1-116.
mvp-comment-1-1
The scene of the πρόλογος, ll. 1-116, is probably on the north side of Colonus, with Athens in the distance. See Introduction, p. 282. The spot so familiar to the audience (οὐ λόγοις τιμώμεν' ἀλλὰ τῇ συνουσίᾳ, infr. 63-64) would probably be recalled by the representation on the stage of some striking objects, especially those which marked the
religio loci. Oedipus enters (right?), led by Antigone, and sits down in the middle of the proscenium, where he remains until Antigone descries the approach of the chorus.
78.
mvp-comment-56-1
τοῖσδ᾽ ἐνθάδ᾽ αὐτοῦ
These here on the spot. For the pleonasm, in which the words ἐνθάδ αὐτοῦ are epexegetic of τοῖσδε, see Essay on Language p. 75. And, for the use of τοῖσδε which requires the epexegesis, ibid. § 22. p. 34. Ср. supra,
l. 59
, τόνδε.. Κολωνόν.
79.
mvp-comment-57-1
οἵδε γὰρ κρινοῦσί *τοι The variety of reading, in which both γε and σοι are somewhat harsh, many have σ arisen out of τοι.
80.
mvp-comment-58-1
ἢ..ἤ An Epic form, which ap. pears also in Aesch. Prom. 780, Choeph. 890, putting an alternative more pointedly than cἰ.. ἤ.
81.
mvp-comment-59-1
ἡμίν
Is the Stranger gone, and are we alone? Dative of remote reference. Essay on Language § 13. p. 19.
84.
mvp-comment-60-1
O revered forms of dread.' Cp. Aesch. Cho. 1048 ff. For the reduplication of adjectives without a connecting particle, see Essay on Language § 23. P. 37.
84.
mvp-comment-60-2
5. εὔτε . . ἐγώ
Since it is on a seat of yours that I have rested first in this land. ἐπί is probably to be joined with ἕδρας, (cp. supr. 19, κώλα κάμψον τοῦδ᾽ ἐπ᾿ ἀξέστου πέτρου), and ἔκαμψα is used absolutely for ἔκαμψα μέλη. Supr. 19. Essay on Language p. 98. Eur. Hec. 1079, πὰ βῶ; πᾶ στῶ; πᾶ κάμψω; For the position of ἐπί before the subordinate genitive, 127, ἄλσος ἐς τᾶνδε.. κορᾶν : Essay on Language § 41. p. 77. For the sense, cp. Od. 13. 228, ἐπεί σε πρῶτα κιχάνω.
84.
mvp-comment-60-3
γῆς Partitive genitive with πρώτων. Cp. supra,
l. 45
, ἔδρας γῆς τῆσδ'.
86.
mvp-comment-61-1
Φοίβῳ τε κάμοὶ.. ὅς The order of actual sequence is inverted, and the first of the two words, being the more emphatic, is the antecedent to ὅs. Essay on Language § 41. p. 78.
86.
mvp-comment-61-2
ἀγνώμονες
Ungracious. Cp. Tr. 1266-1267, μεγάλην δὲ θεῶν ἀγνωμοσύνην εἰδότες.
87.
mvp-comment-62-1
τὰ πόλλ᾽ ἐκεῖν᾽ ὅτ᾽ ἐξέχρη κακά Referring to O. T. 789, foll. Cp. Eur. Phoen. 1703 ff.
88.
mvp-comment-63-1
ταύτην has the emphasis, and is the real predicate. Told me of a resting-place which could be no other than this.' 89. When I came to a land at the end of my wanderings, where I should find a seat belonging to the dread goddesses and auspicious shelter afforded by them, there I should end my ill fated life.' ἐλθόντι] In construction with μοι, as if the sentence were παῦλαν γίνεσθαί μοι.
88.
mvp-comment-63-2
τερμίαν is predicative,
a land which should be the end of my wandering.
88.
mvp-comment-63-3
ὅπου .. λάβοιμι] Oratio obliqua from οὗ ἂν λάβῃς.
88.
mvp-comment-63-4
θεῶν with ἕδραν is possessive, with ξενόστασιν subjective, genitive. Essay on Language pp. 12, 62.
91.
mvp-comment-64-1
The metaphor in κάμψειν βίον is taken from a race. Cp. Eur. El. 755, πρὶν ἂν τέλος | γραμμῆς ἴκηται καὶ πέρας κάμψῃ βίου : Hipp. 87, τέλος δὲ κάμψαιμ᾽ ὥσπερ ἠρξάμην βίου: Hel. 1666, ὅταν δὲ κάμψῃς καὶ τελευτήσῃς βίον. The turning-point is regarded in the figure as the end of the race. The construction as in κάμπτειν δρόμον. The infinitive follows ἔλεξε, and is coordinate with παῦλαν.
92.
mvp-comment-65-1
κέρδη μὲν οἰκήσαντα Sc. ἐνταῦθα.
Having fixed my habitation there,- a benefit to those who had received me, but a calamity to those who sent me forth, who banished me. κέρδη and ἄτην are accusatives in apposition to the action of the verb, expressing the result of the action. If it is objected that the tense is momentary, and the result is only to be realised afterwards, this applies equally to Eur. Οr. 1103, Ἑλένην κτάνωμεν, Μενελέω λύπην πικράν : although some such consideration has probably occasioned the v. r. οἰκήσοντα. Cp. 626, κοὔποτ' Οἱ- δίπουν ἐρεῖς | ἀχρεῖον οἰκητῆρα δέξασθαι τόπων | τῶν ἐνθάδ'. οἰκίσαντα has been conjectured, but οἰκίζω is not used in the sense required.
94.
mvp-comment-66-1
παρηγγύα (1)
He promised withal. παρά = besides.' Or (2), like παρεγγυᾶν σύνθημα, He told me as a sign.' Cp. supr. 46.
96-98.
mvp-comment-67-1
ἔγνωκα.. άλσος
And I am sure that some true intimation from you has led me to my destination in this grove. Cp. Pind. Ol. 6. 663, Il. 24. 53,4. an
97.
mvp-comment-68-1
πιστὸν.. πτερόν
Some true intimation from you. The meaning of
omen or
sign is generalized so as to apply to a presentiment or inward intimation. Schol. πτερόν: οἰωνός. τὴν πτέρωσιν τῆς διανοίας. For a similar mental influence, cp. El. 459, οἶμαι μὲν οὖν, οἷμαί τι κἀκείνῳ μέλον | πέμψαι τάδ' αὐτῇ δυσπρόσοπτ᾽ ὀνείρατα: also Phil. 1039, εἰ μὴ τι κέντρον θεῖον ἦγ᾽ ὑμᾶς ἐμοῦ.
99.
mvp-comment-69-1
The correction ὑμῖν is taken from the note of the Scholiast.
100.
mvp-comment-70-1
σεμνὸν .. βάθρον Cp. 57, 8: Aesch. Eum. 107, χοάς τ' ἀοίνους, νηφάλια μειλίγματα. The Schol. on this line mentions, on the authority of Polemo and Philochorus, various other deities to whom libations of pure water were offered in Attica.
102.
mvp-comment-71-1
βίου.. πέρασιν Not
a passing out of life, but a
passing away of life. The person is not thought of distinct from the life. So the Schol. Cp. infr. 1551 and note, and see Essay on Language § 42 B, p. 80. The genitive βίου, however, is to be taken more closely with καταστροφήν than with πέρασιν.
102.
mvp-comment-71-2
βίου.. καταστροφήν
Ending of life, a metaphor from turning down the end of a thread in weaving. Cp. Hdt. 4. 205, τὴν ζύην κατέπλεξε.
104-105.
mvp-comment-72-1
εἰ μή τι.. βροτῶν
Unless haply (εἰ μή τι) my afflictions seem too light, who am always suffering the greatest calamities which can afflict mortals. Schol. εἰ μὴ δοκῶ ὑμῖν ἐλαττόνως ἔχειν τὰ κακὰ καὶ δεῖσθαι προσθήκης κακῶν. Cp. Morris' Story of Sigurd, p. 374,
And if all be little enough and the Gods begrudge me rest. μειόνως ἔχειν is naturally opposed to ἀρκούντως ἔχειν, and is to be taken in close connection with what follows: i. e. μειόνως ἔχειν..
104-105.
mvp-comment-72-2
λατρεύων – μειόνως ἔχειν λατρευμάτων. Herm. takes μειόνως ἔχειν as equivalent το μείονος λόγου εἶναι. But this is hardly legitimate, and gives a poor meaning.
106.
mvp-comment-73-1
γλυκεῖαι
Welcome daughters. This epithet is not here merely propitiatory (like Εὐμενίδες, etc.), but expresses the real feeling of Oedipus. He has no fear of the 'Ερινύες, who have done their worst,' and are now to give him the rest for which he longs; cp. Aj. 394, where, in a different mood, Ajax more passionately invokes Erebus as to him most bright.
107.
mvp-comment-74-1
μεγίστης Παλλάδος καλούμεναι
Called the possession of mightiest Pallas.
109.
mvp-comment-75-1
ἀνδρὸς Οἰδίπου
Pity this miserable shadow of the man that Oedipus once was. For this emphatic sense of ἀνήρ, cp. 393, τηνικαῦτ᾽ ἄρ᾽ εἰμ' ἀνήρ : Αj. 77, πρόσθεν οὐκ ἀνὴρ ὅδ᾽ ἦν. The degree of emphasis in these passages varies. It is less in Aj. 77, than in O. C. 393. And in the present passage it is still more slight, suggesting rather than expressing the contrast of conditions.
110.
mvp-comment-76-1
The reading of Aldus, which various editors have approved without adopting it, is found in Ven. 467, from which he no doubt derived it. See Introd. p. 284.
112.
mvp-comment-77-1
χρόνῳ παλαιοί
Very old men. The pleonasm is intensive, as in γονῇ γενναῖε, Ο. Τ. 1469.
112.
mvp-comment-77-2
σῆς ἕδρας ἐπίσκοποι Το see why you are sitting here.' 113. σιγήσομαί τε καὶ σύ μ᾽ ἐξ ὁδοῦ πόδα κρύψον] I will say nothing. But take and hide me out of the way.' με is governed, πρὸς τὸ σημαινόμενον, by the phrase πόδα κρύψον, which is substituted for ὑπέξαγε or the like. Cp. Essay on Language § 16. p. 23.
114.
mvp-comment-78-1
τῶνδε.. ἐκμάθω
Until I learn of these men.' Gen. of perception and also of respect.' Essay on Language pp. 16, 13. For ἐκμανθάνειν,
to learn perfectly, cp. Ο. Τ. 575, ἐκμάνθαν᾽. 115-116. For in being fully informed lies the secret of cautious proceeding.' Oedipus has the timidity of age. For the spondee in ἐν γὰρ τῷ μαθεῖν, cp. Εl. 376, εἰ γὰρ τῶνδε μοι. The four words are very closely bound together. 117 ff. Exit Oedipus and Antigone leading him. The scene is changed (?) to the entrance of the sacred grove. The chorus enter from the spectators' right. See Introduction, p. 282.
117.
mvp-comment-79-1
It is doubtful whether ἦν here is literally past, or, as infra 150, 1696, equivalent to an emphatic ἔστι = ' Who can it be?' according to the use noticed in the Essay on Language § 32, 6. p. 55. Schol. ὁ χορὸς ἐκ τῶν ἐπιχωρίων ἀνδρῶν πεπυσμένος, ὅτι προσκαθέζεταί τις ἐν τῷ ἱερῷ τόπῳ τούτῳ, πρῶτα ὑποχαλεπαίνοντες φασί, τίς ἄρα ἐστὶν ἢ ποῦ διατρίβει;
117.
mvp-comment-79-2
ποῦ ναίει] The same idiom recurs in Τr. 99, πόθι.. ναίει, of a temporary abode. For 11. 117-254, cp. Phil. 135-219, Eur. Or. 140-207, Ion 184-236, Heracl. 73-83, where there is a similar interchange of lyrical measures between the chief actor on the stage and the chorus on their first entrance. The commatic parodos' of the Electra, 11. 121-250, is more regular in structure, and is rather to be compared with Aj. 201-262, Aesch. Prom. 114-192, Eur. Med. 131-212, etc. As in other places where the part assigned to the chorus is much broken, it has been attempted to distribute it amongst the fifteen choreutae, who are supposed to speak one at a time. But although some such arrangement is probable in itself and confirmed by the comparison of other passages, such as Aj. 866-960. El. 823-870, Trach. 871-895, it is impossible to determine the details of it with any approach to certainty. For instance whether ll. 117-137, 149-169, were chanted by ἡμιχόρια, (the asyndeta giving the effect of doubt amidst eager search), or divided amongst several persons, or in what order the individual members of the chorus took part, are questions which may be asked but not answered. Ll. 176-177, 203-206, 229-236, may be assigned with some probability to the Coryphaeus. See Hermann's notes. It is also uncertain how far an antistrophic arrangement of the metres is to be maintained. Thus 11. 117-137 clearly correspond to 11. 149-169. But the anapaestic movement, 11. 138-148, is not exactly answered by 11. 170-177: cp. Eur. Ion 227-229: and, while 11. 178-181, 184-187, severally correspond (though in the MSS. not perfectly) to 194-198, 203-206, there is again a want of correspondence between ll. 182-183, and 199-202. Although these are not anapaestic measures, it may be observed that they accompany movements of Oedipus, which, if they were to be represented at all naturally, were necessarily interrupted and irregular, and while it is of course possible that some lines have been lost after 183, it is also conceivable that there may have been an interval of silence, or that a pause in the dialogue may have been filled up with instrumental music. Cp. infr. 1692 ff. and note, Phil. 1170 1217. However this may have been, the correction ἡσυχαίᾳ, which brings l. 197 into accordance with 182, is probably right. The long passage 207-254, which may be regarded as a double epode, is even less regular, the rhythm changing several times with the situation. But the similarity of 207 ff. to 237 ff., which led Hermann to arrange this passage also antistrophically, suggests the idea of a strain which after being interrupted is again renewed. And the dactylic measures of the chorus (229 ff.) are resumed, though with a difference, in the supplication of Antigone (241 ff.). The prevailing metre is logaoedic, with free anapaestic systems coming between. But ll. 212-215, where a fresh cause of agitation arises, are Ionic a minore; and the passage which follows presents a curious alternation of single paroemiacs with The concluding lines, 229 ff., contain a series of rapid dactylic measures modified with an occasional glyconic or iambic rhythm. The following lines have been objected to for metrical reasons as they are found in the MS. text, 117, 121, 2, 3, 134 or 166, 152, 156, 175, 178, 182, 3, (or 197-202), 205, 212, 220, 226, 247, 252. The difficulties will be dealt with as they occur. But it may be remarked at the outset that the divergences from an antistrophic structure which have been noticed above cannot justify what is in itself unmetrical. At the same time the variation between CIK and cc, c c − (134-166) or between Icchci and Aclcclc- (182-197), the shortening of the diphthong in ναίει (cp. γεραιός), or admission of an irrational thesis (117), and the resolution of the long syllable of an anapaest or dactyl as in 220, although they may be rejected on special grounds in particular places, are not to be absolutely condemned. Lastly, in dealing with metrical irregularities in the lyrical part of plays which like the O. C. and Phil. belong to the latest period of Greek tragedy, we are haunted by the doubt whether the changes in music which began about this time were not already accompanied with metrical innovations. In the presence of manifest corruptions, like that in l. 152, we cannot firmly maintain that it was so; yet the fact remains that the metrical anomalies in the text of these two plays greatly exceed the average of corruptions in Sophocles. The metrical scheme of 11. 117-254 is the following :- λεύσσετ' Β Vat. a'. 117-137 =149-169. 15 10 5 つ 1つ ートートCI トートー உ ここ luctu ID D β'. Free anapaests. 178 ff.=194 ff. トト ἐπ. α'. 207-236. 5 5 トー ヒトしてトー [トー IICCICIC [- L つ 3 T ID ト 10 T CCC かいし اد C ἐπ. β΄. 1 I 237-253. 101007- トリトー 15 10 5 1001100 10110) T つつ luc וכוכ しかし トレトー luc トしてレトー CCLLCI つつ つ כו CCCCCC いと じんく 20 CCC つつ CCC 00 }
Look out! Who was it then? Where is he? Whither is he sped away, the most reckless of men? Inquire for him; keenly look; look for him in every direction. The old man is some wanderer, and a stranger to the place: else never had he gone within the pathless grove of these invincible maidens, whom we tremble to name, and pass with downcast eyes, with voices hushed, without words, breathing the language of pious thought. But now we hear that one is come, having no reverence, of whom I, looking over all the grove, cannot yet tell where he is to be found.
120.
mvp-comment-80-1
ἀκορέστατος i. e. not to be satisfied without invading our most sacred place.
121-123.
mvp-comment-81-1
Hermann's conjectures are adopted to secure the correspondence of these lines with infr. 153-155, 11. 4-6 of the antistrophe : ἀλλ᾽ οὐ μὰν ἕν γ᾽ ἐμοὶ | προσθήσεις τάσδ' ἀράς· | περᾷς γάρ.
125.
mvp-comment-82-1
προσέβα .. οὐκ Essay on Language § 41. p. 78.
126.
mvp-comment-83-1
The genitive with ἄλσος forms a single phrase; hence és is not misplaced. Cp. Εl. 14, τοσόνδ᾽ ἐς ἥβης : Il. 1.350, θῖν ἐφ᾽ ἁλὸς πολιῆς : supr. 85. The preposition marks that he not only approached but entered.
127.
mvp-comment-84-1
ἀμαιμακετᾶν Schol. ἀκαταμαχήτων ἢ ἀπροσπελάστων. The former seems to be the true Homeric meaning, which however is modified in the Sophoclean use by an association from μαίομαι. Cp. Pind. Pyth. 3. 33, κασιγνήταν μένει | θύοισαν ἀμαιμακέτῳ.
131.
mvp-comment-85-1
Cp. infr. 489; Eur. Or. 409-410, ὀνομάσαι δ᾽ οὐ βούλομαι. ΟΡ. σεμναὶ γάρ· εὐπαιδευτὰ δ᾽ ἀποτρέπει λέγειν.
134.
mvp-comment-86-1
οὐδὲν ἄζοντα The unusual active voice strengthens the expression. Cp. Essay on Language pp. 51, 98. Oedipus alone of mortals has no fear of the Erinyes. Blaydes conj. οὐκ ἀλέγονθ', retaining εἴ τιν' ἔχεις in l. 166. And the synaphea is certainly more regular if the anapaests have already begun.
138.
mvp-comment-87-1
Here am I, the man you seek, for I see by sound, as the saying goes;' i. e.
I hear you, though I cannot see. Cp. Ant. 829, ὡς φάτις ἀνδρῶν. Oedipus and Antigone re-enter from behind, and after several movements, with irregular anapaestic accompaniment, he is again seated in the middle of the proscenium, on a raised platform. The absence of the conventional palace-front enables Oedipus to be seen when at the back of the stage.
140-141.
mvp-comment-88-1
The chorus are at first too horror-stricken at the very sight of the offender, either to discern his blindness, or to gather the meaning of his words. This appears from their language in 149-150, which is most naturally interpreted as an exclamation on first discovering that he is blind. The present words, as Oedipus perceives, simply express horror at seeing and hearing the impious one (ἄνομον). In l. 143 they pass from horror to curiosity. Only when he directly calls their attention to it, do they realize the fact that he is without sight. Schol. οὔπω ἀκριβῶς ἑωρακότες αὐτὸν τοῦτό φασιν.
142.
mvp-comment-89-1
Regard me not as lawless.
See not a lawless man in me. For the apparent ellipse of ὡs, see Essay on Language §23. p. 38, and § 39. p. 73.
144.
mvp-comment-90-1
Not altogether one of highest fortune, that ye should congratulate him thereon. The genitive is in the first instance attributive,
One of high fortune, but is to be resumed with εὐδαιμονίσαι, which governs the genitive, as in Plat. Crit. 43 Β, πολλάκις σε εὐδαιμόνισα τοῦ τρόπου. εὐδαιμονίσαι is 140 145 146. δηλῶ δ'] 148. ὥρμουν LA. ὥρμων C³ and epexegetic infinitive. See Essay on Language § 33. p. 57. Another interpretation deserves notice. Not one to congratulate ( = olov εὐδαιμονίσαι) on his first destiny;' i.e. The destiny which has been his from birth: ἣν οἱ ἐπεκλώσαντο θεοί, ὅτε μιν τέκε μητήρ. But to this may be objected, (1) that the infinitive can hardly stand except as epexegetic; (2) the emphatic position of πρώτης; (3) the gentle irony of the former meaning, which is better adapted to the situation. The same objections apply to the conjecture πρωτῆς, i. q. πεπρωμένης (Vauvillers, Schndw., Nauck.), which is a word only found in grammarians, and gives a poor sense.
145.
mvp-comment-91-1
ἔφοροι χώρας
Guardians of this land. Oedipus infers their office from the words of the Ξένος,
l. 78
, and of his daughter,
l. 112
, σῆς ἕδρας ἐπίσκοποι. Cp. Aesch. Pers. 25, στρατιᾶς πολλῆς ἔφοροι.
146.
mvp-comment-92-1
δηλῶ δ'
And the manner of my coming proves this. Cp. δείκνυμι δ', 1145: Ant. 471, δηλοῖ τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρός: Αj. 355, δηλοῖ δὲ τοὔργον, ὡς ἀφροντίστως ἔχει.
146.
mvp-comment-92-2
ὧδε Thus. Ant. 990, αὕτη κέλευθος.
148.
mvp-comment-93-1
κἀπὶ σμικροῖς μέγας ὥρμουν
Nor, being a prince, as I am, should I have taken up my rest here to crave a small boon. Schol. καὶ ἐπὶ εὐτελέσιν αἰτήμασιν οὐκ ἂν σφόδρα ἱκέτευον, εἰ μὴ ἤμην δυστυχής. Cp. supr. 5. It may be objected to this rendering that it is dramatically inappropriate to make Oedipus assume as manifest (δηλῶ δ',
l. 146
) what the chorus could not know. But it may be rejoined that he is meditating on his own condition and speaking oracularly, as in supr. 45. The other interpretation (also given in the Scholia),
or being tall, have leaned on one so slight, is less natural, and (unless σμικpās is read) attributes a doubtful use both to the dative and to the plural.
149-169.
mvp-comment-94-1
And wast thou then blind? O wretched life, and protracted, too, if I am not mistaken. Howbeit, if I can prevent, thou shalt not bring this curse. For, I tell thee, thou art transgressing. But oh! lest you break the sacred peace of yonder grassy dell, where the watered hollow gathers softly-flowing streams, of this take heed, all hapless stranger; avoid, remove. The distance hinders. Dost hear, O weary wanderer? If you have any matter for conference with me, come off forbidden ground, and speak, where all may. But, till then, avaunt thee!'
149-150.
mvp-comment-95-1
ἀλαῶν ὀμμάτων ἆρα καὶ ἦσθα φυτάλμιος
Alas, and art thou then blind! The interrogative has the force of an exclamation. For the emphatic order of the words, see Essay on Language § 31. p. 78, γ. ἀλαῶν ὀμμάτων φυτάλμιος is a poetical phrase (cp. τὸ φατιζόμενον,
l. 139
) for ἀλαὰ ὄμματα φύσας, i. e. ἔχων. Cp. Aj. 1077, κἂν σῶμα γεννήσῃ μέγα. The past tense has a pathetic or reflective force, Essay on Language § 32. p. 55. The chorus are not enquiring the cause of Oedipus' blindness, but are expressing their horror, slightly modified by pity, at the fact, which they have just discovered.
151-152.
mvp-comment-96-1
μακραίων *τις, ἐπεικάσαι For the asyndeton, cp. 161 foll. Others read μακραίων τ᾽ ἔτ᾽, ἐπεικάσαι, in which ἔτι is prosaic, or μακραίων θ᾽, ὅσ᾽ ἐπεικάσαι, for which Linw. cp. Ar. Pax 857, οι μακραίων γ᾽, ὅσ᾽ ἔπ᾽ εἰκάσαι (!).
153.
mvp-comment-97-1
ἔν γ᾿ ἐμοί
As far as lies in me; i. e. If I can prevent.
153-154.
mvp-comment-98-1
οὐ .. ἀράς (1)
Be thou blind or old, thou shalt not thus bring down the curse: viz. by violating the precinct.
153-154.
mvp-comment-98-2
προσθήσεις, Sc. τῷ ἡμετέρῳ δήμῳ. For this use of προστίθημι, cp. Ο. Τ. 820, ἢ ἐγὼ ἐπ᾿ ἐμαυτῷ τάσδ᾽ ἀρὰς ὁ προστιθείς. The chorus, after yielding for a moment to compassion, return to their main object, the vindication of the sacred ground. Otherwise, the mood of the chorus being supposed to change from horror to pity, (2)
Thou shalt not thus bring a curse upon thyself; or (3)
Thou shalt not add this curse to thy calamity.
154.
mvp-comment-99-1
περᾷς (I)
You are transgressing. Not (2) 'You shall come forth: although such a use of the present for a certain future is permissible.
155.
mvp-comment-100-1
ἀλλά, while opposing the command to the offence, also contrasts the danger of still further trespass with the trespass already committed. The construction ἐν νάπει πίπτειν is Epic: cp. Αj. 633, ἐν στέρνοισι πεσοῦνται, κ.τ.λ., ib. 375. For τῷδε, used in pointing to an object not close at hand, cp. El. 4, 7, 10.
155.
mvp-comment-100-2
ἵνα, κ.τ.λ. depends (1) on the general precept of avoidance (sc. εὐλαβοῦ), which is more definitely expressed, as the sentence proceeds, in τῶν .. φύλαξαι, κ.τ.λ. Or (2) an ellipse of λέγω may be supposed.
155.
mvp-comment-100-3
ἀφθέγκτῳ Of unbroken silence,' supr. 131.
156.
mvp-comment-101-1
The reading προπέσῃς, although conjectural, seems to be required by the metre, and πρό and πρός are often confused. Either compound gives a good sense-προσπέσῃς implying violence, and προπέσῃς, heedlessness.
157-160.
mvp-comment-102-1
κάθυδρος οὗ κρατήρ μειλιχίων ποτῶν ῥεύματι συντρέχει] (1)
Where the stream of sweet waters flows together in the pure basin : ῥεύματι, dat. of manner. The basin is said to
run together in a stream by a metonymy or inversion. κάθυδρος implies that it received no wine. Supr. 100, ἀοίνοις. (2) The Scholiast understood μειλιχίων ποτῶν to refer to the honey that was mingled with the libation to the Eumenides (infr. 481); i.e.
The libation of pure water mingles with the flowing hydromel. ῥεύματι dat. after συν in comp., and the bowl, as infr. 479, for the contents of the bowl. Meineke reads χεύματι. (3) Taking the words as in (1), the epithet μειλιχίων may, however, contain an allusion to this sweetening of the waters, and also an association from μειλίσσομαι,
to propitiate. Schol. οἷς μειλίσσουσι τὰς θεάς. Ιn (1) the κρατήρ is the basin in which water was gathered for libations: in (2) it is the vessel from which the libations were poured.
161.
mvp-comment-103-1
τῶν Neuter, referring to the whole of the previous description. The genitive is governed by the notion of avoidance in φύλαξαι (= ὑπεκτρέπεσθαι), assisted by μετάσταθι, ἀπόβαθι. For πάμμορε, Schndw. suggested the Homeric κάμμορε.
166.
mvp-comment-104-1
λόγον εἴ τιν' οἴσεις This reading is adopted on the ground of metre, and as suiting well with the context.
If you will bring any word to be considered by us assembled. For λέσχη, which in the mouth of the chorus here has an ancient and formal air, cp. Ant. 161, τήνδε γερόντων.. λέσχην. For ἔχεις in the MS. reading, cp. Pind. Ol. 8. 4.
168.
mvp-comment-105-1
ἵνα πᾶσι νόμος Sc. ἐστὶ φωνεῖν.
Where custom permits all to speak. Cp. the common ellipse of the inf. after ἢ θέμις, εἰ θέμις.
170.
mvp-comment-106-1
'Daughter, what is one to think?' i. e. What counsel are we to take? The optative may be defended (Essay on Language §36. p. 62, cp. esp. Antipho, p. 112, πρὸς τίνας οὖν ἔλθοι τις βοηθούς;) but the subjunctive is better. For what follows, cp. Aesch. Suppl. sub init. μέμνησο δ' εἶκειν· χρεῖος εἶ ξένη φυγάς. Bias, fragm. viii. (in Bergk's Poetae Melici), Ἀστοῖσιν ἄρεσκε πᾶσιν, ἐν πόλει αἴ κε μένῃς.
172.
mvp-comment-107-1
κοὐκ ἄκοντας
Yielding what is meet, and not waiting for compulsion. Par. B, etc. here preserve the better reading. Cp Lys. Epitaph. § 14, μηδὲν ποιεῖν ἄκοντας: Εl. 1463. μηδὲ πρὸς βίαν φύσῃ φρένας : Eur. Hec. 225, Pind. Pyth. 4. 288, καλὰ γινώσκοντ᾽ ἀνάγκῃ. The words of Oedipus in 174, μὴ δῆτ᾽ ἀδικηθῶ,
Let me not be roughly used are prompted by the fear which Antigone here suggests, and the chorus, in re-assuring him, use the same expression, οὔ τοι .. ἄκοντά τις ἄξει. Cp. infr. 827. Others suggest various modifications of the Laurentian reading. But κἀκούοντας is a feeble repetition of εἴκοντας, and κού κατοκνοῦντας involves too great a change. ἀκούοντας comes of the dittographia AKOONTAC for AKONTAC.
175.
mvp-comment-108-1
σοὶ πιστεύσας καὶ μεταναστάς Herm. rejected καί, so as to obtain metrical correspondence with the paroemiac in 191. But this rests on the supposition that the anapaestic systems must exactly correspond, in which case four and a half lines are lost before 188. See note on p. 294. Ll. 176-177, 192-193, have been described by some edd. as choriambic. If so, they would be sung by the whole chorus: if anapaestic, they are recited by the coryphaeus.
178.
mvp-comment-109-1
ἔτ᾿ οὖν ; [ἔτι προβῶ] Persuaded at last to move, Oedipus takes his daughter's hand, but before advancing asks for more assurance. The chorus point to a spot where he may rest secure. He then moves forward a few steps, and asks,
Is that enough, or must he go further? This line exceeds by four syllables the corresponding line, infr. 194. The words ἔτι προβῶ, which Elmsley rejected, have more the appearance of a gloss than ἔτ᾽ οὖν.
178.
mvp-comment-109-2
ἐπίβαινε *πόρσω]
Come further on. ἐπιβαίνειν here is to move over a certain space.
180.
mvp-comment-110-1
προβίβαζε
Conduct him onward, maiden, for you see and understand. Cp. Od. 18. 11, οὐκ ἀτεις ὅτι δή μοι ἐπιλλίζουσιν ἅπαντες, where ateiv is
to perceive by sight. προσβίβαζε, besides the doubtful metre, conveys too much of the idea of force.
182-183.
mvp-comment-111-1
ἕπεο μάν .. ᾧ σ᾽ ἄγω
Come follow, this way follow with thy darkened steps, father, the way I am leading thee.
184-187.
mvp-comment-112-1
τόλμα.. σέβεσθαι These lines are rightly given to the chorus. They correspond to 203-206, in which the expression ὦ τλάμων again occurs.
not averse, unhappy one, when sojourning in a strange land, to cherish the same hatreds with the citizens and to respect their loves Cp. Eur. Bacch. 431-433, τὸ πλῆθος ὅτι τε φαυλότερον | ἐνόμισε, χρῆταί τε, | τόδε τοι λέγοιμ' ἄν: Aesch. Suppl. 202, μέμνησο δ' εἴκειν, χρεῖος εἶ ξένη φυγάς: Eum. 983, καὶ στυγεῖν μιᾷ φρενί.
186.
mvp-comment-113-1
τέτροφεν ἄφιλον
Hath habitually chosen for dislike ; i. e. is wont to dislike. There is a slight oxymoron in the form of expression. τέτροφεν, ἔχει, Schol.
189.
mvp-comment-114-1
ἵν᾿ ἄν The use of the optative mood with ἄν after a relative, following an imperative, and conveying an implied purpose, is analogous to the Epic construction of such passages as Hom. Il. 8.289 foll., πρώτῳ τοι μετ' ἐμὲ πρεσβήϊον ἐν χερὶ θήσω, |... ἠὲ γυναῖχ᾽ ἣ κέν τοι ὑμὲν λέχος εἰσαναβαίνοι: Theocr. 25.61, ἐγὼ δὲ τοι ἡγεμονεύσω | αὖλιν ἐς ἡμετέρην ἵνα κεν τέτμοιμεν ἄνακτα. The use of ἄν in such places is equivalent to the use of ἄν with the optative in independent clauses. The usage, however, is rare, and has not been generally retained in later Greek.
189.
mvp-comment-114-2
In
εὐσεβίας ἐπιβαίνοντες there is a confusion of the literal and metaphorical sense, like that noticed in ἥκομεν, l. 12.
Partly coming where we may stand without impiety. like ἐπίβαινε in l. 178, and partly
relying on pious action, as in Phil. 1463, δόξης οὔποτε τῆσδ᾽ ἐπιβάντες, where, as here, there is a reminiscence of Epic Greek. Od. 23.13, σαοφροσύνης ἐπέβησαν, etc.
191.
mvp-comment-115-1
And let us not fight with necessity.
192.
mvp-comment-116-1
αὐτοῦ
There; i.e. That is where I bid you stay. The ellipse is probably a colloquial idiom. Cp. ἔτι; l. 180, supra.
192-193.
mvp-comment-117-1
μηκέτι .. κλίνῃς
Stir not again from this rocky platform. For the periphrasis in πόδα κλίνῃς, cp. 113, καὶ σύ μ᾽ ἐξ ὁδοῦ πόδα κρύψον, Ο. Τ. 468, πόδα νωμᾷν. The expression ἀντίπετρον βῆμα,
A rock-like platform. would suggest to those who had seen the sacred place at Colonus some peculiarity in the basement of the low seats at the entrance of the grove, or possibly means that while Oedipus remains on this narrow restingplace his foot is placed immovably on the rock. The conjecture αὐτοπέτρου is plausible but unnecessary. The Scholiast says, ἀντιπέτρου, ὅτι ἀντὶ πέτρας χαλκοῦν ἦν, referring to the χάλκους ὀδός. Cp. supr. l. 57, and note. ἀντίπετρος, like ἀντίθεος, ἀντίδουλος, ἀντήλιος, ἀντίπαις, ἀντίπυργος, ἀντίσποδος.
192-193.
mvp-comment-117-2
Ιη πόδα κλίνῃς there is a reminiscence of the Epic use of κλίνω. II. 10. 349, 50, ὡς ἄρα φωνήσαντε παρέξ ὁδοῦ ἐν νεκύεσσιν | κλινθήτην.
195.
mvp-comment-118-1
The form ἑσθῶ is questionable in Attic, according to Thom. Mag. p. 483, and Phryn. p. 269. But the word ἐκαθέσθην, which was afterwards in common use, may be supposed to have had a source in the earlier language. And the alternative reading στῶ is less in accordance with what precedes and follows. For this question, as implied in οὕτως; has been already answered, and the rejoinder, λέχριός γ'. ὀκλάσας. is more natural, when supposed to give assent to a request to be allowed to sit.
Shall I be seated?
Yes, bending low adown upon the surface of the stone. λέχριος, not 'sideways, but simply opposed to ὀρθός, and probably connected by Sophocles with λέχος, i. e. halfrecumbent, bending; cp. Eur. Med. 1168, where it is used of a person ready to fall backwards. λέχριος conveys the general notion of a position other than upright.
196.
mvp-comment-119-1
ὀκλάσας (der. from κλάω) gives the more particular notion of bending the limbs together, as one does who is on a low seat. Cp. Il. 13. 281, ἀλλὰ μετοκλάζει καὶ ἐπ᾿ ἀμφοτέρους πόδας ίζει :-of the coward in an ambush, who keeps shifting from one constrained position to another. The MSS. give 0 λάου, for which form, instead of dãos, the Schol. quotes the authority of Herodian.
197.
mvp-comment-120-1
ἐν *ἡσυχαίᾳ If the metre is to correspond to l. 182, we must read thus for ἐν ἡσυχίᾳ. The words are commonly taken to mean, (1)
Adjust thy step to my quiet tread,-Leaning forward thine aged body on my loving hand. i. e. Antigone presses her foot against her father's to steady him while he sits down, and, lest he should fall forward, supports him with her hand. But βάσει (which the Schol. interprets τῇ καθέδρᾳ) may be understood to mean the stone support for the foot attached to the seat. (2)
Fit thy foot into its quiet resting-place. Cp. βήματος in 193.
197.
mvp-comment-120-2
ἡσυχαίᾳ has then associations from 176-177, as well as from the general silence and peacefulness surrounding the grove. The repetition of the same word in a different sense would be less felt than if we said in English, Step on that step.' P
198.
mvp-comment-121-1
ἅρμοσαι The MS. reading ἁρμόσαι is inconsistent with the following clause. There is now a pause. The chorus are relieved from their horror, but only to be more horror-stricken.
198.
mvp-comment-121-2
στεί
202.
mvp-comment-122-1
δύσφρονος
Cruel. ἄτη personified. Ant. 185, τὴν ἄτην χουσαν. ..
203.
mvp-comment-123-1
ὅτε νῦν χαλᾷς (1) ‘Now that X 2 there is an end of this trouble about you,' or (2) Now that there is an end of your troubles' For (1) cp. supr. 169. For the absolute use of xaλᾷs, see Essay on Language p. 88. Cp. Eur. Ion 637, εἴκειν ὁδοῦ χαλῶντα τοῖς κακίοσιν : Ar.
203.
mvp-comment-123-2
Αν. 383, οἵδε τῆς ὀργῆς χαλἂν εἴξασιν.
204.
mvp-comment-124-1
τίς ἔφυς βροτῶν τίς ἔφυς, like οἴσεις, supr. 166, is reading supplied by an early hand on the margin of L. For is sup supplementary predicate, cp. Ο. Τ. 151, τίς ἔẞas; And for ἔφus = εἶ φύσει, cp. Ο. Τ. 1015, παίς γ᾽ εἰ τῶνδε γεννητῶν ἔφυν. The reading of B, etc. is against metre. The same hand gives τίς ὁ πολύπονος ἄγει; which, (1) like τίς ἔφυς, is unlikely to have been invented, and is more forcible than τίς ὢν πολύπονος ἄγει; which is read in all MSS, and acknowledged by the Scholiast, but does not correspond to 186, τέτροφεν ἄφιλον ἀποστύγειν. (2) One interpretation of the Scholiast, τίς ὢν ἄγῃ ἀπὸ σῆς πόλεως; points to an ancient variation of reading, such as τίς ὢν ἄπολις ἄγει; which Blaydes suggests.
204.
mvp-comment-124-2
ἀπόπτολις may have crept in from below. For τίς ὤν, cp. Aesch. Prom. 611, τίς ὤν, τίς ἄρα μ᾽ ὧδ᾽ ἐτήτυμα προσθροεῖς;
211.
mvp-comment-125-1
Nor search me out, inquiring farther. Cp. Od. 19. 116, μηδ' ἐμὸν ἐξερέεινε γένος καὶ πατρίδα γαίαν, | μή μοι μᾶλλον θυμὸν ἐνιπλήσῃς ὀδυνάων.
212.
mvp-comment-126-1
τί τόδε; δεινὰ φύσις, αὔδα τί is extra metrum: cp. 1. 215. Elmsley conjectures τί δέ; κ.τ.λ.: cp. 1469. Herm. τί τοδ᾽; ΟΙ. αἰνά, κ.τ.λ. The former is the more probable of the two emendations. On φύσις in the sense of birth, see Essay on Language p. 91.
216.
mvp-comment-127-1
ὤμοι ἐγώ, τί πάθω Il. 11.404, Od. 5. 465. Essay on Language § 45. p. 85.
217.
mvp-comment-128-1
ἐπ᾿ ἔσχατα βαίνεις
Your foot is on the verge, i. e. You are driven as it were to the edge of a precipice.
219.
mvp-comment-129-1
Hermann's correction of this line is adopted without denying that some other (e. g. μέλλεις, Blaydes) may possibly be right.
220.
mvp-comment-130-1
By simply rejecting lov from the Laurentian reading (i. e. λ. ἴ. τ. ἀ. -ὦ ὤ.), we might obtain a dactylic tetrameter, as in 224, 226, with a resolution of the 3rd arsis, for which, cp. Eur. Or. 1485, ἥσσονες ῾Ἑλλάδος ἐγενόμεθ᾽ αἰχμᾶς. But the regular alternation of the paroemiac with-0-0-0-gives a more probable rhythm. And ἀπόγονον may be a gloss on Λαΐου. If the several choreutae are supposed to speak in turn the line may have run: ΟΙ. Λαΐου ἴστε τιν'; ΧΟ. α΄. ὦ· ΧΟ. β'. ἰού, ἰού. And so Herm. read in 1839. For the sense, ср. О. Т. 1383, τὸν ἐκ θεῶν | φανέντ᾿ ἄναγνον καὶ γένους τοῦ Λαΐου : where the fatal birth from Laius makes the climax of horror.
224.
mvp-comment-131-1
δύσμορος
Alas. Oedipus, having been assured of peace, once more finds himself an outcast.
227.
mvp-comment-132-1
ἃ δ᾽ ὑπέσχεο 176-177,
But where will you make good your promise? i.e. But what becomes of your promise? Cp. Plat. Symp. 183 E.
229.
mvp-comment-133-1
To no man cometh punishment from the fates for a matter in which he has been the first to suffer, that he κ.τ.λ. should be punished for this:' 1. ε. τίσις (τούτων), ὧν (genitive of relation) προπάθῃ, τὸ τίνειν, sc. τούτων τίσιν. Cp. infr. 271, ὅστις παθὼν μὲν ἀντέδρων, For the construction of ὧν, cp. Ant. 1194-1195, τί γάρ σε μαλθάσσοιμ᾽ ἄν, ὧν ἐσύστερον ψεῦσται φανούμεθ᾽; “For why should I soothe thee with a tale, in regard to which we shall presently be found false speakers?' See Essay on Language § 9. p. 13 This is better than (2) to make τίνειν = τίνεσθαι, ('nemo punitur ob injuriam prius acceptam, si eam rependit,' Herm., διὰ τὸ τιμωρεῖν ὑπὲρ ὧν προπάθῃ. . λείπει ἡ διά, Schol.): or (3) to make τὸ τίνειν the object of προπάθῃ;
retribution for an act, of which he has already suffered the retribution: or (4) taking the genitive as after προ in comp. to render, that he should suffer for an act previously to which he has been wronged.' The chorus feel the gravity of their position in breaking a promise made in presence of the Erinyes, but plead that it was made under a false impression. Cp. Aesch. Fr. 294, ἀπάτης δικαίας οὐκ ἀποστατεῖ θεός. The form μοιράδιος, see v. rr., is questionable.
230.
mvp-comment-134-1
For the collocation of words, cp. Phil. 138, τέχνα γὰρ τέχνας ἑτέρας προὔχει: Eur. Bacch. 905, ἕτερα δ᾽ ἔτερος ἕτερον ὄλβῳ καὶ δυνάμει παρῆλθεν.
But deception, matching deception, makes return, not of good, but of evil.
233.
mvp-comment-135-1
τῶνδ᾽ ἑδράνων The exact words of the promise (supr. 176) are repeated in retracting the promise.
234.
mvp-comment-136-1
ἄφορμος ἐμᾶς χθονός The explanation of the Scholiast, ἄφορμος, ἀφορμηθείς, has been commonly accepted; but the derivation from ὅρμος gives more point, and is supported by the language of Oedipus, supr. 148. (1) Leaving my land;' (2)
Driven from the harbour of my land. 235.
Lest you bring some further burden on my state. χρέος, lit,
debt.
obligation, here, by a litotes, the obligation of removing pollution.
237-253.
mvp-comment-137-1
O religious-minded strangers, yet, seeing ye could not bear with this my aged sire. because the sound of deeds which he did unwittingly was in your ears, yet, sirs, have pity, we entreat you, on me, the hapless one, who pray you for my own father, pray, looking in thine eyes with no blank gaze (like a daughter who had sprung from your own blood), that the unfortunate may find mercy. We are in your hands, and you are in the place of God to us in our misery. Come then, vouchsafe the unhoped for boon. By what thou lovest, of thy very own, pray thee, child, help-mate, duty, sacred name. For look as closely as you will, you shall not find the mortal who can resist the leading of a God.
237-253.
mvp-comment-137-2
The pleading glyconic rhythms of l. 207 ff., which were broken off by the discovery of Oedipus, are here renewed, and as they proceed are mingled with a rapid dactylic strain, which meets the impetuosity of the chorus in l. 229 ff. with corresponding earnestness. This combined movement has given rise to some doubt, and, in order to keep the dactylic verse continuous, some would read in 247, ἐν ὑμῖν ὡς θεῷ, or ἐν ὕμμι γὰρ ὡς θεῷ, and in 252, with Triclinius, οὐ γὰρ ἴδοις ἂν ἀθρῶν βροτόν. But the syncopated thesis and change of rhythm in both places, as in ll. 7, 14, may give the effect of lingering earnestness (τὸ λιπαρές) combined with the eagerness of her supplication. On the other hand the slight alteration of the last two lines, approved by Hermann, appears probable on comparing ll. 235-236. The MS. reading of 253 may be scanned Cp. infr. 1676, 1703. In comparing this passage with El. 236-250 on the one hand, and on the other with Phil. 1170-1217, Eur. Or. 1452-1503, we seem to trace the increasing use of monostrophic μέλη ἀπὸ σκηνῆς. From the Aj., Ant., O. T., Trach. this phenomenon is absent, except in such short epodes as Ant. 876-881, ἄκλαυτος, ἄφιλος .. οὐδεὶς φίλων στενάζει. In the scheme of metres on pp. 301-302, it has been thought better not to divide the strophes into parts. Their structure will be sufficiently evident to the student, although a sharp division between the main portion of each, and the prelude or conclusion, can hardly be maintained.
237.
mvp-comment-138-1
αἰδόφρονες This is not merely a propitiatory epithet =
as you are merciful, have mercy, but is addressed to the religious spirit which the chorus have shown. As you are full of reverence for the Gods, have respect to the suppliant.' Antigone appeals from the religion of custom to the religion of the heart, and the way is thus prepared for the rebuke of Oedipus in 277-278.
237.
mvp-comment-138-2
ἀλλά opposes this last prayer to the expressed determination of the chorus. The second ἀλλά resumes this with a slightly different force, contrasting her own supplication with that of her father, which they had rejected.
238.
mvp-comment-139-1
γεραιὸν [ἄλαον πατέρα τόνδ' ἐμόν] Supposing the second a of ἄλαον short, as in 149, 244, this line is an iambic pentapody.
240.
mvp-comment-140-1
ἀκόντων = ἀκουσίων, cp. 977, πῶς *δἂν τὸ γ' ἶκον πρᾶγμ᾽ ἂν εἰκότως ψέγοις. Essay on Language $ 50. 3. P. 94. For the metaphorical use of αὐδά, see Essay on Language p. 97.
243.
mvp-comment-141-1
The reading of B Vat. etc. gives a glyconic verse similar to 239, if the first ἄντομαι is transferred to the next line- πατρὸς ὑπὲρ τοὐμοῦ ἄντομαι ἄντομαι -. But this is hardly the most natural or rhythmical division. μόνου, if genuine, simply adds emphasis to τοὐμοῦ πατρός.
For my own father. μόνοs is one of the favourite words of Sophocles. Essay on Language p. 96.
245.
mvp-comment-142-1
ὥς τις, κ.τ.λ. i. e.
Looking up to you with the frank reliance of a daughter. ὡς ἂν τῆς κοινῆς ἀνθρωπότητος ἔχουσα τὸ συγγενές. Schol.
246.
mvp-comment-143-1
τὸν ἄθλιον αἰδοῦς κῦρσαι These words are joined as an epexegesis or resumption with πατρὸς ὑπὲρ τοὐμοῦ ἄντομαι.
248.
mvp-comment-144-1
Cp. Od. το. 69, ἀλλ᾽ ἀκέσασθε, φίλοι, δύναμις γὰρ ἐν ὑμῖν: 13. 230-231, σοὶ γὰρ ἔγωγε | εύχομαι ὥς τε θεῷ. For the metre, cp. II. 242, 249, 252.
249.
mvp-comment-145-1
νεύσατε is a poetical word, usually applied to the Gods.
249.
mvp-comment-145-2
τὰν ἀδόκητον χάριν
Unlooked for and therefore more prized. Cp. infr. 1104-1105, τὸ μηδαμὰ | ἐλπισθὲν ἥξειν σῶμα βαστάσαι δότε. 57
250.
mvp-comment-146-1
πρός σ᾽ ὅ τι σοι φίλον Cp. Phil. 469, πρός τ' εἴ τι σοι κατ' οἶκόν ἐστι προσφιλές.
250.
mvp-comment-146-2
ἐκ σέθεν]
Coming from thyself. These words apply properly only to τέκνον, but are to be connected by a sort of zeugma in a more general sense with *λέχος, χρέος, θεός, just as τὰ ἔκ Tivos may mean all that is closely connected with him. Elmsley's conjecture οἴκοθεν deserves notice.
251.
mvp-comment-147-1
ἢ τέκνον, ἢ *λέχος, ἢ χρέος It has been attempted to defend the MS. reading λόγος, by interpreting it
suit, or
petition. But λέχος, the conjecture of Reiske, accepted by Brunck and most editors, is probably right.
251.
mvp-comment-147-2
χρέος
Object of care.Antigone knows that property is dear to old men.
252.
mvp-comment-148-1
βροτῶν was altered to βροτόν by Tricl. merely for the sake of the metre, and the comparison of ll. 242, 247 proves the change to have been unnecessary. See note on 237 ff. 254 ff These lines of the chorus, and the preceding speech of Antigone, were suspected by some ancient critics. But they are justly defended by the Scholiast, who observes that the passage was not obelized by Didymus. The lyrical interchange is followed as usual by a dialogue in senarii. Cp. esp. El. 251 ff. The chorus are ignorant of the divine purposes towards Oedipus, and are simply bent on defending the sacred precinct which is entrusted to their care. But they are not inhuman, and after the final appeal of Oedipus, who professes himself the saviour of Athens, they own that the matter is too hard for them, and are willing to refer it to Theseus as the supreme authority. 256, τὰ δ᾽ ἐκ θεῶν τρέμοντες]
But fearing what the Gods may do. Cp. Hdt. 8. 15, τὸ ἀπὸ Ξέρξεω δειμαίνοντες. Y 261 ff. What value then has glory on the praise of men, that flows in unmeaning stream?' μάτην, i. e. without corresponding reality.
263.
mvp-comment-149-1
κάμοιγε.. ἐστίν ;
Ay, and of all this what do I find? Hermann would continue the force of eἰ: 'since Athens has this reputation which in my case proves vain. But the sentence is too long to be so compact. For καί, cp. infr. 606, El. 883, καὶ τίνος, κ.τ.λ.; and for ποῦ, 8,9. Schol. καὶ ὁ Κυρηναῖος· οὕνεκεν οἰκτείρειν οἶδε μόνη πολέων· ἐν τῷ β΄ τῶν αἰτιῶν. See on O. T. 355: Essay on Language § 24. p. 41.
263.
mvp-comment-149-2
οἵτινες βάθρων (1)
When ye, after lifting me up from this resting-place, then drive me away from it. For the want of antecedent in a passage expressing strong feeling (οἵτινες = εἰ ὑμεῖς), see Essay on Language p. 72. The sacredness of the ground was a reason for protecting the suppliant who was found there. L. 276 shows that ἐξάραντες refers not with ἐλαύνετε to 226, but to 149-196. Those who removed a suppliant from the hearth, altar, or other consecrated place, were bound to succour him. Cp. O. T. 142, where the king is acceding to the prayer of the petitioners, ὑμεῖς μὲν βάθρων | ἵστασθε, τούσδ᾽ ἄραντες ἱκτῆρας κλάδους. Otherwise (2), if βάθρων is taken strictly of the seat, called ἕδρανα, supr. 176, Who after removing me' (from the sacred ground)
then drive me from this resting-place, or (3),
Who remove and drive me from this resting-place. For the plural βάθρων in the more general sense, cp. Eur. Erechth. fr. 362,
l. 47
.
266.
mvp-comment-150-1
For my actions have indeed been sufferings and not actions.' See Essay on Language § 30. p. 51. The words of Lear (3. 2) have often been compared,
I am a man | More sinned against than sinning. What
268.
mvp-comment-151-1
εἰ . . χρείη
Were it fitting. Cp. Τr. 749, εἰ χρὴ μαθεῖν σε. Oedipus here shrinks from saying, he 265 270
268.
mvp-comment-151-2
χρείη χρεῖ' ἡι L. (ει from η). utters afterwards under pressure from the chorus (521 ff.), and under provocation from Creon (985 ff.).
269.
mvp-comment-152-1
τοῦτο Sc. ὅτι διὰ ταῦτα ἐκφοβεῖ με.
270.
mvp-comment-153-1
φύσιν has a strong emphasis.
Whatever my actions may have been, my nature was surely not wicked; cp. Αj. 472, μή τοι φύσιν γ᾽ ἄσπλαγχνος ἐκ κείνου γεγώς, i. e. That I was not really a coward, though the award of the arms to Ulysses proclaimed me such.
271.
mvp-comment-154-1
φρονῶν i. e.
With clear knowledge. See on O. T. 316.
Seeing that first of all I was returning a wrong, so that even had I done it knowingly, I should not have been guilty. But as it was, I went all unwittingly on my path of woe, whereas those who planned my destruction knew well what they were doing. The imperfect tense in ἀπωλλύμην expresses an intention not carried into effect (as in διδόναι, κτείνειν, etc.). Cp. Thuc. 3. 57, οἵτινες Μήδων τε κρατησάντων ἀπωλλύμεθα. The words παθών .. ἀντέδρων refer to the parricide: but it is doubtful whether παθών means simply
in self defence, or contains an allusion to his father's act in preparing the destruction of his infant. Similarly it is doubtful whether l. 274 applies to Creon and his sons, or again to his parents. There may seem to be a certain harshness in supposing Oedipus to speak thus of Laius, and the tone of 521 ff., 985 ff. is certainly different. Yet this is the most obvious interpretation of the present passage, and receives some confirmation from O. Τ. 718-719, 1454, ἵν' ἐξ ἐκείνων, οἵ μ᾿ ἀπωλλύτην, θάνω. The peace of Oedipus does not include forgiveness of those who have wronged him; nor is it imagined that the natural relations so broken can be restored. See Introduction, p. 279.
276.
mvp-comment-155-1
The raising of the suppliant implied a promise of protection. Cp 284.
278.
mvp-comment-156-1
Do not while you think to honour the Gods, in reality dishonour them,' i.e. by driving out the suppliant. Some editors have attempted, reading μοῖραν, as in the early recension, or μοίpas, which is found in two MSS, to render, Do not, while ye honour the Gods suppose them to be fates' (or 'a fate'). By no means,' etc. But this sharp distinction between God and Fate belongs to a much later age. Sophocles would no more have spoken irreverently of the μοίραι than of the other deities. And the interpretation has no meaning that is relevant to the context. For how would the rejection of Oedipus imply that the Gods were blind fates? Was it not rather based on a misinterpretation of their will? The conjectures μαυρούς (Nauck), μείους (Martin) are not more satisfactory. The best hitherto is Schndw.'s μοίρᾳ ἐμποιεῖσθε. With regard to the reading of the text, which has strong MS. authority, it may be noticed; (1) that there is no difference of meaning between μοίραις and μοίρᾳ, if this is supposed equivalent το ἐν μοίρᾳ. This poetical al dative plural occurs in Plat. Legg. 923 Β, τὸ ἑνὸς ἑκάστου κατατιθεὶς ἐν μοίραις ἐλάττοσι δικαίως. (2) Next, that the omission of ev, or the substitution of the instrumental dative (Essay on Language § 14 p. 20) is supported by the similar use of τιμαῖς (r mg. C²*. 275 280 278. μοί- = ἐν τιμῇ ἀγόμενος, in Ο. Τ. 909, κούδαμοῦ τιμαῖς Ἀπόλλων ἐμφανής. See note in loco. (3) This explanation of μοίραις requires μηδαμῶς to be taken separately from μή, and to have the force of an independent negative. This is very unusual, but may be defended, a. by the consideration that μή negatives the sentence as a whole, and a subordinate negative is therefore more easily admissible; b. that μηδαμῶς may be taken closely with μοίραις after ποιεῖσθε = ὥστε μηδαμῶς ἐν μοίραις εἶναι. c. In Plat. Legg. 11, 913 A, there is a parallel instance in a participial clause, μηδ' αὖ κινήσειε μηδὲ τὸ βραχύτατον ἐμὲ μηδαμῇ μηδαμῶς πείθων.
Nor again let him move anything, however small, without any sort of consent from me. And in El. 336, καὶ μὴ δοκεῖν μὲν δρᾶν τι, πημαίνειν δὲ μή, although the force of μή is continued in the latter part of the line, the second μή has an independent force. Cp. also Eur Erechth. fr. 362. 1. 46, οὐδ᾽ ἀντ᾿ ἐλάας χρυσέας τε Γοργόνος | τρίαιναν ὀρθὴν στᾶσαν ἐν πόλεως βάθροις | Εύμολπος οὐδὲ Θρᾶξ ἀναστέψει λεὼς | στεφάνοισι, Παλλὰς δ᾽ οὐδαμοῦ τιμήσεται. The antithesis between the literal observance of the local sanctities and the higher obligations of justice and mercy is the point of this part of the play. Cp. Phil. 451. 2, ποῦ χρὴ τίθεσθαι ταῦτα, ποῦ δ᾽ αἰνεῖν, ὅταν | τὰ θεῖ᾽ ἐπαινῶν, τοὺς θεοὺς εὕρω κακούς; Ant. 924, τὴν δυσσέβειαν εὐσεβοῦσ᾽ ἐκτησάμην, for similar contrasts of expression. The use of μοῖρα for τιμή is in keeping with the language of the play. See Introduction, p. 270.
281.
mvp-comment-157-1
φωτὸς ἀνοσίου βροτῶν Cp. Aj. 1358, τοιοίδε μέντοι φῶτες ἔμπληκτοι βροτῶν : Οd. 17. 587, οὐ γάρ που τινες ὧδε καταθνητῶν ἀνθρώπων | ἀνέρες ὑβρίζοντες ἀτάσθαλα μηχανόωνται: 23. 187, ἀνδρῶν δ᾽ οὐ κέν τις ζωὸς βροτός. Essay on Language $ 40. p. 75-
282.
mvp-comment-158-1
ξὺν οἷς i. e. (1) ξὺν τοῖς θεοῖς. These words properly belong to ῥύου με κάκφύλασσε, but are also joined with the prohibitive sentence that is interposed. Cp. Od. 1. 74, 5, ἐκ τοῦ δὴ Ὀδυσῆα Ποσειδάων ἐνοσίχθων | οὔτι κατακτείνει, πλάζει δ᾽ ἀπὸ πατρίδος αἴης. ξὺν ols has also been taken (2) as referring to the nearest words, φωτὸς ἀνοσίου βροτῶν. But it is better to refer it to the principal word in the previous sentence. Both interpretations are acknowledged in the Scholia.
282.
mvp-comment-158-2
κάλυπτε
Cloud with disgrace. Cp. Pind. Nem. 10. 40, Ἄργεϊ μὴ κρύπτειν φάος ὀμμάτων : Aesch. Pers. 536, ἄστυ τὸ Σούσων ἠδ' Ἀγβατάνων πένθει δνοφερῷ κατέκρυψας : also the metaphorical use οἱ ἀφανίζειν. The abruptness of the expression is softened by the explanatory clause, esp. the dative ἔργοις, i. e.
Do not obscure the brightness of Athens by the impious deeds to which you minister.
284.
mvp-comment-159-1
But as you have received your suppliant under a pledge.' ἐχέγγυος generally means
able to give a pledge, and so
trustworthy. But for the passive use of a word generally active, see Essay on Language p. 99; and cp. σωτήριον,
l. 487
;
284.
mvp-comment-159-2
πιστωθείς,
l. 1039
.
285.
mvp-comment-160-1
ἐκφύλασσε
Guard me to the end.
286.
mvp-comment-161-1
δυσπρόσοπτον
Unsightly.
288-289.
mvp-comment-162-1
ὁ κύριος τις
Your sovereign, whoever he is. For the combination of definite and indefinite, see Essay on Language § 22. p. 36; and cp. O. T. 107, τοὺς αὐτοέντας. τινάς. Oedipus has heard the name of Theseus, supr. 69, but he speaks cautiously, as if he depended on the chorus for information. For the courteous form of expression, cp. Pind. Pyth. 4. 230, βασιλεύς, | ὅστις ἄρχει ναός.
290-291.
mvp-comment-163-1
τὰ δὲ | μεταξύ τούτου 'In your actions between that moment and this; i e. Meanwhile.
293-294.
mvp-comment-164-1
λόγοισι γὰρ οὐκ ὠνόμασται βραχέσι]
They are expressed in no light terms. The more literal meaning,
in brief words, does not suit with ταρβεῖν. Why should a lengthy speech produce more awe than a shorter one? On the other hand, the meaning
slight,
insignificant, is supported by Plat. Legg. 692 C, ὡς ὄντων ἡμῶν βραχέος ἀξίων: Thuc. 1. 14, βραχέα ἐκέκτηντο: ib. 8. 76, βραχὺ . . καὶ ουδενὸς ἄξιον.
294-295.
mvp-comment-165-1
τοὺς δὲ τῆσδε γῆς ἄνακτας] Plural for singular. Essay on Language § 20. p. 30. δέ opposes the middle course of waiting for Theseus, to the immediate reception of Oedipus.
297.
mvp-comment-166-1
πατρῷον ἄστυ γῆς 'The citadel of the land, which was his father's.' The words designate the ancient πόλις, in the immediate neighbourhood of the Acropolis towards the south. Thuc. 2.15.
297-298.
mvp-comment-167-1
σκοπός .. ὃς κἀμὲ δεῦρ᾽ ἔπεμπεν]
The informant, who brought me hither. The Eévos is thus described, because he has seen Oedipus and will give Theseus true information. Schol. εὖ τῇ οἰκονομίᾳ, ὥστε μὴ διατριβάς γενέσθαι, τίς ὁ καλέσων ἔσται;
300.
mvp-comment-168-1
*αὐτὸν ὥστ᾽ ἐλθεῖν αὐτόν, conjectured independently by Porson and Elmsley. It is doubted whether the pronoun is unemphatic and subject of έξειν, or emphatic (= 'in person') and subject of ἐλθεῖν. The latter suits better with the preceding speech, and with the feeling of Oedipus. As the Schol. observes, the Ξένος had not heard the name of Oedipus. But for dramatic purposes it is assumed that things told upon the stage become immediately more widely known. Cp. О. Т. 151, Aj. 148 ff. Triclinius read κἀπόνως, which is metrically unobjectionable, but it gives a poor meaning, and the aorist is harsh with έξειν preceding. Those who are not satisfied with Porson's emendations may prefer ὥστ᾽ ἀπόντ᾽ ἐλθεῖν πέλας; See Essay on Language § 32. p. 54, 2. 301 τοὔνομ᾽ αἴσθηται] αἴσθηται = ἀκούσῃ, hence the accus. The whole object is perceived, and not a part only.
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.
