῦ γε μὴ κρατήσωσιν ποτέ.

Ἰσμήνη

ἔσται ποτʼ ἆρα τοῦτο Καδμείοις βάρος.

Οἰδίπους

ποίας φανείσης, ὦ τέκνον, συναλλαγῆς;
410

Ἰσμήνη

τῆς σῆς ὑπʼ ὀργῆς, σοῖς ὅταν στῶσιν τάφοις.

Οἰδίπους

ἃ δʼ ἐννέπεις, κλύουσα τοῦ λέγεις, τέκνον ;

Ἰσμήνη

ἀνδρῶν θεωρῶν Δελφικῆς ἀφʼ ἑστίας.

Οἰδίπους

καὶ ταῦτʼ ἐφʼ ἡμῖν Φοῖβος εἰρηκὼς κυρεῖ;

Ἰσμήνη

ὥς φασιν οἱ μολόντες εἰς Θήβης πέδον.
415

Οἰδίπους

παίδων τις οὖν ἤκουσε τῶν ἐμῶν τάδε;

Ἰσμήνη

ἄμφω γʼ ὁμοίως, κἀξεπίστασθον καλῶς.

Οἰδίπους

κᾆθʼ οἱ κάκιστοι τῶνδʼ ἀκούσαντες πάρος

τοὐμοῦ πόθου προὔθεντο τὴν τυραννίδα;

Ἰσμήνη

ἀλγῶ κλύουσα ταῦτʼ ἐγώ. φέρω δʼ ὅμως.
420

Οἰδίπους

ἀλλʼ οἱ θεοί σφι μήτε τὴν πεπρωμένην

ἔριν κατασβέσειαν, ἐν δʼ ἐμοὶ τέλος

αὐτοῖν γένοιτο τῆσδε τῆς μάχης πέρι,

ἧς νῦν ἔχονται κἀπαναιροῦνται δόρυ·

ὡς οὔτʼ ἂν ὃς νῦν σκῆπτρα καὶ θρόνους ἔχει
425

μείνειεν, οὔτʼ ἂν οὑξεληλυθὼς πάλιν

[102 a.

ἔλθοι ποτʼ αὖθις· οἵ γε τὸν φύσαντʼ ἐμὲ

οὕτως ἀτίμως πατρίδος ἐξωθούμενον

οὐκ ἔσχον οὐδʼ ἤμυναν, ἀλλʼ ἀνάστατος

αὐτοῖν ἐπέμφθην κἀξεκηρύχθην φυγάς,
430

εἴποις ἂν ὡς θέλοντι τοῦτʼ ἐμοὶ τότε

πόλις τὸ δῶρον εἰκότως κατήνυσεν.

οὐ δῆτʼ, ἐπεί τοι τὴν μὲν αὐτίχʼ ἡμέραν,

ὁπηνίκʼ ἔζει θυμός, ἥδιστον δέ μοι

τὸ κατθανεῖν ἦν καὶ τὸ λευσθῆναι πέτροις,
435

οὐδεὶς ἔρωτος τοῦδʼ ἐφαίνετʼ ὠφελῶν·

χρόνῳ δʼ, ὅτʼ ἤδη πᾶς ὁ μόχθος ἦν πέπων,

κἀμάνθανον τὸν θυμὸν ἐκδραμόντα μοι

μείζω κολαστὴν τῶν πρὶν ἡμαρτημένων,

τὸ τηνίκʼ ἤδη τοῦτο μὲν πόλις βίᾳ
440

ἤλαυνέ μʼ ἐκ γῆς χρόνιον, οἱ δʼ ἐπωφελεῖν,

οἱ τοῦ πατρός, τῷ πατρὶ δυνάμενοι, τὸ δρᾶν

οὐκ ἠθέλησαν, ἀλλʼ ἔπους σμικροῦ χάριν

φυγάς σφιν ἔξω πτωχὸς ἠλώμην ἀεί·

ἐκ ταῖνδε δʼ, οὔσαιν παρθένοιν, ὅσον φύσις
445

δίδωσιν αὐταῖν, καὶ τροφὰς ἔχω βίου

καὶ γῆς ἄδειαν καὶ γένους ἐπάρκεσιν·

τὼ δʼ ἀντὶ τοῦ φύσαντος εἱλέσθην θρόνους

καὶ σκῆπτρα κραίνειν καὶ τυραννεύειν χθονός.

ἀλλʼ οὔ τι μὴ λάχωσι τοῦδε συμμάχου,
450

οὔτε σφιν ἀρχῆς τῆσδε Καδμείας ποτὲ

ὄνησις ἥξει· τοῦτʼ ἐγῷδα, τῆσδέ τε

μαντεῖʼ ἀκούων, συννοῶν * τε τἀξ ἐμοῦ

παλαίφαθʼ, ἁμοὶ Φοῖβος ἤνυσέν ποτε.

πρὸς ταῦτα καὶ Κρέοντα πεμπόντων ἐμοῦ
455

μαστῆρα, κεἴ τις ἄλλος ἐν πόλει σθένει.

ἐὰν γὰρ ὑμεῖς, ὦ ξένοι, θέλητέ μου

πρὸς ταῖσδε ταῖς σεμναῖσι δημούχοις θεαῖς

ἀλκὴν ποιεῖσθαι, τῇδε μὲν πόλει μέγαν

σωτῆρʼ ἀρεῖσθε, τοῖς δʼ ἐμοῖς ἐχθροῖς πόνους.
460

Χορός

Greek (F. Storr, 1912) (OCR draft) Experimental (Greek (F. Storr, 1912)) — 254-509 focus

Χορός

ἀλλʼ ἴσθι, τέκνον Οἰδίπου, σέ τʼ ἐξ ἴσου

οἰκτίρομεν καὶ τόνδε συμφορᾶς χάριν·
255

τὰ δʼ ἐκ θεῶν τρέμοντες οὐ σθένοιμεν ἂν

φωνεῖν πέρα τῶν πρὸς σὲ νῦν εἰρημένων.

Οἰδίπους

τί δῆτα δόξης ἢ τί κληδόνος καλῆς

μάτην ῥεούσης ὠφέλημα γίγνεται,

εἰ τάς γʼ Ἀθήνας φασὶ θεοσεβεστάτας
260

εἶναι, μόνας δὲ τὸν κακούμενον ξένον

σῴζειν οἵας τε καὶ μόνας ἀρκεῖν ἔχειν;

κἄμοιγε ποῦ τοῦτʼ ἐστίν, οἵτινες βάθρων

ἐκ τῶνδέ μʼ ἐξάραντες εἶτʼ ἐλαύνετε,

ὄνομα μόνον δείσαντες; οὐ γὰρ δὴ τό γε
265

σῶμʼ οὐδὲ τἄργα τἄμʼ· ἐπεὶ τά γʼ ἔργα μου

πεπονθότʼ ἐστὶ μᾶλλον ἢ δεδρακότα,

εἴ σοι τὰ μητρὸς καὶ πατρὸς χρείη λέγειν,

ὧν οὕνεκʼ ἐκφοβεῖ με· τοῦτʼ ἐγὼ καλῶς

ἔξοιδα. καίτοι πῶς ἐγὼ κακὸς φύσιν,
270

ὅστις παθὼν μὲν ἀντέδρων, ὥστʼ εἰ φρονῶν

ἔπρασσον, οὐδʼ ἂν ὧδʼ ἐγιγνόμην κακός;

νῦν δʼ οὐδὲν εἰδὼς ἱκόμην ἵνʼ ἱκόμην,

ὑφʼ ὧν δʼ ἔπασχον, εἰδότων ἀπωλλύμην.

ἀνθʼ ὧν ἱκνοῦμαι πρὸς θεῶν ὑμᾶς, ξένοι,
275

ὥσπερ με κἀνεστήσαθʼ, ὧδε σώσατε,

καὶ μὴ θεοὺς τιμῶντες εἶτα τοὺς θεοὺς

μοίρας ποιεῖσθε μηδαμῶς· ἡγεῖσθε δὲ

βλέπειν μὲν αὐτοὺς πρὸς τὸν εὐσεβῆ βροτῶν,

βλέπειν δὲ πρὸς τοὺς δυσσεβεῖς, φυγὴν δέ του
280

μήπω γενέσθαι φωτὸς ἀνοσίου βροτῶν.

ξὺν οἷς σὺ μὴ κάλυπτε τὰς εὐδαίμονας

ἔργοις Ἀθήνας ἀνοσίοις ὑπηρετῶν,

ἀλλʼ ὥσπερ ἔλαβες τὸν ἱκέτην ἐχέγγυον,

ῥύου με κἀκφύλασσε· μηδέ μου κάρα
285

τὸ δυσπρόσοπτον εἰσορῶν ἀτιμάσῃς,

ἥκω γὰρ ἱερὸς εὐσεβής τε καὶ φέρων

ὄνησιν ἀστοῖς τοῖσδʼ· ὅταν δʼ ὁ κύριος

παρῇ τις, ὑμῶν ὅστις ἐστὶν ἡγεμών,

τότʼ εἰσακούων πάντʼ ἐπιστήσει· τὰ δὲ
290

μεταξὺ τούτου μηδαμῶς γίγνου κακός.

Χορός

ταρβεῖν μέν, ὦ γεραιέ, τἀνθυμήματα

πολλή ʼστʼ ἀνάγκη τἀπὸ σοῦ· λόγοισι γὰρ

οὐκ ὠνόμασται βραχέσι· τοὺς δὲ τῆσδε γῆς

ἄνακτας ἀρκεῖ ταῦτά μοι διειδέναι.
295

296

Οἰδίπους

καὶ ποῦ ʼσθʼ ὁ κραίνων τῆσδε τῆς χώρας, ξένοι;

Χορός

πατρῷον ἄστυ γῆς ἔχει· σκοπὸς δέ νιν,

ὃς κἀμὲ δεῦρʼ ἔπεμψεν, οἴχεται στελῶν.

Οἰδίπους

ἦ καὶ δοκεῖτε τοῦ τυφλοῦ τινʼ ἐντροπὴν

ἢ φροντίδʼ, ἕξειν, αὐτὸν ὥστʼ ἐλθεῖν πέλας;
300

Χορός

καὶ κάρθʼ, ὅταν περ τοὔνομʼ αἴσθηται τὸ σόν.

Οἰδίπους

τίς δʼ ἔσθʼ ὁ κείνῳ τοῦτο τοὔπος ἀγγελῶν;

Χορός

μακρὰ κέλευθος· πολλὰ δʼ ἐμπόρων ἔπη

φιλεῖ πλανᾶσθαι, τῶν ἐκεῖνος ἀΐων,

θάρσει, παρέσται. πολὺ γάρ, ὦ γέρον, τὸ σὸν
305

ὄνομα διήκει πάντας, ὥστε κεἰ βραδὺς

εὕδει, κλύων σοῦ δεῦρʼ ἀφίξεται ταχύς.

Οἰδίπους

ἀλλʼ εὐτυχὴς ἵκοιτο τῇ θʼ αὑτοῦ πόλει

ἐμοί τε· τίς γὰρ ἐσθλὸς οὐχ αὑτῷ φίλος;

Ἀντιγόνη

ὦ Ζεῦ, τί λέξω; ποῖ φρενῶν ἔλθω, πάτερ;
310

Οἰδίπους

τί δʼ ἔστι, τέκνον Ἀντιγόνη;

Ἀντιγόνη

γυναῖχʼ ὁρῶ

στείχουσαν ἡμῶν ἆσσον, Αἰτναίας ἐπὶ

πώλου βεβῶσαν· κρατὶ δʼ ἡλιοστεγὴς

κυνῆ πρόσωπα Θεσσαλίς νιν ἀμπέχει.

τί φῶ;
315

ἆρʼ ἔστιν; ἆρʼ οὐκ ἔστιν; ἢ γνώμη πλανᾷ;

καὶ φημὶ κἀπόφημι κοὐκ ἔχω τί φῶ.

τάλαινα.

οὐκ ἔστιν ἄλλη· φαιδρὰ γοῦν ἀπʼ ὀμμάτων

σαίνει με προσστείχουσα· σημαίνει δʼ ὅτι
320

μόνης τόδʼ ἐστὶ δῆλον Ἰσμήνης κάρα.

Οἰδίπους

πῶς εἶπας, ὦ παῖ;

Ἀντιγόνη

παῖδα σήν, ἐμὴν δʼ ὁρᾶν

ὅμαιμον· αὐδῇ δʼ αὐτίκʼ ἔξεστιν μαθεῖν.

Ἰσμήνη

ὦ δισσὰ πατρὸς καὶ κασιγνήτης ἐμοὶ

ἥδιστα προσφωνήμαθʼ, ὡς ὑμᾶς μόλις
325

εὑροῦσα λύπῃ δεύτερον μόλις βλέπω.

Οἰδίπους

ὦ τέκνον, ἥκεις;

Ἰσμήνη

ὦ πάτερ δύσμοιρʼ ὁρᾶν.

Οἰδίπους

τέκνον, πέφηνας;

Ἰσμήνη

οὐκ ἄνευ μόχθου γέ μοι.

Οἰδίπους

πρόσψαυσον, ὦ παῖ.

Ἰσμήνη

θιγγάνω δυοῖν ὁμοῦ.

Οἰδίπους

ὦ σπέρμʼ ὅμαιμον.
330

Ἰσμήνη

ὦ δυσάθλιαι τροφαί.

Οἰδίπους

ἦ τῆσδε κἀμοῦ;

Ἰσμήνη

δυσμόρου τʼ ἐμοῦ τρίτης.

Οἰδίπους

τέκνον, τί δʼ ἦλθες;

Ἰσμήνη

σῇ, πάτερ, προμηθίᾳ.

Οἰδίπους

πότερα πόθοισι;

Ἰσμήνη

καὶ λόγων γʼ αὐτάγγελος,

ξὺν ᾧπερ εἶχον οἰκετῶν πιστῷ μόνῳ.

Οἰδίπους

οἱ δʼ αὐθόμαιμοι ποῦ νεανίαι πονεῖν;
335

Ἰσμήνη

εἴσʼ οὗπέρ εἰσι· δεινὰ τἀν κείνοις τανῦν.

337

Οἰδίπους

ὦ πάντʼ ἐκείνω τοῖς ἐν Αἰγύπτῳ νόμοις

φύσιν κατεικασθέντε καὶ βίου τροφάς·

ἐκεῖ γὰρ οἱ μὲν ἄρσενες κατὰ στέγας

θακοῦσιν ἱστουργοῦντες, αἱ δὲ σύννομοι
340

τἄξω βίου τροφεῖα πορσύνουσʼ ἀεί.

σφῷν δʼ, ὦ τέκνʼ, οὓς μὲν εἰκὸς ἦν πονεῖν τάδε,

κατʼ οἶκον οἰκουροῦσιν ὥστε παρθένοι,

σφὼ δʼ ἀντʼ ἐκείνων τἀμὰ δυστήνου κακὰ

ὑπερπονεῖτον. ἡ μὲν ἐξ ὅτου νέας
345

τροφῆς ἔληξε καὶ κατίσχυσεν δέμας,

ἀεὶ μεθʼ ἡμῶν δύσμορος πλανωμένη

γερονταγωγεῖ, πολλὰ μὲν κατʼ ἀγρίαν

ὕλην ἄσιτος νηλίπους τʼ ἀλωμένη,

πολλοῖσι δʼ ὄμβροις ἡλίου τε καύμασιν
350

μοχθοῦσα τλήμων δεύτερʼ ἡγεῖται τὰ τῆς

οἴκοι διαίτης, εἰ πατὴρ τροφὴν ἔχοι.

σὺ δʼ, ὦ τέκνον, πρόσθεν μὲν ἐξίκου πατρὶ

μαντεῖʼ ἄγουσα πάντα, Καδμείων λάθρᾳ,

ἃ τοῦδʼ ἐχρήσθη σώματος, φύλαξ τέ μου
355

πιστὴ κατέστης, γῆς ὅτʼ ἐξηλαυνόμην·

νῦν δʼ αὖ τίνʼ ἥκεις μῦθον, Ἰσμήνη, πατρὶ

φέρουσα; τίς σʼ ἐξῆρεν οἴκοθεν στόλος;

ἥκεις γὰρ οὐ κενή γε, τοῦτʼ ἐγὼ σαφῶς

ἔξοιδα, μὴ οὐχὶ δεῖμʼ ἐμοὶ φέρουσά τι.
360

Ἰσμήνη

ἐγὼ τὰ μὲν παθήμαθʼ ἅπαθον, πάτερ,

ζητοῦσα τὴν σὴν ποῦ κατοικοίης τροφήν,

παρεῖσʼ ἐάσω· δὶς γὰρ οὐχὶ βούλομαι

πονοῦσά τʼ ἀλγεῖν καὶ λέγουσʼ αὖθις πάλιν.

ἃ δʼ ἀμφὶ τοῖν σοῖν δυσμόροιν παίδοιν κακὰ
365

νῦν ἐστι, ταῦτα σημανοῦσʼ ἐλήλυθα.

πρὶν μὲν γὰρ αὐτοῖς ἦν ἔρως Κρέοντί τε

θρόνους ἐᾶσθαι μηδὲ χραίνεσθαι πόλιν,

λόγῳ σκοποῦσι τὴν πάλαι γένους φθοράν,

οἵα κατέσχε τὸν σὸν ἄθλιον δόμον·
370

νῦν δʼ ἐκ θεῶν του κἀλιτηρίου φρενὸς

εἰσῆλθε τοῖν τρὶς ἀθλίοιν ἔρις κακή,

ἀρχῆς λαβέσθαι καὶ κράτους τυραννικοῦ.

χὠ μὲν νεάζων καὶ χρόνῳ μείων γεγὼς

τὸν πρόσθε γεννηθέντα Πολυνείκη θρόνων
375

ἀποστερίσκει, κἀξελήλακεν πάτρας.

ὁ δʼ, ὡς καθʼ ἡμᾶς ἔσθʼ ὁ πληθύων λόγος,

τὸ κοῖλον Ἄργος βὰς φυγὰς προσλαμβάνει

κῆδός τε καινὸν καὶ ξυνασπιστὰς φίλους

ὡς αὐτίκʼ Ἄργος ἢ τὸ Καδμείων πέδον
380

τιμῇ καθέξον ἢ πρὸς οὐρανὸν βιβῶν.

ταῦτʼ οὐκ ἀριθμός ἐστιν, ὦ πάτερ, λόγων,

ἀλλʼ ἔργα δεινά· τοὺς δὲ σοὺς ὅπου θεοὶ

πόνους κατοικτιοῦσιν οὐκ ἔχω μαθεῖν.

385

Οἰδίπους

ἤδη γὰρ ἔσχες ἐλπίδʼ ὡς ἐμοῦ θεοὺς
385

ὤραν τινʼ ἕξειν, ὥστε σωθῆναί ποτε;

Ἰσμήνη

ἔγωγε τοῖς νὺν γʼ, ὦ πάτερ, μαντεύμασιν.

Οἰδίπους

ποίοισι τούτοις; τί δὲ τεθέσπισται, τέκνον;

Ἰσμήνη

σὲ τοῖς ἐκεῖ ζητητὸν ἀνθρώποις ποτὲ

θανόντʼ ἔσεσθαι ζῶντά τʼ εὐσοίας χάριν.
390

Οἰδίπους

τίς δʼ ἂν τοιοῦδʼ ὑπʼ ἀνδρὸς εὖ πράξειεν ἄν;

Ἰσμήνη

ἐν σοὶ τὰ κείνων φασὶ γίγνεσθαι κράτη.

Οἰδίπους

ὅτʼ οὐκέτʼ εἰμί, τηνικαῦτʼ ἄρʼ εἴμʼ ἀνήρ;

Ἰσμήνη

νῦν γὰρ θεοί σʼ ὀρθοῦσι, πρόσθε δʼ ὤλλυσαν.

Οἰδίπους

γέροντα δʼ ὀρθοῦν φλαῦρον ὃς νέος πέσῃ.
395

Ἰσμήνη

καὶ μὴν Κρέοντά γʼ ἴσθι σοι τούτων χάριν

ἥξοντα βαιοῦ κοὐχὶ μυρίου χρόνου.

Οἰδίπους

ὅπως τί δράσῃ, θύγατερ; ἑρμήνευέ μοι.

Ἰσμήνη

ὥς σʼ ἄγχι γῆς στήσωσι Καδμείας, ὅπως

κρατῶσι μὲν σοῦ, γῆς δὲ μὴ ʼμβαίνῃς ὅρων.
400

Οἰδίπους

ἡ δʼ ὠφέλησις τίς θύρασι κειμένου;

Ἰσμήνη

κείνοις ὁ τύμβος δυστυχῶν ὁ σὸς βαρύς.

Οἰδίπους

κἄνευ θεοῦ τις τοῦτό γʼ ἂν γνώμῃ μάθοι.

Ἰσμήνη

τούτου χάριν τοίνυν σε προσθέσθαι πέλας

χώρας θέλουσι, μηδʼ ἵνʼ ἂν σαυτοῦ κρατοῖς.
405

Οἰδίπους

ἦ καὶ κατασκιῶσι Θηβαίᾳ κόνει;

Ἰσμήνη

ἀλλʼ οὐκ ἐᾷ τοὔμφυλον αἷμά σʼ, ὦ πάτερ.

Οἰδίπους

οὐκ ἆρʼ ἐμοῦ γε μὴ κρατήσωσίν ποτε.

Ἰσμήνη

ἔσται ποτʼ ἆρα τοῦτο Καδμείοις βάρος.

Οἰδίπους

ποίας φανείσης, ὦ τέκνον, συναλλαγῆς;
410

Ἰσμήνη

τῆς σῆς ὑπʼ ὀργῆς, σοῖς ὅταν στῶσιν τάφοις.

Οἰδίπους

ἃ δʼ ἐννέπεις, κλύουσα τοῦ λέγεις, τέκνον;

Ἰσμήνη

ἀνδρῶν θεωρῶν Δελφικῆς ἀφʼ ἑστίας.

Οἰδίπους

καὶ ταῦτʼ ἐφʼ ἡμῖν Φοῖβος εἰρηκὼς κυρεῖ;

Ἰσμήνη

ὥς φασιν οἱ μολόντες εἰς Θήβης πέδον.
415

Οἰδίπους

παίδων τις οὖν ἤκουσε τῶν ἐμῶν τάδε;

Ἰσμήνη

ἄμφω γʼ ὁμοίως, κἀξεπίστασθον καλῶς.

Οἰδίπους

κᾆθʼ οἱ κάκιστοι τῶνδʼ ἀκούσαντες, πάρος

τοὐμοῦ πόθου προύθεντο τὴν τυραννίδα;

Ἰσμήνη

ἀλγῶ κλύουσα ταῦτʼ ἐγώ, φέρω δʼ ὅμως.
420

421

Οἰδίπους

ἀλλʼ οἱ θεοί σφιν μήτε τὴν πεπρωμένην

ἔριν κατασβέσειαν, ἔν τʼ ἐμοὶ τέλος

αὐτοῖν γένοιτο τῆσδε τῆς μάχης πέρι,

ἧς νῦν ἔχονται κἀπαναίρονται δόρυ·

ὡς οὔτʼ ἂν ὃς νῦν σκῆπτρα καὶ θρόνους ἔχει
425

μείνειεν οὔτʼ ἂν οὑξεληλυθὼς πάλιν

ἔλθοι ποτʼ αὖθις· οἵ γε τὸν φύσαντʼ ἐμὲ

οὕτως ἀτίμως πατρίδος ἐξωθούμενον

οὐκ ἔσχον οὐδʼ ἤμυναν, ἀλλʼ ἀνάστατος

αὐτοῖς ἐπέμφθην κἀξεκηρύχθην φυγάς.
430

εἴποις ἂν ὡς θέλοντι τοῦτʼ ἐμοὶ τότε

πόλις τὸ δῶρον εἰκότως κατῄνεσεν.

οὐ δῆτʼ, ἐπεί τοι τὴν μὲν αὐτίχʼ ἡμέραν,

ὁπηνίκʼ ἔζει θυμός, ἥδιστον δέ μοι

τὸ κατθανεῖν ἦν καὶ τὸ λευσθῆναι πέτροις,
435

οὐδεὶς ἔρωτʼ ἐς τόνδʼ ἐφαίνετʼ ὠφελῶν·

χρόνῳ δʼ, ὅτʼ ἤδη πᾶς ὁ μόχθος ἦν πέπων,

κἀμάνθανον τὸν θυμὸν ἐκδραμόντα μοι

μείζω κολαστὴν τῶν πρὶν ἡμαρτημένων,

τὸ τηνίκʼ ἤδη τοῦτο μὲν πόλις βίᾳ
440

ἤλαυνέ μʼ ἐκ γῆς χρόνιον, οἱ δʼ ἐπωφελεῖν,

οἱ τοῦ πατρός, τῷ πατρὶ δυνάμενοι, τὸ δρᾶν

οὐκ ἠθέλησαν, ἀλλʼ ἔπους σμικροῦ χάριν

φυγάς σφιν ἔξω πτωχὸς ἠλώμην ἀεί.

ἐκ ταῖνδε δʼ, οὔσαιν παρθένοιν, ὅσον φύσις
445

δίδωσιν αὐταῖν, καὶ τροφὰς ἔχω βίου

καὶ γῆς ἄδειαν καὶ γένους ἐπάρκεσιν·

τὼ δʼ ἀντὶ τοῦ φύσαντος εἱλέσθην θρόνους

καὶ σκῆπτρα κραίνειν καὶ τυραννεύειν χθονός.

ἀλλʼ οὔ τι μὴ λάχωσι τοῦδε συμμάχου,
450

οὐδέ σφιν ἀρχῆς τῆσδε Καδμείας ποτὲ

ὄνησις ἥξει· τοῦτʼ ἐγῷδα, τῆσδέ τε

μαντεῖʼ ἀκούων συννοῶν τε τἀξ ἐμοῦ

παλαίφαθʼ ἁμοὶ Φοῖβος ἤνυσέν ποτε.

πρὸς ταῦτα καὶ Κρέοντα πεμπόντων ἐμοῦ
455

μαστῆρα, κεἴ τις ἄλλος ἐν πόλει σθένει.

ἐὰν γὰρ ὑμεῖς, ὦ ξένοι, θέληθʼ ὁμοῦ

προστάτισι ταῖς σεμναῖσι δημούχοις θεαῖς

ἀλκὴν ποεῖσθαι, τῇδε τῇ πόλει μέγαν

σωτῆρʼ ἀρεῖσθε, τοῖς δʼ ἐμοῖς ἐχθροῖς πόνους.
460

461

Χορός

ἐπάξιος μέν, Οἰδίπους, κατοικτίσαι,

αὐτός τε παῖδές θʼ αἵδʼ· ἐπεὶ δὲ τῆσδε γῆς

σωτῆρα σαυτὸν τῷδʼ ἐπεμβάλλεις λόγῳ,

παραινέσαι σοι βούλομαι τὰ σύμφορα.

Οἰδίπους

ὦ φίλταθʼ, ὡς νῦν πᾶν τελοῦντι προξένει.
465

Χορός

θοῦ νῦν καθαρμὸν τῶνδε δαιμόνων, ἐφʼ ἃς

τὸ πρῶτον ἵκου καὶ κατέστειψας πέδον.

Οἰδίπους

τρόποισι ποίοις; ὦ ξένοι, διδάσκετε.

Χορός

πρῶτον μὲν ἱερὰς ἐξ ἀειρύτου χοὰς

κρήνης ἐνεγκοῦ, διʼ ὁσίων χειρῶν θιγών.
470

Οἰδίπους

ὅταν δὲ τοῦτο χεῦμʼ ἀκήρατον λάβω;

Χορός

κρατῆρές εἰσιν, ἀνδρὸς εὔχειρος τέχνη,

ὧν κρᾶτʼ ἔρεψον καὶ λαβὰς ἀμφιστόμους.

Οἰδίπους

θαλλοῖσιν ἢ κρόκαισιν, ἢ ποίῳ τρόπῳ;

Χορός

οἰός γε νεαρᾶς νεοπόκῳ μαλλῷ λαβών.
475

Οἰδίπους

εἶεν· τὸ δʼ ἔνθεν ποῖ τελευτῆσαί με χρή;

Χορός

χοὰς χέασθαι στάντα πρὸς πρώτην ἕω.

Οἰδίπους

ἦ τοῖσδε κρωσσοῖς οἷς λέγεις χέω τάδε;

Χορός

τρισσάς γε πηγάς· τὸν τελευταῖον δʼ ὅλον.

Οἰδίπους

τοῦ τόνδε πλήσας θῶ; δίδασκε καὶ τόδε.
480

Χορός

ὕδατος, μελίσσης· μηδὲ προσφέρειν μέθυ.

Οἰδίπους

ὅταν δὲ τούτων γῆ μελάμφυλλος τύχῃ;

Χορός

τρὶς ἐννέʼ αὐτῇ κλῶνας ἐξ ἀμφοῖν χεροῖν

τιθεὶς ἐλαίας τάσδʼ ἐπεύχεσθαι λιτάς.

Οἰδίπους

τούτων ἀκοῦσαι βούλομαι· μέγιστα γάρ.
485

Χορός

ὥς σφας καλοῦμεν Εὐμενίδας, ἐξ εὐμενῶν

στέρνων δέχεσθαι τὸν ἱκέτην σωτήριον,

αἰτοῦ σύ τʼ αὐτὸς κεἴ τις ἄλλος ἀντὶ σοῦ,

ἄπυστα φωνῶν μηδὲ μηκύνων βοήν·

ἔπειτʼ ἀφέρπειν ἄστροφος. καὶ ταῦτά σοι
490

δράσαντι θαρσῶν ἂν παρασταίην ἐγώ·

ἄλλως δὲ δειμαίνοιμʼ ἄν, ὦ ξένʼ, ἀμφὶ σοι.

Οἰδίπους

ὦ παῖδε, κλύετον τῶνδε προσχώρων ξένων;

Ἀντιγόνη

ἠκούσαμέν τε χὤ τι δεῖ πρόστασσε δρᾶν.

Οἰδίπους

ἐμοὶ μὲν οὐχ ὁδωτά· λείπομαι γὰρ ἐν
495

τῷ μὴ δύνασθαι μήδʼ ὁρᾶν, δυοῖν κακοῖν·

σφῷν δʼ ἁτέρα μολοῦσα πραξάτω τάδε.

ἀρκεῖν γὰρ οἶμαι κἀντὶ μυρίων μίαν

ψυχὴν τάδʼ ἐκτίνουσαν, ἢν εὔνους παρῇ.

ἀλλʼ ἐν τάχει τι πράσσετον· μόνον δέ με
500

μὴ λείπετʼ· οὐ γὰρ ἂν σθένοι τοὐμὸν δέμας

ἔρημον ἕρπειν οὐδʼ ὑφηγητοῦ δίχα.

Ἰσμήνη

ἀλλʼ εἶμʼ ἐγὼ τελοῦσα· τὸν τόπον δʼ ἵνα

χρῆσταί μʼ ἐφευρεῖν, τοῦτο βούλομαι μαθεῖν.

Χορός

τοὐκεῖθεν ἄλσους, ὦ ξένη, τοῦδʼ· ἢν δέ του
505

σπάνιν τινʼ ἴσχῃς, ἔστʼ ἔποικος ὃς φράσει.

Ἰσμήνη

χωροῖμʼ ἂν ἐς τόδʼ· Ἀντιγόνη, σὺ δʼ ἐνθάδε

φύλασσε πατέρα τόνδε· τοῖς τεκοῦσι γὰρ

οὐδʼ εἰ πονεῖ τις, δεῖ πόνου μνήμην ἔχειν.

Translations (5)

English (Lewis Campbell, 1906) (OCR draft) Experimental (English (Lewis Campbell, 1906)) — 337 focus

How in all points their life obeys the law

Of Egypt, where the men keep house and weave

Sitting within doors, while the wives abroad

Provide with ceaseless toil the means of life.
340

So in your case, my daughters, they who should

Have ta’en this burden on them, bide at home

Like maidens, while ye take their place, and lighten

My miseries by your toil. Antigone,

E’er since her childhood ended, and her frame
345

Was firmly knit, with ceaseless ministry

Still tends upon the old man’s wandering,

Oft in the forest ranging up and down

Fasting and barefoot through the burning heat
350

Or pelting rain, nor thinks, unhappy maid,

Of home or comfort, so her father’s need

Be satisfied. And thou, that camest before,

Eluding the Cadmeans, and didst tell me

What words Apollo had pronounced on me.
355

And when they banished me, stood’st firm to shield me,

What news, Ismene, bring’st thou to thy sire

To day? What mission sped thee forth? I know

Thou com’st not idly, but with fears for me.

ISM

Father, I will not say what I endured

In searching out the place that sheltered thee.

To tell it o’er would but renew the pain.

But of the danger now encompassing

Thine ill starred sons,—of that I came to speak.
365

At first they strove with Creon and declared

The throne should be left vacant and the town

Freed from pollution,—paying deep regard

In their debate to the dark heritage

Of ruin that o’ershadowed all thy race.
370

Far different is the strife which holds them now,

Since some great Power, joined to their sinful mind,

Incites them both to seize on sovereign sway.

Eteocles, in pride of younger years,

Robbed elder Polynices of his right,
375

Dethroned and banished him. To Argos then

Goes exiled Polynices, and obtains

Through intermarriage a strong favouring league,

Whose word is, ‘Either Argos vanquishes

The seed of Cadmus or exalts their fame’
380

This, father, is no tissue of empty talk,

But dreadful truth, nor can I tell where Heaven

Is to reveal his mercy to thy woe.

OED

And hadst thou ever hoped the Gods would care
385

For mine affliction, and restore my life?

ISM

I hope it now since this last oracle.

OED

What oracle hath been declared, my child?

ISM

That they shall seek thee forth, alive or dead,

To bring salvation to the Theban race.
390

OED

Who can win safety through such help as mine?

ISM

’Tis said their victory depends on thee.

OED

When shrunk to nothing, am I indeed a man?

ISM

Yea, for the Gods uphold thee, who then destroyed.

OED

Poor work, to uphold in age who falls when young!
395

ISM

Know howsoe’er that Creon will be here

For this same end, ere many an hour be spent.

OED

For what end, daughter? Tell me in plain speech.

ISM

To set thee near their land, that thou may’st be

Beyond their borders, but within their power.
400

OED

What good am I, thus lying at their gate?

ISM

Thine inauspicious burial brings them woe.

OED

There needs no oracle to tell one that.

ISM

And therefore they would place thee near their land,

Where thou may’st have no power upon thyself.
405

OED

Say then, shall Theban dust o’ershadow me?

ISM

The blood of kindred cleaving to thy hand,

Father, forbids thee.

OED

Never, then, henceforth,

Shall they lay hold on me!

ISM

If that be true,

The brood of Cadmus shall have bale.

OED

What cause
410

Having appeared, will bring this doom to pass?
410

ISM

Thy wrath, when they are marshalled at thy tomb.

OED

From whom hast thou heard this?

ISM

Sworn messengers

Brought such report from Delphi’s holy shrine.

OED

Hath Phoebus so pronounced my destiny?

ISM

So they declare who brought the answer back.
415

OED

Did my sons hear?

ISM

They know it, both of them.

OED

Villains, who, being informed of such a word,

Turned not their thoughts toward me, but rather chose

Ambition and a throne!

ISM

It wounds mine ear
420

To hear it spoken, but the news I bring
420

Is to that stern effect.
420

OED

Then I pray Heaven

The fury of their fate-appointed strife

May ne’er be quenched, but that the end may come

According to my wish upon them twain

To this contention and arbitrament

Of battle which they now assay and lift
425

The threatening spear! So neither he who wields

The sceptred power should keep possession still,

Nor should his brother out of banishment

Ever return:—who, when their sire—when I

Was shamefully thrust from my native land,

Checked not my fall nor saved me, but, for them,
430

I was driven homeless and proclaimed an exile.

Ye will tell me ’twas in reason that the State

Granted this boon to my express desire.

Nay; for in those first hours of agony,

When my heart raged, and it seemed sweetest to me
435

To die the death, and to be stoned with stones,

No help appeared to yield me that relief.

But after lapse of days, when all my pain

Was softened, and I felt that my hot spirit

Had run to fierce excess of bitterness

In wreaking mine offence—then, then the State
440

Drove me for ever from the land, and they,

Their father’s sons, who might have saved their father,

Cared not to help him, but betrayed by them,

For lack of one light word, I wandered forth

To homeless banishment and beggary.
445

But these weak maidens to their nature’s power
445

Have striven to furnish me with means to live

And dwell securely, girded round with love.

My sons have chosen before their father’s life

A lordly throne and sceptred sovereignty.

But never shall they win me to their aid,
450

Nor shall the Theban throne for which they strive

Bring them desired content. That well I know,

Comparing with my daughter’s prophecies

Those ancient oracles which Phoebus once

Spake in mine ear. Then let them send to seek me

Creon, or who is strongest in their State.
455

For if ye, strangers, will but add your might

To the protection of these awful Powers,

The guardians of your soil, to shelter me,

Ye shall acquire for this your State a saviour

Mighty to save, and ye shall vex my foes.
460

CH

German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 337 focus

Ha, dieses Paar von Brüdern, das Aegyptos' Art

So ganz in Sinn und Leben sich zum Muster nahm!

Dort bleibt das Volk der Männer allezeit daheim¹

Am Webestuhle sizen, und die Frau'n ergeh'n
335

Sich draußen, schaffend, was die Noth des Lebens heischt.

So walten jene, welchen hier um mich zu sein

Oblag, o Kinder, Mädchen gleich, im Haus daheim;

Ihr aber müht statt ihrer euch um mein Geschick,

Das jammervolle; diese, seit aus junger Zucht
340

Sie frisch heranwuchs und erstarkt am Körper war,

Irrt' auf der herben Wanderfahrt mit mir herum,

Kastlos den Greis geleitend; oft umhergescheucht

Durch wilde Wälder, ohne Nahrung, unbeschuht,

Ost auch mit Regenschauern und der Sonne Brand
345

Mühselig ringend, achtet sie des Hauses Hut

Und Fülle nichtig, hat der Vater Pflege nur.

(zu Ismene)

Du, Tochter, brachtest früher schon dem Vater stets,

Geheim vor Kadmos' Volke, jeden Götterspruch,

Der über dieses Haupt erscholl; du standest ihm
350

Zur Seite treulich, als man ihn vom Land verstieß.

Und welche Kunde bringst du jezt dem Vater, Kind?

Was trieb vom Heimatherde dich zur Fahrt hinaus?

Nicht leer ja kommst du, (dessen bin ich ganz gewiß,)

Nicht, ohne daß du Schrecken mir verkündigest.
355

Ismene.

Ich mag die Leiden, Vater, die ich selbst erlitt,

Seitdem ich deinen Aufenthalt zu suchen ging,

Dir nicht beschreiben; denn ich will nicht doppelt Schmerz

Empfinden, duldend und sodann verkündigend.

Das Mißgeschick nur, das die beiden Armen jezt
360

Bedrängt, die Brüder, komm' ich her dir kundzuthun.

Erst war ihr Wille, Kreon auf dem leeren Thron

Zu lassen; denn sie wollten nicht durch Blut die Stadt

Entweih'n, des Fluches eingedenk, der lange schon

Vernichtend ruht auf deinem unglückvollen Haus.
365

Jezt riß ein Gott und frevelhafter Uebermuth

Die dreimal Unglücksel'gen fort in wilden Streit,

Sich anzumaßen Königsmacht und Herrschgewalt.

Und Polyneikes, deinen Erstgeborenen,

Beraubt der Andre, welcher ihm an Jahren weicht,
370

Des Thrones, treibt ihn aus dem Vaterlande fort.

Doch der (von dieser Sage voll ist unsre Stadt)

Entfloh nach Argos' Thalen, knüpft ein neues Band²

Der Ehe, schließt mit Freunden einen Waffenbund,

Als müss' ihm Argos Kadmos' Stadt sofort mit Ruhm³
375

Gewinnen, oder fallend sie verherrlichen.

Dies, Vater, sind nicht eitle leere Worte, nein,

Sind schwere Thaten; wo die Götter deine Noth

Erbarmend enden werden, das erkenn' ich nicht.

Oedipus.

Du hattest Hoffnung also, daß die Götter mein
380

Gedenken werden, daß mir Rettung einst erscheint?

Ismene.

Die schöpft' ich, Vater, aus des Gottes jüngstem Spruch.

Oedipus.

Wie lautet dieser? Was verhieß der Gott, o Kind?

Ismene.

Dich müßten, lebend oder todt, die Menschen dort

Dereinst noch suchen: so gebiet' ihr eignes Heil.
385

Oedipus.

Und welcher Segen käme wohl von solchem Mann?

Ismene.

Auf dir beruhe, heißt es, ihre Macht allein.

Oedipus.

Gestorben also, wär' ich erst ein rechter Held?

Ismene.

Jezt heben dich die Götter, die dich einst gestürzt.

Oedipus.

Nichts heißt's, den Greis erheben, der als Jüngling fiel.
390

Ismene.

Doch wisse, Kreon wird sofort aus diesem Grund

Vor dir erscheinen, nicht in allzulanger Frist.

Oedipus.

Was will er hier thun, Tochter? Das erkläre mir.

Ismene.

Dich nahe bringen Kadmos' Land, auf daß sie dich

Besizen, ohne daß du trittst in ihr Gebiet.
395

Oedipus.

Was frommt es, lieg' ich außerhalb des Landes Mark?

Ismene.

Dein Grab in fremdem Lande wird ein Fluch für sie.⁴

Oedipus.

Auch ohne Göttersprüche sieht das Jeder ein.

Ismene.

Drum eben wollen jene dich dem Lande nah

Beisezen, wo du keine Macht hast über dich.
400

Oedipus.

Und decken sie mit Thebererde mein Gebein?

Ismene.

Mein Vater, solches duldet nie dein Blutvergeh'n.

Oedipus.

So sollen die sich meiner nie bemächtigen!

Ismene.

Dann lastet schwerer Fluch dereinst auf Kadmos' Volk.

Oedipus.

Durch welche Schickung, trautes Kind, erfüllt sich das?
405

Ismene.

Von deinem Zorne, wann sie steh'n auf deinem Grab.

Oedipus.

Durch wen vernahmst du, was du mir da sagst, o Kind?

Ismene.

Durch Opferboten, abgesandt zu Pytho's Herd.

Oedipus.

Und dieses hat Apollon ausgesagt von mir?

Ismene.

So melden, die zum Theberlande heimgekehrt.
410

Oedipus.

Und ward das Wort auch einem meiner Söhne kund?

Ismene.

Kund ward es ihnen beiden, und sie wissen's wohl.

Oedipus.

Und als die Schlechten das gehört, galt ihnen doch

Der Glanz des Thrones höher als die Kindespflicht?

Ismene.

Das hört' ich, und mit Schmerzen; doch verhehl' ich's nicht.
415

Oedipus.

So mag den Zwiespalt, über sie vom Loos verhängt,

Niemals die Gottheit löschen, und bei mir allein

Das Ende ruh'n des Kampfes, der die Brüder theilt,

Die nun mit aufgehob'nem Speer einander droh'n,

Daß weder er, den heute Thron und Scepter schmückt,
420

Fest stehe, noch der Ausgetrieb'ne je zurück

Zur Stadt gelange! Haben sie den Vater doch,

Der aus dem Land so schmählich ausgestoßen ward,

Nicht aufgehalten, nicht geschirmt; ich ward verjagt,

Verbannt mit Heroldsrufen, und sie duldeten's.
425

Man könnte sagen, daß die Stadt in jener Zeit

Mir das mit Recht gewährte, was ich selbst erbat.

In keiner Weise: denn an jenem Tage gleich,⁵

Da noch der Unmuth glühte, ja das Liebste mir

Gewesen wäre jäher Tod und Steinigung,
430

Erschien mir Niemand diesen Liebesdienst zu thun.

Doch als die Zeit schon allen Harm besänftiget,

Und ich erkannte, daß der Zorn mir ausgeschweift

Zu Züchtigungen, schwerer noch denn meine Schuld :

Da trieb gewaltsam aus dem Lande mich die Stadt
435

Nach langer Zeit erst, und des Vaters Söhne, die

Dem Vater helfen konnten, sie verweigerten

Die Hülfe, ließen, statt mit kurzem Worte mich

Zu schirmen, mich als Bettler flieh'n in fremdes Land.

Von diesen schwachen Mädchen hier wird Iegliches,
440

Wie's ihr Geschlecht verstattet, Lebensunterhalt,

Ein sichrer Siz und Kindeshülfe mir gewährt.

Die Söhne zogen Thron und Stab dem Vater vor,

Und schalten lieber als die Herrn im Lande dort.

Doch meine Hülfe leih' ich ihnen nimmermehr;
445

Nie soll die Herrschaft über Kadmos' Land für sie

Ein Segen sein: das weiß ich, wenn ich diesen Spruch,

Den du verkündest, Tochter, und das alte Wort

Erwäge, das mir Phöbos einst verkündet hat.⁶

Drum mögen sie den Kreon, und wenn Einer sonst
450

Im Land Gewalt hat, senden, um nach mir zu späh'n.

Denn wollet ihr nur, Freunde, samt den Göttinnen,

Den Hehren, die in diesem Lande, walten, mir

Beistand gewähren, dann gewinnt ihr eurer Stadt

Den starken Helfer, meinen Feinden Schmach und Noth.
455

Der Chor.

English (Thomas Francklin, 1758–1759) (OCR draft) Experimental (English (Thomas Francklin, 1758–1759)) — 337 focus

What I have suffered in the search of thee

I pass in silence o'er, since to repeat

Were but, alas ! to double my misfortunes ;

I only came to tell thee the sad fate

Of thy unhappy sons. Awhile they seemed

As if they meant to yield the throne to Creon,

Nor stain their guilty hands with Theban blood,

Mindful of that pollution which remained

On thy devoted race ; but now some god
370

Or their own wicked minds have raised a flame

Of dire contention, which shall gain the power

Supreme, and reign in Thebes. Eteocles

Hath drove his elder Polynices forth,
375

Who, now an exile, seeks (as fame reports)

The Argians, and in solemn contract joined

With these his new allies would raise their fame

Above the stars, and sink our Thebes in ruin.
380

These are not words alone — 'tis now in act,

Alas ! e'en now I fear, nor know I when

The gods will take compassion on thy woes.

Ismene
(Edi. Hast thou no hope they'll pity me ?

I have ;

Their oracles have said it.

My daughter, tell me, what have they declared ?

Ismene
(Edi. Ha ! said what %

The time would come, they said, when Thebes

once more

Must seek thee, dead or living, for her safety.
390

Oedipus

Why, what could such a wretch as I do for

them?

Ismene

Their only hope, they say, is placed in thee.

Can it proceed 1

Ismene
(TiDi. I, that am nothing, grown so powerful ! Whenf <

The gods, who once depressed thee,

Now raise thee up again.

Who falls in youth will never rise in ago.

Ismene
(Edi. It cannot be ]

Ivnow, for this very purpose Creon comes ;

Ere long thou mayst expect him.

Oedipus

What to do,

My daughter ?

Ismene

To remove thee hence, and place thee

Nearer to Thebes, but not within her borders.

To them ?
400

Ismene
(Edi. If not within, what profit can it be

Thy tomb, raised in a foreign land,

They fear would prove most fatal.

CEni. But how know they

Ismene
[t must be so, unless some god declared it ?

For this alone they wish to have thee near

The borders, in their power, and not thy own,
405

Ismene
(Edi. To bury me at Thebes ?

That cannot be ;

Thy crime forbids it.

Ismene
(Edi. Then I'll never go. [ance.

a time will come when they shall feel thy venge-

This wished event ?

Ismene
(Edi. What strange vicissitude can e'er produce

Thy wrath, when at thy tomb

They shall be forced to meet.

Ismene
(Edi. Who told thee this ?

say.

Ismene

The sacred ministers
415

Of Delphos.
415

Oedipus

Came it from Apollo's shrine ?

Ismene

On their return to Thebes they did report it.

Ismene
(Edi. My sons, did they hear aught of this ?

Both heard.

And know it well.

|*referred a kingdom to their father's love,

Ismene
(Edi. Yet, impious as they are,

With grief I tell thee what with grief I heard.
420

Oedipus

Oh ! may the gods doom them to endless strife ;

Ne'er may the battle cease till CEdipus

Himself shall end it ; then, nor he who bears

The sceptre now, should long maintain the throne,

Nor Polynices e'er to Thebes return ;
425

They should not live who drove a parent forth

To misery and exile, left by those

Who should have loved, supported, and revered him ;

I know they say the city but complied

With my request — I asked for banishment ;

Not then I asked it. In my desperate mind,

When first I raged, I wished indeed for death ;

It had been grateful then, but no kind friend

Would minister the boon. At length my grief
435

Gave way, and when they saw my troubled soul

Had taken ample vengeance on itself.

After long stay, the city drove me forth ;

And those who could have saved me, my base sons,

Deaf to a father's prayers, permit me still

To roam abroad in poverty and exile.

From these alone, far as their tender sex

Can help me, I receive the means of life.

All the sweet comfort, food, or needful rest
445

Earth can afford me now, whilst to my sons

A throne was dearer than a father's love ;

But they shall never gain me for their friend,

Ne'er reign in Thebes — these oracles declare

They never shall. I do remember too

Another prophecy which Phcebus erst

Delivered to me : let 'em send their Creon,

Or any other powerful citizen.

To drag me hence ; my hospitable friends,
455

If to those all-protecting deities

Who here preside you too will lend your aid,

Athens shall find in me its best defence,

And vengeance strike the foes of CEilipus.

Chorus

English (Robert Potter, 1788) (OCR draft) Experimental (English (Robert Potter, 1788)) — 337 focus

How to Ægyptian manners have they form'd....

Their nature and their life? For there the men

• Sit in the house and weave the web; meanwhile

Abroad the active females always toil,

What life requires providing. Thus of you,,

My children, those, who should these toils sustain,

Keep themselves close, like virgins, in the house.

You, in their stead, for my unhappy ills

Expose yourselves to hardships. She, e'er since

She pass'd her tender state of youth, and felt

Her strength grown firm, poor sufferer, on my steps

Attendant

leads my age; and wandering oft

Foodless and barefoot through the sylvan wilds,

Patient of frequent show'rs and the fierce beams

Of the hot sun, regards not the rich store

That fills the table in the sheltering house,

So that her father he supply'd with food...

And thou, my daughter, oft hast ventured forth,

The Thebans' watch eluding, to informit

Thy father of the various oracles

On him announced; and when they drove me thence,

Ismene

An outcast from my country, thou daredst stand

My faithful guard. Now therefore what the cause.

That thou art come? What tidings dost thou bear,

Ismene

to thy father? Not for nought

Comest thou from Thebes, of this I am assured,.

Nor without bringing terror to my soul.

What late I suffer'd, while I sought the place.....

Of thy abode, my father, I forbear

To speak, unwilling to renew the sense

Of hardships by recounting them. But now

I come t' inform thee of the present ills./:..

Sprung up betwixt thy two unhappy sons..

Their first debate was whether they should yield

The royal seat to Creon, nor pollute

The city, reasoning on the ancient stain

Which mark'd their race, and thy ill-fated house.

Now from some god, and their flagitious mind,

A contest rages, threatening greater ills,

To seize the sceptre and the regal pow'r.

The younger fiercely of the throne deprives

The elder, Polynices, and by force

"Hath driv'n him from his country: he (for thus

Among us wide the swelling rumour flies)

An exile to the vales of Argos speeds;

There new alliance forms, and arms his friends.

Confederate in his cause; that Argos soon

His cause avenging, would subdue the realms

Of Thebes, and raise his glory to the skies.

These are not tales, my father, idly spread;

No; they are dreadful facts. But when the gods

Will pity thy distress, I cannot learn....ba

Oedipus

Hast thou an hope, my child, that yet the gods
385

Deign to regard me, and will save me yet?
385

I have from recent oracles this hope,

Ismene

My father.

Oedipus

What are they? What is by them

Ismene

Announced, my child?

The time will come, when thee

Living and dead the Thebans shall require
390

For their protection.
390

Oedipus

From a wretch like me

What succour can they hope?

Ismene

It is declared

Their pow'r depends on thee.

Oedipus

Am I a man

E'en when I am no more?

Ismene

The gods, whose pow'r

Once sunk thee, raise thee now.

Oedipus

How vain to raise
395

Ismene

In his old age the wretch that fell when young!

Yet be assured that Creon for this cause

Will come to thee: expect him here with speed.

Oedipus

What his intent explain to me, my child.

Ismene

Thee near the Theban land, but not allow'd

To pass its borders, in their pow'r to hold.
400

Oedipus

What succour from me, laid before their gates,

Fatal to them, if thy tomb

Expect they?

Ismene

Be elsewhere raised.

Oedipus

Without the god, this knowledge ?

Ismene

For this cause

Whose wisdom could attain,

Thee near their realms, but of thy self not lord,
405

It is their wish to place.
405

Oedipus

In Theban dust

Will they entomb me?

Ismene

That thy father's blood

Allows not.

Me then never may they hold

Oedipus

Beneath their pow'r !

Ismene

But to the sons of Thebes

This would be fatal.

Oedipus

What the potent cause
410

Of such a fate?
410

Ismene

Thy anger, at thy tomb

When they shall stand.

Oedipus

By whom art thou inform'd

Of what thou say'st, my child?

Ismene

By men who brought

Responses from the Delphic shrine.

Oedipus

Of me

This did the god declare?

Ismene

So they, to Thebes
415

Returning, made report.
415

Oedipus

Which of my sons.

Heard this?

Ismene

Both heard it, and both knew it well.

Oedipus

Could they hear this, vile wretches, and contemn

Their father, whilst they grasp at regal pow'r?

Ismene

I grieve to hear, yet I must bear these things.
420

Oedipus

The flames of this contention may the gods

Never extinguish; but to me be giv'n

The issue of this fated war, which now

They wage, with mutual fury lifting each

The hostile spear against the other's breast:V

So should not he, the sceptre and the crown
425

Who now possesses, hold them long; nor he,
425

Who flying left his country, e'er return;...

For they their father, with disgrace thrust forth,

Sustain'd not, nor protected; but by them

In this ill plight driv'n out I was proclaim'd

An exile. Thou wilt say, at my request

This, as a grace, the state then granted. No:
430

It was not so: for at the time when grief

Inflamed my soul to madness, when to die

Had been most welcome to me, and with stones

To have been crush'd, then not a man came forth

To gratify my wish: but when my grief

Was soften'd by the lenient hand of time,
435

And I discern'd that my now ebbing rage

Had punish'd more than my offence deserved,

Then, after this long interval, the state

Drove me by force an outcast from the land;

And these my sons, who then had pow'r to aid

Their father, will'd not to exert that pow'r;
440

But e'en a little word not deign'd, by them

Compell'd I wander thus, and beg my bread.

But from these virgins, far as nature gives

Their sex the pow'r to aid me, I receive

Food that sustains my life, upon the earth

Rest without fear, and all the dear supports
445

Children can yield a parent. But my sons,

Of filial piety regardless, grasp

At sceptres, thrones, and sovereign rule o'er Thebes.

But me they shall not win to league with them;

Nor shall th' imperial pow'r on them devolve

What may advantage them; this well I know,
450

Hearing the oracles she now relates,

And pondering the responses which the god

Of old announced to me. Let them then send

Creon to seek me here, or in their state

Who else is potent, me they shall not move.

If you, O strangers, with these awful pow'rs
455

Residing here, with your protection deign

To shield me, to your state you will procure

Much succour, and confusion to my foes.

Thee and thy daughters: but conversing thus

Since thou hast urged the safety of our state,

Things, which import thy good I would advise.
460

Oedipus

English (Sir Richard Jebb, 1904) (OCR draft) Experimental (English (Sir Richard Jebb, 1904)) — 254-507 focus

Chorus

Feel sure, daughter of Oedipus, that we pity you and him alike

for your misfortune; but dreading the punishment of the gods, we could not say anything beyond what we have now said to you.
255

Oedipus

What help comes, then, of repute or fair fame, if it ends in idle breath;

seeing that Athens , as men say, is god-fearing beyond all, and alone has the power to shelter the outraged stranger, and alone the power to help him?
And where are these things for me, when, after making me rise up from this rocky seat, you then drive me from the land, afraid of my name alone?
260

Not, surely, afraid of my person or of my acts; since my acts, at least, have been in suffering rather than doing—if I must mention the tale of my mother and my father, because of which you fear me. That know I full well.
265

And yet how was I innately evil? I, who was merely requiting a wrong, so that, had I been acting with knowledge, even then I could not be accounted evil. But, as it was, all unknowing I went where I went—while they who wronged me knowingly sought my ruin.
270

Therefore, strangers, I beseech you by the gods: just as you made me leave my seat, so protect me, and do not, while you render honor to the gods, consider those gods to be fools. But rather consider that they look on the god-fearing man
275

and on the godless, and that never yet has an impious man found escape.
With the help of those gods, do not becloud the prosperity of Athens by paying service to unholy deeds. As you have received the suppliant under your pledge,
280

rescue me and guard me to the end; nor dishonor me when you look on this face unlovely to behold, for I have come to you as one sacred and pious, bearing comfort for this people. But when the master has come,
285

whoever is your leader, then you will hear and know all; meanwhile show yourselves in no way evil.
290

Chorus

The thoughts you urge, old man, must move awe; they have been set forth in grave words.

But I am content that the rulers of our country should judge in this case.
295

296

Oedipus

And where, strangers, is the lord of this realm?

Chorus

He is at the city of his fathers in our land. The messenger who sent us here has gone to fetch him.

Oedipus

Do you think that he will have any regard or care for the blind man,

so as to come here himself?
300

Chorus

Yes, surely, as soon as he learns of your name.

Oedipus

Who is there to bring him that word?

Chorus

The way is long, and many words from travellers often wander about. When he hears them, he will soon be with us, never fear.

For your name, old man, has been loudly trumpeted through all lands, so that even if he is taking his ease, and slow to move, when he hears of you he will swiftly arrive.
305

Oedipus

Well, may he come with good fortune both for his own city and for me! What noble man is not his own friend?

Antigone

O Zeus! What shall I say? What shall I think, my father?
310

Oedipus

What is it, Antigone, my child?

Antigone

I see a woman coming towards us, mounted on a colt of Etna ; she wears a Thessalian bonnet to screen her face from the sun.

What shall I say? Is it she, or is it not? Does my judgment err? Yes—no—I cannot tell—ah, me! It is no other, yes! She greets me with bright glances
315

as she draws near, and makes a signal. Here is Ismene, clearly, and no other before me.
320

Oedipus

What is that you say, my child?

Antigone

That I see your daughter, my sister. By her voice right away you can know her.

Ismene

Father and sister, names most sweet to me! How hard it was to find you!

And how hard now to look upon you for my tears!
325

Oedipus

My child, have you come?

Ismene

Father, your fate is sad to see!

Oedipus

Are you with us, my child?

Ismene

Not without toil, indeed, for myself.

Oedipus

Touch me, my daughter!

Ismene

I give a hand to each at once.

Oedipus

Ah my children, my sisters!
330

Ismene

Alas, twice-wretched life!

Oedipus

Her life and mine?

Ismene

And mine, wretched me, makes a third.

Oedipus

Child, why have you come?

Ismene

Through concern for you, father.

Oedipus

Through longing to see me?

Ismene

Yes, and to bring you news by my own mouth, with the only faithful servant that I had.

Oedipus

And where are the young men, your brothers, in our need?
335

Ismene

They are where they are; their circumstances now are terrible.

337

Oedipus

True image of the ways of Egypt that they show in their spirit and their life! For there the men sit weaving in the house,

but the wives go forth to win the daily bread. And in your case, my daughters, those to whom these toils belonged keep the house at home like maidens, while you two, in their place, bear your poor father’s woes.
340

The one, from the time when her youth was past and she came into her strength, has always been this old man’s guide in weary wanderings, often roaming, hungry and barefoot, through the wild woods, often battered by rains and scorching sun.
345

And the comforts of home, poor girl, she holds in the second place, so long as her father should have her care.
And you, my child, in former days came forth, bringing your father, unknown to the Cadmeans, all the oracles that had been given concerning Oedipus.
350

You became a faithful guardian on my behalf, when I was being driven from the land. Now, in turn, what new tidings have you brought your father, Ismene? On what mission have you set forth from home? For you do not come empty-handed, I know well,
355

or without some cause of fear for me.
360

Ismene

The sufferings that I bore, father, in seeking where you dwelt, I will pass by; I would not renew the pain in the recital.

But the evils that now beset your ill-fated sons—it is of these that I have come to tell. At first it was their decision that the throne should be left to Creon, and the city spared pollution, when they thought calmly about the ancient blight on our race,
365

and how it has clung to your unfortunate house. But now, moved by some god and by sinful heart, an evil strife has seized them—thrice-deluded!—to grasp at rule and the power of a tyrant. And the younger son has stripped the elder, Polyneices, of the throne,
370

and has driven him from his fatherland. But he, as the widespread rumor says among us, has gone to the valley of Argos as an exile, and is taking to himself a new marriage connection, and warriors for his friends, intending that Argos soon get hold of the Cadmean land,
375

or send its praises to the sky. These are not empty words, my father, but terrible deeds; and where the gods will have pity on your grief, I cannot tell.
380

385

Oedipus

What, had you come to hope that the gods would ever have concern enough for me to give me rescue?
385

Ismene

Yes, that is my hope, father, from the present oracles.

Oedipus

What are they? What has been prophesied, my child?

Ismene

That you will be desired some day, in life and death, by the men of that land,

for their safety’s sake.
390

Oedipus

And who could profit from such a one as I?

Ismene

Their power, it is said, proves to be in your hands.

Oedipus

When I no longer exist, then I am a man?

Ismene

Yes, for the gods now raise you up; but before they worked your ruin.

Oedipus

It is a paltry thing to raise up age, when youth was ruined.
395

Ismene

Well, know at least that Creon will come to you on this account—and soon, not late.

Oedipus

With what purpose, daughter? Interpret that to me.

Ismene

To plant you near the Cadmean land, so that they may have you in their power,

while you may not set foot within their borders.
400

Oedipus

And how can I profit them while I rest beyond their gates?

Ismene

Your tomb contains a curse for them, if it should suffer misfortune.

Oedipus

I need no god to help my wits so far.

Ismene

For this reason, therefore, they wish to get you as their neighbor;

but in a place where they will have you at their mercy.
405

Oedipus

Will they really cover me in Theban dust?

Ismene

No, the guilt of related blood forbids you, father.

Oedipus

Then never will they become my masters.

Ismene

Someday then this will be a grief for the Cadmeans.

Oedipus

In what conjunction of events, my child?
410

Ismene

Under the power of your anger, when they stand at your tomb.

Oedipus

And who has told you this, my child?

Ismene

Sacred envoys, from the Delphian hearth.

Oedipus

And has Phoebus indeed spoken this concerning me?

Ismene

So say the men who have come back to Thebes .
415

Oedipus

Has either of my sons heard this?

Ismene

Yes, both have heard it, and know it well.

Oedipus

And then those most evil of sons, aware of this, preferred the kingship to the wish of recalling me?

Ismene

It grieves me to hear this, but I must bear it.
420

421

Oedipus

Then may the gods not quench their fated strife, and may it fall to me to decide this war on which they are now setting their hands, raising spear against spear!

For then neither would he who now holds the scepter and the throne survive, nor would the exile ever return; seeing that when I, their father, was being thrust without honor from my country, they did not stop or defend me. No, they saw me sent forth homeless,
425

and heard the crier proclaim my sentence of exile.
Perhaps you will say that that was my own wish then, and that the city fittingly granted me that gift. Not so! For on that first day, when my heart seethed,
430

and my sweetest wish was for death—indeed, death by stoning—no one was found to help me in that desire. But after a time, when all my anguish was now softened, and when I began to feel that my heart had been excessive in punishing those past errors,
435

then it was that the city set about to drive me by force from the land, after all that time. And my sons, when they had the strength to bring help—sons to their own father—they would not do it. For lack of one little word from them, I was left to wander, an outcast and a beggar forever.
440

Instead, it is from these, maidens as they are, insofar as nature enables them, that I obtain my daily food, and a shelter in the land, and the aid of family. Their brothers have bartered their father for the throne, the scepter of power, and the rule of the realm.
445

No, never will they win Oedipus for an ally, nor will good ever come to them from this reign at Thebes ; that I know, when I hear this maiden’s oracles and reflect on the old prophecies stored in my own mind, which Phoebus has fulfilled for me at last.
450

Therefore let them send Creon to seek me—or whoever else is mighty in Thebes . For if you, strangers, with the help of the dread goddesses who reign among your district, are willing to defend me, you will obtain a great savior for this city,
455

and troubles for my enemies.
460

461

Chorus

You are worthy of compassion, Oedipus, both you and these maidens. And since to this plea you append your power to save our land, I wish to advise you for your advantage.

Oedipus

Dearest friends, be my patrons, and I will bring everything to completion.
465

Chorus

Then make atonement to these divinities, to whom you have come first, and on whose ground you have trespassed.

Oedipus

With what rites? Instruct me, strangers.

Chorus

First, from an ever-flowing

spring bring sacred drink-offerings, borne in ritually pure hands.
470

Oedipus

And when I have gotten this unmixed draught?

Chorus

There are bowls, the work of a skilled craftsman; crown their edges and the handles at either side.

Oedipus

With olive branches, or woollen cloths, or in what way?

Chorus

Take the freshly-shorn wool of a ewe-lamb.
475

Oedipus

Good; and then to what last rite shall I proceed?

Chorus

Pour the drink-offerings, with your face to the dawn.

Oedipus

Shall I pour them with these vessels of which you speak?

Chorus

Yes, in three streams; but the last vessel—

Oedipus

With what shall I fill this, before I set it down? Teach me this also.
480

Chorus

With water and honey; but add no wine.

Oedipus

And when the ground under the dark shade has drunk these?

Chorus

Three times lay on it nine branches of olive with both your hands, and meanwhile make this prayer.

Oedipus

I wish to hear this prayer; it is the most important part.
485

Chorus

We call them Eumenides, so that with well-wishing power they may receive the suppliant as his saviors. Let this be your prayer, or of whoever prays for you. Speak inaudibly, and do not lift up your voice; then depart, without looking behind.

If you should do this, I would be bold enough to come to your aid; but otherwise, stranger, I would fear for you.
490

Oedipus

Daughters, do you hear these strangers who dwell nearby?

Antigone

We have listened. Tell us what to do.

Oedipus

I cannot make the trip; for I am disabled by lack of strength and lack of sight, twin evils. But let one of you two go and do these things. For I think that one soul suffices to pay this debt for ten thousand, if it comes with good will.
495

Act, then, with speed. But do not abandon me, for my body would not have the strength to move, without help or a guiding hand.
500

Ismene

Then I will go to perform the rite; but where I am to find the place—this I wish to learn.

Chorus

On the further side of this grove, stranger. And if you have need of anything, there is a guardian of the place. He will direct you.
505

Ismene

Off to my task. But you, Antigone, watch our father here. In the case of parents, if we toil, we must not keep a memory of it. Ismene exits.

Notes on the current edition

Oedipus at Colonus

1. The source transcription labels this note 338ff; the CTS citation was normalized to 338.

Commentary

Commentary (R. C. Jebb) (OCR draft) (Commentary (R. C. Jebb))

mvp-comment-226-1 κέλευθος ¹

mvp-comment-227-1 πλανᾶσθαι ²

mvp-comment-227-2 τῶν ³

mvp-comment-228-1 θάρσει, παρέσται ⁴

mvp-comment-228-2 πολὺ ⁵

mvp-comment-229-1 κεἰ βραδὺς εὕδει ⁷

mvp-comment-229-2 εὕδω ⁸

mvp-comment-229-3 βραδύς ⁹

mvp-comment-230-1 κλύων σοῦ ¹⁰

mvp-comment-231-1 τίς γὰρ ἐσθλός ¹¹

mvp-comment-232-1 τίλέξω ¹³

mvp-comment-232-2 ποῖ φρενῶν ¹⁴

mvp-comment-233-1 τί δ’ ἔστι; ¹⁵

mvp-comment-234-1 Αἰτναίας … πώλου ¹⁶

mvp-comment-234-2 Αἰτναίας ¹⁷

mvp-comment-235-1 κρατὶ ¹⁸

mvp-comment-235-2 Θεσσαλὶς κυνῆ ¹⁹

mvp-comment-236-1 πρόσωπα ²⁰

mvp-comment-237-1 Elms. cp. Eur. I. T. 577

ἆρ’ εἰσίν; ἆρ’ οὐκ εἰσί; τίς φράσειεν ἄν;

mvp-comment-237-2 πλανᾷ ²¹

mvp-comment-238-1 Arist. Metaphys. 3. 6

ἀδύνατον ἅμα καταφάναι καὶ ἀποφάναι ἀληθῶς.

mvp-comment-238-2 τί φῶ ²³

mvp-comment-239-1 φαιδρὰ ²⁴

mvp-comment-239-2 σαίνει με ²⁵

mvp-comment-240-1 The δῆλον of the MSS. can mean only "manifest to me" (a very weak sense): for it could not bear the emphatic sense, "in living presence" (as opp. to "in my fancy"). Nor, again, can it well be taken as a parenthetic adv., "'tis clear" (like Ai. 906

αὐτὸς πρὸς αὑτοῦ· δῆλον·

). The conjecture ἀδελφὸν (cp. Ant. 1

ὦ κοινὸν αὐτάδελφον Ἰσμήνης κάρα

) may be right.

mvp-comment-241-1 Ismene has come from Thebes, where she has hitherto continued to live, in order to bring her father important tidings. The Thebans will shortly make an attempt to fix his home, not within, but near their borders. A war has already broken out between his sons.

mvp-comment-241-2 There is no contrast in this play, as in the early part of the Antigone , between the spirit of the sisters. But the contrast between their circumstances indirectly exalts Antigone. She is wandering barefooted, enduring heat and cold ( 349 f. ), — Creon is struck by the suffering shown in her aspect ( 748 ), — while Ismene has at least the ordinary comforts of life.

mvp-comment-241-3 ὦ δισσὰ πατρὸς καὶ κασιγν ²⁸

mvp-comment-242-1 δεύτερον ²⁹

mvp-comment-242-2 λύπῃ ³⁰

mvp-comment-243-1 ὁρᾶν ³¹

mvp-comment-244-1 In the MSS. the verse ἦ τῆσδε κἀμοῦ ; etc. stands immediately after the verse πρόσψαυσον, ὦ παῖ , etc. Musgrave has been followed by nearly all subsequent editors, in separating these two verses by the insertion between them of the verse ὦ σπέρμ’ ὅμαιμον etc. This transposition is plainly necessary: else Ismene will say that she touches not only her father and sister, but herself. Campbell defends

θιγγάνω … δυσμόρου … ἐμοῦ τρίτης

as meaning, "I too am linked in this unhappy circle": adding that

"the construction of a reply, in this sort of dialogue, is not to be pressed too closely."

The source of the confusion in the MSS. was obviously that the gen. ἦ τῆσδε κἀμοῦ etc. could depend, in grammar , either on θιγγάνω or on τροφαί , though the sense leaves no choice. Nauck further places v. 327 (

ὦ τέκνον, ἥκεις

) after v. 329 (

πρόσψαυσον

). Wecklein places v. 328 (

τέκνον, πέφηνας

) after v. 329 . Neither of these changes is hurtful; but neither appears necessary.

mvp-comment-245-1 ὦ δυσάθλιαι τροφαί ³²

mvp-comment-245-2 ὅμαιμον ³³

mvp-comment-246-1 σῇ ³⁴

mvp-comment-247-1 πότερα ³⁵

mvp-comment-247-2 πόθοισι ³⁶

mvp-comment-247-3 λόγων αὐτάγγ ³⁷

mvp-comment-248-1 ξὺν ᾧπερ … μόνῳ ³⁸

mvp-comment-249-1 πονεῖν ³⁹

mvp-comment-249-2 ποῦ ⁴⁰

mvp-comment-250-1 οὗπέρ εἰσι ⁴¹

mvp-comment-250-2 τανῦν ⁴²

mvp-comment-251-1 Αἰγύπτῳ ⁴³

mvp-comment-252-1 φύσιν ⁴⁴

mvp-comment-252-2 τροφάς ⁴⁵

mvp-comment-253-1 ἱστουργοῦντες ⁴⁶

mvp-comment-254-1 τἄξω βίου τροφεῖα ⁴⁸

mvp-comment-255-1 σφῷν δ’ ⁴⁹

mvp-comment-256-1 Not noticing Ismene's hint (336) , Oedipus imagines his sons in repose at Thebes. He is soon to learn that one of them, an exile, is levying war against the other (374) .

mvp-comment-256-2 οἰκουροῦσιν ⁵⁰

mvp-comment-256-3 ὥστε ⁵¹

mvp-comment-256-4 παρθένοι ⁵²

mvp-comment-257-1 τἀμὰ δυστήνου ⁵³

mvp-comment-258-1 νέας τροφῆς ἔληξε ⁵⁵

mvp-comment-258-2 κατίσχυσεν ⁵⁷

mvp-comment-259-1 γερονταγωγεῖ ⁵⁸

mvp-comment-260-1 νηλίπους ⁶⁰

mvp-comment-261-1 ἡγεῖται ⁶¹

mvp-comment-261-2 τὰ τῆς ⁶²

mvp-comment-262-1 εἰ … ἔχοι ⁶³

mvp-comment-262-2 τροφὴν ⁶⁴

mvp-comment-263-1 μαντεῖα πάντα ⁶⁵

mvp-comment-264-1 τοῦδε σώματος ⁶⁶

mvp-comment-264-2 φύλαξ δέ μοι ⁶⁷

mvp-comment-264-3 μοι ⁶⁸

mvp-comment-265-1 στόλος ⁶⁹

mvp-comment-266-1 μὴ οὐχὶ … φέρουσα ⁷⁰

mvp-comment-267-1 From Thebes to Athens is a short day's journey; but Ismene has sought her father far and wide. This could not well have been if, as Campbell supposes (on 355 ), the oracles which she herself had formerly brought to him had directed his course towards Attica.

mvp-comment-268-1 ζητοῦσα τὴν σὴν τροφήν ⁷¹

mvp-comment-269-1 ἀμφὶ … παίδοιν ⁷²

mvp-comment-270-1 Eteocles and Polyneices were young boys at the fall of Oedipus (see on 1

), and their uncle Creon (brother of Iocasta) became regent ( O. T. 1418 ). As the two brothers grew up, they agreed, at first, in wishing to resign the throne, of which they were joint heirs, to Creon, lest Thebes should be tainted by their own rule; but afterwards they fell to striving with each other for the sole power.

mvp-comment-270-2 ἔρως ⁷³

mvp-comment-270-3 Κρέοντί τε ⁷⁴

mvp-comment-270-4 Paley's

Κρέοντι δὴ

is, however, highly probable. It would mean, "to Creon in the next resort." So δὴ is used of succession in Ant. 173 , where Creon says

ἐγὼ κράτη δὴ πάντα καὶ θρόνους ἔχω

, I next (the sons of Oed. being dead); and Aesch. Eum. 3

ἣ δὴ τὸ μητρὸς δευτέρα τόδ’ ἕζετο | μαντεῖον

mvp-comment-271-1 ἐᾶσθαι ⁷⁵

mvp-comment-271-2 πόλιν ⁷⁶

mvp-comment-272-1 λόγῳ ⁷⁷

mvp-comment-272-2 τὴν πάλαι … φθοράν ⁷⁸

mvp-comment-273-1 κἀλιτηρίου ⁸⁰

mvp-comment-274-1 The dat. after εἰσῆλθε is strictly a dat. of the person interested, but was perh. influenced by the analogy of the dat. in

παρέστη μοι

, "it occurred to me," and the like; cp. Tr. 298

ἐμοὶ γὰρ οἶκτος... εἰσέβη

: Her. 1.86

) λέγεται ( τῷ Κροίσῳ … ἐσελθεῖν...τὸ τοῦ Σόλωνος

: but 6. 125

τὸν Κροῖσον γέλως ἐσῆλθε

: and so Eur. Med. 931

εἰσῆλθέ μ’ οἶκτος

mvp-comment-274-2 τρὶς ἀθλίοιν ⁸¹

mvp-comment-275-1 If νεάζων ⁸²

mvp-comment-276-1 τὸν πρόσθε ⁸³

mvp-comment-277-1 ἀποστερίσκει ⁸⁴

mvp-comment-278-1 πληθύων ⁸⁵

mvp-comment-279-1 Ἄργος ⁸⁶

mvp-comment-280-1 κῆδος ⁸⁹

mvp-comment-280-2 καινόν ⁹⁰

mvp-comment-281-1 ὡς ⁹¹

mvp-comment-281-2 ὡς … Ἄργος … καθέξον ἢ … βιβῶν ⁹²

mvp-comment-282-1 τιμῇ ⁹³

mvp-comment-282-2 καθέξον ⁹⁴

mvp-comment-282-3 πρὸς οὐρ. βιβῶν ⁹⁵

mvp-comment-283-1 ἀριθμός ⁹⁶

mvp-comment-284-1 If the MS. ὅποι (Vat. ὅπη ) is right, the phrase is harsh beyond example. ποῖ, ὅποι , instead of ποῦ, ὅπου , are often boldly used, when the verb implies either ( a ) motion , as 227

καταθήσεις

, 476

τελευτῆσαι

, Eur. Bacch. 184

καθιστάναι

, etc.; or ( b ) patience up to a point, as Aristoph. Lys. 526

ποῖ γὰρ καὶ χρῆν ἀναμεῖναι;

But it is hard to see how ὅποι κατοικτιοῦσιν could mean " how far they will prolong (thy woes) before they pity them." To supply προελθόντας or προαγαγόντες is to cut the knot. If the phrase meant anything, it ought rather to mean, " up to what point they will pity them." As in 335

ποῖ

is a MS. error for ποῦ , so here ὅποι for ὅπου (Wecklein prefers ὅπῃ , "in what way"). Note that, in this context, πόνους = the woes of Oed. generally (mental and physical), not merely his toils in wandering: this is against the emend. κατοικιοῦσιν .

mvp-comment-285-1 ὡς … ἕξειν ⁹⁷

mvp-comment-285-2 ὡς … θεοὺς ἕξειν ⁹⁸

mvp-comment-286-1 Since ἔγωγε is virtually one word, this v. cannot be regarded as an instance of γε used twice in the same sentence. Such repetition is allowable when more than one word is to be emphasised, as Eur. Phoen. 554

ἐπεὶ τά γ’ ἀρκοῦνθ’ ἱκανὰ τοῖς γε σώφροσιν

, but no certain example happens to occur in Soph.: see on O. T. 1030 .

mvp-comment-287-1 The purport of this new oracle seems to have been: — "The welfare of Thebes depends on Oed., alive or dead." Ismene paraphrases it: — "It shows that you will be in request with the Thebans some day (

ποτέ

, i.e. some day soon , 397 ), — not merely after your death, but while you live." She knows that Creon is coming in the hope of carrying Oed. back — not to Thebes, but to some place just beyond the Theban border, where his person, and afterwards his grave, should be under Theban control. Cp. on .

mvp-comment-288-1 εὐσοίας ⁹⁹

mvp-comment-289-1 A and other MSS. have

τοιοῦδ’ ὑπ’

, which gives a clear constr. It seems arbitrary to assume that in L's reading

τίς δ’ ἂν τοιοῦδ’ ἀνδρὸς εὖ πράξειεν ἄν

the syllable lost was rather τι after τίς δ’ ἂν , the gen. being one of source. Herm. supports the latter view by O. T. 1006

σοῦ πρὸς δόμους ἐλθόντος εὖ πράξαιμί τι

, but there the gen. is absolute. Wecklein gives

τίς δ’ ἀντὶ τοιοῦδ’ ἀνδρὸς εὖ πράξειεν ἄν;

comparing

ἀνθ’ οὗ, ἀντὶ τοῦ

; but in such phrases

ἀντί

"in recompense for,"

not

"through the agency of."

mvp-comment-290-1 ἐν σοὶ ¹⁰¹

mvp-comment-290-2 γίγνεσθαι ¹⁰²

mvp-comment-290-3 φασί ¹⁰³

mvp-comment-290-4 κράτη ¹⁰⁴

mvp-comment-291-1 ἀνήρ ¹⁰⁵

mvp-comment-292-1 ὤλλυσαν ¹⁰⁶

mvp-comment-293-1 see on 1

mvp-comment-293-2 δ\ς πέσῃ ¹⁰⁷

mvp-comment-294-1 καὶ μὴν ¹⁰⁸

mvp-comment-294-2 γε ¹⁰⁹

mvp-comment-295-1 βαιοῦ … χρόνου ¹¹⁰

mvp-comment-295-2 κοὐχὶ μ. ¹¹¹

mvp-comment-296-1 στήσωσι ¹¹²

mvp-comment-297-1 ὅρων ¹¹³

mvp-comment-298-1 The tenor of this fine passage should be observed.

mvp-comment-298-2 Oedipus took

ἐν σοί

(392) to mean that the welfare of Thebes depended on his presence there. He is thinking of a restoration to his Theban home (395) . He asks, therefore, —"Of what use can I be to them if I am left at their doors, and not received within their land?" "They will suffer," she replies, "if your tomb is neglected." Oedipus does not see the force of this answer: he still infers (from θανόντα in 390 ) that, whatever may be his doom in life, he is at least to be buried at Thebes. "Why, of course they will," he replies (403) . " So " — pursues the daughter (404) — "they mean to keep you within their grasp." A new suspicion flashes on him. "They will bury me at Thebes?" "It cannot be." That is enough. He will never give himself into their hands. — Remark that he was supposing Apollo's former decree (91) to have been cancelled by this later one (389) . He now sees that the new oracle does not cancel the former, but merely confirms it in one aspect, viz. in the promise of

ἄτην τοῖς πέμψασιν

(93) .

mvp-comment-298-3 θύρασι ¹¹⁴

mvp-comment-298-4 κειμένου ¹¹⁵

mvp-comment-299-1 κείνοις ¹¹⁶ βαρύς ¹¹⁷

mvp-comment-299-2 δυστυχῶν ¹¹⁸

mvp-comment-300-1 Cp. O. T. 398

γνώμῃ κυρήσας οὐδ’ ἀπ’ οἰωνῶν μαθών

. It needed no oracle to tell one that they would incur divine anger for neglecting the first duties of piety towards their late king.

mvp-comment-301-1 σε προσθέσθαι ¹¹⁹

mvp-comment-301-2 ἂν … κρατοῖς ¹²⁰

mvp-comment-302-1 καὶ ¹²¹

mvp-comment-303-1 τοὔμφυλον αἷμα ¹²²

mvp-comment-304-1 συναλλαγῆς ¹²³

mvp-comment-305-1 σοῖς … τάφοις ¹²⁴

mvp-comment-306-1 θεωρῶν ¹²⁵

mvp-comment-306-2 ἑστίας ¹²⁶

mvp-comment-307-1 ἐφ’ ἡμῖν ¹²⁷

mvp-comment-308-1 οἱ μολόντες ¹²⁸

mvp-comment-309-1 παίδων τις ¹²⁹

mvp-comment-310-1 καὶ εἶτα ¹³⁰

mvp-comment-310-2 τῶνδ’ ¹³¹

mvp-comment-310-3 πάρος … προὔθεντο ¹³²

mvp-comment-311-1 τοὐμοῦ πόθου ¹³³

mvp-comment-312-1 φέρω δ’ ὅμως ¹³⁴

mvp-comment-313-1 ἀλλ’ ¹³⁵

mvp-comment-313-2 σφιν ¹³⁶

mvp-comment-313-3 τὴν πεπρωμένην ¹³⁷

mvp-comment-314-1 ἐν δ’ ¹³⁸

mvp-comment-314-2 ἐν ἐμοί ¹³⁹

mvp-comment-315-1 κἀπαναίρονται ¹⁴⁰

mvp-comment-315-2 ἐπαναιροῦνται δόρυ ¹⁴¹

mvp-comment-316-1 ὡς ¹⁴²

mvp-comment-317-1 οἵ γε ¹⁴³

mvp-comment-318-1 ἀτίμως ¹⁴⁴

mvp-comment-319-1 οὐκ ἔσχον ¹⁴⁵

mvp-comment-319-2 ἤμυναν ¹⁴⁶

mvp-comment-319-3 ἀνάστατος ¹⁴⁷

mvp-comment-320-1 αὐτοῖν ¹⁴⁸

mvp-comment-320-2 ἐξεκηρύχθην ¹⁴⁹

mvp-comment-321-1 εἴποις ἂν ¹⁵⁰

mvp-comment-321-2 θέλοντι ¹⁵¹

mvp-comment-321-3 τότε ¹⁵²

mvp-comment-322-1 The ι in L's κατηίνυσεν speaks for κατῄνεσεν ,— clearly much fitter here than κατήνυσεν . Cp. 1633

καταίνεσον

, 1637

κατῄνεσεν

. The contrast is between exile imposed as a doom or granted as a boon,—not merely between a wish fulfilled or unfulfilled.

mvp-comment-323-1 ἡμέραν ¹⁵³

mvp-comment-323-2 τὴν αὐτίχ’ ¹⁵⁴

mvp-comment-324-1 λευσθῆναι πέτροις ¹⁵⁵

mvp-comment-325-1 ἔρωτ’ ἐς τόνδ’ ¹⁵⁷

mvp-comment-326-1 πέπων ¹⁵⁸

mvp-comment-327-1 ἐκδραμόντα ¹⁶⁰

mvp-comment-328-1 The gen. might be taken with μείζω , "a chastiser greater than the sins," i.e. "severer than they merited" (

ἢ κατὰ τὰ ἡμαρτ

.); but it is simpler to take it with κολαστήν , "too great a chastiser of the sins." As

μέγας θυμός

is "violent anger," so

θυμός

which is over-violent can be called

μείζων κολαστής

. The rhythm of the verse will not permit us to disjoin

μείζω

(as by a comma) from

κολαστήν

mvp-comment-329-1 τὸ τηνίκ’ ἤδη ¹⁶¹

mvp-comment-329-2 τοῦτο μέν ¹⁶³

mvp-comment-330-1 χρόνιον ¹⁶⁴

mvp-comment-330-2 ἐπωφελεῖν ¹⁶⁵

mvp-comment-331-1 οἱ τοῦ πατρὸς τῷ πατρί ¹⁶⁶

mvp-comment-331-2 τὸ δρᾶν ¹⁶⁷

mvp-comment-332-1 ἔπους σμικροῦ χάριν ¹⁶⁸

mvp-comment-333-1 σφιν ¹⁶⁹

mvp-comment-334-1 τοῖνδε ¹⁷⁰

mvp-comment-335-1 τροφάς ¹⁷¹

mvp-comment-336-1 γῆς ἄδειαν ¹⁷²

mvp-comment-336-2 Nauck's

στέγης τ’ ἄδειαν

seems too suggestive of a fixed home to suit

τὸν πλανήτην

(3): Wecklein's

κοίτης τ’ ἄδειαν

makes a detail too prominent in this general acknowledgment. With regard to

βλάβης τ’

κἄτης ἄδειαν

(Blaydes), remark that

ἄδεια

never occurs with a gen. of that against which one is safe. The καὶ before

γῆς

seems genuine: were it absent, the

καὶ

before

τροφὰς

must answer to that before

γένους

. And, for a rhetorical passage, γῆς is in some degree confirmed by the assonance with

γένους

mvp-comment-336-3 γένους ¹⁷³

mvp-comment-337-1 The constr. is, εἱλέσθην θρόνους, καὶ κραίνειν σκῆπτρα , etc.

mvp-comment-337-2 κραίνειν ¹⁷⁴

mvp-comment-337-3 σκῆπτρα ¹⁷⁵

mvp-comment-338-1 As most editors since Elmsley have allowed, the MS. οὔ τι ... οὔτε cannot be right. And οὔ τι ... οὐδέ is clearly more forcible than οὔτε ... οὔτε .

mvp-comment-338-2 λάχωσι ¹⁷⁶

mvp-comment-338-3 τοῦδε ¹⁷⁷

mvp-comment-338-4 συμμάχου ¹⁷⁸

Commentary (Lewis Campbell, 1879) (OCR draft) (Commentary (Lewis Campbell, 1879)) focus

303. mvp-comment-169-1 μακρὰ κέλευθος Cp. 165, πολλὰ κέλευθος ἐρατύει. See Introd. p. 275, supr. 15.

303. mvp-comment-169-2 πολλά Adverbial.

305. mvp-comment-170-1 πολύ Supplementary predicate, with the meaning celeber, much spoken of. Cp. Aesch. S. c. Τ. 6, πολὺς κατὰ πτόλιν ὑμνοῖθ᾽ ὑπ᾿ ἀστῶν: Hdt. 1. 98, ὁ Δηϊόκης ἦν πολλὸς.. αἰνεόμενος. Thy name in frequent repetition hath reached all men.'

306-307. mvp-comment-171-1 κεί βραδύς εὕδει Even though he be slow and slumbering. For the use of the adjective, see Essay on Language § 23. p. 38. 2; and cp. Aj. 47, δόλιος ὁρμᾶται. It is here slightly proleptic, i. e. εὕδει ὥστε βραδὺς εἶναι. The form of the expression is influenced by the antithesis of ταχύς. For the thought, cp. Ο. Τ. 65, ὥστ᾽ οὐχ ὕπνῳ γ' εὕδοντά μ' ἐξεγείρετε. εύδει, though added by an afterthought, has the chief emphasis. The conjectures ἕρπει, σπεύδει, are both in different ways injurious to the sense. The expression is hyperbolical, or figurative as in Eur. Suppl. 1147. For κλύων σοῦ, SC. ἀγγελίαν, cp. Ant. 1182, κλύουσα παιδός.

308. mvp-comment-172-1 Well, may he come, and in his coming be blest unto his own city as well as to me; for what good man is not a friend unto himself?' i.e. Who does not befriend himself in doing good? For the active meaning of φίλος (Sch.

308. mvp-comment-172-2 ἀντὶ τοῦ χρήσιμος), cp. Aj. 1359, Ant. 99, Phil. 1385, σοί που φίλος γ᾽ ὧν χώ λόγος τοιόσδε μου : Pind. Ol. 2. 103, φίλοις.. εὐεργέταν πραπίσιν : Aesch. Cho. 1051, φίλτατ᾿ ἀνθρώπων πατρί. For αὑτῷ, referring to αὑτοῦ, the more remote antecedent, and for the emphasis on αὑτοῦ, see Essay on Language § 41. p. 78. Cp. esp. Εl. 251, καὶ τὸ σὸν σπεύδουσ᾽ ἅμα καὶ τοὐμὸν αὐτῆς ἦλθον, and for the sense, infra 1505-1506, καί σοι θεῶν | τύχην τις ἐσθλὴν *ἧκε τῆσδε τῆς ὁδοῦ: 635, γῇ τῇδε κἀμοὶ δασμὸν οὐ σμικρὸν τίνει: 1124-1125, θεοὶ ποιοῖεν ὡς ἐγὼ θέλω | αὐτῷ τε καὶ γῇ τῇδ᾽: Hom. Il. 13.732-734, ἄλλῳ δ᾽ ἐν στήθεσσι τιθεῖ νόον εὐρύοπα Ζεὺς | ἐσθλόν, τοῦ δὲ τε πολλοὶ ἐπαυρίσκοντ᾽ ἄνθρωποι, | καί τε πολέας ἐσάωσε, μάλιστα δέ κ᾿ αὐτὸς ἀνέγνω : infra 1518-1519, ἐγὼ διδάξω, τέκνον Αἰγέως, ἅ σοι | γήρως ἄλυπα τῇδε κείσεται πόλει. According to another interpretation, the words are added in excuse for ἐμοί τε, = Who is not dear to himself? (Schndw.. Nauck.) But (1) this requires the conjectural correction ἔσθ' ὅς (for ἐσθλός is then too absurd); and (2) the reflection is unsuitable to the context and to the general feeling of the play. Where a similar proverb occurs elsewhere in Sophocles, it is either the maxim of a schemer like Ulysses, or implies blame (Aj. 1366, ἦ πάνθ' ὅμοια πᾶς ἀνὴρ αὑτῷ πονεῖ). 310 ff. The coming of Ismene prepares the way for what follows by giving a forecast of the attempt of Creon and of the fruitless visit of Polynices. It also diverts attention from Theseus, whose arrival at Colonus from the Acropolis (a distance familiar to the spectators) would be less probable and also less impressive if he came too suddenly.

310. mvp-comment-173-1 ποῖ φρενῶν ἔλθω For the genitive, see Essay on Language § 10. p. 16. The broken lines mark (1) the disturbance of feeling caused by the surprise of Ismene's coming, and (2) the suspense of uncertainty. Cp. О. Т. 1468, 1471, 1475, and notes.

312-314. mvp-comment-174-1 Αἰτναίας .. Θεσσαλίς The epithets (see Scholia) are picturesque, and also call attention to the condition of Ismene, who having still a home at Thebes is well clothed and mounted, whereas Antigone is barefoot and sunburnt, infr. 348-349. The particular meaning of Αίτναία πῶλος and Θεσσαλὶς κυνῆ is of course uncertain, except that the one implies a horse of a fine breed and the other denotes a comfortable and shady riding-hat.

313. mvp-comment-175-1 βεβῶσαν Essay on Language p. 97.

313. mvp-comment-175-2 κρατὶ δ᾽ ἡλιοστερής The implied use of στέρομαι = to avert, keep away, may be paralleled from Aesch. Supp. 1063, Ζεὺς ἄναξ ἀποστεροίη γάμον δυσάνορα δάϊον. Essay on Language p. 98. Hence the substitution of ἡλιοσκεπής, or ἡλιοστεγής, which, equally with this, would be ἅπαξ λεγόμενα, is unnecessary. The use of the word is more natural if κρατί is dative of reference, than when κρατί is taken separately as a locative dative, though both constructions may be thought of; i.e. And on her head to screen it from the sun. Cp.

her sun-expelling mask.

Shak. G. of V. 4, 2.

315. mvp-comment-176-1 τί φῶ; The uncertainty of Antigone continues until Ismene is dismounted and advances towards them. The single iambus is very unusual.

316. mvp-comment-177-1 ἢ γνώμη πλανᾷ Or does my judgment deceive me?

318. mvp-comment-178-1 τάλαινα Unhappy that I am. Said in the distraction of her doubt.

319-320. mvp-comment-179-1 φαιδρὰ ἀπ᾿ ὀμμάτων | σαίνει με She greets me with bright looks from her eyes. σαίνω is first to wag the tail (said of a dog or other quadruped). then to make signs of recognition or of pleased attention, and lastly is transferred to the impression produced on the person to whom this action is directed. Cp. Ant. 1214, παιδός με σαίνει φθόγγος: Aesch. Cho. 194, σαίνομαι δ' ὑπ᾿ ἐλπίδος.

320-321. mvp-comment-180-1 σημαίνει κάρα And in doing so convinces me that this is certainly no other than Ismene's self.

320-321. mvp-comment-180-2 δῆλον after σημαίνει has been thought pleonastic, but the pleonasm is expressive.

323. mvp-comment-181-1 μαθεῖν To learn the fact, that this is Ismene.

324-325. mvp-comment-182-1 O father and sister, names that I love to use. The name is often interchanged with the thing or person named. Cp. Phil. 234, Φ. ὦ φίλτατον φώνημα. Eur. Suppl. 801-802.

325-326. mvp-comment-183-1 How hardly I have found you, and now again (δεύτερον) how hardly I can see you for sorrow; i. e. And now that I have found you, my sorrow almost prevents me from seeing you. For λύπη, which is dat. of cause, see Essay on Language § 14. p. 21.

327. mvp-comment-184-1 ὁρᾶν Essay on Language § 33. P. 57.

328-331. mvp-comment-185-1 Editors since Musgrave, who followed the Scholiast's hint, μὴ ἄρα πρὸς τὸ δυσαθλία; have transposed these lines, placing 328 between 330 and 331, on the ground that Ismene cannot be supposed to touch herself. Not much is gained by this: for Ismene is rather struck by the contrast of her father's and her sister's mode of life to her own at Thebes than by the misery she shares with them. And the construction of a reply, in this sort of dialogue, is not to be pressed too closely. Cp. amongst other passages, El. 1036, ἀλλ᾽ οὖν ἐπίστω γ' οἱ μ᾿ ἀτιμίας ἄγεις. | ΧΡ. ἀτιμίας μὲν οὔ.

328-331. mvp-comment-185-2 προμηθίας δὲ σοῦ, where προμηθίας has really no construction. Perhaps all that is meant is, I too am linked in this unhappy circle. For δυσάθλιαι, which has been questioned, cp. δυστάλαινα, δυσπόνητος, δυσθρήνητος.

331. mvp-comment-186-1 δυσμόρου δ' And you must include me, unhappy. Cp. Eur. Hipp. 341, τρίτη δ᾽ ἐγὼ δύστηνος ὡς ἀπόλλυμαι. There is no reason for changing δέ το τε.

333. mvp-comment-187-1 λόγοις The meaning of the dative is varied from the cause to the concomitant. By reason of longings? Yes, and also with intelligence, which I myself would bring. The reading λόγων is probably an early conjecture. The repetition of the same construction in a slightly different sense is frequent in the language of this period.

334. mvp-comment-188-1 ξύν, κ.τ.λ. is said by attraction for ξὺν τούτῳ, ὅνπερ εἶχον πιστὸν μόνον.

335. mvp-comment-189-1 πονεῖν i. e. εἰς τὸ πονεῖν. And what is become of the young men your brothers in the matter of this service? Cp infr. 342, οὓς μὲν εἰκὸς ἦν πονεῖν τάδε. A similar construction occurs in Eur. Οr. 1473, ποῦ δῆτ᾽ ἀμύνειν οἱ κατὰ στέγας Φρύγες; cp. Il. 13.312, ἀμύνειν εἰσὶ καὶ ἄλλοι. ποῖ is more expressive than ποῦ (which there is no reason to suppose the Scholiast to have read in the text).

335. mvp-comment-189-2 ποῖ, SC. οἶχονται. Cp. Aesch. Cho. 405, ποῖ ποὶ δὴ νερτέρων τυραννίδες; For the implied negative in epexegesis expressing defect, i. e. πονεῖν = τὸ μὴ πονεῖν, see Essay on Language § 36. p. 63. The other explanation of the Scholiast, ποῦ τοῦ πονεῖν εἰσι, is not so good.

336. mvp-comment-190-1 They are, where they are. For similar expressions, implying something too bad to name, see О. Т. 1376, βλαστοῦσ᾽ ὅπως ἔβλαστε, and note.

336. mvp-comment-190-2 δεινὰ δ᾽ ἐν κείνοις τὰ νῦν Things are terrible with them now.' The Scholiast in saying vῦν δὲ τὰ ἐν ἐκείνοις δεῖνά ἐστιν implies this reading. Others read δεινὰ τὰν κείνοις τανῦν.

338. mvp-comment-191-1 φύσιν .. τροφάς In character and mode of life.

338. mvp-comment-191-2 Hdt. 2. 35, Αἰγύπτιοι.. τὰ πολλὰ πάντα ἔμπαλιν τοῖσι ἀλλοῖσι ἀνθρώποισι ἐστήσαντο ἤθεα καὶ νόμους.

338. mvp-comment-191-3 ἐν τοῖσι αἱ μὲν γυναῖκες ἀγοράζουσι καὶ καπηλεύουσι· οἱ δὴ ἄνδρες, κατ' οἴκους ἐόντες, ὑφαίνουσι.

341. mvp-comment-192-1 τάξω βίου τροφεῖα The outdoor means of supporting life. Cp.

341. mvp-comment-192-2 πυρεῖα, means of obtaining fire. There is a slight redundancy in βίου τροφεία. Cp. 343, κατ' οἶκον οἰκουροῦσιν, and see Essay on Language § 40. p. 75.

342. mvp-comment-193-1 σφῶν δ᾽ And in your case. Dat. of relation: i. e. You find it so. Some editors, taking σφῷν as gen., suppose the dual to be used of the two pairs of children.

344. mvp-comment-194-1 κακά For the accusative. see Essay on Language § 16. p. 23, and cp. O. T. 264, τάδ᾽ ὡσπερεὶ τοὐμοῦ πατρὸς | ὑπερμαχοῦμαι. δυστήνου (sc. ἐμοῦ) agrees κατὰ σύνεσιν with ἐμά, but is also resumed with ὑπερπονεῖτον.

345. mvp-comment-195-1 Antigone had followed her father as soon as she had the strength.

351. mvp-comment-196-1 ἡγεῖται The sentence returns to the indicative from the participial construction. Essay on Language p. 64. 1, b.

351. mvp-comment-196-2 τὰ τῆς οἴκοι διαίτης (1) The comforts of the life at home, or (2) What subsistence she herself may find; cp. Τr. 730, ᾧ μηδέν ἐστ᾽ οἴκοι βαρύ.

355. mvp-comment-197-1 ἃ τοῦδ᾽ ἐχρήσθη σώματος] 'Which were given respecting me. Essay on Language § 9. p. 13. The context shows that the oracle here referred to was one obtained by the Thebans respecting Oedipus after they had sent him forth. The plot of the O. C. does not permit us to suppose that Creon had waited for the response, according to O. T. 1438-1439, before hastening the king's exile. This oracle directed the course of Oedipus towards Athens.

356. mvp-comment-198-1 γῆς ὅτ᾽ ἐξηλαυνόμην The order of events is inverted in the narration. Essay on Language p. 78.

358. mvp-comment-199-1 τίς σ᾽ ἐξῆρεν οἴκοθεν στόλος A figurative inversion of the common expression, αἴρειν στόλον, What errand sped thee from home?

360. mvp-comment-200-1 μὴ οὐχί, κ.τ.λ. Added in explanation of κενή. οὐχί is added because of the previous oὔ. Essay on Language p. 49.

362. mvp-comment-201-1 Seeking how thou wast maintained or where.' ποῦ κατοικοίης defines the notion of τροφήν.

363. mvp-comment-202-1 παρεῖσ᾽ ἐάσω Cp. Ο. Τ. 283, μὴ παρῇς τὸ μὴ οὐ φράσαι.

365. mvp-comment-203-1 ἀμφὶ .. παίδοιν Dative. ‘Encompassing your wretched sons.'

367-369. mvp-comment-204-1 This passage has been generally regarded as corrupt, and ἦν ἔρις has been changed to ἦν ἔρως, ἦν ὅρος, ἤρεσεν. Some edd., including Meineke, who reads κραίνεσθαι, explain, They contended with Creon, urging that the throne should be left vacant. And the authors of the punctuation in AV³ and of the gloss ὁ τε πλεονάζει, must have so taken the words. But, as this gloss indicates, the expression Κρέοντί τε for πρὸς Κρέοντα is not quite natural or harmonious here. And the antithesis of ἔρις κακή in what follows, assisted by the parallelism of construction, ἐᾶσθαι.. λαβέσθαι. isstrongly in favour of the MS. reading. ἔρις may be supported by supposing the brothers to have jointly resisted a party amongst the citizens who desired that one of them should take his father's throne. Cp. Thuc. 6. 35, τοῖς δέ (sc. ἔρις ἦν). Beforetime their contention was that they should relinquish -to Creon their rights in the throne, and that the city should not suffer pollution; professing in their argument to have regard to the ancient ruin of their race, etc. ἐᾶσθαι is middle voice. Cp. λαβέσθαι infr. For λόγῳ, cp. infr. 1296, οὔτε νικήσας λόγῳ. And for τε.. μηδὲ Eur. Iph. Τ. 697, ὄνομά τ᾽ ἐμοῦ γένοιτ' ἂν οὐδ᾽ ἄπαις δόμος | πατρῷος οὑμὸς ἐξαλειφθείη ποτ᾿ ἄv. Essay on Language p. 65.

371. mvp-comment-205-1 *ἀλειτηροῦ Although ἀλιτήριος has the first short, ἀλειτηρός may be defended by comparing ἀλείτης, ἄλοιτος. Eustathius mentions ἀλιτηρός as a word used by Sophocles. If any change is needed, ἀλειτηροῦ, which is partly supported by the reading ἀλητηροῦ, is the most probable. The heaven-sent infatuation, which leads to their destruction, is assisted by their own evil mind.

374. mvp-comment-206-1 χὼ μὲν νεάζων And the younger spirit.' The participle implies youthful qualities (impetuosity, ambition etc.), as well as the fact of being the younger. Cp. Eur. Phoen. 713, μῶν νεάζων οὐχ ὁρᾷς ἃ χρή σ᾽ ὁρᾶν, addressed to Eteocles.

376. mvp-comment-207-1 Pherecydes and Hellanicus differed about this. See Schol. Eur. Phoen. 71.

377. mvp-comment-208-1 ὁ πληθύων Lit. the more numerous, i. e. having the majority of voices. Cp. Aesch. Ag. 860.

378. mvp-comment-209-1 τὸ κοῖλον Ἄργος The hollow vale of Argos. Cp. infr. 1301, Ἄργος ἐς τὸ Δωρικόν.

381. mvp-comment-210-1 ὡς αὐτίκ᾿Ἄργος κ.τ.λ. For the construction, see Essay on Language § 21. p. 44, and cp. O. T. 101, ὡς τόδ' αἷμα χειμάζον πόλιν. It has been suggested to read αὐτός for Ἄργος, (with καθέξων in 381), but the words express the motive held out to the Argive followers of Polynices, to whom he would naturally represent the struggle as one between their city and Thebes. Cp. infr. 1325, ἄγω τὸν Ἄργους ἄφοβον εἰς Θήβας στρατόν.

381. mvp-comment-210-2 τὸ Καδμεῖον πέδον Καδμεῖον here, as in Ο. Τ. 29, δῶμα Καδμεῖον, is the more poetical reading.

381. mvp-comment-210-3 τιμῇ καθέξον Το obtain with honour.' For τιμῇ = ἐντίμως, see Essay on Language § 14. p. 20.

381. mvp-comment-210-4 ἢ πρὸς οὐρανὸν βιβῶν Or to raise it to heaven. According to the frequent vaunt of the Homeric heroes, ἠε τῳ εὖχος ὀρέξομεν, ἠε τις ἡμῖν. ΙΙ. 12. 328, 13. 487. Cp. Aesch. S. c. T. 46. ἢ πόλει κατασκαφὰς θέντες λαπάξειν ἄστυ Καδμείων βίᾳ | ἢ γῆν θανόντες τήνδε φυράσειν φύνῳ. Should the expedition fail, the splendour of the Argive host would be the measure of the glory of the Cadmeans.

382. mvp-comment-211-1 ἀριθμὸς.. λόγων A mere heaping together of words. Cp. Eur. Eu Tro. 476, οὐκ ἀριθμὸν ἄλλως, ἀλλ᾽ ὑπερτάτους Φρυγῶν.

383. mvp-comment-212-1 ὅποι At what point? i.e. how long they must first continue. A pregnant expression, like ἡ μάχη ἐτελεύτα ἕως ὀψέ, Thuc. 3. 108. Cp. El. 958, ποῖ γὰρ μενεῖς ῥάθυμος;

385. mvp-comment-213-1 ἤδη γὰρ ἔσχες ἐλπίδ' What? had you begun to entertain a hope?' ὡς ἐμοῦ θεοὺς | ὥραν τιν᾿ ἕξειν] A confusion of the two constructions, ὡς ἕξοιεν θεοί and ἕξειν θεούς. Cp. Aesch. Eum. 799, αὐτὸς ἦν ὁ μαρτυρῶν | ὡς ταῦτ᾽ Ὀρέστην δρῶντα μὴ βλαβὰς ἔχειν. See Essay on Language § 36. p. 67.

387. mvp-comment-214-1 τοῖς νῦν.. μαντεύμασιν By reason of what is now feretold.

390. mvp-comment-215-1 εὐσοίας χάριν For their own preservation. εὐσοίας is mentioned in the Scholia as the better reading.

391. mvp-comment-216-1 τοιοῦδ᾽ ὑπ᾿ ἀνδρός Who can derive prosperity from such as I am? Herm. reads τίς ἄν *τι τοιοῦδ᾽ ἀνδρός..;

392. mvp-comment-217-1 φασί They say. The subject is to be inferred from l. 413, viz. ἄνδρες θεωροὶ Δελφικῆς ἀφ᾽ ἑστίας. For similar vagueness of subject in reference to a reported prophecy, cp. О. Т. 110.

395. mvp-comment-218-1 φλαύρον A poor business. There is not much good in raising up in age one who fell in youth. On the omission of ἄv, see Essay on Language § 27. P. 45.

401. mvp-comment-219-1 θύραισι κειμένου Laid at their doors. The word κειμένου, though perhaps chosen with a view to what follows, as expressing Oedipus' presentiment of his end, has more immediate reference to the inactivity of age. A young warrior received within their gates might be of some avail, but what profit was there in an old man lying idle beyond their confines? Cp. the Homeric λυγρῷ ἐπὶ γήραος οὐδῷ, and Shakespeare's unregarded age in corners thrown. Y 2

402. mvp-comment-220-1 The difficulty of interpreting this line has arisen from not observing that the dative is governed of δυστυχῶν (= δυστυχῶς γιγνόμενος) as well as of βαρύς. Cp. supr. 308. Your burial, happening in a way unfortunate for them, is a danger to them.' According to this rendering, the point of the reply is obvious enough. It needs no divine intimation to teach us this.'

405. mvp-comment-221-1 μηδ᾽ ἵν᾽ ἂν σαυτοῦ κρατῆς But not in any place where you will be your own master. The subjunctive, as usual, after a relative adverb with av. Some editors have changed κρατῆς το κρατοῖς. But although this is favoured by the explanation of the Scholiast, ὅπου κρατοῖς ἂν σαυτοῦ, and by the comparison of l. 190, the change is unnecessary. For the adversative μηδέ, cp. El. 132, οὐδ᾽ ἐθέλω προλιπεῖν τύδε.

406. mvp-comment-222-1 κατασκιῶσι Will they overshadow me? Cp. infra 1707 τύμβον.. εὐσκιαστον: The Two Noble Kinsmen, 1, 1, Human grace Affords them dust and shadow.

407. mvp-comment-223-1 ἀλλ᾽ οὐκ ἐᾷ.. σ᾽ Sc κατασκιασθῆναι Θηβαίᾳ κύνει.

407. mvp-comment-223-2 τοῦμφυλον αἷμα The guilt of parricide. Cp. Ant. 703, νεῖκος.. ξύναιμον : О. Т. 1406. Cp. Plat. Legg. 9. 871 D. (of the punishment of homicide), ὁ δὲ ὀφλὼν θανάτῳ ζημιούσθω καὶ μὴ ἐν τῇ τοῦ παθόντος χώρᾳ θαπτέσθω, where it is added that the intention to kill is to be punished in the same way, except in the matter of burial.

410. mvp-comment-224-1 ποίας φανείσης συναλλαγῆς On what conjuncture having arisen?' 414. ἐφ᾽ ἡμῖν With regard to me.' Cp. Ο. Τ. 829, ἐπ᾿ ἀνδρὶ τῷδ᾽ ἂν ὀρθοίη λόγον.

415. mvp-comment-225-1 οἱ μολόντες Those who returned, viz. the θεωροί.

416. mvp-comment-226-1 For the indefinite Tus in a question, cp. supra 66, ἄρχει τις αὐτῶν; The use of τις = πότερος, where only two are spoken of, is remarkable.

419-420. mvp-comment-227-1 It may seem unreasonable in Oedipus to expect his sons to disregard the interest and the law of Thebes. But he is absorbed in his own destiny, and is full of indignation at the thought of being taken to the borders of his country without being restored to it. This he thinks that his sons ought to have interfered to prevent. He regards the oracle as expressing the intention of Phoebus to glorify him at the expense of his countrymen if they persist in rejecting him. See Introduction, p. 281, note 2.

420. mvp-comment-228-1 φέρω δ᾽ ὅμως But still, such are the news I bring. Cp. Aesch. Pers. 248, φέρει σαφές τι πρᾶγος κλύειν : Ag. 639, ὅταν . . πήματ᾿ ἄγγελος.. φέρῃ. 421 ff. The correspondence of clauses is not perfect, a new train of thought being introduced with δέ in 422. The broken thread is resumed in 425-426. Oedipus is saying, Let their quarrel go on to the end, and may the end be the worst for both. His passion interrupts him with the further thought, Let me only have the ending of it, and then-. For the expression, cp. Pind. Nem. 10. 29, 30, πᾶν δὲ τέλος ἐν τὶν ἔργων.

424. mvp-comment-229-1 ἔχονται The present here rather marks the beginning than the continuance of the action. Take hold of,' i.e. obstinately engagein, rather than cling to, persevere in. Cp. ἔργου ἔχεσθαι.

424. mvp-comment-229-2 κἀπαναιροῦνται δόρυ. And are taking up the spear for battle.' As ἐπαναιρεῖσθαι φιλίαν, πόλεμον, are quite good expressions, there seems no reason to suspect this more literal use. And δόρυ, as elsewhere, almost = πόλεμον. ἐπαναίρονται is less suitable, for the sons of Oedipus, though preparing for the contest, are not actually engaged.

425. mvp-comment-230-1 ὡς οὔτ᾽ ἂν κ.τ.λ. This clause adds an explanation of ἐν ἐμοὶ τέλος γένοιτο, defining the manner of the end which Oedipus desired, and which he would bring about if the matter rested with him. May it be mine to determine the end-which I will determine in such a way that neither he who now holds the sceptre and the throne should remain,' etc ὡς (with the optative and av) is not here exactly equal to ἵνα with subjunctive or optative, which would mean ' (May it be mine to end it) that so neither he that holds the sceptre might remain,' etc. A slightly different way of taking the words is, May it be mine, etc:-so (since then) neither would he.etc.

426. mvp-comment-231-1 πάλιν Nor should he that is gone forth ever come back again.' The reading of Par. A, though only slightly supported by MS. authority, is possible. Cp. infr. 1372, and note. 'Nor should he that is gone forth ever be restored to his own city. But that in the text is simpler and more natur l. Cp infr. 601, ἔστιν δέ μοι | πάλιν κατελθεῖν μήποθ᾽, ὡς πατροκτόνῳ.

428. mvp-comment-232-1 So dishonoured by being thrust forth from my native land. For the expression of the predicate by an adverb, see Essay on Language § 24. p. 40; and cp. Plat. Rep 3.406 C, ὁ ἡμεῖς γελοίως οὐκ αἰσθανόμεθα.

429. mvp-comment-233-1 οὐκ ἔσχον Stayed me not, nor shielded me, but suffered me to be made a homeless outcast and proclaimed a banished man. For the dative αὐτοῖν, see Essay on Language § 13. p. 19. f.

432. mvp-comment-234-1 κατήνυσεν Fulfilled for me this boon, which I then desired. κατήνεσεν, assented to, accorded, the reading of B, is less forcible in the connection. The question is not one of promise but of performance. For the desire of Oedipus, see O. T. 1410 sqq., 1449 sqq.

436. mvp-comment-235-1 ἔρωτος τοῦδε In respect of this desire I found no helper. For the genitive, see Essay on Language § 9. p. 13. The genitive after ὠφελεῖσθαι, e. g. τοῦδε τοῦ νόμου, Antiphon, 131. 27, which has been quoted as parallel is really different from this, being a genitive of participation.

437. mvp-comment-236-1 When my grief was now all mellowed.' Cp. ὀργὴ πέπειρα, Τr. 728, and the metaphorical sense of ὠμός.

438-439. mvp-comment-237-1 And I began to know that my rage had run to excess and been too severe in chastising my former errors.' It is more probable that τῶν.. ἡμαρτημένων is genitive in regimen with κολαστήν than genitive of comparison after μείζω, (Aesch. Cho. 519), because μείζω thus receives an exclusive emphasis. Forμείζων, used thus absolutely, cp. Plat. Soph. 231 Α, μὴ μεῖζον αὐτοῖς προσάπτωμεν γέρας, and Heindorf's note.

441. mvp-comment-238-1 χρόνιον I say, after a time; resuming χρόνῳ (437), which contains the point of the sentence. The time is not imagined as being really long, though it seemed so to Oedipus. For a similar use of χρόνιος, cp Eur. Cycl. 249, χρόνιος δ᾽ εἴμ᾿ ἀπ᾿ ἀνθρώπων βορᾶς: Οr. 740.

443. mvp-comment-239-1 ἔπους σμικροῦ χάριν For a little word; i, e. For want of a little word, which they might have spoken for Cp. Eur. Or. 84, νεκρὸς γὰρ οὗτος οὔνεκα σμικρᾶς πνοῆς. He is a corpse, were it not for a little breath. And for a similar thought, Thuc. 3. 53, ὁ μὴ ῥηθεὶς λόγος τοῖς ὧδ᾽ ἔχουσιν αἰτίαν ἂν παράσχοι ὡς εἰ ἐλέχθη σωτήριος ἂν ἦν.

444. mvp-comment-240-1 σφιν Cp. αὐτοῖν, supra 430. 446-447. I have subsistence and a land where I can dwell safely.

448-449. mvp-comment-241-1 εἰλέσθην . . χθονός (1) Chose the possession of a throne, and to sway the sceptre, and to be sovereign over the land. This arrangement of the words gives a better rhythm than if (2) θρόνους is made to depend, with σκήπτρα, or κραίνειν. (3) Another explanation makes θρόνους and σκῆπτρα to be taken with εἱλέσθην, and also, in a secondary construction, with κραίνειν as epexegetic infinitive. Cp. O. Τ. 237, κράτη τε καὶ θρόνους νέμω. For the accusative, cp. the use of the passive verb in Phil. 140, παρ' ὅτῳ Διός σκῆπτρον ἀνάσσεται.

450. mvp-comment-242-1 τοῦδε Sc. ἐμοῦ.

Search the Perseus Catalog for:

Search the Perseus Catalog for:

Commentary on lines 301–450

Current edition Experimental

Οἰδίπους

ἤδη γὰρ ἔσχες ἐλπίδʼ ὡς ἐμοῦ θεοὺς 385 ὤραν τινʼ ἕξειν, ὥστε σωθῆναί ποτε ;

Ἰσμήνη ἔγωγε τοῖς νῦν γʼ, ὦ πάτερ, μαντεύμασιν.

Οἰδίπους ποίοισι τούτοις; τί δὲ τεθέσπισται, τέκνον ;

Ἰσμήνη σὲ τοῖς ἐκεῖ ζητητὸν ἀνθρώποις ποτὲ θανόντʼ ἔσεσθαι ζῶντά τʼ εὐσοίας χάριν. 390

Οἰδίπους τίς δʼ ἂν τοιοῦδʼ ὑπʼ ἀνδρὸς εὖ πράξειεν ἄν;

Ἰσμήνη ἐν σοὶ τὰ κείνων φασὶ γίγνεσθαι κράτη.

Οἰδίπους ὅτʼ οὐκέτʼ εἰμί, τηνικαῦτʼ ἄρʼ εἴμʼ ἀνήρ;

Ἰσμήνη νῦν γὰρ θεοί σʼ ὀρθοῦσι, πρόσθε δʼ ὤλλυσαν.

Οἰδίπους γέροντα δʼ ὀρθοῦν φλαῦρον ὃς νέος πέσῃ. 395

Ἰσμήνη καὶ μὴν Κρέοντά γʼ ἴσθι σοι τούτων χάριν ἥξοντα βαιοῦ κοὐχὶ μυρίου χρόνου.

Οἰδίπους ὅπως τί δράσῃ, θύγατερ; ἑρμήνευέ μοι.

Ἰσμήνη ὥς σʼ ἄγχι γῆς στήσωσι Καδμείας, ὅπως κρατῶσι μέν σου, γῆς δὲ μὴ ʼμβαίνῃς ὅρων. 400

Οἰδίπους ἡ δʼ ὠφέλησις τίς θύραισι κειμένου;

Ἰσμήνη κείνοις ὁ τύμβος δυστυχῶν ὁ σὸς βαρύς.

Οἰδίπους κἄνευ θεοῦ τις τοῦτό γʼ ἂν γνώμῃ μάθοι.

Ἰσμήνη τούτου χάριν τοίνυν σε προσθέσθαι πέλας χώρας θέλουσι, μηδʼ ἵνʼ ἂν σαυτοῦ κρατῇς. 405

Οἰδίπους ἢ καὶ κατασκιῶσι Θηβαίᾳ κόνει;

Ἰσμήνη ἀλλʼ οὐκ ἐᾷ τοὔμφυλον αἷμά σʼ, ὦ πάτερ.

Οἰδίπους οὐκ ἆρʼ ἐμοῦ γε μὴ κρατήσωσιν ποτέ.

Ἰσμήνη ἔσται ποτʼ ἆρα τοῦτο Καδμείοις βάρος.

Οἰδίπους ποίας φανείσης, ὦ τέκνον, συναλλαγῆς; 410

Ἰσμήνη τῆς σῆς ὑπʼ ὀργῆς, σοῖς ὅταν στῶσιν τάφοις.

Οἰδίπους ἃ δʼ ἐννέπεις, κλύουσα τοῦ λέγεις, τέκνον ;

Ἰσμήνη ἀνδρῶν θεωρῶν Δελφικῆς ἀφʼ ἑστίας.

Οἰδίπους καὶ ταῦτʼ ἐφʼ ἡμῖν Φοῖβος εἰρηκὼς κυρεῖ;

Ἰσμήνη ὥς φασιν οἱ μολόντες εἰς Θήβης πέδον. 415

Οἰδίπους παίδων τις οὖν ἤκουσε τῶν ἐμῶν τάδε;

Ἰσμήνη ἄμφω γʼ ὁμοίως, κἀξεπίστασθον καλῶς.

Οἰδίπους κᾆθʼ οἱ κάκιστοι τῶνδʼ ἀκούσαντες πάρος τοὐμοῦ πόθου προὔθεντο τὴν τυραννίδα;

Ἰσμήνη ἀλγῶ κλύουσα ταῦτʼ ἐγώ. φέρω δʼ ὅμως. 420

Οἰδίπους

Χορός

Οἰδίπους καὶ ποῦ ʼσθʼ ὁ κραίνων τῆσδε τῆς χώρας, ξένοι;

Χορός πατρῷον ἄστυ γῆς ἔχει· σκοπὸς δέ νιν, ὃς κἀμὲ δεῦρʼ ἔπεμψεν, οἴχεται στελῶν.

Οἰδίπους ἦ καὶ δοκεῖτε τοῦ τυφλοῦ τινʼ ἐντροπὴν ἢ φροντίδʼ, ἕξειν, αὐτὸν ὥστʼ ἐλθεῖν πέλας; 300

Χορός καὶ κάρθʼ, ὅταν περ τοὔνομʼ αἴσθηται τὸ σόν.

Οἰδίπους τίς δʼ ἔσθʼ ὁ κείνῳ τοῦτο τοὔπος ἀγγελῶν;

Οἰδίπους ἀλλʼ εὐτυχὴς ἵκοιτο τῇ θʼ αὑτοῦ πόλει ἐμοί τε· τίς γὰρ ἐσθλὸς οὐχ αὑτῷ φίλος;

Ἀντιγόνη ὦ Ζεῦ, τί λέξω; ποῖ φρενῶν ἔλθω, πάτερ; 310

Οἰδίπους τί δʼ ἔστι, τέκνον Ἀντιγόνη;

Οἰδίπους πῶς εἶπας, ὦ παῖ;

Ἀντιγόνη παῖδα σήν, ἐμὴν δʼ ὁρᾶν ὅμαιμον· αὐδῇ δʼ αὐτίκʼ ἔξεστιν μαθεῖν.

Ἰσμήνη ὦ δισσὰ πατρὸς καὶ κασιγνήτης ἐμοὶ ἥδιστα προσφωνήμαθʼ, ὡς ὑμᾶς μόλις 325 εὑροῦσα λύπῃ δεύτερον μόλις βλέπω.

Οἰδίπους ὦ τέκνον, ἥκεις;

Ἰσμήνη ὦ πάτερ δύσμοιρʼ ὁρᾶν.

Οἰδίπους τέκνον, πέφηνας;

Ἰσμήνη οὐκ ἄνευ μόχθου γέ μοι.

Οἰδίπους πρόσψαυσον, ὦ παῖ.

Ἰσμήνη θιγγάνω δυοῖν ὁμοῦ.

Οἰδίπους ὦ σπέρμʼ ὅμαιμον. 330

Ἰσμήνη ὦ δυσάθλιαι τροφαί.

Οἰδίπους ἦ τῆσδε κἀμοῦ;

Ἰσμήνη δυσμόρου τʼ ἐμοῦ τρίτης.

Οἰδίπους τέκνον, τί δʼ ἦλθες;

Ἰσμήνη σῇ, πάτερ, προμηθίᾳ.

Οἰδίπους πότερα πόθοισι;

Ἰσμήνη καὶ λόγων γʼ αὐτάγγελος, ξὺν ᾧπερ εἶχον οἰκετῶν πιστῷ μόνῳ.

Οἰδίπους οἱ δʼ αὐθόμαιμοι ποῦ νεανίαι πονεῖν; 335

Ἰσμήνη εἴσʼ οὗπέρ εἰσι· δεινὰ τἀν κείνοις τανῦν.

Οἰδίπους ἤδη γὰρ ἔσχες ἐλπίδʼ ὡς ἐμοῦ θεοὺς 385 ὤραν τινʼ ἕξειν, ὥστε σωθῆναί ποτε;

Ἰσμήνη ἔγωγε τοῖς νὺν γʼ, ὦ πάτερ, μαντεύμασιν.

Οἰδίπους ποίοισι τούτοις; τί δὲ τεθέσπισται, τέκνον;

Ἰσμήνη σὲ τοῖς ἐκεῖ ζητητὸν ἀνθρώποις ποτὲ θανόντʼ ἔσεσθαι ζῶντά τʼ εὐσοίας χάριν. 390

Οἰδίπους τίς δʼ ἂν τοιοῦδʼ ὑπʼ ἀνδρὸς εὖ πράξειεν ἄν;

Ἰσμήνη ἐν σοὶ τὰ κείνων φασὶ γίγνεσθαι κράτη.

Οἰδίπους ὅτʼ οὐκέτʼ εἰμί, τηνικαῦτʼ ἄρʼ εἴμʼ ἀνήρ;

Ἰσμήνη νῦν γὰρ θεοί σʼ ὀρθοῦσι, πρόσθε δʼ ὤλλυσαν.

Οἰδίπους γέροντα δʼ ὀρθοῦν φλαῦρον ὃς νέος πέσῃ. 395

Ἰσμήνη καὶ μὴν Κρέοντά γʼ ἴσθι σοι τούτων χάριν ἥξοντα βαιοῦ κοὐχὶ μυρίου χρόνου.

Οἰδίπους ὅπως τί δράσῃ, θύγατερ; ἑρμήνευέ μοι.

Ἰσμήνη ὥς σʼ ἄγχι γῆς στήσωσι Καδμείας, ὅπως κρατῶσι μὲν σοῦ, γῆς δὲ μὴ ʼμβαίνῃς ὅρων. 400

Οἰδίπους ἡ δʼ ὠφέλησις τίς θύρασι κειμένου;

Ἰσμήνη κείνοις ὁ τύμβος δυστυχῶν ὁ σὸς βαρύς.

Οἰδίπους κἄνευ θεοῦ τις τοῦτό γʼ ἂν γνώμῃ μάθοι.

Ἰσμήνη τούτου χάριν τοίνυν σε προσθέσθαι πέλας χώρας θέλουσι, μηδʼ ἵνʼ ἂν σαυτοῦ κρατοῖς. 405

ἤδη γὰρ ἔσχες ἐλπίδʼ ὡς ἐμοῦ θεοὺς
385

ὤραν τινʼ ἕξειν, ὥστε σωθῆναί ποτε ;

Ἰσμήνη

ἔγωγε τοῖς νῦν γʼ, ὦ πάτερ, μαντεύμασιν.

Οἰδίπους

ποίοισι τούτοις; τί δὲ τεθέσπισται, τέκνον ;

Ἰσμήνη

σὲ τοῖς ἐκεῖ ζητητὸν ἀνθρώποις ποτὲ

θανόντʼ ἔσεσθαι ζῶντά τʼ εὐσοίας χάριν.
390

Οἰδίπους

τίς δʼ ἂν τοιοῦδʼ ὑπʼ ἀνδρὸς εὖ πράξειεν ἄν;

Ἰσμήνη

ἐν σοὶ τὰ κείνων φασὶ γίγνεσθαι κράτη.

Οἰδίπους

ὅτʼ οὐκέτʼ εἰμί, τηνικαῦτʼ ἄρʼ εἴμʼ ἀνήρ;

Ἰσμήνη

νῦν γὰρ θεοί σʼ ὀρθοῦσι, πρόσθε δʼ ὤλλυσαν.

Οἰδίπους

γέροντα δʼ ὀρθοῦν φλαῦρον ὃς νέος πέσῃ.
395

Ἰσμήνη

καὶ μὴν Κρέοντά γʼ ἴσθι σοι τούτων χάριν

ἥξοντα βαιοῦ κοὐχὶ μυρίου χρόνου.

Οἰδίπους

ὅπως τί δράσῃ, θύγατερ; ἑρμήνευέ μοι.

Ἰσμήνη

ὥς σʼ ἄγχι γῆς στήσωσι Καδμείας, ὅπως

κρατῶσι μέν σου, γῆς δὲ μὴ ʼμβαίνῃς ὅρων.
400

Οἰδίπους

ἡ δʼ ὠφέλησις τίς θύραισι κειμένου;

Ἰσμήνη

κείνοις ὁ τύμβος δυστυχῶν ὁ σὸς βαρύς.

Οἰδίπους

κἄνευ θεοῦ τις τοῦτό γʼ ἂν γνώμῃ μάθοι.

Ἰσμήνη

τούτου χάριν τοίνυν σε προσθέσθαι πέλας

χώρας θέλουσι, μηδʼ ἵνʼ ἂν σαυτοῦ κρατῇς.
405

Οἰδίπους

ἢ καὶ κατασκιῶσι Θηβαίᾳ κόνει;

Ἰσμήνη

ἀλλʼ οὐκ ἐᾷ τοὔμφυλον αἷμά σʼ, ὦ πάτερ.

Οἰδίπους

οὐκ ἆρʼ ἐμοῦ γε μὴ κρατήσωσιν ποτέ.

Ἰσμήνη

ἔσται ποτʼ ἆρα τοῦτο Καδμείοις βάρος.

Οἰδίπους

ποίας φανείσης, ὦ τέκνον, συναλλαγῆς;
410

Ἰσμήνη

τῆς σῆς ὑπʼ ὀργῆς, σοῖς ὅταν στῶσιν τάφοις.

Οἰδίπους

ἃ δʼ ἐννέπεις, κλύουσα τοῦ λέγεις, τέκνον ;

Ἰσμήνη

ἀνδρῶν θεωρῶν Δελφικῆς ἀφʼ ἑστίας.

Οἰδίπους

καὶ ταῦτʼ ἐφʼ ἡμῖν Φοῖβος εἰρηκὼς κυρεῖ;

Ἰσμήνη

ὥς φασιν οἱ μολόντες εἰς Θήβης πέδον.
415

Οἰδίπους

παίδων τις οὖν ἤκουσε τῶν ἐμῶν τάδε;

Ἰσμήνη

ἄμφω γʼ ὁμοίως, κἀξεπίστασθον καλῶς.

Οἰδίπους

κᾆθʼ οἱ κάκιστοι τῶνδʼ ἀκούσαντες πάρος

τοὐμοῦ πόθου προὔθεντο τὴν τυραννίδα;

Ἰσμήνη

ἀλγῶ κλύουσα ταῦτʼ ἐγώ. φέρω δʼ ὅμως.
420

Οἰδίπους

καὶ ποῦ ʼσθʼ ὁ κραίνων τῆσδε τῆς χώρας, ξένοι;

Χορός

πατρῷον ἄστυ γῆς ἔχει· σκοπὸς δέ νιν,

ὃς κἀμὲ δεῦρʼ ἔπεμψεν, οἴχεται στελῶν.

Οἰδίπους

ἦ καὶ δοκεῖτε τοῦ τυφλοῦ τινʼ ἐντροπὴν

ἢ φροντίδʼ, ἕξειν, αὐτὸν ὥστʼ ἐλθεῖν πέλας;
300

Χορός

καὶ κάρθʼ, ὅταν περ τοὔνομʼ αἴσθηται τὸ σόν.

Οἰδίπους

τίς δʼ ἔσθʼ ὁ κείνῳ τοῦτο τοὔπος ἀγγελῶν;

Οἰδίπους

ἀλλʼ εὐτυχὴς ἵκοιτο τῇ θʼ αὑτοῦ πόλει

ἐμοί τε· τίς γὰρ ἐσθλὸς οὐχ αὑτῷ φίλος;

Ἀντιγόνη

ὦ Ζεῦ, τί λέξω; ποῖ φρενῶν ἔλθω, πάτερ;
310

Οἰδίπους

τί δʼ ἔστι, τέκνον Ἀντιγόνη;

Οἰδίπους

πῶς εἶπας, ὦ παῖ;

Ἀντιγόνη

παῖδα σήν, ἐμὴν δʼ ὁρᾶν

ὅμαιμον· αὐδῇ δʼ αὐτίκʼ ἔξεστιν μαθεῖν.

Ἰσμήνη

ὦ δισσὰ πατρὸς καὶ κασιγνήτης ἐμοὶ

ἥδιστα προσφωνήμαθʼ, ὡς ὑμᾶς μόλις
325

εὑροῦσα λύπῃ δεύτερον μόλις βλέπω.

Οἰδίπους

ὦ τέκνον, ἥκεις;

Ἰσμήνη

ὦ πάτερ δύσμοιρʼ ὁρᾶν.

Οἰδίπους

τέκνον, πέφηνας;

Ἰσμήνη

οὐκ ἄνευ μόχθου γέ μοι.

Οἰδίπους

πρόσψαυσον, ὦ παῖ.

Ἰσμήνη

θιγγάνω δυοῖν ὁμοῦ.

Οἰδίπους

ὦ σπέρμʼ ὅμαιμον.
330

Ἰσμήνη

ὦ δυσάθλιαι τροφαί.

Οἰδίπους

ἦ τῆσδε κἀμοῦ;

Ἰσμήνη

δυσμόρου τʼ ἐμοῦ τρίτης.

Οἰδίπους

τέκνον, τί δʼ ἦλθες;

Ἰσμήνη

σῇ, πάτερ, προμηθίᾳ.

Οἰδίπους

πότερα πόθοισι;

Ἰσμήνη

καὶ λόγων γʼ αὐτάγγελος,

ξὺν ᾧπερ εἶχον οἰκετῶν πιστῷ μόνῳ.

Οἰδίπους

οἱ δʼ αὐθόμαιμοι ποῦ νεανίαι πονεῖν;
335

Ἰσμήνη

εἴσʼ οὗπέρ εἰσι· δεινὰ τἀν κείνοις τανῦν.

Οἰδίπους

ἤδη γὰρ ἔσχες ἐλπίδʼ ὡς ἐμοῦ θεοὺς
385

ὤραν τινʼ ἕξειν, ὥστε σωθῆναί ποτε;

Ἰσμήνη

ἔγωγε τοῖς νὺν γʼ, ὦ πάτερ, μαντεύμασιν.

Οἰδίπους

ποίοισι τούτοις; τί δὲ τεθέσπισται, τέκνον;

Ἰσμήνη

σὲ τοῖς ἐκεῖ ζητητὸν ἀνθρώποις ποτὲ

θανόντʼ ἔσεσθαι ζῶντά τʼ εὐσοίας χάριν.
390

Οἰδίπους

τίς δʼ ἂν τοιοῦδʼ ὑπʼ ἀνδρὸς εὖ πράξειεν ἄν;

Ἰσμήνη

ἐν σοὶ τὰ κείνων φασὶ γίγνεσθαι κράτη.

Οἰδίπους

ὅτʼ οὐκέτʼ εἰμί, τηνικαῦτʼ ἄρʼ εἴμʼ ἀνήρ;

Ἰσμήνη

νῦν γὰρ θεοί σʼ ὀρθοῦσι, πρόσθε δʼ ὤλλυσαν.

Οἰδίπους

γέροντα δʼ ὀρθοῦν φλαῦρον ὃς νέος πέσῃ.
395

Ἰσμήνη

καὶ μὴν Κρέοντά γʼ ἴσθι σοι τούτων χάριν

ἥξοντα βαιοῦ κοὐχὶ μυρίου χρόνου.

Οἰδίπους

ὅπως τί δράσῃ, θύγατερ; ἑρμήνευέ μοι.

Ἰσμήνη

ὥς σʼ ἄγχι γῆς στήσωσι Καδμείας, ὅπως

κρατῶσι μὲν σοῦ, γῆς δὲ μὴ ʼμβαίνῃς ὅρων.
400

Οἰδίπους

ἡ δʼ ὠφέλησις τίς θύρασι κειμένου;

Ἰσμήνη

κείνοις ὁ τύμβος δυστυχῶν ὁ σὸς βαρύς.

Οἰδίπους

κἄνευ θεοῦ τις τοῦτό γʼ ἂν γνώμῃ μάθοι.

Ἰσμήνη

τούτου χάριν τοίνυν σε προσθέσθαι πέλας

χώρας θέλουσι, μηδʼ ἵνʼ ἂν σαυτοῦ κρατοῖς.
405

Οἰδίπους

ἦ καὶ κατασκιῶσι Θηβαίᾳ κόνει;

Ἰσμήνη

ἀλλʼ οὐκ ἐᾷ τοὔμφυλον αἷμά σʼ, ὦ πάτερ.

Οἰδίπους

οὐκ ἆρʼ ἐμοῦ γε μὴ κρατήσωσίν ποτε.

Ἰσμήνη

ἔσται ποτʼ ἆρα τοῦτο Καδμείοις βάρος.

Οἰδίπους

ποίας φανείσης, ὦ τέκνον, συναλλαγῆς;
410

Ἰσμήνη

τῆς σῆς ὑπʼ ὀργῆς, σοῖς ὅταν στῶσιν τάφοις.

Οἰδίπους

ἃ δʼ ἐννέπεις, κλύουσα τοῦ λέγεις, τέκνον;