Search the Perseus Catalog for:

← Previous Next →

1579-1779: Exodus

Exodos. The passing of Oedipus is told. His daughters make lament. Antigone prays of Theseus that he send them to Thebes, if haply they may avert the coming strife of their brothers; and he promises to do so.

ξυντομώτατον (neut. as adv.) is the best correction of the MS.

ξυντομωτάτως

. A few such forms in

‐ως

have MS. authority in good writers, though they are mostly comparatives, as

βεβαιοτέρως, ἐρρωμενεστέρως

(Isocr.),

καλλιόνως, σαφεστέρως

, etc. In Eur. Suppl. 967

γηράσκω δυστηνότατος | οὔτ’

is corrected by Reiske to

δυστηνοτάτως

, which metre commends: but this is an almost isolated example. There is thus a strong presump tion in favour of the ordinary form where, as here, it can easily be restored.—Wecklein reads

ξυντομωτάτων

"I would hit on the briefest mode of speech."

—Cp. O. T. 1234

ὁ μὲν τάχιστος τῶν λόγων εἰπεῖν τε καὶ

μαθεῖν, τέθνηκε θεῖον Ἰοκάστης κάρα.

λέξας … ὀλωλότα : cp. O. T. 463

εἶπε... τελέσαντα

, n.

ἃ δ’ ἦν τὰ πραχθέντ’ .

ἃ

ἅτινα

: see on .

"But as to what the occurrences were, neither is the tale possible for me to tell in brief compass, nor (were) the events (brief) which happened there"

: sc.

οὔτε

(

βραχέα ἦν

)

τἄργ’

. That is, resolving the parataxis with

οὔτε — οὔτε

:—

"But as to what occurred, the tale cannot be briefly told, as neither were the occurrences themselves brief."

ὁ μῦθος οὐκ ἐν βραχεῖ πάρεστιν would have sufficed: φράσαι (epexeg. inf.) further defines

πάρεστιν

The MS. words τὸν ἀεὶ (or αἰεὶ ) certainly conceal a fault, which is perhaps very old. We cannot supply

χρόνον

(

"for ever"

). Nor do I see how τὸν ἀεὶ βίοτον could mean,

"the life of all his days"

(

"What life, life-long, was his,"

Whitelaw). The schol. gives nothing better than a fatuous interpretation of

τὸν ἀεὶ βίοτον

τὸ μακρὸν γῆρας

. The first question is whether the fault is confined to ἀεί . (1) If so, τόν being sound, ἀεί ( a ) may conceal another adv., or an adj.: as

ἄρτι, ἄβιον, αἰνόν, ἀλαόν, ἀτυχῆ

. Of these

ἀλαόν

is perh. least unsatisfactory. It should not be too hastily assumed that the poet would have shunned a fourfold

‐ον

. Or ( b ) ἀεί may have arisen from some ancient mutilation of ἄνδρα . The very simplicity of κεῖνον τὸν ἄνδρα has a solemnity which is not unfitting here; and to my mind this solution has greater probability than perhaps many would concede to it at first sight. (2) If τόν is corrupt, then there are these possibilities. ( a ) τὸν ἀεί may conceal one word, such ( e.g. ) as

πάνοιζυν

"all-wretched,"

Aesch. Cho. 49 . ( b ) τόν may have been inserted to supply a lost syllable: though against this is the fact that our MSS. often tolerate lame trimeters. This view suits ( e.g. ) ἐκεῖνον ἄρτι , or Hermann's κεῖνόν γ’ ἐσαιεί (to which, however, the γ’ is fatal). (3) It is vain to speculate on the possibility of corruptions extending beyond τὸν ἀεί . The words βίοτον ἐξεπίστασο and κεῖνον (or

ἐκεῖνον

) are prima facie sound. Thus ( e.g. ) to suggest

ἐκεῖνον ἐξεπίστασ’ εἰσαεὶ βίον

would be unwarrantable. We seek to amend, not to re-write.

ἀπόνῳ , as they themselves had just prayed for him. Cp. the prayer of Ajax to Hermes Chthonios that he may die

ἀσφάδαστος

( Ai. 833) .

τοῦτ’ … ἤδη means,

"here we come to the point which is indeed ( καὶ ) worthy of wonder"

: cp. Plat. Symp. 204B

δῆλον δὴ...τοῦτό γε ἤδη καὶ παιδί, ὅτι

, etc.

ὑφηγητῆρος is supported against

ὑφ’ ἡγητῆρος

( a ) by such examples as 83,

ὡς ἐμοῦ μόνης πέλας

, ( b ) by the fact that the compound with

ὑπό

is suitable where, as here, the sense is that no one so much as hinted or indicated the way. Cp. Plat. Crito 54E

πράττωμεν ταύτῃ, ἐπειδὴ ταύτῃ ὁ θεὸς ὑφηγεῖται

. So O. T. 966

ὧν ὑφηγητῶν

(

"on whose showing"

): ib. 1260

ὡς ὑφηγητοῦ τινος

καταρράκτην (from

ῥάσσω

to strike hard, or dash, cp. 1503), lit.

"dashing or rushing down"

; Strabo 10. 640

τηρήσας καταρράκτην ὄμβρον

: here, of a cleft descending abruptly into the ground. Strabo applies the word to the cataracts of the Nile (called

κατάδουποι

by Her.): in this sense it is usu. spelt with one

, as if from

καταράσσω

: so Lucan 10. 317

praecipites cataractae.

Cp. Plut. Mor. 781 E

οἴκημα θύραν ἔχον ἐπιρρακτήν

, a room with a trap-door in it: so too Arat. 26

θύρᾳ καταρρακτῇ

. The v.l.

καταφράκτην

(Suidas) is worthless.

χαλκοῖς βάθροισι . Il. 8.13

ἐς Τάρταρον ἠερόεντα,

τῆλε μάλ’, ἧχι βάθιστον ὑπὸ χθονός ἐστι βέρεθρον,

ἔνθα σιδήρειαί τε πύλαι καὶ χάλκεος οὐδός

. Hes. Theog. 811

¹ἔνθα δὲ μαρμάρεαί τε πύλαι καὶ χάλκεος οὐδός,

ἀστεμφής, ῥίζῃσι διηνεκέεσσιν ἀρηρώς,

αὐτοφυής

"a brazen threshold, immoveable, fixed in the earth by roots without a break , of natural growth,"

i.e.not wrought by human hands. The rift or cavern at Colonus, from which the adjoining region took the name of the

χαλκοῦς ὀδός

(see on ), was locally supposed to be connected with the

"brazen threshold"

below by brazen steps reaching down into the under-world. The stress laid on the χαλκοῖς βάθροισι here, and the name

"Brazen Threshold"

itself, rather suggest that the myth was visibly symbolised by some artificial steps made at the top of the steep rift.

γῆθεν , as Od. 13.163

λᾶαν ἔθηκε καὶ ἐρρίζωσεν ἔνερθεν

(Poseidon petrifying the Phaeacian ship).

πολυσχίστων . Several paths converged at the

καταρράκτης ὀδός

. Oedipus halted ( ἔστη ) near the

ὀδός

, i.e. just before the path which he was following met the others. We are reminded, perhaps designedly, of that

σχιστὴ ὁδός

in Phocis at which the misfortunes of his early manhood began ( O. T. 733 ).

κοίλου … κρατῆρος . (1) Schneidewin takes this to mean a large brazen vessel set in a rift of the ground, over which Theseus and Peirithous slew the victims when they made their pact (

ὅρκια

ἔταμον

). He cites Eur. Suppl. 1201 , where Theseus is directed thus to make a covenant with Adrastus; the throats of nine sheep are to be cut over a bronze

τρίπους

, and the terms of the pact (

ὅρκοι

) are then to be graven in its basin (

τρίποδος ἐν κοίλῳ κύτει

). (2) The schol., whose view is more likely, understands a basin or hollow in the rock:

κοίλου πέλας κρατῆρος· τοῦ μυχοῦ· τὰ γὰρ κοῖλα οὕτως ἐκάλουν ἐκ μεταφορᾶς· ὅθεν καὶ τὰ ἐν τῇ Αἴτνῃ κοιλώματα κρατῆρες καλοῦνται

. Cp. Arist. De Mundo 6

τῶν ἐν Αἴτνῃ κρατήρων ἀναρραγέντων

. Plat. Phaedo 111D says of the subterranean cavities,

συντετρῆσθαί τε πολλαχῇ...καὶ διεξόδους ἔχειν, ᾗ πολὺ μὲν ὕδωρ ῥεῖν ἐξ ἀλλήλων εἰς ἀλλήλους ὥσπερ εἰς κρατῆρας

. The scholiast adds:—

λέγει δῑ οὗ

( sc.

μυχοῦ

)

καταβῆναι φασὶ τὴν Κόρην ἁρπαγεῖσαν

. That is, the schol. took this

κρατήρ

μυχός

in the rock to be the actual cavity in which the

καταρράκτης ὀδός

began. In each case the

κρατήρ

was close to the

ὀδός

Θησέως . Theseus went down to Hades with Peirithous, king of the Thessalian Lapithae, to help him in carrying off Persephone. Both heroes were made prisoners by Pluto. Theseus was afterwards delivered by Heracles, when sent by Eurystheus to capture Cerberus. According to another version, adopted by Eur. in his

Πειρίθους

, Heracles delivered Peirithous also.

Περίθου . Elsewhere in extant classical literature the form is

Πειρίθοος

or (Attic)

Πειρίθους

. But a form

Περίθους

is sufficiently attested by the name of the Attic deme of which this hero was eponymus. Harpocr.

Περιθοῖδαι· δῆμός ἐστι τῆς Οἰνηΐδος

. Aeschin. or. 1 § 156

Περικλείδην τὸν Περιθοίδην

: and so [Dem.] or. 50 § 41 . Eustathius (101. 3) notices both forms, and Dindorf ascribes

Περίθουν

to the Paris MSS. of Georgius Syncellus (the Byzantine chronographer, 800 A.D.), p. 299. 11: vases and inscriptions also give it. There is no need, then, to write

Πειρίθου Θησέως τε

, as Blaydes does.

κεῖται … ξυνθήματα : schol.

οἷον ὑπομνήματα τῆς πίστεως ἧς ἔθεντο πρὸς ἀλλήλους

: i.e. he understood by κεῖται some visible memorial. This seems clearly right. The local belief probably pointed to characters or marks on the rock. See the schol. on Aristoph. Eq. 785

ἔστι δὲ καὶ ἀγέλαστος πέτρα καλουμένη παρὰ τοῖς Ἀθηναίοις, ὅπου καθίσαι φασὶ Θησέα μέλλοντα καταβαίνειν εἰς ᾍδου

. Leake ( Demi I. 635) conjectured that this

πέτρα

may have marked the place (

χωρίον

) mentioned by Paus. 1.18.4 as near the temple of Sarapis, S.E. of the acropolis,

ἔνθα Πειρίθουν καὶ Θησέα συνθεμένους ἐς Λακεδαίμονα καὶ ὕστερον ἐς Θεσπρωτοὺς σταλῆναι λέγουσιν

. But the expeditions named there are distinct from the descent to Hades with which the schol. connects the

πέτρα

. And, wherever this

ἀγέλαστος πέτρα

was, there must have been a cavern suggestive of the descent to Hades. The schol.'s phrase,

παρὰ τοῖς Ἀθηναίοις

, would cover Colonus.

Others understand:

"where the compact has been made "

( κεῖται =pf. pass. of

τίθημι

),—a lively way of saying,

"was made,"

ἐτέθη

: but this is improbable.— Wecklein conjectures Περίθῳ καλεῖται :

"where men say that the compact of Th. with P. was made"

: the dat. as Tr. 668

τῶν σῶν Ἡρακλεῖ δωρημάτων

: the verb as Simonides fr. 107

ἔνθα καλεῖται...Ἀρτέμιδος...τέμενος

. (Cp. on O. T. 1451 .) This idiom, however, elsewhere always refers to places , not to acts.

(1) With L's

ἐφ’ οὗ

" At which (the

κρατήρ"

) he halted, midway between

the other objects. Cp. Il. 22.153

ἔνθα δ’ ἐπ’ αὐτάων πλυνοὶ εὐρέες ἐγγὺς ἔασιν

, at the springs. With

ἐφ’

, L's μέσου is possible;

"at which, midway as it is."

(2) With Brunck's

ἀφ’ οὗ

, it becomes necessary to read μέσος . The

κρατήρ

is then one of four points from which the point denoted by

μέσος

is measured. The second ἀπό may be taken with

ἀχέρδου

also: cp. O.T. 734, 761.

μέσος usu. takes a simple gen. of the extremes, and is not elsewhere found with ἀπό , but the latter is natural ( Plat. Parm. 145 B

τό γε μέσον ἴσον τῶν ἐσχάτων ἀπέχει

τοῦ τε Θορικίου πέτρου . It was from Thoricus ( Apollod. 2. 4. 7 ) that

"radiant Eos caught up Cephalus to the gods"

( Eur. Hipp. 455 ). Hence the name of that place may have been associated in the Athenian mind with the idea of removal to another world.

Θορικός

(so Her., Xen., etc.:

Θόρικος

schol.) was a town and deme of Attica, belonging to the tribe

Ἀκαμαντίς

, on the S.E. coast, about 6 miles N. of Sunium, and 42 S.E. of Colonus. It was reckoned among the twelve towns of the old Attic dodecapolis, and, to judge by the ruins, was a considerable place down to late times (Leake, Demi II. 17—22). If

Θορικίου

is unsound, the familiarity of

Θορίκιοι

as a deme-name may have suggested it. Schneidewin's τρικορύφου rests on the schol. to 57:

καί τις τῶν χρησμοποιῶν φησί·

Βοιωτοὶ δ’ ἵπποιο ποτιστείχουσι Κολωνόν,

ἔνθα λίθος τρικάρανος ἔχει καὶ χάλκεος οὐδός

. But, if Θορικίου came from

τρικορύφου

, the genuine word must have been well-nigh obliterated.

κοίλης τ’ ἀχέρδου : schol.

τῆς τὸν πυθμένα ἐχούσης ὑπόκενον, σαπέντα

. The wild pear gave its name to the Attic deme

Ἀχερδοῦς

(

Ἀχερδούσιοι

); as in its other form,

ἀχράς

, to

Ἀχραδίνη

, the E. quarter of Syracuse. If, as the schol. states (n. 1593), the local myth placed the rape of Persephone here, this old tree may have been pointed out as the spot whence she was snatched. An

ἐρινεός

(wild figtree) by the Cephisus was connected with a like legend ( Paus. 1.38.5 ). A wild olive-tree (

κότινος

) at Troezen was associated with the disaster of Hippolytus (2. 32. 10), as the

στρεπτὴ ἐλαία

at Epidaurus (see on ) with Heracles.

κἀπὸ λαΐνου τάφου . Dobree's καὐτολαΐνου (

"of natural rock,"

cp. on ) is more ingenious than probable. Cp. Eur. Helen 962

τόνδε λάϊνον τάφον

: El. 328

μνῆμα λάϊνον πατρός

. The

λάϊνος τάφος

is opposed to a

τύμβος

of earth or a

λάρναξ

of wood ( Thuc. 2.34 ): it would commonly denote an oblong monument with a flat slab (

τράπεζα

) on top, the sides being sometimes sculptured.

The power and beauty of this passage are in no way lessened for us because we know nothing of the basin or the stone, the tree or the tomb. Rather it might be said that the very fact of our ignorance illustrates the spirit in which these details are introduced. Their significance is essentially local:

ταῦτα γνώριμα τοῖς ἐγχωρίοις

(schol.). They show us how the blind man, who had never been at Colonus before, placed himself at precisely the due point in the midst of its complex sanctities. The god made him as one who had the most intimate and minute knowledge of the ground.

ἔλυσε , as Tr. 924

λύει τὸν αὑτῆς πέπλον

: while the midd. in Il. 17.318

λύοντο δὲ τεύχεα

refers to Greeks stripping Trojans.

δυσπινεῖς : cp. 1258. He prepares to put on the garb of the dead.

ῥυτῶν (

ῥέω

), flowing,

ἐξ ἀειρύτου κρήνης

(469). Cp. Theophr. Causs. Plantt. 2. 6. 3 (with ref. to correcting the properties of water by mixing different kinds),

δῑ ὃ πολλάκις ἂν ἁρμόσειε

λεπτὸν καὶ καθαρὸν μὴ καθαρῷ καὶ παχεῖ, καὶ φρεατιαῖον ναματιαίῳ

(well water with river water),

καὶ ῥυτὸν καὶ ὄμβριον

(spring or rain water)

λιμναίῳ καὶ ἁπλῶς στασίμῳ

They go to a hillock a little way off, on which was a shrine of Demeter Euchloös. See map in Introd.

εὐχλόου , as protecting the young green corn and other young vegetation (

χλόη

), Paus. 1.22.3

ἔστι δὲ

(at Athens)

καὶ Γῆς κουροτρόφου καὶ Δήμητρος ἱερὸν Χλόης

. She was associated with

Γῆ κουροτρόφος

and with Apollo in the

Χλόεια

held on 6th Thargelion (latter part of May). Other names given to Demeter as protectress of crops, etc., expressed the ills which she averted, as

καῦστις, ἀζησία

(parcher),

ἐρυσι—/βη

(mildew),

ἑλήγηρις

(popularly referred to

εἵλη

, sunshine, but doubtful).

προσόψιον , not found elsewhere, is read by L and Suidas.

"The hill of Demeter, in full view"

: rather than,

"the hill looking on Demeter."

The act. sense is possible ( Ph. 1040

θεοί τ’ ἐπόψιοι

), but the other seems better here: cp. Ant. 1110

ὁρμᾶσθ’...εἰς ἐπόψιον τόπον

)πόρευσαν and πόρευσαν are alike admissible in this

ῥῆσις

(cp. 1606 ff.), but the former seems preferable on the general principle of not multiplying omissions of augment without necessity. (Cp. Tr. 560

μισθοῦ )πόρευε

" Brought this behest,"

i.e.the water for which he had asked. Eur. Phoen. 984

ΜΕΝ. χρημάτων δὲ τίς πόρος; | ΚΠ. ἐγὼ πορεύσω χρυσόν

. Cp. on

πόροι.

ταχεῖ σὺν χρ .: cp. 885: Tr. 395

σὺν χρόνῳ βραδεῖ μολών.

λουτροῖς , as the dead were washed: Lucian De Luctu 11

μετὰ ταῦτα δὲ λούσαντες αὐτοὺς...προτίθενται

. So Ai. 1405

λουτρῶν ὁσίων

(for the dead Ajax).

ᾗ νομίζεται , as the dead were usually dressed for burial, i.e. in white. Artemidorus Oneir. 2. 3

ἀνδρὶ δὲ νοσοῦντι λευκὰ ἔχειν ἱμάτια θάνατον προαγορεύει, διὰ τὸ τοὺς ἀποθανόντας ἐν λευκοῖς ἐκφέρεσθαι

παντὸς … δρῶντος . (1) Usu. explained:—

"when he had content of all service ,"

i.e.when his daughters had done for him all that he wished. Then

πᾶν δρῶν

will be

"every activity"

of attendants: cp. the Homeric

δρηστῆρες, δρήστειραι

, of servants, Od. 10.349 etc. (2) A better view is:

"when of doing all he had content"

(as Whitelaw), when

πᾶν δρῶν

is his own activity. Cp.

τὸ βουλόμενον τῆς γνώμης

and similar phrases (see on ): also Thuc. 1.142

ἐν τῷ μὴ μελετῶντι

"in the absence of practice."

As to Tr. 196

τὸ γὰρ ποθοῦν ἕκαστος ἐκμαθεῖν θέλων

,—where

τὸ ποθοῦν

used to be explained as

"the desire within him,"

—it is now generally held to be corrupt (E. Thomas conjectures

τὰ γὰρ ποθείν’

). But the absence of the art. makes

πᾶν δρῶν

a bolder expression than any of these; nor can the adverbial

ἐν ἀμείβοντι

"alternately,"

( Pind. N. 11. 42 ) be properly compared. I suspect, then, that the text is corrupt. To Mekler's conjecture (see cr. n.) the obstacle is ἔδρων instead of

ἔδρασαν

. The obvious ἔρωτος (

"desire"

) should not be too lightly rejected: cp. 436.

ἀργὸν , neglected: see on O. T. 287 .

κτύπησε : for the omission of the augment, see on O. T. 1249 .

Ζεὺς χθ .: Il. 9.457

Ζεύς τε καταχθόνιος καὶ ἐπαινὴ Περσεφόνεια

. At Corinth Pausanias saw three images of Zeus, one being

Χθόνιος

, another

Ὕψιστος

, the third nameless (2. 2. 8). The Zeus Chthonios was a benevolent Pluto, associated with Demeter in the prayers of the husbandman ( Hes. Op. 465 ).

οὐδ’ ἀνίεσαν ,

"did not remit"

(cp.

ἀνιέναι φυλακήν, ἄσκησιν, ἔχθραν

, etc.); not ,

"did not send up"

(as in O. T. 1277 , a different context).

κλαυθμός

was commonly associated with

κομμός

( planctus ) and

γόος

. If Soph. had meant otherwise, he would have added another verse with ἀλλά .

pammh/keis , very loud: see on .

ἐξαίφνης , because they burst into their wail when the sudden peal of thunder was heard.

πάντα τἀμά , all that concerns my earthly life.

τὴν δυσπόν .: cp. 509: Aesch. Pers. 515

ὦ δυσπόνητε δαῖμον.

ἀμφ’ ἐμοὶ : cp. El. 1143 quoted on 345;

τροφήν , ib. and 352.

σκληρὰν , in appos.; cp. 1173.

ἀλλὰ … γὰρ ,

"but (I need not speak of hardship), for "

"but indeed"

: cp. on .

ἕν … ἔπος ,

"one word,"

viz.

φιλεῖν

. Cp. Ant. 53

μήτηρ καὶ γυνή, διπλοῦν ἔπος

. (This is better than

"one saying ,"

i.e.reflection.)

λύει , cancels.

τητώμεναι : cp. on .— The simplest view of the MS.

τὸ λοιπὸν ἤδη βίοτον διάξετον

is Elmsley's, that

βίοτον

was written by a mistake for

τὸν βίον

. (The error here affords no ground for suspecting

βίοτον

in 1584.) But

τοῦ βίου

(Suidas) is equally possible: cp. O. T. 1487

νοούμενος τὰ λοιπὰ τοῦ πικροῦ βίου

. The constr.

τὸν λοιπὸν...τοῦ βίου

would be a rare one: Dem. or. 15 § 16

πρὸς τὸν λοιπὸν τοῦ χρόνου

, Xen. Cyr. 4.5.1

τοῦ σίτου...τὸν ἥμισυν

: so

ἡ πολλὴ τῆς γῆς

, etc.

ἐπ’ ἀλλήλ. ἀμφικ. : i.e. each of the daughters had twined her arms about her father, while he had also embraced them. Cp. Od. 8.523

ὡς δὲ γυνὴ κλαίῃσι φίλον πόσιν ἀμφιπεσοῦσα.

λύγδην from

λύζω

, singultare . Anthol. Pal. 15. 28. 3

λιγέως ὀλοφύρετο μήτηρ, | λύγδην, ἱσταμένη

σιωπή , a moment of absolute stillness, after the wails had subsided. Job iv. 15

"Then a spirit passed before my face; the hair of my flesh stood up. It stood still, but I could not discern the appearance thereof; a form was before mine eyes: there was silence, and I heard a voice."

τινὸς : Eur. Andr. 1147

πρὶν δή τις ἀδύτων ἐκ μέσων ἐφθέγξατο

δεινόν τι καὶ φρικῶδες

θώϋξεν αὐτόν . Porson on Eur. Phoen. 5 wished to read

θεῶν ἐθώϋξ’

(omitting

αὐτόν

). But the change is unnecessary, if occasional omission of the augment is conceded to such

ῥήσεις

as this: cp. 1606.

θωΰσσω

denotes a loud, urgent cry (cp. Eur. Hipp. 219

κυσὶ θωΰξαι

): here with acc. of the person called.

πάντας , subject to στῆσαι . For this phrase, instead of

πᾶσι στῆναι τρίχας

, see on

φυτάλμιος

. Cp. 1464.

φόβῳ is causal dat. with στῆσαι , rather than modal dat. with δείσαντας , so that we should not compare Tr. 176

φόβῳ... ταρβοῦσαν

: O. T. 65

ὕπνῳ γ’ εὕδοντα.

ἐξαίφνης , though it has come in 1623 (and 1610): see on .

πολλὰ πολλαχῇ ,

"with repeated and manifold calling."

There seems to be no genuine instance of

πολλαχῇ

meaning simply

πολλάκις

. It is always

"by many routes"

(as Xen. Anab. 7.3.12 ),

"in many ways"

( Her. 6.21 ), or

"on many grounds"

(id. 1. 42). The phrase here, then, cannot mean " loudly (

πολλά

) and often ": nor can it be merely,

"again and again."

But

πολλαχῇ

need not refer to different forms of words. It is enough to understand it of varying tones in which the name was sounded, or of the voice seeming to come from different points at successive moments.

It is strange that a modern critic should have thought this

"alienissimum a divina maiestate"

(Schaefer). He must have forgotten that a divine summons had already been thrice repeated when

"the LORD came, and stood, and called as at other times, Samuel, Samuel."

ὦ οὗτος . So the goddess Athena, calling Ajax to come forth from his tent; Ai. 71

οὗτος, σὲ τὸν τὰς

etc.: 89

ὦ οὗτος, Αἴας, δεύτερόν σε προσκαλῶ

, where

Αἴας

is voc. ( ib. 482), as Οἰδίπους here (cp. 461).

οὗτος (

"Ho there!"

), thus used, implies that the person addressed is not duly heeding the speaker; here it helps to express impatience. So, when Medea turns her face away from Jason's smooth words, he cries to her,

αὕτη, τί χλωροῖς δακρύοις τέγγεις κόρας

; etc. ( Med. 922 ). There is nothing of roughness in the phrase, except in the particular combination

οὗτος σύ

( O. T. 532 , 1121: Eur. Hec. 1280 ).

χωρεῖν : cp. the emphatic place of

δεῖξαι

, O. T. 278 . Nauck's

μέλλομεν; | χώρει·

by the change to the singular number, breaks the companionship of Oedipus with the Unseen.

τἀπὸ σοῦ adv., βραδύνεται pass. impers.: delay is made on thy part. Cp. Eur. Tro. 74

ἕτοιμ’ ἃ βούλει τἀπ’ ἐμοῦ

: Ar. Plut. 100

ἄφετον με νῦν· ἴστον γὰρ ἤδη τἀπ’ ἐμοῦ

(for in both places it is

ἀπό

rather than

ἐπί

). Cp. 293.

οἱ , ethic dat.,

"for him,"

as a grace to him: cp. 81. The enclitic almost adheres to μολεῖν , while γῆς is naturally drawn to ἄνακτα : thus the two monosyllables in the 3rd foot do not hurt the rhythm.—Theseus, with attendants, had followed Oed. to the

ὀδός

(see 1589), but had remained apart while the daughters ministered to their father (1598—1603). He is now summoned to approach them.

ὁρκίαν , the conjecture of P. N. Papageorgius, is the best emendation of the certainly corrupt ἀρχαίαν . It gives exactly what we need, viz. such an epithet for πίστιν as marks the special solemnity of the pledge. Cp. Plat. Legg. 843A

φιλίαν τε καὶ ἔχθραν ἔνορκον

. The occurrence of

ὅρκιος

in 1637 cannot be made an objection (cp. ); on the contrary, it rather confirms

ὁρκίαν

here. Theseus did just what Oedipus asked.

ἀρχαίαν has been explained as follows: —(1)

"Thy right hand, that time-honoured pledge. "

I agree with Campbell and Bellermann that this is the best version: indeed, I should be disposed to say, the only sound one. But in such a context we surely want something more than so general an epithet. (2) Thy pledge,

" which some day will be old ,"

i.e.which you are sure to observe permanently. Herm. supports this extraordinary

"prolepsis"

by Aesch. Ag. 579 , where, however,

ἀρχαῖον γάνος

is rather,

"the traditional ornament"

of temples (spoils): unless we should read (

δόμοις

)

ἀρχαίοις

. (3)

"A pledge of such good faith as you have always observed"

( fides perpetuo apud te usu sacrata , Ellendt). (4) A modification of the last view refers

ἀρχαίαν

to v. 631, as=

"the pledge given at the beginning (of our intercourse)."

It is impossible to accept any one of these interpretations.

(1) Two other conjectures claim notice. ἀρθμίαν (Wecklein)=

"in a friendly compact."

Cp. Od. 16.427

οἱ δ’ ἡμῖν ἄρθμιοι ἦσαν

"they were in amity with us."

In Ph. 1132 Erfurdt has restored

ἄρθμιον

(as =

"trusty comrade"

) for

ἄθλιον

. But this epithet does not strengthen

πίστιν

. (2) ἀρκίαν (L. Schmidt)=

"sure."

The only support for this is the epic phrase

μισθὸς ἄρκιος

( Il. 10.304 , Od. 18.358 , Hes. Op. 368 ).

ἑκών ,

"if thou canst help it"

: cp. Plat. Prot. 345D

ὃς ἂν ἑκὼν μηδὲν κακὸν ποιῇ

: in prose more often with

εἶναι

added, as Symp. 214 E

ἑκὼν γὰρ εἶναι οὐδὲν ψεύσομαι

: almost always in sentences which contain or imply a negative: but Her. 7.164 has

ἑκών τε εἶναι καὶ δεινοῦ ἐπιόντος οὐδενὸς...καταθεὶς τὴν ἀρχήν

μέλλῃς , sc.

τελεῖν

φρονῶν εὖ ,

"wishing them well."

Cp. O. T. 1066

καὶ μὴν φρονοῦσά γ’ εὖ τὰ λῷστά σοι λέγω

"To do all that, as their well-wisher , thou seemest likely (to do) with advantage to them."

As a well-wisher will do his best ,

εὖ φρονῶν thus practically means,

"to the best of thy judgment"

; but that is not the first sense of the words.

οὐκ οἴκτου μέτα , without making lamentation,—controlling his feelings in presence of the afflicted girls. Vauvilliers:

" οἶκτος" hic est quod nos Galli dicimus foiblesse.

Cp. Plat. Phaedo 117C

καὶ ἡμῶν οἱ πολλοὶ τέως μὲν ἐπιεικῶς οἷοί τε ἦσαν κατέχειν τὸ μὴ δακρύειν, ὡς δὲ εἴδομεν πίνοντά τε καὶ πεπωκότα

, (that Socrates had drunk the hemlock,)

οὐκέτι, ἀλλ’ ἐμοῦ γε βίᾳ καὶ αὐτοῦ

( in spite of myself )

ἀστακτὶ ἐχώρει τὰ δάκρυα

. If the men of the old Greek world were more easily moved to tears than modern men, at least they knew very well when a man is bound to repress his emotion, if he can. Why, then, obliterate a noble touch by changing οἴκτου —as Wecklein does with Wex and Bothe — to the wretchedly feeble ὄκνου ?

ὅρκιος : Ant. 305

ὅρκιος δέ σοι λέγω

: Ph. 811

οὐ μήν σ’ ἔνορκον ἀξιῶ θέσθαι

ἀμαυραῖς ,

"dark,"

not guided by eyes: cp. 182

ἀμαυρῷ | κώλῳ

. Not

"feeble"

(1018), for no increase of physical weakness is among the signs that his end is near: rather is he lifted above his former helplessness (1587).

τλάσας … τὸ γενναῖον φρενὶ ,

"ye must make a brave effort of the mind, and depart"

τὸ γενναῖον

, acc. governed by

τλάσας

. It might also be adv., like

κάμνοντι τὸ καρτερόν

Theocr. 1. 41 , but an absolute use of

τλάσας

seems slightly less probable here.

φρενὶ , in or with it. L's φέρειν is conceivably genuine, but in that case

τὸ γενναῖον

can hardly be so. Bellermann combines them by rendering,

"that which it is noble to bear."

This will not serve: nor yet this,

"to bear what is noble."

Wecklein suggests τρέφειν :

"having brought yourselves to cherish fortitude."

But since the effort demanded is one of moral courage, I do not see why the addition of φρενί to τλάσας should offend.

ἃ μὴ :

" such things as 'tis not lawful,"

etc.: cp. 73.

φωνούντων , masc.

ὁ κύριος , the master, he who has control of all; since to him alone the

ἐξάγιστα

(1526) are to be confided. The word has a further fitness here, since the maidens had been committed to the care of Theseus (cp. n. on O. T. 1506 ).

εἰσηκούσαμεν , simply

"heard"

(rather than

"obeyed"

), as Ant. 9 , Ai. 318 , Tr. 351 , 424.—Wecklein suggests

φωνήσανθ’ ὅτ’

, with omission of

ἀστακτὶ... στένοντες.

ξύμπαντες , the attendants of Theseus, who had remained apart when their master was summoned to approach Oedipus (1630).

ἀστακτὶ : see on .

ἐξαπείδομεν . This compound occurs only here, but is not intrinsically more questionable than the Homeric

ἐξαποβαίνω, ἐξαποδύνω

, etc. While

ἐξορᾶν

"to see at a distance "

(used in pass. by Eur. Her. 675 etc.),

ἀφορᾶν

alone usu. =merely

"to regard"

: hence the double compound is really less pleonastic than those just mentioned. So

ἐκπροτιμᾶν

occurs only in Ant. 913 .

τὸν ἄνδρα τὸν μὲν :

"we saw Oedipus,— him , I say,— no longer present anywhere, but Theseus , etc."

The

τὸν μὲν

comes in, by an afterthought, to prepare the distinction: cp. Od. 1.115

εἰ ποθεν ἐλθὼν

μνηστήρων τῶν μὲν σκέδασιν κατὰ δώματα θείη,

τιμὴν δ’ αὐτὸς ἔχοι

"make a scattering of the wooers,— those men there ,—in the house, but himself have honour,"

etc.

αὐτὸν ,

"alone"

: Aristoph. Ach. 504

αὐτοὶ γάρ ἐσμεν οὑπὶ Ληναίῳ τ’ ἀγών

(citizens without foreigners): cp. O. T. 221 n.

ὀμμ . (object. gen.)

ἐπίσκιον , predicative,

ὥστε ἐπισκιάζειν τὰ ὄμματα

ἀντέχοντα , holding over against, from the primary sense of

ἀντί

: so with dat. (

ὄμμασι

) Ph. 830 . —Perhaps nothing else in Greek literature leaves on the mind an impression so nearly akin to that of the awful vision in Job (iv. 15, 16) .

γῆν τε … καὶ … Ὄλυμπον . Theseus bows down and kisses the earth, then suddenly rises, and with upturned face stretches forth his hands towards the sky. The vision which he had just seen moved him to adore both the

χθόνιοι

and the

ὕπατοι

. This touch is finely conceived so as to leave the mystery unbroken. Cp. Ph. 1408

στεῖχε προσκύσας χθόνα

: Ant. 758

τόνδ’ Ὄλυμπον

(the heaven above us).

ἐν ταὐτῷ λόγῳ ,

"in the same address (or prayer),"

i.e. one immediately after the other: not,

"on the same account."

ἐξέπραξεν , like

διειργάσατο, διεχρήσατο

, confecit ,

"took his life"

; cp. Eur. Hec. 515

πῶς καί νιν ἐξεπράξατ’

;

"how indeed did ye take her life?"

ποντία θύελλα κινηθεῖσα ,

"a whirlwind from the sea, suddenly aroused,"

—so as to sweep inland on Colonus, and snatch him out of men's sight. For the locative force of ποντία as=

ποντόθεν

, cp. on

ἐκτόπιος

. Cp. Il. 6.345

²ὥς μ’ ὄφελ’ ἤματι τῷ ὅτε με πρῶτον τέκε μήτηρ

οἴχεσθαι προφέρουσα κακὴ ἀνέμοιο θύελλα

εἰς ὄρος ἢ εἰς κῦμα πολυφλοίσβοιο θαλάσσης

πομπός : cp. 1548.

ἢ τὸ νερτέρων γῆς βάθρον , the nether world on which the upper world rests.

γῆς βάθρον

, earth's firm floor, rocky base: cp. Milton,

"Hymn on the Nativity,"

And cast the dark foundations deep. So Ai. 860

ἑστίας βάθρον

is the ground on which the home stands.

ἀλύπητον , the MS. reading, is incomparably better than the variant ἀλάμπετον , which I believe to have been merely one of those conjectures in which the old transcribers and commentators sometimes indulged. By ἀλύπητον the poet meant,

" without pain "

(to Oed.); though it does not follow that he used the word with definite consciousness of an active sense. Cp. Ph. 687

ἀμφιπλήκτων ῥοθίων

, the billows that beat around him: O. T. 969

ἄψαυστος

"not touching,"

etc. ( ib. 885

ἀφόβητος

"not fearing,"

is not properly similar, since

ἐφοβήθην

was deponent). Plat. Legg. 958E

τὰ τῶν τετελευτηκότων σώματα μάλιστα ἀλυπήτως τοῖς ζῶσι... κρύπτειν

, to bury the dead with least annoyance to the living. The passive sense,

"not pained,"

— i.e. , where all earthly pain is over,—seems less suitable. Pollux 3. 98 says,

Πλάτων δὲ καὶ ἀλύπητος ἔχει, ὥσπερ καὶ Σοφοκλῆς ἀλύπητον

: where, since Plat. has the word only in the place just cited,

ἀλύπητος

should perh. be

ἀλυπήτως

. The second ref. seems to indicate this passage, rather than Tr. 168

ζῆν ἀλυπήτῳ βίῳ

, and, if so, proves the existence of the reading as early at least as c. 160 A.D.

ἀλάμπετον (instead of

ἀλαμπές

) is not attested for the classical age, though it occurs in later poetry ( Anthol. P. 9. 540, etc.), as does also a subst.

λαμπέτης

οὐ στενακτὸς ,

"not with wailing."

Some assume a definitely active sense,

" not wailing "

; see last n., and add

μεμπτός

"blaming"

( Tr. 446 ). Others make it definitely passive,

" not bewailed. "

The thought is that his end was

"not accompanied by

στεναγμοί"

and the poet probably meant to suggest both ideas. Cp. on

σωτήριον

487.

σὺν νόσοις : cp. O. T. 17

σὺν γήρᾳ βαρεῖς.

ἀλγεινὸς , associated with

ἄλγος

, here as feeling , not as causing , it: thus only here. Analogous is Pind. Ol. 1.26

καθαροῦ λέβητος

, the cauldron of cleansing, where Fennell cp. Theocr. 24. 95

καθαρῷ δὲ πυρώσατε δῶμα θεείῳ

εἰ δὲ μὴ δοκῶ ,

"But if I seem not to speak with understanding"

( i.e. if my narrative is thought incredible and foolish),

"I would not crave belief from those to whom I seem not sane."

—

οὐκ ἂν παρείμην . παρίεμαι

"to win over to one's own side,"

and so either (1) with gen. of pers., Plat. Rep. 341B

οὐδέν

(adv.)

σου παρίεμαι

, I ask no favour, no mercy, from you: or (2) with acc. of pers., Legg. 742 B

παρέμενος...τοὺς ἄρχοντας ἀποδημείτω

"when he has persuaded the rulers,"

—obtained their permission: so again ib. 951 A. Here it seems better to understand

τούτων

than

τούτους

. He scorns to deprecate their unbelief. Eur. Med. 892

παριέμεσθα

(I crave pardon)

καί φαμεν κακῶς φρονεῖν

.—His closing words mark his own profound belief in the reality of what he has seen. Cp. El. 550

εἰ δὲ σοὶ δοκῶ φρονεῖν κακῶς

γνώμην δικαίαν σχοῦσα, τοὺς πέλας ψέγε

. Ai. 1038

ὅτῳ δὲ μὴ τάδ’ ἐστὶν ἐν γνώμῃ φίλα,

κεῖνός τ’ ἐκεῖνα στεργέτω, κἀγὼ τάδε

. Ant. 469

σοὶ δ’ εἰ δοκῶ νῦν μῶρα δρῶσα τυγχάνειν,

σχεδόν τι μώρῳ μωρίαν ὀφλισκάνω

. To the ancient Greek, who enjoyed discussion, there was something peculiarly impressive in declining it.

χοἱ προπέμψ. : meaning Theseus (295 n.), though the plur. might also be explained of Theseus with his attendants (1646).

ἀσήμονες =

ἄσημοι

, only here.

Commentary on Sophocles: Oedipus at Colonus. Sir Richard C. Jebb. Cambridge. 1899.

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)) — 1579 focus

ἄνδρες πολῖται, ξυντομωτάτως μὲν ἂν

τύχοιμι λέξας Οἰδίπουν ὀλωλότα·
1580

ἃ δʼ ἦν τὰ πραχθέντʼ οὔθʼ ὁ μῦθος ἐν βραχεῖ

φράσαι πάρεστιν οὔτε τἄργʼ ὅσʼ ἦν ἐκεῖ.

Χορός

ὄλωλε γὰρ δύστηνος;

Ἄγγελος

ὡς λελοιπότα

κεῖνον τὸν ἀεὶ βίοτον ἐξεπίστασο.

Χορός

πῶς; ἆρα θείᾳ κἀπόνῳ τάλας τύχῃ;
1585

Ἄγγελος

τοῦτʼ ἐστὶν ἤδη κἀποθαυμάσαι πρέπον.

ὡς μὲν γὰρ ἐνθένδʼ εἷρπε, καὶ σύ που παρὼν

ἔξοισθʼ, ὑφηγητῆρος οὐδενὸς φίλων,

ἀλλʼ αὐτὸς ἡμῖν πᾶσιν ἐξηγούμενος·

ἐπεὶ δʼ ἀφῖκτο τὸν καταρράκτην ὀδὸν
1590

χαλκοῖς βάθροισι γῆθεν ἐρριζωμένον,

ἔστη κελεύθων ἐν πολυσχίστων μιᾷ,

κοίλου πέλας κρατῆρος, οὗ τὰ Θησέως

Περίθου τε κεῖται πίστʼ ἀεὶ ξυνθήματα·

ἀφʼ οὗ μέσος στὰς τοῦ τε Θορικίου πέτρου,
1595

κοίλης τʼ ἀχέρδου κἀπὸ λαΐνου τάφου,

καθέζετʼ· εἶτʼ ἔλυσε δυσπινεῖς στολάς.

κἄπειτʼ ἀΰσας παῖδας ἠνώγει ῥυτῶν

ὑδάτων ἐνεγκεῖν λουτρὰ καὶ χοάς ποθεν·

τὼ δʼ εὐχλόου Δήμητρος εἰς προσόψιον
1600

πάγον μολοῦσαι τάσδʼ ἐπιστολὰς πατρὶ

ταχεῖ πόρευσαν σὺν χρόνῳ, λουτροῖς τέ νιν

ἐσθῆτί τʼ ἐξήσκησαν, ᾗ νομίζεται.

ἐπεὶ δὲ παντὸς εἶχε δρῶντος ἡδονὴν

[116 a.

κοὐκ ἦν ἔτʼ οὐδὲν ἀργὸν ὧν ἐφίετο,
1605

κτύπησε μὲν Ζεὺς χθόνιος, αἱ δὲ παρθένοι

ῥίγησαν, ὡς ἤκουσαν· ἐς δὲ γούνατα

πατρὸς πεσοῦσαι κλαῖον, οὐδʼ ἀνίεσαν

στέρνων ἀραγμοὺς οὐδὲ παμμήκεις γόους.

ὁ δʼ ὡς ἀκούει φθόγγον ἐξαίφνης πικρόν,
1610

πτύξας ἐπʼ αὐταῖς χεῖρας εἶπεν, ὦ τέκνα,

οὐκ ἔστʼ ἔθʼ ὑμῖν τῇδʼ ἐν ἡμέρᾳ πατήρ.

ὄλωλε γὰρ δὴ πάντα τἀμά, κοὐκέτι

τὴν δυσπόνητον ἕξετʼ ἀμφʼ ἐμοὶ τροφήν·

σκληρὰν μέν, οἶδα, παῖδες· ἀλλʼ ἓν γὰρ μόνον
1615

τὰ πάντα λύει ταῦτʼ ἔπος μοχθήματα.

τὸ γὰρ φιλεῖν οὐκ ἔστιν ἐξ ὅτου πλέον

ἢ τοῦδε τἀνδρὸς ἔσχεθʼ, οὗ τητώμεναι

τὸ λοιπὸν ἤδη τὸν βίον διάξετον.

τοιαῦτʼ ἐπʼ ἀλλήλοισιν ἀμφικείμενοι
1620

λύγδην ἔκλαιον πάντες. ὡς δὲ πρὸς τέλος

γόων ἀφίκοντʼ οὐδʼ ἔτʼ ὠρώρει βοή,

ἦν μὲν σιωπή, φθέγμα δʼ ἐξαίφνης τινὸς

θώϋξεν αὐτόν, ὥστε πάντας ὀρθίας

στῆσαι φόβῳ δείσαντας ἐξαίφνης τρίχας.
1625

καλεῖ γὰρ αὐτὸν πολλὰ πολλαχῇ θεός·

ὦ οὗτος οὗτος, Οἰδίπους, τί μέλλομεν

χωρεῖν; πάλαι δὴ τἀπὸ σοῦ βραδύνεται.

ὁ δʼ ὡς ἐπῄσθετʼ ἐκ θεοῦ καλούμενος,

αὐδᾷ μολεῖν οἱ γῆς ἄνακτα Θησέα.
1630

κἀπεὶ προσῆλθεν, εἶπεν, ὦ φίλον κάρα,

δός μοι χερὸς σῆς πίστιν ἀρχαίαν τέκνοις,

ὑμεῖς τε, παῖδες, τῷδε· καὶ καταίνεσον

μήποτε προδώσειν τάσδʼ ἑκών, τελεῖν δʼ ὅσʼ ἂν

μέλλῃς φρονῶν εὖ ξυμφέροντʼ αὐταῖς ἀεί.
1635

ὁ δʼ, ὡς ἀνὴρ γενναῖος, οὐκ οἴκτου μέτα

κατῄνεσεν τάδʼ ὅρκιος δράσειν ξένῳ.

ὅπως δὲ ταῦτʼ ἔδρασεν, εὐθὺς Οἰδίπους

ψαύσας ἀμαυραῖς χερσὶν ὧν παίδων λέγει,

ὦ παῖδε, τλάσας χρὴ τὸ γενναῖον φρενὶ
1640

χωρεῖν τόπων ἐκ τῶνδε, μηδʼ ἃ μὴ θέμις

λεύσσειν δικαιοῦν, μηδὲ φωνούντων κλύειν.

ἀλλʼ ἕρπεθʼ ὡς τάχιστα· πλὴν ὁ κύριος

Θησεὺς παρέστω μανθάνων τὰ δρώμενα.

τοσαῦτα φωνήσαντος εἰσηκούσαμεν
1645

ξύμπαντες· ἀστακτὶ δὲ σὺν ταῖς παρθένοις

στένοντες ὡμαρτοῦμεν. ὡς δʼ ἀπήλθομεν,

χρόνῳ βραχεῖ στραφέντες, ἐξαπείδομεν

τὸν ἄνδρα, τὸν μὲν οὐδαμοῦ παρόντʼ ἔτι,

ἄνακτα δʼ αὐτὸν ὀμμάτων ἐπίσκιον
1650

χεῖρʼ ἀντέχοντα κρατός, ὡς δεινοῦ τινος

φόβου φανέντος οὐδʼ ἀνασχετοῦ βλέπειν.

ἔπειτα μέντοι βαιὸν οὐδὲ σὺν χρόνῳ

ὁρῶμεν αὐτὸν γῆν τε προσκυνοῦνθʼ ἅμα

καὶ τὸν θεῶν ῎Ὄλυμπον ἐν ταὐτῷ λόγῳ.
1655

μόρῳ δʼ ὁποίῳ κεῖνος ὤλετʼ οὐδʼ ἂν εἷς

θνητῶν φράσειε πλὴν τὸ Θησέως κάρα.

οὐ γάρ τις αὐτὸν οὔτε πυρφόρος θεοῦ

κεραυνὸς ἐξέπραξεν οὔτε ποντία

θύελλα κινηθεῖσα τῷ τότʼ ἐν χρόνῳ,
1660

ἀλλʼ ἢ τις ἐκ θεῶν πομπός, ἢ τὸ νερτέρων

εὔνουν διαστὰν γῆς ἀλύπητον βάθρον.

ἁνὴρ γὰρ οὐ στενακτὸς οὐδὲ σὺν νόσοις

ἀλγεινὸς ἐξεπέμπετʼ, ἀλλʼ εἴ τις βροτῶν

θαυμαστός. εἰ δὲ μὴ δοκῶ φρονῶν λέγειν,
1665

οὐκ ἂν παρείμην οἷσι μὴ δοκῶ φρονεῖν.

Χορός

ποῦ δʼ αἵ τε παῖδες χοἰ προπέμψαντες φίλων ;

Ἄγγελος

αἵδʼ οὐχ ἑκάς· γόων γὰρ οὐκ ἀσήμονες

φθόγγοι σφε σημαίνουσι δεῦρʼ ὁρμωμένας.

Ἀντιγόνη
α

Greek (F. Storr, 1912) (OCR draft) Experimental (Greek (F. Storr, 1912)) — 1579-1669 focus

Ἄγγελος

ἄνδρες πολῖται, ξυντομωτάτως, μὲν ἂν

τύχοιμι λέξας Οἰδίπουν ὀλωλότα·
1580

ἃ δʼ ἦν τὰ πραχθέντʼ, οὔθʼ ὁ μῦθος ἐν βραχεῖ

φράσαι πάρεστιν οὔτε τἄργʼ ὅσʼ ἦν ἐκεῖ.

Χορός

ὄλωλε γὰρ δύστηνος;

Ἄγγελος

ὡς λελοιπότα

κεῖνον τὸν ἀεὶ βίοτον ἐξεπίστασο.

Χορός

πῶς; ἆρα θείᾳ κἀπόνῳ τάλας τύχῃ;
1585

Ἄγγελος

ταῦτʼ ἐστὶν ἤδη κἀποθαυμάσαι πρέπον.

ὡς μὲν γὰρ ἐνθένδʼ εἷρπε, καὶ σύ που παρὼν

ἔξοισθʼ, ὑφηγητῆρος οὐδενὸς φίλων,

ἀλλʼ αὐτὸς ἡμῖν πᾶσιν ἐξηγούμενος.

ἐπεὶ δʼ ἀφῖκτο τὸν καταρράκτην ὀδὸν
1590

χαλκοῖς βάθροισι γῆθεν ἐρριζωμένον,

ἔστη κελεύθων ἐν πολυσχίστων μιᾷ,

κοίλου πέλας κρατῆρος, οὗ τὰ Θησέως

Περίθου τε κεῖται πίστʼ ἀεὶ ξυνθήματα.

ἀφʼ οὗ μέσος στὰς τοῦ τε Θορικίου πέτρου
1595

κοίλης τʼ ἀχέρδου κἀπὸ λαΐνου τάφου,

καθέζετʼ· εἶτʼ ἔλυσε δυσπινεῖς στολάς.

κἄπειτʼ ἀΰσας παῖδας ἠνώγει ῥυτῶν

ὑδάτων ἐνεγκεῖν λουτρὰ καὶ χοάς ποθεν·

τὼ δʼ εὐχλόου Δήμητρος εἰς προσόψιον
1600

πάγον μολοῦσαι τάσδʼ ἐπιστολὰς πατρὶ

ταχεῖ ʼπόρευσαν σῦν χρόνῳ, λουτροῖς τέ νιν

ἐσθῆτί τʼ ἐξήσκησαν ᾗ νομίζεται.

ἐπεὶ δὲ παντὸς εἶχε δρῶντος ἡδονὴν

κοὐκ ἦν ἔτʼ οὐδὲν ἀργὸν ὧν ἐφίετο,
1605

κτύπησε μὲν Ζεὺς χθόνιος αἱ δὲ παρθένοι

ῥίγησαν, ὡς ἤκουσαν· ἐς δὲ γούνατα

πατρὸς πεσοῦσαι ʼκλαιον οὐδʼ ἀνίεσαν

στέρνων ἀραγμοὺς οὐδὲ παμμήκεις γόους.

ὁ δʼ ὡς ἀκούει φθόγγον ἐξαίφνης πικρόν,
1610

πτύξας ἐπʼ αὐταῖς χεῖρας εἶπεν· ὦ τέκνα,

οὐκ ἔστʼ ἔθʼ ὑμῖν τῇδʼ ἐν ἡμέρᾳ πατήρ.

ὄλωλε γὰρ δὴ πάντα τἀμά, κοὐκέτι

τὴν δυσπόνητον ἕξετʼ ἀμφʼ ἐμοὶ τροφήν·

σκληρὰν μέν, οἶδα, παῖδες· ἀλλʼ ἓν γὰρ μόνον
1615

τὰ πάντα λύει ταῦτʼ ἔπος μοχθήματα.

τὸ γὰρ φιλεῖν οὐκ ἔστιν ἐξ ὅτου πλέον

ἢ τοῦδε τἀνδρὸς ἔσχεθʼ, οὗ τητώμεναι

τὸ λοιπὸν ἤδη τὸν βίον διάζετον.

1620

Ἄγγελος

τοιαῦτʼ ἐπʼ ἀλλήλοισιν ἀμφικείμενοι
1620

λύγδην ἔκλαιον πάντες. ὡς δὲ πρὸς τέλος

γόων ἀφίκοντʼ οὐδʼ ἔτʼ ὠρώρει βοή,

ἦν μὲν σιωπή· φθέγμα δʼ ἐξαίφνης τινὸς

θώϋξεν αὐτόν, ὥστε πάντας ὀρθίας

στῆσαι φόβῳ δείσαντας ἐξαίφνης τρίχας,
1625

καλεῖ γὰρ αὐτὸν πολλὰ πολλαχῇ θεός·

ὦ οὗτος οὗτος, Οἰδίπους, τί μέλλομεν

χωρεῖν; πάλαι δὴ τἀπὸ σοῦ βραδύνεται.

ὁ δʼ ὡς ἐπῄσθετʼ ἐκ θεοῦ καλούμενος,

αὐδᾷ μολεῖν οἱ γῆς ἄνακτα Θησέα.
1630

κἀπεὶ προσῆλθεν, εἶπεν· ὦ φίλον κάρα,

δός μοι χερὸς σῆς πίστιν ὁρκίαν τέκνοις,

ὑμεῖς τε, παῖδες, τῷδε· καὶ καταίνεσον

μήποτε προδώσειν τάσδʼ ἑκών, τελεῖν δʼ ὅσʼ ἂν

μέλλῃς φρονῶν εὖ ξυμφέροντʼ αὐτοῖς ἀεί.
1635

ὁ δʼ, ὡς ἀνὴρ γενναῖος, οὐκ οἴκτου μέτα

κατῄνεσεν τάδʼ ὅρκιος δράσειν ξένῳ.

ὅπως δὲ ταῦτʼ ἔδρασεν, εὐθὺς Οἰδίπους

ψαύσας ἀμαυραῖς χερσὶν ὧν παίδων λέγει·

ὦ παῖδε, τλάσας χρὴ τὸ γενναῖον φρενὶ
1640

χωρεῖν τόπων ἐκ τῶνδε, μηδʼ ἃ μὴ θέμις

λεύσσειν δικαιοῦν μηδὲ φωνούντων κλύειν,

ἀλλʼ ἕρπεθʼ ὡς τάχιστα· πλὴν ὁ κύριος

Θησεὺς παρέστω μανθάνων τὰ δρώμενα.

τοσαῦτα φωνήσαντος εἰσηκούσαμεν
1645

ξύμπαντες· ἀστακτὶ δὲ σὺν ταῖς παρθένοις

στένοντες ὡμαρτοῦμεν. ὡς δʼ ἀπήλθομεν,

χρόνῳ βραχεῖ στραφέντες ἐξαπείδομεν

τὸν ἄνδρα τὸν μὲν οὐδαμοῦ παρόντʼ ἔτι,

ἄνακτα δʼ αὐτὸν ὀμμάτων ἐπίσκιον
1650

χεῖρʼ ἀντέχοντα κρατός, ὡς δεινοῦ τινος

φόβου φανέντος οὐδʼ ἀνασχετοῦ βλέπειν.

ἔπειτα μέντοι βαιὸν οὐδὲ σὺν χρόνῳ

ὁρῶμεν αὐτὸν γῆν τε προσκυνοῦνθʼ ἅμα

καὶ τὸν θεῶν Ὄλυμπον ἐν ταὐτῷ λόγῳ.
1655

μόρῳ δʼ ὁποίῳ κεῖνος ὤλετʼ, οὐδʼ ἂν εἷς

θνητῶν φράσειε, πλὴν τὸ Θησέως κάρα.

οὐ γάρ τις αὐτὸν οὔτε πυρφόρος θεοῦ

κεραυνὸς ἐξέπραξεν οὔτε ποντία

θύελλα κινηθεῖσα τῷ τότʼ ἐν χρόνῳ,
1660

ἀλλʼ ἤ τις ἐκ θεῶν πομπὸς ἢ τὸ νερτέρων

εὔνουν διαστὰν γῆς ἀλύπητον βάθρον.

ἁνὴρ γὰρ οὐ στενακτὸς οὐδὲ σὺν νόσοις

ἀλγεινὸς ἐξεπέμπετʼ, ἀλλʼ εἴ τις βροτῶν

θαυμαστός. εἰ δὲ μὴ δοκῶ φρονῶν λέγειν,
1665

οὐκ ἂν παρείμην οἷσι μὴ δοκῶ φρονεῖν.

Χορός

ποῦ δʼ αἵ τε παῖδες χοἰ προπέμψαντες φίλων;

Ἄγγελος

αἵδʼ οὐχ ἑκάς· γόων γὰρ οὐκ ἀσήμονες

φθόγγοι σφε σημαίνουσι δεῦρʼ ὁρμωμένας.

Translations (5)

English (Lewis Campbell, 1906) (OCR draft) Experimental (English (Lewis Campbell, 1906)) — 1579 focus

Athenian citizens, my briefest tale

Were to say singly, Oedipus is gone;
1580

But to describe the scene enacted yonder

Craves no brief speech, nor was the action brief.

CH

Then he is gone! Poor man!

MESS

Know it once for all,

He hath left eternally the light of day.

CH

Poor soul! What? Ended he with peace divine?
1585

MESS

Ay, there is the main marvel. How he moved

From hence, thou knowest, for thou too wert here,

And saw’st that of his friends none guided him,

But he they loved was leader to them all.

Now, when he came to the steep pavement, rooted

With adamant foundation deep in Earth,
1590

On one of many paths he took his stand

Near the stone basin, where Peirithoüs

And Theseus graved their everlasting league.

There, opposite the mass of Laurian ore,

Turned from the hollow pear-tree and the tomb
1595

Of marble, he sate down, and straight undid

His travel-soiled attire, then called aloud

On both his children, and bade some one fetch

Pure water from a running stream. And they,

Hasting together to the neighbouring hill
1600

Of green Demeter, goddess of the Spring,

Brought back their sire’s commission speedily,

And bathed, and clothed him with the sacred robe.

When he was satisfied, and nothing now

Remained undone of all he bade them do,
1605

The God of darkness thundered, and the maids

Stood horror-stricken on hearing; then together

Fell at their father’s knees and wept and wailed

Loudly and long with beating of the breast.

He, when that sound of sorrow pierced his ear,
1610

Caressed them in his arms and said:—‘My daughters,

From this day forth you have no more a father.

All that was mine is ended, and no longer

Shall ye continue your hard ministry

Of labour for my life.—And yet, though hard,

Not unendurable, since all the toil
1615

Was rendered light through love, which ye can never

Receive on earth so richly, as from him

Bereaved of whom ye now shall live forlorn.’

Such was the talk, mingled with sobs and crying,

As each clung fast to each. But when they came
1620

To an end of weeping and those sounds were stilled,

First all was silent; then a sudden voice

Hurried him onward, making each man’s hair

Bristle on end with force of instant fear.

Now here, now there, not once but oftentimes,
1625

A God called loudly, ‘Oedipus, Oedipus!

Why thus delay our going? This long while

We are stayed for and thou tarriest. Come away!’

He, when he knew the summons of the God,

Gave word for royal Theseus to go near;
1630

And when he came, said: ‘Friend for ever kind,

Reach thy right hand, I pray thee (that first pledge)

To these my children:—daughters, yours to him!—

And give thy sacred word that thou wilt never

Betray these willingly: but still perform
1635

All that thou mayest with true thought for their good.’

He, with grand calmness like his noble self,

Promised on oath to keep this friendly bond.

And when he had done so, Oedipus forthwith

Stroking his children with his helpless hands
1640

Spake thus:—‘My daughters, you must steel your hearts
1640

To noble firmness, and depart from hence,

Nor ask to see or hear forbidden things.

Go, go at once! Theseus alone must stay

Sole rightful witness of these mysteries.’

Those accents were the last we all might hear.
1645

Then, following the two maids, with checkless tears

And groans we took our way. But by and by,

At distance looking round, we saw,—not him,

Who was not there,—but Theseus all alone

Holding his hand before his eyes, as if
1650

Some apparition unendurable

Had dazed his vision. In a little while,

We marked him making reverence in one prayer

To the Earth, and to the home of Gods on high.

But by what fate He perished, mortal man,
1655

Save Theseus, none can say. No lightning-flash

From heaven, no tempest rising from the deep,

Caused his departure in that hour, but either

Some messenger from heaven, or, from beneath,

The lower part of Earth, where comes no pain,
1660

Opening kindly to receive him in.

Not to be mourned, nor with a tearful end

Of sickness was he taken from the Earth,

But wondrously, beyond recorded fate.

If any deem my words unwise, I care not
1665

In that man’s judgement to be counted wise.

CH

Where are those maidens and their escort? Say.

MESS

They are not far off, but here. The voice of weeping

Betokens all too plainly their approach.

ANT

German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 1579 focus

Wohl, edle Bürger, kann ich's euch am kürzesten

Verkünden, wenn ich sage: todt ist Dedipus.

Doch wie's geschah, und Alles, was sich dort begab,

Vermag ich nicht in kurzer Rede darzuthun.

So starb er denn, der Arme?
1565

Wohl, o zweifle nicht,
1565

Beschloß er seiner Tage gramgebeugten Lauf.

Der Chor.

Wie? Schied er schmerzlos und entrückten Götter ihn?

Der Bote.

Dies eben ward ihm, ein bewundernswerthes Loos.

Denn wie er ging von hinnen, weißt du selber wohl,

(Du warst zugegen,) wie er, nicht von Freundeshand
1570

Geleitet, selbst uns allen frei die Pfade wies.

Und als er kam zur Schwelle, die, in tiefem Grund

Mit eh'rnen Stufen wurzelnd, dort hinab sich senkt;

Da stand er still an einem vielgespalt'nen Pfad,

Der hohlen Deffnung nahe, wo den ew'gen Bund
1575

Der Treue Theseus schwuren und Peirithoos:

Und zwischen dieser und dem Stein von Thorikos,¹

Dem hohlen Birnbaum und dem Felsengrabe saß

Er nieder, löste sein Gewand, von Schmuz bedeckt,

Nief dann den Töchtern und gebot, ein laut'res Bad
1580

Vom Quell heranzubringen und den Opfertrank.

Und sie, zum sichtbar'n Hügel dort der grünenden²

Demeter eilend, richten schnell dem Vater aus,

Wonach er sie gesendet, und beschicken ihn

Mit Bädern und Gewanden, wie's der Brauch gebeut.³
1585

Und als er jedes Dienstes nun befriedigt war,

Und nichts gebrach von Allem, was er forderte,

Scholl unterirdischer Donner, daß die Töchter sich

Entsezten, wie sie's hörten; laut auf weinten sie,

Zu seinen Knieen stürzend, und zerschlugen sich
1590

Die Brust, erhoben laute Klag' in Einem fort.

Der Vater, kaum vernehmend ihren Weheruf,

Schlang seinen Arm um beide, sprach: „o Kinder, ach!

Von diesem Tag an habt ihr keinen Vater mehr.

Mein Leben nahm der Tod dahin; so habt ihr nun
1595

Um mich die mühevolle Sorge nimmermehr.

Wohl war sie hart, ich weiß es; doch ein einzig Wort⁴

Wiegt all das Leid auf, welches ihr um mich ertrugt.

Denn größre Liebe konntet ihr von keinem Mann

Empfangen, als vom Vater, ohne den ihr jezt
1600

Verlassen eurer Tage Rest hinleben sollt."

So schluchzten Alle, weinten laut und hielten sich

Einander fest umschlungen. Als sie dann gelangt

Zum Ziel der Klagen, und der Jammerruf verscholl:

Da herrschte Schweigen. Plözlich traf ein fremder Laut
1605

Sein Ohr, ihn rufend, und sofort erzitterten

Sie all', in Grausen sträubte sich ihr Haar empor.

Denn viel und vielfach rief ihn an des Gottes Mund:

„O komm, o komm doch, Dedipus! Was zaudern wir,

Zu gehen? Allzulange wird von dir gesäumt."
1610

Und als er wahrnahm, daß der Gott ihn fordere,

Berief er Theseus, dieses Landes Herrn, zu sich.

Als dieser hertrat, sprach er: „o geliebtes Haupt,

Gib deiner Rechte treues Pfand den Kindern hier,

(Und, Töchter, ihr, dem König,) und gelobe, sie
1615

Freiwillig nie zu lassen und wohlmeinend stets

Zu thun an ihnen, was du glaubst, das ihnen frommt."

Und er, von eitler Klage fern, verhieß dem Gast,

Der edle Herrscher, dies zu thun, mit hohem Eid.

Nachdem er das vollendet, legt der Greis sofort
1620

Den schwachen Arm um beide Jungfrau'n und beginnt:

„Kinder, tragen müsset ihr's mit starkem Sinn,

Aus diesem Raum zu scheiden, dürft Verbot'nes nicht

Zu schau'n verlangen, unserm Wort nicht lauschen hier.

Drum eilt geschwind von hinnen; Theseus bleib' allein
1625

Zurück, der Herrscher, anzuseh'n, was hier geschieht."

Nur diese Worte hörten wir aus seinem Mund,

Wir alle; samt den Töchtern dann enteilten wir,

Und weinten viel und schluchzten. Auf dem Wege nun,

Nach kurzer Weile wandten wir das Haupt zurück,
1630

Und sah'n den Alten nirgends mehr an jenem Ort,

Und nur den König, vor das Haupt die Hand gestreckt,

Die Augen sich verhüllen, als wär' ihm ein Bild

Des Grau'ns erschienen, unerträglich seinem Blick.

Nur kurz indessen währt' es noch, so sahen wir
1635

Ihn niederknieen und in Einem Spruch zugleich

Zum Götterhaus Olympos und zur Erde fleh'n.

Doch welcher Tod den Greis entrückt, kein Sterblicher

Weiß das zu sagen, außer Theseus' Haupt allein.

Denn weder hat ihn Gottes feuertragender
1640

Blizstrahl hinabgeschmettert, noch ein Sturm entrafft,

Der aus dem Meere sich erhob zu dieser Zeit:

Nein, Götterhand entführt' ihn, oder Hades' Thor,

Das sonnenlose, that sich ihm wohlwollend auf.

Denn ohne Krankheit, ohne Schmerz und Seufzer ward
1645

Der Mann hinweggenommen, hehr und wunderbar,

Wie nie ein Mensch! Wenn meine Rede thöricht scheint,

So will ich Keinem wehren, der mich thöricht nennt.

Der Chor.

Wo sind die Jungfrau'n und der Freunde treu Geleit?

Der Bote.

Nicht ferne; denn der Klage deutlich hörbare
1650

Wehlaute künden ihre Wiederkehr mir an.

Antigone. Ismene. Die Vorigen.

Ewig, ach! ohn' Unterlaß

Antigone.

English (Thomas Francklin, 1758–1759) (OCR draft) Experimental (English (Thomas Francklin, 1758–1759)) — 1579 focus

O citizens ! I come to tell a tale

But to be brief, know, OEdipus is dead.

To speak the manner and strange circumstance
1580

Of his departure will require more words,

And calls for your attention.

Chorus

Is he gone ?

Unhappy man !

Messenger

For ever hath he left

The path of life.

Chorus

How died he? — by the hand
1585

Of Heaven dismissed, without disease or pain?
1585

Messenger

Oh ! 'twas a scene of wonder. How he left

This place, and, self-conducted, led us on,

Blind as he was, ye all remember well.

Soon as he came to where the craggy steep

With brazen steps leads to the hollow gulf,
1590

Where various paths unite, a place renowned

For the famed league of Theseus and his friend,

Between Acherdus and the Thracian rock,

On a sepulchral stone he sat him down ;
1595

Pulled off the lilthy weeds he long had worn,

And bade his daughters instantly prepare

The bath and splendid garb ; with hasty steps

To Ceres' neighbouring altar they repair
1600

Obedient, bring the vessel, and the robe

Funereal. All things done as custom bids

For dying men, sudden a dreadful clap

Of thunder shook the ground ; the virgins trembled,

And clinging fearful round their father's knees

Beat their sad breasts, and wept. Soon as he heard

The sound portentous, he embraced his daughters :

" Children," he cried, " your father is no more;

No longer shall you lead a life of pain.
1610

No longer toil for QEdipus, Alas !

'Twas dreadful to you, but this day, my children,

Shall end your sorrows and my life together.

Never did father love his daughters more
1615

Than I have loved ; but henceforth you must live

Without your Qlldipus. Farewell for ever ! "

He spake, and long, in sad embraces joined,

They wept aloud ; at length did clamorous grief
1620

To silent sorrow yield, and all was still ;

When suddenly we heard a voice that oft

Repeated, " CEdipus, why this delay?

Where art thou, (Edipus? " The wretched king,

Attentive to the call of Heaven, desired

That Theseus might be sent for ; Theseus came.

When thus the dying exile : "0 my friend !

Give me thy hand, my daughters give him yours;

Let this, my dearest Theseus, be the pledge
1630

Of amity between you ; promise here

That you will ne'er forsake my hapless children,

But henceforth cherish, comfort, and protect them."

The generous king, in pity to their woes,
1635

Vowed to perform what (Edipus desired.

The father threw his feeble arms around

Tlis weeping children. "You," he cried, "must learn

To bear your sutterings with an equal mind,
1640

And leave this place ; for not to mortal eye

Is given to see my future fate. Away !

Theseus alone must stay, and know it all."

This did we hear him utter as we stood

Attentive ; when his duteous daughters left him,

And went their way, we wept, and followed them.

Soon we returned, but CEdipus was gone ;

The king alone remaining, as if struck

With terror at some dreadful spectacle,
1650

Had with his hand o'er- veiled his downcast eye ;

A little after, we beheld him bend

In humble adoration to the earth,

And then to heaven prefer his ardent prayer.
1655

How the poor exile perished none can tell

But Theseus ; nor the fiery blast of Jove

Destroyed, nor sea o'erwhelmed him, but from heaven

Some messenger divine did snatch him hence,

Or power infernal bade the pitying earth

Open her peaceful bosom to receive him ;

Without a groan, disease, or pain he fell.

'Twas wondrous all ; to those who credit not

This strange report, I answer, 'Tis most true.

Chorus

Where are his daughters, with their weeping

friends

Who followed them?

Messenger

They cannot be far off;

The voice of grief I hear proclaims them nigh.

Antigone
Scene II.

English (Robert Potter, 1788) (OCR draft) Experimental (English (Robert Potter, 1788)) — 1579 focus

Few words, my fellow citizens, may speak

That Edipus is dead; but not in few
1580

The manner, and each awful circumstance

Attending that event, can I relate.

Chorus

Is then th' unhappy man no more!

Stranger

Know this,

For ever he hath left this mortal life.

Chorus

Favour'd by heav'n his death, and void of pain ?
1585

This yet demands astonishment. Thou know'st,
1585

For thou wast present, how he parted hence,
1585

Led by no friend, but to us all a guide.
1585

When he approach'd the rent rock's craggy verge
1585

With steps of brass deep rooted in the earth,
1585

Where many broken passes wind along,
1585

In one of these near the gulf's yawning mouth
1585

He stood, where Theseus and Pirithous placed
1585

Th' eternal pledges of their mutual faith:
1585

There in the midst between Acherdus steep
1585

And the Thorician rock on a raised stone
1585

Himself he seated, and his squalid weeds
1585

Ungirding to his daughters gave command
1585

To bring him lavers and libations pure
1585

Of living water. To the mount, thence seen,
1585

Of Ceres cloth'd in lively green they went
1585

Hasting their father's orders to perform,..
1585

With lavers cleansed, and in a decent robe.
1585

Array'd him, as funereal rites require.
1585

These pleasing offices, and all whate'er
1585

His soul could wish, perform'd, the Stygian Jove
1585

Thunder'd beneath; the virgins, as they heard,
1585

Trembled with horror, at their father's feet
1585

Fell down, and wept, beating their breasts with loud
1585

And long laments. But he, the dreadful sound
1585

Soon as he heard, embraced them in his arms,
1585

And said, my daughters, on this fated day...
1585

You have no more a father; what was mine
1585

Is all rent from me, and the task no more
1585

Is yours my poor subsistence to provide,
1585

A painful task, I know; but one short word
1585

Sweetens all stoils; for greater love from nonel!
1585

Than from your father can you e'er redeives:
1585

Now you will pass your lives of him deprived.
1585

Thus mournfully, in close embraces lock'd,I.
1585

They all lamented: but at length their shrieks!
1585

Arose no more, the cries of grief were hush'd
1585

And all was silence. Suddenly a voice
1585

Call'd him aloud: awe-struck we stood/aghast:
1585

Again, and oft it reall'd, Edipuse
1585

"Why, Edipus, delay we to departioid
1585

"Thine this delay. Soontes he heard the god
1585

Thus calling him, the royal Theseus nigh mol
1585

He bids approach, and said, my honour'd friend,
1585

Thy hand, the well-proved pledge of former faith,
1585

Give to my daughters; and, my children, give/
1585

Your hands to him; and promise that thou ne'er
1585

Wilt willingly betray them, but performis mor
1585

Always benevolent whate'er thy thought nom A
1585

Shall tell thee will to their advantage tend.
1585

The generous king suppress'd his tears, and gave
1585

His hand, his promise with a solemn oath, M
1585

Confirming. This accomplish’d, CEdipus
1585

His daughters in his feeble arms cimbrac'd, CA
1585

And said, my children, let your generous minds
1585

Not grieve that from this place you must depart;
1585

Nor, what your eyes must not behold, desire
1585

To see; nor, what must not be heard, to hear;
1585

The fates oppose your wish: go then, the hour
1585

Demands it; but alone let Theseus stay
1585

Witness of the event. We heard him speak..
1585

Theseus

and mournful with tear-moisten'd eyes,

Attendant on the virgins left the place...

But in short space we stopp'd, we backwards turn'd

Our eyes; the man was no where to be found;

He was not; but we saw the king alone;"

He stood, and o'er his face his hands he spread

Shading his eyes, as if with terror struck

At something horrible to human sight.

Thus long he stood not, but we saw him soon

The Earth adoring, and Olympus high,

Seat of th' immortal gods, with ardent pray'r.

But by what fate he died no mortal man, He

Save Theseus, can declare: for not the flames/

Thick flashing from the thunders of high Jove

Consumed him, nor the tempest from the sea.

Then raging wild; but haply by the gods!

Borne thence, or sinking through the friendly earth,

Which in her deeply-rifted bosom open'd

A painless passage to the realms below...

Here is no cause for wailings; for he died

From all the anguish of disease exempt,

A man of all the human race who claims

Our wonder most. If any deem my sense

"Not perfect, these events while I relate,

My senses, let them know, are sound as theirs.

Chorus

Where are the virgins and th' attending train?

Stranger

Not distant far; the voice of weeping heard,

Antigone

English (Sir Richard Jebb, 1904) (OCR draft) Experimental (English (Sir Richard Jebb, 1904)) — 1579-1668 focus

Messenger

Citizens, my news might be summed up most briefly thus: Oedipus is dead.

But the story of the happening cannot be told in brief words, as the deeds done there were not brief.
1580

Chorus

Is he gone, the unfortunate man?

Messenger

You may be sure that he has left this life.

Chorus

How? By a fate divine and painless, the poor man?
1585

Messenger

In that you touch upon what is indeed worthy of wonder. How he departed from here, you yourself must know since you were here: with no one of his friends as guide, but rather with himself leading the way for us all.

When he had come to the Descending Way, which is bound by steps of bronze to earth’s deep roots, he paused at one of the many branching paths near the basin in the rock, where the faithful covenant of Theseus and Peirithous has its memorial.
1590

He stood midway between that basin and the Leaping stone, and between the hollow pear-tree and the marble tomb; then he sat down and loosened his filthy clothing.
And then he called his daughters, and asked them to bring water from some flowing source, so that he might wash and make a drink-offering.
1595

They went to the hill which was in view, the hill of Demeter who guards the tender plants, and in a short time brought what their father had commanded. Then they washed him and dressed him, as is the custom.
But when all his desire was fulfilled,
1600

and nothing that he required was still undone, then Zeus of the Underworld sent forth his thunder, and the maidens shuddered as they heard. They fell weeping at their father’s knees, and did not cease from beating their breast, and from wailing loud.
1605

When he heard their sudden bitter cry, he put his arms around them and said: My children, on this day your father no longer exists. Now I have perished utterly, and no longer will you bear the burden of tending me,
1610

which was no light one, I well know, my children. Yet just one word turns all those toils to nothing: you have been treated as friends by no one more than by this man; and now you will have me with you no longer, through all your days to come.
1615
1620

In this way, clinging close to one another, the father and his daughters sobbed and wept. But when they came to the end of their crying, and the sound of wailing went forth no more, there was a silence; suddenly a voice called aloud to him, so that everyone
1620

felt hair rising from the sudden terror. The god called him again and again: Oedipus, Oedipus, why do you delay our going? Too long you have been lingering.
And when he perceived that he was called by the god,
1625

he asked that lord Theseus should come to him; and when he did, he said: Friend, give me the sworn pledge of your right hand for my children; and you, my daughters, for him. Promise never to betray them by your own free will, but always to accomplish whatever you think for their benefit.
1630

And he, as a man of noble spirit, without lamentation swore to keep that promise to the stranger.
When Theseus had done this, straightway Oedipus felt for his children with blind hands, and said:
1635

Children, you must bear up nobly in your hearts and depart from this place; do not consider it just to look upon what is not right, or to hear such speech as you may not hear. Go in haste; let only Theseus be entitled to remain to learn of those things which will be done.
1640

So he spoke, and everyone of us listened; with streaming tears and mourning we followed the maidens away. But when we had gone off, very soon we looked back and saw that Oedipus was nowhere any more and our lord was alone,
1645

holding his hand in front of his face to screen his eyes, as if he had seen some terrifying sight, one that no one could endure to behold. And then after a short time,
1650

we saw him adore together the earth and Olympus of the gods in the same prayer.
But by what fate Oedipus perished, no man can tell, except Theseus alone. It was no fiery thunderbolt of the god that removed him,
1655

nor any rising of whirlwind from the sea; it was either an escort from the gods, or else the dark world of the dead kindly split open to receive him. The man passed away without lamentation or sickness or suffering, and beyond all mortal men he was wondrous.
1660

And if in anyone’s eyes I seem to speak senselessly, I would not try to win his belief when he counts me senseless.
1665

Chorus

Where are his daughters and the escort of their friends?

Messenger

Not far away; the sounds of mourning show plainly that they are approaching.

Notes on the current edition

Oedipus at Colonus

1. (of tartarus)

2. (helen's wish)

Search the Perseus Catalog for:

Search the Perseus Catalog for:

1579-1779: Exodus

Current edition Experimental

Χορός ὄλωλε γὰρ δύστηνος;

Ἄγγελος ὡς λελοιπότα κεῖνον τὸν ἀεὶ βίοτον ἐξεπίστασο.

Χορός πῶς; ἆρα θείᾳ κἀπόνῳ τάλας τύχῃ; 1585

Χορός ποῦ δʼ αἵ τε παῖδες χοἰ προπέμψαντες φίλων ;

Ἄγγελος αἵδʼ οὐχ ἑκάς· γόων γὰρ οὐκ ἀσήμονες φθόγγοι σφε σημαίνουσι δεῦρʼ ὁρμωμένας.

Ἀντιγόνη α

Χορός ὄλωλε γὰρ δύστηνος;

Ἄγγελος ὡς λελοιπότα κεῖνον τὸν ἀεὶ βίοτον ἐξεπίστασο.

Χορός πῶς; ἆρα θείᾳ κἀπόνῳ τάλας τύχῃ; 1585

Χορός ποῦ δʼ αἵ τε παῖδες χοἰ προπέμψαντες φίλων;

Ἄγγελος αἵδʼ οὐχ ἑκάς· γόων γὰρ οὐκ ἀσήμονες φθόγγοι σφε σημαίνουσι δεῦρʼ ὁρμωμένας.

Athenian citizens, my briefest tale Were to say singly, Oedipus is gone; 1580 But to describe the scene enacted yonder Craves no brief speech, nor was the action brief.

CH Then he is gone! Poor man!

MESS Know it once for all, He hath left eternally the light of day.

CH Poor soul! What? Ended he with peace divine? 1585

CH Where are those maidens and their escort? Say.

MESS They are not far off, but here. The voice of weeping Betokens all too plainly their approach.

ANT

Wohl, edle Bürger, kann ich's euch am kürzesten Verkünden, wenn ich sage: todt ist Dedipus. Doch wie's geschah, und Alles, was sich dort begab, Vermag ich nicht in kurzer Rede darzuthun. So starb er denn, der Arme? 1565 Wohl, o zweifle nicht, 1565 Beschloß er seiner Tage gramgebeugten Lauf.

Der Chor. Wie? Schied er schmerzlos und entrückten Götter ihn?

Der Chor. Wo sind die Jungfrau'n und der Freunde treu Geleit?

Der Bote. Nicht ferne; denn der Klage deutlich hörbare 1650 Wehlaute künden ihre Wiederkehr mir an. Antigone. Ismene. Die Vorigen. Ewig, ach! ohn' Unterlaß

Antigone.

O citizens ! I come to tell a tale But to be brief, know, OEdipus is dead. To speak the manner and strange circumstance 1580 Of his departure will require more words, And calls for your attention.

Chorus Is he gone ? Unhappy man !

Messenger For ever hath he left The path of life.

Chorus How died he? — by the hand 1585 Of Heaven dismissed, without disease or pain? 1585

Chorus Where are his daughters, with their weeping friends Who followed them?

Messenger They cannot be far off; The voice of grief I hear proclaims them nigh.

Antigone Scene II.

Few words, my fellow citizens, may speak That Edipus is dead; but not in few 1580 The manner, and each awful circumstance Attending that event, can I relate.

Chorus Is then th' unhappy man no more!

Stranger Know this, For ever he hath left this mortal life.

Chorus Where are the virgins and th' attending train?

Stranger Not distant far; the voice of weeping heard,

Antigone

Messenger Citizens, my news might be summed up most briefly thus: Oedipus is dead. But the story of the happening cannot be told in brief words, as the deeds done there were not brief. 1580

Chorus Is he gone, the unfortunate man?

Messenger You may be sure that he has left this life.

Chorus How? By a fate divine and painless, the poor man? 1585

Chorus Where are his daughters and the escort of their friends?

Messenger Not far away; the sounds of mourning show plainly that they are approaching.

Notes on the current edition

Stable identifiers

Χορός

ὄλωλε γὰρ δύστηνος;

Ἄγγελος

ὡς λελοιπότα

κεῖνον τὸν ἀεὶ βίοτον ἐξεπίστασο.

Χορός

πῶς; ἆρα θείᾳ κἀπόνῳ τάλας τύχῃ;
1585

Χορός

ποῦ δʼ αἵ τε παῖδες χοἰ προπέμψαντες φίλων ;

Ἄγγελος

αἵδʼ οὐχ ἑκάς· γόων γὰρ οὐκ ἀσήμονες

φθόγγοι σφε σημαίνουσι δεῦρʼ ὁρμωμένας.

Ἀντιγόνη
α

Χορός

ὄλωλε γὰρ δύστηνος;

Ἄγγελος

ὡς λελοιπότα

κεῖνον τὸν ἀεὶ βίοτον ἐξεπίστασο.

Χορός

πῶς; ἆρα θείᾳ κἀπόνῳ τάλας τύχῃ;
1585

Χορός

ποῦ δʼ αἵ τε παῖδες χοἰ προπέμψαντες φίλων;

Ἄγγελος

αἵδʼ οὐχ ἑκάς· γόων γὰρ οὐκ ἀσήμονες

φθόγγοι σφε σημαίνουσι δεῦρʼ ὁρμωμένας.

Athenian citizens, my briefest tale

Were to say singly, Oedipus is gone;
1580

But to describe the scene enacted yonder

Craves no brief speech, nor was the action brief.

CH

Then he is gone! Poor man!

MESS

Know it once for all,

He hath left eternally the light of day.

CH

Poor soul! What? Ended he with peace divine?
1585

CH

Where are those maidens and their escort? Say.

MESS

They are not far off, but here. The voice of weeping

Betokens all too plainly their approach.

Der Chor.

Wie? Schied er schmerzlos und entrückten Götter ihn?

Der Chor.

Wo sind die Jungfrau'n und der Freunde treu Geleit?

Der Bote.

Nicht ferne; denn der Klage deutlich hörbare
1650

Wehlaute künden ihre Wiederkehr mir an.

Antigone. Ismene. Die Vorigen.

Ewig, ach! ohn' Unterlaß

O citizens ! I come to tell a tale

But to be brief, know, OEdipus is dead.

To speak the manner and strange circumstance
1580

Of his departure will require more words,

And calls for your attention.

Chorus

Is he gone ?

Unhappy man !

Messenger

For ever hath he left

The path of life.

Chorus

How died he? — by the hand
1585

Of Heaven dismissed, without disease or pain?
1585

Chorus

Where are his daughters, with their weeping

friends

Who followed them?

Messenger

They cannot be far off;

The voice of grief I hear proclaims them nigh.

Antigone
Scene II.

Few words, my fellow citizens, may speak

That Edipus is dead; but not in few
1580

The manner, and each awful circumstance

Attending that event, can I relate.

Chorus

Is then th' unhappy man no more!

Stranger

Know this,

For ever he hath left this mortal life.

Chorus

Where are the virgins and th' attending train?

Stranger

Not distant far; the voice of weeping heard,

Messenger

Citizens, my news might be summed up most briefly thus: Oedipus is dead.

But the story of the happening cannot be told in brief words, as the deeds done there were not brief.
1580

Chorus

Is he gone, the unfortunate man?

Messenger

You may be sure that he has left this life.

Chorus

How? By a fate divine and painless, the poor man?
1585

Chorus

Where are his daughters and the escort of their friends?

Messenger

Not far away; the sounds of mourning show plainly that they are approaching.