Sir Richard C. Jebb, Commentary on Sophocles: Oedipus Tyrannus, 513

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[513] ἐπεισόδιον δεύτερον, with κομμός (649-697). Oedipus upbraids Creon with having suborned Teiresias. The quarrel is allayed by Iocasta. As she and Oedipus converse, he is led to fear that he may unwittingly have slain Laius. It is resolved to send for the surviving eye-witness of the deed. Oedipus had directly charged Creon with plotting to usurp the throne (385). Creon's defence serves to bring out the character of Oedipus by a new contrast. Creon is a man of somewhat rigid nature, and essentially matter-of-fact. In his reasonable indignation, he bases his argument on a calculation of interest (583), insisting on the substance in contrast with the show of power, as in the Antigone his vindication of the written law ignores the unwritten. His blunt anger at a positive wrong is softened by no power of imagining the mental condition in which it was done. He cannot allow for the tumult which the seer's terrible charge excited in the mind of Oedipus, any more than for the conflict of duties in the mind of Antigone.

ἀτλητῶν The verb ἀτλητέω, found only here, implies an active sense of ἄτλητος, impatiens: as μεμπτός, pass. in Soph. OC 1036 , is active in Soph. Trach. 446 . So from the act. sense of the verbal adj. come ἀλαστέω, ἀναισθητέω, ἀναισχυντέω, ἀνελπιστέω, ἀπρακτέω.

πρός γ’ ἐμοῦ Soph. Trach. 738

τί δ’ ἐστίν, ὦ παῖ, πρός γ’ ἑμοῦ στυγούμενον;

The conj. πρός τί μου was prompted by the absence of τι with φέρον : but cp. Aesch. Ag. 261

σὺ δ’ εἴτε

(v. l. εἴ τἰ κεδνὸν εἴτε μὴ πεπυσμένη: Plat. Soph. 237c

χαλεπὸν ἤρου

: Plat. Meno 97e

τῶν ἐκείνου ποιημάτων λελυμένον μὲν ἐκτῆσθαι οὐ πολλῆς τινος ἄξιόν ἐστι τιμῆς.

For the single εἴτε , cp. Soph. Trach. 236 : Plat. Laws 907d

ἐάν τις ἀσεβῇ λόγοις εἴτ’ ἔργοις·

Pind. P. 4.78

ξεῖνος αἴτ’ ὢν ἀστός.

φέρον 519 φέροντι: 520 φέρει: such repetitions are not rare in the best Greek and Latin writers. Cp. 158, 159 (ἄμβροτ’), 1276, 1278 (ὁμοῦ ), Lucr. 2.54-59 tenebris—tenebris—tenebris—tenebras. See on Soph. OC 554 , Soph. Ant. 76 .

βίου τοῦ μακρ Soph. Aj. 473

τοῦ μακροῦ χρῄζειν βίου

: Soph. OC 1214

αἱ μακραὶ | ἁμέραι,

where the art. refers to the normal span of human life. For βίος μακραίων cp. Soph. Trach. 791

δυσπάρευνον λέκτρον.

εἰς ἁπλοῦν The charge does not hurt him in a single aspect only,—i.e. merely in his relation to his family and friends (ἰδίᾀ. It touches him also in relation to the State (κοινᾖ, since treachery to his kinsman would be treason to his king. Hence it “tends to the largest result” ( φέρει ἐς μέγιστον ), bearing on the sum of his relations as man and citizen. The thought is, ἡ ζημία οὐχ ἁπλῆ ἐστιν ἀλλὰ πολυειδής (cp. Plat. Phaedrus 270d

ἁπλοῦν ἢ πολυειδές ἐστιν

): but the proper antithesis to ἁπλῆ is merged in the comprehensive μέγιστον.

ἀλλὰ … μὲν δὴ cp. Soph. Trach. 627 .

ἦλθε … τάχ’ ἂν , “might perhaps have come.” ἧλθεν ἂν is a potential indicative, denoting for past time what ἔλθοι ἂν denotes for future time. That is, as ἔλθοι ἂν can mean, “it might come,” so ἦλθεν ἂν can mean, “it might have come.” ἦλθεν ἂν does not necessarily imply that the suggested possibility is contrary to fact; i.e., it does not necessarily imply, ἀλλ’ οὐκ ἦλθεν. Cp. Dem. 37.57

πῶς ἂν ὁ μὴ παρὼν … ἐγώ τί σε ἠδίκησα;

“how was I likely to do you any wrong?” [;This was the view taken in my first edition. Goodwin, in the new ed. of his Moods and Tenses (1889), has illustrated the “potential” indicative with ἄν (sect. 244), and has also shown at length that ἦλθεν ἂν does not necessarily imply the unreality of the supposition (sect. 412). This answers the objection which led me, in a second edition, to suggest that ταχ’ ἂν was here no more than τάχα, and that the usage arose from an ellipse (ἦλθε, τάχα δ’ ἂν ἔλθοἰ. In Soph. OC 964 ff. also I should now take ἦν … τάχ’ ἂν as = “perchance it may have been.”];

I formerly kept τοῦ πρὸς δ’, with L. But the anastrophe of πρός seems to be confined to instances in which it is immediately followed by an attributive genitive, equiv. to an epithet: see on 178. For πρὸς τοῦ δ’ we could indeed cite Aesch. Eum. 593

πρὸς τοῦ δ’ ἐπείσθης καὶ τίνος βουλεύμασιν;

But I now prefer τοὔπος δ’ , because (1) Creon seems to ask the Chorus for a confirmation of the almost incredible report that Oed. had brought such a charge: he would naturally be less concerned to know whether any one had uttered it before Oed. (2) Verse 527 favours τοὔπος. —Cp. 848 ἀλλ’ ὡς φανέν γε τοὔπος.

ηὐδᾶτο these things were said (by Oedipus); but I do not know how much the words meant; i.e. whether he spoke at random, or from information which had convinced his judgment.

The reading ἐξ ὀμμάτων δ’ ὀρθῶν τε gives a fuller emphasis than ἐξ ὀμμάτων ὀρθῶν δὲ : when δ’ had been omitted, τε was naturally changed to δέ . The place of τε (as to which both verse and prose allowed some latitude) is warranted, since ὀμμάτων‐ὀρθῶν opposed to ὀπθῆς φρενός forms a single notion. ἐξ = “with”: Soph. El. 455

ἐξ ὑπερτέρας χερός

: Soph. Trach. 875

ἐξ ἀκινήτου ποδός.

ὀμμάτων ὀρθῶν : cp. 1385: Soph. Aj. 477

κεἰ μὴ τόδ’ ὄμμα καὶ φρένες διάστροφοι | γνώμης ἀπῇξαν τῆς ἐμῆς

: Eur. Her. 931 (when the frenzy comes on Heracles) ὁ δ’ οὐκέθ’ αὑτὸς ἦν, | ἀλλ’ ἐν στροφαῖσιν ὀμμάτων ἐφθαρμένος, κ.τ.λ. In Hor. Carm. 1.3.18 Bentley gave rectis oculis for siccis.

οὐκ οἶδ’ Creon has asked: “Did any trace of madness show itself in the bearing or in the speech of Oedipus?” The Chorus reply: “Our part is only to hear, not to criticise.” These nobles of Thebes (1223) have no eyes for indiscretion in their sovereign master.

Join οὗτος σύ : cp. 1121: Eur. Hec. 1280

οὗτος σύ, μαίνει καὶ κακῶν ἐρᾷς τυχεῖν;

where οὗτος, σὺ μαίνει is impossible.

τόλμης gen. of quality (or material); cp. Soph. Ant. 114

χιόνος πτέρυγι

: Soph. El. 19

ἄστρων εὐφρόνη.

τοσόνδε τόλμης‐πρόσωπον like τοὐμὸν φρενῶν‐ὄνειρον ( Soph. El. 1390 ), νεῖκος‐ἀνδρῶν ξύναιμον ( Soph. Ant. 793 ).

φονεὺς ὢν κ.τ.λ. ‘who art the proved assassin … and palpable robber …’

τῆς ἐμῆς closely follows τοῦδε τἀνδρός , as Soph. OC 1329 : so Soph. Aj. 865

μυθήσομαι

immediately follows Αἴας θροεῖ. If a Greek speaker rhetorically refers to himself in the third person, he usu. reverts as soon as possible to the first.

ἔν μοι The MSS. have ἐν ἐμοί , making a verse like Soph. Trach. 4 , ἐγὼ | δὲ τὸν ἐμ|όν, καὶ πρὶν εἰς Ἅιδου μολεῖν. But such a verse is rare, and unpleasing. When a tribrach holds the second place in a tragic senarius, we usually find that (a) the tribrach is a single word, as Soph. Phil. 1314

ἥσθην | πατέρα | τὸν ἀμὸν εὐλογοῦντά σε

: or (b) there is a caesura between the first and the second foot, as Soph. OC 26

ἀλλ’ ὅς|τις ὁ τόπ|ος

: Soph. Phil. 1232

παρ’ οὖπερ ἔλαβον

: Eur. Tro. 496

τρυχηρ|ὰ περὶ | τρυχηρὸν εἱμένην χρόα

: Eur. Phoen. 511

ἐλθόντ|α σὺν ὅπλ|οις τόνδε καὶ πορθοῦντα γῆν,

—if there we should not read ἐλθόντ’ ἐν ὅπλοις. On such a point as ἐμοὶ versus μοι the authority of our MSS. is not weighty. And the enclitic μοι suffices: for in this verse the stress is on the verbal notion ( ἰδών ), — Creon's supposed insight: the reference to Oedipus is drawn out in the next two verses by the verbs in the 1st person, γνωριοῖμι—ἀλεξοίμην.

ἰδών … ἐν prose would say ἐνιδών, either with or without ἐν ( Thuc. 1.95 : ὅπερ καὶ ἐν τῷ Παυσανίᾳ ἐνεῖδον: 3. 30 ὃ … τοῖς πολεμίοις ἐνορῶν): cp. Hdt. 1.37

οὔτε τινὰ δειλίην παριδών μοι

( remarked in me) οὔτε ἀθυμίην. ποεῖν; Attic inscrr. of c. 450-300 B.C. omit the ι before ε or η (not before ο or ω), as L usu. does, when the 1st syll. is short: Soph. Phil. 120 n.

ἢ τοὔργον κ.τ.λ. Supply νομίσας or the like from ἰδών : “thinking that either I would not see, … or would not ward it off”: an example of what Greek rhetoric called χιασμός (from the form of X), since the first clause corresponds with μωρία, and the second with δειλία.

γνωριοῖμι “Futures in ‐ἰσω are not common in the good Attic period: but we have no trustworthy collections on this point”: Curtius, Verb 11.312, Eng. tr. 481. On the other hand, as he says, more than 20 futures in ‐ιῶ can be quoted from Attic literature. And though some ancient grammarians call the form “Attic,” it is not exclusively so: instances occur both in Homer (as Hom. Il. 10.331

ἀγλαϊεῖσθαι,

cp. Monro, Hom. Gram. §63) and in Herodotus (as Hdt. 8.68

ἀτρεμιεῖν,

besides about ten other examples in Hdt.). Thus the evidence for γνωριοῖμι outweighs the preference of our MSS. for γνωρίσοιμι.

ἢ οὐκ The κοὐκ of the MSS. cannot be defended here—where stress is laid on the dilemma of δειλία or μωρία— by instances of ἤ … τε carelessly put for ἤ—ἤ in cases where there is no such sharp distinction of alternatives: as Hom. Il. 2.289

ἢ παῖδες νεαροὶ χῆραί τε γυναῖκες

: Aesch. Eum. 524

ἢ πόλις βροτός θ’ ὁμοίως.

ἀλεξοίμην see on 171.

πλήθους refers to the rank and file of the aspirant's following, —his popular partisans or the troops in his pay; Φίλων , to his powerful connections, —the men whose wealth and influence support him. Thus (542) χρήμασιν is substituted for φίλων. Soph. is thinking of the historical Greek τύραννος, who commonly began his career as a demagogue, or else “arose out of the bosom of the oligarchies” (Grote, vol. 3 p. 25).

ὃ a thing which, marking the general category in which the τυραννίς is to be placed: cp. Xen. Mem. 3.9.8

φθόνον δὲ σκοπῶν ὅ τι εἴη.

So the neut. adj. is used, Eur. Hipp. 109

τερπνὸν … | τράπεζα πλήρης

: Eur. Hel. 1687

γνώμης, ὃ πολλαῖς ἐν γυναιξὶν οὐκ ἔνι.

οἶσθ’ ὡς πόησον; In more than twelve places of the tragic or comic poets we have this or a like form where a person is eagerly bespeaking attention to a command or request. Instead of οἶσθ’ ὡς δεῖ σε ποιῆσαι; or οἶσθ’ ὥς σε κελεύω ποιῆσαι; the anxious haste of the speaker substitutes an abrupt imperative: οἶσθ’ ὡς ποίησον; That the imperative was here felt as equivalent to “ you are to do,” appears clearly from the substitutes which sometimes replace it. Thus we find (1) fut. indic.; Eur. Cycl. 131

οἶσθ’ οὖν ὃ δράσεις;

Eur. Med. 600

οἶσθ’ ὡς μετεύξει καὶ σοφωτέρα φανεῖ;

where the conjectures δρᾶσον (Canter) and μέτευξαι (Elmsley) are arbitrary: so with the 1st pers., Eur. IT 759

ἀλλ’ οἶσθ’ ὃ δράσω;

(2) a periphrasis: Eur. Supp. 932

ἀλλ’ οἶσθ’ ὃ δρᾶν σε βούλομαι τούτων πέρι;

Only a sense that the imperat. had this force could explain the still bolder form of the phrase with 3rd pers.: Eur. IT 1203

οἶσθά νυν ἅ μοι γενέσθω

= ἃ δεῖ γενέσθαι μοι: Aristoph. Ach. 1064

οἶσθ’ ὡς ποιείτω

= ὡς δεῖ ποιεῖν αὐτήν, where ποιεῖτε is a conjecture. There is no reason, in logic or in grammar, against this “subordinate imperative,” which the flexible Greek idiom allowed. Few would now be satisfied with the old theory that οἶσθ’ ὡς ποίησον stood, by transposition, for ποίησον, οἶσθ’ ὡς;

For κακὸς with inf., cp. Thuc. 6.38 sect. 2 ἡμεῖς δὲ κακοὶ … προφυλάξασθαι. σοῦ , emphatic by place and pause: cp. Soph. El. 1505

χρῆν δ’ εὐθὺς εἶναι τήνδε τοῖς πᾶσιν δίκην | ὅστις πέρα πράσσειν γε τῶν νόμων θέλει, | κτείνειν· τὸ γὰρ πανοῦργον οὐκ ἂν ἦν πολύ.

ηὕρηκ’ as to the augment, cp. 68 n.

τοῦτ’ αὐτὸ κ.τ.λ. Oedipus flings back Creon's phrases, as the Antigone of Aeschylus bitterly echoes those of the κῆρυξ (

αὐδῶ—αὐδῶ—τραχύς—τράχυν’,

Aesch. Seven 1042 ff. ). An accent of rising passion is similarly given to the dialogue between Menelaus and Teucer ( Soph. Aj. 1142

ἤδη ποτ’ εἶδον ἄνδρ’ ἐγώ

— 1150 ἐγὼ δέ γ’ ἄνδρ’ ὄπωπα). Aristophanes parodies this style, Aristoph. Ach. 1097

ΛΑΜΑΧΟΣ. παῖ, παῖ, φέρ’ ἔξω δεῦρο τὸν γύλιον ἐμοί. ΔΙΚΑΙΟΠΟΛΙΣ. παῖ, παῖ, φέρ’ ἔξω δεῦρο τὴν κίστην ἐμοί.

ὡς ἐρῶ how I will state this very matter (my supposed hostility to you): i.e. in what a light I will place it, by showing that I had no motive for it.

κτῆμα cp. Soph. Ant. 1050

ὅσῳ κράτιστον κτημάτων εὐβουλία.

αὐθαδίαν poet. for αὐθάδειαν ( Aesch. PB 79 , etc.).

τοῦ νοῦ χωρίς for αὐθάδεια is not necessarily devoid of intelligence: as Heracles says ( Eur. Her. 1243 ) αὔθαδες ὁ θεός· πρὸς δὲ τοὺς θεοὺς ἐγώ.

ἢ οὐκ Aesch. Seven 100

ἀκούετ’ ἢ οὐκ ἀκούετ’ ἀσπίδων κτύπον;

Hom. Od. 4.682

ἢ εἰπέμεναι δμωῇσιν Ὀδυσσῆος θείοιο.

Such “synizesis” points to the rapidity and ease of ancient Greek pronunciation: see J. H. H. Schmidt, Rhythmik und Metrik §3 (p. 9 of Eng. tr. by Prof. J. W. White).

While such words as ἀριστόμαντις, ὀρθόμαντις are seriously used in a good sense, σεμνόμαντις refers ironically to a solemn manner: cp. σεμνολογεῖν, σεμνοπροσωπεῖν, σεμνοπανοῦργος, σεμνοπαράσιτος, etc.

αὑτός “I am the same man in regard to my opinion” (dat. of respect): not, “am identical with my former opinion” (when the dat. would be like Φοίβῳ in 285). Thuc. can dispense with a dative, 2. 61 καὶ ἐγὼ μὲν ὁ αὐτός εἰμι καὶ οὐκ ἐξίσταμαι: though he adds it in 3. 38 ἐγὼ μὲν οὖν ὁ αὐτός εἰμι τῇ γνώμῃ.

δέδρακε Creon has heard only what Oedipus said of him: he does not yet know what Teiresias said of Oedipus (cp. 574). Hence he is startled at the mention of Laius.

οὐ γὰρ ἐννοῶ i.e. “I do not understand what Laius has to do with this matter.”

χειρώματι deed of a (violent) hand: Aesch. Seven 1022

τυμβόχοα χειρώματα

= service of the hands in raising a mound. In the one other place where Aesch. has the word, it means “prey” ( Aesch. Ag. 1326

δούλης θανσύσης εὐμαροῦς χειρώματος

): Soph. uses it only here (though he has

δυσχείρωμα

Soph. Ant. 126 ): Eur. never.

μακροὶ κ.τ.λ.: long and ancient times would be measured; i.e. the reckoning of years from the present time would go far back into the past; μακροὶ denoting the course, and παλαιοί the point to which it is retraced. Some sixteen years may be supposed to have elapsed since the death of Laius.

ἐν τῇ τέχνῃ slightly contemptuous. ἐν of a pursuit or calling: Hdt. 2.82

τῶν Ἑλλήνων οἱ ἐν ποιήσει γενόμενοι

: Thuc. 3.28

οἱ ἐν τοῖς πράγμασι

: Isoc. 2.18

οἱ ἐν ταῖς ὀλιγαρχίαις καὶ ταῖς δημοκρατίαις

(meaning, the administrators thereof): Plat. Phaedo 59a

ὡς ἐν φιλοσοφίᾳ ἡμῶν ὄντων

: Plat. Laws 762a

τῶν ἐν ταῖς γεωργίαις

: Plat. Prot. 317c (Protagoras of himself as a σοφιστής) πολλά γε ἔτη ἤδη εἰμὶ ἐν τῇ τέχνῃ.

οὐδαμοῦ with ἑστῶτος πέλας , “when I was standing anywhere near”; but equivalent in force to, “on any occasion when I was standing near”: cp. Soph. Aj. 1281

ὃν οὐδαμοῦ φὴς οὐδὲ συμβῆναι ποδί.

παρέσχομεν we held it, as in duty bound: παρέχειν, as distinct from ἔχειν, expressing that it was something to be expected on their part. Cp. Soph. OC 1498

δικαίαν χάριν παρασχεῖν παθών.

For παρέσχομεν after ἔσχομεν cp. 133 ἐπαξίως … ἀξίως: 575 μαθεῖν … : 576 ἐκμάνθαν.

τοσόνδε γ’ If we read τὸ σὸν δέ γ’ , the coarse and blunt τὸ σὸν would destroy the edge of the sarcasm. Nor would τὸ σὸν consist so well with the calm tone of Creon's inquiry in 571. τοσόνδε does not need δέ after it, since οἶσθα is a mocking echo of οἶδα. Cp. Eur. IT 554 OP. παῦσαί νυν ἤδη, μηδ’ ἐρωτήσῃς πέρα. ΙΦ. τοσόνδε γ’, εἰ ζῇ τοῦ ταλαιπώρου δάμαρ. Against the conject. τόσον δέ γ’ it is to be noted that Soph. has τόσος only in Soph. Aj. 185 (lyric, τόσσον), 277 (δὶς τόσ’), and Soph. Trach. 53

φράσαι τὸ σόν.

The simple answer would have been: —“that you prompted him to make his present charge”: but this becomes: —“that, if you had not prompted him, he would never have made it.” ξυνῆλθε : Aristoph. Kn. 1300

φασὶν ἀλλήαις συνελθεῖν τὰς τριήρεις ἐς λόγον,

“the triremes laid their heads together”: Aristoph. Kn. 467

ἰδίᾳ δ’ ἐκεῖ τοῖς Λακεδαιμονίοις ξυγγίγνεται

τὰς ἐμὰς the conject. τάσδ’ ἐμὰς mars the passage: “he would never have described this slaying of L. as mine.”

οὐκ ἂν εἶπε τὰς ἐμὰς Λαΐου διαφθοράς = οὐκ ἂν εἶπεν ὄτι ἐγὼ Λάϊον διέφθειρα, but with a certain bitter force added;—“we should never have heard a word of this slaying of Laius by me.” Soph. has purposely chosen a turn of phrase which the audience can recognise as suiting the fact that Oed. had slain Laius. For διαφθοράς instead of a clause with διαφθείρειν, cp. Thuc. 1.137

γράψας τὴν ἐκ Σαλαμῖνος προάγγελσιν τῆς ἀναχωρήσεως καὶ τὴν τῶν γεφυρῶν … οὐ διάλυσιν.

To write σοῦ instead of σου is not indeed necessary; but we thus obtain a better balance to κἀμοῦ. —μαθεῖν ταὔθ’ , to question in like manner and measure. ταῦθ’ (MSS.) might refer to the events since the death of Laius, but has less point.

οὐ γὰρ δὴ rejects an alternative: here, without γε, as Soph. Ant. 46 : more often with it, as Soph. OC 110 (n.).

γήμας ἔχεις simply, I think, = γεγάμηκας, though the special use of ἔχειν ( Hom. Od. 4.569

ἔχεις Ἑλένην καί σφιν γαμβρὸς Διός ἐσσι

) might warrant the version, “hast married, and hast to wife.”

γῆς with ἄρχεις· ἴσον νέμων explains ταὐτά ,— “with equal sway” (cp. 201 κράτη νέμων, and 237): γῆς ἴσον νέμων would mean, “assigning an equal share of land.” The special sense of νέμων is sufficiently indicated by the context; cp. Pind. P. 3.70

ὃς Συρακόσσαισι νέμει βασιλεύς

(rules at S.).

ᾖ θέλουσα cp. 126, 274, 747.

τρίτος marking the completion of the lucky number, as Soph. OC 8 , Soph. Aj. 1174 , Aesch. Eum. 759

(τρίτου | Σωτῆρος)

: Menand. Sent. 231

θάλασσα καὶ πῦρ καὶ γυνὴ τρίτον κακόν.

For the gen. ἐμοῦ , cp. 1163 ( του).

ἐνταῦθα γὰρ (yes indeed:) for otherwise your guilt would be less glaring; it is just this fact that deprives it of excuse.

διδοίης λόγον Hdt. 3.25

λόγον ἑωυτῷ δοὺς ὅτι … ἔμελλε κ.τ.λ.

“on reflecting that,” etc.: Dem. 45.7 (the speech prob. belongs to the time of Dem.) λόγον δ’ ἐμαυτῷ διδοὺς εὑρίσκω κ.τ.λ. Distinguish the plur. in Plato's ποικίλῃ ποικίλους ψυχῇ … διδοὺς λόγους, applying speeches ( Plat. Phaedrus 277c ).

οὔτ’ αὐτὸς would have been naturally followed by οὔτ’ ἄλλῳ παραινοῖμ’ ἄν, but the form of the sentence changes to οὔτ’ ἄλλος (ἱμείρεἰ.

ἐκ σοῦ ἐκ is here a correct substitute for παρά, since the king is the ultimate source of benefits: Xen. Hell. 3.1.6

ἐκείνῳ δ’ αὕτη ἡ χώρα δῶρον ἐκ βασιλέως ἐδόθη.

φέρω = φέρομαι, as 1190, Soph. OC 6 etc.

κἂν ἄκων he would do much of his own good pleasure, but much also ( καὶ ) against it, under pressure of public duty.

οὔπω ironical: see on 105.

τὰ σὺν κέρδει καλά : honours which bring substantial advantage (real power and personal comfort), as opp. to honours in which outward splendour is joined to heavier care. Soph. El. 61

δοκῶ μέν, οὐδὲν ῥῆμα σὺν κέρδει κακόν

: i.e. the sound matters not, if there is κέρδος, solid good.

πᾶσι χαίρω “all men wish me joy”: lit. “I rejoice with the consent of all men”: all are content that I should rejoice. Cp. Soph. OC 1446

ἀνάξιαι γὰρ πᾶσίν ἐστε δυστυχεῖν,

all deem you undeserving of misfortune: Aristoph. Birds 445

πᾶσι νικᾶν τοῖς κριταῖς | καὶ τοῖς θεαταῖς πᾶσι.

The phrase has been suggested by χαῖρέ μοι, but refers to the meaning rather than to the form of the greeting: i.e. πᾶσι χαίρω is not to be regarded as if it meant literally, “I have the word χαῖρε said to me by all.” This is one of the boldly subtle phrases in which the art of Soph. recalls that of Vergil. Others understand: (1) “I rejoice in all,” —instead of suspecting some, as the τύραννος does, who φθονέει … τοῖσι ἀρίστοισι … χαίρει δὲ τοῖσι κακίστοισι τῶν ἀστῶν Hdt. 3.80 : (2) “I rejoice in relation to all”— i.e. am on good terms with all: (3) “I rejoice in the sight of all”: i.e. enjoy a happiness which is the greater because men see it: (4) “I rejoice in all things.” This last is impossible. Of the others, (1) is best, but not in accord with the supposed position of Oedipus ὁ πᾶσι κλεινός.

ἐκκαλοῦσι Those who have a boon to ask of Oed. come to the palace (or to Creon's own house, see on 637) and send in a message, praying Creon to speak with them. Seneca's Creon says ( Oed. 687) Solutus onere regio, regni bonis Fruor, domusque civium coetu viget. In Greek tragedy the king or some great person is often thus called forth. Cp. Aesch. Lib. 663 : Orestes summons an οἰκέτης by knocking at the ἑρκεία πύλη, and, describing himself as a messenger, says —ἐξελθέτω τις δωμάτων τελεσφόρος | γυνὴ τόπαρχος, —when Clytaemnestra herself appears. So in Eur. Ba. 170 Teiresias says —τίς ἐν πύλαισι Κάδμον ἐκκαλεῖ δόμων; “where is there a servant at the doors to call forth Cadmus from the house?” —ἴτω τις, εἰσάγγελλε Τειρεσίας ὅτι | ζητεῖ νιν: then Cadmus comes forth. The active ἐκκαλεῖν is properly said (as there) of him who takes in the message, the middle ἐκκαλεῖσθαι of him who sends it in ( Hdt. 8.19 ): but in Soph. Phil. 1264

ἐκκαλεῖσθε

(n.) is an exception. Musgrave's αἰκάλλουσι is not a word which a man could complacently use to describe the treatment of himself by others. αἴκαλος. κόλαξ Hesych. (for ἀκ‐ίαλος, from the same rt., with the notion of soothing or stilling, as ἀκεῖσθαι, ἦκα, ἀκέων, ἄκασκα, ἀκασκαῖος ): Aristoph. Kn. 47

ὑποπεσὼν τὸν δεσπότην | ᾔκαλλ’, ἐθώπεῡ, ἐκολάκεῡ,

“fawned, wheedled, flattered”: in tragedy only once, Eur. Andr. 630

φίλημ’ ἐδέξω, προδότιν αἰκάλλων κύνα.

τὸ … τυχεῖν sc. ὧν χρῄζουσιν. The reading ἅπαντ’ , whether taken as accus. after τυχεῖν (“to gain all things”), or as accus. of respect (“to succeed in all”) not only mars the rhythm but enfeebles the sense. When αὐτοῖσι was corrupted into αὐτοῖς, πᾶν was changed into ἅπαν , as it is in L. ἐνταῦθα = ἐν τῷ ἐκκαλεῖν με, in gaining my ear: cp. Soph. OC 585

ἐνταῦθα γάρ μοι κεῖνα συγκομίζεται,

in this boon I find those comprised.

πῶς δῆτ’ Cp. Hdt. 5.106 (Histiaeus to Dareius) βασιλεῦ, κοῖον ἐφθέγξαο ἔπος; ἐμὲ βουλεῦσαι πρῆγμα ἐκ τοῦ σοί τι ἢ μέγα ἢ σμικρὸν ἔμελλε λυπηρὸν ἀνασχήσειν; τί δ’ ἂν ἐπιδιζήμενος ποιέοιμι ταῦτα; τεῦ δὲ ἐνδεὴς ἐών, τῷ πάρα μὲν πάντα ὅσαπερ σοί, πάντων δὲ πρὸς σέο βουλευμάτων ἐπακούειν ἀξιεῦμαι:

οὐκ ἂν γένοιτο κ.τ.λ. Creon has been arguing that he has no motive for treason. He now states a general maxim, “No mind would ever turn to treason, while it was sound.” As a logical inference, this holds good only of those who are in Creon's fortunate case. If, on the other hand, καλῶς φρονῶν means “alive to its own highest good,” and not merely to such self-interest as that of which Creon has spoken, then the statement has no strict connection with what precedes: it becomes a new argument of a different order, which might be illustrated from Plato's κακὸς ἑκὼν οὐδείς. It would be forcing the words to render: “A base mind could not approve itself wise,” i.e. “such treason as you ascribe to me would be silly.”

ἔλεγχον accus. in apposition with the sentence: Eur. Her. 57

ἡ δυσπραξία | ἦς μήποθ’, ὅστις καὶ μέσως εὔνους ἐμοί, | τύχοι, φίλων ἔλεγχον ἀψευδέστετον.

τοῦτ’ ἄλλο = τοῦτο δέ. Soph. has τοῦτο μέν irregularly followed by τοῦτ’ αὖθις ( Soph. Ant. 165 ), by εἶτα ( Soph. Phil. 1345 ), by δέ ( Soph. Aj. 670 , Soph. OC 440 ).

τῷ τερασκόπῳ This title (given to Apollo, Aesch. Eum. 62 ) has sometimes a shade of scorn, as when it is applied by the mocking Pentheus to Teiresias ( Eur. Ba. 248 ), and by Clytaemnestra to Cassandra ( Aesch. Ag. 1440 ).

χωρὶς “apart”: i.e. solely on the strength of your own guess (γνώμη ἄδηλος), without any evidence that I falsified the oracle or plotted with the seer.

τὸν παρ’ αὑτῷ βίοτον κ.τ.λ.: the life is hospes comesque corporis, dearest guest and closest companion: cp. Plat. Gorg. 479b

μὴ ὑγιεῖ ψυχῇ συνοικεῖν

: and the address of Archilochus to his own θυμός as his trusty ally (Bergk fr. 66), —θυμέ, θύμ’ ἀμηχάνοισι κήδεσιν κυκώμενε, | ἐνάδευ, δυσμενῶν δ’ ἀλέξευ προσβαλὼν ἐναντίον | στέρνον.

φιλεῖ sc. τις, supplied from αὑτῷ : Hes. WD 12

τὴν μέν κεν ἐπαινήσειε νοήσας | ἡ δ’ ἐπιμωμητή.

χρόνος cp. Pind. fr. 132 ἀνδρῶν δικαίων χρόνος σωτὴρ ἄριστος: Pind. O. 2.53

ὅ τ’ ἐξελέγχων μόνος | ἀλάθειαν ἐτήτυμον | χρόνος.

κακὸν δὲ the sterling worth of the upright man is not fully appreciated until it has been long tried: but a knave is likely (by some slip) to afford an early glimpse of his real character. The Greek love of antithesis has prompted this addition, which is relevant to Creon's point only as implying, “if I had been a traitor, you would probably have seen some symptom of it ere now.” Cp. Pind. P. 2.90 (speaking of the φθονεροἴ· στάθμας δέ τινος ἑλκόμενοι | περισσᾶς ἐνέπαξαν ἕλκος ὀδυναρὸν ἑᾷ πρόσθε καρδίᾳ, | πρὶν ὅσα φροντίδι μητίονται τυχεῖν. Soph. Ant. 493

φιλεῖ δ’ ὁ θυμὸς πρόσθεν ᾑρῆσθαι κλοπεὺς | τῶν μηδὲν ὀρθῶς ἐν σκότῳ τεχνωμένων.

The infin. Φρονεῖν is like an accus. of respect (e.g. βουλήν) construed with both adjectives: “in counsel, the quick are not sure.” Cp. Thuc. 1.70

ἐπινοῆσαι ὀξεῖς.

ταχύς τις χωρῇ advances in quick fashion; nearly = ταχέως πως. Soph. Aj. 1266

φεῦ, τοῦ θανόντος ὡς ταχεῖά τις βροτοῖς | χάρις διαρρεῖ,

in what quick sort does it vanish.

τί δῆτα χρῄζεις; … τὸ γοῦν ἐμόν . (1) Verse 624, ὅταν προδείξῃς κ.τ.λ., which the MSS. give to Creon, belongs to Oedipus: and for ὅταν we should (I think) read ὡς ἂν . The argument that the stichomuthia should not be broken shows inattention to the practice of Soph. He not seldom breaks a stichomuthia, when a weighty utterance (as here, the king's threat) claims the emphasis of two verses. See (e.g.) 356-369, broken by 366 f. (the seer's denunciation): Soph. Ant. 40-48 , broken by 45 f. (Antigone's resolve): Soph. OC 579-606 , broken by 583 f. (where Theseus marks the singularity in the proposal of Oed.). (2) Verse 625 ὡς οὐχ ὑπείξων κ.τ.λ., which the MSS. give to Oedipus, belongs to Creon. (3) Between 625 and 626 a verse spoken by Oedipus has dropped out, to such effect as οὐ γάρ με πείθεις οὕνεκ’ οὐκ ἄπιστος εἶ. The fact of the next verse, our 626, also beginning with οὐ γὰρ may have led to the loss by causing the copyist's eye to wander. The echoed οὐ γὰρ would suit angry dialogue: cp. 547, 548 KP. τοῦτ’ αὐτὸ νῦν μου πρῶτ’ ἄκουσον ὡς ἐρῶ. ΟΙ. τοῦτ’ αὐτὸ μή μοι φράζ’. (See also on Soph. Phil. 1252 .) The traditional interpretations fail to justify (1) οἷόν ἐστι τὸ φθονεῖν, as said by Creon: (2) πιστεύσων, as said by Oed. See Appendix.

ἀρκτέον = δεῖ ἄρχειν, one must rule: cp. Soph. Ant. 677

ἀμυντέ’ ἐστὶ τοῖς κοσμουμένοις.

Isoc. 14.10

οὐ τῶν ἄλλων αὐτοῖς ἀρκτέον

(they ought not to rule over others) ἀλλὰ πολὺ μᾶλλον Ὀρχομενίοις φόρον οἰστέον. In Plat. Tim. 48b

ἀρκτέον

= δεῖ ἄρχεσθαι, one must begin; in Soph. Aj. 853

ἀρκτέον τὸ πρᾶγμα

= must be begun. Some understand— “ one must be ruled,” and οὔτοι κακῶς γ’ ἄρχοντος,“ No, not by one who rules ill”: but (a) though ἀρκτέα πόλις might mean, “the city is to be ruled,” an absolute passive use of ἀρκτέον is certainly not warranted by such an isolated example as οὐ καταπληκτέον ἐστίν (“we must not be unnerved”) in Din. 1.108 : (b) ἄρχομαί τινος, “I am ruled by one” (instead of ἐκ or ὑπό), could only plead the analogy of ἀκούω τινός, and lacks evidence.

ἄρχοντος when one rules. ἀρκτέον being abstract, “it is right to rule,” there is no harshness in the gen. absol. with τινός understood (cp. 612), which is equivalent to ἐάν τις ἄρχῃ· cp. Dem. 6.20

λέγοντος ἄν τινος πιστεῦσαι οἴεσθε;

“think you that, if any one had said it, they would have believed?” = οἴεσθε, εἴ τις ἔλεγε, πιστεῦσαι ἂν (αὐτούς);

ὧ πόλις πόλις here, an appeal: in Attic comedy, an exclamation like o tempora, o mores: Blaydes cp. Eupolis ap. Athen. 424b

ᾦ πόλις, πόλις | ὡς εὐτυχὴς εἶ μᾶλλον ἢ καλῶς φρονεῖς

: and so Aristoph. Ach. 27 .

πόλεως Most of the MSS. have μέτεστι τῆσδ’ οὐχί. Had they μέτεστι τῆσδ’ οὐ (which appears only in a few inferior MSS.) we should hardly be warranted in ejecting τῆσδ’: but, having the choice, we may safely prefer μέτεστιν οὐχὶ to μέτεστι τῆσδ’ οὐ. “I have some right in Thebes, as well as you.” Creon speaks not as a brother of Iocasta, but as a Theban citizen who denies that “the city belongs to one man” ( Soph. Ant. 737 ). Plat. Laws 768b

δεῖ δὲ δὴ καὶ τῶν ἰδίων δικῶν κοινωνεῖν κατὰ δύναμιν ἅπαντασ’ ὁ γὰρ ἀκοινώνητος ὢν ἐξουσίας τοῦ συνδικάζειν ἡγεῖται τὸ παράπαν τῆς πόλεως οὐ μέτοχος εἶναι.

οἴκους (the king's palace), acc. after εἶ (cp. 533); κατὰ with στέγας only, referring to the house of Creon, who is not supposed to be an inmate of the palace: see 515, 533.

τὸ μηδὲν ἄλγος the generic use of μή (“a grief such as to be naught,” —quod nihili sit), here giving a causal force (“seeing that it is naught”): cp. 397, 1019; Soph. El. 1166

δέξαι … | τὴν μηδὲν ἐς τὸ μηδέν

: εἰς μέγα φέρειν , make into a great matter: cp. ( Soph. Phil. 259 ) νόσος | ἀεὶ τέθηλε κἀπὶ μεῖζον ἔρχεται.

δυοῖν … ἀποκρίνας κακοῖν The traditional reading, δρᾶσαι … δυοῖν, is the only extant example of δυοῖν scanned as one syllable, though in the tragic poets alone the word occurs more than 50 times. Synizesis of υ is rare in extant Greek poetry: Pind. P. 4.225

γενύ¯ων

: Anthol. 11.413 (epigram by Ammianus, 1st century A.D.) ὤκιμον, ἡδύ¯οσμον, πήγανον, ἀσπάραγος. Eur. IT 970

ὅσαι δ’ Ἐρινύ¯ων οὐκ ἐπείσθησαν νόμῳ,

and Eur. IT 1456

οἴστροις Ἐρινύ¯ων,

where most editors write Ἐρινῦν, as Eur. IT 299

Ἐρινῦς

(acc. plur.). Hes. Sh. 3

Ἠλεκτρύ¯ωνος.

It might be rash to say that Soph. could not have used δυοῖν as a monosyllable; for he has used the ordinary synizesis in a peculiarly bold way, Soph. Aj. 1129

μή νυν ἀτίμα θεοὺς θεοῖς σεσωμένος

: but at least it moves the strongest suspicion. ἀποκρίνας , on the other hand, seems genuine. ἀποκρίνειν is properly secernere to set apart: e.g. γῆν ( Plat. Rep. 303d ): or to select: Plat. Laws 946a

πλήθει τῶν ψήφων ἀποκρίναντας,

having selected (the men) according to the number of votes for each. Here, “ having set apart (for me) one of two ills” is a phrase suitable to the arbitrary rigour of doom which left a choice only between death and exile. For δυοῖν Elms. proposed τοῖνδ’ or τοῖνδέ γ’: Herm., τοῖνδ’ ἕν: A. Spengel, δείν’. I should rather believe that δρᾶν was altered into δρᾶσαι by a grammarian who looked to ἀπῶσαι, κτεῖναι , and perh. also sought a simpler order. But for pres. infin. combined with aor. infin. cp. 623 θνῄσκειν … φυγεῖν: Soph. Ant. 204

μήτε κτερίζειν μήτε κωκῦσαι.

See also Soph. OC 732

ἥκω γὰρ οὐχ ὡς δρᾶν τι βουληθείς,

where in prose we should have expected δρᾶσαι. The quantity of ἀπο‐κρίνας is supported by Aesch. PB 24

ἀπο‐κρύψει· ἀπο‐τροπή

and its cognates in Aesch. and Eur.:

ἐπι‐κρύπτειν

Eur. Supp. 296 :

ἐπι‐κράνων

Eur. IT 51 . Blaydes conj. δοὺς δυοῖν κρῖναι κακοῖν (i.e. “giving me my choice of two ills”; cp. Soph. OC 640

τούτων … δίδωμί σοι | κρίναντι χρῆσθαι

): Dindorf, θάτερον δυοῖν κακοῖν (where I should at least prefer κακόν): “but since, with either of these supposed readings, the construction would have been perfectly clear, it is hard to see how ἀποκρίνας — a far-sought word—could have crept in as an explanatory gloss. That, however, is Whitelaw's view, who suggests that the original may have been something like φαῦλον αἵρεσίν γ’ ἐμοί. Wolff would compress vv. 640 f. into one, thus: δρᾶσαι δικαιοῖ, δείν’, ἀποκτεῖναι λαβών.

δρῶντα κακῶς τοὐμὸν σῶμα would properly describe bodily outrage: here it is a heated way of saying that Creon's supposed plot touched the person of the king (who was to be dethroned), and not merely the νόμοι πόλεως.

ἀραῖος = ὥσπερ αὐτὸς ἐπαρῶμαι.

ὅρκον θεῶν (object. gen.), an oath by the gods (since one said ὀμνύναι θεούς): Hom. Od. 2.377

θεῶν μέγαν ὅρκον ἀπώμνυ

: 10. 299 μακάρων μέγαν ὅρκον ὀμόσσαι: Eur. Hipp. 657

ὅρκοις θεῶν.

But in Soph. OC 1767

Διὸς Ὅρκος

is personified.

The κομμός (see p. 9) has a composite strophic arrangement: (1) 1st strophe, 649-659, (2) 2nd strophe, 660-668; answering respectively to (3) 1st antistr., 678-688, (4) 2nd antistr., 689-697.

θελήσας having consented ( πιστεύειν). Soph. OC 757

κρύψον

(hide thy woes), θελήσας ἄστυ καὶ δόμους μολεῖν. Isaeus 8.11

ταῦτα ποιῆσαι μὴ θελήσας.

Plut. Mor. 149f

συνδειπνεῖν μὴ θελήσαντος.

φρονήσας having come to a sound mind. Isoc. 8.141

καλόν ἐστιν ἐν ταῖς τῶν ἄλλων ἀδικίαις καὶ μανίαις πρώτους εὖ φρονήσαντας προστῆναι τῆς τῶν Ἑλλήνων ἐλευθερίας.

εἰκάθω the aor. subj. is certainly most suitable here: Soph. Phil. 761

βούλει λάβωμαι;

Soph. El. 80

θέλεις | μείνωμεν;

In such phrases the pres. subj. (implying a continued or repeated act) is naturally much rarer:

βούλει ἐπισκοπῶμεν

Xen. Mem. 3.5.1 . As regards the form of εἰκάθω, Curtius ( Verb 11. 345, Eng. tr. 505), discussing presents in ‐θω and past tenses in ‐θον from vowel stems, warns us against “looking for anything particularly aoristic in the θ” of these verbs. In Greek usage, he holds, “a decidedly aoristic force” for such forms as σχεθεῖν and εἰκαθεῖν“ never established itself”: and he justly cites Soph. El. 1014 as a place where εἰκαθεῖν is in no way aoristic. He would therefore keep the traditional accent, and write σχέθειν, εἰκάθειν, with Buttmann. Now, while believing with Curtius that these forms were prob. in origin presents, I also think that in the usage of the classical age they were often aorists: as e.g. σχεθεῖν in Aesch. Seven 429 distinctly is.

οὔτε πρὶν … νῦν τε cp. Soph. OC 1397 ff.

μέγαν “great,” i.e. strong, worthy of reverence, ἐν ὅρκῳ , by means of, in virtue of, his oath: Eur. Tro. 669

ξυνέσει γένει πλούτῳ τε κἀνδρείᾳ μέγαν

: for ἐν, cp. Soph. Phil. 185

ἔν τ’ ὀδύναις ὁμοῦ | λιμῷ τ’ οἰκτρός.

“That thou shouldest never lay under an accusation ( ἐν αἰτίᾳ βαλεῖν ), so as to dishonour him ( ἄτιμον ), with the help of an unproved story ( σὺν ἀφανεῖ λόγῳ ), the friend who is liable to a curse ( ἐναγἦ” : i.e. who has just said (644) ἀραῖος ὀλοίμαν κ.τ.λ. Aeschin. 3.110

γέγραπται γὰρ οὕτως ἐν τῇ ἀρᾷ· εἵ τις τάδε, φησί, παραβαίνοι, … ἐναγής, φησιν, ἔστω τοῦ Ἀπόλλωνος,

“let him rest under the ban of Apollo”: as Creon would rest under the ban of the gods by whom he had sworn. Hdt. 6.56

ἐν τῷ ἄγεϊ ἐνέχεσθαι,

to be liable to the curse. ἐν αἰτίᾳ βαλεῖν : Plat. Letter 7.341a

ὡς μηδέποτε βαλεῖν ἐν αἰτίᾳ τὸν δεικνύντα ἀλλ’ αὐτὸν αὑτόν,

“so that he may never blame his teacher, but only himself,” equiv. to ἐμβαλεῖν αἰτίᾳ: cp. the prose phrases ἐμβάλλειν εἰς συμφοράς, γραφάς, ἔχθραν, κ.τ.λ. Eur. Tro. 305

εἰς ἔμ’ αἰτίαν βάλῃ.

Seidler's σύ γ’ ἀφανεῖ λόγων, which Wolff adopts, is specious.

οὐ τὸν = οὐ μὰ τὸν, as not seldom; usu. followed by a second negative (as if here we had οὐκ ἔχω τάνδε φρόνησιν): 1088, Soph. Ant. 758 , etc.

πρόμον standing foremost in the heavenly ranks, most conspicuous to the eyes of men: the god “who sees all things and hears all things” ( Hom. Il. 3.277

ὃς πάντ’ ἐφορᾷς καὶ πάντ’ ἐπακούεις

): invoked Soph. Trach. 102 as ὦ κρατιστεύων κατ’ ὄμμα.

ὅ τι πύματόν (ἐστἰ, (τοῦτὀ ὀλοίμαν : schol. φθαρείην ὅπερ ἔσχατον, ἤγουν ἀπώλειαν ἥτις ἐσχάτη.

τὰ δ’—σφῷν and, on the other hand, if the ills arising from you two are to be added to the former ills. Prof. Kennedy gives τὰ δ’ , rightly, I think: for γᾶ φθίνουσα refers to the blight and plague (25): τάδ’ would obscure the contrast between those troubles and the new trouble of the quarrel.

προσάψει intrans., as perh. only here and in fr. 348 καί μοι τρίτον ῥίπτοντι … | ἀγχοῦ προσῆψεν, “he came near to me.” Eur. Hipp. 188

τὸ μέν ἐστιν ἁπλοῦν· τῷ δὲ συνάπτει | λύπη τε φρενῶν χερσίν τε πόνος,

“is joined.” It is possible, but harsh, to make προσαψει act. with γῆ as subject. Since in 695 ἀλύουσαν κατ’ ὀρθὸν οὐρίσας is clearly sound, Herm. rightly struck out καὶ before τὰ δ’ here. See on 696.

ὁ δ’ οὖν then let him go: Soph. Aj. 114

σὺ δ’ οὖν … | χρῶ χειρί.

ἐλεινόν tertiary predicate: “I compassionate thy words, piteous as they are.” Where a possessive pron. with art. has preceded the subst., Soph. sometimes thus subjoins and adj., which really has the predicative force to which its position entitles it, though for us it would be more natural to translate it as a mere attributive: Soph. Ant. 881

τὸν δ’ ἐμὸν πότμον ἀδάκρυτον | οὐδεὶς … στενάζει

: Soph. Phil. 1456

τοὐμὸν ἐτέγχθη | κρᾶτ’ ἐνδόμυχον

: Soph. El. 1143

τῆς ἐμῆς πάλαι τροφῆς | ἀνωφελήτου.

In 1199 (where see note) τὰν γαμψ. παρθ. χρησμῳδόν is not a similar case. Prof. Kennedy, placing a comma after ἐποίκτείρω, but none after τοῦδ’, construes: τὸ σὸν στόμα ἐλεινόν (ἐστἰ, οὐκ ἐποικτείρω τὸ τοῦδε.

στυγήσεται pass. Other examples in Soph. are 1500 ὀνειδιεῖσθε: Soph. OC 581

δηλώσεται,

1186 λέξεται: Soph. Ant. 210

τιμήσεται,

637 ἀξιώσεται: Soph. El. 971

καλεῖ

: Soph. Phil. 48

φυλάξεται

: among many found in prose as well as in verse are ἀδικήσομαι, ἁλώσομαι, ἐάσομαι, ζημιώσομαι, τιμήσομαι, ὠφελήσομαι. The middle forms of the aorist were alone peculiar to that voice; the so-called “future middle,” like the rest, was either middle or passive.

στυγνὸς … περάσῃς “thou art seen to be sullen when thou yieldest, but fierce when thou hast gone far in wrath”: i.e., as thou art fierce in passion, so art thou sullen in yielding. Greek idiom co-ordinates the clauses, though the emphasis is on στυγνὸς μὲν εἴκων, which the other merely enforces by contrast: see on 419.

βαρὺς bearing heavily on the object of anger, and so, “vehement,” “fierce”: Soph. Aj. 1017

δύσοργος, ἐν γήρᾳ βαρύς,

Soph. Aj. 656

μῆνιν βαρεῖαν

: Soph. Phil. 1045

βαρύς τε καὶ βαρεῖαν ὁ ξένος φάτιν τήνδ’ εἶπε

: Soph. Ant. 767

νοῦς δ’ ἐστὶ τηλικοῦτος ἀλγήσας βαρύς.

περάσῃς absol., = πρόσω ἔλθῃς: Soph. OC 154

περᾷας,

(you go too far), Soph. OC 885

πέραν | περῶσ’ οἵδε δή.

θυμοῦ , partitive gen.: cp. Hom. Il. 2.785

διέπρησσον πεδίοιο

: Hdt. 3.105

προλαμβάνειν … τῆς ὁδοῦ

: sometimes helped by a prep. or adverbial phrase, as Xen. Apol. 30

προβήσεσθαι πόρρω μοχθηρίας

: 2 Epist. Tim. 2.16 ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας. —Others render: “resentful [;or “remorseful”]; even when thou hast passed out of wrath”: but (a) περάσῃς with a simple gen. could not bear this sense: (b) the antithesis pointed by μὲν and δὲ is thus destroyed.

ἀγνῶτος active, as in 681, 1133: but passive, “unknown,” Soph. Phil. 1008 , Soph. Ant. 1001 . Ellendt is not quite accurate in saying that Soph. was the first who used ἀγνώς in an active sense, for it is clearly active in Pind. P. 9.58 (478 B.C.) οὔτε παγκάρπων φυτῶν νήποινον οὔτ’ ἀγνῶτα θηρῶν (χθονὸς αἶσαν), “a portion of land not failing in tribute of plants bearing all manner of fruit, nor a stranger to beasts of chase.” The passive use was, however, probably older than the active: compare Hom. Od. 5.79

ἀγνῶτες … ἀλλήλοισι

(pass.) with Thuc. 3.53

ἀγνῶτες ἀλληλων

(act.).

ἐν δὲ τοῖσδ’ ἴσος· ἐν of the tribunal or company by whom one is judged: Soph. Ant. 459

ἐν θεοῖσι τὴν δίκην | δώσειν·

Eur. Hipp. 988

οἱ γὰρ ἐν σοφοῖς | φαῦλοι παρ’ ὄχλῳ μουσικώτεροι λέγειν

: and so, more boldly, Soph. OC 1213

σκαιοσύναν φυλάσσων ἐν ἐμοὶ

( me iudice) κατάδηλος ἔσται.

ἴσος aequus, just: Plat. Laws 975c

τὸν μέλλοντα δικαστὴν ἴσον ἔσεσθαι.

Dem. 7.35 (by a contemporary of Dem.) ἴσῳ καὶ κοινῷ δικαστηρίῳ. So Soph. Phil. 685

ἴσος ὢν ἴσοις ἀνήρ.

The Scholiast explains, παρὰ δὲ τούτοις τῆς ὁμοίας δόξης ἣν καὶ πρώην εἶχον περὶ ἐμέ, i.e. “ of the same repute as before.” To me such a version of ἵσος appears most strange.

Creon leaves the scene. The Chorus wish Iocasta to withdraw Oedipus also, that he may be soothed in the house: but she wishes first to learn how the dispute began.

μαθοῦσά γ’ sc. κομιῶ: cp. Soph. Trach. 335 (n.).

δόκησις … λόγων a suspicion resting on mere assertions (those made by Oedipus), and not supported by facts (ἔργἀ: hence ἀγνὼς , unknowing, guided by no real knowledge. Thuc. 1.4

οὐ λόγων … κόμπος τάδε μᾶλλον ἢ ἔργων ἐστὶν ἀλήθεια

: 3. 43 τῆς οὐ βεβαίου δοκήσεως.

δάπτει δὲ : Oedipus was incensed against Creon, without proof; on the other hand ( δὲ ) Creon also ( καὶ ) was incensed by the unjust accusation.

δάπτει might be historic pres., but need not be so taken: Creon is still pained. Aesch. PB 437

συννοίᾳ δὲ δάπτομαι κέαρ.

The version, “and even injustice wounds,” would make the words a reflection;—“An accusation galls, even when unfounded”: but this is unsuitable.

ἀμφοῖν ἀπ’ αὐτοῖν sc. ἦλθε τὸ νεῖκος; Thus far, Iocasta only knew that Oedipus charged Creon with treason. The words of the Chorus now hint that Oedipus himself was partly to blame. “So then,” Iocasta asks, “provocation had been given on both sides?”

λόγος the story (of the alleged treason): for the words of Oed. (642 δρῶντα κακῶς, τέχνη κακή) had been vague.

προπονουμένας “ already troubled,” not, “troubled exceedingly.” προπονεῖν always = to suffer before, or for : Luc. Iupp. Trag. 40

Ἀθηνᾶ Ἄρην καταγωνίζεται, ἄτε καὶ προπεπονηκότα οἶμαι ἐκ τοῦ τραύματος,

already disabled.

The evasive answer of the Chorus has nettled Oedipus by implying that the blame was divided, and that both parties ought to be glad to forget it. He could never forget it (672).

ὁρᾷς ἵν’ ἥκεις conveys indignant reproach: a grave charge has been laid against your king; instead of meeting it with denial, you are led, by your sympathy with Creon, to imply that it cannot be directly met, and must be hushed up. Soph. Ant. 735

ὁρᾷς τάδ’ ὡς εἴρηκας ὡς ἄγαν νέος

: Soph. El. 628

ὁρᾷς; πρὸς ὁργὴν ἐκφέρει

παριεὶς with τοὐμὸν κέαρ , seeking to relax, enervate, my resentment: a sense which the close connection with καταμβλύνων interprets, though the more ordinary meaning for παριεὶς , had it stood alone here, would be “neglecting,” “slighting” (

πόθος παρεῖ,

Soph. El. 545 ): cp. Aristoph. Kn. 436

τοῦ ποδὸς παρίει,

slack away (some of) the sheet: Eur. Cycl. 591

ὕπνῳ παρειμένος

: Eur. Orest. 210

τῷ λίαν παρειμένῳ,

(neut.) by too great languor. Schneidewin understands, “neglecting my interest, and blunting (your) feeling”: but τοὐμὸν must surely agree with κέαρ .

ἐπὶ φρόνιμα Dem. 25.31

ἐπὶ μὲν καλὸν ἢ χρηστὸν ἢ τῆς πόλεως ἄξιον πρᾶγμα οὐδὲν οὗτός ἐστι χρήσιμος.

πεφάνθαι ἂν oblique of πεφασμένος ἂν ἦν: for the tense cp. Isoc. 5.56

λοιπὸν ἂν ἦν … εἰ μὴ ἐπεποίητο.

Whitelaw, taking πεφάνθαι μ’ ἄν as oblique of πεφασμένος ἂν εἴην, defends the εἴ σε νοσφίζομαι of the MSS. by Plat. Phaedrus 228a

εἰ ἐγὼ Φαῖδρον ἀγνοῶ, καὶ ἐμαυτοῦ ἐπιλέλησμαι,

and Plat. Apol. 25b

πολλὴ ἄν τις εὐδαιμονία εἴη περὶ τοὺς νέους, εἰ εἷς μὲν μόνος αὐτοὺς διαφθείρει, κ.τ.λ.

But the playful or ironical tone which εἰ with the pres. indic. gives to those passages seems hardly in place here. The change of one letter restores the required ἐνοσφιζόμαν .

ὅς τε is not for ὅς, though in Soph. El. 151

ἅτ

= ἥ, and Soph. Trach. 824

ὅτ

= ὅ: rather τε goes with οὔρισας : cp. Soph. El. 249

ἔρροι τ’ ἂν αἰδὼς | ἁπάντων τ’ εὐσέβεια θνατῶν.

ἀλύουσαν of one maddened by suffering, Soph. Phil. 1194

ἀλύοντα χειμερίῳ λύπᾳ.

The conj. σαλεύουσαν is tame.

ἂν γένοιο The MSS. have εἰ δύναιο γενοῦ : for δύναιο, the 1st hand of L had written δύναι, i.e. δύνᾳ. Now εἰ δύνᾳ γενοῦ is satisfactory in itself, since δύνᾳ for δύνασαι has good authority in Attic, as Eur. Hec. 253

δρᾷς δ’ οὐδὲν ἡμᾶς εὖ, κακῶς δ’ ὅσον δύνᾳ.

But then we must correct the strophe, 667, —as by writing there τὰ πρὸς σφῷν τοῖς πάλαι προσάψετον, which I should prefer to Nauck's ingenious προσάψει τοῖς πάλαι τὰ πρόσφατα. Verse 667, however, seems right as it stands: it gives a better rhythm for the closing cadence than we should obtain by adding a syllable. And if so, εἰ δύναιο (or δύνᾀ γενοῦ here must be reduced to ˘¯˘. (i) If with Hermann we simply omit γενοῦ, the elliptical εἰ δύναιο — understanding ἴσθι or γενοῦ— is intolerably harsh; to me it does not seem even Greek. (2) εἰ γένοιο , “mayest thou become!” is read by Bergk and Dindorf; cp. 863 εἴ μοι ξυνείη. (3) To this I much prefer ἂν γένοιο , which Blaydes adopts; but I do so for a reason which he does not give. I suspect that εἰ δύναιο was a marginal gloss intended to define the sense of ἂν γένοιο , and that ἂν γένοιο was corrupted to γενοῦ when εἰ δύναιο had crept into the text. (4) Prof. Kennedy conjectures εἶ τό γ’ ἔν σοι : “now also | with thy best skill thou ably waftest.” Since the metre of 667 is not certainly sound, no treatment of our verse can be confident.

κἄμ’ these men know it: allow me also to know it.

ὅτου … πράγματος causal gen.; Soph. Ant. 1177

πατρὶ μηνίσας φόνου.

στήσας ἔχεις hast set up, i.e. conceived as an abiding sentiment, referring to 672 and 689. Cp. Eur. IA 785

ἐλπὶς … | οἵαν … | στήσασαι τάδ’ ἐς ἀλλήλας | μυθεύσουσι

(Fritzsch).

τῶνδ’ ἐς πλέον = πλέον ἢ τούσδε, not πλέον ἢ οἵδε. The Chorus having hinted that Oedipus was partly to blame, he deigned no reply to their protests of loyalty (689 f.). But he respects Iocasta's judgment more, and will answer her

Κρέοντος , sc. στήσας ἔχω τὴν μῆνιν: causal gen. answering to ὅτου πράγματος.

βεβουλευκὼς in this periphrasis, the perf. part. is rarer than the aor. part.: Soph. Phil. 600 n.

λέγ’ speak. if you can make a clear statement ( εἰ σαφῶς ἐρεῖς ) in imputing the blame of the feud: i.e. if you are prepared to explain the vague οἷα (701) by defining the provocation.

ἐγκαλεῖν νεῖκός (τινἰ= to charge one with ( beginning) a quarrel: as Soph. Phil. 328

χόλον (τινὸς) κατ’ αὐτῶν ἐγκαλῶν,

charging them with having provoked your anger at a deed.

αὐτὸς ξυνειδώς i.e. does he speak as from his own knowledge (of your guilt)?

μὲν οὖν “nay.” Soph. El. 1503 . Aristoph. Kn. 13

ΝΙ. λέγε σύ. ΔΗ. σὺ μὲν οὖν λέγε.

Distinguish μὲν οὖν in 483, where each word has a separate force.

τό γ’ εἰς ἑαυτὸν in what concerns himself: Eur. IT 691

τὸ μὲν γὰρ εἰς ἔμ’ οὐ κακῶς ἔχει.

— πᾶν ἐλευθεροῖ , sets wholly free (from the discredit of having brought such a charge): Soph. Ant. 445

ἔξω βαρείας αἰτίας ἐλεύθερον

: Plat. Laws 756d

ἐλεύθερον ἀφεῖσθαι τῆς ζημίας.

ἀφεὶς σεαυτόν an appropriate phrase, since ἀφιέναι was the regular term when the natural avenger of a slain man voluntarily released the slayer from the penalties: Dem. 38.59

ἂν ὁ παθὼν αὐτὸς ἀφῇ τοῦ φόνου τὸν δράσαντα

: Antiph. 2.2

οὐ τὸν αἴτιον ἀφέντες τὸν ἀναίτιον διώκομεν.

μάθ’ κ.τ.λ.: learn that thou canst find no mortal creature sharing in the art of divination.

σοι ethic dat.: ἐστὶν ἔχον = ἔχει ( Eur. Supp. 427

τί τούτων ἐστὶν οὐ καλῶς ἔχον;)

: τέχνης . partitive gen. The gods have prescience (498); but they impart it to no man, —not even to such ministers as the Delphian priests. Iocasta reveres the gods (647): it is to them, and first to Apollo, that she turns in trouble (911). But the shock which had befallen her own life, —when at the bidding of Delphi her first-born was sacrificed without saving her husband Laius—has left a deep and bitter conviction that no mortal, be he priest or seer, shares the divine foreknowledge. In the Greek view the μάντις might be (1) first, the god himself, speaking through a divinely frenzied being in whom the human reason was temporarily superseded (hence the popular derivation of μαντική from μανίἀ: Plat. Tim. 71e

μαντικὴν ἀφροσύνῃ θεὸς ἀνθρωπίνῃ δέδωκεν· οὐδεὶς γὰρ ἔννους ἐφάπτεται μαντικῆς ἐνθέου καὶ ἀληθοῦς

: this was much the same as the Egyptian belief, Hdt. 2.83

μαντικὴ δὲ αὐτοῖσι ὦδε διακέεται. ἀνθρώπων μὲν οὐδενὶ προσκέεται ἡ τέχνη, τῶν δὲ θεῶν μετεξετέροισι.

(2) Secondly, the μάντις might be a man who reads signs from birds, fire, etc., by rule of mystic science: it was against this τέχνη that scepticism most readily turned: Eur. El. 399

Λοξίου γὰρ ἔμπεδοι | χρησμοί, βροτῶν δὲ μαντικὴν χαίρειν λέγω.

Iocasta means: “I will not say that the message came through the lips of a truly god-possessed interpreter; but at any rate it came from the priests; it was an effort of human μαντική.” So in 946, 953 θεῶν μαντεύματα are oracles which professed to come from the gods. Others render: — “Nothing in mortal affairs is connected with the mantic art”: i.e. is affected by it, comes within its ken. Then ἐστὶν ἔχον will not stand for ἔχεται (which it could not do), but for ἔχει, as meaning “ is of,” “belongs to.” Hdt. has ἔχειν as = εἶναι with expressions equivalent to an adverb, as Hdt. 2.91

ἀγῶνα γυμνικὸν διὰ πάσης ἀγωνίης ἔχοντα,

“ consisting in every sort of contest,” as he might have said πολυτρόπως ἔχοντα: so Hdt. 3.128

περὶ πολλῶν ἔχοντα πρηγμάτων (

= πολλαχῶς): Hdt. 6.42

κατὰ χώρην (

= ἐμπέδως) ἔχοντες· Hdt. 7.220

ἐν ἔπεσιἑξαμέτροισι ἔχοντα.

But such instances are wholly different from the supposed use of ἔχειν alone as = εἶναι with a partitive genitive.

οὐκ ἐρῶ κ.τ.λ. The exculpation of Apollo himself here is obviously not inconsistent with 720, which does not ascribe the prediction to him. And in 853 (ὅν γε Λοξίας | διεῖπἐ the name of the god merely stands for that of his Delphian priesthood.

ἥξοι is better than the conject. ἕξοι ( “constrain”), as expressing the suddenness with which the doom should overtake him. Soph. El. 489

ἥξει … Ἐρινύς.

The simple acc. αὐτὸν , since ἥξοι = καταλήψοιτο: cp. Hdt. 9.26

φαμὲν ἡμέας ἱκνέεσθαι ἡγεμονεύειν,

instead of ἐς ἡμέας (2. 29).

ὅσεις γένοιτ’ is oblique for ὅστις ἂν γένηται (whoever may be born), not for ὅστις ἐγένετο (who has been born): Laius received the oracle before the birth of the child.

ξένοι not Thebans, much less of his own blood.

See on 733.

διέσχον “Three days had not separated the child's birth from us”: three days had not passed since its birth. Plut. Tib. Gracch. 18

κελεύσαντος ἐκείνου διασχεῖν τὸ πλῆθος,

to keep the crowd off.

βλάστας cannot be acc. of respect (“as to the birth”), because διέσχον could not mean “had elapsed”: when διέχειν is intrans. it means (a) to be distant, Thuc. 8.79

διέχει δὲ ὀλίγον ταύτῃ ἡ Σάμος τῆς ἠπείρου

: or (b) to extend, Hdt. 4.42

διώρυχα … διέχουσαν ἐς τὸν Ἀράβιον κόλπον.

καί = ὅτε (parataxis instead of hypotaxis): Thuc. 1.50

ἤδη δὲ ἦν ὀψὲ … καὶ οἱ Κορίνθιοι ἐξαπίνης πρύμναν ἐκρούοντο.

ἄρθρα ποδοῖν = τὰ σφυρά: ἐνζεύξας , fastened together by driving a pin through them, so as to maim the child and thus lessen the chance of its being reared if it survived exposure: Eur. Phoen. 22 (Iocasta speaks) ἔσπειρεν ἡμῖν παῖδα, καὶ σπείρας βρέφος, | γνοὺς τἀμπλάκημα τοῦ θεοῦ τε τὴν φάτιν, | λειμῶν’ ἐς Ἥρας καὶ Κιθαιρῶνος λέπας | δίδωσι βουκόλοισιν ἐκθεῖναι βρέφος, | σφυρῶν σιδηρᾶ κέντρα διαπείρας μέσον (better μέσων), | ὅθεν νιν Ἑλλὰς ὠνόμαζεν Οἰδίπουν. Seneca Oed. 812 Forata ferro gesseras vestigia, Tumore nactus nomen ac vitio pedum.

εἰς ἄβατον ὄρος the tribrach contained in one word gives a ruggedness which is certainly intentional here, as in 1496 τὸν πατέρα πατήρ, Soph. Aj. 459

πεδία τάδε.

A tribrach in the 5th place, always rare, usually occurs either when the penultimate word of the verse is a paeon primus ( ¯˘˘˘), as Soph. El. 326

ἐντάφια χεροῖν

, or when the last word is a paeon quartus ( ˘˘˘¯), as Soph. Phil. 1302

ἄνδρα πολέμιον.

Verse 967 below is exceptional.

κἀνταῦθ’ cp. 582.

It is more likely that, as our MSS. suggest, παθεῖν should have been a commentator's conjecture than that θανεῖν should have been a copyist's error (from v. 713). No objection can be drawn from the occurrence of πρὸς παιδὸς θανεῖν so soon after 713: see on 519.

τοιαῦτα … διώρισαν i.e. made predictions at once so definite and so false: φῆμαι , a solemn word used scornfully: cp. 86. The sense of διώρισαν in 1083 is slightly different: here we might compare Dem. 20.158

ὁ Δράκων … καθαρὸν διώρισεν εἶναι,

“has laid down that the man is pure.”

ὧν χρείαν ἐρευνᾷ : a bold phrase blended, as it were, from ὧν ἂν χρείαν ἔχῃ ανδ ἂ ἂν χρήσιμα (ὄντἀ ἐρευνᾷ: cp. Soph. Phil. 327

τίνος … | χόλον … ἐγκαλῶν,

instead of τίνος χόλον ἔχων or τί ἐγκαλῶν.

The mention of “ three roads” (716) has startled Oedipus. He now asks concerning (1) the place, (2) the time, (3) the person. The agreement of (1) with (2) dismays him; that of both with (3) flashes conviction to his mind.

πλάνημα denotes the fearful “wandering” of his thought back to other days and scenes; as ἔδοξ’ (729) is the word of one who has been in a troubled dream.

ποίας μερ. ὑποστρ. having turned round on account of (= startled by) what care, —like a man whom a sound at his back causes to turn in alarm: —far more expressive than ἐπιστραφείς, which would merely denote attention. For the gen., cp. Soph. Aj. 1116

τοῦ δὲ σοῦ ψόφου | οὐκ ἂν στραφείην.

λήξαντ’ the breath of rumour is as a breeze which has not yet fallen: cp. Soph. Aj. 258

νότος ὡς λήγει,

and Soph. OC 517 .

σχιστὴ δ’ ὁδός In going from Thebes to Delphi, the traveller passes by these “Branching Roads,” —still known as the τρίοδοι, but better as the στενό: from Daulia it is a leisurely ride of about an hour and a half along the side of Parnassus. The following is from my notes taken on the spot: — “A bare isolated hillock of grey stone stands at the point where our path from Daulia meets the road to Delphi, and a third road that stretches to the south. There, in front, we are looking up the road down which Oedipus came [from Delphi]; we are moving in the steps of the man whom he met and slew; the road runs up a wild and frowning pass between Parnassus on the right hand and on the left the spurs of the Helicon range, which here approach it. Away to the south a wild and lonely valley opens, running up among the waste places of Helicon, a vista of naked cliffs or slopes clothed with scanty herbage, a scene of inexpressible grandeur and desolation” ( Modern Greece p. 79). At this σχιστὴ ὁδός Pausanias saw τὰ τοῦ Λαΐου μνήματα καὶ οἰκέτου τοῦ ἑπομένου: the legend was that Damasistratus king of Thebes had found the bodies and buried them (10. 5 sect. 4). The spot has a modern monument which appeals with scarcely less force to the imagination of a visitor, —the tomb of a redoubtable brigand who was killed in the neighbourhood many years ago.

ταὐτὸ but in 325 ταὐτὸν: cp. Soph. Trach. 325 n. ἀπὸ with both genitives: cp. 761, 1205.

τοῖσδ’ For the dat. cp. Hdt. 2.145

Διονύσῳ μέν νυν … κατὰ ἑξακόσια ἔτεα καὶ χίλια μάλιστά ἐστι ἐς ἐμέ· Ηρακλέϊ δὲ … κατὰ εἰνακόσια ἔτεα· Πανὶ δὲ κατὰ τὰ ὀκτακόσια μάλιστα ἐς ἐμέ.

Then from persons the idiom is transferred to things : Thuc. 3.29

ἡμέραι μάλιστα ἦσαν τῇ Μυτιλήνᾳ ἑαλωκυίᾳ ἑπτά.

σχεδόν τι πρόσθεν The interval supposed between the death of Laius and the accession of Oedipus must be long enough to contain the process by which the Sphinx had gradually brought Thebes to despair: but Soph. probably had no very definite conception of it: see on 758.

ὦ Ζεῦ A slow, halting verse, expressing the weight on his soul: the neglect of caesura has this purpose.

ἐνθύμιον Thuc. 7.50

ἡ σελήνη ἐκλείπει … καὶ οἱ Ἀθηναῖοι … ἐπισχεῖν ἐκέλευον τοὺς στρατηγούς, ἐνθύμιον ποιούμενοι.

I do not believe that Soph., or any Greek, could have written φύσιν | τίν’ εἶχε, φράζε, τίνα δ’ ἀκμὴν ἥβης ἔχων , which Herm. was inclined to defend as if τίνα φύσιν εἶχε = τίς ἦν φύσιν. Now τίνος would easily pass into τίνα δ’ with a scribe who did not follow the construction; and to restore τίνος seems by far the most probable as well as the simplest remedy. No exception can be taken to the phrase τίνος ἀκμὴν ἥβης as = “the ripeness of what period of vigorous life.”

χνοάζων λευκανθὲς κάρα = ἔχων χνοάζον λευκαῖς κάρα: Aristoph. Cl. 978

χνοῦς ὥσπερ μήλοισιν ἐπήνθει

(the down on his chin was as the bloom on apples): here the verb marks the light strewing of silver in dark hair. Cp. Soph. El. 43

ἠνθισμένον.

As Aesch. has μελανθὲς γένος, “swarthy” ( Aesch. Supp. 154 ), so in Anthol. 12.165 (Jacobs 2.502) λευκανθής = “of fair complexion” as opp. to μελίχρους.

τάλāς as being for τάλανς: Aristoph. Birds 1494

οἴμοι τάλας, ὁ Ζεὺς ὅπως μή μ’ ὄψεται.

In Anthol. 9.378 (Jac. 2.132) καὶ κοιμῶ μεταβάς, ὦ τάλας, ἀλλαχόθι, τάλαν is an easy remedy: but not so in Theocr. 2.4

ἀφ’ ὦ τάλας οὐδέποθ’ ἥκει,

where πέλας has been conjectured.

ἔοικα … οὐκ εἰδέναι = ἔοικεν ὅτι οὐκ ᾔδη: cp. 236 f.

καὶ μὴν “indeed” I fear (as you do): Soph. Ant. 221 , Soph. El. 556 .

ἃνδ’ is certainly preferable to ἃ δ’ ἂν in a poet whose versification is not characterised by any love of unnecessary διάλυσις. Even in prose we find ὃς ἂν δέ instead of

ὃς δὲ ἄν,

Hdt. 7.8 .

βαιός identifies the chief with his retinue, —the adjective, when so used, suggesting a collective force like that of a stream, full or thin: so πολὺς ρ\εῖ, πολὺς πνεῖ of vehement speech, etc.; Eur. Orest. 1200

ἢν πολὺς παρῇ,

if he come in his might: συχνὸν πολίχνιον, a populous town ( Plat. Rep. 370d ).

λοχίτας cp. Aesch. Lib. 766 XO. πῶς οὖν κελεύει νιν μολεῖν ἐσταλμένον; | … ἢ ξὺν λοχίταις εἴτε καὶ μονοστιβῆ; TP. ἄγειν κελεύει δορυφόρους ὀπάονας (said of Aegisthus).

κῆρυξ as the meet attendant of a king on the peaceful and sacred mission of a θεωρός (114). The herald's presence would add solemnity to the sacrifice and libation at Delphi: Athen. 660 A ἔδρων ( = ἔθυον’ δὲ οἱ κήρυκες ἄχρι πολλοῦ, βουθυτοῦντες … καὶ σκευάζοντες καὶ μιστύλλοντες, ἔτι δὲ οἰνοχοοῦντες. ἀπήνη ἦγε μία = μία ἦν ἀπήνη, ἢ ἦγε: Pind. N. 9.41

ἔνθ’ Ἀρέας πόρον ἄνθρωποι καλέοισι

= ἔνθα πόρος ἐστὶν ὂν Ἀ. καλοῦσιν. The ἀπήνη , properly a mule-car ( Pind. P. 4.94 ) but here drawn by colts (802), and in the Odyssey synonymous with ἄμαξα ( Hom. Od. 6.37, 57 ), was a four-wheeled carriage used for travelling, as dist. from the two-wheeled war-chariot (ἄρμἀ: its Homeric epithet ὑψηλή indicates that it stood higher on its wheels than the ἅρμα: it could be fitted with a frame or basket for luggage (

ὑπερτερίη

Hom. Od. 6.70 ,

πείρινς

Hom. Il. 24.190 ).

Cp. 118. οἰκεύς = οἰκέτης, as in the Odyssey and in a νόμος Σόλωνος in Lys. 10.19 , who explains it by θεράπων. The Iliad has the word only twice, both times in plur., of “inmates” (slave or free: Hom. Il. 5.413 : Hom. Il. 6.366 ).

ἦ καὶ marks keen interest: Soph. El. 314

ἦ κἂν ἐγὼ θαρσοῦσα μᾶλλον ἐς λόγους | τοὺς σοὺς ἱκοίμην;

The poet has neglected clearness on a minor point. The οἰκεύς— sole survivor of the four attendants—had fled back to Thebes with the news that Laius had been slain by robbers (118-123). This news came before the trouble with the Sphinx began: 126-131. And the play supposes an interval of at least several days between the death of Laius and the election of Oedipus: see on 736. Hence κεῖθεν ἦλθε καὶ … εἶδε cannot mean that the οἰκεύς, on reaching Thebes, found Oedipus already reigning. Nor can we suggest that he may have fled from the scene of the slaughter before he was sure that Laius had been killed: that is excluded by 123 and 737. Therefore we must understand:— “when he had come thence, and [ afterwards] found that not only was Laius dead, but you were his successor.” (For the parataxis σέ τε … Λάϊόν τε see on 673.) I incline to suspect, however, that Sophocles was here thinking of the man as coming back to find Oedipus already on the throne, and had overlooked the inconsistency. The conjecture Λαΐου τε δώματα for Λάϊόν τ’ ὀλωλότα (Wolff) would remove the difficulty, but seems very improbable.

χειρὸς θιγὼν marking that the ἱκετεία was formal; as when the suppliant clasped the knees (ἅπτεσθαι γονάτων). Eur. Hec. 850

τύχας σέθεν, | Ἑκάβη, δῑ οἴκτου χεῖρά θ’ ἱκεσίαν ἔχω.

ἀγρούς might be acc. of motion to ( Soph. OC 1769

θήβας δ’ ἡμᾶς | … πέμψον);

but it is better here governed by ἐπὶ: for the position of the prep. cp. 734, 1205, Soph. El. 780

οὔτε νυκτὸς οὔτ’ ἐξ ἡμέρας.

νομάς on Cithaeron, or near it, 1127. The man had formerly served as a shepherd (1039), and had then been taken into personal attendance on Laius (οἰκεύς).

τοῦδ’ ἄποπτος ἄστεως “far from the sight of this town”: that is, far from the power of seeing it: whereas in Soph. El. 1487

κτανὼν πρόθες | … ἄποπτον ἡμῶν

= “far from our eyes”: the gen. as after words of “distance from.” See Appendix.

οἶ’ the ὅ γ’ of L (clumsily amended to ὁ δέ γ’ in other MSS.) prob. came from οἷ’, rather than from ὡς or ὥς γ’. Soph. Phil. 583

οἷ’ ἀνὴρ πένης,

“ for a poor man”: Eur. Orest. 32

κἀγὼ μετέσχον, οἷα δὴ γυνή, φόνου,

“ so far as a woman might.” ὡς, however, is commoner in this limiting sense (1118); οἷα more often = “like” (751). Here οἷα qualifies ἄξιος , implying that in strictness the faithful service of a slave could not be said to create merit.

φέρειν cp. 590.

πάρεστιν “it is easily done.” Eur. Ba. 843

ΠΕ. ἐλθών γ’ ἐς οἴκους ἂν δοκῇ βουλεύσομαι. | ΔΙ. ἔξεστι· πάντῃ τό γ’ ἐμὸν εὐτρεπὲς πάρα.

Not, “he is here” (nor, “he is as good as here,” as the schol. explains): in 769 ἵξεται = “he will come from the pastures.”

δῑ ἅ The sense is: “I fear that I have spoken too many words; and on account of those words I wish to see him”: cp. 744, 324. Not: “I fear that my words have given me only too much cause to desire his presence.” A comma after μοι is here conducive to clearness.

κἀγὼ and που express the wife's sense that he should speak to her as to a second self.

ἐν σοὶ =within thee, in thy mind (not “in thy case”): cp. ἐν with the reflexive pronouns, Plat. Theaet. 192d

ἐν ἐμαυτῷ μεμνημένος

: Plat. Crat. 384a

προσποιούμενός τι αὐτὸς ἐν ἑαυτῷ διανοεῖσθαι.

ἐς τοσοῦτον ἐλπίδων Isoc. 8.31

εἰς τοῦτο γάρ τινες ἀνοίας ἐληλύθασιν

: Aristoph. Cl. 832

σὺ δ’ ἐς τοσοῦτον τῶν μανιῶν ἐλήλυθας.

The plural of ἐλπίς is rare as = anxious forebodings: but cp. 487.

μείζονι strictly, “more important”: cp. Dem. 19.248

ἀντὶ … τῆς π*|ολεως τὴν Φιλίππου ξενίαν καὶ φιλίαν πολλῷ μείζονα ἡγήσατο αὐτῷ καὶ λυσιτελεστέραν

(alluding to Soph. Ant. 182

καὶ μείζον’ ὅστις ἀντὶ τῆς αὑτοῦ πάτρας | φίλον νομίζεἰ

: Soph. Ant. 637

οὐδεὶς … γάμος | μείζον’ ὅστις θαι σοῦ καλῶς ἡγουμένου,

no marriage can be a greater prize than your good guidance. The καὶ with λέξαιμ’ ἂν· — could I speak? Lys. 12.29

παρὰ τοῦ ποτε καὶ λήψεσθε δίκην;

from whom will you ever exact satisfaction?

ἰών present, not future, part.: Soph. Ant. 742

διὰ δίκης ἰὼν πατρί.

Xen. Anab. 3.2.8

διὰ φιλίας ἰέναι.

The epithet “Dorian” carries honour: Meropee was of the ancient stock, claiming descent from Dorus son of Hellen, who settled in the region between Oeta and Parnassus. The Scholiast's comment, Πελοποννησιακή, forgets that the Theban story is laid in times before the Dorian conquest.

πρίν μοι … ἐπέστη (1) πρίν with infin. = our “before,” whether the sentence is affirmative or negative: ἦλθε πρὶν κληθῆναι, οὐκ ἦλθε πρὶν κληθῆναι. (2) πρίν with a finite mood (indic., subj., or opt.) = our “until” in negative sentences. Thus οὐκ ἦλθε πρὶν ἐκλήθη differs from οὐκ ἦλθε πρὶν κληθῆναι by implying that at last he was called, and then came. Here, the form of the sentence is affirmative ( ἠγόμην), and ἕως would therefore be more strictly correct. But the thought is negative ( “nothing happened to disturb me”); hence πρίν. So Thuc. 3.29

τοὺς … Ἀθηναίους λανθάνουσι (

= οὐχ ὁρῶνται ὑπὸ τῶν Ἀ.) πρὶν δὴ τῇ Δήλῳ ἔσχον. Cp. Whitelaw in Trans. Cam. Phil. Soc. 1886, p. 26.

ἐπέστη a verb often used of enemies suddenly coming upon one: Isoc. 9.58

μικροῦ δεῖν ἔλαθεν αὐτὸν ἐπὶ τὸ βασίλειον ἐπιστάς

: Hdt. 4.203

ἐπὶ τῇ Κυρηναίων πόλι ἐπέστησαν.

ὑπερπλησθεὶς μέθῃ, lit., intoxicated by drinking (caus. dat.): μέθη always = “drinking” (not “strong wine”): cp. Hdt. 5.20

καλῶς ἔχοντας … μέθης

(“having had enough of drinking”). For the dat. cp. Aesch. Pers. 132

λέκτρα … πίμπλαται δακρύμασιν.

παρ’ οἴνῳ : Plut. Mor. 143c

τοὺς τῇ λύρᾳ χρωμένους παρ’ οἶνον.

Thuc. 6.28

μετὰ παιδιᾶς καὶ οἴνου.

πλαστὸς ὡς εἴην instead of πλαστόν, as if preceded by ὀνειδίζει μοι instead of καλεῖ με . Somewhat similarly ὀνομάζω = λέγω, as Plat. Prot. 311e

σοφιστὴν … ὀνομάζουσι … τὸν ἄνδρα εἶναι.

πλαστὸς , “feigned (in speech),” “falsely called a son,” πατρί , “for my father,” i.e. to deceive him. Eur. Alc. 639

μαστῷ γυναικὸς σῆς ὑπεβλήθην λάθρα,

whence ὑποβολιμαῖος = νόθος.

κατέσχον sc. ἐμαυτόν. In classical Attic this use occurs only here: in later Greek it recurs, as Plut. Artax. 15

εἶπεν οὖν μὴ κατασχών. ὑμεῖς μέν κ.τ.λ.

Cp. ἔχε, σχές, ἐπίσχες (“stop”), in Plat., Dem., etc.

τῷ μεθέντι : the reproach was like a random missile: Menander fr. 88 οὔτ’ ἐκ χερὸς μεθέντα καρτερὸν λίθον | ῥᾷον κατασχεῖν, οὔτ’ ἀπὸ γλώσσης λόγον. The dat., because δυσφόρως τοὔνειδος ἦγον = ὠργίζοντο ἕνεκα τοῦ ὀνείδους.

ὅμως δ’ cp. 791, and n. on 29.

ὑφεῖρπε γὰρ πολύ so ὑφέρπειν of malicious rumour, Aesch. Ag. 450

φθονερὸν δ’ ὑπ’ ἄλγος ἕρπει | προδίκοις Ἀτρείδαις.

Libanius 784 A (quoted by Musgrave) πολὺς τοιοῦτος ὑφεῖρπε λόγος (perhaps suggested by this passage). Pind. I. 3.58

τοῦτο γὰρ ἀθάνατον φωνᾶεν ἕρπει, | εἴ τις εὖ εἴπῃ τι.

Cp. Soph. Ant. 700

τοιάδ’ ἐρεμνὴ σῖγ’ ἐπέρχεται φάτις.

For πολύ cp. Soph. OC 517

τὸ πολύ τοι καὶ μηδαμὰ λῆγον,

that strong rumour which is in no wise failing: Soph. OC 305

πολὺ … τὸ σὸν ὄνομα | διήκει πάντας.

This version also agrees best with 775, which implies that the incident had altered his popular repute. We might render: “it was ever recurring to my mind with force”: but this (a) is a repetition: (b) is less suited to πολύ, which implies diffusion.

ὦν ἱκόμην ἄτιμον = ἄτιμον τούτων ἃ ἱκόμην, not graced in respect of those things (responses) for which I had come: Eur. Andr. 1014

ἄτιμον ὀργάναν χέρα τεκτοσύνας,

not rewarded for its skill. For ἃ ἱκόμην (cogn. accus. denoting the errand, like ἔρχομαι ἀγγελίαν’ cp. 1005 τοῦτ’ ἀφικόμην: Soph. OC 1291

ἃ δ’ ἦλθον … θέλω λέξαι

: Aristoph. Pl. 966

ὅ τι μάλιστ’ ἐλήλυθας

: Plat. Prot. 310e

ἀλλ’ αὐτὰ ταῦτα καὶ νῦν ἥκω παρὰ σέ

(where the acc. is cogn. to ἥκω, not object to the following διαλεχθῇς).

προὔφηνεν suggested by Herm., has been adopted by several recent editors. Cp. Hdt. 1.210

τῷ δὲ ὁ δαίμων προέφαινε,

and so Hdt. 3.65 , Hdt. 7.37 : Plut. Dem. 19

ἐν οἷς ἥ τε Πυθία δεινὰ προὔφαινε μαντεύματα καὶ ὁ χρησμὸς ᾔδετο

: Plut. Camill. 4 (a man who pretended to μαντικἤ λόγια προὔφαινεν ἀπόρρητα: Dem. 21.54

τοῖς ἐφ’ ἑκάστης μαντείας προφαινομένοις θεοῖς,

the gods announced (as claiming sacrifice) on each reference to the oracle. Yet the fact that προφαίνειν was thus a vox sollennis for oracular utterance would not suffice to warrant the adoption of προὔφηνεν , if the προὐφάνη of the MSS. seemed defensible. προὐφάνη λέγων would mean, “came into view, telling”: cp. above, 395, and Soph. El. 1285

νῦν δ’ ἔχω σεπροὐφάνης δὲ | φιλτάταν ἔχων πρόσοψιν.

It might apply to the sudden appearance of a beacon (cp.

ὁ φρυκτὸς ἀγγέλλων πρέπει,

Aesch. Ag. 30 ): but, in reference to the god speaking through the oracle, it could only mean, by a strained metaphor, “ flashed on me with the message,” i.e. announced it with startling suddenness and clearness. The difficulty of conceiving Sophocles to have written thus is to me so great that the special appropriateness of προὔφηνεν turns the scale.

γένος δ’ see on 29.

ὁρᾶν with ἄτλητον , which, thus defined, is in contrast with δηλώσοιμ’ : he was to show men what they could not bear to look upon.

ἐπακούσας (708), “having given ear”—with the attention of silent horror.

τὴν κορινθίαν “Henceforth measuring from afar ( ἐκμετρούμενος )by the stars the region of Corinth, I went my way into exile, to some place where I should not see fulfilled the dishonours of [= foretold by] my evil oracles.” ἄστροις ἐκμετρούμενος : i.e. visiting it no more, but only thinking of it as a distant land that lies beneath the stars in this or that quarter of the heavens. Schneidewin cp. Aelian Hist. Anim. 7.48 ( περὶ ζῴων ἰδιότητος ) ἧκε δ’ οὖν (Ἀνδροκλῆς) ἐς τὴν Λιβύην καὶ τὰς μὲν πόλεις ἀπελίμπανε καὶ τοῦτο δὴ τὸ λεγόμενον ἄστροις αὐτὰς ἐσημαίνετο, προῄει δὲ ἐς τὴν ἐρήμην: “proceeded to leave the cities, and, as the saying is, knew their places only by the stars, and went on into the desert.” Wunder quotes Medea's words in Valer. Flacc. 7.478 quando hic aberis, dic, quaeso, profundi Quod caeli spectabo latus? ἔφευγον might share with ἐκμετρ. the government of τὴν Κορ. χθόνα , but is best taken absolutely. Sense, not grammar, forbids the version: - “I went into exile from the Corinthian land ( τὴν Κορινθίαν ),thenceforth measuring my way on earth ( χθόνα ) by the stars.” Phrases like ὕπαστρον … μῆχαρ ὁρίζομαι γάμου δύσφρονος | φυγᾷ ( Aesch. Supp. 395 ), ἄστροις τεκμαίρεσθαι ὁδόν ( Luc. Icaromen. 1 ), are borrowed from voyages in which the sailor has no guides but the stars. Such phrases could be used figuratively only of a journey through deserts: as Hesych. explains the proverb ἄστροις σημειοῦσθαι· μακρὰν καὶ ἐρήμην ὁδὸν βαδίζειν· ἡ δὲ μεταφορὰ ἀπὸ τῶν πλεόντων.

ἔνθα = ἐκεῖσε ἔνθα, as in Soph. Phil. 1466 . φεύγω ἔνθα μὴ ὄψομαι = “I fly to such a place that I shall not see”; the relative clause expresses purpose, and μή gives a generic force: cp. 1412: Soph. Aj. 659 : Soph. El. 380 , 436: Soph. Trach. 800 . Here, the secondary tense ἔφευγον permits ὀψοίμην . Remark, however, that in such relative clauses (of purpose or result) the fut. indic. is usually retained, even where the optat. is admissible. A rare exception is Plat. Rep. 416c . φαίη ἄν τις … δεῖν … οὐσίαν τοιαύτην αὐτοῖς παρεσκευάσθαι, ἥτις μήτε … παύσοι κ.τ.λ.: where παύσοι (if sound) is probably due to φαίη ἄν (see on Soph. OC 778 ) rather than to δεῖν as = ὅτι ἔδει.

καί σοι … τριπλῆς The hand which added this verse in the margin of L seems to be “as early as the beginning of the fourteenth century” (Mr E. M. Thompson, Introd. to Facsimile of Laur. MS.). The verse is in A (1t(h cent.) and all our other MSS. To eject the verse, as Dindorf and Nauck have done, is utterly unwarrantable. It has a fine dramatic force. Oedipus is now at the critical point: he will hide nothing of the truth from her who is nearest to him. It is part of his character that his earnest desire to know the truth never flinches: cp. 1170.

κῆρυξ τε not κῆρύξ τε : see Chandler, Accentuation sect. 971.

ἀπήνης see on 753.

οἶον adverbial neut. = ὡς, referring to Iocasta's whole description; not acc. masc., referring to the person of Laius as described by her.

The κῆρυξ is, I think, identical with the ἡγεμών , and distinct from the τροχηλάτης . I understand the scene thus. Oedipus was coming down the steep narrow road when he met the herald (to be known for such by his stave, κηρύκειον) walking in front of the carriage ( ἡγεμών ).The herald rudely bade him stand aside; and Laius, from the carriage, gave a like command. (With the imperfect ἠλαυνέτην , “were for driving,” πρὸς βίαν need not mean more than a threat or gesture.) The driver ( τροχηλάτης ),who was walking at his horses “ heads up the hill, then did his lord's bidding by actually jostling the wayfarer ( ἐκτρέποντα ). Oedipus, who had forborne to strike the sacred herald, now struck the driver; in another moment, while passing the carriage, he was himself struck on the head by Laius. He dashed Laius from the carriage; the herald, turning back, came to the rescue; and Oedipus slew Laius, herald, driver, and one of two servants who had been walking by or behind the carriage; the other servant (unperceived by Oedipus) escaped to Thebes with the news.

ὄχου “ from the chariot— having watched for the moment when I was passing— he came down on me, full on my head ( μέσον κάρα acc. of part affected), with the double goad.” The gen. ὄχου marks the point from which the action sets out, and is essentially like τᾶς πολυχρύσου | Πυθῶνος … ἔβας v. 151: cp. Hom. Od. 21.142

ὄρνυσθε … | ἀρξάμενοι τοῦ χώρου ὅθεν τέ περ οἰνοχοεύει,

from the place. In prose we should have had ἀπ’ ὄχου. As the verb here involves motion, we cannot compare such a gen. as ἷζεν … τοίχου τοῦ ἑτέρου ( Hom. Il. 9.219 ), where, if any prep. were supplied, it would be πρός.

τηρήσας Dem. 53.17 (contemporary with Dem.) τηρήσας με ἀνιόντα ἐκ Πειραιῶς ὀψὲ … ἁρπάζει.

καθίκετο governs μου , which μέσον κάρα defines: Plut. Anton. 12 sku/tesi lasi/ois … kaqiknou/menoi tw=n e)ntugxano/ntwn: Lucian Sym. 16

τάχα δ’ ἄν τινος καθίκετο τῇ βακτηρίᾳ

: Lucian Icaromenippus 24

σφόδρα ἡμῶν ὁ πέρυσι χειμὼν καθίκετο.

This verb takes accus. only as = to reach, lit. or fig. (as Hom. Il. 14.104

μάλα πώς με καθίκεο θυμόν).

διπλοῖς κέντροισι a stick armed at the end with two points, used in driving. Cp. Hom. Il. 23.387 (horses) … ἄνευ κέντροιο θέοντες. The τροχηλάτης had left it in the carriage when he got out to walk up the hill.

οὐ μὴν ἴσην γ’ not merely an even penalty (cp. τὴν ὁμοίαν ἀποδιδόναι, par pari referre ): Thuc. 1.35

οὐχ ὁμοία ἡ ἀλλοτρίωσις,

the renunciation of such an alliance is more serious.

ἔτεισεν τείσω, ἔτεισα, ἐτείσθην (not τίσω, etc.) were the Attic spellings of the poet's age: see the epigraphic evidence in Meisterhans, Gramm. p. 88.

συντόμως in a way which made short work: cp. Thuc. 7.42

ἠπείγετο ἐπιθέσθαι τῇ πείρᾳ καί οἱ ξυντομωτάτην ἡγεῖτο διαπολέμησιν,

the quickest way of deciding the war: Hdt. 5.17

ἔστι δὲ σύντομος κάρτα

(sc. ὁδός), there is a short cut. The conject. συντόνως ( Soph. Trach. 923

συντόνῳ χερί

) would efface the grim irony.

μέσης implies that a moment before he had seemed firmly seated: “right out of the carriage.” Eur. Cycl. 7

ἰτέαν μέσην θενών,

striking full on the shield: Eur. IT 1385

νηὸς δ’ ἐκ μέσης ἐφθέγξατο | βοή τις,

from within the ship itself: Soph. El. 965

ἄρκυν εἰς μέσην,

right into the net.

εἰ συγγενές τι τῷ Λαΐῳ if any tie with Laius προσήκει τούτῳ τῷ ξένῳ belongs to this stranger. συγγενής can take either dat. (akin to) or gen. (kin of): and here several editors give Λαΐου. But the dat. Λαΐῳ, making it verbally possible to identify the ξένος with Laius, suits the complex suggestiveness with which the language of this drama is often contrived: cp. τῶν in 1167. Again, τῷ ξένῳ τούτῳ might apply to Oedipus himself (452). Had we τι without συγγενές , Λαΐου (part. gen.) would then be necessary. The constructions of προσήκειν are (1) προσήκω τινί, I am related to: (2) προσήκει μοί τινος, I have a right in, or tie with: (3) προσήκει μοί τι, it belongs to me. Here it is (3).

δν … τινι The MS. ᾧ … τινα must be rendered, with Hermann: “to whom it is not allowed that any one should receive (him)”: but the words would naturally mean: “to whom it is not allowed to receive any one.” In 376, where σε … γ’ ἐμοῦ is certain, all our MSS. have με … γε σοῦ: much more might the cases have been shifted here.

μηδὲ … τινα sc. ἔξεστι , absolutely: not is it lawful that anyone should speak to him.

ὠθεῖν δ’ the positive δεῖ must be evolved from the negative οὐκ ἔξεστι: cp. Soph. El. 71

καὶ μή μ’ ἄτιμον τῆσδ’ ἀποστείλητε γῆς | ἀλλ’ ἀρχέπλουτον

(sc. καταστήσατἐ. See above, 241.

καὶ τάδ’ And these things— these curses— none but I laid on myself. And as the thought proceeds, the speaker repeats τάδε in a more precise and emphatic form: cp. Plat. Rep. 606b

ἐκεῖνο κερδαίνειν ἡγεῖται, τὴν ἡδονήν.

ἐν χεροῖν not, “in their embrace,” but, “by their agency”: Hom. Il. 22.426

ὡς ὄφελεν θανέειν ἐν χερσὶν ἐμῇσιν.

ἆρ’—ἆρ’ οὐχὶ Where ἆρα is equivalent in sense to ἆρ’ οὐ, this is because it means, “are you satisfied that it is so?” i.e. “is it not abudantly clear?” ( Soph. El. 614 ). Here, the transition from ἆρα to ἆρ’ οὐχὶ is from bitter irony to despairing earnest.

Πόλυβον Wunder and others think this verse spurious. But it is, in fact, of essential moment to the development of the plot. Oedipus fears that he has slain Laius, but does not yet dream that Laius was his father. This verse accentuates the point at which his belief now stands, and so prepares us for the next stage of discovery. A few MSS. give ἐξέθρεψε κἀξέφυσε· but the Homeric πρότερον ὔστερον ( Hom. Od. 12.134

θρέψασα τεκοῦσά τἐ

seems out of place here just because it throws a less natural emphasis on ἐξέφυσε.

ἐπ’ ἀνδρὶ τῷδε with ὀρθοίη λόγον , speak truly in my case. Isaeus 8.1

ἐπὶ τοῖς τοιούτοις, ὦ ἄνδρες, ἀνάγκη ἐστὶ χαλεπῶς φέρειν,

in such cases. Hom. Il. 19.181

σὺ δ’ ἔπειτα δικαιότερος καὶ ἐπ’ ἄλλῳ | ἔσσεαι,

in another's case.

τοιάνδε not τοιᾶσδε: cp. 533.

κηλῖδα cp. ἄγος 1426: Soph. OC 1133

κηλὶς κακῶν.

For συμφορᾶς , see on 99.

δ’ οὖν So where the desponding φύλαξ hopes for the best, Aesch. Ag. 34 , γένοιτο δ’ οὖν κ.τ.λ.

τοῦ παρόντος imperf. part., = ἐκείνου ὃς παρῆν· Dem. 19.129

οἱ συμπρεσβεύοντες καὶ παρόντες καταμαρτυρήσουσιν,

i. e. οἳ συνεπρέσβευον καὶ παρῆσαν.

τῆς ἐλπίδος The art. is due to the mention of ἐλπίδα just before, but its force is not precisely, “the hope of which you speak.” Rather ἐλπίδα is “some hope,” τῆς ἐλπίδος is “hope” in the abstract: cp. Dem. 19.88

ἡλίκα πᾶσιν ἀνθρώποις ἀγαθὰ ἐκ τῆς εἰρήνης γίγνεται,

i.e. “from peace,” not “ the peace.”

πεφασμένου sc. αὐτοῦ: gen. absol. Soph. El. 1344

τελουμένων εἴποιμ’ ἄν,

when (our plans) are being accomplished.

πάθος a calamity, —viz. that of being proved blood-guilty. The conjecture ἄγος is specious. But πάθος shows a finer touch; it is the euphemism of a shrinking mind (like the phrase ἤν τι πάθω for θάνὠ. For perf. with ἄν cp. 693.

περισσόν more than ordinary, worthy of special note: Hdt. 2.32

τοὺς ἄλλα τε μηχανᾶσθαι … περισσά,

i.e. among other remarkable enterprises: Eur. Supp. 790

τὸ μὲν γὰρ οὐκ ἤλπιζον ἂν πεπονθέναι | πάθος περισσόν, εἰ γάμων ἀπεζύγην,

I had not deemed it a more than common woe. Iocasta is unconscious of any point peculiar to her version, on which a hope could depend: she had reported the story of the slaughter in the fewest words, 715 -716.

τὸν αὐτὸν ἀριθμόν i.e. πλείους and not ἕνα: or, in the phrase of grammarians, τὸν πληθυντικὸν and not τὸν ἑνικὸν ἀριθμόν.

ἴσος “ one cannot be made to tally with (cannot be identified with) those many”: τοῖς πολλοῖς , referring to the plur. λῃστάς (842).

οἰόζωνον journeying alone. The peculiarity of the idiom is that the second part of the compound is equivalent to a separate epithet for the noun: i. e. οἰόζωνος , “with solitary girdle,” signifies, “alone, and girt up.” Soph. OC 717

τῶν ἑκατομπόδων Νηρῄδων,

not, “with a hundred feet each,” but, countless, and dancing: Soph. OC 17

πυκνόπτεροι αἠδόνες,

not, thickly-feathered, but, many and winged: Soph. OC 1055

διστόλους ἀδελφάς,

not, separately-journeying sisters, but, two sisters, journeying: Soph. Aj. 390

δισσάρχας βασιλῆς,

not, diversely-reigning kings, but, two reigning kings: Eur. Alc. 905

κόρος μονόπαις,

not, a youth with one child, but, a youth, his only child: Eur. Phoen. 683

διώνυμοι θεαί,

not, goddesses with contrasted names, but, several goddesses, each of whom is invoked. So I understand Eur. Orest. 1004

μονόπωλον Ἀῶ,

“Eos who drives her steeds alone” (when moon and stars have disappeared from the sky).

εἰς ἐμὲ ῥέπον as if he were standing beneath the scale in which the evidence against him lies; that scale proves the heavier of the two, and thus descends towards him.

ἐπίστασο φανὲν τοὔπος ὦδε know that the tale was thus set forth: ἐπίστασο ὡς φανὲν τοὔπος ὧδε , know that you may take the story to have been thus set forth: where ὡς merely points to the mental attitude which the subject of ἐπίστασο is to assume. Soph. Phil. 567

ὡς ταῦτ’ ἐπίστω δρώμεν’, οὐ μέλλοντ’ ἔτι,

know that you may assume these things to be a-doing, not delayed: and Soph. Phil. 253 , Soph. Phil. 415 : below 956. So with the gen. abs.: Soph. Aj. 281

ὡς ὧδ’ ἐχόντων τῶνδ’ ἐπίστασθαί σε χρή,

these things being so, you must view them in that belief.

ἐκβαλεῖν repudiate: Plat. Crito 46b

τοὺς δὲ λόγους οὓς ἐν τῷ ἔμπροσθεν ἔλεγον οὐ δύναμαι νῦν ἐκβαλεῖν.

εἰ κἀκτρέποιτο if he should turn aside: see on 772 καὶ … λέξαιμ’ ἄν.

τόν γε Λαΐου φόνον Iocasta argues: “Even if he should admit that the deed was done by one man (a circumstance which would confirm our fears that the deed was yours), at any rate the death of Laius cannot be shown to have happened as the oracle foretold; for Laius was to have been killed by my son, who died in infancy. The oracular art having failed in this instance, I refuse to heed Teiresias when he says that you will yet be found guilty of slaying your father Polybus.” Iocasta, bent on cheering Oedipus, merely alludes to the possibility of his being indeed the slayer of Laius (851), and turns to the comforting aspect of the case—viz., the undoubted failure of the oracle, on any supposition. This fine and subtle passage is (to my apprehension) utterly defaced by the conjecture σόν γε Λαΐου φόνον (Bothe), “it cannot be shown that your slaying of Laius fulfils the oracle.” Herm. reads τόνδε, “this slaying” (of which you think yourself guilty): but the γε is needed.

δικαίως ὀρθόν in a just sense correct, i.e. properly fulfilled: for ὀρθόν see 506.

λοξίας a surname of the oracular Apollo, popularly connected with λοξός, “oblique” (akin to λέχ–ριος, obliquus, luxus, ‘sprained ’), as = the giver of indirect, ambiguous responses (

λοξὰ καὶ ἐπαμφοτερίζοντα,

Lucian Dial. Deor. 16 ): Cornutus 32 λοξῶν δὲ καὶ περισκελῶν ὄντων τῶν χρησμῶν οὓς δίδωσι Λοξίας ὠνόμασται, and so Lycophron 14.1467 : to this Pacuvius alludes, Flexa non falsa autumare dictio Delphis solet. The association of Apollo with Helios suggested to the Stoics that the idea connecting λοξός with Λοξίας might be that of the ecliptic: to which it might be replied that the name Λοξίας was older than the knowledge of the fact. It is not etymologically possible to refer Λοξίας to λυκ, lux. But phonetic correspondence would justify the connection, suggested by Dr Fennell, with ἀ‐λεξ (Skt. rak-sh). Λοξίας and his sister Λοξώ ( Callim. Del. 292 ) would then be other forms of Phoebus and Artemis ἀλεξητήριοι, ἀλεξίμοροι (above, 164), ‘defenders.’ Iocasta's utterance here is not really inconsistent with her reservation in 712: see note there.

διεῖπε expressly said: cp. διαδείκνυμι, to show clearly (Her.), διαδηλόω, διαρρήδην, “in express terms” : so above, 394 αἴνιγμα … διειπεῖν = ‘to declare’ (solve) a riddle.

οὔτε τῇδε—οὔτε τῇδε = οὔτ’ ἐπὶ τάδε οὔτ’ ἐπὶ θάτερα, neither to this side nor to that: Soph. Phil. 204

ἤ που τῇδ’ ἢ τῇδε τόπων

: Hom. Il. 12.237 (Hector to Polydamas): τύνη δ’ οἰωνοῖσι τανυπτερύγεσσι κελεύεις | πείθεσθαι· τῶν οὔτι μετατρέπομ’ οὔτ’ ἀλεγίζω, | εἴτ’ ἐπὶ δεξί’ ἴωσι πρὸς ἠῶ τ’ ἠέλιόν τε, | εἴτ’ ἐπ’ ἀριστερὰ τοί γε ποτὶ ζόφον ἠερόεντα.

μαντείας γ’ … οὕνεκα so far as it is concerned: Soph. OC 22

χρόνου μὲν οὕνεκ’,

καλῶς νομίζεις he assents, almost mechanically—but his thoughts are intent on sending for the herdsman.

στελοῦντα , “to summon”: στέλλειν = “to cause to set out” (by a mandate), hence “to summon”: Soph. OC 297 σκοπὸς δέ νιν | ὃς κἀμὲ δεῦρ’ ἔπεμπεν οἴχεται στελῶν. —μηδὲ τοῦτ’ ἀφῇς, “and do not neglect this.” with a point after στελοῦντα we should render: “neglect not even this”: but Oed. does not feel, nor feign, indifference.

γάρ since ἴωμεν κ.τ.λ. implies consultation. The doubled ἂν gives emphasis: cp. 139.

ὧν οὐ σοὶ φίλον = τούτων ἃ πρᾶξαι οὐ σοὶ φίλον ἐστί. Soph. Phil. 1227

ἔπραξας ἔργον ποῖον ὧν οὔ σοι πρέπον;

Commentary on Sophocles: Oedipus Tyrannus. Sir Richard C. Jebb. Cambridge, UK. 1885.

Sponsored by Perseus Project, Tufts University.

Funding provided by National Endowment for the Humanities.

Current edition Experimental

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

Provisional text from uncorrected OCR; expect errors.

Editions (2)

Greek (Lewis Campbell, 1879) (OCR draft) Experimental (Greek (Lewis Campbell, 1879)) — 513 focus

ἄνδρες πολῖται, δείνʼ ἔπη πεπυσμένος

κατηγορεῖν μου τὸν τύραννον Οἰδίπουν

πάρειμ᾿ ἀτλητῶν. εἰ γὰρ ἐν ταῖς ξυμφοραῖς
515

ταῖς νῦν νομίζει πρός γ᾿ ἐμοῦ πεπονθέναι

λόγοισιν εἴτ' ἔργοισιν εἰς βλάβην φέρον,

οὔτοι βίου μοι τοῦ μακραίωνος πόθος,

φέροντι τήνδε βάξιν. οὐ γὰρ εἰς ἁπλοῦν

ἡ ζημία μοι τοῦ λόγου τούτου φέρει,
520

ἀλλ᾽ ἐς μέγιστον, εἰ κακὸς μὲν ἐν πόλει,

κακὸς δὲ πρὸς σοῦ καὶ φίλων κεκλήσομαι.

Χορός

ἀλλ᾽ ἦλθε μὲν δὴ τοῦτο τοὔνειδος τάχ᾽ ἂν

ὀργῇ βιασθὲν μᾶλλον ἢ γνώμῃ φρενῶν.

Κρέων

τοῦ πρὸς δ᾽ ἐφάνθη ταῖς ἐμαῖς γνώμαις ὅτι
525

πεισθεὶς ὁ μάντις τοὺς λόγους ψευδεῖς λέγοι;

Χορός

ηὐδᾶτο μὲν τάδ', οἶδα δ᾽ οὐ γνώμῃ τίνι.

Κρέων

ἐξ ὀμμάτων δ᾽ ὀρθῶν τε κἀξ ὀρθῆς φρενὸς

κατηγορεῖτο τοὐπίκλημα τοῦτό μου;

Χορός

οὐκ οἶδ᾽· ἃ γὰρ δρῶσ᾽ οἱ κρατοῦντες οὐχ ὁρῶ.
530

αὐτὸς δ᾽ ὅδ᾽ ἤδη δωμάτων ἔξω περᾷ.

Οἰδίπους

οὗτος, σὺ πῶς δεῦρ᾽ ἦλθες; ἦ τοσόνδ᾽ ἔχεις

τόλμης πρόσωπον ὥστε τὰς ἐμὰς στέγας

ἵκου, φονεὺς ὢν τοῦδε τἀνδρὸς ἐμφανῶς

λῃστής τ᾽ ἐναργὴς τῆς ἐμῆς τυραννίδος;
535

φέρ᾽ εἰπὲ πρὸς θεῶν, δειλίαν ἢ μωρίαν

ἰδών τινʼ ἐν ἐμοὶ ταῦτ᾽ ἐβουλεύσω ποιεῖν;

ἢ τοὔργον ὡς οὐ γνωρίσοιμί σου τόδε

δόλῳ προσέρπον *ἢ οὐκ ἀλεξοίμην μαθών;

ἆρ᾽ οὐχὶ μῶρόν ἐστι τοὐγχείρημά σου,
540

ἄνευ τε πλήθους καὶ φίλων τυραννίδα

θηρᾶν, ὃ πλήθει χρήμασίν θ᾽ ἁλίσκεται;

Κρέων

οἶσθ᾽ ὡς ποίησον; ἀντὶ τῶν εἰρημένων

ἴσ᾽ ἀντάκουσον, κᾆτα κρῖνʼ αὐτὸς μαθών.

Οἰδίπους

λέγειν σὺ δεινός, μανθάνειν δ᾽ ἐγὼ κακὸς
545

σοῦ· δυσμενῆ γὰρ καὶ βαρύν σ᾽ εὕρηκ᾿ ἐμοί.

Κρέων

τοῦτ᾽ αὐτὸ νῦν μου πρῶτ᾽ ἄκουσον ὡς ἐρῶ.

Οἰδίπους

τοῦτ᾽ αὐτὸ μή μοι φράζ᾽, ὅπως οὐκ εἶ κακός.

Κρέων

εἴ τοι νομίζεις κτῆμα τὴν αὐθαδίαν

εἶναί τι τοῦ νοῦ χωρίς, οὐκ ὀρθῶς φρονεῖς.
550

Οἰδίπους

εἴ τοι νομίζεις ἄνδρα συγγενῆ κακῶς

δρῶν οὐχ ὑφέξειν τὴν δίκην, οὐκ εὖ φρονεῖς.

Κρέων

ξύμφημί σοι ταῦτ᾽ ἔνδικ᾽ εἰρῆσθαι· τὸ δὲ

πάθημ᾽ ὁποῖον φῇς παθεῖν δίδασκέ με.

Οἰδίπους

ἔπειθες, ἢ οὐκ ἔπειθες, ὡς χρείη μ᾽ ἐπὶ
555

τὸν σεμνόμαντιν ἄνδρα πέμψασθαί τινα;

Κρέων

καὶ νῦν ἔθ᾽ αὑτός εἰμι τῷ βουλεύματι.

Οἰδίπους

πόσον τινʼ ἤδη δῆθ᾽ ὁ Λάϊος χρόνον

Κρέων

δέδρακε ποῖον ἔργον; οὐ γὰρ ἐννοῶ.

Οἰδίπους

ἄφαντος ἔρρει θανασίμῳ χειρώματι;
560

Κρέων

μακροὶ παλαιοί τ᾽ ἂν μετρηθεῖεν χρόνοι.

Οἰδίπους

τότ᾽ οὖν ὁ μάντις οὗτος ἦν ἐν τῇ τέχνῃ;

Κρέων

σοφός γ᾽ ὁμοίως κἀξ ἴσου τιμώμενος.

Οἰδίπους

ἐμνήσατ᾽ οὖν ἐμοῦ τι τῷ τότ᾽ ἐν χρόνῳ;

Κρέων

οὔκουν ἐμοῦ γ᾽ ἑστῶτος οὐδαμοῦ πέλας.
565

Οἰδίπους

ἀλλ᾽ οὐκ ἔρευναν τοῦ θανόντος ἔσχετε;

Κρέων

παρέσχομεν, πῶς δ᾽ οὐχί; κοὐκ ἠκούσαμεν.

Οἰδίπους

πῶς οὖν τόθ᾽ οὗτος ὁ σοφὸς οὐκ ηὔδα τάδε;

Κρέων

οὐκ οἶδ᾽· ἐφ᾽ οἷς γὰρ μὴ φρονῶ σιγᾶν φιλῶ.

Οἰδίπους

τοσόνδε γ' οἶσθα καὶ λέγοις ἂν εὖ φρονῶν.
570

Κρέων

ποῖον τόδ'; εἰ γὰρ οἶδά γ', οὐκ ἀρνήσομαι.

Οἰδίπους

ὁθούνεκʼ, εἰ μὴ σοὶ ξυνῆλθε, τὰς ἐμὰς

οὐκ ἄν ποτ' εἶπε Λαΐου διαφθοράς.

Κρέων

εἰ μὲν λέγει τάδ', αὐτὸς οἶσθ᾽· ἐγὼ δέ σου

μαθεῖν δικαιῶ ταὔθ᾽ ἅπερ κἀμοῦ σὺ νῦν.
575

Οἰδίπους

ἐκμάνθανʼ· οὐ γὰρ δὴ φονεὺς ἁλώσομαι.

Κρέων

τί δῆτ᾽; ἀδελφὴν τὴν ἐμὴν γήμας ἔχεις;

Οἰδίπους

ἄρνησις οὐκ ἔνεστιν ὧν ἀνιστορεῖς.

Κρέων

ἄρχεις δ᾽ ἐκείνῃ ταὐτὰ γῆς ἴσον νέμων;

Οἰδίπους

ἃν ᾖ θέλουσα πάντ᾿ ἐμοῦ κομίζεται.
580

Κρέων

οὔκουν ἰσοῦμαι σφῷν ἐγὼ δυοῖν τρίτος;

Οἰδίπους

ἐνταῦθα γὰρ δὴ καὶ κακὸς φαίνει φίλος.

Κρέων

οὔκ, εἰ διδοίης γ᾽ ὡς ἐγὼ σαυτῷ λόγον.

σκέψαι δὲ τοῦτο πρῶτον, εἴ τιν᾿ ἂν δοκεῖς

ἄρχειν ἑλέσθαι ξὺν φόβοισι μᾶλλον ἢ
585

ἄτρεστον εὕδοντ', εἰ τά γ' αὔθ᾽ ἕξει κράτη.

ἐγὼ μὲν οὖν οὔτ᾽ αὐτὸς ἱμείρων ἔφυν

τύραννος εἶναι μᾶλλον ἢ τύραννα δρᾶν,

οὔτ᾽ ἄλλος ὅστις σωφρονεῖν ἐπίσταται.

νῦν μὲν γὰρ ἐκ σοῦ πάντ᾿ ἄνευ φόβου φέρω,
590

εἰ δ᾽ αὐτὸς ἦρχον, πολλὰ κἂν ἄκων ἔδρων.

πῶς δῆτ᾿ ἐμοὶ τυραννὶς ἡδίων ἔχειν

ἀρχῆς ἀλύπου καὶ δυναστείας ἔφυ;

οὔπω τοσοῦτον ἠπατημένος κυρῶ

ὥστ᾽ ἄλλα χρῄζειν ἢ τὰ σὺν κέρδει καλά.
595

νῦν πᾶσι χαίρω, νῦν με πᾶς ἀσπάζεται,

νῦν οἱ σέθεν χρῄζοντες ἐκκαλοῦσί με·

τὸ γὰρ τυχεῖν αὐτοῖσι πᾶν ἐνταῦθ᾽ ἔνι.

πῶς δῆτ᾽ ἐγὼ κεῖνʼ ἂν λάβοιμ᾽ ἀφεὶς τάδε;

οὐκ ἂν γένοιτο νοῦς κακὸς καλῶς φρονῶν.
600

ἀλλ᾽ οὔτ᾽ ἐραστὴς τῆσδε τῆς γνώμης ἔφυν

οὔτ᾽ ἂν μετ᾿ ἄλλου δρῶντος ἂν τλαίην ποτέ.

καὶ τῶνδ᾽ ἔλεγχον τοῦτο μὲν Πυθώδ᾽ ἰὼν

πεύθου τὰ χρησθέντ᾽ εἰ σαφῶς ἤγγειλά σοι·

τοῦτ᾽ ἄλλ᾽, ἐάν με τῷ τερασκόπῳ λάβῃς
605

κοινῇ τι βουλεύσαντα, μή μ᾽ ἁπλῇ κτάνῃς

ψήφῳ, διπλῇ δέ, τῇ τ᾿ ἐμῇ καὶ σῇ, λαβών.

γνώμῃ δ᾽ ἀδήλῳ μή με χωρὶς αἰτιῶ.

οὐ γὰρ δίκαιον οὔτε τοὺς κακοὺς μάτην

χρηστοὺς νομίζειν οὔτε τοὺς χρηστοὺς κακούς.
610

φίλον γὰρ ἐσθλὸν ἐκβαλεῖν ἴσον λέγω

καὶ τὸν παρ᾽ αὑτῷ βίοτον, ὃν πλεῖστον φιλεῖ.

ἀλλ᾽ ἐν χρόνῳ γνώσει τάδ' ἀσφαλῶς, ἐπεὶ

χρόνος δίκαιον ἄνδρα δείκνυσιν μόνος,

κακὸν δὲ κἂν ἐν ἡμέρᾳ γνοίης μιᾷ.
615

Χορός

καλῶς ἔλεξεν εὐλαβουμένῳ πεσεῖν,

ἄναξ· φρονεῖν γὰρ οἱ ταχεῖς οὐκ ἀσφαλεῖς.

Οἰδίπους

ὅταν ταχύς τις οὑπιβουλεύων λάθρα

χωρῇ, ταχὺν δεῖ κἀμὲ βουλεύειν πάλιν.

εἰ δ᾽ ἡσυχάζων προσμενῶ, τὰ τοῦδε μὲν
620

πεπραγμέν᾽ ἔσται, τἀμὰ δ᾽ ἡμαρτημένα.

Κρέων

τί δῆτα χρῄζεις; ἦ με γῆς ἔξω βαλεῖν;

Οἰδίπους

ἥκιστα· θνήσκειν οὐ φυγεῖν σε βούλομαι

ὅταν προδείξῃς οἷόν ἐστι τὸ φθονεῖν.

*Κρέων

ὡς οὐχ ὑπείξων οὐδὲ πιστεύσων λέγεις;
625

Κρέων

οὐ γὰρ φρονοῦντά σ᾽ εὖ βλέπω.

Οἰδίπους

τὸ γοῦν ἐμόν.

Κρέων

ἀλλ᾽ ἐξ ἴσου δεῖ κἀμόν.

Οἰδίπους

ἀλλ᾽ ἔφυς κακός.

[40 a.

Κρέων

εἰ δὲ ξυνίης μηδέν;

Οἰδίπους

ἀρκτέον γ᾽ ὅμως.

Κρέων

οὔτοι κακῶς γ᾽ ἄρχοντος.

Οἰδίπους

ὦ πόλις πόλις.

Κρέων

κἀμοὶ πόλεως μέτεστιν, οὐχὶ σοὶ μόνῳ.
630

Χορός

παύσασθ᾽, ἄνακτες· καιρίαν δ᾽ ὑμῖν ὁρῶ

τήνδ᾽ ἐκ δόμων στείχουσαν Ἰοκάστην, μεθ᾿ ἧς

τὸ νῦν παρεστὸς νεῖκος εὖ θέσθαι χρεών.

Ἰοκάστη

τί τὴν ἄβουλον, ὦ ταλαίπωροι, στάσιν

γλώσσης ἐπήρασθ', οὐδ᾽ ἐπαισχύνεσθε, γῆς
635

οὕτω νοσούσης, ἴδια κινοῦντες κακά;

οὐκ εἶ σύ τ᾽ οἴκους σύ τε, Κρέον, κατὰ στέγας,

καὶ μὴ τὸ μηδὲν ἄλγος εἰς μέγ' οἴσετε;

Κρέων

ὅμαιμε, δεινά μ' Οἰδίπους ὁ σὸς πόσις

δρᾶσαι δικαιοῖ, δυοῖν ἀποκρίνας κακοῖν,
640

ἢ γῆς ἀπῶσαι πατρίδος, ἢ κτεῖναι λαβών.

Οἰδίπους

ξύμφημι· δρῶντα γάρ νιν, ὦ γύναι, κακῶς

εἴληφα τοὐμὸν σῶμα σὺν τέχνῃ κακῇ.

Κρέων

μή νυν ὀναίμην, ἀλλ᾽ ἀραῖος, εἴ σέ τι

δέδρακ, ὀλοίμην, ὧν ἐπαιτιᾷ με δρᾶν.
645

Ἰοκάστη

ὦ πρὸς θεῶν πίστευσον, Οἰδίπους, τάδε,

μάλιστα μὲν τόνδ᾽ ὅρκον αἰδεσθεὶς θεῶν,

ἔπειτα κἀμὲ τούσδε θ᾽ οἳ πάρεισί σοι.

α

Χορός

πιθοῦ θελήσας φρονήσας τ᾽, ἄναξ, λίσσομαι.

Οἰδίπους

τί σοι θέλεις δῆτ᾽ εἰκάθω;
650

Χορός

τὸν οὔτε πρὶν νήπιον νῦν τ᾽ ἐν ὅρκῳ μέγαν καταίδεσαι.

Οἰδίπους

οἶσθ᾽ οὖν ἃ χρῄζεις;

Χορός

οἶδα.

Οἰδίπους

φράζε δή, τί φής.

Χορός

τὸν ἐναγῆ φίλον μήποτ᾽ ἐν αἰτίᾳ

σὺν ἀφανεῖ λόγῳ †ἄτιμον βαλεῖν.

Οἰδίπους

εὖ νυν ἐπίστω, ταῦθ᾽ ὅταν ζητῇς, ἐμοὶ

ζητῶν ὄλεθρον ἢ φυγὴν ἐκ τῆσδε γῆς.

β

Χορός

οὐ τὸν πάντων θεῶν θεὸν πρόμον
660

Ἅλιον· ἐπεὶ ἄθεος ἄφιλος ὅ τι πύματον

ὀλοίμαν, φρόνησιν εἰ τάνδ᾽ ἔχω.

ἀλλά μοι δυσμόρῳ γᾶ φθίνουσα
665

τρύχει ψυχάν, *τάδ᾽ εἰ κακοῖς κακὰ

προσάψει τοῖς πάλαι τὰ πρὸς σφῶν.

Οἰδίπους

ὁ δ᾽ οὖν ἰτω, κεἰ χρή με παντελῶς θανεῖν,

ἢ γῆς ἄτιμον τῆσδ᾽ ἀπωσθῆναι βίᾳ.
670

τὸ γὰρ σόν, οὐ τὸ τοῦδ᾽, ἐποικτείρω στόμα

ἐλεινόν· οὗτος δ᾽, ἔνθ᾽ ἂν ᾖ, στυγήσεται.

Κρέων

στυγνὸς μὲν εἴκων δῆλος εἶ, βαρὺς δ᾽, ὅταν

θυμοῦ περάσῃς, αἱ δὲ τοιαῦται φύσεις

αὐταῖς δικαίως εἰσὶν ἄλγισται φέρειν.
675

Οἰδίπους

οὔκουν μ᾽ ἐάσεις κἀκτὸς εἶ;

Κρέων

πορεύσομαι,

σοῦ μὲν τυχὼν ἀγνῶτος, ἐν δὲ τοῖσδ᾽ ἴσος.

α

Χορός

γύναι, τί μέλλεις κομίζειν δόμων τόνδ᾽ ἔσω;

Ἰοκάστη

μαθοῦσά γ' ἥτις ἡ τύχη.
680

Χορός

δόκησις ἀγνὼς λόγων ἦλθε, δάπτει δὲ καὶ τὸ μὴ ἐνδικον.

Ἰοκάστη

ἀμφοῖν ἀπ᾿ αὐτοῖν;

Χορός

ναίχι.

Ἰοκάστη

καὶ τίς ἦν λόγος;

Χορός

ἅλις ἔμοιγ', ἅλις, γᾶς προπονουμένας,
685

φαίνεται ἔνθ᾽ ἔληξεν, αὐτοῦ μένειν.

Οἰδίπους

ὁρᾷς ἵνʼ ἥκεις, ἀγαθὸς ὢν γνώμην ἀνήρ,

τοὐμὸν παριεὶς καὶ καταμβλύνων κέαρ.

β

Χορός

ὦναξ, εἶπον μὲν οὐχ ἅπαξ μόνον,

ἴσθι δὲ παραφρόνιμον, ἄπορον ἐπὶ φρόνιμα
690

πεφάνθαι μ' ἄν, εἴ σε νοσφίζομαι,

ὅς τ᾿ ἐμὰν γᾶν φίλαν ἐν πόνοισιν

ἀλύουσαν κατ᾿ ὀρθὸν οὔρισας,
695

τανῦν δ᾽ εὔπομπος, εἰ δύναιο.

Ἰοκάστη

πρὸς θεῶν δίδαξον κἄμʼ, ἄναξ, ὅτου ποτὲ

μῆνιν τοσήνδε πράγματος στήσας ἔχεις.

Οἰδίπους

ἐρῶ· σὲ γὰρ τῶνδ᾽ ἐς πλέον, γύναι, σέβω·
700

Κρέοντος, οἷά μοι βεβουλευκὼς ἔχει.

Ἰοκάστη

λέγ', εἰ σαφῶς τὸ νεῖκος ἐγκαλῶν ἐρεῖς.

Οἰδίπους

φονέα με φησὶ Λαΐου καθεστάναι.

Ἰοκάστη

αὐτὸς ξυνειδώς, ἢ μαθὼν ἄλλου πάρα;

Οἰδίπους

μάντιν μὲν οὖν κακοῦργον εἰσπέμψας, ἐπεὶ
705

τό γ᾽ εἰς ἑαυτὸν πᾶν ἐλευθεροῖ στόμα.

Ἰοκάστη

σύ νυν ἀφεὶς σεαυτὸν ὧν λέγεις πέρι

ἐμοῦ ᾿πάκουσον καὶ μάθ᾽ οὕνεκ' ἐστί σοι

βρότειον οὐδὲν μαντικῆς ἔχον τέχνης.

φανῶ δέ σοι σημεῖα τῶνδε σύντομα.
710

χρησμὸς γὰρ ἦλθε Λαΐῳ ποτ', οὐκ ἐρῶ

Φοίβου γ᾿ ἀπ᾿ αὐτοῦ, τῶν δ᾽ ὑπηρετῶν ἄπο,

ὡς αὐτὸν ἥξοι μοῖρα πρὸς παιδὸς θανεῖν,

ὅστις γένοιτ᾽ ἐμοῦ τε κἀκείνου πάρα.

καὶ τὸν μέν, ὥσπερ γ᾿ ἡ φάτις, ξένοι ποτὲ
715

λῃσταὶ φονεύουσ᾽ ἐν τριπλαῖς ἁμαξιτοῖς·

παιδὸς δὲ βλάστας οὐ διέσχον ἡμέραι

τρεῖς, καί νιν ἄρθρα κεῖνος ἐνζεύξας ποδοῖν

ἔρριψεν ἄλλων χερσὶν εἰς ἄβατον ὄρος.

κἀνταῦθ᾽ Ἀπόλλων οὔτ᾽ ἐκεῖνον ἤνυσεν
720

φονέα γενέσθαι πατρὸς οὔτε Λάϊον,

τὸ δεινὸν οὑφοβεῖτο, πρὸς παιδὸς θανεῖν.

τοιαῦτα φῆμαι μαντικαὶ διώρισαν,

ὧν ἐντρέπου σὺ μηδέν· ὧν γὰρ ἂν θεὸς

χρείαν ἐρευνᾷ ῥᾳδίως αὐτὸς φανεῖ.
725

Οἰδίπους

οἷόν μ᾽ ἀκούσαντ᾽ ἀρτίως ἔχει, γύναι,

ψυχῆς πλάνημα κἀνακίνησις φρενῶν.

Ἰοκάστη

ποίας μερίμνης τοῦθ᾽ ὑποστραφεὶς λέγεις;

Οἰδίπους

ἔδοξ᾽ ἀκοῦσαι σοῦ τόδ᾽, ὡς ὁ Λάϊος

κατασφαγείη πρὸς τριπλαῖς ἁμαξιτοῖς.
730

Ἰοκάστη

ηὐδᾶτο γὰρ ταῦτ᾽ οὐδέ πω λήξαντ' ἔχει.

Οἰδίπους

καὶ ποῦ᾽ σθ᾽ ὁ χῶρος οὗτος οὗ τόδ᾽ ἦν πάθος;

Ἰοκάστη

Φωκὶς μὲν ἡ γῆ κλῄζεται, σχιστὴ δ᾽ ὁδὸς

ἐς ταὐτὸ Δελφῶν κἀπὸ Δαυλίας ἄγει.

Οἰδίπους

καὶ τίς χρόνος τοῖσδ᾽ ἐστὶν οὐξεληλυθώς;
735

Ἰοκάστη

σχεδόν τι πρόσθεν ἢ σὺ τῆσδ᾽ ἔχων χθονὸς

ἀρχὴν ἐφαίνου τοῦτ᾽ ἐκηρύχθη πόλει.

Οἰδίπους

ὦ Ζεῦ, τί μου δρᾶσαι βεβούλευσαι πέρι;

Ἰοκάστη

τί δ᾽ ἐστί σοι τοῦτ᾽, Οἰδίπους, ἐνθύμιον;

Οἰδίπους

μήπω μ' ἐρώτα· τὸν δὲ Λάϊον φύσιν
740

τίνʼ εἶχε φράζε, τίνα δ᾽ ἀκμὴν ἥβης ἔχων.

Ἰοκάστη

μέγας, χνοάζων ἄρτι λευκανθὲς κάρα,

μορφῆς δὲ τῆς σῆς οὐκ ἀπεστάτει πολύ.

Οἰδίπους

οἴμοι τάλας· ἔοικ᾿ ἐμαυτὸν εἰς ἀρὰς

δεινὰς προβάλλων ἀρτίως οὐκ εἰδέναι.
745

Ἰοκάστη

πῶς φῄς; ὀκνῶ τοι πρὸς σ᾽ ἀποσκοποῦσ᾽, ἄναξ.

Οἰδίπους

δεινῶς ἀθυμῶ μὴ βλέπων ὁ μάντις ᾖ.

δείξεις δὲ μᾶλλον, ἢν ἓν ἐξείπῃς ἔτι.

Ἰοκάστη

καὶ μὴν ὀκνῶ μέν, ἂν δ᾽ ἔρῃ μαθοῦσ᾽ ἐρῶ.

Οἰδίπους

πότερον ἐχώρει βαιός, ἢ πολλοὺς ἔχων
750

ἄνδρας λοχίτας, οἷʼ ἀνὴρ ἀρχηγέτης;

Ἰοκάστη

πέντ᾽ ἦσαν οἱ ξύμπαντες, ἐν δ᾽ αὐτοῖσιν ἦν

κῆρυξ· ἀπήνη δ᾽ ἦγε Λάϊον μία.

Οἰδίπους

αἰαῖ, τάδ᾽ ἤδη διαφανῆ. τίς ἦν ποτὲ

ὁ τούσδε λέξας τοὺς λόγους ὑμῖν, γύναι;
755

Ἰοκάστη

οἰκεύς τις, ὅσπερ ἵκετ᾽ ἐκσωθεὶς μόνος.

Οἰδίπους

ἦ κἀν δόμοισι τυγχάνει τανῦν παρών;

Ἰοκάστη

οὐ δῆτʼ· ἀφ᾽ οὗ γὰρ κεῖθεν ἦλθε καὶ κράτη

σέ τ᾽ εἶδ' ἔχοντα Λάϊόν τ᾿ ὀλωλότα,

ἐξικέτευσε τῆς ἐμῆς χειρὸς θιγὼν
760

ἀγρούς σφε πέμψαι κἀπὶ ποιμνίων νομάς,

ὡς πλεῖστον εἴη τοῦδ᾽ ἄποπτος ἄστεως·

κἄπεμψ᾽ ἐγώ νιν· ἄξιος γὰρ *ὥς γ᾽ ἀνὴρ

δοῦλος φέρειν ἦν τῆσδε καὶ μείζω χάριν.

Οἰδίπους

πῶς ἂν μόλοι δῆθ᾽ ἡμὶν ἐν τάχει πάλιν;
765

Ἰοκάστη

πάρεστιν. ἀλλὰ πρὸς τί τοῦτ᾽ ἐφίεσαι;

Οἰδίπους

δέδοικ᾿ ἐμαυτόν, ὦ γύναι, μὴ πόλλ᾽ ἄγαν

εἰρημέν᾽ ᾖ μοι διʼ ἅ νιν εἰσιδεῖν θέλω.

Ἰοκάστη

ἀλλ᾽ ἵξεται μέν· ἀξία δέ που μαθεῖν

κἀγὼ τά γ᾽ ἐν σοὶ δυσφόρως ἔχοντ᾽, ἄναξ.
770

Οἰδίπους

κοὐ μὴ στερηθῇς γ' ἐς τοσοῦτον ἐλπίδων

ἐμοῦ βεβῶτος· τῷ γὰρ ἂν καὶ μείζονι

λέξαιμ᾽ ἂν ἢ σοὶ διὰ τύχης τοιᾶσδ᾽ ἰών;

ἐμοὶ πατὴρ μὲν Πόλυβος ἦν Κορίνθιος,

μήτηρ δὲ Μερόπη Δωρίς. ἠγόμην δ᾽ ἀνὴρ
775

ἀστῶν μέγιστος τῶν ἐκεῖ, πρίν μοι τύχη

τοιάδ᾽ ἐπέστη, θαυμάσαι μὲν ἀξία,

σπουδῆς γε μέντοι τῆς ἐμῆς οὐκ ἀξία.

ἀνὴρ γὰρ ἐν δείπνοις μ' ὑπερπλησθεὶς μέθῃ

καλεῖ παρ᾿ οἴνῳ πλαστὸς ὡς εἴην πατρί.
780

κἀγὼ βαρυνθεὶς τὴν μὲν οὖσαν ἡμέραν

μόλις κατέσχον, θἀτέρᾳ δ᾽ ἰὼν πέλας

μητρὸς πατρός τ᾽ ἤλεγχον· οἱ δὲ δυσφόρως

τοὔνειδος ἦγον τῷ μεθέντι τὸν λόγον.

κἀγὼ τὰ μὲν κείνοιν ἐτερπόμην, ὅμως δ᾽
785

ἔκνιζέ μ᾿ ἀεὶ τοῦθ᾽· ὑφεῖρπε γὰρ πολύ.

λάθρα δὲ μητρὸς καὶ πατρὸς πορεύομαι

Πυθώδε, καί μ᾿ ὁ Φοῖβος ὧν μὲν ἱκόμην

ἄτιμον ἐξέπεμψεν, ἄλλα δ᾽ ἄθλια

καὶ δεινὰ καὶ δύστηνα προὐφάνη λέγων,
790

ὡς μητρὶ μὲν χρείη με μιχθῆναι, γένος δ᾽

ἄτλητον ἀνθρώποισι δηλώσοιμ᾿ ὁρᾶν,

φονεὺς δ᾽ ἐσοίμην τοῦ φυτεύσαντος πατρός.

κἀγὼ ᾿πακούσας ταῦτα τὴν Κορινθίαν

ἄστροις τὸ λοιπὸν ἐκμετρούμενος χθόνα
795

ἔφευγον, ἔνθα μήποτ᾽ ὀψοίμην κακῶν

χρησμῶν ὀνείδη τῶν ἐμῶν τελούμενα.

στείχων δ᾽ ἱκνοῦμαι τούσδε τοὺς χώρους ἐν οἷς

σὺ τὸν τύραννον τοῦτον ὄλλυσθαι λέγεις.

καί σοι, γύναι, τἀληθὲς ἐξερῶ. τριπλῆς
800

ὅτ᾽ ἦ κελεύθου τῆσδ᾽ ὁδοιπορῶν πέλας,

ἐνταῦθά μοι κῆρύξ τε κἀπὶ πωλικῆς

ἀνὴρ ἀπήνης ἐμβεβώς, οἷον σὺ φῄς,

ξυνηντίαζον· κἀξ ὁδοῦ μ᾽ ὅ θ᾽ ἡγεμὼν

αὐτός θ᾽ ὁ πρέσβυς πρὸς βίαν ἠλαυνέτην.
805

κἀγὼ τὸν ἐκτρέποντα, τὸν τροχηλάτην,

παίω διʼ ὀργῆς· καί μ᾿ ὁ πρέσβυς ὡς ὁρᾷ,

[42 a.

ὄχου παραστείχοντα τηρήσας μέσον

κάρα διπλοῖς κέντροισί μου καθίκετο.

οὐ μὴν ἴσην γ᾽ ἔτισεν, ἀλλὰ συντόμως
810

σκήπτρῳ τυπεὶς ἐκ τῆσδε χειρὸς ὕπτιος

μέσης ἀπήνης εὐθὺς ἐκκυλίνδεται.

κτείνω δὲ τοὺς ξύμπαντας. εἰ δὲ τῷ ξένῳ

τούτῳ προσήκει Λαΐῳ τι συγγενές,

τίς τοῦδε τἀνδρὸς ἔστιν ἀθλιώτερος;
815

τίς ἐχθροδαίμων μᾶλλον ἂν γένοιτ᾽ ἀνήρ;

ᾧ μὴ ξένων ἔξεστι μηδ᾽ ἀστῶν τινὰ

δόμοις δέχεσθαι, μηδὲ προσφωνεῖν τινά,

ὠθεῖν δ᾽ ἀπ᾿ οἴκων. καὶ τάδ' οὔτις ἄλλος ἦν

ἢ ἐγὼ ἐπ᾿ ἐμαυτῷ τάσδ᾽ ἀρὰς ὁ προστιθείς.
820

λέχη δὲ τοῦ θανόντος ἐν χεροῖν ἐμαῖν

χραίνω, διʼ' ὧνπερ ὤλετ᾽. ἆρ᾽ ἔφυν κακός;

ἆρ᾽ οὐχὶ πᾶς ἄναγνος; εἴ με χρὴ φυγεῖν,

καί μοι φυγόντι μἤστι τοὺς ἐμοὺς ἰδεῖν

μηδ' ἐμβατεύειν πατρίδος, ἢ γάμοις με δεῖ
825

μητρὸς ζυγῆναι καὶ πατέρα κατακτανεῖν

Πόλυβον, ὃς ἐξέφυσε κἀξέθρεψέ με.

ἆρ᾽ οὐκ ἀπ᾿ ὠμοῦ ταῦτα δαίμονός τις ἂν

κρίνων ἐπ᾿ ἀνδρὶ τῷδ᾽ ἂν ὀρθοίη λόγον;

μὴ δῆτα μὴ δῆτ᾽, ὦ θεῶν ἁγνὸν σέβας,
830

ἴδοιμι ταύτην ἡμέραν, ἀλλ᾽ ἐκ βροτῶν

βαίην ἄφαντος πρόσθεν ἢ τοιάνδ᾽ ἰδεῖν

κηλῖδ᾽ ἐμαυτῷ συμφορᾶς ἀφιγμένην.

Χορός

ἡμῖν μέν, ὦναξ, ταῦτ᾽ ὀκνήρ᾽· ἕως δ᾽ ἂν οὖν

πρὸς τοῦ παρόντος ἐκμάθῃς, ἔχ᾿ ἐλπίδα.
835

Οἰδίπους

καὶ μὴν τοσοῦτόν γ᾽ ἐστί μοι τῆς ἐλπίδος,

τὸν ἄνδρα τὸν βοτῆρα προσμεῖναι μόνον.

Ἰοκάστη

πεφασμένου δὲ τίς ποθ᾽ ἡ προθυμία;

Οἰδίπους

ἐγὼ διδάξω σ· ἢν γὰρ εὑρεθῇ λέγων

σοὶ ταὔτ᾽, ἔγωγ᾽ ἂν ἐκπεφευγοίην πάθος.
840

Ἰοκάστη

ποῖον δέ μου περισσὸν ἤκουσας λόγον;

Οἰδίπους

λῃστὰς ἔφασκες αὐτὸν ἄνδρας ἐννέπειν

ὥς νιν κατακτείναιεν. εἰ μὲν οὖν ἔτι

λέξει τὸν αὐτὸν ἀριθμόν, οὐκ ἐγὼ ᾿κτανον·

οὐ γὰρ γένοιτ' ἂν εἷς γε τοῖς πολλοῖς ἴσος·
845

εἰ δ᾽ ἄνδρ᾽ ἕνʼ οἰόζωνον αὐδήσει, σαφῶς

τοῦτ᾽ ἐστὶν ἤδη τοὔργον εἰς ἐμὲ ῥέπον.

Ἰοκάστη

ἀλλ᾽ ὡς φανέν γε τοὔπος ὧδ᾽ ἐπίστασο,

κοὐκ ἔστιν αὐτῷ τοῦτό γ᾽ ἐκβαλεῖν πάλιν·

πόλις γὰρ ἤκουσ᾽, οὐκ ἐγὼ μόνη, τάδε.
850

εἰ δ᾽ οὖν τι κἀκτρέποιτο τοῦ πρόσθεν λόγου,

οὔτοι ποτ', ὦναξ, τόν γε Λαΐου φόνον

φανεῖ δικαίως ὀρθόν, ὅν γε Λοξίας

διεῖπε χρῆναι παιδὸς ἐξ ἐμοῦ θανεῖν.

καίτοι νιν οὐ κεῖνός γ᾽ ὁ δύστηνός ποτε
855

κατέκτανʼ, ἀλλ᾽ αὐτὸς πάροιθεν ὤλετο.

ὥστ᾽ οὐχὶ μαντείας γ᾽ ἂν οὔτε τῇδ᾽ ἐγὼ

βλέψαιμ᾽ ἂν εἵνεκ᾿ οὔτε τῇδ᾽ ἂν ὕστερον.

Οἰδίπους

καλῶς νομίζεις. ἀλλ᾽ ὅμως τὸν ἐργάτην

[42 b.

πέμψον τινὰ στελοῦντα μηδὲ τοῦτ᾽ ἀφῇς.
860

Ἰοκάστη

πέμψω ταχύνασʼ· ἀλλ᾽ ἴωμεν ἐς δόμους.

οὐδὲν γὰρ ἂν πράξαιμ᾽ ἂν ὧν οὐ σοὶ φίλον.

Χορός

Greek (F. Storr, 1912) (OCR draft) Experimental (Greek (F. Storr, 1912)) — 513-648 focus

Κρέων

ἄνδρες πολῖται, δείνʼ ἔπη πεπυσμένος

κατηγορεῖν μου τὸν τύραννον Οἰδίπουν,

πάρειμʼ ἀτλητῶν. εἰ γὰρ ἐν ταῖς ξυμφοραῖς
515

ταῖς νῦν νομίζει πρός γʼ ἐμοῦ πεπονθέναι

λόγοισιν εἴτʼ ἔργοισιν εἰς βλάβην φέρον,

οὔτοι βίου μοι τοῦ μακραίωνος πόθος,

φέροντι τήνδε βάξιν. οὐ γὰρ εἰς ἁπλοῦν

ἡ ζημία μοι τοῦ λόγου τούτου φέρει,
520

ἀλλʼ ἐς μέγιστον, εἰ κακὸς μὲν ἐν πόλει,

κακὸς δὲ πρὸς σοῦ καὶ φίλων κεκλήσομαι.

Χορός

ἀλλʼ ἦλθε μὲν δὴ τοῦτο τοὔνειδος τάχʼ ἂν

ὀργῇ βιασθὲν μᾶλλον ἢ γνώμῃ φρενῶν.

Κρέων

τοὔπος δʼ ἐφάνθη, ταῖς ἐμαῖς γνώμαις ὅτι
525

πεισθεὶς ὁ μάντις τοὺς λόγους ψευδεῖς λέγοι;

Χορός

ηὐδᾶτο μὲν τάδʼ, οἶδα δʼ οὐ γνώμῃ τίνι.

Κρέων

ἐξ ὀμμάτων δʼ ὀρθῶν τε κἀξ ὀρθῆς φρενὸς

κατηγορεῖτο τοὐπίκλημα τοῦτό μου;

Χορός

οὐκ οἶδʼ· ἃ γὰρ δρῶσʼ, οἱ κρατοῦντες οὐχ ὁρῶ.
530

αὐτὸς δʼ ὅδʼ ἤδη δωμάτων ἔξω περᾷ.

Οἰδίπους

οὗτος σύ, πῶς δεῦρʼ ἦλθες; ἦ τοσόνδʼ ἔχεις

τόλμης πρόσωπον ὥστε τὰς ἐμὰς στέγας

ἵκου, φονεὺς ὢν τοῦδε τἀνδρὸς ἐμφανῶς

λῃστής τʼ ἐναργὴς τῆς ἐμῆς τυραννίδος;
535

φέρʼ εἰπὲ πρὸς θεῶν, δειλίαν ἢ μωρίαν

ἰδών τινʼ ἔν μοι ταῦτʼ ἐβουλεύσω ποεῖν;

ἢ τοὔργον ὡς οὐ γνωριοῖμί σου τόδε

δόλῳ προσέρπον ἢ οὐκ ἀλεξοίμην μαθών;

ἆρʼ οὐχὶ μῶρόν ἐστι τοὐγχείρημά σου,
540

ἄνευ τε πλήθους καὶ φίλων τυραννίδα

θηρᾶν, ὃ πλήθει χρήμασίν θʼ ἁλίσκεται;

543

Κρέων

οἶσθʼ ὡς πόησον; ἀντὶ τῶν εἰρημένων

ἴσʼ ἀντάκουσον, κᾆτα κρῖνʼ αὐτὸς μαθών.

Οἰδίπους

λέγειν σὺ δεινός, μανθάνειν δʼ ἐγὼ κακὸς
545

σοῦ· δυσμενῆ γὰρ καὶ βαρύν σʼ ηὕρηκʼ ἐμοί.

Κρέων

τοῦτʼ αὐτὸ νῦν μου πρῶτʼ ἄκουσον ὡς ἐρῶ.

Οἰδίπους

τοῦτʼ αὐτὸ μή μοι φράζʼ, ὅπως οὐκ εἶ κακός.

Κρέων

εἴ τοι νομίζεις κτῆμα τὴν αὐθαδίαν

εἶναί τι τοῦ νοῦ χωρίς, οὐκ ὀρθῶς φρονεῖς.
550

Οἰδίπους

εἴ τοι νομίζεις ἄνδρα συγγενῆ κακῶς

δρῶν οὐχ ὑφέξειν τὴν δίκην, οὐκ εὖ φρονεῖς.

Κρέων

ξύμφημί σοι ταῦτʼ ἔνδικʼ εἰρῆσθαι· τὸ δὲ

πάθημʼ ὁποῖον φὴς παθεῖν, δίδασκέ με.

Οἰδίπους

ἔπειθες ἢ οὐκ ἔπειθες, ὡς χρείη μʼ ἐπὶ
555

τὸν σεμνόμαντιν ἄνδρα πέμψασθαί τινα;

Κρέων

καὶ νῦν ἔθʼ αὑτός εἰμι τῷ βουλεύματι.

Οἰδίπους

πόσον τινʼ ἤδη δῆθʼ ὁ Λάϊος χρόνον

Κρέων

δέδρακε ποῖον ἔργον; οὐ γὰρ ἐννοῶ.

Οἰδίπους

ἄφαντος ἔρρει θανασίμῳ χειρώματι;
560

Κρέων

μακροὶ παλαιοί τʼ ἂν μετρηθεῖεν χρόνοι.

Οἰδίπους

τότʼ οὖν ὁ μάντις οὗτος ἦν ἐν τῇ τέχνῃ;

Κρέων

σοφός γʼ ὁμοίως κἀξ ἴσου τιμώμενος.

Οἰδίπους

ἐμνήσατʼ οὖν ἐμοῦ τι τῷ τότʼ ἐν χρόνῳ;

Κρέων

οὔκουν ἐμοῦ γʼ ἑστῶτος οὐδαμοῦ πέλας.
565

Οἰδίπους

ἀλλʼ οὐκ ἔρευναν τοῦ κτανόντος ἔσχετε;

Κρέων

παρέσχομεν, πῶς δʼ οὐχί; κοὐκ ἠκούσαμεν.

Οἰδίπους

πῶς οὖν τόθʼ οὗτος ὁ σοφὸς οὐκ ηὔδα τάδε;

Κρέων

οὐκ οἶδʼ· ἐφʼ οἷς γὰρ μὴ φρονῶ σιγᾶν φιλῶ.

Οἰδίπους

τοσόνδε γʼ οἶσθα καὶ λέγοις ἂν εὖ φρονῶν.
570

Κρέων

ποῖον τόδʼ; εἰ γὰρ οἶδά γʼ, οὐκ ἀρνήσομαι.

Οἰδίπους

ὁθούνεκʼ, εἰ μὴ σοὶ ξυνῆλθε, τάσδʼ ἐμὰς

οὐκ ἄν ποτʼ εἶπε Λαΐου διαφθοράς.

Κρέων

εἰ μὲν λέγει τάδʼ, αὐτὸς οἶσθʼ· ἐγὼ δὲ σοῦ

μαθεῖν δικαιῶ ταὔθʼ ἅπερ κἀμοῦ σὺ νῦν.
575

Οἰδίπους

ἐκμάνθανʼ· οὐ γὰρ δὴ φονεὺς ἁλώσομαι.

Κρέων

τί δῆτʼ; ἀδελφὴν τὴν ἐμὴν γήμας ἔχεις;

Οἰδίπους

ἄρνησις οὐκ ἔνεστιν ὧν ἀνιστορεῖς.

Κρέων

ἄρχεις δʼ ἐκείνῃ ταὐτὰ γῆς ἴσον νέμων;

Οἰδίπους

ἃν ᾖ θέλουσα πάντʼ ἐμοῦ κομίζεται.
580

Κρέων

οὔκουν ἰσοῦμαι σφῷν ἐγὼ δυοῖν τρίτος;

Οἰδίπους

ἐνταῦθα γὰρ δὴ καὶ κακὸς φαίνει φίλος.

583

Κρέων

οὔκ, εἰ διδοίης γʼ ὡς ἐγὼ σαυτῷ λόγον.

σκέψαι δὲ τοῦτο πρῶτον, εἴ τινʼ ἂν δοκεῖς

ἄρχειν ἑλέσθαι ξὺν φόβοισι μᾶλλον ἢ
585

ἄτρεστον εὕδοντʼ, εἰ τά γʼ αὔθʼ ἕξει κράτη.

ἐγὼ μὲν οὖν οὔτʼ αὐτὸς ἱμείρων ἔφυν

τύραννος εἶναι μᾶλλον ἢ τύραννα δρᾶν,

οὔτʼ ἄλλος ὅστις σωφρονεῖν ἐπίσταται.

νῦν μὲν γὰρ ἐκ σοῦ πάντʼ ἄνευ φόβου φέρω,
590

εἰ δʼ αὐτὸς ἦρχον, πολλὰ κἂν ἄκων ἔδρων.

πῶς δῆτʼ ἐμοὶ τυραννὶς ἡδίων ἔχειν

ἀρχῆς ἀλύπου καὶ δυναστείας ἔφυ;

οὔπω τοσοῦτον ἠπατημένος κυρῶ

ὥστʼ ἄλλα χρῄζειν ἢ τὰ σὺν κέρδει καλά.
595

νῦν πᾶσι χαίρω, νῦν με πᾶς ἀσπάζεται,

νῦν οἱ σέθεν χρῄζοντες ἐκκαλοῦσί με·

τὸ γὰρ τυχεῖν αὐτοῖσι πᾶν ἐνταῦθʼ ἔνι.

πῶς δῆτʼ ἐγὼ κεῖνʼ ἂν λάβοιμʼ ἀφεὶς τάδε;

οὐκ ἂν γένοιτο νοῦς κακὸς καλῶς φρονῶν.
600

ἀλλʼ οὔτʼ ἐραστὴς τῆσδε τῆς γνώμης ἔφυν

οὔτʼ ἂν μετʼ ἄλλου δρῶντος ἂν τλαίην ποτέ.

καὶ τῶνδʼ ἔλεγχον τοῦτο μὲν Πυθώδʼ ἰὼν

πεύθου τὰ χρησθέντʼ εἰ σαφῶς ἤγγειλά σοι·

τοῦτʼ ἄλλʼ, ἐάν με τῷ τερασκόπῳ λάβῃς
605

κοινῇ τι βουλεύσαντα, μή μʼ ἁπλῇ κτάνῃς

ψήφῳ, διπλῇ δέ, τῇ τʼ ἐμῇ καὶ σῇ, λαβών·

γνώμῃ δʼ ἀδήλῳ μή με χωρὶς αἰτιῶ.

οὐ γὰρ δίκαιον οὔτε τοὺς κακοὺς μάτην

χρηστοὺς νομίζειν οὔτε τοὺς χρηστοὺς κακούς.
610

φίλον γὰρ ἐσθλὸν ἐκβαλεῖν ἴσον λέγω

καὶ τὸν παρʼ αὑτῷ βίοτον, ὃν πλεῖστον, φιλεῖ.

ἀλλʼ ἐν χρόνῳ γνώσει τάδʼ ἀσφαλῶς, ἐπεὶ

χρόνος δίκαιον ἄνδρα δείκνυσιν μόνος·

κακὸν δὲ κἂν ἐν ἡμέρᾳ γνοίης μιᾷ.
615

616

Χορός

καλῶς ἔλεξεν εὐλαβουμένῳ πεσεῖν,

ἄναξ· φρονεῖν γὰρ οἱ ταχεῖς οὐκ ἀσφαλεῖς.

Οἰδίπους

ὅταν ταχύς τις οὑπιβουλεύων λάθρᾳ

χωρῇ, ταχὺν δεῖ κἀμὲ βουλεύειν πάλιν·

εἰ δʼ ἡσυχάζων προσμενῶ, τὰ τοῦδε μὲν
620

πεπραγμένʼ ἔσται, τἀμὰ δʼ ἡμαρτημένα.

Κρέων

τί δῆτα χρῄζεις; ἦ με γῆς ἔξω βαλεῖν;

Οἰδίπους

ἥκιστα· θνῄσκειν, οὐ φυγεῖν σε βούλομαι.

ὡς ἂν προδείξῃς οἷόν ἐστι τὸ φθονεῖν.

Κρέων

ὡς οὐχ ὑπείξων οὐδὲ πιστεύσων λέγεις;
625

Οἰδίπους

Κρέων

οὐ γὰρ φρονοῦντά σʼ εὖ βλέπω.

Οἰδίπους

τὸ γοῦν ἐμόν.

Κρέων

ἀλλʼ ἐξ ἴσου δεῖ κἀμόν.

Οἰδίπους

ἀλλʼ ἔφυς κακός.

Κρέων

εἰ δὲ ξυνίης μηδέν;

Οἰδίπους

ἀρκτέον γʼ ὅμως.

Κρέων

οὔτοι κακῶς γʼ ἄρχοντος.

Οἰδίπους

ὦ πόλις πόλις.

Κρέων

κἀμοὶ πόλεως μέτεστιν, οὐχί σοι μόνῳ.
630

Χορός

παύσασθʼ, ἄνακτες· καιρίαν δʼ ὑμῖν ὁρῶ

τήνδʼ ἐκ δόμων στείχουσαν Ἰοκάστην, μεθʼ ἧς

τὸ νῦν παρεστὸς νεῖκος εὖ θέσθαι χρεών.

634

Ἰοκάστη

τί τὴν ἄβουλον, ὦ ταλαίπωροι, στάσιν

γλώσσης ἐπήρασθʼ οὐδʼ ἐπαισχύνεσθε γῆς
635

οὕτω νοσούσης ἴδια κινοῦντες κακά;

οὐκ εἶ σύ τʼ οἴκους σύ τε, Κρέων, κατὰ στέγας,

καὶ μὴ τὸ μηδὲν ἄλγος εἰς μέγʼ οἴσετε;

Κρέων

ὅμαιμε, δεινά μʼ Οἰδίπους ὁ σὸς πόσις

δρᾶσαι δικαιοῖ δυοῖν ἀποκρίνας κακοῖν
640

ἢ γῆς ἀπῶσαι πατρίδος ἢ κτεῖναι λαβών.

Οἰδίπους

ξύμφημι· δρῶντα γάρ νιν, ὦ γύναι, κακῶς

εἴληφα τοὐμὸν σῶμα σὺν τέχνῃ κακῇ.

Κρέων

μή νυν ὀναίμην, ἀλλʼ ἀραῖος, εἴ σέ τι

δέδρακʼ, ὀλοίμην, ὧν ἐπαιτιᾷ με δρᾶν.
645

Ἰοκάστη

ὦ πρὸς θεῶν πίστευσον, Οἰδίπους, τάδε,

μάλιστα μὲν τόνδʼ ὅρκον αἰδεσθεὶς θεῶν,

ἔπειτα κἀμὲ τούσδε θʼ οἳ πάρεισί σοι.

Χορός

πιθοῦ θελήσας φρονήσας τʼ, ἄναξ, λίσσομαι.

Οἰδίπους

τί σοι θέλεις δῆτʼ εἰκάθω;
650

Χορός

τὸν οὔτε πρὶν νήπιον νῦν τʼ ἐν ὅρκῳ μέγαν καταίδεσαι.

Οἰδίπους

οἶσθʼ οὖν ἃ χρῄζεις;

Χορός

οἶδα.

Οἰδίπους

φράζε δὴ τί φής.

Χορός

τὸν ἐναγῆ φίλον μήποτʼ ἐν αἰτίᾳ
655

σὺν ἀφανεῖ λόγῳ σʼ ἄτιμον βαλεῖν.

Οἰδίπους

εὖ νυν ἐπίστω, ταῦθʼ ὅταν ζητῇς, ἐμοὶ

ζητῶν ὄλεθρον ἢ φυγὴν ἐκ τῆσδε γῆς.

660

Χορός

οὐ τὸν πάντων θεῶν θεὸν πρόμον
660

Ἅλιον· ἐπεὶ ἄθεος ἄφιλος ὅ τι πύματον

ὀλοίμαν, φρόνησιν εἰ τάνδʼ ἔχω.

ἀλλά μοι δυσμόρῳ γᾶ φθινὰς
665

τρύχει ψυχάν, τάδʼ εἰ κακοῖς κακὰ

προσάψει τοῖς πάλαι τὰ πρὸς σφῷν.

Οἰδίπους

ὁ δʼ οὖν ἴτω, κεἰ χρή με παντελῶς θανεῖν

ἢ γῆς ἄτιμον τῆσδʼ ἀπωσθῆναι βίᾳ.
670

τὸ γὰρ σόν, οὐ τὸ τοῦδʼ, ἐποικτίρω στόμα

ἐλεινόν· οὗτος δʼ ἔνθʼ ἂν ᾖ στυγήσεται.

Κρέων

στυγνὸς μὲν εἴκων δῆλος εἶ, βαρὺς δʼ, ὅταν

θυμοῦ περάσῃς· αἱ δὲ τοιαῦται φύσεις

αὑταῖς δικαίως εἰσὶν ἄλγισται φέρειν.
675

Οἰδίπους

οὔκουν μʼ ἐάσεις κἀκτὸς εἶ;

Κρέων

πορεύσομαι,

σοῦ μὲν τυχὼν ἀγνῶτος, ἐν δὲ τοῖσδʼ ἴσος.

679

Χορός

γύναι, τί μέλλεις κομίζειν δόμων τόνδʼ ἔσω;

Ἰοκάστη

μαθοῦσά γʼ ἥτις ἡ τύχη.
680

Χορός

δόκησις ἀγνὼς λόγων ἦλθε, δάπτει δὲ καὶ τὸ μὴ ʼνʼδικον.

Ἰοκάστη

ἀμφοῖν ἀπʼ αὐτοῖν;

Χορός

ναίχι.

Ἰοκάστη

καὶ τίς ἦν λόγος;

Χορός

ἅλις ἔμοιγʼ, ἅλις, γᾶς προπονουμένας,
685

φαίνεται ἔνθʼ ἔληξεν αὐτοῦ μένειν.

Οἰδίπους

ὁρᾷς ἵνʼ ἥκεις, ἀγαθὸς ὢν γνώμην ἀνήρ,

τοὐμὸν παριεὶς καὶ καταμβλύνων κέαρ;

Χορός

ὦναξ, εἶπον μὲν οὐχ ἅπαξ μόνον,
690

ἴσθι δὲ παραφρόνιμον, ἄπορον ἐπὶ φρόνιμα

πεφάνθαι μʼ ἄν, εἴ σʼ ἐνοσφιζόμαν,

ὅς τʼ ἐμὰν γᾶν φίλαν ἐν πόνοις

ἀλύουσαν κατʼ ὀρθὸν οὔρισας,
695

τανῦν τʼ εὔπομπος, ἂν γένοιο.

Ἰοκάστη

πρὸς θεῶν δίδαξον κἄμʼ, ἄναξ, ὅτου ποτὲ

μῆνιν τοσήνδε πράγματος στήσας ἔχεις.

Οἰδίπους

ἐρῶ· σὲ γὰρ τῶνδʼ ἐς πλέον, γύναι, σέβω·
700

Κρέοντος, οἷά μοι βεβουλευκὼς ἔχει.

Ἰοκάστη

λέγʼ, εἰ σαφῶς τὸ νεῖκος ἐγκαλῶν ἐρεῖς.

Οἰδίπους

φονέα με φησὶ Λαΐου καθεστάναι.

Ἰοκάστη

αὐτὸς ξυνειδὼς ἢ μαθὼν ἄλλου πάρα;

Οἰδίπους

μάντιν μὲν οὖν κακοῦργον εἰσπέμψας, ἐπεὶ
705

τό γʼ εἰς ἑαυτὸν πᾶν ἐλευθεροῖ στόμα.

Ἰοκάστη

σύ νυν ἀφεὶς σεαυτὸν ὧν λέγεις πέρι

ἐμοῦ ʼπάκουσον, καὶ μάθʼ οὕνεκʼ ἐστί σοι

βρότειον οὐδὲν μαντικῆς ἔχον τέχνης.

φανῶ δέ σοι σημεῖα τῶνδε σύντομα.
710

χρησμὸς γὰρ ἦλθε Λαΐῳ ποτʼ, οὐκ ἐρῶ

Φοίβου γʼ ἄπʼ αὐτοῦ, τῶν δʼ ὑπηρετῶν ἄπο,

ὡς αὐτὸν ἕξοι μοῖρα πρὸς παιδὸς θανεῖν,

ὅστις γένοιτʼ ἐμοῦ τε κἀκείνου πάρα.

καὶ τὸν μέν, ὥσπερ γʼ ἡ φάτις, ξένοι ποτὲ
715

λῃσταὶ φονεύουσʼ ἐν τριπλαῖς ἁμαξιτοῖς·

παιδὸς δὲ βλάστας οὐ διέσχον ἡμέραι

τρεῖς, καί νιν ἄρθρα κεῖνος ἐνζεύξας ποδοῖν

ἔρριψεν ἄλλων χερσὶν ἄβατον εἰς ὄρος.

κἀνταῦθʼ Ἀπόλλων οὔτʼ ἐκεῖνον ἤνυσεν
720

φονέα γενέσθαι πατρὸς οὔτε Λάϊον

τὸ δεινὸν οὑφοβεῖτο πρὸς παιδὸς θανεῖν.

τοιαῦτα φῆμαι μαντικαὶ διώρισαν,

ὧν ἐντρέπου σὺ μηδέν· ὧν γὰρ ἂν θεὸς

χρείαν ἐρευνᾷ, ῥᾳδίως αὐτὸς φανεῖ.
725

726

Οἰδίπους

οἷόν μʼ ἀκούσαντʼ ἀρτίως ἔχει, γύναι,

ψυχῆς πλάνημα κἀνακίνησις φρενῶν.

Ἰοκάστη

ποίας μερίμνης τοῦθʼ ὑποστραφεὶς λέγεις;

Οἰδίπους

ἔδοξʼ ἀκοῦσαι σοῦ τόδʼ, ὡς ὁ Λάϊος

κατασφαγείη πρὸς τριπλαῖς ἁμαξιτοῖς.
730

Ἰοκάστη

ηὐδᾶτο γὰρ ταῦτʼ οὐδέ πω λήξαντʼ ἔχει.

Οἰδίπους

καὶ ποῦ ʼσθʼ ὁ χῶρος οὗτος οὗ τόδʼ ἦν πάθος;

Ἰοκάστη

Φωκὶς μὲν ἡ γῆ κλῄζεται, σχιστὴ δʼ ὁδὸς

ἐς ταὐτὸ Δελφῶν κἀπὸ Δαυλίας ἄγει.

Οἰδίπους

καὶ τίς χρόνος τοῖσδʼ ἐστὶν οὑξεληλυθώς;
735

Ἰοκάστη

σχεδόν τι πρόσθεν ἢ σὺ τῆσδʼ ἔχων χθονὸς

ἀρχὴν ἐφαίνου, τοῦτʼ ἐκηρύχθη πόλει.

Οἰδίπους

ὦ Ζεῦ, τί μου δρᾶσαι βεβούλευσαι πέρι;

Ἰοκάστη

τί δʼ ἐστί σοι τοῦτʼ, Οἰδίπους, ἐνθύμιον;

Οἰδίπους

μήπω μʼ ἐρώτα· τὸν δὲ Λάϊον φύσιν
740

τίνʼ ἦλθε φράζε, τίνα δʼ ἀκμὴν ἥβης ἔχων.

Ἰοκάστη

μέγας, χνοάζων ἄρτι λευκανθὲς κάρα,

μορφῆς δὲ τῆς σῆς οὐκ ἀπεστάτει πολύ.

Οἰδίπους

οἴμοι τάλας· ἔοικʼ ἐμαυτὸν εἰς ἀρὰς

δεινὰς προβάλλων ἀρτίως οὐκ εἰδέναι.
745

Ἰοκάστη

πῶς φῄς; ὀκνῶ τοι πρός σʼ ἀποσκοποῦσʼ, ἄναξ.

Οἰδίπους

δεινῶς ἀθυμῶ μὴ βλέπων ὁ μάντις ᾖ·

δείξεις δὲ μᾶλλον, ἢν ἓν ἐξείπῃς ἔτι.

Ἰοκάστη

καὶ μὴν ὀκνῶ μέν, ἃ δʼ ἂν ἔρῃ μαθοῦσʼ ἐρῶ.

750

Οἰδίπους

πότερον ἐχώρει βαιὸς ἢ πολλοὺς ἔχων
750

ἄνδρας λοχίτας, οἷʼ ἀνὴρ ἀρχηγέτης;

Ἰοκάστη

πέντʼ ἦσαν οἱ ξύμπαντες, ἐν δʼ αὐτοῖσιν ἦν .

κῆρυξ· ἀπήνη δʼ ἦγε Λάϊον μία.

Οἰδίπους

αἰαῖ, τάδʼ ἤδη διαφανῆ. τίς ἦν ποτε

ὁ τούσδε λέξας τοὺς λόγους ὑμῖν, γύναι;
755

Ἰοκάστη

οἰκεύς τις, ὅσπερ ἵκετʼ ἐκσωθεὶς μόνος.

Οἰδίπους

ἦ κἀν δόμοισι τυγχάνει τανῦν παρών;

Ἰοκάστη

οὐ δῆτʼ· ἀφʼ οὗ γὰρ κεῖθεν ἦλθε καὶ κράτη

σέ τʼ εἶδʼ ἔχοντα Λάϊόν τʼ ὀλωλότα,

ἐξικέτευσε τῆς ἐμῆς χειρὸς θιγὼν
760

ἀγρούς σφε πέμψαι κἀπὶ ποιμνίων νομάς,

ὡς πλεῖστον εἴη τοῦδʼ ἄποπτος ἄστεως.

κἄπεμψʼ ἐγώ νιν· ἄξιος γὰρ οἷʼ ἀνὴρ

δοῦλος φέρειν ἦν τῆσδε καὶ μείζω χάριν.

Οἰδίπους

πῶς ἂν μόλοι δῆθʼ ἡμὶν ἐν τάχει πάλιν;
765

Ἰοκάστη

πάρεστιν· ἀλλὰ πρὸς τί τοῦτʼ ἐφίεσαι;

Οἰδίπους

δέδοικʼ ἐμαυτόν, ὦ γύναι, μὴ πόλλʼ ἄγαν

εἰρημένʼ ᾖ μοι διʼ ἅ νιν εἰσιδεῖν θέλω.

Ἰοκάστη

ἀλλʼ ἵξεται μέν· ἀξία δέ που μαθεῖν

κἀγὼ τά γʼ ἐν σοὶ δυσφόρως ἔχοντʼ, ἄναξ.
770

771

Οἰδίπους

κοὐ μὴ στερηθῇς γʼ, ἐς τοσοῦτον ἐλπίδων

ἐμοῦ βεβῶτος. τῷ γὰρ ἂν καὶ μείζονι

λέξαιμʼ ἂν ἢ σοί, διὰ τύχης τοιᾶσδʼ ἰών;

ἐμοὶ πατὴρ μὲν Πόλυβος ἦν Κορίνθιος,

μήτηρ δὲ Μερόπη Δωρίς. ἠγόμην δʼ ἀνὴρ
775

ἀστῶν μέγιστος τῶν ἐκεῖ, πρίν μοι τύχη

τοιάδʼ ἐπέστη, θαυμάσαι μὲν ἀξία,

σπουδῆς γε μέντοι τῆς ἐμῆς οὐκ ἀξία.

ἀνὴρ γὰρ ἐν δείπνοις μʼ ὑπερπλησθεὶς μέθῃ

καλεῖ παρʼ οἴνῳ, πλαστὸς ὡς εἴην πατρί.
780

κἀγὼ βαρυνθεὶς τὴν μὲν οὖσαν ἡμέραν

μόλις κατέσχον, θἀτέρᾳ δʼ ἰὼν πέλας

μητρὸς πατρός τʼ ἤλεγχον· οἱ δὲ δυσφόρως

τοὔνειδος ἦγον τῷ μεθέντι τὸν λόγον.

κἀγὼ τὰ μὲν κείνοιν ἐτερπόμην, ὅμως δʼ
785

ἔκνιζέ μʼ ἀεὶ τοῦθʼ· ὑφεῖρπε γὰρ πολύ.

λάθρᾳ δὲ μητρὸς καὶ πατρὸς πορεύομαι

Πυθώδε, καί μʼ ὁ Φοῖβος ὧν μὲν ἱκόμην

ἄτιμον ἐξέπεμψεν, ἄλλα δʼ ἄθλια

καὶ δεινὰ καὶ δύστηνα προύφηνεν λέγων,
790

ὡς μητρὶ μὲν χρείη με μιχθῆναι, γένος δʼ

ἄτλητον ἀνθρώποισι δηλώσοιμʼ ὁρᾶν,

φονεὺς δʼ ἐσοίμην τοῦ φυτεύσαντος πατρός.

κἀγὼ ʼπακούσας ταῦτα τὴν Κορινθίαν,

ἄστροις τὸ λοιπὸν ἐκμετρούμενος, χθόνα
795

ἔφευγον, ἔνθα μήποτʼ ὀψοίμην κακῶν

χρησμῶν ὀνείδη τῶν ἐμῶν τελούμενα.

στείχων δʼ ἱκνοῦμαι τούσδε τοὺς χώρους, ἐν οἷς

σὺ τὸν τύραννον τοῦτον ὄλλυσθαι λέγεις.

800

Οἰδίπους

καί σοι, γύναι, τἀληθὲς ἐξερῶ. τριπλῆς
800

ὅτʼ ἦ κελεύθου τῆσδʼ ὁδοιπορῶν πέλας,

ἐνταῦθά μοι κῆρύξ τε κἀπὶ πωλικῆς

ἀνὴρ ἀπήνης ἐμβεβώς, οἷον σὺ φῇς,

ξυνηντίαζον· κἀξ ὁδοῦ μʼ ὅ θʼ ἡγεμὼν

αὐτός θʼ ὁ πρέσβυς πρὸς βίαν ἠλαυνέτην.
805

κἀγὼ τὸν ἐκτρέποντα, τὸν τροχηλάτην,

παίω διʼ ὀργῆς· καί μʼ ὁ πρέσβυς ὡς ὁρᾷ,

ὄχου παραστείχοντα τηρήσας, μέσον

κάρα διπλοῖς κέντροισί μου καθίκετο.

οὐ μὴν ἴσην γʼ ἔτισεν, ἀλλὰ συντόμως
810

σκήπτρῳ τυπεὶς ἐκ τῆσδε χειρὸς ὕπτιος

μέσης ἀπήνης εὐθὺς ἐκκυλίνδεται·

κτείνω δὲ τοὺς ξύμπαντας. εἰ δὲ τῷ ξένῳ

τούτῳ προσήκει Λαΐου τι συγγενές,

τίς τοῦδέ γʼ ἀνδρός ἐστιν ἀθλιώτερος;
815

τίς ἐχθροδαίμων μᾶλλον ἂν γένοιτʼ ἀνήρ;

ὃν μὴ ξένων ἔξεστι μηδʼ ἀστῶν τινι

δόμοις δέχεσθαι μηδὲ προσφωνεῖν τινα,

ὠθεῖν δʼ ἀπʼ οἴκων. καὶ τάδʼ οὔτις ἄλλος ἦν

ἢ ʼγὼ ʼπʼ ἐμαυτῷ τάσδʼ ἀρὰς ὁ προστιθείς.
820

λέχη δὲ τοῦ θανόντος ἐκ χεροῖν ἐμαῖν

χραίνω, διʼ ὧνπερ ὤλετʼ· ἆρʼ ἔφυν κακός;

ἆρʼ οὐχὶ πᾶς ἄναγνος; εἴ με χρὴ φυγεῖν,

καί μοι φυγόντι μἤστι τοὺς ἐμοὺς ἰδεῖν

μηδʼ ἐμβατεύειν πατρίδος, ἢ γάμοις με δεῖ
825

μητρὸς ζυγῆναι καὶ πατέρα κατακτανεῖν

Πόλυβον, ὃς ἐξέφυσε κἀξέθρεψέ με.

ἆρʼ οὐκ ἀπʼ ὠμοῦ ταῦτα δαίμονός τις ἂν

κρίνων ἐπʼ ἀνδρὶ τῷδʼ ἂν ὀρθοίη λόγον;

μὴ δῆτα, μὴ δῆτʼ, ὦ θεῶν ἁγνὸν σέβας,
830

ἴδοιμι ταύτην ἡμέραν, ἀλλʼ ἐκ βροτῶν

βαίην ἄφαντος πρόσθεν ἢ τοιάνδʼ ἰδεῖν

κηλῖδʼ ἐμαυτῷ συμφορᾶς ἀφιγμένην.

834

Χορός

ἡμῖν μέν, ὦναξ, ταῦτʼ ὀκνήρʼ· ἕως δʼ ἂν οὖν

πρὸς τοῦ παρόντος ἐκμάθῃς, ἔχʼ ἐλπίδα.
835

Οἰδίπους

καὶ μὴν τοσοῦτόν γʼ ἐστί μοι τῆς ἐλπίδος,

τὸν ἄνδρα τὸν βοτῆρα προσμεῖναι μόνον.

Ἰοκάστη

πεφασμένου δὲ τίς ποθʼ ἡ προθυμία;

Οἰδίπους

ἐγὼ διδάξω σʼ· ἢν γὰρ εὑρεθῇ λέγων

σοὶ ταὔτʼ, ἔγωγʼ ἂν ἐκπεφευγοίην πάθος.
840

Ἰοκάστη

ποῖον δέ μου περισσὸν ἤκουσας λόγον;

Οἰδίπους

λῃστὰς ἔφασκες αὐτὸν ἄνδρας ἐννέπειν

ὥς νιν κατακτείνειαν. εἰ μὲν οὖν ἔτι

λέξει τὸν αὐτὸν ἀριθμόν, οὐκ ἐγὼ ʼκτανον·

οὐ γὰρ γένοιτʼ ἂν εἷς γε τοῖς πολλοῖς ἴσος·
845

εἰ δʼ ἄνδρʼ ἕνʼ οἰόζωνον αὐδήσει, σαφῶς

τοῦτʼ ἐστὶν ἤδη τοὔργον εἰς ἐμὲ ῥέπον.

Ἰοκάστη

ἀλλʼ ὡς φανέν γε τοὔπος ὧδʼ ἐπίστασο,

κοὐκ ἔστιν αὐτῷ τοῦτό γʼ ἐκβαλεῖν πάλιν·

πόλις γὰρ ἤκουσʼ, οὐκ ἐγὼ μόνη, τάδε.
850

εἰ δʼ οὖν τι κἀκτρέποιτο τοῦ πρόσθεν λόγου,

οὔτοι ποτʼ, ὦναξ, σόν γε Λαΐου φόνον

φανεῖ δικαίως ὀρθόν, ὅν γε Λοξίας

διεῖπε χρῆναι παιδὸς ἐξ ἐμοῦ θανεῖν.

καίτοι νιν οὐ κεῖνός γʼ ὁ δύστηνός ποτε
855

κατέκτανʼ, ἀλλʼ αὐτὸς πάροιθεν ὤλετο.

ὥστʼ οὐχὶ μαντείας γʼ ἂν οὔτε τῇδʼ ἐγὼ

βλέψαιμʼ ἂν εἵνεκʼ οὔτε τῇδʼ ἂν ὕστερον.

Οἰδίπους

καλῶς νομίζεις· ἀλλʼ ὅμως τὸν ἐργάτην

πέμψον τινὰ στελοῦντα μηδὲ τοῦτʼ ἀφῇς.
860

Ἰοκάστη

πέμψω ταχύνασʼ· ἀλλʼ ἴωμεν ἐς δόμους·

οὐδὲν γὰρ ἂν πράξαιμʼ ἂν ὧν οὐ σοὶ φίλον.

Translations (5)

English (Lewis Campbell, 1906) (OCR draft) Experimental (English (Lewis Campbell, 1906)) — 513 focus

Citizens, hearing of dire calumny

Denounced on me by Oedipus the King,

I am here to make loud protest. If he think,
515

In this embroilment of events, one word

Or deed of mine hath wrought him injury,

I am not careful to prolong my life

Beneath such imputation. For it means

No trifling danger, but disastrous harm,
520

Making my life dishonoured in the state,

And meanly thought of by my friends and you.

CH

Perchance ’twas but the sudden flash of wrath,

Not the deliberate judgement of the soul.

CR

Who durst declare it, that Tirésias spake
525

False prophecies, set on to this by me?

CH

Such things were said, I know not how advised.

CR

And were the eyes and spirit not distraught,

When the tongue uttered this to ruin me?

CH

I cannot say. To what my betters do
530

I am blind. But see, the King comes forth again.

OED
Enter OEDIPUS .

Insolent, art thou here? Hadst thou the face

To bring thy boldness near my palace-roof,

Proved as thou art to have contrived my death

And laid thy robber hands upon my state?
535

Tell me, by heaven, had you seen in me

A coward or a fool, when you planned this?—

Deemed you I should be blind to your attempt

Craftily creeping on, or, when perceived,

Not ward it off? Is’t not a silly scheme,
540

To think to compass without troops of friends

Power, that is only won by wealth and men?

CR

Wilt them be counselled? Hear as much in turn

As thou hast spoken, and then thyself be judge.

OED

I know thy tongue, but I am slow to learn
545

From thee, whom I have found my grievous foe.

CR

First on this very point, hear me declare—

OED

I will not hear that thou art not a villain.

CR

Thine is a shallow judgement, if thou thinkest

Self-will without true thought can bring thee gain.
550

OED

Thine is a shallow judgement, if thou thinkest

Thou canst abuse thy kinsman and be free.

CR

A rightful sentence. But I fain would learn

What wrong is that you speak of?

OED

Tell me this;
555

Didst thou, or not, urge me to send and bring
555

The reverend-seeming prophet?

CR

Yea, and still

I hold that counsel firm.

OED

How long is ’t now

Since Laius—

CR

What? I do not catch your drift.

OED

Vanished in ruin by a dire defeat?
560

CR

’Twere long to count the years that come between.

OED

And did this prophet then profess his art?

CR

Wise then as now, nor less in reverence.

OED

Then at that season did he mention me?

CR

Not in my hearing.
565

OED

But, I may presume,

Ye held an inquisition for the dead?

CR

Yes, we inquired, of course: and could not hear.

OED

Why was he dumb, your prophet, in that day?

CR

I cannot answer, for I do not know.

OED

This you can answer, for you know it well.
570

CR

Say what? I will not gainsay, if I know.

OED

That, but for your advice, he had not dared

To talk of Laius’ death as done by me.

CR

You know, that heard him, what he spake. But I

Would ask thee too a question in my turn.
575

OED

No questioning will fasten blood on me.

CR

Hast thou my sister for thine honoured queen?

OED

The fact is patent, and denial vain.

CR

And shar’st with her dominion of this realm?

OED

All she desires is given her by my will.
580

CR

Then, am not I third-partner with you twain?

OED

There is your villany in breaking fealty.

CR

Not so, if thou wouldst reason with thyself

As I do. First consider one thing well:

Who would choose rule accompanied with fear

Before safe slumbers with an equal sway?
585

’Tis not my nature, no, nor any man’s,

Who follows wholesome thoughts, to love the place

Of domination rather than the power.

Now, without fear, I have my will from thee;

But were I king, I should do much unwillingly.
590

How then can I desire to be a king,

When masterdom is mine without annoy?

Delusion hath not gone so far with me

As to crave more than honour joined with gain.

Now all men hail me happy, all embrace me;
595

All who have need of thee, call in my aid;

For thereupon their fortunes wholly turn.

How should I leave this substance for that show?

No man of sense can harbour thoughts of crime.

Such vain ambition hath no charm for me,
600

Nor could I bear to lend it countenance.

If you would try me, go and ask again

If I brought Phoebus’ answer truly back.

Nay more, should I be found to have devised

Aught in collusion with the seer, destroy me,
605

Not by one vote, but two, mine own with thine.

But do not on a dim suspicion blame me

Of thy mere will. To darken a good name

Without clear cause is heinous wickedness;

And to cast off a worthy friend I call
610

No less a folly than to fling away

What most we love, the life within our breast.

The certainty of this will come with time;

For time alone can clear the righteous man.

An hour suffices to make known the villain.
615

CH

Prudence bids hearken to such words, my lord,

For fear one fall. Swift is not sure in counsel.

OED

When he who hath designs on me is swift

In his advance, I must bethink me swiftly.

Should I wait leisurely, his work hath gained
620

Achievement, while my plans have missed success.

CR

What would you then? To thrust me from the land?

OED

Nay, death, not exile, is my wish for thee,

When all have seen what envy brings on men.

[ You’ll ne’er relent nor listen to my plea.]

OED

You’ll ne’er be governed or repent your guilt.
625

CR

Because I see thou art blind.

OED

Not to my need.

CR

Mine must be thought of too.

OED

You are a villain.

CR

How if thy thought be vain?

OED

Authority

Must be maintained.

CR

Not when authority

Declines to evil.

OED

O my citizens!

CR

I have a part in them no less than you.
630

LEADER OF CH

Cease, princes. Opportunely I behold

Jocasta coming toward you from the palace.

Her presence may attune your jarring minds.

JOCASTA
Enter JOCASTA .

Unhappy that ye are, why have ye reared

Your wordy rancour ’mid the city’s harms?

Have you no shame, to stir up private broils
635

In such a time as this? Get thee within! ()

And thou too, Creon! nor enlarge your griefs

To make a mountain out of nothingness.

CR

Sister, thy husband Oedipus declares

One of two horrors he will wreak on me,
640

Banishment from my native land, or death.

OED

Yea, for I caught him practising, my queen,

Against our person with malignant guile.

CR

May comfort fail me, and a withering curse

Destroy me, if I e’er planned aught of this.
645

JO

I pray thee, husband, listen to his plea;

Chiefly respecting his appeal to Heaven,

But also me, and these who stand by thee.

CH. 1

Incline to our request

Thy mind and heart, O King!

OED

What would you I should yield unto your prayer?
650

CH. 2

Respect one ever wise,

Whose oath protects him now.

OED

Know ye what thing ye ask?

CH. 3

I know.

OED

Then plainly tell.

CH. 4

Thy friend, who is rendered sacred by his oath,

Rob not of honour through obscure surmise.

OED

In asking that, you labour for my death

Or banishment. Of this be well assured.

CH. 5

No, by the Sun I swear,
660

Vaunt-courier of the host of heaven.
660

For may I die the last of deaths,

Unblest of God or friend,

If e’er such thought were mine.

But oh! this pining land
665

Afflicts my sorrow-burdened soul,

To think that to her past and present woe

She must add this, which springs to her from you.

OED

Then let him range, though I must die outright,

Or be thrust forth with violence from the land!
670

—Not for his voice, but thine, which wrings my heart:

He, wheresoe’er he live, shall have my hate.

CR

You show yourself as sullen when you yield,

As unendurable in your fury’s height.

Such natures justly give themselves most pain.
675

OED

Let me alone, then, and begone!

CR

I go,

Untainted in their sight, though thou art blind.

CH. 1

Lady, why tarriest thou

To lead thy husband in?

JO

Not till I learn what mischief is befallen.
680

CH. 2

A dim, unproved debate.

Reproach, though unfounded, stings.

JO

From both?

CH. 3

From both alike.

JO

How caused?

CH. 4

Enough for me,
685

Amply enough it seems, when our poor land
685

Is vexed already, not to wake what sleeps.

OED

().

See where thine honest zeal hath landed thee,

Bating my wrath, and blunting my desire!

CH. 5

My prince, I say it again:

Assure thee, I were lost to sense,

Infatuate, void of wholesome thought,
690

Could I be tempted now

To loose my faith from thee,

Who, when the land I love

Laboured beneath a wildering load,
695

Didst speed her forth anew with favouring gale.
695

Now, too, if but thou may’st, be her good guide.

JO

Let not thy queen be left in ignorance

What cause thou hadst to lift thy wrath so high.

OED

I’ll tell thee, lady, for I honour thee
700

More than these citizens. ’Twas Creon there,
700

And his inveterate treason against me.

JO

Accuse him, so you make the quarrel plain.

OED

He saith I am the murderer of the King.

JO

Speaks he from hearsay, or as one who knows?

OED

He keeps his own lips free: but hath suborned
705

A rascal soothsayer to this villany.

JO

Hearken to me, and set your heart at rest

On that you speak of, while I make you learn

No mortal thing is touched by soothsaying.

Of that I’ll give thee warrant brief and plain.
710

Word came to Laius once, I will not say

From Phoebus’ self, but from his ministers,

The King should be destroyed by his own son,

If son were born to him from me. What followed?

Laius was slain, by robbers from abroad,
715

Saith Rumour, in a cross-way! But the child

Lived not three days, ere by my husband’s hand

His feet were locked, and he was cast and left

By messengers on the waste mountain wold.

So Phoebus neither brought upon the boy
720

His father’s murder, nor on Laius

The thing he greatly feared, death by his son.

Such issue came of prophesying words.

Therefore regard them not. God can himself

With ease bring forth what for his ends he needs.
725

OED

What strange emotions overcloud my soul,

Stirred to her depths on hearing this thy tale!

JO

What sudden change is this? What cares oppress thee?

OED

Methought I heard thee say, King Laius

Was at a cross-road overpowered and slain?
730

JO

So ran the talk that yet is current here.

OED

Where was the scene of this unhappy blow?

JO

Phocis the land is named. The parted ways

Meet in one point from Dauha and from Delphi.

OED

And since the event how much of time hath flown?
735

JO

’Twas just ere you appeared with prospering speed

And took the kingdom, that the tidings came.

OED

What are thy purposes against me, Zeus?

JO

Why broods thy mind upon such thoughts, my king?

OED

Nay, ask me not! But tell me first what height
740

Had Laius, and what grace of manly prime?

JO

Tall, with dark locks just sprinkled o’er with grey:

In shape and bearing much resembling thee.

OED

O heavy fate! How all unknowingly

I laid that dreadful curse on my own head!
745

JO

How?

I tremble as I gaze on thee, my king!

OED

The fear appals me that the seer can see.

Tell one thing more, to make it doubly clear!

JO

I am lothe to speak, but, when you ask, I will.

OED

Had he scant following, or, as princes use,
750

Full numbers of a well-appointed train?

JO

There were but five in all: a herald one;

And Laius travelled in the only car.

OED

Woe! woe! ’Tis clear as daylight. Who was he

That brought you this dire message, O my queen?
755

JO

A home-slave, who alone returned alive.

OED

And is he now at hand within the house?

JO

No, truly. When he came from yonder scene

And found thee king in room of Laius murdered,

He touched my hand, and made his instant prayer

That I would send him to o’erlook the flocks
760

And rural pastures, so to live as far

As might be from the very thought of Thebes.

I granted his desire. No servant ever

More richly merited such boon than he.

OED

Can he be brought again immediately?
765

JO

Indeed he can. But why desire it so?

OED

Words have by me been uttered, O my queen,

That give me too much cause to wish him here.

JO

Then come he shall. But I may surely claim

To hear what in thy state goes heavily.
770

OED

Thou shalt not lose thy rights in such an hour,

When I am harrowed thus with doubt and fear.

To whom more worthy should I tell my grief?

—My father was Corinthian Polybus,

My mother, Dorian Meropè.—I lived

A prince among that people, till a chance
775

Encountered me, worth wonder, but, though strange,

Not worth the anxious thought it waked in me.

For at a feasting once over the wine

One deep in liquor called aloud to me,

‘Hail, thou false foundling of a foster-sire!’
780

That day with pain I held my passion down;

But early on the morrow I came near

And questioned both my parents, who were fierce

In anger at the man who broached this word.

For their part I was satisfied, but still
785

It galled me, for the rumour would not die.

Eluding then my parents I made way

To Delphi, where, as touching my desire,

Phoebus denied me; but brake forth instead

With other oracles of misery
790

And horrible misfortune, how that I

Must know my mother’s shame, and cause to appear

A birth intolerable in human view,

And do to death the author of my life.

I fled forth at the word, conjecturing now

Corinthia’s region by the stars of heaven,
795

And wandered, where I never might behold

Those dreadful prophecies fulfilled on me.

So travelling on, I came even to the place

Where, as thou tell’st, the King of Thebè fell.

And, O my wife, I will hide nought from thee.
800

When I drew near the cross-road of your tale,

A herald, and a man upon a car,

Like your description, there encountered me.

And he who led the car, and he himself

The greybeard, sought to thrust me from the path.
805

Then in mine angry mood I sharply struck

The driver-man who turned me from the way;

Which when the elder saw, he watched for me

As I passed by, and from the chariot-seat

Smote full upon my head with the fork’d goad;
810

But got more than he gave; for, by a blow

From this right hand, smit with my staff, he fell

Instantly rolled out of the car supine.

I slew them every one. Now if that stranger

Had aught in common with king Laius,

What wretch on earth was e’er so lost as I?
815

Whom have the Heavens so followed with their hate?

No house of Theban or of foreigner

Must any more receive me, none henceforth

Must speak to me, but drive me from the door!

I, I have laid this curse on mine own head!
820

Yea, and this arm that slew him now enfolds

His queen. O cruel stain! Am I not vile?

Polluted utterly! Yes, I must flee,

And, lost to Thebè, nevermore behold

My home, nor tread my country, lest I meet
825

In marriage mine own mother, and bring low

His head that gave me life and reared my youth,

My father, Polybus. Ah! right were he

Who should declare some god of cruel mood

Had sent this trouble upon my soul! Ye Powers,
830

Worshipped in holiness, ne’er may I see

That day, but perish from the sight of men,

Ere sins like these be branded on my name!

CH

Thy fear is ours, O king: yet lose not hope,

Till thou hast heard the witness of the deed.
835

OED

Ay, that is all I still have left of hope,

To bide the coming of the shepherd man.

JO

What eager thought attends his presence here?

OED

I’ll tell thee. Should his speech accord with thine,

My life stands clear from this calamity.
840

JO

What word of mine agreed not with the scene?

OED

You said he spake of robbers in a band

As having slain him. Now if he shall still

Persist in the same number, I am free.

One man and many cannot be the same.
845

But should he tell of one lone traveller,

Then, unavoidably, this falls on me.

JO

So ’twas given out by him, be sure of that.

He cannot take it back. Not I alone

But all the people heard him speak it so.
850

And should he swerve in aught from his first tale,

He ne’er can show the murder of the king

Rightly accordant with the oracle.

For Phoebus said expressly he should fall

Through him whom I brought forth. But that poor babe
855

Ne’er slew his sire, but perished long before.

Wherefore henceforth I will pursue my way

Regardless of all words of prophecy.

OED

Wisely resolved. But still send one to bring

The labourer swain, and be not slack in this.
860

JO

I will, and promptly. Go we now within!

My whole desire is but to work thy will.

CHORUS
CHORUS

German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 513 focus

Ihr Bürger, weil ich höre, daß mich Dedipus,

Der König, schwerer Thaten angeschuldigt hat,

Erschein' ich hier von Schmerz erfüllt. Denn wenn er glaubt,

Ich habe, was zu Schaden führt, in dieser Noth

Mit Worten oder durch die That ihm angethan:
510

Dann lange fortzuleben, traun, verlang' ich nicht,

Mit solchem Ruf belastet. Einfach wäre nicht

Der Schaden, der aus diesem Leumund mir ersteht,

Nein, unermeßlich, wenn ich schlecht in dieser Stadt,

Und schlecht vor dir und meinen Freunden heißen soll.
515

Der Chor.

Doch diese Schmähung wurde mehr vielleicht im Zorn

Gewaltsam ausgestoßen als mit Vorbedacht.

Kreon.

Woraus erhellte, daß, verführt durch meinen Rath,

Des Sehers Mund die Lügenworte reden soll?

Der Chor.

So ward gesagt; aus welchem Grunde, weiß ich nicht.
520

Kreon.

Mit offnem Blick des Auges und mit offnem Sinn

Ward solcher Vorwurf ausgesprochen wider mich?

Der Chor.

Ich weiß nicht; was die Herrscher thun, bemerk' ich nicht;

Doch eben tritt er selber aus dem Hause schon.

Oedipus. Die Vorigen.

Oedipus.

Du wagst hieher zu kommen? Hast du solche Stirn
525

Schamloser Frechheit, daß du meiner Schwelle nahst,

Du, der an dieses Mannes Haupt zum Mörder wird,

Und offen sich als Räuber meines Thrones zeigt?

Sprich, bei den Göttern, ob du feigen Sinn an mir,

Ob Aberwiz gewahrtest, daß du dies ersanmst?
530

Nicht ahnen würd' ich, wähntest du, solch tückisches

Vermessen, noch ihm wehren, wenn ich's auch geahnt?

Ist also dein Beginnen nicht ein thörichtes,

Ganz ohne Volk und Freunde nach dem Königthum

Zu jagen, das mit Volk und Gold erobert wird?
535

Kreon.

Was deine Pflicht ist, weißt du's? Auf dein Wort vernimm

Von mir ein Gleiches; dann entscheide selbst belehrt.

Oedipus.

Du bist ein starker Redner; doch ich höre schlecht

Auf dich, in dem ich meinen schlimmsten Feind erkannt.

Kreon.

Hierüber eben höre mich vor Allem jezt.
540

Oedipus.

Hierüber eben schweige, daß du redlich seist.

Kreon.

Wofern du wähnst, ein blindvermess'ner Eigensinn,

Von Weisheit leer, sei löblich, denkst du ganz verkehrt.

Oedipus.

Wofern du wähnst am Blutsverwandten ungestraft

Das Böse thun zu können, denkst du nimmer klug.
545

Kreon.

Daß dieser Ausspruch richtig sei, bekenn' ich gern;

Doch was dir Uebles widerfuhr, belehre mich.

Oedipus.

Sprich, warst du's oder warst du's nicht, der Boten mir

Zum hochberühmten Seher abzusenden rieth?

Kreon.

Und noch besteh' ich unverrückt auf gleichem Sinn.
550

Oedipus.

Wie lange Zeit her ist es schon, das Laïos

Kreon.

Welch eine That begangen? Ich verstehe nicht -

Oedipus.

Spurlos verschwand, von eines Mörders Hand entseelt?

Kreon.

Wohl fern und lange mißt sich schon seitdem die Zeit.

Oedipus.

Und übte damals seine Kunst der Seher schon?
555

Kreon.

Mit gleicher Weisheit übt' er sie, mit gleichem Ruhm.

Oedipus.

Und dacht' er jemals meiner auch in jener Zeit?

Kreon.

Nie, nirgendwo, daß ich in seiner Nähe war.

Oedipus.

Und nach dem Todten stelltet ihr kein Forschen an?

Kreon.

Gewiß: warum nicht? Aber Nichts entdeckten wir.
560

Oedipus.

Warum enthüllt' es dazumal der Weise nicht?

Kreon.

Ich weiß nicht. Wo mir Kunde mangelt, schweig' ich gern.

Oedipus.

Doch weißt du soviel - sag' es, da dir Kunde ward

Kreon.

Was meinst du? Weiß ich's, werd' ich's nicht verheimlichen.

Oedipus.

Der Seher hätte, war er nicht im Bund mit dir,
565

Den Mord an Laïos nimmermehr mein Werk genannt.

Kreon.

Ob dies er aussagt, weißt du selbst; ich aber darf

Nun wohl auch dich befragen, wie du mich gefragt.

Oedipus.

Frag' immer; denn als Mörder werd' ich nicht besteh'n.

Kreon.

Wohlan! Du bist mit meiner Schwester doch vermählt?
570

Oedipus.

Gewiß; verneinen kann ich diese Frage nicht.

Kreon.

Und theilst die Macht, des Landes Herrschaft gleich mit ihr?

Oedipus.

Von mir erhält sie Alles, was sie wünschen mag.

Kreon.

Und steh' ich als der Dritte nicht euch Beiden gleich?

Oedipus.

Hier eben offenbarst du dich als falschen Freund.
575

Kreon.

Nicht, wenn du ruhig prüftest, so wie ich gethan.

Erwäge dies vor Allem: glaubst du, daß ein Mann

Mit Sorgen lieber herrschen wird, als ohne Harm

In Frieden schlummern, wenn die gleiche Macht ihm ward?

Auch ich empfinde keine größ're Lust in mir,
580

Der Herr zu heißen, als dem Herrn es gleich zu thun,

Wie jeder Andre, welcher klug zu sein gelernt.

Denn jezt erlang' ich Alles ohne Furcht von dir;

Als Herrscher müßt' ich Manches unfreiwillig thun.¹

Wie sollte mir nun süßer sein der Königsthron,
585

Als kummerfreies Walten, als harmlose Macht?

Noch hat mich Thorheit nicht berückt, mir Anderes

Zu wünschen, als das Schöne mit dem Nüzlichen.

Nun grüßt mich Ieder, nun bewillkommt Alles mich;

Nun muß mir Ieder schmeicheln, wer nach dir verlangt;²
590

Denn ihr Gelingen ruht allein in meiner Hand.

Wie hascht' ich doch nach Jenem und verschmähte Dies?³

Wohl nicht zu Schlechtem wendet sich ein edler Sinn.

Nein, solchen Plan zu hegen kam mir nimmer ein,

Noch böt' ich Andern meinen Arm zu solcher That.
595

Und dies zu prüfen, frage selbst in Pytho nach,

Ob ich dir wahrhaft kundgethan des Gottes Wort:

Dann, wenn du findest, daß ich mit dem Zauberer

Geheimen Rath pflog; nicht verdammt durch Einen Spruch,

Durch zweie gib mir dann den Tod, von mir und dir.
600

Doch klage nicht nach dunklem Wahne bloß mich an:

Unbillig ist es, ohne Grund den schlechten Mann

Für redlich achten und für schlecht den redlichen.

Und wer den edlen Freund verstößt, der, mein' ich, stößt

Von sich das eigne Leben, das sein Höchstes ist.
605

Doch mit der Zeit erkennst du dieses sicher, weil

Die Zeit allein den tadellosen Mann bewährt;

Den Lasterhaften kennst du wohl in Einem Tag.

Der Chor.

Sein Wort beachte, wer sich vor dem Falle scheut,

König; denn die Schnellentschloss'nen straucheln leicht.
610

Oedipus.

Kommt Einer, der mir heimlich nachstellt, schnell daher,

So muß auch ich schnell wider ihn entschlossen sein.

Denn wollt' ich sorglos harren, ist, was jener sinnt,

Zum Ziel gelangt, und mein Beginnen ist umsonst.

Kreon.

Was also willst du? Treibst du mich zum Land hinaus?
615

Oedipus.

Mit nichten: sterben sollst du, nicht von hinnen flieh'n.

Kreon.

Sobald du zeigtest, was du so mir grollen darfst.

Oedipus.

Nicht unterwerfen willst du dich und glaubst mir nicht?

Kreon.

Nicht klug ja bist du, seh' ich wohl.

Nicht minder mußt du mir es sein.
620

Und wenn du irrtest? Für mich gewiß.

Du bist ein Schalk!

Oedipus.

Doch gehorchen mußt du mir.

Kreon.

Dem ungerechten Herrscher nie!

Oedipus.

Stadt, o Stadt!

Kreon.

Theilnahme gönnt auch mir die Stadt, nicht dir allein.

Der Chor.

Laßt ab, Gebieter! Ganz gelegen seh' ich euch

Iokasten aus dem Hause nah'n, mit welcher ihr
625

Den jezt erhobnen Hader wohl vermitteln müßt.

Jokaste. Die Vorigen.

Jokaste.

Was weckt ihr unbesonnen, ihr Unseligen,

Der Zungen Aufruhr und erröthet nicht und schafft

Euch eignes Leid noch, während also krankt das Land?

Geh du nach Hause, du, o Kreon, eile heim,
630

Und macht zu großem Leide nicht ein eitles Nichts!

Kreon.

Schwester, Arges mir zu thun sinnt Dedipus,

Dein Gatte, der von zweien Uebeln eines mir,

Flucht aus der Heimat oder hier den Tod, verhängt.

Oedipus.

So ist es: eben überführt' ich ihn, o Frau,
635

Der Böses meinem Leben sann mit böser List.

Kreon.

Nie sei ich glücklich, will, verflucht, zu Grunde geh'n,

That ich dir Eines, wessen du mich schuldig nenust!

Jokaste.

O bei den Göttern, glaube diesem Wort, o Herr,

Vor Allem scheuend, was er hier den Göttern schwur,
640

Dann mich und diese Männer, die dir nahe steh'n!

Der Chor.

Gib willig nach, Herr, o gib klüglich nach, fleh' ich dir!

Oedipus.

Wo, willst du, daß ich folgen soll?

Der Chor.

Der nie zuvor thöricht war,

Nun durch Eid heilig ist, veracht' ihn nicht!⁴
645

Oedipus.

Bedenkst du, was du forderst?

Der Chor.

Ia!

Oedipus.

So rede denn!

Der Chor.

wirf auf den Freund, der durch den Fluch sich band,

Nicht ehrlose Schuld in grundlosem Wahn.

Oedipus.

So wisse: wenn du dieses willst, so willst du mein

Verderben oder meine Flucht aus diesem Land.
650

Der Chor.

Nein, bei'm Gott, aller Götter erstem, dem Helios!⁵

Freundlos, ohne Gott, mög' in Graus

Ich hinsterben, heg' ich solch argen Sinn!

Doch das Land schmerzt mich tief, das in Sammer schwindet,⁶

Wenn sich noch zur alten Noth
655

Gesellt dies neue Leid von euch her.

Oedipus.

So mag er gehen, müßt' ich ganz verderben auch,

Und würd' ich ehrlos mit Gewalt vom Land gejagt.

Die Klage deines Mundes, nicht die seine, stimmt

Mich milder; dieser, wo er sei, bleibt mir verhaßt.
660

Kreon.

Voll Hasses, seh' ich, gibst du nach; doch wann der Zorn

Verbraust, bereust du. Solcher Art Naturen sind

Sich selbst mit Recht unleidlich und die herbste Qual.

Oedipus.

So laß mich und entferne dich!

Kreon.

Ich eile fort,

Von dir verkannt, vor diesen aber rein, wie sonst.
665
Oedipus. Jokaste. Der Chor. (ab.)

Der Chor.

Warum, o Frau, säumst du noch, führst den Mann nicht in's Haus?

Jokaste.

Erst möcht' ich wissen, was gescheh'n.

Der Chor.

Verdacht entspann sich ohne Grund;

Denn es kränkt auch das ungerechte Wort.

Jokaste.

Durch Schuld der Beiden?
670

Der Chor.

Freilich.

Jokaste.

Und wie kam es so?

Der Chor.

Sei es genug, genug bei der gemeinen Noth!

Ruhe der Hader dort, wo er sein Ende fand!

Oedipus.

Sieh, wo du hinkommst, wenn du, Mann von edler Art,

Von mir dich abkehrst, meinen Zorn zu brechen suchst.

Der Chor.

Nicht Einmal nur, o König, sagt' ich es; wisse denn:
675

Ein sinnloser Thor müßt' ich sein,

Fürst, hielt' ich nicht an dir fest und treu,

Der du mein theures Land, das in Noth umhertrieb,

Unter guten Wind gelenkt:

Auch jezt führ' uns auf rechtem Pfade!
680

Jokaste.

Bei allen Göttern, offenbar' auch mir, o Fürst,

Um welche That dir solcher Groll die Brust erfüllt.

Oedipus.

So höre (denn dich acht' ich mehr als diese, Frau,)

Von Kreon, was er Arges mir ersonnen hat.

Jokaste.

Sprich, wenn du wahrhaft ihn des Streites zeihen kannst.
685

Oedipus.

Von meinen Händen, sagt er aus, fiel Laïos.

Jokaste.

Aus eignem Anschau'n oder auf ein fremdes Wort?

Oedipus.

Den Tückebold, den Seher, schickt er mir daher,

Und rein von Allem hält er sich den eignen Mund.

Jokaste.

Entschlag' um diese Dinge dich der Sorge nun,
690

Und höre mich und wisse: nie befand sich noch

Ein sterblich Wesen im Besiz der Seherkunst.

Hiefür Beweise geb' ich dir in kurzem Wort.

Einst ward ein Spruch dem Laïos, ich behaupte nicht

Von Phöbos selbst, nein aus der Diener Munde nur:
695

Ihm sei das Loos beschieden, durch des Sohnes Hand

Zu sterben, den er zeugen würd' aus meinem Schooß.

Und den erschlugen, wie der Ruf uns meldete,

Einst fremde Räuber auf dem dreigespalt'nen Weg;

Der Sprößling aber hatte noch drei Tage nicht
700

Geseh'n, da jener mit gebundnen Füßen ihu

In öd' Gebirge werfen hieß durch fremde Hand.

So hat's Apollon nicht erfüllt, daß er den Mord

An seinem Vater übte, noch daß Laïos

Das Grause, das ihn schreckte, litt durch Sohneshand.⁷
705

Und solches hatten Sehersprüche vorbestimmt;

Drum achte nicht auf diese. Was der Gott einmal

Werth achtet auszugründen, leicht enthüllt er's selbst.

Oedipus.

Frau, wie befällt mich plözlich über deinem Wort

Irrsal des Geistes, wie bewegt's mein Innerstes!
710

Jokaste.

Welch neue Sorge regt dich auf, wie sprichst du so?

Oedipus.

Du sagtest eben, mein' ich, daß den Laïos

Auf dreigespaltnem Wege schlug die Mörderhand.

Jokaste.

So ward's erzählt, und noch verklang die Sage nicht.

Oedipus.

Wo liegt die Gegend, da der Mord vollendet ward?
715

Jokaste.

Das Land benennt sich Phokis, und zwei Wege zieh'n

Sich dort in Eins, von Delphi her und Daulia.

Oedipus.

Und welche Zeit ist über dem vorbeigefloh'n?

Jokaste.

Nur wenig früher, ehe du als Herrscher hier

Auftrat'st im Lande, ward es kundgethan der Stadt.
720

Oedipus.

Was hast du, Zeus, beschlossen wider mich zu thun?

Jokaste.

Wie mag dir dies zu Herzen gehen, Dedipus?

Oedipus.

Noch frage das nicht; aber wie war Laïos

Gestaltet, sage, wie gereift in Manneskraft?

Jokaste.

Groß war er; eben graute kaum sein wollig Haar;⁸
725

Auch wich die Bildung nicht um viel von deiner ab.

Oedipus.

Weh, weh mir! Also hätt' ich selbst unwissentlich

Mich heut in grause Flüche wohl hinabgestürzt!

Jokaste.

Was sagst du? Zitternd scheu' ich, Herr, dich anzuseh'n.

Oedipus.

Voll Grau'n erfaßt mich's, daß der Deuter sehend war.
730

Doch klarer wird mir's, wenn du nur noch Eines sagst.

Jokaste.

Wohl zittr' ich; dennoch, was du fragst, erwide' ich dir.

Oedipus.

Zog Laïos nur mit Wenigen, oder folgten ihm

Zahlreiche Krieger als des Landes hohem Herrn?

Jokaste.

Es waren fünf in Allem, unter ihnen Ein
735

Herold, und bloß Ein Wagen trug den Laïos.

Oedipus.

Weh, wehe! Schon ist Alles klar! Wer war es denn,

Der diese Botschaft euch gebracht, o Königin?

Ein Diener, der allein gerettet wiederkam.

Und ist er hier anwesend und im Hause noch?
740

Jokaste.

Nicht mehr. Sobald er, heimgekehrt, in deiner Hand

Die Macht gewahrte, Laïos gestorben sah,

So bat er innig, meine Hand ergreifend, ihn

Auf's Land hinauszusenden zu der Heerden Hut,

Um weit vom Anblick dieser Stadt entfernt zu sein.
745

Und ich entließ ihn; denn er schien, als treuer Knecht,

Mir größrer Wohlthat würdig noch denn dieser Gunst.

Oedipus.

käm' er ohne Säumen uns hieher zurück!

Das kann er; doch zu welchem Zwecke willst du dies?

Mir bangt, o Fürstin, daß ich allzuviel bereits
750

Geredet, weßhalb mich verlangt den Mann zu seh'n.

Jokaste.

So mag er kommen. Doch auch ich bin würdig wohl,

Zu hören, was dir, König, so das Herz beschwert.

Oedipus.

Dir bleib' es nicht verborgen, nun ich angelangt

Bei solcher Aussicht! Welchem Würdigern könnt' ich's auch,
755

Als dir, vertrauen, da mich solche Noth bedrängt?

Mein Vater war Korinthos' Herrscher, Polybos,

Und meine Mutter Merope, die Dorerin.

Als erster Bürger galt ich dort, eh' solcher Art

Mich traf ein Zufall, der beachtenswürdig zwar,
760

Doch nicht des Eifers würdig war, der mich ergriff.

Ein Mann, am Gastmal überfüllt vom Trunk des Weins,

Nief laut, ich sei nicht meines Vaters ächter Sohn.

Und ich, gereizt, vermocht' an diesem Tage kaum

An mich zu halten; doch am zweiten fragt' ich an
765

Bei meinen Eltern, welche schwer ob solchem Schimpf

Dem Manne zürnten, dem das Wort entfallen war.

Mich freuten ihre Reden; doch stets nagte mir

Dies Wort am Herzen; denn es wühlte tief sich ein.

Und unbemerkt von meinen Eltern, zog ich aus
770

Gen Pytho. Phöbos sandte zwar mich ungehört,

Um was ich kam, von dannen; doch ein andres Leid,

Ein gräßlich jammervolles Loos enthüllt' er mir:

Ich müsse meine Mutter frei'n und ein Geschlecht

Des Gräuels offenbaren vor der Menschen Blick,
775

Und Mörder sein des Vaters, der mir Leben gab.

Und das vernehmend, floh ich scheu Korinthos' Land,

Nur aus den Sternen seine Lag' hinfort zu späh'n,

Hinziehend, wo ich hoffte nimmerdar die Schmach

Des mir geword'nen bösen Spruchs erfüllt zu seh'n.
780

Und also wandernd kam ich auch an jenen Ort,

Wo, wie du sagtest, dein Gemahl erschlagen ward.

Und, Frau, die Wahrheit will ich dir gesteh'n: sobald

Ich jenem Dreiweg nahe war auf meiner Fahrt,

Kommt mir ein Herold und ein Mann, so wie du jezt
785

Mir ihn beschriebst, entgegen, den ein Wagen trug

Mit jungen Rossen; und des Wagens Lenker trieb

Samt jenem Alten mit Gewalt vom Weg mich ab.

Und ich, im Zorne, schlage den, der mich vertrieb,

Den Wagenführer; als der Alte dies gewahrt,
790

Die Zeit erspäht' er, bis ich nah dem Wagen kam,

Und schwang den Stachel mitten mir auf's Haupt herab.⁹

Doch büßt' er nicht mit Gleichem; nein, vom Stab sofort

Aus meiner Hand getroffen, wird er ungesäumt

Vom Wagensize hinterrücks hinabgestürzt;
795

Darauf erschlug ich Alle. Wenn nun Laïos

Jemals Gemeinschaft hatte mit dem Fremdlinge:

Wo mag der Menschen Einer unglückseliger,

Wer könnte gottverhaßter sein, als Dedipus?

Den nicht ein Fremdling, noch ein hier gebor'ner Manu
800

In seine Wohnung nehmen noch ansprechen darf,

Nein, aus dem Hause stoßen muß! Und ich bin's selbst,

Kein Andrer hat mir diesen Fluch auf's Haupt gelegt,

Des Todten Gattin wird befleckt in meinem Arm,

Der ihn zu Boden streckte. Bin ich nicht verrucht?
805

Nicht ganz und gar unheilig? Wenn ich fliehen muß,

Und als ein Flüchtling nimmermehr die Meinen seh'n,

Nicht meiner Heimat nahen darf: sonst muß ich, ha!

Die Mutter frei'n, muß meinen Vater Polybos

Ermorden, der mir Leben gab und mich erzog.
810

Wer sagen wollte, daß ein grimmer Dämon dies

Mir zugesendet, träf' er nicht das Richtige?

mög' ich nie, ihr heiligen Himmelsmächte dort!

Nie diesen Tag schau'n! Mög' ich aus der Sterblichen

Anblick zuvor entschwinden, eh' ich sehen muß,
815

Daß solches Unheils grause Schmach mein Leben drückt!

Der Chor.

Uns, König, macht dies auch besorgt; doch ehe du

Den Augenzeugen ausgeforscht, verzage nicht.

Oedipus.

Und diese Hoffnung wahrlich bleibt mir noch allein

Des Mannes nur, des Hirten, will ich warten noch.
820

Jokaste.

Und wenn er ankommt, welcher Trost erstände dir?

Oedipus.

Das höre: find' ich, daß er mir das Gleiche sagt,

Was du, so möcht' ich dieser Angst entronnen sein.

Jokaste.

Und was Besond'res hast du denn von mir gehört?

Oedipus.

Gemeldet habe dir der Hirt, so sagtest du,
825

Daß Räuber ihn gemordet. Wohl, und wenn er nun

Dieselbe Zahl nennt, dann bin ich der Mörder nicht;

Denn Einer ist ja nimmermehr den Vielen gleich.

Doch spricht er nur von einem einzlen Wandersmann,

Dann wird die Mordthat offenbar auf mich gewälzt.
830

Jokaste.

Daß seine Rede so gelautet, glaube mir,

Und widerrufen kann er nicht sein erstes Wort;

Denn alle Bürger hörten's an, nicht ich allein.

Doch, spräch' er auch abweichend, von dem Früheren,

Nie wird er doch erweisen, Herr, daß du den Mord
835

An Laïos verübtest, dem ja Loxias

Den Tod von meines Sohnes Hand verkündet hat.

Doch hat ihn auch nicht dieser Unglückselige

Gemordet; denn zuvor ja kam er selber um.

Drum weder hierher wend' ich noch dorthin den Blick
840

Hinfort um dessen willen, was ein Seher sprach.

Oedipus.

Da denkst du richtig; aber dennoch sende hin,

Den Hirten herzurufen; das versäume nicht.

Jokaste.

Gleich will ich senden; aber geh'n wir jezt in's Haus!

Denn nichts beginnen möcht' ich, was dir nicht gefällt.
845
(Dedipus und Jokaste ab. Der Chor bleibt allein zurück.) Erste Strophe.

Der Chor.

English (Thomas Francklin, 1758–1759) (OCR draft) Experimental (English (Thomas Francklin, 1758–1759)) — 513 focus

O citizens ! with grief T hear your king

Hath blasted the fair fame of guiltless Creon !

And most unjustly brands me with a crime

My soul abhors : whilst desolation spreads
515

On every side, and universal ruin

Hangs o'er the land, if I in word or deed

Could join to swell the woes of hapless Thebes,

T were unworthy — nay, I would not wish —

To live another day : alas ! my friends.

Thus to be deemed a traitor to my country,

To you my fellow- citizens, to all
520

That hear me, 'tis infamy and shame ;

I cannot, will not bear it.

Chorus

Who told him I suborned
525

The prophet to speak falsely 1 What could raise
525

This vile suspicion ?

Chorus

Such he had, but whence

I know not.

Creon

Talked he thus with firm composure

And confidence of mind ?

Chorus

I cannot say ;
530

'Tis not for me to know the thoughts of kings,
530

Or judge their actions ! But behold ! he comes.

Oedipus
Scene II.

Creon, Chorus.

Oedipus

Ha ! Creon here ? And dar'st thou thus

approach

My palace, thou who wouldst have murdered me,

And ta'en my kingdom? by the gods I ask thee,

Answer me, traitor, didst thou think me fool,

Or coward, that I could not see thy arts,

Or had not strength to vanquish them ? What madness,

What strange infatuation led thee on,

Without or force or friends, to grasp at empire,

Which only their united force can give ?

What wei't thou doing?

Creon
(TDTPUS TYRj

Hear what I shall answer,

Then judge impartial.

But I shall ne'er attend to thee ; thy guilt

Js plain ; thou art my deadliest foe.

CiiEOX. But hear

What I shall urge.
550

Say not, thou'rt innocent.
550

C'REON. If self-opinion void of reason seem
550

Conviction to thee, know, thou errVt most gi'ossly
550

Oedipus
(Edi. Thou canst talk it well,

And thou more grossly, if thou thinkst to pass

Unpunished for this injury to thy friend.

Creon

I should not, were I guilty ; but w^hat crime

Have I committed? Tell me.

The man who urged me to require the aid

Creon
(Edi. Wert not thou Of your all-knowing prophet %

True, I was;

1 did persuade you ; so I would again.

Oedipus

How long is it since Laius

Creon

Laius ! What ?

Oedipus

Since Laius fell by hands unknown?
560

Creon

A long,

Long tract of years.

Oedipus

Was this Tiresias then

Creon
A prophet %

Ay ; in wisdom and in fame

As now excelling.

Oedipus

Did he then say aught

Concerning me 1

Creon

I never heard he did.
565

Oedipus

Touching this murder, did you ne'er inquire

Who were the authors ?

Creon

Doubtless ; but in vain.

Creon
(Edi. Why did not this same prophet then inform you

I know not that, and when I'm ignorant

I'm always silent.

Oedipus

What concerns thyself
570

At least thou knowst, and therefore shouklst declare it.

Creon

What is it 1 Speak ; and if 'tis in my power,

I'll answer thee.

Had not combined with thee, he would not thus

Accuse me as the murderer of Laius,

Creon
(Edi. Thou knowst, if this Tiresias

What he declares, thou best canst tell : of me,

What thou requirest, myself am yet to learn.
575

Oedipus

Go, learn it then ; but ne'er shalt thou discover,

That CEdi pus is guilty.

Creon

Art not thou

My sister's husband ?

Oedipus

Granted.

Creon

Joined with her,

Thou rul'st o'er Thebes.

Oedipus

'Tis true, and all she asks
580

Most fi^eely do I give her.
580

Creon

Is not Creon

In honour next to you ?

Oedipus

Thou art ; and therefore

The more ungrateful.

Creon

Hear what I shall plead

And thou wilt never think so. Tell me, prince,

Is there a man who would prefer a throne.

With all its dangers, to an equal rank
585

In peace and safety 1 I am not of those

Who choose the name of king before the power ;

Fools only make such wishes : I have all

From thee, and fearless I enjoy it all :

Had I the sceptre, often must I act
590

Against my will. Know then, I am not yet

So void of sense and reason as to quit

A real Vantage for a seeming good.

Am I not happy, am I not revered.

Embraced, and loved by all ? To me they come
595

Who want thy favour, and by me acquire it ;

What then should Ci*eon wisli for ; shall he lear©

All this for empire? Bad desires corrupt

The fairest mind. I never entertained

A thought 80 vile, nor would I lend my aid

To forwai'd such base purposes. But go
600

To Delphos, ask the sacred oracle

If I have spoke the truth ; if there you find

That with the prophet I conspired, destroy

The guilty Creon ; not thy voice alone

Shall then condemn me, for myself will join
605

In the just sentence. But accnse me not

On weak suspicion's most uncertain test.

Justice would never call the wicked good,

Or brand fair virtue with the name of vice,

Unmerited : to cast away a friend,
610

Faithful and just, is to deprive ourselves

Of life and being, which we hold most dear :

But time and time alone revealeth all ;

That only shows the good man's excellence :

I A day sufficeth to unmask the wicked.
615

Chorus
(EDIPUS TVRANNUS.

O king ! his caution merits your regard ;

Who judge in haste do seldom judge aright.

Oedipus

When they are quick who plot against my life,

'Tis fit I should be quick in my defence ;

If I am tame and silent, all they wish
620

Will soon be done, and CEdipus must fall.

Creon

What wouldst thou have ? my banishment ?

Oedipus

Thy death,

Creon

But first inform me wherefore I should die.
625

Oedipus

Dost thou rebel then ? Wilt thou not submit ?
625

Creon

Not when I see thee thus deceived.

Oedipus

'Tis fit

I should defend my own.

Creon

And so should I.

Oedipus

Thou art a traitor.

Creon

AVhat if it should prove

I am not so.

Oedipus

A king must be obeyed.

Creon

Not if his orders are unjust.

Oedipus

O Thebes !

O citizens !

Creon

I too can call on Thebes \
630

She is my country.
630

Chorus

Oh ! no more, my lords ;

For see, Jocasta comes in happiest hour

To end your contest.

Jocasta
Scene III.

C'reon, OIdipus, Chorus.

Joe. Whence this sudden tumult ?
635

O princes ! Is this well, at such a time

With idle broils to multiply the woes

Of wretched Thebes? Home, home, for shame ! nor

thus

With private quarrels swell the public ruin.

Creon

Sister, thy husband hath most basely used

me;

He threatens me with banishment or death.
640

GEdi. I do confess it ; for he did conspire
640

With vile and Avicked arts against my life.

Creon

Oh ! may I never prosper, but accursed,

XJnpitied, perish if I ever did.

Joe. Believe him, CEdipus ; revere the gods

Whom he contests, if thou dost love Jocasta ;
645

Thy subjects beg it of thee.
645

Chorus

Hear, O king !

Consider, we entreat thee.

Think you I'll e'er submit to him?

Chorus
(Em. What wouldst have ?

Revere

His character, his oath, both pleading for him.

Oedipus

But know you what you ask?

Chorus

We do.

Chorus
(Edi. What is it ?

We ask thee to believe a guiltless friend,

Nor cast him forth dishonoured thus, on slight

Suspicion's weak surmise.

Oedipus

Bequesting this,

You do request my banishment, or death.

Chorus

No ; by yon leader of the heavenly host,
660

iao

Th' immortal sun, 1 liail not such a thought ;

I only felt for Thebes' distressful state,
665

And would not have it by domestic strife

Embittered thus.

Oedipus

Why, let liim then depart :

If G^dipus must die, or leave his country

For shameful exile, be it so ; 1 yield
670

To thy request, not his ; for hateful still

Shall Cieon ever be.

Creon

Thy stubborn soul

Bends with reluctance, and when anger fiies it

Is terrible ; but natures formed like thine

Are their own punishment.
675

Oedipus

Wilt thou not hence 1

Wilt not begone ?

Creon

I go ; thou knowst me not ;

But these will do me justice. [Exit Creon.

Jocasta
Scene IV.

(EdIPUS, ChORUS.

Chorus

Princess, now

Persuade him to retire.

Joe. First, let me know

The cause of this dissension.

Chorus

From reports

Uncertain, and suspicions most injurious.

The quarrel rose.

Joe. Was th' accusation mutual 1

Chorus

It was.
685

Joe. AVhat followed then ?

Chorus

Ask me no more ;

Enough 's already known ; we '11 not repeat
690

The woes of hapless Thebes.

. CEdi. You are all blind,

Insensible, unjust; you love me not,
695

Yet boast your piety.

Jocasta

I said before.

Again I say, that not to love my king

E'en as myself, would mark me for the worst

Of men. For thou didst save expiring Thebes.

Chorus

Oh ! rise once more, protect, preserve thy country 1

Joe. O king ! inform me, whence this strange dissen-

sion ?
835

Oedipus

I'll tell thee, my Jocasta, for thou knowst

The love I bear thee, what this wicked Creon

Did artfully devise against me.

Joe. Speak it,

If he indeed be guilty.

That I did murder Laius.

Joe. Spake he this

As knowing it himself, or from another ?

And sharpens every tongue against his king.

Joe. Let not a fear perplex thee, (Edipus ;

Mortals know nothing of futurity,

And these prophetic seers are all impostors ;

I'll prove it to thee. Know then, Laius once,

Not from Apollo, but his priests, received

An oracle, which said it was decreed
755

He should be slain by his own son, the offspring
755

Of Laius and Jocasta. Yet he fell
755

By strangers, murdered, for so fame reports,
755

By robbers, in the place where_three Avays meet.
755

A son was born, but ere three days had passed
755

The infant's feet were bored. A servant took
755

And left him on the pathless mountain's top.
755

To perish there. Thus Phoebus ne'er decreed
755

That he should kill his father, or that Laius,
755

Which much he feared, should by his son be slain.
755

Such is the truth of oracles. Henceforth
755

Regard them not. What heaven would have us know,}'
755

It can with ease unfold, and will reveal it. ^
755

Oedipus
(Edi. Creon says (Edi. He had suborned that evil-working priest,

What thou hast said, Jocasta, much disturbs

me;

I tremble at it.

Joe. Wherefore shouldst thou fear ?

Oedipus

Methought I heard thee say, Laius was slain
765

Where three ways meet.
765

Joe. 'Twas so reported then,
765

And is so still.
765

Oedipus

Where happened the misfortune 1

Joe. In Phocis, where the roads unite that lead ^

To Delphi and to Daulia.

Joe. A little time ere you began to reign

O'er Thebes, we heard it.

Oedipus
(Edi. How long since ?

O almighty Jove !

What -vvilt thou do with me ?

Joe. Why talkst thou thus 'f

GEdi. Ask me no more ; but tell me of this Laius :

What was his age and stature 1

J oc. He was tall ;

His hairs just turning to the silver hue ;

His form not much unlike thy own.

Sure I have called down curses on myself

Unknowing.

Joe Ha ! what sayst thou, CEdipus ?

I tremble whilst I look on thee.

Oedipus
(Em. 0 me !

Oh ! much

1 fear the prophet saw too well ; but say,

One thing will make it clear.

Joe. I dread to hear it ;

Yet speak, and I will tell thee'.

GEdi. Went he forth

With few attendants, or a numerous train.

In kingly pomp?

Joe. They were but tive in all.

The herald with them ; but one chariot there.

Which carried Laius.

CEdt, Oh ! 'tis but too plain.

Who brought the news?

Joe. A servant, who alone

Escaped with Ufe.

Oedipus

That servant, is he here 1

Joe. Oh no ! His master slain, when he returned

And saw thee on the throne of Thebes, with piayer

Most earnest he beseeched me to dismiss him,

That he might leave this city, where he wished

No longer to be seen, but to retire,
840

And feed my flocks ; I granted his request,
840

For that and more his honest services
840

Had merited.
840

Oedipus

I beg he may be sent for

Immediately.

Joe. He shall ; but wherefore is it ?

Oedipus

I fear thou 'st said too much, and therefore wish

To see him.

Joe. He shall come ; but, O my lord !

Am I not worthy to be told the cause
860

Of this distress ?
860

Oedipus

English (Robert Potter, 1788) (OCR draft) Experimental (English (Robert Potter, 1788)) — 513 focus

Jove, high ruler of the skies,

And the Pythian god are wise ;

They the deeds of mortals know,

All whate'er is done below :

Of knowledge doth the Seer a brighter ray,

Than illumines me, display?
515

Some deeper drink of wisdom's spring;
515

But proofs, that flash conviction I demand.

The Sphinx display'd her dreadful wing,

His wisdom saved the sinking land;

Then let my grateful soul disdain

To rank the hero with the murderer's train.

Ye citizens of Thebes, th' atrocious crime,

Charged on me by the royal Edipus,

Hath reach'd my ear: my soul disdains the charge.

If in the present ills he deems that aught

Of injury to him by word or deed

By me hath been attempted, let me breathe
520

This vital air no longer, such ill fame
520

Sustaining: for no trivial damage brings

This accusation, but of import high

To me, if I shall be reputed base

By thee, and by my friends, and by the state.

Chorus
CREON, CHORUS.

From violence of passion this reproach

Creon

Haply burst forth, more than from sober thought.

Whence his persuasion that the Seer, with me

In compact, to these falsehoods train'd his tongue?

Chorus

Such things were said, I know not with what thought.

Roll'd his eye wild, disorder'd seem'd his sense,

Against me when this hated charge was urged?

Chorus

I know not; for it is not mine to see
530

What princes do. But this way comes the king.

Oedipus

Darest thou come hither? In thy insolence

Art thou so harden'd, as again to tread

My courts, detected in thy base design

To murder me, and from my brows to rend

The regal crown? Now tell me, by the gods,
535

Hast thou mark'd in me aught of cowardice

Or folly, that encouraged thee to form

Such daring thoughts? Or deem'st thou that the deed,

Creeping with dark insidious step, mine eye

Would not observe; or if observed, my hand

Would not chastise? How frentic thy attempt,
540

Nor friends nor forces thine, at sovereign pow'r,

By multitudes and treasures gain'd, to aim?

Know'st thou what thou wou'dst do? To my reply
545

Give an impartial hearing: learn, then judge.

Oedipus

Potent art thou in speech, but I unapt

To learn from thee, my dark and deadly foe.

Creon

To this now hear me what I first reply.

Oedipus

But this reply not, that thou art not base.

Creon

If thou canst think a self-will'd petulance,

Devoid of reason, good, thou art not wise.

Oedipus

If thou canst think no vengeance will pursue
555

Injustice to a friend, thou art not wise.

Creon

This, I allow, is just; but why alleged?

Show me what wrong thou hast received from me.

Oedipus

Was it not thy suggestion, thy advice,

That I should send to this all-honour'd Seer?

Creon

It was: my judgment yet remains unchanged.

Oedipus

What time hath pass'd since Laius by the hands
560

Of ruffians fell?
560

Creon

We may trace back a length

Of distant time.

Oedipus

And was this prophet then

Famed for his skill?

Creon

For wisdom as renown'd

As now, and highly honour'd.

Oedipus

At that time

Made he of me no mention?

Creon

None: not once
565

When I was present.
565

Oedipus

Made you then no search

To trace this bloody deed?

Creon

We did: but vain

Our anxious care.

Oedipus

Why did not then this Seer

Declare these things?

Creon

I know not; and on points

Unknown I would be silent.

Oedipus

But one point,
570

Thy own concern, is not to thee unknown;
570

And this thou canst disclose.
570

Creon

What is it? Speak;

For nothing known to me will I deny.

Oedipus

Were he not basely leagued with thee, he ne'er

Had said that Laius by my hand was slain.

Creon

If he saith this, thou know'st. I claim the right

To question thee, as thou hast question'd me.
575

Oedipus

Ask what thou wilt; I never shall be found

A blood-stain'd murderer.

Creon

Is my sister thine,

By nuptial ties united ?

Oedipus

Thou hast ask'd

What will not be denied.

Creon

Dost thou not share

With her the sovereign pow'r?

Oedipus

All that is mine
580

I to her will devote.
580

Creon

Is not my seat

The highest, next your throne ?

Oedipus

And for that cause

Creon

Dost thou appear a base and faithless friend.

Not so; wou'dst thou, like me, with temperate thought

Ponder things well. For first reflect, what man

Would choose to be a king, with all the fears
585

On royalty awaiting, might he sleep

Secure of fear, yet kingly pow'r possess ?

It is not in my nature, nor in his

Who knows what wisdom is, to form a wish

To be a monarch, rather than to use
590

A monarch's potency. All things from thee

I now obtain, nor feel the pangs of fear.

Were I a king, I should do many things

Against my will: can then the regal state

Be sweeter to me than my princely rank,
595

And pow'r that knows not care? Nor is my mind

By falsehood so beguiled, that it aspires

To honours which no real good procure.

Now all things give me pleasure; all men now

Greet me with courtesy; now all, who want
600

Favours from thee, address me, for their suits

Through me they all obtain. And shall I quit

These solid pleasures for the empty pomp

Of royalty? A mind to wisdom train'd

Can not be so depraved: I never loved

To form such measures, nor in such would deign
605

To share with others. Dost thou want a proof?

Go to the Pythian shrine, and there inquire

If faithfully the answer of the god

I have reported: if thou find me leagued

In counsels with the Seer, put me to death,
610

And in the sentence shall my voice assent

With thine: but on suspicion void of proof

Condemn me not: the just not lightly deem

The base man honest, or the honest base.

For he, that throws a faithful friend away,
615

Doth himself equal wrong as if he threw

His life away, which is most dear to him.
625

This thou wilt know in time; for time alone

Shows a just man; the base a day unveils.

Chorus

His words are wise: beware, O king, nor err

Through passion: quick resolves are oft unsafe.

Oedipus

When quick the lurking traitor 'gainst my life

Advances, me behoves a quick defence:

If I am still, and linger, his designs

Will be achiev'd, and my slow measures fail.

What wou'dst thou then? My exile from this land ?

Oedipus

No: not thy exile would I, but thy death.

Creon

When thou hast shown me guilty of some crime.

Oedipus

Thou speak'st as one refusing to obey.

Creon

Because I see thee not by wisdom ruled.

Oedipus

For mine own welfare wisely I provide.

Creon

Mine claims an equal care.
630

But thou art base.
630

What, though no crime thou know'st?
630

Thou shou'dst not be a tyrant.
630

I will be king.
630

Thebes, O Thebes!
630

Thebes is not thine alone: some share is mine.
630

Chorus

Princes forbear: in happy hour, behold,

Jocasta comes; her prudence may prevail,

And in this fiery contest mediate peace.

Jocasta
JOCASTA, CŒDIPUS, CREON, CHORUS.

Why, indiscreetly why this strife of words,

Unhappy princes, have you raised, nor blush,

Creon

Your country with afflictions thus oppress'd,

To stir up private contest? Wilt not thou
640

Nor add a causeless grief to weighty woes?

Alas, my sister, with injurious rage

Exile or death, against me to enforce.
645

Oedipus
Enter these gates? Thou, Creon, hence depart,

I own it: for I found him with base arts

Against my person plotting base designs.

If I have done this, of this heinous charge

If I am guilty, let me not enjoy

The light of heav'n, but fall a wretch accurs'd.

Believe him, I conjure thee by the gods,

Jocasta

In this believe him, Edipus; regard

His sacred oath, and me, and these thy friends.

Chorus

I too entreat thee, be persuaded, king:

What wou'dst thou I should yield?

With wisdom yield.

Chorus

To reverence him, not weakly justified

Oedipus

Know'st thou what thou wou'dst ask?

Chorus

Full well.

Oedipus

Then speak..

Before, but by his oath more strongly now.

Chorus

On dark suspicion charge not, nor disgrace

With blame a friend, who thus attests the gods.

Oedipus

Now be assured that, seeking this, thou seek'st

My ruin, or my exile from this land.

Chorus

No: by the brightest of the pow'rs of heav'n,
660

The Sun, of every god, of every friend
660

Abandon'd may I perish, sunk in deep

Perdition, if I e'er had such a thought.

My country's ruin rends my bleeding heart:
665

And greater were my grief, to former ills,

If ills were added from your contest sprung.

Oedipus

Then let him go, e'en though I needs must die,

Or from this country with disgrace be driven.
670

Thy mournful plea, not his, my pity moves;

Him shall my hate, where'er he goes, pursue..

Creon

Harsh art thou e'en in yielding; when thy rage

Works its fell purpose, dreadful: souls like thine

Justly bring keenest tortures on themselves.
675

Oedipus

Then leave me to myself: begone.

Creon

I go,

To thee perchance not known; but still by these,

Just to my innocence, in honour held.

Chorus
CEDIPUS, JOCASTA, CHORUS.

Why, lady, this delay to lead him hence ?

Jocasta

First what hath happen'd here I wish to know.

Chorus

Words of dark import gave suspicion birth :

Hence an injurious charge which gnaws the heart.

Jocasta

From each to each?

E'en so.

And what the cause?

Chorus

Enough, for me enough, my country sunk
685

With such afflictions, where they cease to cease.

Oedipus

I know thee wise and good; why then persist

Thus to depress me, and to damp my heart?

Chorus

Let me repeat what I before declared.

Know then, O king, I must be deem'd of sense

Bereft, and lost to wisdom, if in thought
690

I could abandon thee. Thou once didst raise

This my dear country when with ills depress'd;

If thou hast pow'r, to safety guide us now.

Now, by the gods, inform me whence this rage,
695

That with such fury flames, O king, arose.

Oedipus

I will inform thee (for than these more high

Jocasta

I reverence thee) of Creon's base designs.

Speak, if accusing him thy proof be clear.

Oedipus

He saith I murder'd Laius.

Said he this

Jocasta

On his own knowledge, or from others heard?

Oedipus

The prophet prompt to mischief he suborn'd,
705

Whose rude licentious tongue knows no restraint.
705

Think of thyself, respecting this, no more.
705

Hear me, and be assured no mortal man
705

Knows by prophetic art events to come ;
705

Of this I give thee a decisive proof.
705

To Laius once an oracle announced
705

(I will not say that from the god it came,
705

But from his ministers) that time should bring
705

On him this fate, to fall beneath a son
705

That should his birth from him and me derive.
705

Yet foreign ruffians him, as fame reports,
705

Murder'd where three ways meet. A son was born;

Not three days pass'd, the infant's feet he bound,

Piercing the nerves, and by another's hand

Upon a desert mountain cast him forth.

The consummation then, that he should slay

His father, or that Laius by his son

Should fall, a fate so dreadful to his thoughts,

Phœbus achieved not; yet th' oracular voice

Decreed these things: regard them not: the god,

What from his hallow'd shrine he gave command

To trace, to your inquiries will disclose.

Oedipus

What wild amazement, lady, at thy words

Seizes my troubled thoughts, and shakes my soul.

Jocasta

What perturbation moves thee thus to speak?

Oedipus

Methought I heard thee say that Laius fell,

Murder'd by ruffian force, where three ways meet
730

Jocasta

Such was the rumour then: it still prevails.

Oedipus

Where? In what land befel this dire event?

Jocasta

Phocis the realm is call'd; the separate roads

From Delphi and from Daulia there unite.

Oedipus

What length of time, since this was done, hath pass'd?
735

Jocasta

Short time before the regal crown of Thebes

Shone on thy brows, these tidings reach'd the state.

Oedipus

To me, O Jove, what fate hast thou decreed ?

Jocasta

Why hath a thought like this possess'd thy soul ?

Oedipus

No questions now; but tell me what the form
740

Of Laius, what his stature, and his age.

Jocasta

Tall, and of manly port; his locks just tinged

With gray; his form not much unlike to thine.

Oedipus

O wretched me! Unweeting on myself

What dreadful curses have I here denounced!
745

Jocasta

Why this? I tremble as I look on thee.

Oedipus

Greatly I fear the prophet sees too well.

Yet one thing more : That will give clearer light.

Jocasta

I tremble; yet whate'er I know will speak.

Oedipus

Went he with few; or, as became a king,
750

With many guards attendant on his state?
750

Without more train than five, an herald one

Of these; a single chariot bore the king.

Oedipus

Ah wretched me! All now is clear indeed.

Jocasta

What man was he who this relation brought ?

Jocasta

A menial servant, who alone escaped.

Oedipus

Is he now here attending in the house ?

Jocasta

No: for returning thence when thee he saw

Holding the sovereign power, and Laius dead,

Touching my hand me suppliant he implored
760

Some rural charge among the pastured herds

To give him, that within the walls of Thebes

He seldom might be seen: I sent him: this,

And greater grace he, though a slave, deserved.

Oedipus

Let him with swiftest speed then be recall'd.
765

Jocasta

He shall. But why to see him this desire ?

Oedipus

I for myself have fears: much hath been said,

Which prompts my eager wish to see this man.

Jocasta

He soon will come. But am not I, O king,

Worthy what thus distracts thy thoughts to know ?
770

Oedipus

My expectation to such height is raised,

That I will tell thee: for in whom more dear

Can I, thus struggling with my fate, confide?

My father was the royal Polybus

Of Corinth; Merope, who boasts her birth

From Dorian Chiefs, my mother; in that state
775

I was esteem'd the greatest, till there chanced

A circumstance, which might my wonder claim,

But nought of anxious care: amidst a feast

One fill'd with wine reviled me as not born

The son of Corinth's king; ill brook'd I this,
780

And scarce that day restrain'd myself; the next
780

My father and my mother I address'd,

Earnest to trace the truth; the insult raised

Their high resentment, though from heat of wine

It sprung; with their affection I was pleased;

Yet still this stung my heart, so deeply there
785

It rankled. Anxious to the Pythian shrine,

My purpose not disclosed, I take my way;

To this inquiry no reply was deign'd,

And me unhonour'd Phœbus sent away;

But show'd, the fates foretelling, other ills

With woe, with horror pregnant: he declared
790

That with my mother I was doom'd to mix

Embraces, and to light produce a race

By men to be abhorr'd; nay, doom'd to be

The murderer of my father. When these words

Reach'd my affrighted ear, from Corinth wide,
795

My course thenceforth directing by the stars,

I fled, where I might ne'er behold the shame,

The infamy of these dire oracles

Fulfill'd. My way pursuing, to the place

I came, where thou hast said this monarch fell.

Yes, I will tell thee all the truth: as near
800

This place, where three ways meet, I held my course,

An herald, and exalted on a car

One of such form as thy description mark'd,

Met me: with force the leader of the way,

And the old Chief himself against me rush'd,
805

And drove me back; the leader, who aside

Had turn'd me, in my rage I strike: the Chief,

Soon as he saw me passing near the car,

Smote me, against my head he aim'd the blow,

He smote me twice; but from this hand received

Unequal recompense; beneath my staff
810

At once he sunk, and from his chariot roll'd.

I slew them all. Now should these kindred deeds

Prove like relation 'twixt this stranger slain

And Laius, lives there such a wretch as I?

Lives there a man so hateful to the gods?
815

Nor citizen nor stranger may henceforth

Beneath their roof receive me, none with me

Hold converse, from their houses all constrain'd

To thrust me; yet none other, but myself,

Denounced these curses on me. I pollute

The bed of him, who perish'd by these hands,
820

These blood-stain'd hands? And am I not most vile?

Am I not all defiled? If I must fly,

And exiled never, never see those friends

That are most dear to me, and never tread

My country's soil again; if I must mount
825

My mother's bed, in fated nuptials join'd;
825

If I must kill my father Polybus,

From whom my life, my nurture I received ;

Who would not judge, who would not say with truth

That some remorseless Demon wrought these woes ?

But never, never, O ye holy pow'rs
830

Of the just gods, may I behold that day!

No: from the sight of mortals let me sink,

Ere see a stain like this pollute my life.

Chorus

These things, O king, our consternation raise:

Yet see this herdsman, hear him; meanwhile hope:
835

Oedipus

With eager expectation I await

Jocasta

His presence; hope till his arrival lives.

What doth thy thought, when he appears, intend?

Oedipus

I will inform thee: if his words be found

With thine according, I escape these woes.
840

Jocasta

What of high import heard'st thou in my words?

Oedipus

From his report thou saidst that Laius fell

By ruffians slain: that number if he still

Assert, I slew him not; it can not be

That one be many; by a single arm

If he declares the monarch fell, on me
845

The dreadful deed with all its guilt will fall.

Of his relation be assured; his words

Jocasta

He cannot now retract; not I alone,

But all Thebes heard them: with his former tale

Be his tongue now at variance, yet, O king,
850

Not of the death of Laius will he speak

As by the God foretold, that he must fall

Slain by my son; him my unhappy child

Slew not, but perish'd, ere his death, himself.
855

What then the faith of oracles? Nor that

To thee denounced, nor this will I regard.

Oedipus

Thy sentiments are just; yet send with speed

This I will haste to do: but go we in.

English (Sir Richard Jebb, 1904) (OCR draft) Experimental (English (Sir Richard Jebb, 1904)) — 513-646 focus

Creon

Fellow citizens, having learned that Oedipus the king lays dire charges against me, I have come in indignation.

If he thinks that in the present troubles he has suffered from me, by word or by deed, anything harmful, truly I do not desire my full term of years, when I must bear such blame as this. The wrong of this rumor
515

touches me not in one point alone, but has the largest scope, if I am to be called a traitor in the city, a traitor by you and by my friends.
520

Chorus

But perhaps this taunt came under the stress of anger, rather than from the purpose of his heart.

Creon

Was the opinion given that my counsels had brought the seer to utter his falsehoods?
525

Chorus

Such things were said—I do not know with what meaning.

Creon

And was this charge laid against me with steady eyes and steady mind?

Chorus

I do not know. I see not what my masters do. But here comes our lord from the house.
530

Oedipus enters.

Oedipus

You, how did you get here? Are you so boldfaced that you have come to my house, you who are manifestly the murderer of its master,

the palpable thief of its crown? Come, tell me, in the name of the gods, was it cowardice or folly which you saw in me and which led you to plot this thing? Did you think that I would not notice this deed of yours creeping upon me by stealth, or that if I became aware of it I would not ward it off?
535

Is your attempt not foolish, to seek the throne without followers or friends—a prize which followers and wealth must win?
540

543

Creon

Mark me now: hear a fair reply in answer to your words, and then judge for yourself on the basis of knowledge.

Oedipus

You are apt in speech, but I have a poor wit for lessons, since I have found you a malignant foe.
545

Creon

Now hear first how I will explain this very thing.

Oedipus

One thing—that you are not false—do not bother to explain to me.

Creon

If you think that stubbornness

without sense is a virtue, you are not wise.
550

Oedipus

If you think you can wrong a kinsman and escape the penalty, you are not sane.

Creon

Justly said, I grant you: but tell me what the wrong is that you say you are suffering at my hands.

Oedipus

Did you, or did you not, advise me to send for that reverend seer?
555

Creon

Even now I am of the same mind.

Oedipus

How long is it, then, since Laius . . .

Creon

Did what? I do not understand.

Oedipus

was swept out of sight by deadly violence?
560

Creon

The count of years would run far into the past.

Oedipus

Did this seer possess this skill in those days?

Creon

He was wise as now, and held in equal honor.

Oedipus

Did he make mention of me at that time?

Creon

Never, certainly, when I was within hearing.
565

Oedipus

Did you never investigate the murder?

Creon

Due search we made, of course, though we learned nothing.

Oedipus

And how was it that this sage did not tell this story then.

Creon

I do not know: where I lack insight it is my custom to be silent.

Oedipus

This much, at least, you know, and could declare with insight enough.
570

Creon

What is that? If I know it, I will not deny it.

Oedipus

That, if he had not conferred with you, he would not have named me as Laius’ slayer.

Creon

If he says this, you know best: but I deem it just

to learn from you as much as you have from me now.
575

Oedipus

Learn your fill. I will never be found guilty of the bloodshed.

Creon

Say, then—have you married my sister?

Oedipus

The question allows no denial.

Creon

And you rule the land as she does, with equal sway.

Oedipus

She obtains from me all that she wishes.
580

Creon

And do I not rank as a third peer of you two?

Oedipus

It is just in this that you are seen to be a false friend.

583

Creon

Not so, if you would reason with your heart as I do with mine. Weigh this first—whether you think that anyone would

choose to rule amid terrors rather than in unruffled peace, granted that he is to have the same powers. Now I, for one, have by nature no yearning to rule as a king rather than to do kingly deeds, and neither does any man I know who has a sound mind.
585

For now I attain all everything from you without fear, but, if I were ruler myself, I would have to do much that went against my own pleasure.
How, then, could royalty be sweeter to me to have than painless rule and influence? I am not yet so misguided
590

that I desire other honors than those which bring profit. Now, every man has a greeting for me; now, all that have a request of you crave to speak with me, since in me lies all their hope of success. Why then should I give up these things and take those others?
595

No mind will become false while it is wise. No, I am no lover of such a policy, and if another put it into action, I could never bear to go along with him. And, in proof of this, first go to Pytho , and ask whether I brought a true report of the oracle.
600

Then next, if you have found that I have planned anything in concert with the soothsayer, take and slay me, by the sentence not of one mouth, but of two—by my own no less than yours. But do not assume my guilt on unproven inference. It is not just to judge bad men good at random,
605

or good men bad. I think that casting off a true friend is for a man like casting away the life in his own bosom, which he most loves. You will surely learn about these affairs in time, since time alone reveals a just man.
610

But you can discern a bad man even in one day alone.
615

616

Chorus

He has spoken well, my king, for one who is taking care not to fall: those who are quick in counsel are not sure.

Oedipus

When the stealthy plotter is moving on me quickly, I, too, must be quick in my counterplot.

If I await him in repose, his ends will have been gained, and mine lost.
620

Creon

What do you want then? To banish me from the land?

Oedipus

Hardly. I desire your death, not your exile, so that I might show what a thing envy is.

Creon

Are you resolved not to yield or believe?
625

Oedipus

No, for you persuade me that you are unworthy of trust.

Creon

No, for I see you are not sane.

Oedipus

Sane, at least, in my own interest.

Creon

But you should be so in mine also.

Oedipus

You are false.

Creon

But if you understand nothing?

Oedipus

Still I must rule.

Creon

Not if you rule badly.

Oedipus

Hear him, city of Thebes !

Creon

The city is mine too, not yours alone.
630

Chorus

Cease, lords. In good time I see Iocasta coming from the house, with whose help you should resolve your present feud.

634 Iocasta enters.

Iocasta

Misguided men, why have you raised

such a foolish argument? Are you not ashamed, while the land is so sick, to stir up troubles of your own? Come, go into the house—and you, Creon, go to yours—and stop making so much of a petty grief.
635

Creon

Kinswoman, Oedipus, your husband,

wants to do one of two terrible things to me, either to thrust me from the land of my fathers or to arrest and slay me.
640

Oedipus

Yes indeed, for I have caught him, lady, working evil against my person with his wicked craft.

Creon

May I derive no benefit,

but perish accursed, if I have done any of the things of which you charge me.
645

Iocasta

In the name of the gods, believe it, Oedipus, first for the sake of this awful oath to the gods, then for my sake and for the sake of those who stand before you.

Chorus

Consent, reflect, listen, my king, I beg you.

Oedipus

What would you have me grant you?
650

Chorus

Respect him who was in the past not foolish, and who now is strong in his oath.

Oedipus

Do you understand what you crave?

Chorus

I do.

Oedipus

Tell me, then, what you mean.
655

Chorus

That you should never use an unproved rumor to cast a dishonoring charge on the friend who has bound himself with a curse.

Oedipus

Then be quite aware that when you seek this you are seeking death or exile from this land for me.

660

Chorus

No, by the god that stands at the head of all the host of the gods, no, by the sun. Unblest, unbefriended, may I die the worst possible death, if I have this thought!
660

But my unhappy soul is worn by the withering of the land, as well as by the thought that our old sorrows should be crowned by new ones arising from the two of you.
665

Oedipus

Then let him go, though I am surely doomed to be killed

or thrust dishonored from the land. Your words, not his, move me to compassion; but he, wherever he be, shall be hated.
670

Creon

You are truly sullen in yielding, as you are vehement in the excesses of your wrath. But such natures are

justly most difficult for themselves to bear.
675

Oedipus

Will you not be gone and leave me in peace?

Creon

I will go on my way. I have found you undiscerning, but in the view of these men I am just. He exits.

678

Chorus

Lady, why do you hesitate to take this man into the house?

Iocasta

I will, when I have learned what has happened.
680

Chorus

Blind suspicion, bred of talk, arose, and injustice inflicts wounds.

Iocasta

On both sides?

Chorus

Yes.

Iocasta

And what was the story?

Chorus

It is enough, I think, enough, when our land is already vexed, that the matter should rest where it stopped.
685

Oedipus

Do you see to what you have come, for all your noble intent, in seeking to slacken and blunt my zeal?

Chorus

King, I have said it more than once—

be sure that I would have proved myself a madman, bankrupt in sane counsel, if I forsook you—you, who gave a true course to my beloved country when it was
690

distraught with troubles, and who now are likely to prove our prospering guide.
695

Iocasta

In the name of the gods, tell me, king, the reason that you have conceived this steadfast wrath.

Oedipus

That I will do, for I honor you, lady, above these men. Creon is the cause, and the plots he has laid against me.
700

Iocasta

Come, tell me how the argument began.

Oedipus

He says that I stand guilty of Laius’ blood.

Iocasta

On his own knowledge or on hearsay from another?

Oedipus

He has made a rascal seer his mouth piece: as for himself, he keeps his lips wholly pure.
705

Iocasta

Then absolve yourself of the things about which you are speaking. Listen to me, and take comfort in learning that nothing of mortal birth shares in the science of the seer.

I will give you a pithy proof of this. An oracle came to Laius once—I will not say from Phoebus himself, but from his ministers—saying that he would suffer his doom at the hands of the child to be born to him and me.
710

And Laius—as, at least, the rumor goes—was murdered one day by foreign robbers at a place where the three highways meet. And the child’s birth was not yet three days past, when Laius pinned his ankles together and had him thrown, by others’ hands, on a remote mountain.
715

So, in that case, Apollo did not bring it to pass that the child should become the slayer of his father, or that Laius should suffer that which he feared, death at the hands of his child: thus the messages of the seer’s art had mapped out the future. Pay them no regard. Whatever necessary event
720

the god seeks, he himself will easily bring to light.
725

726

Oedipus

What restlessness of soul, lady, what tumult has come upon me since I heard you speak!

Iocasta

What anxiety has startled you, that you say this?

Oedipus

I thought that I heard this from you—that Laius

was slain where the three roads meet.
730

Icasta

Yes, that was the report, and so it is still thought.

Oedipus

And where is the place where this occurred?

Iocasta

The land is called Phocis ; the branching forks lead to the same spot from Delphi and from Daulia.

Oedipus

And how much time has passed since these events took place?
735

Iocasta

The news was announced to the town shortly before you first attained power over this land.

Oedipus

O Zeus, what have you decreed for me?

Iocasta

Why, Oedipus, does this matter weigh upon your heart?

Oedipus

Do not ask me yet. Tell me rather what stature Laius had, and how ripe his manhood was.
740

Iocasta

He was tall—the silver just lightly strewn among his hair—and his form was not greatly unlike your own.

Oedipus

Unhappy that I am! I think that I have

laid myself under a terrible curse without realizing it.
745

Iocasta

How do you mean? I tremble when I look at you, my lord.

Oedipus

I have dread fears that the seer can see. But you will reveal the matter better if you tell me one thing more.

Iocasta

Indeed, though I tremble, I will hear and answer all that you ask.

750

Oedipus

Did he go with a small force, or like a chieftain, with many armed followers?
750

Iocasta

Five they were in all—a herald among them—and there was one carriage which bore Laius.

Oedipus

Alas! It is all clear now! Who gave you this information, lady?
755

Iocasta

A servant, the only survivor who returned home.

Oedipus

Is he by any chance in the house now?

Iocasta

No. Soon after he returned and found you ruling in Laius’ stead,

he pled with me, with hand laid on mine, to send him to the fields, to the pastures of the flocks, that he might be far from the sight of this town. And I sent him; he was worthy, for a slave, to win even a larger favor than that.
760

Oedipus

Would, then, that he return to us without delay!
765

Iocasta

That is easy. But why do you enjoin this?

Oedipus

I fear, lady, that my words have been rash, and therefore I wish to see him.

Iocasta

He will come. But I think that

I too have a claim to learn what lies heavy on your heart, my king.
770

771

Oedipus

It will not be kept from you, now that my forebodings have advanced so far. To whom more than to you would I speak in suffering such a fortune as this? My father was Polybus of Corinth ,

my mother the Dorian Merope. I was considered the greatest of the folk in that town, until a chance event befell me, worthy, indeed, of wonder, though not of my overreaction regarding it. At a banquet, a man drunk with wine
775

cast it at me that I was not the true son of my father. And I, vexed, restrained myself for that day as best as I could, but on the next went to my mother and father and questioned them. They were angry at the one who had let this taunt fly.
780

So I had comfort about them, but the matter rankled in my heart, for such a rumor still spread widely. I went to Delphi without my parents’ knowledge, and Phoebus sent me forth disappointed of the knowledge for which I had come,
785

but in his response set forth other things, full of sorrow and terror and woe: that I was fated to defile my mother’s bed, that I would reveal to men a brood which they could not endure to behold, and that I would slay the father that sired me. When I heard this, I turned in flight from the land of Corinth ,
790

from then on thinking of it only by its position under the stars, to some spot where I should never see fulfillment of the infamies foretold in my evil fate. And on my way I came to the land in which you say that this prince perished.
795

800

Now, lady, I will tell you the truth. When on my journey I was near those three roads, there I met a herald, and a man in a carriage drawn by colts, as you have described. The leader and the old man
800

himself tried to thrust me rudely from the path. Then, in anger, I struck the one pushing me aside, the driver, and the old man, when he saw this, watched for the moment I was passing, and from his carriage, brought his double goad straight down on my head.
805

Yet he was paid back with interest: with one swift blow from the staff in this hand he rolled right out of the carriage onto his back. I slew every one of them. But if this stranger had any tie of kinship to Laius,
810

who is now more wretched than this man before you? What mortal could be proved more hateful to the gods? No stranger, no citizen, is allowed to receive him at home, it is unlawful for anyone to accost him, and all must push him from their homes. And this—this curse—
815

was laid on me by no other mouth than my own. And I pollute the bed of the slain man with the hands by which he perished. Am I now vile? Oh, am I not utterly unclean, seeing that I must be banished, and in banishment neither see my own people,
820

nor set foot in my own land, or else be joined in wedlock to my mother, and slay my father Polybus, who sired and reared me? Then would he who judged these things to be sent down by some cruel divinity not be right about Oedipus?
825

Prevent, prevent, you pure and awful gods, me from ever seeing that day! No, may I be swept away from all men, before I see myself visited with that brand of doom.
830

834

Chorus

To us, king, these things are fraught with fear. Yet have hope, until at least you have gained full knowledge

from the one who saw the deed.
835

Oedipus

I have, in truth, this much hope alone: I await the man summoned from the pastures.

Iocasta

And what do you want from him when he appears?

Oedipus

I will tell you. If his story is found

to match withwith yours, I at least, will stand clear of disaster.
840

Iocasta

And what special note did you hear from me?

Oedipus

You said that he spoke of Laius as slain by robbers. If, then, he still speaks of several as before, I was not the slayer:

a solitary man could not be considered the same as that band. But if he names one lonely wayfarer, then beyond doubt this guilt rests upon me.
845

Iocasta

Be assured that thus, at least, the tale was first told. He cannot revoke that,

for the city heard it, not I alone. But even if he should diverge somewhat from his former story, never, king, can he show that the murder of Laius, at least, is truly square with the prophecy, for Loxias plainly said that he was to die at the hand of my child.
850

How was it then that that poor innocent never slew him, but perished first? From now on then, as far as divination goes, I would not look to my right hand or my left.
855

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Χορός ἀλλ᾽ ἦλθε μὲν δὴ τοῦτο τοὔνειδος τάχ᾽ ἂν ὀργῇ βιασθὲν μᾶλλον ἢ γνώμῃ φρενῶν.

Κρέων τοῦ πρὸς δ᾽ ἐφάνθη ταῖς ἐμαῖς γνώμαις ὅτι 525 πεισθεὶς ὁ μάντις τοὺς λόγους ψευδεῖς λέγοι;

Χορός ηὐδᾶτο μὲν τάδ', οἶδα δ᾽ οὐ γνώμῃ τίνι.

Κρέων ἐξ ὀμμάτων δ᾽ ὀρθῶν τε κἀξ ὀρθῆς φρενὸς κατηγορεῖτο τοὐπίκλημα τοῦτό μου;

Χορός οὐκ οἶδ᾽· ἃ γὰρ δρῶσ᾽ οἱ κρατοῦντες οὐχ ὁρῶ. 530 αὐτὸς δ᾽ ὅδ᾽ ἤδη δωμάτων ἔξω περᾷ.

Κρέων

οἶσθ᾽ ὡς ποίησον; ἀντὶ τῶν εἰρημένων ἴσ᾽ ἀντάκουσον, κᾆτα κρῖνʼ αὐτὸς μαθών.

Οἰδίπους λέγειν σὺ δεινός, μανθάνειν δ᾽ ἐγὼ κακὸς 545 σοῦ· δυσμενῆ γὰρ καὶ βαρύν σ᾽ εὕρηκ᾿ ἐμοί.

Κρέων τοῦτ᾽ αὐτὸ νῦν μου πρῶτ᾽ ἄκουσον ὡς ἐρῶ.

Οἰδίπους τοῦτ᾽ αὐτὸ μή μοι φράζ᾽, ὅπως οὐκ εἶ κακός.

Κρέων εἴ τοι νομίζεις κτῆμα τὴν αὐθαδίαν εἶναί τι τοῦ νοῦ χωρίς, οὐκ ὀρθῶς φρονεῖς. 550

Οἰδίπους εἴ τοι νομίζεις ἄνδρα συγγενῆ κακῶς δρῶν οὐχ ὑφέξειν τὴν δίκην, οὐκ εὖ φρονεῖς.

Κρέων ξύμφημί σοι ταῦτ᾽ ἔνδικ᾽ εἰρῆσθαι· τὸ δὲ πάθημ᾽ ὁποῖον φῇς παθεῖν δίδασκέ με.

Οἰδίπους ἔπειθες, ἢ οὐκ ἔπειθες, ὡς χρείη μ᾽ ἐπὶ 555 τὸν σεμνόμαντιν ἄνδρα πέμψασθαί τινα;

Κρέων καὶ νῦν ἔθ᾽ αὑτός εἰμι τῷ βουλεύματι.

Οἰδίπους πόσον τινʼ ἤδη δῆθ᾽ ὁ Λάϊος χρόνον

Κρέων δέδρακε ποῖον ἔργον; οὐ γὰρ ἐννοῶ.

Οἰδίπους ἄφαντος ἔρρει θανασίμῳ χειρώματι; 560

Κρέων μακροὶ παλαιοί τ᾽ ἂν μετρηθεῖεν χρόνοι.

Οἰδίπους τότ᾽ οὖν ὁ μάντις οὗτος ἦν ἐν τῇ τέχνῃ;

Κρέων σοφός γ᾽ ὁμοίως κἀξ ἴσου τιμώμενος.

Οἰδίπους ἐμνήσατ᾽ οὖν ἐμοῦ τι τῷ τότ᾽ ἐν χρόνῳ;

Κρέων οὔκουν ἐμοῦ γ᾽ ἑστῶτος οὐδαμοῦ πέλας. 565

Οἰδίπους ἀλλ᾽ οὐκ ἔρευναν τοῦ θανόντος ἔσχετε;

Κρέων παρέσχομεν, πῶς δ᾽ οὐχί; κοὐκ ἠκούσαμεν.

Οἰδίπους πῶς οὖν τόθ᾽ οὗτος ὁ σοφὸς οὐκ ηὔδα τάδε;

Κρέων οὐκ οἶδ᾽· ἐφ᾽ οἷς γὰρ μὴ φρονῶ σιγᾶν φιλῶ.

Οἰδίπους τοσόνδε γ' οἶσθα καὶ λέγοις ἂν εὖ φρονῶν. 570

Κρέων ποῖον τόδ'; εἰ γὰρ οἶδά γ', οὐκ ἀρνήσομαι.

Οἰδίπους ὁθούνεκʼ, εἰ μὴ σοὶ ξυνῆλθε, τὰς ἐμὰς οὐκ ἄν ποτ' εἶπε Λαΐου διαφθοράς.

Κρέων εἰ μὲν λέγει τάδ', αὐτὸς οἶσθ᾽· ἐγὼ δέ σου μαθεῖν δικαιῶ ταὔθ᾽ ἅπερ κἀμοῦ σὺ νῦν. 575

Οἰδίπους ἐκμάνθανʼ· οὐ γὰρ δὴ φονεὺς ἁλώσομαι.

Κρέων τί δῆτ᾽; ἀδελφὴν τὴν ἐμὴν γήμας ἔχεις;

Οἰδίπους ἄρνησις οὐκ ἔνεστιν ὧν ἀνιστορεῖς.

Κρέων ἄρχεις δ᾽ ἐκείνῃ ταὐτὰ γῆς ἴσον νέμων;

Οἰδίπους ἃν ᾖ θέλουσα πάντ᾿ ἐμοῦ κομίζεται. 580

Κρέων οὔκουν ἰσοῦμαι σφῷν ἐγὼ δυοῖν τρίτος;

Οἰδίπους ἐνταῦθα γὰρ δὴ καὶ κακὸς φαίνει φίλος.

Κρέων

Χορός

καλῶς ἔλεξεν εὐλαβουμένῳ πεσεῖν, ἄναξ· φρονεῖν γὰρ οἱ ταχεῖς οὐκ ἀσφαλεῖς.

Κρέων τί δῆτα χρῄζεις; ἦ με γῆς ἔξω βαλεῖν;

Οἰδίπους ἥκιστα· θνήσκειν οὐ φυγεῖν σε βούλομαι ὅταν προδείξῃς οἷόν ἐστι τὸ φθονεῖν.

*Κρέων ὡς οὐχ ὑπείξων οὐδὲ πιστεύσων λέγεις; 625

Κρέων οὐ γὰρ φρονοῦντά σ᾽ εὖ βλέπω.

Οἰδίπους τὸ γοῦν ἐμόν.

Κρέων ἀλλ᾽ ἐξ ἴσου δεῖ κἀμόν.

Οἰδίπους ἀλλ᾽ ἔφυς κακός. [40 a.

Κρέων εἰ δὲ ξυνίης μηδέν;

Οἰδίπους ἀρκτέον γ᾽ ὅμως.

Κρέων οὔτοι κακῶς γ᾽ ἄρχοντος.

Οἰδίπους ὦ πόλις πόλις.

Κρέων κἀμοὶ πόλεως μέτεστιν, οὐχὶ σοὶ μόνῳ. 630

Χορός παύσασθ᾽, ἄνακτες· καιρίαν δ᾽ ὑμῖν ὁρῶ τήνδ᾽ ἐκ δόμων στείχουσαν Ἰοκάστην, μεθ᾿ ἧς τὸ νῦν παρεστὸς νεῖκος εὖ θέσθαι χρεών.

Ἰοκάστη

Κρέων ὅμαιμε, δεινά μ' Οἰδίπους ὁ σὸς πόσις δρᾶσαι δικαιοῖ, δυοῖν ἀποκρίνας κακοῖν, 640 ἢ γῆς ἀπῶσαι πατρίδος, ἢ κτεῖναι λαβών.

Οἰδίπους ξύμφημι· δρῶντα γάρ νιν, ὦ γύναι, κακῶς εἴληφα τοὐμὸν σῶμα σὺν τέχνῃ κακῇ.

Κρέων μή νυν ὀναίμην, ἀλλ᾽ ἀραῖος, εἴ σέ τι δέδρακ, ὀλοίμην, ὧν ἐπαιτιᾷ με δρᾶν. 645

Ἰοκάστη ὦ πρὸς θεῶν πίστευσον, Οἰδίπους, τάδε, μάλιστα μὲν τόνδ᾽ ὅρκον αἰδεσθεὶς θεῶν, ἔπειτα κἀμὲ τούσδε θ᾽ οἳ πάρεισί σοι. α

Χορός

πιθοῦ θελήσας φρονήσας τ᾽, ἄναξ, λίσσομαι.

Οἰδίπους τί σοι θέλεις δῆτ᾽ εἰκάθω; 650

Χορός τὸν οὔτε πρὶν νήπιον νῦν τ᾽ ἐν ὅρκῳ μέγαν καταίδεσαι.

Οἰδίπους οἶσθ᾽ οὖν ἃ χρῄζεις;

Χορός οἶδα.

Οἰδίπους φράζε δή, τί φής.

Χορός τὸν ἐναγῆ φίλον μήποτ᾽ ἐν αἰτίᾳ σὺν ἀφανεῖ λόγῳ †ἄτιμον βαλεῖν.

Οἰδίπους εὖ νυν ἐπίστω, ταῦθ᾽ ὅταν ζητῇς, ἐμοὶ ζητῶν ὄλεθρον ἢ φυγὴν ἐκ τῆσδε γῆς. β

Χορός

Κρέων στυγνὸς μὲν εἴκων δῆλος εἶ, βαρὺς δ᾽, ὅταν θυμοῦ περάσῃς, αἱ δὲ τοιαῦται φύσεις αὐταῖς δικαίως εἰσὶν ἄλγισται φέρειν. 675

Οἰδίπους οὔκουν μ᾽ ἐάσεις κἀκτὸς εἶ;

Κρέων πορεύσομαι, σοῦ μὲν τυχὼν ἀγνῶτος, ἐν δὲ τοῖσδ᾽ ἴσος. α

Χορός

γύναι, τί μέλλεις κομίζειν δόμων τόνδ᾽ ἔσω;

Ἰοκάστη μαθοῦσά γ' ἥτις ἡ τύχη. 680

Χορός δόκησις ἀγνὼς λόγων ἦλθε, δάπτει δὲ καὶ τὸ μὴ ἐνδικον.

Ἰοκάστη ἀμφοῖν ἀπ᾿ αὐτοῖν;

Χορός

ἀλλ᾽ ἦλθε μὲν δὴ τοῦτο τοὔνειδος τάχ᾽ ἂν

ὀργῇ βιασθὲν μᾶλλον ἢ γνώμῃ φρενῶν.

Κρέων

τοῦ πρὸς δ᾽ ἐφάνθη ταῖς ἐμαῖς γνώμαις ὅτι
525

πεισθεὶς ὁ μάντις τοὺς λόγους ψευδεῖς λέγοι;

Χορός

ηὐδᾶτο μὲν τάδ', οἶδα δ᾽ οὐ γνώμῃ τίνι.

Κρέων

ἐξ ὀμμάτων δ᾽ ὀρθῶν τε κἀξ ὀρθῆς φρενὸς

κατηγορεῖτο τοὐπίκλημα τοῦτό μου;

Χορός

οὐκ οἶδ᾽· ἃ γὰρ δρῶσ᾽ οἱ κρατοῦντες οὐχ ὁρῶ.
530

αὐτὸς δ᾽ ὅδ᾽ ἤδη δωμάτων ἔξω περᾷ.

οἶσθ᾽ ὡς ποίησον; ἀντὶ τῶν εἰρημένων

ἴσ᾽ ἀντάκουσον, κᾆτα κρῖνʼ αὐτὸς μαθών.

Οἰδίπους

λέγειν σὺ δεινός, μανθάνειν δ᾽ ἐγὼ κακὸς
545

σοῦ· δυσμενῆ γὰρ καὶ βαρύν σ᾽ εὕρηκ᾿ ἐμοί.

Κρέων

τοῦτ᾽ αὐτὸ νῦν μου πρῶτ᾽ ἄκουσον ὡς ἐρῶ.

Οἰδίπους

τοῦτ᾽ αὐτὸ μή μοι φράζ᾽, ὅπως οὐκ εἶ κακός.

Κρέων

εἴ τοι νομίζεις κτῆμα τὴν αὐθαδίαν

εἶναί τι τοῦ νοῦ χωρίς, οὐκ ὀρθῶς φρονεῖς.
550

Οἰδίπους

εἴ τοι νομίζεις ἄνδρα συγγενῆ κακῶς

δρῶν οὐχ ὑφέξειν τὴν δίκην, οὐκ εὖ φρονεῖς.

Κρέων

ξύμφημί σοι ταῦτ᾽ ἔνδικ᾽ εἰρῆσθαι· τὸ δὲ

πάθημ᾽ ὁποῖον φῇς παθεῖν δίδασκέ με.

Οἰδίπους

ἔπειθες, ἢ οὐκ ἔπειθες, ὡς χρείη μ᾽ ἐπὶ
555

τὸν σεμνόμαντιν ἄνδρα πέμψασθαί τινα;

Κρέων

καὶ νῦν ἔθ᾽ αὑτός εἰμι τῷ βουλεύματι.

Οἰδίπους

πόσον τινʼ ἤδη δῆθ᾽ ὁ Λάϊος χρόνον

Κρέων

δέδρακε ποῖον ἔργον; οὐ γὰρ ἐννοῶ.

Οἰδίπους

ἄφαντος ἔρρει θανασίμῳ χειρώματι;
560

Κρέων

μακροὶ παλαιοί τ᾽ ἂν μετρηθεῖεν χρόνοι.

Οἰδίπους

τότ᾽ οὖν ὁ μάντις οὗτος ἦν ἐν τῇ τέχνῃ;

Κρέων

σοφός γ᾽ ὁμοίως κἀξ ἴσου τιμώμενος.

Οἰδίπους

ἐμνήσατ᾽ οὖν ἐμοῦ τι τῷ τότ᾽ ἐν χρόνῳ;

Κρέων

οὔκουν ἐμοῦ γ᾽ ἑστῶτος οὐδαμοῦ πέλας.
565

Οἰδίπους

ἀλλ᾽ οὐκ ἔρευναν τοῦ θανόντος ἔσχετε;

Κρέων

παρέσχομεν, πῶς δ᾽ οὐχί; κοὐκ ἠκούσαμεν.

Οἰδίπους

πῶς οὖν τόθ᾽ οὗτος ὁ σοφὸς οὐκ ηὔδα τάδε;

Κρέων

οὐκ οἶδ᾽· ἐφ᾽ οἷς γὰρ μὴ φρονῶ σιγᾶν φιλῶ.

Οἰδίπους

τοσόνδε γ' οἶσθα καὶ λέγοις ἂν εὖ φρονῶν.
570

Κρέων

ποῖον τόδ'; εἰ γὰρ οἶδά γ', οὐκ ἀρνήσομαι.

Οἰδίπους

ὁθούνεκʼ, εἰ μὴ σοὶ ξυνῆλθε, τὰς ἐμὰς

οὐκ ἄν ποτ' εἶπε Λαΐου διαφθοράς.

Κρέων

εἰ μὲν λέγει τάδ', αὐτὸς οἶσθ᾽· ἐγὼ δέ σου

μαθεῖν δικαιῶ ταὔθ᾽ ἅπερ κἀμοῦ σὺ νῦν.
575

Οἰδίπους

ἐκμάνθανʼ· οὐ γὰρ δὴ φονεὺς ἁλώσομαι.

Κρέων

τί δῆτ᾽; ἀδελφὴν τὴν ἐμὴν γήμας ἔχεις;

Οἰδίπους

ἄρνησις οὐκ ἔνεστιν ὧν ἀνιστορεῖς.

Κρέων

ἄρχεις δ᾽ ἐκείνῃ ταὐτὰ γῆς ἴσον νέμων;

Οἰδίπους

ἃν ᾖ θέλουσα πάντ᾿ ἐμοῦ κομίζεται.
580

Κρέων

οὔκουν ἰσοῦμαι σφῷν ἐγὼ δυοῖν τρίτος;

Οἰδίπους

ἐνταῦθα γὰρ δὴ καὶ κακὸς φαίνει φίλος.

καλῶς ἔλεξεν εὐλαβουμένῳ πεσεῖν,

ἄναξ· φρονεῖν γὰρ οἱ ταχεῖς οὐκ ἀσφαλεῖς.

Κρέων

τί δῆτα χρῄζεις; ἦ με γῆς ἔξω βαλεῖν;

Οἰδίπους

ἥκιστα· θνήσκειν οὐ φυγεῖν σε βούλομαι

ὅταν προδείξῃς οἷόν ἐστι τὸ φθονεῖν.

*Κρέων

ὡς οὐχ ὑπείξων οὐδὲ πιστεύσων λέγεις;
625

Κρέων

οὐ γὰρ φρονοῦντά σ᾽ εὖ βλέπω.

Οἰδίπους

τὸ γοῦν ἐμόν.

Κρέων

ἀλλ᾽ ἐξ ἴσου δεῖ κἀμόν.

Οἰδίπους

ἀλλ᾽ ἔφυς κακός.

[40 a.

Κρέων

εἰ δὲ ξυνίης μηδέν;

Οἰδίπους

ἀρκτέον γ᾽ ὅμως.

Κρέων

οὔτοι κακῶς γ᾽ ἄρχοντος.

Οἰδίπους

ὦ πόλις πόλις.

Κρέων

κἀμοὶ πόλεως μέτεστιν, οὐχὶ σοὶ μόνῳ.
630

Χορός

παύσασθ᾽, ἄνακτες· καιρίαν δ᾽ ὑμῖν ὁρῶ

τήνδ᾽ ἐκ δόμων στείχουσαν Ἰοκάστην, μεθ᾿ ἧς

τὸ νῦν παρεστὸς νεῖκος εὖ θέσθαι χρεών.

Κρέων

ὅμαιμε, δεινά μ' Οἰδίπους ὁ σὸς πόσις

δρᾶσαι δικαιοῖ, δυοῖν ἀποκρίνας κακοῖν,
640

ἢ γῆς ἀπῶσαι πατρίδος, ἢ κτεῖναι λαβών.

Οἰδίπους

ξύμφημι· δρῶντα γάρ νιν, ὦ γύναι, κακῶς

εἴληφα τοὐμὸν σῶμα σὺν τέχνῃ κακῇ.

Κρέων

μή νυν ὀναίμην, ἀλλ᾽ ἀραῖος, εἴ σέ τι

δέδρακ, ὀλοίμην, ὧν ἐπαιτιᾷ με δρᾶν.
645

Ἰοκάστη

ὦ πρὸς θεῶν πίστευσον, Οἰδίπους, τάδε,

μάλιστα μὲν τόνδ᾽ ὅρκον αἰδεσθεὶς θεῶν,

ἔπειτα κἀμὲ τούσδε θ᾽ οἳ πάρεισί σοι.

α

Οἰδίπους

τί σοι θέλεις δῆτ᾽ εἰκάθω;
650

Χορός

τὸν οὔτε πρὶν νήπιον νῦν τ᾽ ἐν ὅρκῳ μέγαν καταίδεσαι.

Οἰδίπους

οἶσθ᾽ οὖν ἃ χρῄζεις;

Χορός

οἶδα.

Οἰδίπους

φράζε δή, τί φής.

Χορός

τὸν ἐναγῆ φίλον μήποτ᾽ ἐν αἰτίᾳ

σὺν ἀφανεῖ λόγῳ †ἄτιμον βαλεῖν.

Οἰδίπους

εὖ νυν ἐπίστω, ταῦθ᾽ ὅταν ζητῇς, ἐμοὶ

ζητῶν ὄλεθρον ἢ φυγὴν ἐκ τῆσδε γῆς.

β

Κρέων

στυγνὸς μὲν εἴκων δῆλος εἶ, βαρὺς δ᾽, ὅταν

θυμοῦ περάσῃς, αἱ δὲ τοιαῦται φύσεις

αὐταῖς δικαίως εἰσὶν ἄλγισται φέρειν.
675

Οἰδίπους

οὔκουν μ᾽ ἐάσεις κἀκτὸς εἶ;

Κρέων

πορεύσομαι,

σοῦ μὲν τυχὼν ἀγνῶτος, ἐν δὲ τοῖσδ᾽ ἴσος.

α

Ἰοκάστη

μαθοῦσά γ' ἥτις ἡ τύχη.
680

Χορός

δόκησις ἀγνὼς λόγων ἦλθε, δάπτει δὲ καὶ τὸ μὴ ἐνδικον.

Ἰοκάστη

ἀμφοῖν ἀπ᾿ αὐτοῖν;

Χορός

ναίχι.

Ἰοκάστη

καὶ τίς ἦν λόγος;

Χορός

ἅλις ἔμοιγ', ἅλις, γᾶς προπονουμένας,
685

φαίνεται ἔνθ᾽ ἔληξεν, αὐτοῦ μένειν.

Οἰδίπους

ὁρᾷς ἵνʼ ἥκεις, ἀγαθὸς ὢν γνώμην ἀνήρ,

τοὐμὸν παριεὶς καὶ καταμβλύνων κέαρ.

β

Ἰοκάστη

πρὸς θεῶν δίδαξον κἄμʼ, ἄναξ, ὅτου ποτὲ

μῆνιν τοσήνδε πράγματος στήσας ἔχεις.

ἐρῶ· σὲ γὰρ τῶνδ᾽ ἐς πλέον, γύναι, σέβω·
700

Κρέοντος, οἷά μοι βεβουλευκὼς ἔχει.

Ἰοκάστη

λέγ', εἰ σαφῶς τὸ νεῖκος ἐγκαλῶν ἐρεῖς.

Οἰδίπους

φονέα με φησὶ Λαΐου καθεστάναι.

Ἰοκάστη

αὐτὸς ξυνειδώς, ἢ μαθὼν ἄλλου πάρα;

Οἰδίπους

μάντιν μὲν οὖν κακοῦργον εἰσπέμψας, ἐπεὶ
705

τό γ᾽ εἰς ἑαυτὸν πᾶν ἐλευθεροῖ στόμα.

οἷόν μ᾽ ἀκούσαντ᾽ ἀρτίως ἔχει, γύναι,

ψυχῆς πλάνημα κἀνακίνησις φρενῶν.

Ἰοκάστη

ποίας μερίμνης τοῦθ᾽ ὑποστραφεὶς λέγεις;