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162-331

First

ἐπεισόδιον

. Creon, the new king, enters from the central door of the palace. Recognising the loyalty which the elders had shown to his predecessors, he expresses his own conception of the duty which a king owes to the State. He then announces the edict which, in accordance with that conception, he has published concerning the two brothers. The Chorus submissively acknowledge his right to do so, but express no approval. A guard now arrives (223), and announces that the king's edict has already been violated by an unknown hand, which has strewn dust upon the corpse of Polyneices. Creon dismisses him with threats of a dreadful death for him and for his fellows, if they fail to discover and produce the offender.

162-210

There is a general dramatic analogy between this speech and that of Oedipus in O. T. 216 —275. In each case a Theban king addresses Theban elders, announcing a stern decree, adopted in reliance on his own wisdom, and promulgated with haughty consciousness of power; the elders receive the decree with a submissive deference under which we can perceive traces of misgiving; and as the drama proceeds, the elders become spectators of calamities occasioned by the decree, while its author turns to them for comfort.

τὰ μὲν δὴ πόλεος . . ὑμᾶς δ’ . The perils of the war are now over; the affairs of civil government claim my next care; and I have therefore sent for you, the nearest supporters of my throne.

πόλεος occurs only here in Soph. , but twice in the trimeters of Aesch. ( Aesch. Th. 218 , Suppl. 344), and thrice in those of Eur. ( Eur. Or. 897 , El. 412 , Ion 595 ). Eur. has also in trimeters

ὄφεος

( Eur. Bacch. 1027 , Eur. Bacch. 1331 , Suppl. 703), and

κόνεος

( Cycl. 641 ). In Comedy we find

ὕβρεος

( Ar. Th. 465 , Plut. 1044), and

φύσεος

( Vesp. 1282, 1458). Such forms, which metrical convenience recommended to Attic poets, must not be confounded with the Ionic genitives in

, such as

πόλιος

. The gen.

πόλευς

, contracted from

πόλεος

, is used by Theogn. 776 etc.— πολλῷ σάλῳ σείσαντες . Cp. O. T. 22 .

The image of the State as a ship dates in Greek literature from Alcaeus (whom Horace copied, Carm. 1. 14 ), fr. 18. The ship of Alcaeus is labouring in the trough of a wild sea,—water is coming in,—the sail is torn,—the anchor will not hold:

νᾶϊ φορήμεθα σὺν μελαίνᾳ | χείμωνι μοχθεῦντες μεγάλῳ μάλα, κ.τ.λ.

It is only through Heracleides Alleg. Homer. 5 that we know the meaning of Alcaeus to have been figurative and political. Aesch. often uses the image ( Aesch. Th. 2 , Aesch. Th. 62 , Aesch. Th. 208 etc.). Creon returns to it at 189. It is peculiarly well suited to his point,—the unity of the public interest.

ὤρθωσαν , made upright, ‘righted’: but below 167,

ὤρθου

=was keeping straight: cp. on 83.

ἐκ πάντων , (chosen) out of all, δίχα adv. (with

ἱκέσθαι

) apart from them: cp. 656

πόλεως . . ἐκ πάσης μόνην

, 1137

τὰν ἐκ πασᾶν τιμᾷς

: El. 1351

ὅν ποτ’ ἐκ πολλῶν ἐγὼ | μόνον προσηῦρον πιστόν

. In other places, where

δίχα

is prep. with gen., we find it similarly connected with another expression of like purport, as Ai. 749

ἐκ...κύκλου | . . μεταστὰς οἷος Ἀτρειδῶν δίχα.

ἔστειλ’ ἱκέσθαι : lit., by means of messengers I caused you to set forth, so that you should come (epexeg. inf.): Ph. 60

οἵ σ’ ἐν λιταῖς στείλαντες ἐξ οἴκων μολεῖν

. But

στέλλεσθαι

(midd.) ‘to summon to oneself’ ( O. T. 434 ): cp. n. O. T. 860 .— τοῦτο μέν , answered by

τοῦτ’ αὖθις

: see 61 n.

σέβοντας , like

μένοντας

(169), part. of the imperf.,=

ὅτι ἐσέβετε

: so 1192: O. T. 835

τοῦ παρόντος

(n.): and cp. on O. C. 1565 f.

θρόνων . . κράτη , powers belonging to the throne: cp. 60 , 173.

ἡνίκ’ Οἰδίπους κ.τ.λ. The only obscurity arises from the use of the plur. κείνων in 168. κείνων παῖδας ought to mean, ‘the descendants of Laïus and Oedipus,’ viz. Eteocles and Polyneices. But, as the sentence stands, it must mean, ‘the offspring of Laïus and of Oedipus respectively’; viz. Oedipus, the son of Laïus; Eteocles and Polyneices, the sons of Oedipus. The relative clause, ἡνίκ’ . . ὤρθου πόλιν , induced the poet to add immediately the other relative clause to which the same person is subject, viz. ἐπεὶ διώλετο , instead of inserting, after

ὤρθου πόλιν

, words expressing their loyalty to Oedipus. We might, indeed, suppose that, after

ὤρθου πόλιν

, we were intended to supply mentally,

καὶ τὰ ἐκείνου θρόνων κράτη σέβοντας

. But against this is the fact that, after τοῦτο μέν . . τοῦτ’ αὖθις ,—‘in the first place’ . . ‘in the second place,’

καί (in

κἀπεὶ

) would scarcely have been thus used to introduce a distinct third clause. Evidently καί links

ἡνίκα ὤρθου

ἐπεὶ διώλετο.

ἐμπέδοις φρονήμασιν , with steadfast sentiments (of loyalty), modal dat., as oft.

προθυμίᾳ, εὐνοίᾳ, φρονήματι

( Thuc. 2.62 ), etc. Hartung, whom some recent editors follow, adopts ἐμπέδους on the strange ground that Soph. must otherwise have written

ἐμμένοντας

. But μένοντας ἀμφὶ τοὺς κείνων παῖδας=‘remaining around them,’ and the modal dat. is added no less legitimately than the causal dat. in Eur. Her. 701

δειλίᾳ μένειν

, ‘to remain through cowardice.’ Soph. could have said

ἐμπέδους φρονήμασιν

, as he has said

συντρόφοις | ὀργαῖς ἔμπεδος

( Ai. 639 ): but ἐμπέδοις is better here, both ( a) because a series of accusatives has preceded, and ( b) because, as

μένοντας

has already marked their constancy, we now want an epithet for their

φρονήματα

ὅτε causal, O. T. 918 n.

πρὸς διπλῆς μ. : cp. 14 n.: for

πρὸς

, 51 n.: for διπλῆς . . μίαν , 13 n.

παίσαντες . . πληγέντες . In Attic prose the verb ‘to strike’ usu. had as pres.

τύπτω

(or

παίω

), fut.

τυπτήσω

(or

πατάξω

), aor.

ἐπάταξα

, aor. pass.

ἐπλήγην

. The aor. of

παίω

is mainly a poetical word, used in tragedy, more rarely in comedy, and by Xenophon. In Attic prose

ἔπαισα

is usu. the aor. of

παίζω

. Meineke proposed

πλήξαντες

here, but that aor. (except in comp. with a prep.) is almost unknown to classical

αττιξ. παισθέντες

, again, though that aor. pass. occurs twice in Aesch. , is very rare.

αὐτόχειρι … μιάσματι , the stain of a kinsman's murder ( , and cp. 1176 ): cp. Aesch. Th. 849

κακὰ | αὐτοφόνα. σύν

, as 1266

νέῳ ξὺν μόρῳ

: O. C. 1663 ,

σὺν νόσοις

: Pind. O. 2. 42

σὺν ἀλλαλοφονίᾳ

ἐγὼ . . δή , I now: where

δή

nearly=

ἤδη

, O. T. 968 n. Aesch. Eum. 3 (after Gaia came Themis)

ἣ δὴ τὸ μητρὸς δευτέρα τόδ’ ἕζετο | μαντεῖον.

κράτη : cp. 166 .

γένους κατ’ ἀγχιστεῖα τῶν ὀλ. , by nearness of kinship to the dead,

γένους ἀγχιστεῖα

forming one notion, on which the genit.

τῶν ὀλ

. depends, as on words meaning ‘near.’ The neut. plur.

ἀγχιστεῖα

(only here) would most properly mean ‘rights’ or ‘privileges’ of such nearness (cp.

ἀριστεῖα, πρωτεῖα

, etc.), but seems here to be merely a poetical equiv. for the abstract

ἀγχιστεία

. In Attic law

ἀγχιστεία

was any degree of relationship on which a claim to an inheritance could be founded in the absence of a will otherwise disposing of it. To claim an inheritance under a will was

ἀμφισβητεῖν κατὰ διαθήκην

: to claim on the ground of relationship,

ἀμφισβητεῖν κατ’ ἀγχιστείαν. συγγένεια

, consanguinity, might, or might not, constitute

ἀγχιστεία

: e.g. Isaeus says of the relationship of mother to son that it is

συγγενέστατον μὲν τῇ φύσει πάντων, ἐν δὲ ταῖς ἀγχιστείαις ὁμολογουμένως οὐκ ἔστιν

(or. 11 § 17), since a mother could not inherit from her son. (See Selections from the Attic Orators, pp. 331, 344.) Creon succeeds as the nearest male relative. Aesch. , Soph. , and Eur. ignore the Boeotian legend which gave a son, Laodamas, to Eteocles ( Her. 5.61 ), and a son, Thersander, to Polyneices (id. 4. 147, etc.). The sisters represent the

ἐσχάτη ῥίζα

(599).

ἀμήχανον δέ . ‘You were loyal to the kings whose successor I am. Now ( δέ ) a man cannot be really known until he has been tried in office. (I do not, therefore, ask you to pledge your loyalty to me until I have been so tested.) I will, however, tell you the principles which I intend to observe.’ Thus δέ merely marks the transition to a new topic. It is not directly adversative, as if he meant: ‘You were loyal to my predecessors, but I do not yet ask you to be loyal to me.’ On that view, however, the general connection of thoughts would remain the same.

Demosthenes, in his speech on the Embassy (343 B.C.), quotes this passage (vv. 175—190) as illustrating maxims

which Aeschines had violated, though, accustomed as he had been to play tritagonists' parts, he ought to have known them by heart (or. 19 § 247).

ψυχήν , ‘soul,’ the man's moral nature generally: φρόνημα , the ‘spirit’ of his dealing in public affairs, according as his aims are lofty or mean, his policy bold or timid ( cp. 207

τοιόνδ’ ἐμὸν φρόνημα

): γνώμην , the intellectual aspect of the man, his ability and judgment. In Her. 5.124

ψυχὴν οὐκ ἄκρος

, 3. 14

διεπειρᾶτο αὐτοῦ τῆς ψυχῆς

, the word=‘fortitude.’ But the usage of Soph. favours the more general sense here: cp. 227 , 929, Ai. 1361

σκληρὰν...ψυχήν

, El. 219

σᾷ δυσθύμῳ τίκτουσ’ αἰεὶ | ψυχᾷ πολέμους

. Plato has the phrase

τῆς ψυχῆς τὴν γνώμην

for ‘the intellect’ ( Legg. 672 B).

ἀρχαῖς , duties of administration. It might be explained as a generic plur. of

ἀρχή

, in the sense of ‘sovereignties,’ as Isocr. or. 3 § 15

αἱ μοναρχίαι

, § 16

τὰς τυραννίδας

, etc.: but it seems truer to say that the Athenian poet was thinking of public offices or magistracies. νόμοισιν has a general sense: the king is concerned with

νόμοι

both as

νομοφύλαξ

and as

νομοθέτης

: but, as the context suggests, it is of law- giving that Creon is more particularly thinking. Tournier has suggested

ἀρχῇ τε καὶ θρόνοισιν

, but we must recollect how largely the language of Attic tragedy is tinged with democratic associations.

ἐντριβής , exercitatus: Plat. Legg. 769B

ἐντριβής γε οὐδαμῶς γέγοια τῇ τοιαύτῃ τέχνῃ.

φανῇ ‘be found,’ without

ὤν

, as Pind. P. 5. 107

πέφανταί θ’ ἁρματηλάτας σοφός

: Thuc. 1.8

Κᾶρες ἐφάνησαν

(were found to be). Not: ‘be revealed, by being conversant.’ Cp. Arist. Eth. Nic. 5.3

πολλοὶ γὰρ ἐν μὲν τοῖς οἰκείοις τῇ ἀρετῇ δύνανται χρῆσθαι, ἐν δὲ τοῖς πρὸς ἕτερον ἀδυνατοῦσιν. καὶ διὰ τοῦτο εὖ δοκεῖ ἔχειν τὸ τοῦ Βίαντος, ὅτι ἀρχὴ ἄνδρα δείξει· πρὸς ἕτερον γὰρ καὶ ἐν κοινωνίᾳ ἤδη ὁ ἄρχων

. Besides Bias of Priene, others of the

ἑπτὰ σοφισταί

,—as Chilon, Pittacus, Solon,—had this saying ascribed to them. Plut. Sull. 30 (Sulla )

εἰκότως προσετρίψατο ταῖς μεγάλαις ἐξουσίαις διαβολὴν ὡς τὰ ἤθη μένειν οὐκ ἐώσαις ἐπὶ τῶν ἐξ ἀρχῆς τρόπων

(as not allowing characters to be constant under the influence of habits formed in office),

ἀλλ’ ἔμπληκτα καὶ χαῦνα καὶ ἀπάνθρωπα ποιούσαις

. Shaksp. Jul. Caes. ii. 1. 12

He would be crown'd:— How that might change his nature, there's the question....The abuse of greatness is, when it disjoins | Remorse from power.

ἐμοὶ γάρ . A ground for the preceding statement is introduced by γάρ , though the compression of the thought slightly obscures the connection. ‘A man cannot be known until he has been tested in power. For (

γὰρ

) a man in power may easily be deterred, by fear of unpopularity, from pursuing the counsels best for the State: and if he is so deterred, I think him worthless.’ πᾶσαν … πόλιν , the whole city, as 656

πόλεως ... ἐκ πάσης

, 776

πᾶσα...πόλις

, Ai. 851

ἐν πάσῃ πόλει

(in the hearing of all the city). In prose the art. would have been added (cp. Thuc. 7.29

τῇ πόλει πάσῃ

, 4. 87

ξυμπάσῃ τῇ πόλει

, 2. 65

ἡ ξύμπασα πόλις

); but its omission in poetry being so common, it is strange that

πᾶσαν

should have been suspected here.

μὴ … ἅπτεται , not

οὐ

, since the relative clause is general (‘ such an one as does not...,’ Lat. qui with subjunct.): cp. O. C. 1175

ἃ μὴ | χρῄζεις

. Instead of ὅστις μὴ ἅπτεται we should more often find

ὅστις ἃν μὴ ἅπτηται

: yet the instances of the indic. after

ὅστις

in general statement are not rare even in prose; cp. Thuc. 2.64

οἵτινες...ἥκιστα λυποῦνται, ἔργῳ δὲ μάλιστα ἀντέχουσιν

: ib.

ὅστις λαμβάνει.

ἐκ φ. του : cp. 111

νεικέων ἐξ ἀμφιλόγων.

ἐγκλῄσας ἔχει ( cp. 22 ),=a perf., in the sense ‘has shut once for all,’ ‘keeps shut.’ Distinguish the prose idiom, Dem. or. 9 § 12

Φερὰς...ἔχει καταλαβών

, has seized, and keeps.

νῦν τε καὶ πάλαι , an emphatic formula (‘seems, and has always seemed’), El. 676 , Ph. 966 : cp. El. 1049

πάλαι δέδοκται ταῦτα κοὐ νεωστί μοι

: Il. 9.105

οἷον ἐγὼ νοέω, ἠμὲν πάλαι ἠδ’ ἔτι καὶ νῦν

μείζον’ : whoever recognises a friend more important than his country, —i.e. with stronger claims upon him: ἀντὶ τῆς...πάτρας instead of the simple gen., or ἤ with accus., as Tr. 576

ὥστε μήτιν’ εἰσιδὼν | στέρξει γυναῖκα κεῖνος ἀντὶ σοῦ πλέον

. Cp. 638 (

γάμος

)

μείζων φέρεσθαι

, more important to win: O. T. 772

τῷ γὰρ ἂν καὶ μείζονι | λέξαιμ’ ἂν ἢ σοί

..., ‘to whom more important,’ i.e. with a better claim on my confidence,— nearer and dearer. μεῖζον (which was written by the first hand in L) is specious, —‘a more important thing,’ a greater good: cp. Eur. Or. 784

μέγα γὰρ ηὑγένειά σου

, Andr. 209

ἡ Λάκαινα μὲν πόλις | μέγ’ ἐστί

. But Demosthenes, at least, seems to have read

μείζον’

: for, in applying the verses to Aeschines, he paraphrases thus (or. 19 § 248):

τούτων οὐδὲν Αἰσχίνης εἶπε πρὸς αὑτὸν ἐν τῇ πρεσβείᾳ, ἀλλ’ ἀντὶ μὲν τῆς πόλεως τὴν Φιλίππου ξενίαν καὶ φιλίαν πολλῷ μείζονα ἡγήσατο αὑτῷ καὶ λυσιτελεστέραν, ἐρρῶσθαι πολλὰ φράσας τῷ σοφῷ Σοφοκλεῖ.

οὐδαμοῦ λέγω : Aesch. Pers. 497

θεοὺς δέ τις | τὸ πρὶν νομίζων οὐδαμοῦ, τότ’ ηὔχετο

. Eur. Andr. 210

Σκῦρον οὐδαμοῦ τίθης

( nullo in numero habes). Xen. Mem. 1.2.52

ὥστε μηδαμοῦ παρ’ αὐτοῖς τοὺς ἄλλους εἶναι πρὸς αὐτόν

, ‘so that the rest were nowhere with them in comparison to him.’ So

οὐδενὸς λόγου

(or

ἐν οὐδενὶ λόγῳ

)

ποιεῖσθαι, ἐν οὐδεμιᾷ μοίρᾳ ἄγειν

, etc.

ἐγὼ γάρ . Here, as in

ἐμοὶ γάρ

above (178), γάρ introduces a reason; but here, again, the connection is obscured by the form of the sentence. The reason is contained in τοῦτο γιγνώσκων κ.τ.λ. (188). ‘I have no esteem for a man who prefers popularity or private friendship to the good of the State (178— 183); for (184) I well know that all private welfare depends on the welfare of the State; and so I should never commit the faults which I have just condemned in others.’— ἴστω is confirmed against the conjecture

ἴστωρ

(or

ἵστωρ

) by those passages in which it is joined with an accus., as Il. 7.411

ὅρκια δὲ Ζεὺς ἴστω

, 15. 36

ἴστω νῦν τοδε Γαῖα

, etc.

οὔτ’ ἂν σιωπήσαιμι . Applied to the actual case, Creon's words mean, ‘I should never be deterred by fear of popular murmurs ( cp. 692 ff.) from publishing such an edict as this against burying Polyneices, when I clearly saw that otherwise a disastrous precedent would be set. And though Polyneices was my nephew, I should never allow myself to recognise as friend or kinsman a man who had borne arms against the country.’

στείχουσαν ἀστοῖς . Demosthenes paraphrases this by

στείχουσαν ὁμοῦ

(or. 19 § 248); whence Dobree and Shilleto surmised that he read

ἆσσον

(cp. O. C. 312

στείχουσαν ἡμῶν ἆσσον

). Now I think that I can explain why Demosthenes so paraphrased. He is applying the verses to Aeschines (see above, n. on 182):

τὴν δὲ ἄτην ὁρῶν στείχουσαν ὁμοῦ, τὴν ἐπὶ Φωκέας στρατείαν, οὐ προεῖπεν οὐδὲ προεξήγγειλεν

. The

ἄτη

which Aeschines saw approaching was the interference of Philip in the Sacred War,—his action against the Phocians. If Demosthenes had said

στείχουσαν ἀστοῖς

, this must have seemed to refer to the fellow-citizens of Aeschines, —the Athenians. The orator therefore modified the poet's phrase by substituting ὁμοῦ ,—a word vague enough to suggest the concern of other Greek states besides Phocis in the peril.

ἀντὶ τῆς σωτηρίας , added for emphasis; ‘ruin, and not welfare, which a king is bound to promote.’ (The art. τῆς is merely generic, as in

τὴν ἄτην

.) So Tr. 267

φανεὶς δὲ δοῦλος ἀνδρὸς ἀντ’ ἐλευθέρου

, a slave, and not a free man (as he ought to be): O. T. 1490

κεκλαυμέναι | πρὸς οἶκον ἵξεσθ’ ἀντὶ τῆς θεωρίας

ἄνδρα δυσμενῆ χθονός ; cp. Plat. Lysis 213 B

τὸ φίλον ἂν εἴη φίλον τοῦ φιλουμένου...τὸ μισοῦν ἄρα πάλιν ἐχθρὸν τοῦ μισουμένου

. Andoc. or. 1 § 96 (in a

νόμος

)

πολέμιος ἔστω Ἀθηναίων.

ἐμαυτῷ with φίλον . Some MSS. of Dem. ( or. 19 § 247 ) give

ἐμαυτοῦ

in the quotation, but here the dat. is clearly better. θείμην ‘hold’ (rather than ‘make’): cp. Tyrt. 12. 1

οὔτ’ ἂν μνησαίμην οὔτ’ ἐν λόγῳ ἄνδρα τιθείμην

ἡ σῴζουσα , ‘who bears us safe.’

σῴζειν

was esp. said of a ship or its captain: cp. Plat. Gorg. 511D

ἐὰν.. ἐξ Αἰγίνης δεῦρο σώσῃ

, if she (

ἡ κυβερνητική

) has carried us safely from Aegina to Athens.

ταύτης κ.τ.λ. It is only while she remains upright, as we sail on board of her, that we can make real friends. ὀρθῆς (like

ὤρθωσαν

in 163) refers to the ship maintaining a safe stability, as opposed to capsizing: the contrast is given by

ὑπτίοις..σέλμασιν..ναυτίλλεται

in 716 (where ). So Ep. ad Fam. 12. 25. 5

ut rectam teneamus (navem)

τοὺς φίλους ποιούμεθα , we make the friends (whom we really make): since friends made at the cost of endangering or wrecking the ship of the State cannot properly be considered friends at all: they are

φίλοι ἄφιλοι

. For the use of the art., cp. Thuc. 2.40

οὐ..πάσχοντες εὖ ἀλλὰ δρῶντες κτώμεθα τοὺς φίλους

. The thought is like that ascribed to Pericles by Thuc. 2.60 ,

ἐγὼ γὰρ ἡγοῦμαι πόλιν πλείω ξύμπασαν ὀρθουμένην ὠφελεῖν τοὺς ἰδιώτας ἢ καθ’ ἕκαστον τῶν πολιτῶν εὐπραγοῦσαν ἀθρόαν δὲ σφαλλομένην. καλῶς μὲν γὰρ φερόμενος ἀνὴρ τὸ καθ’ ἑαυτὸν διαφθειρομένης τῆς πατρίδος οὐδὲν ἧσσον ξυναπόλλυται, κακοτυχῶν δὲ ἐν

εὐτυχούσῃ πολλῷ μᾶλλον διασῴζεται

. ‘Pericles Thucydidis 11. 60 Sophoclem videtur respexisse, vel eum Sophocles,’ is Dobree's remark ( Adv. 2. 37 ); but there is no adequate ground for such a view. The verbal coincidence of

ὀρθῆς

with

ὀρθουμένην

may well have been accidental. What is really common to poet and historian is the general sentiment of Periclean Athens. For another example of this, cp. O. C. 116 n.

νόμοισι , here, rules of conduct, principles, as El. 1043 ; cp. O. C. 907 .

αὔξω , pres. (used also in Attic prose): the Attic fut. was

αὐξήσω

. The pres. here expresses purpose (‘I intend to make Thebes prosperous’). Cp. Plat. Legg. 731A

φιλονεικείτω δὲ ἡμῖν πᾶς πρὸς ἀρετήν· ὁ γὰρ τοιοῦτος αὔξει τὰς πόλεις

ἀδελφὰ τῶνδε , the more usu. constr.: but O. C. 1262

ἀδελφὰ τούτοισιν

(n.). This use of the word is freq. in Attic prose, as Phaedr. 276 D

ὅσα τούτων ἀδελφά.

τῶν ἀπ’ Οἰδίπου . In regard to origin,

ἐκ

is properly said of parents,

ἀπό

of ancestors: Isocr. or. 12 § 81

τοὺς μὲν ἀπὸ θεῶν τοὺς δ’ ἐξ αὐτῶν τῶν θεῶν γεγονότας

. Cp. 466 , 471, 1066; Ph. 260

παῖ πατρὸς ἐξ Ἀχιλλέως

. Ai. 202

χθονίων ἀπ’ Ἐρεχθειδᾶν

. But poetry oft. has

ἀπό

of the parent, as O. C. 571

κἀφ’ ὅτου πατρὸς γεγώς

: while, again,

ἐκ

oft. denotes merely the stock (including progenitors above the parent): cp. 1056 : so

ἀγαθοὶ καὶ ἐξ ἀγαθῶν

( Phaedr. 246 A ), etc. The poetical indifference on this point is well seen in fr. 104, where

τοὺς μὲν δυσσεβεῖς κακῶν τ’ ἄπο | βλαστόντας

is opposed to

τοὺς δ’ ὄντας ἐσθλοὺς ἔκ τε γενναίων ἅμα | γεγῶτας

δορί was the ordinary Attic form, occurring in prose (as Thuc. 1.128 , 4. 98), and was prob. used by Soph. as well as δόρει , which metre requires in O. C. 620 (n.), 1314, 1386: cp. n. on O. C. 1304 .

τὰ πάντ’ ἐφαγνίσαι , to perform all due rites over the grave; i.e. to make the proper offerings to the dead (

ἐναγίσματα

, O. C. 402 n.), esp. libations,

χοαί

. For ἐπί in the compound cp. El. 440

χοὰς | οὐκ ἄν ποθ’, ὅν γ’ ἔκτεινε, τῷδ’ ἐπέστεφε

: O. C. 484

τάσδ’ ἐπεύχεσθαι λιτάς

, i.e. ‘over’ the rite. ἐφαγνίσαι is the reading of L; the force of the prep. is rightly given in the glosses,

ἐπὶ τῷ τάφῳ ἁγνίσαι τὰ πάντα

, and

ἐπὶ τῷ τάφῳ ὁσίως ποιῆσαι

. Though

ἐφαγνίζειν

is not elsewhere extant, there seems no reason to question it. ἀφαγνίσαι has been preferred by some, merely because that compound is recognised by the old grammarians (Suid. , Hesych., Phrynichus in Bekk. Anecd. 26). But

ἀφαγνίζειν

meant esp. to purify from guilt ( expiare): Paus. 2.31.8 (of Orestes at Troezen)

ἐκάθαιρον καὶ εἱστίων, ἐς ὃ ἀφήγνισαν

, ‘until they had purged him.’ Similarly in midd., Eur. Alc. 1145

πρὶν ἂν θεοῖσι τοῖσι νερτέροις | ἀφαγνίσηται

, until she has made expiatory offerings to them. So

ἀφαγνεύω

in Plut. Mor. 943 C (the souls of the good are to suffer only so long)

ὅσον ἀφαγνεῦσαι καὶ ἀποπνεῦσαι τοὺς ἀπὸ τοῦ σώματος..μιασμούς

(‘to purge away’: perh. we should read

ἀφαγνίσαι

). The force of ἀπό is thus the same as in

ἀφοσιοῦσθαι

, and in

ἀφιερώμεθα

as used by Aesch. Eum. 451 (‘I have been hallowed,’ i.e. purified). The case of

κἀφαγιστεύσας

below (247) is different from that of

ἐφαγνίσαι

here: it is, I think, for

καὶ ἀφαγιστεύσας

τοῖς ἀρίστοις , implying that, in his case, the

αὐτόχειρ μίασμα

(172) is to make no difference. Cp. Ai. 1379 , where Odysseus offers to join in funeral honours to Ajax (notwithstanding his offence),

μηδὲν ἐλλείπειν, ὅσον | χρὴ τοῖς ἀριστοῖς ἀνδράσιν πονεῖν βροτούς.

ἔρχεται κάτω : the

χοαί

were supposed to pass through the earth, and to be drunk by the spirits of the dead: Aesch. Ch. 164

ἔχει μὲν ἤδη γαπότους χοὰς πατήρ

: cp. Od. 10.94 , Eur. Hec. 535 ff. The dat., as O. T. 711

χρησμὸς..ἦλθε Λαΐῳ

L has Πολυνείκην here, but

Πολυνείκη

in O. C. 375 . Both forms are sound. From about 400 B.C. the Attic tendency of proper names in

‐ης

was to pass from the 3rd to the 1st declension. Attic inscriptions of circ. 410—350 B.C. give the acc. in -

ην

more often than that in -

. From c. 350 to 30 B.C. the gen. in -

ου

is far more frequent than that in -

ους

. Even proper names in -

κλέης

, which kept the acc. in -

κλέα

to c. 300 B.C., afterwards formed it in -

κλῆν

. (No Attic inscript. gives -

κλῆ

λέγω : see n. on 32

λέγω γὰρ κἀμέ

γτ=ν πατρῴαν . . καὶ θεοὺς . . πρῆσαι : cp. Aesch. Th. 582 (of Polyneices)

πόλιν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς | πορθεῖν, στράτευμ’ ἐπακτὸν ἐμβεβληκότα

. But

πέρσαι

, for

πρῆσαι

, would be a needless change here. ‘To burn his country’ means ‘to burn his native city’: so O. C. 1421

πάτραν κατασκάψαντι

, when thou hast laid thy native city in ruins.

θεοὺς πρῆσαι

is to burn the gods' temples and the ancient wooden images (

βρέτη

) therein: cp. Her. 8.109

ἐμπιμπράς τε καὶ καταβάλλων τῶν θεῶν τὰ ἀγάλματα

. Aesch. Pers. 809

οὐ θεῶν βρέτη | ᾐδοῦντο συλᾶν οὐδὲ πιμπράναι νεώς.

θ. τοὺς ἐγγενεῖς , of the race, here in a large sense, of the Cadmean stock: while

θεοὶ πατρῷοι

are usu. rather the gods of one's own family ( O. C. 756 n.). Cp. El. 428

πρός νυν θεῶν σε λίσσομαι τῶν ἐγγενῶν.

κατελθών , not

καταχθεὶς ὑπὸ τῆς πόλεως

: on the shield of Polyneices, Dikè was portrayed saying,

κατάξω δ’ ἄνδρα τόνδε

( Aesch. Th. 647 ).

γ)θέλησε μέν … ἠθέλ. δέ , rhetor. epanaphora ( O. C. 610

φθίνει μέν . . φθίνει δέ

). Since

πάσασθαι

cannot govern

γῆν . . καὶ θεούς

, ἠθέλησε μὲν should in strictness have preceded

γῆν.

πρῆσαι . Prose would have used

ἐμπρῆσαι

, though Thuc. has the pres. part. of the simple form (6. 94

πίμπραντες

κατ’ ἄκρας , here in its proper sense, of a town being sacked ‘from top to bottom’ ( Il. 13.772 ): cp. O. C. 1241 n.

αἵματος κ. πάσασθαι (

πατέομαι

), denoting the extreme of savage hatred; Il. 4.35

ὠμὸν βεβρώθοις Πρίαμον

: 24. 212

τοῦ ἐγὼ μέσον ἧπαρ ἔχοιμι | ἐσθέμεναι

: Theogn. 349

τῶν εἴη μέλαν αἶμα πιεῖν.

τοὺς δὲ … ἄγειν , as if

τῶν μέν

had preceded

αἵματος

. O. T. 1228

ὅσα | κεύθει, τὰ δ’ αὐτίκ’ εἰς τὸ φῶς φανεῖ

. Tr. 117

στρέφει, τὸ δ’ αὔξει

. Il. 22.157

παραδραμέτην, φεύγων, ὁ δ’ ὄπισθε διώκων

The traditional ἐκκεκηρῦχθαι τάφῳ can be explained only by supplying

λέγω

or the like. But in 196

κρύψαι

and

ἐφαγνίσαι

depended on

κηρύξας ἔχω

in 192 (I have proclaimed to the people). It would be intolerably awkward to communicate the second part of the proclamation in an oblique form with the principal verb unexpressed: —‘( I tell you that) it has been proclaimed.’ The choice lies between (1) Musgrave's ἐκκεκήρυκται τάφῳ , and (2) Nauck's ἐκκεκηρῦχθαι λέγω . In favour of (1) remark:—( a ) τάφῳ is not, indeed, necessary with κτερίζειν , which can be used absolutely; as Il. 11.455

αὐτὰρ ἐπεί κε θάνω, κτεριοῦσί με δῖοι Ἀχαιοί

, ‘will give me funeral honours’: but, as the main point is that a

τάφος

is given to one brother and refused to the other, the addition of τάφῳ to the more general term κτερίζειν is plainly desirable here. ( b) The misplacement of μήτε is due to the thought of κωκῦσαι having come only after τάφῳ had been uttered (

μήτε κτερίζειν μήτε

having been preferred to

μὴ κτερίζειν μηδέ

), and is not bolder than (e.g.) the misplacement of

τε

in Ph. 1411 f.

αὐδὴν τὴν Ἡρακλέους | ἀκοῇ τε κλύειν λεύσσειν τ’ ὄψιν

. ( c) The MS. error may have arisen from a reminiscence of

ἐκκεκηρῦχθαι

in 27. The line of Carneades ( L. Diog. 4. 64 ),

τοῦτον σχολῆς τῆσδ’ ἐκκεκηρῦχθαι λέγω

, is no argument for λέγω in the text of Sophocles. What could the parodist have made of τάφῳ ? The tragic solemnity of the decree was the point of the parody, which uses ἐκκεκ . in a different sense from the poet's (‘I proclaim that he is banished from this school’: ).

ἐᾶν δ ': . Construe, ἄθαπτον, αἰκισθέντ’ ἰδεῖν , mangled for all to see, δέμας καὶ πρὸς οἰωνῶν καὶ πρὸς κυνῶν ἐδεστόν , in the body (acc. of respect) which birds and dogs devour. L favours αἰκισθέντ ': but this is a point on which our MSS. have little weight. Reading αἰκισθέντ ', it would be also possible to take ἐδεστόν as masc., with a slight pause after it; but this seems less good. With αἰκισθέν τ’, δέμας is accus. in appos.: leave him unburied, a body eaten (etc.), and mangled. Some recent edd. prefer this.

δέμας of a corpse, as 903, El. 756 , Eur. Or. 40 etc.: in Hom. always of the living, who has

σῶμα

only of the dead: in Attic

σῶμα

is said of either.

ἰδεῖν : the aor. inf., as in the epic

θαῦμα ἰδέσθαι

, since the aor. suggests the moment at which the startling sight catches the eye, whereas the pres. inf. would suggest continued gazing.

φρόνημα : on 176.

ἔκ γ’ ἐμοῦ , by an act of mine ( cp. 63 , 93), while

ἔν γ’ ἐμοί

in a negative sentence=(not) if I can help it ( O. C. 153 ).

The MSS. have τιμὴν προέξουσ’ ..τῶν ἐνδ. , shall have honour before the just, schol.

ἕξουσι πρὸ τῶν δικαίων

. Such a constr. of

προέχω

occurs nowhere else. But the objection to rendering, ‘shall have the advantage of the just in honour’ ( τιμήν as acc. of respect) is that, after

προέχειν

in this sense, the point of advantage was regularly expressed by the dat.: see examples on O. C. 1007 . τιμῆ ( PallisA. ) is most probable, since either TIMHI or

τιμηι

might easily have become the accus. before the verb. Hermann read προσέξους ' (which I do not understand) because of the hiatus (but cp. O. T. 351

προεῖπας

, ib. 107

αὐτοέντας

); and because the honours claimed for Polyneices are only equal, not superior. But Creon's meaning is explained by vv. 514 ff. : the honour is greater for a public foe than for a patriot.

τιμήσεται : cp.

I print Dindorf's κἀς for καὶ in v. 212, not as thinking it certain, but because, with the least change, it gives a satisfactory construction. Soph. has this crasis in fr. 428

φίλων τε μέμψιν κεἰς θεοὺς ἁμαρτάνειν

. Cp. Plat. Rep. 538B

παράνομόν τι δρᾶσαι ἢ εἰπεῖν εἰς αὐτούς

(‘with regard to them’). For the place of the prep., cp. 367 , O. T. 734

Δελφῶν κἀπὸ Δαυλίας

. With the MS. reading, the accusatives in v. 212 must be governed by σοὶ ταῦτ’ ἀρέσκει as=

σὺ ταῦτα δρᾶσαι διανοεῖ

. Greek was bold in constructions

κατὰ σύνεσιν

, and might possibly have tolerated this: but it seems improbable. In the apparently similar instances the periphrasis for the transitive verb always contains a noun directly suggestive of that verb: as Eur. Ion 572

τοῦτο κἄμ’ ἔχει πόθος = τοῦτο κἀγὼ ποθῶ

: Aesch. Ag. 814

φθορὰς... ψήφους ἔθεντο

: Suppl. 533

γένος...νέωσον αἶνον

: Theb. 289

ζωπυροῦσι τάρβος ...λεών

: Dem. or. 19 § 81

τεθνάναι τῷ φόβῳ...ξένους

. Nor can the accusatives in v. 212 be explained as mere accus. ‘of respect’; nor as if, by a euphemism,

παθεῖν

were understood.—There is much in favour of the view that Κρέον in v. 211 has displaced an infin., such as

παθεῖν, λαβεῖν, λαχεῖν, ποιεῖν

, or

τὸ δρᾶν

. In v. 1098 L has

εὐβουλίας δεῖ, παῖ Μενοικέως, λαβεῖν

, where later MSS. have

Κρέον

in place of

λαβεῖν

: see n. there. If

Κρέον

is not genuine in v. 211, then it is much more likely to have been a mere gloss on

παῖ Μενοικέως

than a corruption of a similar word. The conjecture

κυρεῖν

, then, merits no preference; though the acc.

ταῦτα

could stand with it ( Aesch. Ch. 714

κυρούντων...τὰ πρόσφορα

, Eur. Hec. 699

ἐπ’ ἀκταῖς νιν κυρῶ

).—Brunck wrote ταὔτ ', understanding

ἀρέσκει

(

με

)

ταὐτὰ σοί

, ‘my view is the same as yours.’ But ταῦτ’ is right. The Chorus say—‘Such is my lord's pleasure. And, of course, he can do as seems him good.’ Their tone is sufficiently interpreted by vv. 216, 220, 278. Cp. Her. 1.119 (Harpagus to Astyages)

ἔφη... ἀρεστὸν εἶναι πᾶν τὸ ἂν βασιλεὺς ἔρδῃ

. The Chorus do not oppose Creon; but they feel a secret misgiving; they wish at least to remain passive.

In παντί πού γ’ the enclitic

που

closely adheres to

παντί

, and

γε

emphasises the whole expression; as in El. 1506,

ὅστις πέρα πράσσειν γε τῶν νόμων θέλει

, the

γε

emphasises the whole phrase

πέρα πράσσειν

. The transposition σοί γ’ … που is open to the objection that

παντί

, not

σοί

, claims the chief emphasis.

παντί που πάρεστι

has also been proposed. But ἔνεστι is slightly more suitable to this context, because more suggestive of tacit disapproval. ‘It is possible for you’ (‘but we doubt whether it is expedient’).

πάρεστί σοι

is generally said rather when the speaker means, ‘it is easy for you,’ or ‘it is open to you,’— in seconding a wish of the other person, or in making an offer to him. Ph. 364

τἄλλα μὲν πάρεστί σοι | πατρῷ’ ἑλέσθαι

. Cp. O. T. 766 . —

παντί που μέτεστί σοι

, which some prefer, is still less suitable here. It would imply a right shared by the King with some other man or men (cp. on 48).—Though the antecedent (

ἡμῶν

) to χὡπόσοι ζῶμεν is understood, πέρι can stand at the end of the verse, since such a relative clause was felt almost as a noun-case: . Cp. Eur. Ion 560

ἦ θίγω δῆθ’ οἵ μ’ ἔφυσαν

; (=

τῶν φυσάντων

ὡς ἂν … ἦτε can be explained only by an ellipse of

ἐπιμελεῖσθε

or the like. After verbs of ‘taking care,’ the usu. constr. is

ὅπως

with fut. indic.; but

ὡς ἄν

with subj. is sometimes found, as Hipparch. 9. 2

ἐπιμελεῖσθαι ὡς ἂν πραχθῇ...ἢν μή τις ἐπιμελῆται ὡς ἂν ταῦτα περαίνηται

. In elliptical phrases, where a precept or charge is given (

ὅρα

, etc., being understood), the regular constr. is

ὅπως

with fut. ind., as Lys. or. 1. 21

ὅπως τοίνυν ταῦτα μηδεὶς ἀνθρώπων πεύσεται

. The elliptical

ὅπως μή

with subjunct. is different,—‘take care lest,’ —a deferential way of hinting an objection ( Plat. Crat. 430D ), like the simple elliptical

μή

with subjunct. O. C. 1180 . Since, however,

ἐπιμελεῖσθαι

could be followed by

ὡς ἄν

with subjunct., it is conceivable that Soph. should write

ὡς ἂν σκοποὶ ἦτε

instead of the usual

ὅπως σκοποὶ ἔσεσθε

. I cannot think, with Wecklein, that the sentence is broken off, as though Creon said,—‘ In order that ye may be watchers of my mandate,’—being about to add,

μὴ ἐπιχωρεῖτε

.—Dindorf's πῶς ἂν … εἶτε is supported by usage, as O. T. 765

πῶς ἂν μόλοι δῆθ’ ἡμὶν ἐν τάχει πάλιν

; Nauck ( Cur. Eur. 11. 79) refuses

εἶμεν

and

εἶτε

to tragedy, but is not convincing. In O. T. 1046

εἰδεῖτ

' (for

εἰδείητε

) is certain: and

εἶτε

for

εἴητε

is strictly parallel.

εἶτε

occurs in Od. 21.195

ποῖοί κ’ εἶτ’ Ὀδυσῆι<*> ἀμυνέμεν, εἴ ποθεν ἔλθοι

; In Eur. Alc. 921

ἦμεν

might replace

εἶμεν

: though in Hipp. 349 , at least, the opt.

εἶμεν

seems required. But

πῶς ἂν εἶτε

is here less fitting than

ὡς ἂν ἦτε

, because a request is less suitable than an injunction.

σκοποί , φύλακες, who watch to see that no one breaks the edict.

νυν is better than νῦν .

τῶν εἰρ ., the commands: cp. Aesch. Ag. 1620

σωφρονεῖν εἰρημένον

, Her. 7.26

εἴρητο συλλέγεσθαι...στρατόν

πρόθες τοῦτο , set him this as a task ( cp. 1249 ), βαστάζειν , for him to take in hand ( suscipiendum); the act. inf. as O. C. 231

πόνον...ἀντιδίδωσιν ἔχειν

. For the lit. sense of the verb cp. Ai. 827

ὥς με βαστάσῃ | πεπτῶτα

(raise me).

τοῦ νεκροῦ γ’ : but

ἐπίσκοποι τῶν ἀστῶν

are still needed.

τί δῆτ’ ἂν … ἐπεντέλλοις = τί δῆτ’ ἂν εἴη...ὃ ἐπεντέλλεις; cp. O. C. 647

μέγ’ ἂν λέγοις δώρημα

: Ph. 26.

The reading ἄλλῳ is a bad one, for the contrast is between commands, not persons; and an awkward ambiguity would arise, since τοῦτο might then seem to mean the watching of the corpse.

ἐπιχωρεῖν , accedere, to join their side: Thuc. 4.107

δεξάμενος τοὺς ἐθελήσαντας ἐπιχωρῆσαι... κατὰ τὰς σπονδάς

. Mirab. 133

τούτῳ τῷ ἐπιγράμματι ἐπεχώρησε καὶ ὁ τόπος ἐκεῖνος

(corroborated it).

ἀπιστοῦσιν = ἀπειθοῦσιν: 381, 656.

τάδε, cogn. acc.: cp. 66 .

ὃς (instead of

ὥστε

) ἐρᾷ , a constr. most freq. in negative sentences, usu. with

ὅστις

( Dem. or. 1 § 15

τίς οὕτως εὐήθης ἐστὶν...ὅστις ἀγνοεῖ

), or

ὃς ἄν

and opt. ( Plat. Rep. 360B

οὐδεὶς ἂν γένοιτο οὕτως ἀδαμάντινος, ὃς ἂν μείνειεν

). But it occurs also in affirmative sentences, as Eur. Andr. 170

ἐς τοῦτο δ’ ἥκεις ἀμαθίας ...ἣ...τολμᾷς

. Cp. Her. 4.52 .

καὶ μὴν (lit., ‘and verily’) here confirms the last speaker's remark by adding an assurance that disobedience does indeed mean death; while γε after μισθός emphasises that word. ‘And I can tell you that the

requital of disobedience is that.’ For

καὶ μήν

so used, cp. O. T. 836 , 1004 f., El. 556 .

τὸ κέρδος , ‘gain,’ i.e., as

ἐλπίδων

shows, the prospect of gain, with the generic art. ( cp. 1242 ): so fr. 749

τὸ κέρδος ἡδύ, κἂν ἀπὸ ψευδῶν ἴῃ.

διώλεσεν , gnomic aor.

ἐρῶ μὲν οὐχ : cp. on 96.

ὅπως = ὅτι, as O. T. 548 : cp. El. 963

μηκέτ’ ἐλπίσῃς ὅπως | τεύξει

. This use is rare in Attic prose (for after

θαυμάζω

, etc.,

ὅπως

=‘how’), though freq. in Her., as 2. 49

οὐδὲ φήσω ὅκως...ἔλαβον

. Yet cp. Plat. Euthyd. 296 E

οὐκ ἔχω ὑμῖν πῶς ἀμφισβητοίην...ὅπως οὐ πάντα ἐγὼ ἐπίσταμαι.

τάχους ὕπο is the reading of the MSS. Aristotle quotes this verse as an example of a

προοίμιον

used by the speaker to avert a danger from himself, and gives it thus:—

ἄναξ, ἐρῶ μὲν οὐχ ὅπως σπουδῆς ὔπο

( Rhet. 3. 14 § 10). Hence some edd. adopt

σπουδῆς

, as coming from a source older than our MSS. But, since τάχους is free from objection, such a change is unwarrantable. Aristotle's quotations seem to have been usually made from memory, and his memory was not infallible. To take only three examples cited by Bellermann, we find: (1) El. 256

ἀλλ’ ἡ βία γὰρ ταῦτ’ ἀναγκάζει με δρᾶν

, quoted Metaphys. 4. 5

ἀλλ’ ἡ βία με ταῦτ’ ἀναγκάζει ποιεῖν

: (2) O. T. 774

ἐμοὶ πατὴρ μὲν Πόλυβος ἦν

, quoted Rhet. 3. 14 § 6

ἐμοὶ πατὴρ ἦν Πόλυβος

: (3) Ant. 911

μητρὸς δ’ ἐν Ἅιδου καὶ πατρὸς κεκευθότοιν

, quoted Rhet. 3. 16 § 9 with

βεβηκότων

as last word. So Il. 9.592

κήδε’ ὅσ’ ἀνθρώποισι πέλει τῶν ἄστυ ἁλῴη· ἄνδρας μὲν κτείνουσι

, is quoted Rhet. 1. 7 § 31 with

ὅσσα κάκ’

substituted for the first two words, and

λαοὶ μὲν φθινύθουσι

for the last three.

ἐξάρας (

α—

), aor. part., not pres., because, as

ἐξ

- shows, the notion is, ‘having set in nimble movement’ (at starting). Cp. Eur. Tro. 342

μὴ κοῦφον αἴρῃ βῆμ’ ἐς Ἀργείων στρατόν.

φροντίδων , possessive gen. with ἐπιστάσεις , halts belonging to thoughts, i.e. caused by them. Others understand, ‘halts for thought’ (made in order to reflect),— which is less simple. Cp. De Anim. 1. 3 (p. 407a 32)

ἡ νόησις ἔοικεν ἠρεμήσει τινὶ καὶ ἐπιστάσει

(halt)

μᾶλλον ἢ κινήσει.

ὁδοῖς , locative dat.; cp. O. C. 553

ὁδοῖς | ἐν ταῖσδ

', ‘in this my coming.’

κυκλῶν = περιστρέφων.

ψυχὴ γὰρ ηὔδα κ.τ.λ. The naïveté consists in the direct quotation of what his

ψυχή

said, rather than in the statement that it spoke; thus Hor. Sat. 1. 2. 68 (quoted by Schneid.) is really similar,—

Huic si...Diceret haec animus.

Take πολλὰ with μυθουμένη only. I do not think that

ηὔδα...μυθουμένη

was meant to mark garrulity; the language is not homely enough: rather it is simply,— ‘found a voice, speaking many things.’

ἔφη λέγων

is not similar ( Ai. 757 ).—Cp. Launcelot Gobbo in Shaksp. Merch. 2. 2:

Certainly my conscience will serve me to run from this few my master. The fiend is at mine elbow and tempts me...My conscience says, ‘Launcelot, budge not.’ ‘Budge,’ says the fiend. ‘Budge not,’ says my conscience.

τάλας … τλήμων , nom., not voc., because each is rather a comment (‘hapless that thou art!’) than properly an address: so O. C. 185

ὦ τλάμων

, ib. 753

ὦ τάλας ἐγώ

, Eur. Med. 61

ὦ μῶρος.

μένεις is better than μενεῖς , since, ‘ are you tarrying again?’ (his halts having been frequent, 225) is more graphic than, ‘ will you tarry again?’— αὖ cannot mean here, ‘on the contrary’ (i.e. instead of going on).

πῶς … οὐκ , as O. T. 937 , 976, etc.

ἀλγυνεῖ , pass.: cp. on 93

ἐχθαρεῖ

ἑλίσσων , turning over and over in the mind: cp. on 158

ἐρέσσων.

ἤνυτον ( sc.

τὴν ὁδόν

), gradually made my way (impf.); whereas

ἤνυσα

would have suited a quick journey. Cp. this impf. in Plat. Symp. 127C

οὐδαμῇ ταύτῃ ἤνυτον

, ‘they could make no progress by that means.’ Soph. has this tense also in Tr. 319 (

ἔργον ἤνυτον

): cp. below, 805. In Dem. or. 21 § 104 our MSS. give

οὐδὲν ἤνυε

. For the use of the verb in ref. to journeys, cp. Thuc. 2.97 (

ὁδὸς

)

ἡμερῶν ἀνδρὶ εὐζώνῳ τριῶν καὶ δέκα ἀνύσαι

. The Attic pres. seems to have been

ἀνύτω

as=‘to accomplish,’ or ‘to make way,’ but

ἀνύειν

as=‘to hasten.’ Plut. 413

μή νυν διάτριβ’ ἀλλ’ ἄνυε

: Ran. 606

ἀνύετον

: though in Plut. 606

οὐ μέλλειν | χρή σ’, ἀλλ’ ἀνύειν

, some MSS. have

ἀνύτειν

(see Pors. on Phoen. 463 ). This is the distinction meant by the grammarian in Bekk. Anecd. 411. 28

ἁνύττειν

( sic )

οἱ Ἀττικοὶ ὅπερ ἡμεῖς, ἁνύειν δὲ τὸ σπεύδειν

. (The aspirated forms lack good evidence.) Cp.

ἀρύω

, Attic

ἀρύτω

σχολῇ βραδύς , reluctantly and slowly; the opposite of

σὺν σπουδῇ ταχύς

( Ph. 1223 ), with eagerness and speed.

σχολῇ

oft.=‘at a slow pace’ (

πορεύεσθαι

, Xen. Anab. 4.1.16 ;

ὑποχωρεῖν

, Thuc. 3.78 ). As

βραδύς

could mean ‘sluggish’ ( O. C. 306 ), we might here refer

σχολῇ

to pace, and

βραδύς

to reluctance; but, though the common use of

σχολῇ

in regard to pace helps to make it suitable here, it is better, in this context, to give

σχολῇ

the moral and

βραδύς

the physical sense. For

σχολῇ

combined with another word in such an expression, cp. Polyb. 8. 30

σχολῇ καὶ βάδην ποιεῖσθαι τὴν πορείαν

. There is no lack of point. Such a messenger ought to have come

σπουδῇ ταχύς

.—The conjecture σπουδῇ βραδύς is (I think) not only wrong but bad. It would mean, ‘slow in my haste’; eager to arrive, yet moving slowly.

σπεῦδε βραδέως

, to which it is supposed to allude, meant, ‘never remit your efforts, but advance circumspectly towards your aim’:

festina lente

(on which see Erasmus in the Adagia);

Eile mit Weile;

Goethe's

Ohne Hast, ohne Rast.

(

σπεῦδε βραδέως

was a favourite maxim of Augustus, Suet. Aug. 25 ; Gellius 10. 11 § 5, on whom, as often, Macrobius has drawn, Sat. 6. 8. 9 .) The frightened and irresolute

φύλαξ

, —sent, sorely against his will, on a hateful errand,—had no more

σπουδή

than Mr Facing-both-ways. Wecklein, keeping

σχολῇ

, supposes the Guard to mean, ‘this was a case of

σχολῇ βραδύς

, not

σπουδῇ βραδύς

,’—an improbably obscure and feeble jest at such a critical moment. The variant given by the schol., σχολῇ ταχύς, would be an oxymoron, designedly comic; ‘I took my time about hurrying,’ ‘'twas but a laggard haste that I made.’ A cheerful epigram of this sort would better suit a mind more at ease.

τέλος γε μέντοι , at last, however;

γε

emphasising the word before it: O. T. 442 n.

ἐνίκησεν , impers., as Thuc. 2.54

ἐνίκησε δὲ...λοιμὸν εἰρῆσθαι

(the opinion prevailed that...): Her. 6.101

ἐνίκα μὴ

ἐκλιπεῖν τὴν πόλιν

. That

μολεῖν

should not be regarded as the subject to

ἐνίκησε

, is shown by such an example as Her. 8.9

ἐνίκα τὴν ἡμέρην ἐκείνην αὐτοῦ μείναντάς τε καὶ αὐλισθέντας μετέπειτα νύκτα μέσην παρέντας πορεύεσθαι

, where the length of the interval excludes such a view. The personal constr. occurs below, 274; cp. Thuc. 2.12

ἦν...Περικλέους γνώμη...νενικηκυῖα

σοί with μολεῖν . In Attic prose a dat. of the person after

ἔρχομαι

is freq., and oft. can be rendered (as here) only by ‘ to,’ though it is properly rather a dat. of interest. Thus Thuc. 1.13

Ἀμεινοκλῆς Σαμίοις ἦλθε

=‘ A. came to the Samians,’ though the primary notion is, ‘the Samians enjoyed the advantage of A. 's coming’ (to build triremes for them). So id. 1. 27

ὡς αὐτοῖς...ἦλθον ἄγγελοι

: Plat. Prot. 321C

ἀποροῦντι δὲ αὐτῷ ἔρχεται Προμηθεύς

. In poetry this dat. is freely used after verbs of motion, but the idea of interest is always traceable; cp. 186 n. Aesch. PV 358

ἀλλ’ ἦλθεν αὐτῷ Ζηνὸς ἄγρυπνον βέλος

. So here,

μολεῖν σοί

is not strictly a mere equiv. for

μολεῖν πρὸς σέ

, but implies Creon's interest in the news. The notion is, ‘to come and place myself at your disposal.’ For the emphatic place of σοί , cp. 273 (and 46 n.): for the pause after the first syllable of the verse, 250, 464.—

κεἰ

, ‘ and if’: not ‘ even if.’ If

καί

were taken as=‘ even,’ there would be a very harsh asyndeton, whether the stop were at

σοί

, or (as Nauck places it) after

μολεῖν

. It is true that

καί

could mean ‘ even,’ without causing an asyndeton, if we adopted Wecklein's tempting φράσων for φράσω δ ': but the latter is confirmed by O. T. 302

εἰ καὶ μὴ βλέπεις, φρονεῖς δ’ ὅμως

(where see n.),—

δέ

introducing the apodosis after a concessive protasis. For κεἰ as=‘ and if,’ cp. Ai. 447 , 1057. The transposition κεἴ σοι is improbable, as destroying the significant emphasis and pause on σοί.

τὸ μηδέν , what is as nought, — a tale of simple discomfiture: since he can only report the deed, without giving any clue to the doer. Cp. Tr. 1107

κἂν τὸ μηδὲν ὦ

: Ai. 1275

ἤδη τὸ μηδὲν ὄντας ἐν τροπῇ δορός

τῆς ἐλπίδος , not ‘hope,’ but ‘the hope’—defined in next v.

δεδραγμένος is certain. Il. 13.393

κόνιος δεδραγμένος

(and 16. 486). Diod. 12. 67

δράξασθαι καιροῦ

. (Cp. Shaks. Per.f. 1. 49

Gripe not at earthly joys.

) Here the phrase is meant to be homely. The v.l. πεφραγμένος was simply an attempt to mend L's πεπραγμένος . We should require the dat. with it. The gen. cannot be justified by instances in which poetry uses a gen. of the agent without

ὑπό

, after pass. part., as Ai. 807

φωτὸς ἠπατημένη

, Eur. Or. 497

πληγεὶς θυγατρός

, etc.

τὸ μὴ παθεῖν ἄν = ὅτι οὐ

πάθοιμι ἄν

, depending on

ἐλπίδος...δεδρ

. as=

ἐλπίζων

: for the art. with infin., cp. 78 n.

τὸ μόρσιμον : i.e. if you do kill me, then it was my destiny to be killed.

ἀνθ’ οὗ , on account of which: O. T. 264

ἀνθ’ ὧν

: El. 585

ἀνθ’ ὅτου.

τὸ γὰρ | πρᾶγμ’ : cp. on 67. γάρ prefaces the statement: O. T. 277 n.: cp. below, 478, 999.

εὖ γε στοχάζει κ.τ.λ.: ‘yes, you take your aim well, and seek to fence yourself round against the charge.’ The mark at which the man aims is his own safety; and this is explained by the next phrase. Commentators have made difficulties by assuming that the metaphors of στοχάζει and ἀποφράγνυσαι must be harmonised into a single picture,—as of an archer shooting from covert. But in fact there is a rapid transition from one to the other; the second interprets the first; and all that is common to them is their military source. στοχάζομαι was familiar in a sense akin to that which it has here: cp. Plat. Lach. 178 B

στοχαζόμεν οι τοῦ συμβουλευομένου ἄλλα λέγουσι παρὰ τὴν αὑτῶν δόξαν

(trying to hit the thought of the person who consults them): Polyb. 6. 16

ὀφείλουσι δὲ ἀεὶ ποιεῖν οἱ δήμαρχοι τὸ δοκοῦν τῷ δήμῳ καὶ μάλιστα στοχάζεσθαι τῆς τούτου βουλήσεως

. So here the verb suggests a designing person, whose elaborate preamble covers a secret aim. Creon is quick to suspect bribery (221). Cp. 1033

ὥστε τοξόται σκοποῦ | τοξεύετ’ ἀνδρὸς τοῦδε

. Schneidewin thought that

στοχάζει

might here be a term of hunting or war, with ref. to the erecting of nets on poles, or of palisades.

στοιχίζειν

was so used, of nets in hunting ( Cyneg. 6. 8). But

στοῖχος

is from rt

στιχ

, while

στόχος

is from a probably distinct rt

σταχ

(

στάχυς

στεχ

(perhaps lengthened from

στα

). In Aristot. Rhet. 3. 14 § 10 the citation of v. 223 is immediately followed by the words

τί φροιμιάζῃ

; which Nauck (with Bergk) substitutes for

εὖ γε στοχάζει

here. But, though the schol. there says that Creon spoke them, they evidently belonged to some other passage, which Arist. cites as a second example: perh. to Eur. I. T. 1162

τί φροιμιάζει νεοχμόν; ἐξαύδα σαφῶς

. A schol. on Arist. l. c. says,

τὸ δὲ τί φροιμιάζῃ ἐν τισὶ τῶν ἀντιγράφων οὐ κεῖται

(i.e. in some MSS. of Arist. ); which looks as if the words had been deleted, in such copies, by readers who could not find them in

κἀποφράγνυσαι . Inscriptions of the 5th cent. B.C. show

φάρξαι

(not

φράξαι

) to have been the old Attic aor. (Meisterhans p. 89), and so

ναύφαρκτος

, etc.: but the analogy of the pres.

φράττω

recommends

φράγνυμι

rather than

φάργνυμι

. For the constr., cp. Thuc. 8.104

ἐβούλοντο ἀποφάρξασθαι αὐτοὺς οἱ ἐναντίοι

(to shut them off).

τὸ πρᾶγμα , so soon after 239: cp. on 76.

δηλοῖς δ’ ὥς τι ς. : .

τὰ δεινά , dangers,—i.e. the

κακὰ ἔπη

(277) which he brings: γάρ (yes, I am cautious) for, etc.

ποτ ', tandem aliquando, O. T. 335 n.

ἀπαλλαχθείς , ‘having been removed,’ i.e. ‘having taken yourself off’; cp. Aristoph. Vesp. 484

ἆπ’ ἄν, ὦ πρὸς τῶν θεῶν, ὑμεῖς ἀπαλλαχθεῖτέ μου

;

καὶ δή , without more ado: O. C. 31 n.

θάψας , because the essential rite was the throwing of earth on the body: cp. on 80, and below, 256.—The

καί

in κἀπί is ‘and’ (rather than ‘both,’ answering to

καί

in 247); it introduces an explanation of

θάψας.

διψίαν , as Aesch. Ag. 495

πηλοῦ ξύνουρος διψία κόνις

: Lucr. 2. 376

bibula...arena.

κἀφαγιστεύσας (

καὶ ἀ

.) ἃ χρή , i.e. having made the due offerings, perh. flowers ( El. 896 ), or

στέφη

of wool. We may doubt whether the poet thought of any

χοαί

as having been poured by Antigone at this first visit; see n. on 429.—

ἀφαγιστεύσας

and

ἐφαγιστεύσας

are equally possible; but I prefer the former, because here, as v. 256 suggests, the idea is that of

ἀφοσιωσάμενος

,—having avoided an

ἄγος

by satisfying religion:

ἐφαγνίσαι

ἀνδρῶν : he does not think of women.

οὔτε του γενῇδος … οὐ δικέλλης . For the enclitic

του

so placed, cp. 20 n.: for οὔτε … οὐ , O. C. 972 n.

γενηΐς, γενής

(only here), is prop. an adj., an implement with a

γένυς

(jaw), or blade: El. 485

ἀμφάκης γένυς

, the two-edged blade (of a bronze axe). Hesych.

γενῇδα· ἀξίνην, πέλεκυν

(referring, as the acc. shows, to some other passage): and here the γενῄς is prob. the same as the

ἀξίνη

below (1109), which was to be used in raising the mound (1203). We may render ‘pickaxe,’ since this properly has a blade as well as a point. The γενῄς would break the hard surface. Then the earth would be thrown up (

ἐκβολή

) with the δίκελλα , which was a sort of heavy two-pronged hoe, used, like the Roman ligo or bidens, in hoeing up soil: the

μάκελλα

(

μία, κέλλω

to drive forward) being a like tool with one prong. The

σμινύη

was like the

δίκελλα

, a two-pronged hoe. ‘Mattock’ is the nearest word for it. ‘Spade’ would better suit

ἄμη

(or the Homeric

λίστρον

), though this was prop. rather a shovel. For the combination cp. Shaks. Tit. Andr. 5. 3. 11

'Tis you must dig with mattock and with spade.

δικ. ἐκβολή , throwing up of earth by mattock (possessive gen. denoting the subject,

γῆ ἣν ἡ δ. ἐκβάλλει

): ἐκβ. , abstract for concrete, like

τροφή

for

θρέμμα

( O. T. 1 n.). In Greek

μοδ. ἐκβολάδες

is a mining term, ‘out-put.’— The epithets στύφλος (‘hard,’ cp. 139 ), and χέρσος ‘dry,’ tell something which the preceding words, and the following ἀρρώξ , would not alone have told; viz. why no foot-prints were traceable.

ἐπημαξευμένη , lit. ‘traversed (i.e. furrowed) by a carriage’ with its (four) wheels, =

τροχοῖς ἁμάξης κεχαραγμένη

: ἐπ‐ , not ἐφ‐ , since as Eusth. says (on Il. 18.485 )

τὸ...ἅμαξα οἱ μὲν παλαιοὶ ψιλοῦσι, οἱ μέντοι νεώτεροι Ἀττικοὶ ἐδάσυναν

. (Cp. n. on

ἀπήνη

, O. T. 753 .)

ἀλλ’ ὁ ἐργάτης ἄσημός τις ἦν : for

τις

added to the predicate, where the subject has the art., cp. O. T. 618 , Aesch. Theb. 491

ὁ σηματουργὸς δ’ οὔ τις εὐτελὴς ἄπ’ ἦν

: Aristoph. Pl. 726

ὡς φιλόπολίς τίς ἐσθ’ ὁ δαίμων καὶ σοφός

. Not:

ὁ ἐργάτης τις

(the doer, whoever he is)

ἄσημος ἦν

, like

ὁ κύριός τις

( O. C. 288 n.).

It is still the early morning of the day on which the drama opens. The Argives having fled in the night, Creon had published his edict shortly before dawn. Antigone had done her deed in the short interval between the publication of the edict and the beginning of the watch over the corpse. ὁ πρῶτος ἡμεροσκόπος , the man who took the first watch of this day, was the first who had watched at all. If a sentinel had been near the body, Ant. must have been seen. The other men were somewhere near. (Afterwards, they all watched, Ant. 413. ) ἡμεροσκ. , in prose

ἡμεροφύλαξ

( Xen. Hellen. 7.2.6 ), as opp. to

νυκτοφύλαξ

(id. An. 7. 2. 18 ).

δείκνυσι … παρῆν : historic pres. combined with past tense; cp. Lys. or. 1 § 6

ἐπειδὴ δέ μοι παιδίον γίγνεται, ἐπίστευον ἤδη καὶ πάντα τὰ ἐμαυτοῦ ἐκείνῃ παρέδωκα.

δυσχερές , not merely ‘perplexing,’ but ‘distressing’ ( Ai. 1395 ), since they foreboded punishment. So

δυσχέρεια

, molestia ( Ph. 473 ).

ὁ μὲν answered by

σημεῖα δ’

(257).

τυμβήρης μὲν οὔ (cp. on 96), not entombed: i.e. there was no

τύμβος

, indicating that the ashes had been buried beneath it (1203): the body itself lay there, though covered over with dust. τυμβ. , prop., ‘provided with a mound,’ but below, 946, merely=‘tomb-like’; and so in Ar. Th. 889 Euripides says

τυμβήρεις ἕδρας

, ‘seat on a tomb.’— λεπτὴ δ’ … ἐπῆν , instead of

λέπτῃ δὲ κόνει κεκαλυμμένος

(as in Soph. Ph. 545

δοξάζων μὲν οὔ, | τύχῃ δὲ...ὁρμισθείς

): for this introduction of a new finite verb, where a participial clause was expected, cp. 813 ff.

ἄγος φεύγοντος ὥς sc.

τινος

( O. T. 629

οὔτοι κακῶς γ’ ἄρχοντος

, n.): the gen. is not absol., but possessive, denoting the author: ‘as of (i.e. from) one avoiding.’ ἄγος , the guilt incurred by one who passed by an unburied corpse without throwing earth on it:

οἱ γὰρ νεκρὸν ὁρῶντες ἄταφον, καὶ μὴ ἐπαμησάμενοι κόνιν, ἐναγεῖς εἶναι ἐδόκουν

. Aelian Var. Hist. 5. 14

νόμος καὶ οὗτος Ἀττικός, ὃς ἂν ἀτάφῳ περιτύχῃ σώματι ἀνθρώπου πάντως ἐπιβάλλειν αὐτῷ γῆν· θάπτειν δὲ πρὸς δυσμὰς βλέποντας

. So, too, Aelian says of the hawk, Hist. Anim. 2. 49,

νεκρὸν δὲ ἄνθρωπον ἰδὼν ἱέραξ, ὡς λόγος, πάντως ἐπιβάλλει γῆν τῷ ἀτάφῳ· καὶ τοῦτο μὲν αὐτῷ οὐ κελεύει Σόλων, ὡς Ἀθηναίους ἐπαίδευσε δρᾶν

(though our schol. ascribes the precept to a prehistoric

Βουζύγης

): and of the elephant, H. A. 5. 49

τὸν ἐλέφαντα θεασάμενος ἐλέφας νεκρὸν οὐκ ἂν παρέλθοι, μὴ τῇ προβοσκίδι γῆν ἀρυσάμενος καὶ ἐπιβαλών, ὁσίαν τινὰ ἀπόρρητον ὑπὲρ τῆς κοινῆς φύσεως τελῶν

(‘fulfilling some mysterious law of piety imposed by Nature’),

καὶ φεύγων ἄγος· εἶναι γὰρ τὸ μὴ δρᾶσαι τοῦτο ἐναγές

. It was remembered as a disgrace to Lysander that, having put to death some prisoners of war,

οὐδὲ ἀποθανοῦσιν ἐπήνεγκε γῆν

( Paus. 9.32.6 ). Cp. id. 1. 32. 5

πάντως ὅσιον ἀνθρώπου νεκρὸν γῇ κρύψαι

. Hor. Carm. 1. 28. 33

precibus non linquar inultis, Teque piacula nulla resolvent...licebit Iniecto ter pulvere curras.

θηρός , here a wild beast, as dist. from domesticated animals ( cp. 1081 ): more often the term excludes only birds and fishes.

του with θηρός also: Eur. Hec. 370

οὔτ’ ἐλπίδος γὰρ οὔτε του δόξης ὁρῶ | θάρσος παρ’ ἡμῖν.

οὐ σπάσαντος . The negatives in 257 affect

ἐλθόντος

: and οὐ stands with

σπάσαντος

as if we had simply

οὐκ ἐλθόντος, οὐ σπάσαντος, σημεῖα ἦν. οὐ

is not here an irregular substitute for

οὔτε

, as in 250: this would be so only if we had

οὔτ’ ἐλθόντος

. Either

οὐδὲ σπ

. or

οὔτε σπ

. would be correct, but the latter would suppose an

οὔτε

understood before

ἐλθόντος

. For σπάσαντος of rending, cp. 1003 . It could not mean, ‘having cast up earth’ over the body (as Triclinius took it). The point is that the body must have been covered before the beasts had had time to come. The poet has preferred this order to σπάσαντος οὐδ’ ἐλθόντος (i.e. ‘or even having come’), because,

εἰ ἦλθον, καὶ ἔσπασαν ἄν

λόγοι δ’ … φύλακα . The regular form would be,

λόγοις κακοῖς ἐρροθοῦμεν ἐν ἀλλήλοις, ἐλέγχοντες φύλαξ φύλακα

(or

ἄλλος ἄλλον

φύλαξ

being the part in apposition with the whole (

ἡμεῖς

). The irregularity of the form in the text is threefold. (1) For

λόγοις κακοῖς ἐρροθοῦμεν

we have an equiv. in sense, though not in grammar, λόγοι κακοὶ ἐρρόθουν . (2) In spite of this,

ἐν ἀλλήλοισιν

is retained, whereas

ἐν ἡμῖν

is now needed. (3) As a plur. part. would have been awkward after

λόγοι

, we have

φύλαξ ἐλέγχων φύλακα

, which thus is virtually equiv. to a gen. absol.,

φύλακος ἐλέγχοντος φύλακα

. Remark that, even in regular examples of partitive apposition, a participle, describing what all do, is sometimes thus made singular; Xen. Anab. 7.3.47

οί ἱππεῖς οἴχονταί μοι ἄλλος ἄλλῃ διώκων

(instead of

διώκοντες

). It is only the first of these three points that this passage has in common with others to which it has been compared. ‘ They disputed, some saying this, some that,’ often appears in Greek as ‘ there was a dispute,’ etc., without causing

οἱ μὲν...οἱ δέ

to be changed into the gen. absol. Her. 8.74

πολλὰ ἐλέγετο,...οἱ μὲν ὡς...χρέον εἴη ἀποπλέειν, Ἀθηναῖοι δέ

etc. Thuc. 4.23

ὑπ’ ἀμφοτέρων...ἐπολεμεῖτο, Ἀθηναῖοι μὲν περιπλέοντες..., Πελοποννήσιοι δέ

etc. Aesch. PV 200

στάσις τ’ ἐν ἀλλήλοισιν ὠροθύνετο, | οἱ μὲν θέλοντες...οἱ δέ

etc. (This illustrates the use of

ἐν ἀλλήλ

. here, but is less bold, since the noun is sing.) Eur. Phoen. 1462

ἦν δ’ ἔρις στρατηλάταις, | οἱ μὲν πατάξαι...οἱ δέ

etc. Bacch. 1131

ἦν δὲ πᾶσ’ ὁμοῦ βοή, | ὁ μὲν στενάζων... αἱ δέ

etc. For ἐρρόθουν , of a confused noise of angry tongues, cp. 290 .

ῥόθος

(onomatop.) is said of a rushing noise of waves, or of oars dashed into them, etc.: then, fig., Aesch. Pers. 406

Περσίδος

γλώσσης ῥόθος

, of an unintelligible jargon.

ἐλέγχων , questioning (434, O. T. 333 , 783: El. 1353 ), here, in the sense of ‘accusing.’

κἂν ἐγίγνετο : and blows would have come at last,—had not the matter been settled by the proposal mentioned at 268. (Not, ‘blows would come,’ i.e. were often exchanged, as Nauck takes it.)

τελευτῶς ', ‘at last,’ the adverbial use, found even with another partic., as Thuc. 6.53

τυραννίδα χαλεπὴν τελευτῶσαν γενομένην.

ὁ κωλύσων : cp. O. T. 297 .

ἦν … οὑξειργ. , was the doer (in the belief of his comrades).

ἐναργής , manifestus facti: O. T. 535

λῃστής τ’ ἐναργής.

ἀλλ’ (

ἕκαστος

), evolved from

οὐδείς

: fr. 327

ἐμοὶ δ’ οὐδεὶς δοκεῖ | εἷναι, πένης ὤν, ἄνοσος, ἀλλ’ ἀεὶ νοσεῖν

. Dem. or. 20 § 74

μηδεὶς φθόνῳ τὸ μέλλον ἀκούσῃ, ἀλλ’, ἂν ἀληθὲς ᾖ, σκοπείτω.

ἕφευγε μὴ εἰδέναι , ‘pleaded in defence that he knew nothing of it.’ For this pregnant use of

φεύγειν

cp. Aesch. Suppl. 390 , where the Argive king says to the Danaides, whose cousins threaten to seize them under Egyptian law,

δεῖ τοι δὲ φεύγειν κατὰ νόμους τοὺς οἴκοθεν | ὡς οὐκ ἔχουσι κῦρος οὐδὲν ἀμφὶ σοῦ

: you must plead, in accordance with Egyptian law, that they have no right over you. So

defendere

, In Pison. 10. 5

si triumphum non cupiebas, cuius tandem rei te cupiditate arsisse defendes?

(‘will you plead?’) Note that this use (like the absol. legal sense, ‘to be a defendant,’ from which it comes) was necessarily restricted to pres. and impf. Hence we must not cite, with Donaldson, Dem. or. 27 § 1

οὗτος τοὺς υὲν σαφῶς εἰδότας τὰ ἡμέτερα ἔφυγε μηδὲν διαγνῶναι περὶ αὐτῶν, εἰς δ’ ὑμᾶς τοὺς οὐδὲν τῶν ἡμετέρων ἀκριβῶς ἐπισταμένους ἐλήλυθεν

(which means: ‘he has avoided any decision on the case being given by those who knew our affairs thoroughly, but has come to you,’ etc.): nor, with Paley, Xen. Hellen. 1.3.19

ὑπαγόμενος θανάτου...ἀπέφυγεν, ὅτι οὐ προδοίη τὴν πόλιν ἀλλὰ σώσαι

, i.e. ‘being put on trial for his life, he was acquitted, (on the plea) that he had not betrayed the city,’ etc.

μὴ (not

οὐκ

) εἰδέναι , as after verbs of denying, Aristoph. Eq. 572

ἠρνοῦντο μὴ πεπτωκέναι

.—Only one other version is tenable, viz., ‘shrunk from knowing it’; but this could hardly be said in the sense, ‘shrunk from confessing that he knew it.’—Others understand

τοὺς ἄλλους

as subject to

εἰδέναι

, ‘shrunk from (the others) knowing it’ (‘entzog sich dem Wissen der anderen’), which is impossible. So also is Campb.'s version, ‘always escaped, so that we could not know him,’ which would, in the first place, require

ἔφυγε

μύδρους , lumps of red-hot iron.

μύδρος

= a molten mass, from rt

μυδ

, whence

μύδος

, ‘moisture,’

μυδάω

, etc. Cyril Adv. Iulian. 359 quotes this verse, after referring to a Chaldean custom of making an oath more solemn by causing those who took it to pass between the severed portions of a victim (

διὰ μέσων... διχοτομημάτων

). It is probably the oldest trace in Greek of ordeals analogous to the medieval ‘judgments of God.’ The word

μύδρος

occurs elsewhere in connection with a solemn sanction for an oath. In Her. 1.165 the Phocaeans

μύδρον σιδήρεον κατεπόντωσαν

, swearing not to return till it should float. Aristid. 25

ὁ δ’ Ἀριστείδης ὥρκισε μὲν τοὺς Ἕλληνας καὶ ὤμοσεν ὑπὲρ τῶν Ἀθηναίων

(to observe the defensive league against Persia, 479 B.C., Grote 5. 257),

μύδρους ἐμβαλὼν ἐπὶ ταῖς ἀραῖς

(in sanction of the curses on traitors)

εἰς τὴν θάλατταν

. I conceive that in these passages, as elsewhere,

μύδρος

has its proper sense,

a red-hot mass of metal, and that the custom was symbolical of an older use of the

μύδρος

in ordeals by fire. This would explain how the Alexandrian poets of the 3rd cent. B.C. (Lycophron, Callimachus) came to use the word

μύδρος

, in defiance of its etymology, as simply ‘a lump’ (or even ‘a stone’). They supposed that the

μύδροι

had been cold masses.

πῦρ διέρπειν must here refer to a definite ordeal, by walking through a fire. The idea, at least, of such an ordeal appears in the familiar Attic phrase

διὰ πυρὸς ἰέναι

(‘to go through fire and water’); Plat. Symp. 4. 16

ἔγωγ’ οὖν μετὰ Κλεινίου κἂν διὰ πυρὸς ἰοίην

, Aristoph. Lys. 133

διὰ τοῦ πυρὸς | ἐθέλω βαδίζειν

. But it is doubtful whether the actual use of any such ordeal in the historical age can be inferred from Dem. or. 54 § 40

ἀξιοπιστότερος τοῦ κατὰ τῶν παίδων

(by the lives of one's children, cp. or. 29 § 26 )

ὀμνύοντος καὶ διὰ τοῦ πυρός

, i. e. swearing that one is ready to undergo the test by fire. It has been suggested that

ἰόντος

has fallen out after

πυρός

, which seems improbable. But the phrase may be rhetorical. Cp. Verg. Aen. 11. 787

¹ medium freti pietate per ignem Cultores multa premimus vestigia pruna.

—Becker Char. 183 notices some other ordeals. There was a temple in Achaia, the priestess of which, before election, was proved by drinking ball's blood; if impure, she died ( Paus. 7.25.13 ). Perjury, and some other crimes, were assayed by the accused mounting the steps of an altar for burnt sacrifice (

ἐσχάρα

): if he was guilty, flames appeared ( Aeth. 10. 8). Incontinence was tried by the test of entering a grotto of Pan at Ephesus (Achilles Tatius 8. 6).

θεοὺς ὁρκ. , to swear by the gods; the acc. is cognate (the god being identified with the oath), like

ὅρκον ὀμνύναι

: Xen. Cyr. 5.4.31

ταῦτα...ὄμνυμί σοι θεούς.

τὸ μήτε δρ .: for the art., cp. 236 .

μήτ’ είργασμένῳ : the conjecture μηδ ' is needless, since

μήτε

can be understood before

βουλεύσαντι

: see O. T. 239 n.

πλέον : cp. 40 .

λέγει , between two past tenses: cp. 254 .

τις εἷς . It is at first sight tempting to write

τις, εἷς ὃς πάντας

. But such emphasis on the idea of ‘one against all’ seems hardly appropriate here. And

τις εἷς

sometimes =

εἷς τις

: Thuc. 6.61

καί τινα μίαν νύκτα καὶ κατέδαρθον

: Plat. Soph. 235B (

οὐκέτ’ ἐκφεύξεται

)

τὸ μὴ οὐ τοῦ γένους εἶναι τοῦ τῶν θαυματοποιῶν τις εἷς

: Parm. 145 D

ἔν τινι γὰρ ἑνὶ μὴ ὂν οὐκ ἂν ἔτι που δύναιτο ἔν γε ἅπασιν εἶναι

προὔτρεψεν , impelled, here =

ἠνάγκασε

: cp. O. T. 358 n.

οὐ γὰρ εἴχομεν κ.τ.λ.: ‘for we did not know how to gainsay him, nor how, if we did the thing (advised by him), we could prosper.’

As ἀντιφωνεῖν means opposing his suggestion, so δρῶντες means acting on it. Others join ὅπως δρῶντες , ‘by what course of action.’ Since, however, a definite proposal was before them—viz., reference to Creon—we must then understand, ‘by what other course’ (than the proposed one). But the sense is, ‘We could not refute him, and, on the other hand, we dreaded your anger if we followed his advice.’ εἴχομεν has the same sense in both clauses.

ἔχω

, as=‘ to know how,’ takes (1) an infin., or (2) a relat. clause with subjunct., as 42, Tr. 705

οὐκ ἔχω...ποῖ γνώμης πέσω

. This is merely an indirect form of the deliberative subjunct.,

ποῖ γνώμης πέσω

; So here,

πράξαιμεν

would be

πράξωμεν

if the principal verb were in a primary tense. The direct question would be,

πῶς καλῶς πράξωμεν

; Carefully distinguish

ὅπως

(or

πῶς

)

ἄν

with optat. after this

οὐκ ἔχω

, as Tr. 991

οὐ γὰρ ἔχω πῶς ἂν | στέρξαιμι

, I know not how I could. The two constructions are combined again in Ai. 428

οὔτοι σ’ ἀπείργειν οὐδ’ ὅπως ἐῶ λέγειν | ἔχω

σοί ( cp. 234 ), rare for

εἰς σέ

. After

ἀναφέρω τι

the pers. is usu. expressed by

εἴς τιvα

(less oft. by

ἐπί

παρά τιvα

). But Lysias has the dat. in or. 12. 84

οἷς τὰς ἀπολογίας ἀνοίσει

, ‘to whom he will carry back his defensive pleas’ (i.e. ‘on whom he will lay the blame,’ and so, again, in or. 7 § 17 ): yet ib. § 64

τὰς... ἀπολογίας εἰς ἐκεῖνον ἀναφερομένας

. In Mod. Greek

ἀναφορά

is used of an official ‘report.’

ταῦτ’ ἐνίκα : : the impf. differs from the aor. only as

ἐδόκει

(‘seemed good’) from

ἔδοξε

(‘was resolved’).

πάλος , perh. taken by shaking lots in a helmet ( cp. 396 , Ai. 1285 ): καθαιρεῖ , reduces, i.e. ‘condemns’: Lys. or. 13 § 37

τὴν...ψῆφον...τὴν...καθαιροῦσαν

, the vote of condemnation.

τἀγαθόν , iron., whereas his second errand is a true

ἕρμαιον

(397). —ἄκων οὐχ ἑκοῦσιν : cp. Tr. 198 (the herald detained against his will by a throng of questioners)

οὐχ έκὼν ἑκοῦσι δὲ | ξύνεστιν.—οἶδ’ ὅτι

, adverbial (‘doubtless’), like

δῆλον ὅτι

, cp. 758 : so used even in the middle of a clause, as Dem. or. 9 § 1

πάντων, οἶδ’ ὅτι, φησάντων γ’ ἄν

(‘when all, I know, would certainly admit,’ etc.).

ἐμοί , ethic dat., ‘for me,’ rather than dat. with βουλεύει as=‘advises’; the latter dat. is rare ( Aesch. Eum. 697

ἀστοῖς...βουλεύω σέβειν

); in Tr. 807 , Ai. 1055 the dat. with

βουλεύω

is a dat. of interest (to plot against one). In poetry the act. can mean, not only ‘to form a plan’ ( O. T. 619 ), or to give counsel ( ib. 1417 ), but also, like the midd., to deliberate.—With μή supply

ἐστί

; cp. 1253 ; Plat. Theaet. 145 C

ὅρα μὴ παίζων ἔλεγεν

, look whether he did not speak (i.e. I suspect that he spoke) in jest. To supply

ᾖ

is also possible (cp. O. C. 1180 ), but less fitting here.

τι , adv., ‘perchance’: O. T. 969 .

θεήλατον, sent by gods ( O. T. 992

θεήλατον μάντευμα

), i.e. wrought by them ( cp. 285 ), since there was no trace of human agency (249): not, imposed upon a human agent by a divine commission (as O. T. 255

πρᾶγμα θεήλατον

). So in Il. 16.667 Zeus provides supernaturally for the burial of Sarpedon. Cp. O. C. p. xxxv.

ἡ ξύννοια , the art. being equiv. to a possessive pron., as 1089 f.

τὴν γλῶσσαν, τὸν νοῦν

. Cp. Plat. Rep. 571E

εἰς σύννοιαν αὐτὸς αὑτῷ ἀφικόμενος.

πάλαι , i.e. ever since the

φύλαξ

spoke (249). Cp. 289 .

πρὶν ὀργῆς καί με μεστῶσαι , ‘before thou hast actually filled me with anger’: καί has nothing to do with πρίν , but belongs solely to μεστῶσαι , a strong word, the stress on which makes it easier for the force of καί to pass over the enclitic με . Cp. O. T. 772

τῷ γὰρ ἂν καὶ μείζονι | λέξαιμ’ ἄν

: ib. 989

ποίας δὲ καὶ γυναικὸς ἐκφοβεῖσθ’ ὕπερ

; where in each case

καί

goes with the verb. We must distinguish the ordinary combination

πρὶν καί

, ‘before even,’ which would be in place here only if Creon meant, ‘Cease, before you have so much as angered me’: cp. Tr. 396

ᾄσσεις, πρὶν ἡμᾶς κἀννεώσασθαι λόγους

(before we have even renewed our talk): Aristoph. Av. 1033

πέμπουσιν ἤδη ’πισκόπους | ἐς τὴν πόλιν, πρὶν καὶ τεθύσθαι τοῖς θεοῖς

: Plat. Gorg. 458B

πάλαι..., πρὶν καὶ ὑμᾶς ἐλθεῖν,... επεδειξάμηv.

κἀμέ would be unmeaning: no one else is angry.

μεστῶσαι : Plat. Rep. 330E

ὑποψίας...καὶ δείματος μεστός

, and so often.

πότερον κ.τ.λ. Did they think him good? Or, thinking him bad, did they yet honour him?— ἔκρυπτον ( sc.

γῇ

) =

ἔθαπτον

: the word is specially suitable here to the covering with dust (256). Cp. O. C. 621

κεκρυμμένος νέκυς

: El. 838

κρυφθέντα

(of Amphiaraus swallowed up by the earth). Bellermann cites an inscr. from Smyrna ( Rhein. Mus. 1872, 27 p. 465)

παίδων σε φίλαι χέρες, ὡς θέμις ἐστί, | κρύψαν

. The impf. (‘were for burying’) refers to the motive present to the agent's mind when the act was undertaken: cp. 19

ἐξέπεμπον

ἀμφικίονας ναούς , temples surrounded by columns, an epith. marking their stateliness and splendour, as Eur. Andr. 1099

ἐν περιστύλοις δόμοις

(of a temple), I. T. 406

περικίονας ναούς

. The

ναὸς περίστυλος

περίπτερος

(so called because the ceiling of the colonnade projected like a wing, from the cella) had a colonnade on each of its four sides: the

ναὸς ἀμφιπρόστυλος

, only on two (front and back): but, though the latter would satisfy the word

ἀμφικίονας

, the poet doubtless meant the former.

κἀναθήματα , votive offerings, such as gold and silver vessels of all kinds; statues; bronze tripods, etc. (Cp.

Her. 1.50 ; Thuc. 6.46 ; Isae. or. 7 § 41.) The wealth of Delphi in

ἀναθήματα

is already proverbial in Il. 9.404 ; at Thebes the

Ἰσμήνιον

( O. T. 21 ) also seems to have been rich in them. After

ἀνάθημα

the gen. denotes either

ὁ ἀναθείς

(as more oft.), or, as here, the divine owner.

γῆν ἐκείνων (depending on πυρώσων ), i.e. the territory of Thebes (cp. on 199), since the land belongs to the

θεοὶ ἐγχώριοι

and

πολιοῦχοι

: not merely the

τεμένη

attached to their shrines.

νόμους διασκεδῶν , to scatter the laws abroad, i.e. to shatter the fabric of civil order: cp. Tennyson, Red ruin, and the breaking up of laws. Cic. Agr. 2. 37

disturbare... legem.

διασκεδ

. of breaking up a treaty ( O. C. 620 ), or a king's power ( ib. 1341 ).

διασκεδῶν would suit

ἀναθήματα

, but could not possibly be joined with

γῆν

(as if the latter meant ‘State’): hence it must be taken with

νόμους

only.

τοὺς κακοὺς τιμῶντας … θεούς; owing to the natural emphasis on

τοὺς κακούς

, the ambiguity is only grammatical. Cp. Her. 7.150

ἐπεὶ δέ σφεας παραλαμβάνειν τοὺς Ἕλληνας

, oblique for

ἐπεὶ δέ σφεας παρελάμβανον οἱ Ἕλληνες

ταῦτα , the edict, depending on μόλις φέροντες ( aegre ferentes): καὶ πάλαι , even from the moment when it was proclaimed; cp. 279 , where

πάλαι

only refers back to 249.

πόλεως ἄνδρες , like

γῆς τῆσδέ τις

( O. T. 236 n.).

ἐρρόθουν , muttered: 259n.

ἐμοί , against me, dat. of object, as after

χαλεπαίνω, μέμφομαι

, etc.

κάρα σείοντες , ‘tossing the head,’ in defiant menace (so

caput quassans,

Verg. Aen. 12. 894 ), instead o going quietly under the yoke. Mor 170 E

τοὺς τυράννους ἀσπάζονται,...ἀλλὰ μισοῦσι σιγῇ κάρα σείοντες

(alluding to this v.). So, acc. to Suidas, s.v., Soph. used

ἀναχαιτίζειν

(prop. said of a horse throwing the mane back, rearing) as=

ἀπειθεῖν καὶ ἀντιτείνειν

, ‘to be restive.’

ὑπὸ ζυγῷ . Cp. Aesch. Ag. 1639

ζεύξω βαρείαις

(

ζεύγλαις

λόφον , the back of the neck, a word used of draughtanimals (of the human nape, perh. only once, Il. 10.573 ): hence, fig., Eur. fr. 175

ὅστις δὲ πρὸς τὸ πῖπτον εὐλόφως φέρει | τὸν δαίμον’, οὗτος ἧσσόν ἐστ’ ἀνόλβιος

. id. Eur. Tro. 302

κάρτα τοι τοὐλεύθερον | ἐν τοῖς τοιούτοις δυσλόφως φέρει κακά

, ‘impatiently.’ ( Shaksp. Henry VI. Pt. III. 3. 1. 16

yield not thy neck To fortune's yoke.

)—Nauck writes the verse thus,

νῶτον δικαίως εἶχον εὐλόφως φέρειν

, because Eustathius, in alluding to it, once represents it by

νῶτον εὐλόφως εἶχον

(on Od. 5.285 ), and twice by

νῶτον εὐλόφως φέρειν

(on Il. 10.573 , Od. 10.169 ). But Eustath. was quoting, or rather paraphrasing, from memory, and confused our verse with Eur. fr. 175 (quoted above); also, perhaps, with Lycophron 776

εὐλόφῳ νώτῳ φέρειν

. His references to Sophocles are often loose and inexact. See Appendix.

δικαίως , loyally. Donaldson had a too ingenious view that the word here meant, ‘with

equal poise’ ( New Crat. 371).—

ὡς = ὥστε

( O. T. 84 ): στέργειν , tolerare: Tr. 486 (Lichas advising Deianeira with regard to Iolè)

στέργε τὴν γυναῖκα

, be patient of her.

τῶνδε , masc., the malcontents (for ἐκ , cp. 63 ).

τούτους, the watchers of the corpse: the pronouns joined as in 39 (n.).

εἰργάσθαι is best taken with ἐξεπίσταμαι : cp. 1092

ἐπιστάμεσθα...αὐτὸν...λακεῖν

. The inf., instead of the partic., with

ἐπίσταμαι

, seems unknown in Attic prose, except, of course, where the sense is ‘to know how.’ Cp. 472 . The inf. might, indeed, depend on παρηγμένους , as

ἐπάγω

(to induce) oft. takes an inf.: but ( a) as a matter of fact, an infin. seems not to occur after

παράγω

in this sense: and ( b) it may be noticed that Attic idiom often prefers the form, ‘induced by them, he did it,’ to, ‘he was induced by them to do it’: e.g. Xen. Mem. 4.8.5

πολλοὺς...λόγῳ παραχθέντες ἀπέκτειναν

: Dem. or. 5 § 10

οἷς ἐπαχθέντες ὑμεῖς...προεῖσθε Φωκέας

. For this participial expression of the leading idea, see n. on O. C. 1038 .

νόμισμ’ , institutum. This primary and general sense of the word was almost confined to poetry ( Aesch. Th. 269

Ἑλληνικὸν νόμισμα θυστάδος βοῆς

), the special sense, ‘current coin,’ being the ordinary one. For the other sense, the usual word was

νόμιμον

(or

νόμος

). Hence in Aristoph. Nub. 247 , when Socrates says,

θεοὶ | ἡμῖν νόμισμ’ οὐκ ἔστι

, Strepsiades rejoins,

τῷ γὰρ ὄμνυτ’; ἢ | σιδαρέοισιν, ὥσπερ ἐν Βυζαντίῳ

(i.e. if gods are not current with you, do you swear by iron coin?): where the schol. remarks that

νόμισμα

meant

ποτὲ μὲν τὸ νόμιμον ἔθος, ποτὲ δὲ τὸ κόμμα τοῦ τετυπωμένου χαλκοῦ.

ἔβλαστε : cp. O. C. 611

βλαστάνει δ’ ἀπιστία.

πορθεῖ , ‘sacks’ (not merely, in a general sense, ‘ruins’): money invites attack, and often purchases betrayal: cp. Hor. Carm. 3. 16. 13

diffidit urbium Portas uir Macedo et subruit aemulos Reges muneribus.

τόδ’ (after

τοῦτο

: cp. 39 ) ἄνδρας , individual citizens, as distinguished from

πόλεις. ἐξανίστ . δόμων

, drives them from their cities by corrupt intrigue,—for which the

στάσεις

of democrat and oligarch in Greek cities gave many openings. The phrase is strikingly illustrated by the verses in which Timocreon of Rhodes, when an exile, assailed Themistocles ( Plut. Them. 21 ), as

τοὺς μὲν κατάγων ἀδίκως, τοὺς δ’ ἐκδιώκων, τοὺς δὲ καίνων, | ἀργυρίων ὑπόπλεως

τόδ’ ἐκδ. καὶ παραλλάσσει , this trains and perverts good minds of men,

ἵστασθαι πρὸς αἰσχρ. πράγμ.

, to address themselves to base deeds.

παραλλάσσει

=‘alters sideways’; i.e. causes to turn out of a straight course into an oblique course; hence, like

παράγει, παραστρέφει

, perverts. Cp. Arist. Pol. 8. 7 § 7

αἱ ψυχαὶ παρεστραμμέναι τῆς κατὰ φύσιν ἕξεως

(their minds being warped from their natural condition). Since

παραλλάσσει

implies a bad training, it can be followed, like

ἐθίζει

and like words, by an infin.: it is unnecessary, then, to make ἵστασθαι , in its relation to

παραλλάσσει

, merely epexegetic (‘so that they set themselves’); though it might, of course, be so. Wecklein takes καὶ παραλλάσσει as parenthetic =

παραλλάσσουσα

: but this, too, is needless, nor is it supported by 537 (where ).

ἵστασθαι πρός τι means here, ‘to set oneself facing it,’ so ‘to turn to it, address oneself to it,’ just like

τρέπεσθαι πρός τι

: cp. Plat. Rep. 452E

πρὸς ἄλλον τινὰ σκοπὸν στησάμενος ἢ τὸν τοῦ ἀγαθοῦ

, ‘having set himself to some other aim,’ etc. Distinguish some other phrases with

ἵστασθαι

and

πρός

which are not really similar: Thuc. 3.11

πρὸς ὅ τι χρὴ στῆναι

(a power to which they could rally): 4. 56

πρὸς τὴν ἐκείνων γνώμην ἀεὶ ἕστασαν

(they had always sided with the Athenian policy): 6. 34

πρὸς τὰ λεγόμενα καὶ αἱ γνῶμαι ἵστανται

(men's minds adapt their attitudes to what is said).

πανουργίας … ἔχειν : showed men how to practise villanies. For

ἔχειν

of the moral habit, cp. Od. 1.368

μνηστῆρες ὑπέρβιον ὕβριν ἔχοντες

: Il. 9.305

λύσσαν ἔχων ὀλοήν

. The inf. might be epexegetic, but really depends on

ἔδειξεν

as implying ‘taught’: cp. Eur. Med. 195

οὐδεὶς λύπας | ηὕρετο... | ᾠδαῖς παύειν

(has found out how to...).

δείκνυμι

of invention, as Ai. 1195

δς στυγερῶν ἔδειξεν ὅπλων | Ἕλλασι κοινὸν Ἄρη

: fr. 396. 6

στρατοῦ φρυκτωρίαν | ἔδειξε, κἀνέφηνεν οὐ δεδειγμένα

(Palamedes).

εἰδέναι , ‘to know,’ i.e. to be conversant with (cp. on 71) παντὸς ἔργου δυσσέβ. , impiety of (shown in) any deed,=

πᾶν δυσσεβὲς ἔργον

( cp. 603

λόγου τ’ ἄνοια

): for

πᾶς

, cp. O. C. 761 n. Note παντὸς ἔργ . after πανουργίας : the familiar use of

πανουργία

extenuates the force to which etymology entitles it, while in

πᾶν ἔργον

that whole force is felt: so

πᾶν ποιεῖν

is stronger than

πανουργεῖν

, and

πᾶν λέγειν

than

παρρησιάζεσθαι

( Plat. Apol. 39 A

ἐάν τις τολμᾷ πᾶν ποιεῖν καὶ λέγειν

). Cp. Soph. Ph. 407

παντὸς ἂν λόγου κακοῦ | γλώσσῃ θιγόντα καὶ πανουργίας

, where

πάσης

must be supplied, showing how

πανουργία

could be used without direct reference to its derivation.

ἤνυσαν : cp. 231 .

χρόνῳ ποτέ , at some time or other: i.e. they will be caught sooner or later. With δοῦναι δίκην : Ph. 1041

τίσασθε, τίσασθ’ ἀλλὰ τῷ χρόνῳ ποτέ.

ἐξέπραξαν ὡς (=

ὥστε

, 292), as Aesch. Pers. 723

καὶ τόδ’ ἐξέπραξεν, ὥστε Βόσπορον κλῇσαι μέγαν

; The verb is here ironical; cp. Plat. Gorg. 479A

τὸ αὐτὸ διαπεπραγμένοι εἰσὶν ὥσπερ ἂν εἴ τις τοῖς μεγίστοις νοσήμασι συνισχόμενος διαπράξαιτο μὴ διδόναι δίκην .. τοῖς ἰατροῖς, μηδε= ἰατρεύεσθαι

Ζεύς , in his quality of

Βασιλεύς

( Xen. Anab. 3.1.12 ), is fitly invoked by a king who vows that he will uphold the royal authority. Cp. 487 .

ὅρκιος , adverbial: O. C. 1637

κατῄνεσεν τάδ’ ὅρκιος

(n.). Cp. 823 (

λυγροτάταν

τὸν αὐτόχειρα , the very man (248) whose hand strewed the dust, said with an emphasis corresponding to that with which the Guard had insisted on the absence of any clue (249). For

αὐτο

-, cp. 56 , 172. τάφου = ταφῆς , as 490, 534, O. T. 1447 : in a symbolical sense like that of

θάψας

(246).

μοῦνος : cp. O. T. 304 n.— ‘Death alone shall not suffice for you,’ already implies a threat of torture. To make this threat explicit, πρὶν ἂν . . δηλώσητε is added, as if merely

οὐ θανεῖσθε

had preceded. ‘(You shall not die,) until you have first been hung up alive, and have revealed (the authorship of) this outrage.’ They are to be suspended by the hands or arms, and flogged. Cp. Ai. 106

θανεῖν γὰρ αὐτὸν οὔ τί πω θέλω . . πρὶν ἂν δεθεὶς πρὸς κίον’ ἑρκείου στέγης . . μάστιγι πρῶτον νῶτα φοινιχθεὶς θάνῃ

. Phorm. 1. 4. 43

ego plectar pendens.

In Plat. Legg. 872B a slave who has slain a free man is to be flogged, and then (if he does not die under the lash,

ἐάνπερ βιῷ παιόμενος

) put to death by other means. Other views of κρεμαστοί refer it to (1) mere suspension, as a torture, like that of Melanthius in Od. 22.175 : (2) stretching on a cross-like frame; cp. Alexis ap. Athen. 134 A

ἥδιστ’ ἀναπήξαιμ’ αὐτὸν ἐπὶ ξύλου λαβών

. Impalement (

ἀνασταυρόω, ἀνασκολοπίζω

) is certainly not meant.— ζῶντες κρεμαστοί , ‘suspended alive,’ as

ζῶν

is oft. joined with another partic.: Xen. Anab. 2.6.29

οὐχ ὥσπερ οἱ ἄλλοι . . ἀποτμηθέντες τὰς κεφαλάς, ὅσπερ τάχιστος θάνατος δοκεῖ εἶναι, ἀλλὰ ζῶν αἰκισθεὶς ἐνιαυτόν.

δηλώσηθ’ : as to the belief that torture was sure to wring the truth from slaves, cp. Isae. or. 8. 12

ὁπόταν δοῦλοι καὶ ἐλεύθεροι παραγένωνται, . . οὐ χρῆσθε ταῖς τῶν ἐλευθέρων μαρτυρίαις, ἀλλὰ τοὺς δούλους βασανίζοντες οὕτω ζητεῖτε εὑρεῖν τὴν ἀλήθειαν τῶν γενομένων

. (Cp. Selections from the Attic Orators, p. 358 n.)

ὕβριν , in concrete sense ( O. C. 1029 ).

ἵν’ … ἁρπάζητε , with grim irony, since they are to die before they can apply the lesson. So O. C. 1377 (Oed. calls down destruction upon his sons)

ἵν’ ἀξιῶτον τοὺς φυτεύσαντας σέβειν

, where see n. Cp. below, 716.

τὸ κέρδος , accus. ( cp. 1242 ): ἔνθεν οἰστέον (

ἐστί

μάθηθ’ , aor., learn once for all: but

ἁρπάζητε

, pres., go on stealing.

ἐξ ἅπαντος , from every source, with τὸ κερδαίνειν : Xen. Mem. 2.9.4

οὐ γὰρ ἦν οἷος ἀπὸ παντὸς κερδαίνειν

: Ar. Th. 735

ὦ ποτίσταται | κἀκ παντὸς ὑμεῖς μηχανώμεναι

πιεῖν

. In O. C. 807

ἑξ ἅπαντος εὖ λέγει

=speaks well on any theme (starting from anything).

τι suits a timid appeal: cp. O. C. 1414

ἱκετεύω σε πεισθῆναί τί μοι.

δέ (Boeckh), though favoured by L, could not be justified as an expostulatory ‘now.’ δώσεις : O. C. 1287

διδοὺς ἐμοὶ | λέξαι.

οὕτως , ‘without more ado,’

ὥσπερ ἔχω

: Ph. 1066

οὐδὲ σοῦ φωνῆς ἔτι | γενήσομαι προσφθεγκτός, ἀλλ’ οὕτως ἄπει

; Phaedr. 237 C

νῦν μὲν οὕτως οὐκ ἔχω εἰπεῖν

(‘off-hand’).

ἴω , delib. subjunct., somewhat rare in pres. ( O. T. 651 ).

καὶ νῦν ὡς = ὡς καὶ νῦν: for the hyperbaton of

ὡς

, cp. Ai. 590 , El. 949 , 1243, etc.— ἀνιαρῶς , with ι— : but Eur. , like Ar. , has

ἀνι^αρός

( Eur. Or. 230 etc.): Aesch. does not use the adj., though he has

ἄνι^ος. ἀνία

(

ι—

) is used by Soph. , but not by Aesch. or

ἐν with ὠσίν , through association with such phrases as Aesch. Pers. 605

βοᾷ δ’ ἐν ὠσὶ κέλαδος.

ἐπί with

τῇ ψυχῇ

denotes the seat, and, equally with

ἐν

, here=our ‘in’: cp. Il. 1.55

τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεά

τί δὲ is right, not τί δαὶ (L): see Appendix.

ῥυθμίζεις , bring under

ῥυθμός

, i.e. reduce to a clear form, define, ὅπου (

ἐστί

), with respect to its seat (i.e. whether it is in the ears or in the mind). Cp. Metaphys. 11. 10

ἐὰν μὴ ῥυθμίσῃ τις

, unless one reduce (the opinions) to a clear form, or method. So he oft. associates

ῥυθμός

with

σχῆμα

, as Phys. Ausc. 8. 3

τὸ σχηματιζόμενον καὶ ῥυθμιζόμενον

, what is being reduced to form and system. For the epexegetic ὅπου cp. Ai. 103

ἧ τοὐπίτριπτον κίναδος ἐξήρου μ’ ὅπου

; ib. 890

ἄνδρα μὴ λεύσσειν ὅπου

.—Cp. Shaksp. Troil. 4. 5. 244

That I may give the local wound a name, And make distinct the very breach whereout Hector's great spirit flew.

τὰς φρένας...τὰ δ’ ὦτ’ , acc. defining σε : Ph. 1301

μέθες με χεῖρα

: cp. on O. C. 113 .

οἴμ’ ὡς , impatient, as Aristoph. Ach. 590

οἴμ’ ὡς τεθνήξεις

: elsewhere in Soph. it expresses pity or grief (1270, Ai. 354 , 587).

λάλημα suits Creon's contemptuous impatience. The schol. (see crit. n.) prob. read ἄλημα (‘a knave,’ lit., ‘fine meal,’ from

ἀλέω

): cp. Au. 430

παιπάλημ’ ὅλον

. But if Creon used that word, he would seem to give the man credit for real subtlety: he would be taking him too seriously. Thus ἄλημα is the word applied by Ajax to his mortal foe, Odysseus ( Ai. 381 , 389), who is similarly called

πάνσοφον κρότημα

in fr. 827: cp. Ph. 927

πανουργίας | δεινῆς τέχνημ’ ἔχθιστον

(Neoptolemus). Cp. 756

δούλευμα

: O. T. 85

κήδευμα

(n.).

δῆλον, like

ἐναργές

(cp. on 263).

‘At any rate (

οὖν

—babbler or not) I certainly have not done this deed.’ εἰμί is supplied with

ποιήσας

. For οὔκουν … γε cp. 993 , Ph. 907 NE.

αἰσχρὸς φανοῦμαι . . ΦΙ. οὔκουν ἐν οἷς γε δρᾷς· ἐν οἶς δ’ αὐδᾷς, ὀκνῶ

: and so oft., as O. T. 565 , 1357, O. C. 848 .

‘Yes, (you have done it,) and that, too, at the cost of betraying,’ etc. The particle γε implies the contradiction,

ἐποίησας

: καὶ ταῦτα goes with the participle ( προδούς ): cp. O.T. 37, El. 614

τὴν τεκοῦσαν ὕβρισεν, | καὶ ταῦτα τηλικοῦτος

. So Lat.,

hominem . . studiis optimis deditum, idque a puero

( Cic. Fam. 13. 16 ).

ἦ δεινόν . Creon has pronounced the Guard guilty on mere

δόξα

, without proof. The Guard says, ‘It is grievous that, when a man does harbour suspicions (

ᾧ δοκεῖ γε

), those suspicions should at the same time ( καὶ ) be false.’ γε means that, in such a matter, hasty

δόξα

should be avoided altogether. It is always bad to assume a man guilty without proof; it is worse when the rash assumption is also erroneous. Cp.

δόκησις ἀγνώς

, ‘a blind suspicion’ ( O. T. 681 ), and ib. 608

γνώμῃ δ’ ἀδήλῳ μή με χωρὶς αἰτιῶ

. Eur. Bacch. 311

μηδ’ ἢν δοκῇς μέν

, (

ἡ δὲ δόξα σου νοσεῖ

,) |

φρονεῖν δόκει τι.

—Nauck supposes a play on two senses of

δοκεῖν, ᾧ δοκεῖ

(or, as he reads,

δοκῇ

) having been suggested by

ἔδοξε τῷ δήμῳ

, etc.: ‘'Tis monstrous that he who decides should have false views.’ But, even if the absolute

ᾧ δοκεῖ

could be thus used, the colloquial frequency of

δοκεῖ

(

μοι ποιεῖν τι

) in Aristophanes suffices to show that

ᾧ δοκεῖ

could not, to an Athenian ear, have suggested ‘the ruler’ or ‘the judge’: it would have seemed to mean merely one who ‘proposes,’ not ‘disposes.’—Schütz makes

δοκεῖν

depend on

δοκεῖ

: ‘'Tis grievous when a man is resolued to believe even what is false’ (if only he wishes to believe it). A bold speech for the Guard to Creon; nor does it satisfy either

γε

καί

κόμψευε . . τὴν δόξαν , make neat sayings about it,—referring to the rhetorical form of the last verse, with its

παρήχησις, δοκεῖ...δοκεῖν

. Not necessarily, ‘ quibble upon it,’—as if

δοκεῖν

had been used in two different senses,—a view of

κόμψευε

which has been brought to support the interpretations of v. 323 mentioned above. The verb is usually midd., often with acc., as Eur. I. A. 333

εὖ κεκόμψευσαι πονηρά

(‘thou hast given subtle form to wicked pleas’): Plat. Lach. 197 D

πρέπει...σοφιστῇ τὰ τοιαῦτα μᾶλλον κομψεύεσθαι.

τὴν δόξαν , that

δόξα

of yours: cp. 96 : El. 1110

οὐκ οἶδα τὴν σὴν

κληδόν’

(the

κληδών

of which you speak), not merely, ‘the word

δόξα

.’ If the v. l.

τὸ δόξαν

(see cr. n.) was intended to mean the latter, it should have been

τὸ δόξα.

νυν (‘very well,’ like

οὖν

) is better than νῦν , which would mean ‘for the present’ (as opposed to the near future).— ταῦτα … τοὺς δρῶντας = τοὺς ταῦτα δρῶντας : cp. 384 : the pron. gains emphasis by its place.

δειλά , as involving mean treachery towards king and city. Theognis 835

ἀλλ’ ἀνδρῶν τε βίῃ καὶ κέρδεα δειλὰ καὶ ὕβρις | πολλῶν ἐξ ἀγαθῶν ἐς κακότητ’ ἔβαλεν

( sc.

ἡμᾶς

δεινά (L) is defended by Seyffert as=‘flagitious,’ by Whitelaw as=‘clever’ (iron.), ‘your wondrous winnings.’ In some forms of minuscule writing

and

could easily be confused: cp. O. T. 1130

ξυναλλάξας

, where the first

has been made from ν : and O. C. 1164 , where

μόνον

has been restored from

μολόντ’

ἀλλ’ prefacing the wish ( O. C. 421 ): εὑρεθείη sc.

ὁ δρῶν

(319):

μάλιστ’

, denoting the best thing that could happen ( O. T. 926 n.).—

κἂν

for καὶ is needless. We find

καὶ ἐάν...καὶ ἐάν

ἐάν τε...ἐάν τε

: but, as a rule,

ἐάν

(or

ἐάν τε

)...

καὶ

[not

καὶ ἐὰν] μή

: e.g. Eur. Hec. 751

κἂν τύχω κἂν μὴ τύχω

: Plat. Legg. 660E

ἐάν τε μέγας...ἐάν τε σμικρὸς...ἦ, καὶ

(‘and’)

ἐὰν πλουτῇ καὶ μή

. For the conjunctive form in stating alternatives, cp. O. C. 488 n.

καὶ with

νῦν

, not with γάρ .

γνώμης , of reasonable forecast, cp. O. T. 1087 .

Commentary on Sophocles: Antigone. Sir Richard C. Jebb. Cambridge. 1900.

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 (12)

Greek (L. Benloew, 1858) (OCR draft) Experimental (Greek (L. Benloew, 1858)) — 162 focus

ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοὶ,

πολλῷ ¹ σάλῳ σείσαντες, ὤρθωσαν πάλιν·

ὑμᾶς δ᾽ ἐγὼ πομποῖσιν ἐκ πάντων δίχα

ἔστειλ᾽ ἱκέσθαι· τοῦτο μὲν, τὰ Λαΐου

σέβοντας εἰδὼς εὖ θρόνων ἀεὶ κράτη·
165

τοῦτ᾽ αὖθις, ἡνίκ᾽ Οἰδίπους ὥρθου πόλιν,

κἀπεὶ διώλετ᾽, ἀμφὶ τοὺς κείνων ἔτι

παῖδας μένοντας ἐμπέδοις φρονήμασιν.

ὅτ᾽ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν

καθ᾽ ἡμέραν ὤλοντο, παίσαντές τε καὶ
170

πληγέντες αὐτόχειρι σὺν μιάσματι,

ἐγὼ κράτη δὴ πάντα καὶ θρόνους ἔχω

γένους κατ᾽ ἀγχιστεῖα τῶν ὀλωλότων.

ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν

ψυχήν τε καὶ φρόνημα καὶ γνώμην,² πρὶν ἂν
175

ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῇ.

ἐμοὶ γὰρ, ὅστις πᾶσαν εὐθύνων πόλιν

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

ἀλλ᾽ ἐκ φόβου του γλῶσσαν ἐγκλείσας ἔχει,

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ·
180

καὶ μείζον᾽ ὅστις ³ ἀντὶ τῆς αὑτοῦ πάτρας

φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω ⁴·

ἐγὼ γὰρ, ἴστω Ζεὺς ὁ πάνθ᾽ ὁρῶν ἀεὶ,

οὔτ᾽ ἂν σιωπήσαιμι τὴν ἄτην ὁρῶν

στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας,
185

οὔτ᾽ ἂν φίλον ποτ᾽ ἄνδρα δυσμενῆ χθονὸς

θείμην ἐμαυτῷ, τοῦτο γιγνώσκων, ὅτι

ἥδ᾽ ἐστὶν ἡ σώζουσα, καὶ, ταύτης ἔπι

πλέοντες ὀρθῆς, τοὺς φίλους⁵ ποιούμεθα.

τοιοῖς δ᾽ ἐγὼ νόμοισι τήνδ᾽ αὔξω πόλιν.
190

καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω

ἀστοῖσι, παίδων τῶν ἀπ᾽ Οἰδίπου πέρι.

Ἐτεοκλέα μὲν, ὃς πόλεως ὑπερμαχῶν

ὄλωλε τῆσδε, πάντ᾽ ἀριστεύσας δορὶ,

τάφῳ τε κρύψαι, καὶ τὰ πάντ᾽ ἐφαγνίσαι,
195

ἃ τοῖς ἀρίστοις ἔρχεται κάτω νεκροῖς·

τὸν δ᾽ αὖ ξύναιμον τοῦδε, Πολυνείκην λέγω,

ὃς γῆν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς,

φυγὰς κατελθὼν, ἠθέλησε μὲν πυρὶ

πρῆσαι κατάκρας, ἠθέλησε δ᾽ αἵματος
200

κοινοῦ πάσασθαι, τοὺς δὲ δουλώσας ἄγειν,

τοῦτον πόλει τῇδ᾽ ἐκκεκηρῦχθαι τάφῳ

μήτε κτερίζειν μήτε κωκῦσαί τινα,

ἐᾷν δ᾽ ἄθαπτον καὶ πρὸς οἰωνῶν δέμας

καὶ πρὸς κυνῶν ἐδεστὸν αἰκισθέντ᾽ ἰδεῖν.
205

τοιόνδ᾽ ἐμὸν φρόνημα. κοὔποτ᾽ ἔκ γ᾽ ἐμοῦ

τιμὴν προέξουσ᾽ οἱ κακοὶ τῶν ἐνδίκων.

ἀλλ᾽ ὅστις εὔνους τῇδε τῇ πόλει, θανὼν

καὶ ζῶν ὁμοίως ἐξ ἐμοῦ τιμήσεται ⁶.

Χορός

σοὶ ταῦτ᾽ ἀρέσκει, παῖ Μενοικέως Κρέον,
210

τὸν ⁷ τῇδε δύσνουν, καὶ τὸν εὐμενῆ πόλει.

νόμῳ δὲ χρῆσθαι παντί πού γ᾽ ἔνεστί σοι,

καὶ τῶν θανόντων, χὠπόσοι ζῶμεν, πέρι.

Κρέων

ὡς ἂν ⁸ σκοποὶ νῦν ἦτε τῶν εἰρημένων.

Χορός

νεωτέρῳ τῷ τοῦτο βαστάζειν πρόθες.
215

Κρέων

ἀλλ᾽ εἴσ᾽ ἕτοιμοι τοῦ νεκροῦ τ᾽ ἐπίσκοποι.

Χορός

τί δῆτ᾽ ἂν ἄλλο τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ’πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός

οὐκ ἔστιν οὕτω μῶρος ⁹ ὃς θανεῖν ἐρᾷ.

Κρέων

καὶ μὴν ὁ μισθός γ᾽ οὗτος. ἀλλ᾽ ὑπ’ ἐλπίδων
220

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Φύλαξ¹⁰

ἄναξ, ἐρῶ μὲν οὐχ ὅπως τάχους ὕπο

δύσπνους ἱκάνω κοῦφον ἐξάρας πόδα.

πολλὰς γὰρ ἔσχον φροντίδων ἐπιστάσεις,

ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν.
225

ψυχὴ γὰρ ηὔδα πολλά μοι μυθουμένη·

« τάλας, τί χωρεῖς, οἷ μολὼν δώσεις δίκην;

« τλήμων, μενεῖς αὖ; κεἰ τάδ᾽ εἴσεται Κρέων

« ἄλλου παρ᾽ ἀνδρὸς, πῶς σὺ δῆτ᾽ οὐκ ἀλγυνεῖ ¹¹;

τοιαῦθ᾽ ἑλίσσων ¹² ἤνυτον σχολῇ βραδύς·
230

χοὔτως ὁδὸς βραχεῖα γίγνεται μακρά.

τέλος γε μέν τοι δεῦρ᾽ ἐνίκησεν μολεῖν

σοί· κεἰ τὸ μηδὲν ἐξερῶ, φράσω δ᾽ ὅμως.

τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος,

τὸ μὴ παθεῖν ἂν ἄλλο, πλὴν τὸ μόρσιμον.
235

Κρέων

τί δ᾽ ἔστιν, ἀνθ᾽ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;

Φύλαξ

φράσαι ¹³ θέλω σοι πρῶτα τἀμαυτοῦ. τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽, οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν·

οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.

Κρέων

εὖ γε στοχάζει, κἀποφράγνυσαι κύκλῳ
240

τὸ πρᾶγμα ¹⁴. δηλοῖς δ᾽ ὥς τι σημανῶν νέον.

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;

Φύλαξ

καὶ δὴ λέγω σοι. τὸν νεκρόν τις ἀρτίως

θάψας βέβηκε, κἀπὶ χρωτὶ διψίαν
245

κόνιν παλύνας, κἀφαγιστεύσας ἃ χρή.

Κρέων

τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Φύλαξ

οὐκ οἶδ᾽. ἐκεῖ γὰρ οὔτε του γενῇδος ἦν

πλῆγμ’, οὐ δικέλλης ἐκβολή· στύφλος δὲ γῆ,

καὶ χέρσος ἀῤῥὼξ, οὐδ᾽ ἐπημαξευμένη
250

τροχοῖσιν, ἀλλ᾽ ἄσημος οὑργάτης τις ἦν.

ὅπως δ᾽ ὁ πρῶτος ἡμὶν ἡμεροσκόπος

δείκνυσι, πᾶσι θαῦμα δυσχερὲς παρῆν.

ὁ μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν οὔ·

λεπτὴ δ᾽ ¹⁵ ἄγος φεύγοντος ὣς, ἐπῆν κόνις.
255

σημεῖα δ᾽ οὔτε θηρὸς, οὔτε του κυνῶν

ἐλθόντος, οὐ σπάσαντος ἐξεφαίνετο.

λόγοι δ᾽ ἐν ἀλλήλοισιν ἐῤῥόθουν κακοὶ,

φύλαξ ¹⁶ ἐλέγχων φύλακα· κἂν ἐγίγνετο

πληγὴ τελευτῶσ᾽, οὐδ᾽ ὁ κωλύσων παρῆν·
260

εἷς γάρ τις ἦν ἕκαστος οὑξειργασμένος,

κοὐδεὶς ἐναργὴς, ἀλλ᾽ ἔφυγε τὸ μὴ εἰδέναι ¹⁷.

ἦμεν ¹⁸ δ᾽ ἕτοιμοι καὶ μύδρους αἴρειν χεροῖν,

καὶ πῦρ διέρπειν, καὶ θεοὺς ὁρκωμοτεῖν,

τὸ μήτε δρᾶσαι, μήτε τῳ ξυνειδέναι
265

τὸ πρᾶγμα βουλεύσαντι, μήτ᾽ εἰργασμένῳ.

τέλος δ᾽, ὅτ᾽ οὐδὲν ἦν ἐρευνῶσιν πλέον,

λέγει τις εἷς, ὃς πάντας ἐς πέδον κάρα

νεῦσαι φόβῳ προὔτρεψεν. οὐ γὰρ εἴχομεν

οὔτ᾽ ἀντιφωνεῖν, οὔθ᾽ ὅπως δρῶντες καλῶς
270

πράξαιμεν. ἦν δ᾽ ὁ μῦθος, ὡς ἀνοιστέον

σοὶ τοὔργον εἴη τοῦτο, κοὐχὶ κρυπτέον.

καὶ ταῦτ᾽ ἐνίκα, κἀμὲ τὸν δυσδαίμονα

πάλος καθαιρεῖ ¹⁹ τοῦτο τἀγαθὸν λαβεῖν.

πάρειμι δ᾽ ἄκων ²⁰ οὐχ ἑκοῦσιν, οἶδ’ ὅτι.
275

στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν.

Χορός

ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον

τοὔργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι.

Κρέων

παῦσαι, πρὶν ὀργῆς κἀμὲ μεστῶσαι λέγων,

μὴ ’φευρεθῇς ἄνους τε καὶ γέρων ἅμα.
280

λέγεις γὰρ οὐκ ἀνεκτὰ, δαίμονας λέγων

πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι.

πότερον ὑπερτιμῶντες ὡς εὐεργέτην

ἔκρυπτον αὐτὸν, ὅστις ἀμφικίονας

ναοὺς πυρώσων ἦλθε κἀναθήματα
285

καὶ γῆν ἐκείνων, καὶ νόμους διασκεδῶν ;

ἢ τοὺς κακοὺς τιμῶντας εἰσορᾷς θεούς;

οὐκ ἔστιν. ἀλλὰ ταῦτα καὶ πάλαι πόλεως

ἄνδρες μόλις φέροντες ἐῤῥόθουν ἐμοὶ,

κρυφῆ κάρα σείοντες· οὐδ᾽ ὑπὸ ζυγῷ
290

λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ.

ἐκ ²¹ τῶνδε τούτους ἐξεπίσταμαι καλῶς

παρηγμένους μισθοῖσιν εἰργάσθαι τάδε.

οὐδὲν γὰρ ἀνθρώποισιν, οἷον ἄργυρος,

κακὸν νόμισμ᾽ ἔβλαστε. τοῦτο καὶ πόλεις
295

πορθεῖ· τόδ᾽ ἄνδρας ἐξανίστησιν δόμων·

τόδ᾽ ἐκδιδάσκει καὶ παραλλάσσει φρένας

χρηστὰς πρὸς αἰσχρὰ πράγμαθ᾽ ἵστασθαι βροτῶν·

πανουργίας δ᾽ ἔδειξεν ἀνθρώποις ἔχειν,

καὶ παντὸς ἔργου δυσσέβειαν εἰδέναι.
300

ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε,

χρόνῳ ποτ᾽ ἐξέπραξαν ὡς δοῦναι δίκην.

ἀλλ᾽ εἴπερ ἴσχει Ζεὺς ἔτ᾽ ἐξ ἐμοῦ σέβας,

εὖ τοῦτ᾽ ἐπίστασ᾽, ὅρκιος δέ σοι λέγω,

εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου
305

εὑρόντες ἐκφανεῖτ᾽ ἐς ὀφθαλμοὺς ἐμοὺς,

οὐχ ²² ὑμὶν ᾍδης μοῦνος ἀρκέσει, πρὶν ἂν

ζῶντες κρεμαστοὶ τήνδε δηλώσηθ᾽ ὕβριν,

ἵν’ εἰδότες τὸ κέρδος ἔνθεν οἰστέον,

τὸ λοιπὸν ἁρπάζητε, καὶ μάθηθ᾽ ὅτι
310

οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν.

ἐκ τῶν γὰρ αἰσχρῶν λημμάτων τοὺς πλείονας

ἀτωμένους ἴδοις ἂν ἢ σεσωσμένους.

Φύλαξ

εἰπεῖν τι δώσεις, ἢ στραφεὶς οὕτως ἴω ;

Κρέων

οὐκ οἶσθα καὶ νῦν ὡς ἀνιαρῶς λέγεις;
315

Φύλαξ

ἐν τοῖσιν ὠσὶν, ἢ ᾽πὶ τῇ ψυχῇ δάκνει;

Κρέων

τί δὲ ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου²³;

Φύλαξ

ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.

Κρέων

οἴμ’, ὡς λάλημα δῆλον ἐκπεφυκὸς εἶ,

Φύλαξ

οὔκουν τόδ᾽ ἔργον τοῦθ᾽ ὁ ποιήσας ἐγώ.
320

Κρέων

καὶ ²⁴ ταῦτ᾽ ἐπ᾽ ἀργύρῳ γε τὴν ψυχὴν προδούς.

Φύλαξ

φεῦ,

ἦ δεινὸν, ᾧ δοκεῖ γε, καὶ ψευδῆ δοκεῖν.

Κρέων

κόμψευε νῦν τὸ δόξαν· εἰ δὲ ταῦτα μὴ ²⁵

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽ ὅτι

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.
325

Φύλαξ

ἀλλ᾽ εὑρεθείη μὲν μάλιστ᾽· ἐὰν δέ τοι

ληφθῇ τε καὶ μή (τοῦτο γὰρ τύχη κρινεῖ),

οὐκ ἔσθ᾽ ὅπως ὄψει σὺ δεῦρ᾽ ἐλθόντα με.

καὶ νῦν γὰρ, ἐκτὸς ἐλπίδος γνώμης τ᾽ ἐμῆς

σωθεὶς, ὀφείλω τοῖς θεοῖς πολλὴν χάριν.
330

Χορός

a

πολλὰ τὰ δεινὰ, κοὐδὲν ἀν-

θρώπου δεινότερον πέλει.

τοῦτο καὶ πολιοῦ πέραν

πόντου χειμερίῳ νότῳ

χωρεῖ, περιβρυχίοισιν
335

περῶν ἐπ᾽ οἴδμασιν·

θεῶν τε τὰν ὑπερτάταν, Γᾶν

ἄφθιτον, ἀκαμάταν ἀποτρύεται,

ἰλλομένων ἀρότρων ἔτος εἰς ἔτος,

ἱππείῳ γένει πολεῦον.
340

a

Greek (A. Boeckh, 1884) (OCR draft) Experimental (Greek (A. Boeckh, 1884)) — 162 focus

Κρέων

ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοὶ

πολλῷ σάλῳ σείσαντες ὤρθωσαν πάλιν·

ὑμᾶς δ᾽ ἐγὼ πομποῖσιν ἐκ πάντων δίχα
160

ἔστειλ᾽ ἱκέσθαι, τοῦτο μὲν τὰ Λαΐου

σέβοντας εἰδὼς εὖ θρόνων ἀεὶ κράτη,

τοῦτ᾽ αὖθις, ἡνίκ᾽ Οἰδίπους ὤρθου πόλιν,

κἀπεὶ διώλετ᾽, ἀμφὶ τοὺς κείνων ἔτι

παῖδας μένοντας ἐμπέδοις φρονήμασιν.
165

ὅτ᾽ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν

καθ' ἡμέραν ὤλοντο παίσαντές τε καὶ

πληγέντες αὐτόχειρι σὺν μιάσματι,

ἐγὼ κράτη δὴ πάντα καὶ θρόνους ἔχω

γένους κατ᾽ ἀγχιστεῖα τῶν ὀλωλότων.
170

ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν

ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν

ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῇ.

ἐμοὶ γὰρ ὅστις πᾶσαν εὐθύνων πόλιν

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,
175

ἀλλ᾽ ἐκ φόβου του γλῶσσαν ἐγκλείσας ἔχει,

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ·

καὶ μείζον᾽ ὅστις ἀντὶ τῆς αὑτοῦ πάτρας

φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω.

ἐγὼ γάρ, ἴστω Ζεὺς ὁ πάνθ᾽ ὁρῶν ἀεί,
180

οὔτ᾽ ἂν σιωπήσαιμι τὴν ἄτην ὁρῶν

στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας,

οὔτ᾽ ἂν φίλον πότ᾽ ἄνδρα δυσμενῆ χθονὸς

θείμην ἐμαυτῷ, τοῦτο γιγνώσκων, ὅτι

ἥδ᾽ ἐστὶν ἡ σώζουσα, καὶ ταύτης ἔπι
185

πλέοντες ὀρθῆς τοὺς φίλους ποιούμεθα.

τοιοῖσδ᾽ ἐγὼ νόμοισι τήνδ᾽ αὔξω πόλιν,

καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω

ἀστοῖσι, παίδων τῶν ἀπ’ Οἰδίπου πέρι·

Ἐτεοκλέα μέν, ὃς πόλεως ὑπερμαχῶν
190

ὄλωλε τῆσδε, πάντ᾽ ἀριστεύσας δορί,

τάφῳ τε κρύψαι καὶ τὰ πάντ᾽ ἐφαγνίσαι,

ἃ τοῖς ἀρίστοις ἔρχεται κάτω νεκροῖς·

τὸν δ᾽ αὖ ξύναιμον τοῦδε, Πολυνείκην λέγω,

ὃς γῆν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς
195

φυγὰς κατελθὼν ἠθέλησε μὲν πυρὶ

πρῆσαι κατάκρας, ἠθέλησε δ᾽ αἵματος

κοινοῦ πάσασθαι, τοὺς δὲ δουλώσας ἄγειν,

τοῦτον πόλει τῇδ᾽ ἐκκεκηρῦχθαι τάφῳ

μήτε κτερίζειν, μήτε κωκῦσαί τινα,
200

ἐᾶν δ᾽ ἄθαπτον καὶ πρὸς οἰωνῶν δέμας

καὶ πρὸς κυνῶν ἐδεστὸν αἰκισθέντ᾽ ἰδεῖν.

τοιόνδ᾽ ἐμὸν φρόνημα. κοὔποτ᾽ ἔκ γ᾽ ἐμοῦ

τιμὴν προέξουσ᾽ οἱ κακοὶ τῶν ἐνδίκων.

ἀλλ᾽ ὅστις εὔνους τῇδε τῇ πόλει, θανὼν
205

καὶ ζῶν ὁμοίως ἐξ ἐμοῦ τιμήσεται.

Χορός

σοὶ ταῦτ᾽ ἀρέσκει, παῖ Μενοικέως Κρέων,

τὸν τῇδε δύσνουν καὶ τὸν εὐμενῆ πόλει.

νόμῳ δὲ χρῆσθαι παντί πού γ᾽ ἔνεστί σοι

καὶ τῶν θανόντων χὠπόσοι ζῶμεν πέρι.
210

Κρέων

ὡς ἂν σκοποὶ νῦν ἦτε τῶν εἰρημένων.

Χορός

νεωτέρῳ τωι τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλ' εἴσ᾽ ἕτοιμοι τοῦ νεκροῦ γ᾽ ἐπίσκοποι.

Χορός

τί δῆτ᾽ ἂν ἄλλῳ τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ 'πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.
215

Χορός

οὐκ ἔστιν οὕτω μῶρος, ὃς θανεῖν ἐρᾷ.

Κρέων

καὶ μὴν ὁ μισθός γ᾽ οὗτος. ἀλλ᾽ ὑπ᾽ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Φύλαξ

ἄναξ, ἐρῶ μὲν οὐχ ὅπως τάχους ὕπο

δύσπνους ἱκάνω κοῦφον ἐξάρας πόδα.
220

πολλὰς γὰρ ἔσχον φροντίδων ἐπιστάσεις

ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν.

ψυχὴ γὰρ ηὔδα πολλά μοι μυθουμένη·

τάλας, τί χωρεῖς οἷ μολὼν δώσεις δίκην;

τλήμων, μενεῖς αὖ; καὶ τάδ᾽ εἴσεται Κρέων
225

ἄλλου παρ᾽ ἀνδρός; πῶς σὺ δῆτ᾽ οὐκ ἀλγυνεῖ;

τοιαῦθ᾽ ἑλίσσων ἤνυτον σχολῇ ταχύς,

χοὔτως ὁδὸς βραχεῖα γίγνεται μακρά.

τέλος γε μέντοι δεῦρ᾽ ἐνίκησεν μολεῖν

σοί· κεἰ τὸ μηδὲν ἐξερῶ, φράσω δ᾽ ὅμως.
230

τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος

τὸ μὴ παθεῖν ἂν ἄλλο πλὴν τὸ μόρσιμον.

Κρέων

τί δ᾽ ἔστιν, ἀνθ’ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ. τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽, οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν·
235

οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.

Κρέων

εὖ γε στοχάζει, κἀποφάργνυσαι κύκλῳ

τὸ πρᾶγμα. δηλοῖς δ᾽ ὥς τι σημανῶν νέον.

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;
240

Φύλαξ

καὶ δὴ λέγω σοι. τὸν νεκρόν τις ἀρτίως

θάψας βέβηκε, κἀπὶ χρωτὶ διψίαν

κόνιν παλύνας. κἀφαγιστεύσας ἃ χρή.

Κρέων

τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Φύλαξ

οὐκ οἶδ᾽. ἐκεῖ γὰρ οὔτε του γενῇδος ἦν
245

πλῆγμ᾽, οὐ δικέλλης ἐκβολή· στύφλος δὲ γῆ

καὶ χέρσος, ἀῤῥὼξ οὐδ᾽ ἐπημαξευμένη

τροχοῖσιν, ἀλλ᾽ ἄσημος οὑργάτης τις ἦν.

ὅπως δ᾽ ὁ πρῶτος ἦμιν ἡμεροσκόπος

δείκνυσι, πᾶσι θαῦμα δυσχερὲς παρῆν.
250

ὁ μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν οὔ,

λεπτὴ δ᾽, ἄγος φεύγοντος ὥς, ἐπῆν κόνις.

σημεῖα δ᾽ οὔτε θηρὸς οὔτε του κυνῶν

ἐλθόντος, οὐ σπάσαντος ἐξεφαίνετο.

λόγοι δ᾽ ἐν ἀλλήλοισιν ἐῤῥόθουν κακοί,
255

φύλαξ ἐλέγχων φύλακα· κἂν ἐγίγνετο

πληγὴ τελευτῶσ᾽, οὐδ᾽ ὁ κωλύσων παρῆν.

εἷς γάρ τις ἦν ἕκαστος οὑξειργασμένος,

κοὐδεὶς ἐναργής, ἀλλ’ ἔφευγε μὴ εἰδέναι.

ἦμεν δ᾽ ἕτοιμοι καὶ μύδρους αἴρειν χεροῖν,
260

καὶ πῦρ διέρπειν, καὶ θεοὺς ὁρκωμοτεῖν

τὸ μήτε δρᾶσαι, μήτε τῳ ξυνειδέναι

τὸ πρᾶγμα βουλεύσαντι μήτ᾽ εἰργασμένῳ.

τέλος δ᾽, ὅτ᾽ οὐδὲν ἦν ἐρευνῶσιν πλέον,

λέγει τις εἷς, ὃς πάντας ἐς πέδον κάρα
265

νεῦσαι φόβῳ προὔτρεψεν. οὐ γὰρ εἴχομεν

οὔτ᾽ ἀντιφωνεῖν, οὔθ᾽ ὅπως δρῶντες καλῶς

πράξαιμεν. ἦν δ᾽ ὁ μῦθος, ὡς ἀνοιστέον

σοὶ τοὔργον εἴη τοῦτο κοὐχὶ κρυπτέον.

καὶ ταῦτ᾽ ἐνίκα, κἀμὲ τὸν δυσδαίμονα
270

πάλος καθαιρεῖ τοῦτο τἀγαθὸν λαβεῖν.

πάρειμι δ᾽ ἄκων οὐχ ἑκοῦσιν, οἶδ᾽ ὅτι·

στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν.

Χορός

ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον

τοὔργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι.
275

Κρέων

παῦσαι, πρὶν ὀργῆς καί με μεστῶσαι λέγων.

μὴ 'φευρεθῇς ἄνους τε καὶ γέρων ἅμα.

λέγεις γὰρ οὐκ ἀνεκτὰ δαίμονας λέγων

πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι.

πότερον ὑπερτιμῶντες ὡς εὐεργέτην
280

ἔκρυπτον αὐτόν, ὅστις ἀμφικίονας

ναοὺς πυρώσων ἦλθε κἀναθήματα,

καὶ γῆν ἐκείνων καὶ νόμους διασκεδῶν;

ἢ τοὺς κακοὺς τιμῶντας εἰσορᾷς θεούς;

οὐκ ἔστιν. ἀλλὰ ταῦτα καὶ πάλαι πόλεως
285

ἄνδρες μόλις φέροντες ἐῤῥόθουν ἐμοί,

κρυφῇ κάρα σείοντες, οὐδ᾽ ὑπὸ ζυγῷ

λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ.

ἐκ τῶνδε τούτους ἐξεπίσταμαι καλῶς

παρηγμένους μισθοῖσιν εἰργάσθαι τάδε.
290

οὐδὲν γὰρ ἀνθρώποισιν οἷον ἄργυρος

κακὸν νόμισμ᾽ ἔβλαστε. τοῦτο καὶ πόλεις

πορθεῖ, τόδ᾽ ἄνδρας ἐξανίστησιν δόμων·

τόδ᾽ ἐκδιδάσκει καὶ παραλλάσσει φρένας

χρηστὰς πρὸς αἰσχρὰ πράγμαθ' ἵστασθαι βροτῶν·
295

πανουργίας δ᾽ ἔδειξεν ἀνθρώποις ἔχειν

καὶ παντὸς ἔργου δυσσέβειαν εἰδέναι.

ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε,

οὐ χρόνῳ πότ᾽ ἐξέπραξαν ὡς δοῦναι δίκην.

ἀλλ᾽ εἴπερ ἴσχει Ζεὺς ἔτ᾽ ἐξ ἐμοῦ σέβας,
300

εὖ τοῦτ᾽ ἐπίστασ᾽, ὅρκιος δέ σοι λέγω,

εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου

εὑρόντες ἐκφανεῖτ᾽ ἐς ὀφθαλμοὺς ἐμούς,

οὐχ ὗμιν Ἅιδης μοῦνος ἀρκέσει, πρὶν ἂν

ζῶντες κρεμαστοὶ τήνδε δηλώσηθ᾽ ὕβριν,
305

ἵν᾽ εἰδότες τὸ κέρδος ἔνθεν οἰστέον,

τολοιπὸν ἁρπάζητε, καὶ μάθηθ', ὅτι

οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν.

ἐκ τῶν γὰρ αἰσχρῶν λημμάτων τοὺς πλείονας

ἀτωμένους ἴδοις ἂν ἢ σεσωσμένους.
310

Φύλαξ

εἰπεῖν δὲ δώσεις, ἢ στραφεὶς οὕτως ἴω;

Κρέων

οὐκ οἶσθα καὶ νῦν, ὡς ἀνιαρῶς λέγεις;

Φύλαξ

ἐν τοῖσιν ὠσίν, ἢ ᾽πὶ τῇ ψυχῇ δάκνει;

Κρέων

τί δέ; ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου;

Φύλαξ

ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.
315

Κρέων

οἴμ᾽, ὡς ἄλημα δῆλον ἐκπεφυκὸς εἶ.

Φύλαξ

οὔκουν τό γ᾽ ἔργον τοῦτο ποιήσας ποτέ.

Κρέων

καὶ ταῦτ᾽ ἐπ’ ἀργύρῳ γε τὴν ψυχὴν προδούς.

Φύλαξ

φεῦ.

ἦ δεινόν, ᾧ δοκεῖ γε καὶ ψευδῆ δοκεῖν.
320

Κρέων

κόμψευε νῦν τὴν δόξαν· εἰ δὲ ταῦτα μὴ

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ', ὅτι

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.

Φύλαξ

ἀλλ' εὑρεθείη μὲν μάλιστ᾽ · ἐὰν δέ τοι

ληφθῇ τε καὶ μή, τοῦτο γὰρ τύχη κρινεῖ,
325

οὐκ ἔσθ᾽ ὅπως ὄψει σὺ δεῦρ᾽ ἐλθόντα με.

καὶ νῦν γὰρ ἐκτὸς ἐλπίδος γνώμης τ᾽ ἐμῆς

σωθεὶς ὀφείλω τοῖς θεοῖς πολλὴν χάριν.

Greek (F. H. Bothe, 1806) (OCR draft) Experimental (Greek (F. H. Bothe, 1806)) — 162 focus

ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοὶ
160

πολλῷ σάλῳ σείσαντες ὤρθωσαν πάλιν·

ὑμᾶς δ᾽ ἐγὼ πομποῖσιν ἐκ πάντων δίχα:

ἔστειλ᾽ ἱκέσθαι, τοῦτο μὲν, τὰ Λαΐου

σέβοντας εἰδὼς εὖ θρόνων ἀεὶ κράτη,

τοῦτ᾽ αὖθις, ἡνίκ᾽ Οἰδίπους ὤρθου πόλιν,
165

κᾀπεὶ διώλετ᾽, ἀμφὶ τοὺς κείνου γ᾽ ἔτι

παῖδας μένοντας ἐμπέδοις φρονήμασιν.

ὅτ᾽ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν

καθ᾽ ἡμέραν ὤλοντο, παίσαντές τε καὶ

πληγέντες αὐτόχειρι σὺν μιάσματι,
170

ἐγὼ κράτη δὴ πάντα καὶ θρόνους ἔχω,

γένους κατ᾽ ἀγχιστεῖα τῶν ὀλωλότων.

ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν,

ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν

ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῇ·
175

ἐμοὶ γὰρ, ὅστις, πᾶσαν εὐθύνων πόλιν,

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

ἀλλ' ἐκ φόβου του γλῶσσαν ἐγκλείσας ἔχει,

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ·

καὶ μείζον᾽ εἴ τις ἀντὶ τῆς αὑτοῦ πάτρας
180

φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω.

ἐγὼ γὰρ (ἴστω Ζεὺς ὁ πάνθ᾽ ὁρῶν ἀεί! )

οὔτ’ ἂν σιωπήσαιμι, τὴν ἄτην ὁρῶν

στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας,

οὔτ᾽ ἂν φίλον ποτ᾽ ἄνδρα δυσμενῆ χθονὸς
185

θείμην ἐμαυτῷ, τοῦτο γιγνώσκων, ὅτι

ἥδ᾽ ἐστὶν ἡ σώζουσα καὶ, ταύτης ἔπι

πλέοντες ὀρθῆς, οὓς φίλους ποιούμεθα.

τοιοῖσδ᾽ ἐγὼ νόμοισι τήνδ᾽ αὔξω πόλιν,

καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω
190

ἀστοῖσι, παίδων τῶν ἀπ᾽ Οἰδίπου πέρι·

Ἐτεοκλέα μὲν, ὃς πόλεως ὑπερμαχῶν

ὄλωλε τῆσδε, πάντ᾽ ἀριστεύσας δορὶ,

τάφῳ τε κρύψαι, καὶ τὰ πάντ᾽ ἐφαγνίσαι,

ἃ τοῖς ἀρίστοις ἔρχεται κάτω νεκροῖς·
195

τὸν δ᾽ αὖ ξύναιμον τοῦδε (Πολυνείκην λέγω),

ὃς γῆν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς,

φυγὰς κατελθὼν, ἠθέλησε μὲν πυρὶ

πρῆσαι κατάκρας, ἠθέλησε δ᾽ αἵματος

κοινοῦ πάσασθαι, τοὺς δὲ δουλώσας ἄγειν,
200

τοῦτον πόλει τῇδ᾽ ἐκκεκήρυκται τάφῳ

μήτε κτερίζειν, μήτε κωκῦσαί τινα,

ἐᾷν δ᾽ ἄθαπτον, καὶ πρὸς οἰωνῶν δέμας

καὶ πρὸς κυνῶν ἐδεστὸν, αἰκιστόν τ᾽ ἰδεῖν.

τοιόνδ᾽ ἐμὸν φρόνημα· κοὔποτ᾽ ἔκ γ᾽ ἐμοῦ
205

τιμὴν προέξουσ᾽ οἱ κακοὶ τῶν ἐνδίκων,

ἀλλ’ ὅστις εὔνους τῇδε τῇ πόλει, θανὼν

καὶ ζῶν ὁμοίως ἔκ γ᾽ ἐμοῦ τιμήσεται.

Χορός

σοὶ ταῦτ᾽ ἀρέσκει, παῖ Μενοικέως, Κρέον,

τὸν τῇδε δύσνουν καὶ τὸν εὐμενῆ πόλει·
210

νόμῳ δὲ χρῆσθαι παντί που τ᾽ ἔνεστί σοι,

καὶ τῶν θανόντων, χᾡπόσοι ζῶμεν, πέρι.

Κρέων

ὡς ἂν σκοποὶ νῦν ἦτε τῶν εἰρημένων.

Χορός

νεωτέρῳ τῳ τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλ’ εἴσ᾽ ἕτοιμοι τοῦ νεκροῦ γ᾽ ἐπίσκοποι.
215

Χορός

τί δῆτ᾽ ἂν ἄλλο τοῦδ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ᾿πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός

οὐκ ἔστιν οὕτω μῶρος, ὃς θανεῖν ἐρᾷ.

Κρέων

καὶ μὴν ὁ μισθός γ᾽ οὗτος · ἀλλ᾽ ὑπ’ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.
220

Φύλαξ

ἄναξ, ἐρῶ μὲν οὐχ ὅπως τάχους ὕπο

δύσπνους ἱκάνω, κοῦφον ἐξάρας πόδα·

πολλὰς γὰρ εὗρον φροντίδων ἐπιστάσεις,

ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν.

ψυχὴ γὰρ ηὔδα πόλλ᾽ ἐμοὶ μυθουμένη·
225

τάλας, τί χωρεῖς, οἷ μολὼν δώσεις δίκην;

τλήμων, μενεῖς αὖ; κεἰ τάδ᾽ εἴσεται Κρέων

ἄλλου παρ᾿ ἀνδρὸς, πῶς σὺ δῆτ᾽ οὐκ ἀλγυνεῖ; —

τοιαῦθ᾽ ἑλίσσων ἤνυτον σχολῇ, ταχὺς,

χοὕτως ὁδὸς βραχεῖα γίγνεται μακρὰ·
230

τέλος γε μέν τοι δεῦρ᾽ ἐνίκησεν μολεῖν.

σοὶ, κεἰ τὸ μηδὲν ἐξερῶ, φράσω δ᾽ ὅμως·

τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος,

τὸ μὴ παθεῖν ἂν ἄλλο πλὴν τὸ μόρσιμον.

Κρέων

τί δ᾽ ἔστιν, ἀνθ᾽ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;
235

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ· τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽, οὔτ᾽ εἶδον, ὅστις ἦν ὁ δρῶν

οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.

Κρέων

εὖ γε στοχάζει, κἀποφράγνυσαι κύκλῳ

τὸ πρᾶγμα· δηλοῖς δ᾽ ὥς τι σημανῶν νέον.
240

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;

Φύλαξ

καὶ δὴ λέγω σοι· τὸν νεκρόν τις ἀρτίως

θάψας βέβηκε, κἀπὶ χρωτὶ διψίαν

κόνιν παλύνας, κἀφαγιστεύσας, ἃ χρή.
245

Κρέων

τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Φύλαξ

οὐκ οἶδ᾽· ἐκεῖ γὰρ οὔτε του γενῇδος ἦν

πλῆγμ', οὐ δικέλλης ἐκβολὴ, στύφλος δέ τ᾽ ἦν

καὶ χέρσος ἀῤῥὼξ, οὐδ᾽ ἐπημαξευμένη

τροχοῖσιν, ἀλλ᾽ ἄσημος οὑργάτης τις ἦν.
250

ὅπως δ᾽ ὁ πρῶτος ἡμὶν ἡμεροσκόπος

δείκνυσι, πᾶσι θαῦμα δυσχερὲς παρῆν·

ὁ μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν οὐ,

λεπτὴ δ᾽, ἄγος φεύγοντος ὥς, ἐπῆν κόνις·

σημεῖα δ᾽ οὔτε θηρὸς, οὔτε του κυνῶν
255

ἐλθόντος, οὐ σπάσαντος ἐξεφαίνετο.

λόγοι δ᾽ ἐν ἀλλήλοισιν ἐῤῥόθουν κακοὶ,

φύλαξ ἐλέγχων φύλακα· κἂν ἐγίγνετο

πληγὴ τελευτῶσ᾽, οὐδ᾽ ὁ κωλύσων παρῆν·

εἷς γάρ τις ἦν ἕκαστος οὑξειργασμένος,
260

κοὐδεὶς ἐναργὴς, ἀλλ᾽ ἔφυγε τὸ μὴ εἰδέναι.

ἦμεν δ᾽ ἕτοιμοι καὶ μύδρους αἴρειν χεροῖν,

καὶ πῦρ διέρπειν, καὶ θεοὺς ὁρκωμοτεῖν,

τὸ μήτε δρᾶσαι, μήτε τῳ ξυνειδέναι

τὸ πρᾶγμα βουλεύσαντι, μήτ᾽ εἰργασμένῳ.
265

τέλος δ᾽, ὅτ᾽ οὐδὲν ἦν ἐρευνῶσι πλέον,

λέγει τις εἷς, ὃς πάντας ἐς πέδον κάρα

νεῦσαι φόβῳ προὔτρεψεν· οὐ γὰρ εἴχομεν

οὔτ᾽ ἀντιφωνεῖν, οὔθ᾽, ὅπως δρῶντες καλῶς

πράξαιμεν. ἦν δ᾽ ὁ μῦθος, ὡς ἀνοιστέον
270

σοὶ τοὖργον εἴη τοῦτο, κοὐχὶ κρυπτέον.

καὶ ταῦτ᾽ ἐνίκα, κᾀμὲ τὸν δυσδαίμονα

πάλος καθαιρεῖ τοῦτο τἀγαθὸν λαβεῖν.

πάρειμι δ᾽ ἄκων οὐχ ἑκοῦσιν, οἶδ᾽ ὅτι·

στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν.
275

Χορός

ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον

τοὖργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι.

Κρέων

παῦσαι, πρὶν ὀργῆς κᾀμὲ μεστῶσαι, λέγων,

μὴ ᾿φευρεθῇς ἄνους τε καὶ γέρων ἅμα·

λέγεις γὰρ οὐκ ἀνεκτὰ, δαίμονας λέγων
280

πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι.

πότερον ὑπερτιμῶντες ὡς εὐεργέτην

ἔκρυπτον αὐτὸν, ὅστις ἀμφικίονας

ναοὺς πυρώσων ἦλθε κἀναθήματα,

καὶ γῆν ἐκείνων καὶ νόμους διασκεδῶν;
285

ἦ τοὺς κακοὺς τιμῶντας εἰσορᾷς Θεούς;

οὐκ ἔστιν· ἀλλὰ ταῦτα καὶ πάλαι πόλεως

ἄνδρες μόλις φέροντες ἐῤῥόθουν ἐμοὶ,

κρυφῆ κάρα σείοντες, οὐδ᾽ ὑπὸ ζυγῷ

λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ.
290

ἐκ τῶνδε τούτους ἐξεπίσταμαι καλῶς

παρηγμένους μισθοῖσιν εἰργάσθαι τάδε·

οὐδὲν γὰρ ἀνθρώποισιν, οἷον ἄργυρος,

κακὸν νόμισμ᾽ ἔβλαστε· τοῦτο καὶ πόλεις

πορθεῖ, τόδ᾽ ἄνδρας ἐξανίστησιν δόμων ·
295

τόδ᾽ ἐκδιδάσκει καὶ παραλλάσσει φρένας

χρηστὰς πρὸς αἰσχρὰ πράγμαθ᾽ ἵστασθαι βροτῶν·

πανουργίας δ᾽ ἔδειξεν ἀνθρώποις ἔχειν,

καὶ παντὸς ἔργου δυσσέβειαν εἰδέναι.

ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε,
300

χρόνῳ ποτ᾽ ἐξέπραξαν ὡς δοῦναι δίκην.

ἀλλ᾽, εἴπερ ἴσχει Ζεὺς ἔτ᾽ ἐξ ἐμοῦ σέβας,

εὖ τοῦτ᾽ ἐπίστασ᾽, ὅρκιος δέ σοι λέγω·

εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου

εὑρόντες ἐκφανεῖτ᾽ ἐς ὀφθαλμοὺς ἐμοὺς,
305

οὐχ ὑμὶν Ἅιδης μοῦνος ἀρκέσει, πρὶν ἂν

ζῶντες κρεμαστοὶ τήνδε δηλώσηθ᾽ ὕβριν,

ἵν᾿ εἰδότες τὸ κέρδος ἔνθεν οἰστέον,

τὸ λοιπὸν ἁρπάξητε, καὶ μάθηθ᾽, ὅτι

οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν·
310

ἐκ τῶν γὰρ αἰσχρῶν λημμάτων τοὺς πλείονας

ἀτωμένους ἴδοις ἂν ἢ σεσωσμένους.

Φύλαξ

εἰπεῖν τι δώσεις, ἢ στραφεὶς οὕτως ἴω;

Κρέων

οὐκ οἶσθα, καὶ νῦν ὡς ἀνιαρῶς λέγεις;

Φύλαξ

ἐν τοῖσιν ὠσὶν, ἢ ᾽πὶ τῇ ψυχῇ δάκνει;
315

Κρέων

τί δὲ ῥυθμίζεις τὴν ἐμὴν λύπην, ὅπου;

Φύλαξ

ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.

Κρέων

ὅμως ἄλημα δῆλον ἐκπεφυκὸς εἶ, ...

Φύλαξ

οὔκουν τόδ᾽ ἔργον εἰμὶ ποιήσας ποτέ.

Κρέων

καὶ ταῦτ᾽ ἐπ᾿ ἀργύρῳ γε τὴν ψυχὴν προδούς.
320

Φύλαξ

φεῦ,

ἦ δεινὸν, ᾧ δοκεῖν τε καὶ ψευδῇ δοκεῖ!

Κρέων

κόμψευέ νυν τὴν δόξαν· εἰ δὲ ταῦτα μὴ

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽, ὅτι

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.
325

Φύλαξ

ἀλλ᾽ εὑρεθείη μὲν μάλιστ᾽ ! ἐὰν δέ τοι

ληφθῇ τε καὶ μὴ (τοῦτο γὰρ τύχη κρινεῖ),

οὐκ ἔσθ᾽ ὅπως ὄψει σὺ δεῦρ᾽ ἐλθόντα με·

καὶ νῦν γὰρ ἐκτὸς ἐλπίδος γνώμης τ᾽ ἐμῆς

σωθεὶς, ὀφείλω τοῖς θεοῖς πολλὴν χάριν.
330

Χορός

1

πολλὰ τὰ δεινὰ, κοὐδὲν ἀν-

θρώπου δεινότερον πέλει.

τοῦτο καὶ πολίου πέραν

πόντου, χειμερίῳ νότῳ,

χωρεῖ, περιβρυχίοισι
335

περῶν ἐπ᾽ οἴδμασι,

θεῶν τε τὰν ὑπερτάταν, Γᾶν

ἄφθιτον, ἀκαμάταν, ἀποτρύεται

ἰλλομένων ἀρότρων, ἔτος εἰς ἔτος,

ἱππείῳ γένει πολεύων.
340

1

Greek (Lewis Campbell, 1879) (OCR draft) Experimental (Greek (Lewis Campbell, 1879)) — 162 focus

ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοὶ

πολλῷ σάλῳ σείσαντες ὤρθωσαν πάλιν·

ὑμᾶς δ᾽ ἐγὼ πομποῖσιν ἐκ πάντων δίχα

ἔστειλ᾽ ἱκέσθαι, τοῦτο μὲν τὰ Λαΐου
165

σέβοντας εἰδὼς εὖ θρόνων ἀεὶ κράτη,

τοῦτ᾽ αὖθις, ἡνίκ' Οἰδίπους ὤρθου πόλιν,

κἀπεὶ διώλετʼ, ἀμφὶ τοὺς κείνων ἔτι

παῖδας μένοντας ἐμπέδοις φρονήμασιν.

ὅτ᾽ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν
170

καθ᾽ ἡμέραν ὤλοντο παίσαντές τε καὶ

πληγέντες αὐτόχειρι σὺν μιάσματι,

ἐγὼ κράτη δὴ πάντα καὶ θρόνους ἔχω

γένους κατ᾿ ἀγχιστεῖα τῶν ὀλωλότων.

52r

ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν
175

ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν

ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῇ.

ἐμοὶ γὰρ ὅστις πᾶσαν εὐθύνων πόλιν

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

ἀλλ᾽ ἐκ φόβου του γλῶσσαν ἐγκλείσας ἔχει,
180

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ.

καὶ μείζον᾽ ὅστις ἀντὶ τῆς αὑτοῦ πάτρας

φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω.

ἐγὼ γάρ, ἴστω Ζεὺς ὁ πάνθ' ὁρῶν ἀεί,

οὔτ᾽ ἂν σιωπήσαιμι τὴν ἄτην ὁρῶν
185

στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας,

οὔτ᾽ ἂν φίλον ποτ' ἄνδρα δυσμενῆ χθονὸς

θείμην ἐμαυτῷ, τοῦτο γιγνώσκων ὅτι

ἥδ᾽ ἐστὶν ἡ σώζουσα, καὶ ταύτης ἔπι

πλέοντες ὀρθῆς τοὺς φίλους ποιούμεθα.
190

τοιοῖσδ᾽ ἐγὼ νόμοισι τήνδ' αὔξω πόλιν·

καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω

ἀστοῖσι παίδων τῶν ἀπ᾿ Οἰδίπου πέρι·

Ἐτεοκλέα μέν, ὃς πόλεως ὑπερμαχῶν

ὄλωλε τῆσδε, πάντ᾿ ἀριστεύσας δορί,
195

τάφῳ τε κρύψαι καὶ τὰ πάντ' ἐφαγνίσαι

ἃ τοῖς ἀρίστοις ἔρχεται κάτω νεκροῖς·

τὸν δ᾽ αὖ ξύναιμον τοῦδε, Πολυνείκην λέγω,

ὃς γῆν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς

φυγὰς κατελθὼν ἠθέλησε μὲν πυρὶ
200

πρῆσαι κατάκρας, ἠθέλησε δ᾽ αἵματος

κοινοῦ πάσασθαι, τοὺς δὲ δουλώσας ἄγειν,

τοῦτον πόλει τῇδ᾽ *ἐκκεκήρυκται τάφῳ

μήτε κτερίζειν μήτε κωκῦσαί τινα,

ἐᾶν δ᾽ ἄθαπτον καὶ πρὸς οἰωνῶν δέμας
205

καὶ πρὸς κυνῶν ἐδεστὸν αἰκισθέντ᾿ ἰδεῖν.

τοιόνδ᾽ ἐμὸν φρόνημα, κοὔποτ᾽ ἔκ γ᾽ ἐμοῦ

τιμὴν προέξουσ᾽ οἱ κακοὶ τῶν ἐνδίκων.

ἀλλ᾽ ὅστις εὔνους τῇδε τῇ πόλει, θανὼν

καὶ ζῶν ὁμοίως ἐξ ἐμοῦ τιμήσεται.
210

Χορός

σοὶ ταῦτ᾽ ἀρέσκει, παῖ Μενοικέως Κρέον,

τὸν τῇδε δύσνουν καὶ τὸν εὐμενῆ πόλει·

νόμῳ δὲ χρῆσθαι παντί πού γ᾽ ἔνεστί σοι

καὶ τῶν θανόντων χὠπόσοι ζῶμεν πέρι.

Κρέων

ὡς ἂν σκοποί νυν ἦτε τῶν εἰρημένων.
215

Χορός

νεωτέρῳ τῳ τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλ᾽ εἴσ᾿ ἕτοιμοι τοῦ νεκροῦ γ᾽ ἐπίσκοποι.

Χορός

τί δῆτ᾽ ἂν ἄλλῳ τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ἐπιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

52v

Χορός

οὐκ ἔστιν οὕτω μῶρος ὃς θανεῖν ἐρᾷ.
220

Κρέων

καὶ μὴν ὁ μισθός γ' οὗτος. ἀλλ᾽ ὑπ᾿ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Φύλαξ

ἄναξ, ἐρῶ μὲν οὐχ ὅπως τάχους ὕπο

δύσπνους ἱκάνω, κοῦφον ἐξάρας πόδα.

πολλὰς γὰρ ἔσχον φροντίδων ἐπιστάσεις,
225

ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν·

ψυχὴ γὰρ ηὔδα πολλά μοι μυθουμένη·

τάλας, τί χωρεῖς οἷ μολὼν δώσεις δίκην;

τλήμων, μενεῖς αὖ; κεἰ τάδ᾽ εἴσεται Κρέων

ἄλλου παρ᾿ ἀνδρός, πῶς σὺ δῆτ᾽ οὐκ ἀλγυνεῖ;
230

τοιαῦθ᾽ ἑλίσσων ἤνυτον *σπουδῇ βραδύς,

χοὕτως ὁδὸς βραχεῖα γίγνεται μακρά.

τέλος γε μέντοι δεῦρ᾽ ἐνίκησεν μολεῖν

σοί-κεἰ τὸ μηδὲν ἐξερῶ, φράσω δ᾽ ὅμως.

τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος
235

τὸ μὴ παθεῖν ἂν ἄλλο πλὴν τὸ μόρσιμον.

Κρέων

τί δ᾽ ἐστὶν ἀνθ᾽ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ· τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽ οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν,

οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.
240

Κρέων

εὖ γε στοχάζει κἀποφάργνυσαι κύκλῳ

τὸ πρᾶγμα. δηλοῖς δ᾽ ὡς τι σημανῶν νέον.

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτ', εἶτʼ ἀπαλλαχθεὶς ἄπει;

Φύλαξ

καὶ δὴ λέγω σοι. τὸν νεκρόν τις ἀρτίως
245

θάψας βέβηκε, κἀπὶ χρωτὶ διψίαν

κόνιν παλύνας κἀφαγιστεύσας ἃ χρή.

Κρέων

τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Φύλαξ

οὐκ οἶδ᾽· ἐκεῖ γὰρ οὔτε του γενῇδος ἦν

πλῆγμ᾽, οὐ δικέλλης ἐκβολή· στύφλος δὲ γῆ
250

καὶ χέρσος, ἀρρὼξ οὐδ᾽ ἐπημαξευμένη

τροχοῖσιν, ἀλλ᾽ ἄσημος οὑργάτης τις ἦν.

ὅπως δ᾽ ὁ πρῶτος ἡμὶν ἡμεροσκόπος

δείκνυσι, πᾶσι θαῦμα δυσχερὲς παρῆν.

ὁ μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν οὔ,
255

λεπτὴ δ᾽ ἄγος φεύγοντος ὣς ἐπῆν κόνις.

σημεῖα δ᾽ οὔτε θηρὸς οὔτε του κυνῶν

ἐλθόντος, οὐ σπάσαντος, ἐξεφαίνετο.

λόγοι δ᾽ ἐν ἀλλήλοισιν ἐρρόθουν κακοί,

φύλαξ ἐλέγχων φύλακα, κἂν ἐγίγνετο
260

πληγὴ τελευτῶσ᾽, οὐδ᾽ ὁ κωλύσων παρῆν.

εἷς γάρ τις ἦν ἕκαστος οὑξειργασμένος,

κοὐδεὶς ἐναργής, ἀλλ᾽ ἔφευγε *μὴ εἰδέναι.

ἦμεν δ᾽ ἕτοιμοι καὶ μύδρους αἴρειν χεροῖν,

καὶ πῦρ διέρπειν, καὶ θεοὺς ὁρκωμοτεῖν
265

τὸ μήτε δρᾶσαι μήτε τῳ ξυνειδέναι

τὸ πρᾶγμα βουλεύσαντι μήτ' εἰργασμένῳ.

53r

τέλος δ᾽, ὅτ᾽ οὐδὲν ἦν ἐρευνῶσιν πλέον,

λέγει τις εἷς, ὃς πάντας ἐς πέδον κάρα

νεῦσαι φόβῳ προὔτρεψεν· οὐ γὰρ εἴχομεν
270

οὔτ᾽ ἀντιφωνεῖν οὔθ᾽ ὅπως δρῶντες καλῶς

πράξαιμεν. ἦν δ᾽ ὁ μῦθος ὡς ἀνοιστέον

σοὶ τοὔργον εἴη τοῦτο κοὐχὶ κρυπτέον.

καὶ ταῦτ᾽ ἐνίκα, κἀμὲ τὸν δυσδαίμονα

πάλος καθαιρεῖ τοῦτο τἀγαθὸν λαβεῖν.
275

πάρειμι δ᾽ ἄκων οὐχ ἑκοῦσιν, οἶδ᾽ ὅτι·

στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν.

Χορός

ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον

τοὔργον τόδ᾽ *ᾖ, ξύννοια βουλεύει πάλαι.

Κρέων

παῦσαι, πρὶν ὀργῆς κἀμὲ μεστῶσαι λέγων,
280

μὴ ᾿φευρεθῇς ἄνους τε καὶ γέρων ἅμα.

λέγεις γὰρ οὐκ ἀνεκτά, δαίμονας λέγων

πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι.

πότερον ὑπερτιμῶντες ὡς εὐεργέτην

ἔκρυπτον αὐτόν, ὅστις ἀμφικίονας
285

ναοὺς πυρώσων ἦλθε κἀναθήματα,

καὶ γῆν ἐκείνων καὶ νόμους διασκεδῶν;

ἢ τοὺς κακοὺς τιμῶντας εἰσορᾷς θεούς;

οὐκ ἔστιν. ἀλλὰ ταῦτα καὶ πάλαι πόλεως

ἄνδρες μόλις φέροντες ἐρρόθουν ἐμοί,
290

κρυφῆ κάρα σείοντες, οὐδ᾽ ὑπὸ ζυγῷ

λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ.

ἐκ τῶνδε τούτους ἐξεπίσταμαι καλῶς

παρηγμένους μισθοῖσιν εἰργάσθαι τάδε.

οὐδὲν γὰρ ἀνθρώποισιν οἷον ἄργυρος
295

κακὸν νόμισμ᾽ ἔβλαστε. τοῦτο καὶ πόλεις

πορθεῖ, τόδ᾽ ἄνδρας ἐξανίστησιν δόμων·

τόδ᾽ ἐκδιδάσκει καὶ παραλλάσσει φρένας

χρηστὰς πρὸς αἰσχρὰ πράγμαθ' ἵστασθαι βροτῶν·

πανουργίας δ᾽ ἔδειξεν ἀνθρώποις ἔχειν
300

καὶ παντὸς ἔργου δυσσέβειαν εἰδέναι.

ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε,

χρόνῳ ποτ' ἐξέπραξαν ὡς δοῦναι δίκην.

ἀλλ᾽ εἴπερ ἴσχει Ζεὺς ἔτ᾽ ἐξ ἐμοῦ σέβας,

εὖ τοῦτ᾽ ἐπίστασ᾽, ὅρκιος δέ σοι λέγω,
305

εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου

εὑρόντες ἐκφανεῖτ᾽ ἐς ὀφθαλμοὺς ἐμούς,

οὐχ ὑμὶν Ἅιδης μοῦνος ἀρκέσει, πρὶν ἂν

ζῶντες κρεμαστοὶ τήνδε δηλώσηθ᾽ ὕβριν,

ἵν᾽ εἰδότες τὸ κέρδος ἔνθεν οἰστέον
310

τὸ λοιπὸν ἁρπάζητε, καὶ μάθηθ᾽ ὅτι

οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν.

ἐκ τῶν γὰρ αἰσχρῶν λημμάτων τοὺς πλείονας

ἀτωμένους ἴδοις ἂν ἢ σεσωσμένους.

Φύλαξ

εἰπεῖν τι δώσεις, ἢ στραφεὶς οὕτως ἴω;
315

53v

Κρέων

οὐκ οἶσθα καὶ νῦν ὡς ἀνιαρῶς λέγεις;

Φύλαξ

ἐν τοῖσιν ὠσὶν ἢ ἐπὶ τῇ ψυχῇ δάκνει;

Κρέων

τί δαί; ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου;

Φύλαξ

ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.

Κρέων

οἴμ᾿ ὡς λάλημα δῆλον ἐκπεφυκὸς εἶ.
320

Φύλαξ

οὔκουν τό *γ᾽ ἔργον τοῦτο ποιήσας ποτέ.

Κρέων

καὶ ταῦτ᾽ ἐπ᾿ ἀργύρῳ γε τὴν ψυχὴν προδούς.

Φύλαξ

φεῦ·

ἢ δεινὸν ᾧ δοκῇ γε καὶ ψευδή δοκεῖν.

Κρέων

κόμψευε νῦν τὴν δόξαν· εἰ δὲ ταῦτα μὴ

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽ ὅτι
325

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.

Φύλαξ

ἀλλ᾽ εὑρεθείη μὲν μάλιστ᾽, ἐὰν δέ τοι

ληφθῇ τε καὶ μή, τοῦτο γὰρ τύχη κρινεῖ,

οὐκ ἔσθ᾽ ὅπως ὄψει σὺ δεῦρ᾽ ἐλθόντα με.

καὶ νῦν γὰρ ἐκτὸς ἐλπίδος γνώμης τ᾿ ἐμῆς
330

σωθεὶς ὀφείλω τοῖς θεοῖς πολλὴν χάριν.

Χορός
α

πολλὰ τὰ δεινὰ κοὐδὲν ἀνθρώπου δεινότερον πέλει·

τοῦτο καὶ πολιοῦ πέραν πόντου χειμερίῳ νότῳ
335

χωρεῖ, περιβρυχίοισιν

περῶν ὑπ᾿ οἴδμασιν,

θεῶν τε τὰν ὑπερτάταν, Γᾶν

ἄφθιτον, ἀκαμάταν ἀποτρύεται,

ἰλλομένων ἀρότρων ἔτος εἰς ἔτος,
340

ἱππείῳ γένει πολεύων.

α

Greek (A. Colonna, 1978) (OCR draft) Experimental (Greek (A. Colonna, 1978)) — 162 focus

ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοὶ

πολλῷ σάλῳ σείσαντες ὤρθωσαν πάλιν·

ὑμᾶς δ᾽ ἐγὼ πομποῖσιν ἐκ πάντων δίχα

ἔστειλ᾽ ἱκέσθαι, τοῦτο μὲν τὰ Λαΐου
165

σέβοντας εἰδὼς εὖ θρόνων ἀεὶ κράτη,

τοῦτ᾽ αὖθις, ἡνίκ' Οἰδίπους ὤρθου πόλιν

κἀπεὶ διώλετ᾽, ἀμφὶ τοὺς κείνων ἔτι

παῖδας μένοντας ἐμπέδοις φρονήμασιν.

ὅτ᾽ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν
170

καθ’ ἡμέραν ὤλοντο παίσαντές τε καὶ

πληγέντες αὐτόχειρι σὺν μιάσματι,

ἐγὼ κράτη δὴ πάντα καὶ θρόνους ἔχω

γένους κατ᾽ ἀγχιστεῖα τῶν ὀλωλότων.

ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν
175

ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν

ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῇ.

ἐμοὶ γὰρ ὅστις πᾶσαν εὐθύνων πόλιν

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

ἀλλ' ἐκ φόβου του γλῶσσαν ἐγκλῄσας ἔχει,
180

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ·

καὶ μείζον᾽ ὅστις ἀντὶ τῆς αὑτοῦ πάτρας

φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω.

ἐγὼ γάρ, ἴστω Ζεὺς ὁ πάνθ᾽ ὁρῶν ἀεί,

οὔτ᾽ ἂν σιωπήσαιμι τὴν ἄτην ὁρῶν
185

στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας,

οὔτ᾽ ἂν φίλον ποτ᾽ ἄνδρα δυσμενῆ χθονὸς

θείμην ἐμαυτῷ, τοῦτο γιγνώσκων ὅτι

ἥδ᾽ ἐστὶν ἡ σῴζουσα καὶ ταύτης ἔπι

πλέοντες ὀρθῆς τοὺς φίλους ποιούμεθα·
190

τοιοῖσδ᾽ ἐγὼ νόμοισι τήνδ᾽ αὔξω πόλιν.

καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω

ἀστοῖσι παίδων τῶν ἀπ᾽ Οἰδίπου πέρι·

Ἐτεοκλέα μέν, ὃς πόλεως ὑπερμαχῶν

ὄλωλε τῆσδε, πάντ᾽ ἀριστεύσας δορί,
195

τάφῳ τε κρύψαι καὶ τὰ πάντ᾽ ἐφαγνίσαι

ἃ τοῖς ἀρίστοις ἔρχεται κάτω νεκροῖς·

τὸν δ᾽ αὖ ξύναιμον τοῦδε, Πολυνείκην λέγω,

ὃς γῆν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς

φυγὰς κατελθὼν ἠθέλησε μὲν πυρὶ
200

πρῆσαι κατάκρας, ἠθέλησε δ᾽ αἵματος

κοινοῦ πάσασθαι, τοὺς δὲ δουλώσας ἄγειν,

τοῦτον πόλει τῇδ᾽ ἐκκεκηρῦχθαι τάφῳ

μήτε κτερίζειν μήτε κωκῦσαί τινα,

ἐᾶν δ᾽ ἄθαπτον καὶ πρὸς οἰωνῶν δέμας
205

καὶ πρὸς κυνῶν ἐδεστὸν αἰκισθέν τ᾽ ἰδεῖν.

τοιόνδ᾽ ἐμὸν φρόνημα, κοὔποτ᾽ ἔκ γ᾽ ἐμοῦ

τιμὴν προέξουσ᾽ οἱ κακοὶ τῶν ἐνδίκων.

ἀλλ’ ὅστις εὔνους τῇδε τῇ πόλει, θανὼν

καὶ ζῶν ὁμοίως ἐξ ἐμοῦ τιμήσεται.
210

Χορός

σοὶ ταῦτ᾽ ἀρέσκει, παῖ Μενοικέως, ποεῖν,

τὸν τῇδε δύσνουν καὶ τὸν εὐμενῆ πόλει·

νόμῳ δὲ χρῆσθαι παντί πού τ᾽ ἔνεστί σοι

καὶ τῶν θανόντων χὠπόσοι ζῶμεν πέρι.

Κρέων

ὡς ἂν σκοποὶ νῦν ἦτε τῶν εἰρημένων
215

Χορός

νεωτέρῳ τῳ τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλ᾽ εἴσ᾽ ἑτοῖμοι τοῦ νεκροῦ γ' ἐπίσκοποι.

Χορός

τί δῆτ᾽ ἂν ἄλλο τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ᾿πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός

οὐκ ἔστιν οὕτω μῶρος ὃς θανεῖν ἐρᾷ.
220

Κρέων

καὶ μὴν ὁ μισθός γ᾽ οὗτος· ἀλλ᾽ ὑπ᾽ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Φύλαξ

ἄναξ, ἐρῶ μὲν οὐχ ὅπως τάχους ὕπο

δύσπνους ἱκάνω κοῦφον ἐξάρας πόδα.

πολλὰς γὰρ ἔσχον φροντίδων ἐπιστάσεις.
225

ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν·

ψυχὴ γὰρ ηὔδα πολλά μοι μυθουμένη·

« τάλας, τί χωρεῖς οἷ μολὼν δώσεις δίκην;

τλήμων, μενεῖς αὖ; κεἰ τάδ᾽ εἴσεται Κρέων

ἄλλου παρ᾽ ἀνδρός, πῶς σὺ δῆτ᾽ οὐκ ἀλγυνῇ;»
230

τοιαῦθ᾽ ἑλίσσων ἤνυτον σχολῇ βραδύς,

χοὔτως ὁδὸς βραχεῖα γίγνεται μακρά.

τέλος γε μέντοι δεῦρ᾽ ἐνίκησεν μολεῖν

σοί, κεἰ τὸ μηδὲν ἐξερῶ, φράσω δ᾽ ὅμως.

τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος,
235

τὸ μὴ παθεῖν ἂν ἄλλο πλὴν τὸ μόρσιμον

Κρέων

τί δ᾽ ἐστὶν ἀνθ᾽ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ· τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽ οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν,

οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.
240

Κρέων

εὖ γε στοχάζῃ κἀποφράγνυσαι κύκλῳ

τὸ πρᾶγμα· δηλοῖς δ᾽ ὥς τι σημαίνων νέον.

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;

Φύλαξ

καὶ δὴ λέγω σοι τὸν νεκρόν τις ἀρτίως
245

θάψας βέβηκε κἀπὶ χρωτὶ διψίαν

κόνιν παλύνας κἀφαγιστεύσας ἃ χρή.

Κρέων

τί φῇς; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Φύλαξ

οὐκ οἶδ᾽ ἐκεῖ γὰρ οὔτε του γενῇδος ἦν

πλῆγμ᾽, οὐ δικέλλης ἐκβολή στύφλος δὲ γῆ
250

καὶ χέρσος, ἀρρὼξ οὐδ᾽ ἐπημαξευμένη

τροχοῖσιν, ἀλλ᾽ ἄσημος οὑργάτης τις ἦν.

ὅπως δ᾽ ὁ πρῶτος ἡμὶν ἡμεροσκόπος

δείκνυσι, πᾶσι θαῦμα δυσχερὲς παρῆν·

ὁ μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν οὔ,
255

λεπτὴ δ᾽ ἄγος φεύγοντος ὣς ἐπῆν κόνις.

σημεῖα δ᾽ οὔτε θηρὸς οὔτε του κυνῶν

ἐλθόντος, οὐ σπάσαντος, ἐξεφαίνετο.

λόγοι δ᾽ ἐν ἀλλήλοισιν ἐρρόθουν κακοί,

φύλαξ ἐλέγχων φύλακα, κἂν ἐγίγνετο
260

πληγὴ τελευτῶσ᾽, οὐδ᾽ ὁ κωλύσων παρῆν.

εἷς γάρ τις ἦν ἕκαστος οὑξειργασμένος,

κοὐδεὶς ἐναργής, ἀλλ᾽ ἔφευγε μὴ εἰδέναι.

ἦμεν δ᾽ ἑτοῖμοι καὶ μύδρους αἴρειν χεροῖν,

καὶ πῦρ διέρπειν, καὶ θεοὺς ὁρκωμοτεῖν
265

τὸ μήτε δρᾶσαι μήτε τῳ ξυνειδέναι

τὸ πρᾶγμα βουλεύσαντι μήτ᾽ εἰργασμένῳ.

τέλος δ᾽ ὅτ᾽ οὐδὲν ἦν ἐρευνῶσιν πλέον,

λέγει τις εἷς ὃς πάντας ἐς πέδον κάρα

νεῦσαι φόβῳ προὔτρεψεν· οὐ γὰρ εἴχομεν
270

οὔτ᾽ ἀντιφωνεῖν οὔθ᾽ ὅπως δρῶντες καλῶς

πράξαιμεν. ἦν δ᾽ ὁ μῦθος ὡς ἀνοιστέον

σοὶ τοὔργον εἴη τοῦτο κοὐχὶ κρυπτέον.

καὶ ταῦτ᾽ ἐνίκα, κἀμὲ τὸν δυσδαίμονα

πάλος καθαιρεῖ τοῦτο τἀγαθὸν λαβεῖν.
275

πάρειμι δ᾽ ἄκων οὐχ ἑκοῦσιν, οἶδ᾽ ὅτι·

στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν.

Χορός

ἄναξ, ἐμοί τοι μή τι καὶ θεήλατον

τοὔργον τόδ᾽ ἡ ξύννοια βουλεύει πάλαι.

Κρέων

παῦσαι, πρὶν ὀργῆς κἀμὲ μεστῶσαι λέγων,
280

μὴ ᾿φευρεθῇς ἄνους τε καὶ γέρων ἅμα.

λέγεις γὰρ οὐκ ἀνεκτά, δαίμονας λέγων

πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι.

πότερον ὑπερτιμῶντες ὡς εὐεργέτην

ἔκρυπτον αὐτόν, ὅστις ἀμφικίονας
285

ναοὺς πυρώσων ἦλθε κἀναθήματα

καὶ γῆν ἐκείνων καὶ νόμους διασκεδῶν;

ἢ τοὺς κακοὺς τιμῶντας εἰσορᾷς θεούς;

οὐκ ἔστιν· ἀλλὰ ταῦτα καὶ πάλαι πόλεως

ἄνδρες μόλις φέροντες ἐρρόθουν ἐμοί,
290

κρυφῇ κάρα σείοντες, οὐδ᾽ ὑπὸ ζυγῷ

λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ.

ἐκ τῶνδε τούτους ἐξεπίσταμαι καλῶς

παρηγμένους μισθοῖσιν εἰργάσθαι τάδε.

οὐδὲν γὰρ ἀνθρώποισιν οἷον ἄργυρος
295

κακὸν νόμισμ᾽ ἔβλαστε· τοῦτο καὶ πόλεις

πορθεῖ, τόδ᾽ ἄνδρας ἐξανίστησιν δόμων,

τόδ᾽ ἐκδιδάσκει καὶ παραλλάσσει φρένας

χρηστὰς πρὸς αἰσχρὰ πράγμαθ᾽ ἵστασθαι βροτῶν·

πανουργίας δ᾽ ἔδειξεν ἀνθρώποις ἔχειν
300

καὶ παντὸς ἔργου δυσσέβειαν εἰδέναι.

ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε,

χρόνῳ ποτ᾽ ἐξέπραξαν ὡς δοῦναι δίκην.

ἀλλ᾽, εἴπερ ἴσχει Ζεὺς ἔτ᾽ ἐξ ἐμοῦ σέβας,

εὖ τοῦτ᾽ ἐπίστασ᾽, ὅρκιος δέ σοι λέγω,
305

εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου

εὑρόντες ἐκφανεῖτ᾽ ἐς ὀφθαλμοὺς ἐμούς,

οὐχ ὑμὶν Ἅιδης μοῦνος ἀρκέσει, πρὶν ἂν

ζῶντες κρεμαστοὶ τήνδε δηλώσηθ᾽ ὕβριν,

ἵν᾽ εἰδότες τὸ κέρδος ἔνθεν οἰστέον
310

τὸ λοιπὸν ἁρπάζητε, καὶ μάθηθ᾽ ὅτι

οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν.

ἐκ τῶν γὰρ αἰσχρῶν λημμάτων τοὺς πλείονας

ἀτωμένους ἴδοις ἂν ἢ σεσωσμένους.

Φύλαξ

εἰπεῖν τι δώσεις, ἢ στραφεὶς οὕτως ἴω;
315

Κρέων

οὐκ οἶσθα καὶ νῦν ὡς ἀνιαρῶς λέγεις;

Φύλαξ

ἐν τοῖσιν ὠσὶν ἢ ᾽πὶ τῇ ψυχῇ δάκνῃ;

Κρέων

τί δὲ ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου;

Φύλαξ

ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.

Κρέων

οἴμ᾽, ὡς λάλημα δῆλον ἐκπεφυκὸς εἶ.
320

Φύλαξ

οὔκουν τό γ᾽ ἔργον τοῦτο ποιήσας ποτέ.

Κρέων

καὶ ταῦτ᾽ ἐπ’ ἀργύρῳ γε τὴν ψυχὴν προδούς.

Φύλαξ

φεῦ·

ἦ δεινὸν ᾧ δοκεῖ γε καὶ ψευδῆ δοκεῖν.

Κρέων

κόμψευέ νυν τὴν δόξαν· εἰ δὲ ταῦτα μὴ

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽ ὅτι
325

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.

Φύλαξ

ἀλλ᾽ εὑρεθείη μὲν μάλιστ᾽· ἐὰν δέ τοι

ληφθῇ τε καὶ μή, τοῦτο γὰρ τύχη κρινεῖ,

οὐκ ἔσθ᾽ ὅπως ὄψει σὺ δεῦρ᾽ ἐλθόντα με.

καὶ νῦν γὰρ ἐκτὸς ἐλπίδος γνώμης τ᾽ ἐμῆς
330

σωθεὶς ὀφείλω τοῖς θεοῖς πολλὴν χάριν.

Χορός
1

πολλὰ τὰ δεινὰ κοὐδὲν ἀν-

θρώπου δεινότερον πέλει

τοῦτο καὶ πολιοῦ πέραν

πόντου χειμερίῳ νότῳ
335

χωρεῖ, περιβρυχίοισιν

περῶν ὑπ᾽ οἴδμασιν, θεῶν

τε τὰν ὑπερτάταν,Γᾶν

ἄφθιτον, ἀκαμάταν, ἀποτρύεται,

ἰλλομένων ἀρότρων ἔτος εἰς ἔτος.
340

ἱππείῳ γένει πολεύων.

1

Greek (A. Dain, 1955) (OCR draft) Experimental (Greek (A. Dain, 1955)) — 162 focus

ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοὶ

πολλῷ σάλῳ σείσαντες ὤρθωσαν πάλιν·

ὑμᾶς δ’ ἐγὼ πομποῖσιν ἐκ πάντων δίχα

ἔστειλ’ ἱκέσθαι, τοῦτο μὲν τὰ Λαΐου
165

σέβοντας εἰδὼς εὖ θρόνων ἀεὶ κράτη,

τοῦτ’ αὖθις, ἡνίκ’ Οἰδίπους ὤρθου πόλιν

κἀπεὶ διώλετ’, ἀμφὶ τοὺς κείνων ἔτι

παῖδας μένοντας ἐμπέδοις φρονήμασιν.

ὅτ’ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν
170

καθ’ ἡμέραν ὤλοντο παίσαντές τε καὶ

πληγέντες αὐτόχειρι σὺν μιάσματι,

ἐγὼ κράτη δὴ πάντα καὶ θρόνους ἔχω

γένους κατ’ ἀγχιστεῖα τῶν ὀλωλότων.

ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν
175

ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν

ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῇ.

ἐμοὶ γὰρ ὅστις πᾶσαν εὐθύνων πόλιν

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

ἀλλ’ ἐκ φόβου του γλῶσσαν ἐγκλῄσας ἔχει,
180

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ·

καὶ μείζον’ ὅστις ἀντὶ τῆς αὑτοῦ πάτρας

φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω.

ἐγὼ γάρ, ἴστω Ζεὺς ὁ πάνθ’ ὁρῶν ἀεί,

οὔτ’ ἂν σιωπήσαιμι τὴν ἄτην ὁρῶν
185

στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας,

οὔτ’ ἂν φίλον ποτ’ ἄνδρα δυσμενῆ χθονὸς

θείμην ἐμαυτῷ, τοῦτο γιγνώσκων ὅτι

ἥδ’ ἐστὶν ἡ σῴζουσα καὶ ταύτης ἔπι

πλέοντες ὀρθῆς τοὺς φίλους ποιούμεθα·
190

τοιοῖσδ’ ἐγὼ νόμοισι τήνδ’ αὔξω πόλιν.

καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω

ἀστοῖσι παίδων τῶν ἀπ’ Οἰδίπου πέρι·

Ἐτεοκλέα μέν, ὃς πόλεως ὑπερμαχῶν

ὄλωλε τῆσδε, πάντ’ ἀριστεύσας δορί,
195

τάφῳ τε κρύψαι καὶ τὰ πάντ’ ἀφαγνίσαι

ἃ τοῖς ἀρίστοις ἔρχεται κάτω νεκροῖς·

τὸν δ’ αὖ ξύναιμον τοῦδε, Πολυνείκην λέγω,

ὃς γῆν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς

φυγὰς κατελθὼν ἠθέλησε μὲν πυρὶ
200

πρῆσαι κατάκρας, ἠθέλησε δ’ αἵματος

κοινοῦ πάσασθαι, τοὺς δὲ δουλώσας ἄγειν,

τοῦτον πόλει τῇδ’ ἐκκεκήρυκται τάφῳ

μήτε κτερίζειν μήτε κωκῦσαί τινα,

ἐᾶν δ’ ἄθαπτον καὶ πρὸς οἰωνῶν δέμας
205

καὶ πρὸς κυνῶν ἐδεστὸν αἰκισθέν τ’ ἰδεῖν.

τοιόνδ’ ἐμὸν φρόνημα, κοὔποτ’ ἔκ γ’ ἐμοῦ

τιμὴν προέξουσ’ οἱ κακοὶ τῶν ἐνδίκων.

ἀλλ’ ὅστις εὔνους τῇδε τῇ πόλει, θανὼν

καὶ ζῶν ὁμοίως ἐξ ἐμοῦ τιμήσεται.
210

Χορός

σοὶ ταῦτ’ ἀρέσκει, παῖ Μενοικέως, παθεῖν,

τὸν τῇδε δύσνουν καὶ τὸν εὐμενῆ πόλει·

νόμῳ δὲ χρῆσθαι παντί πού γ’ ἔνεστί σοι

καὶ τῶν θανόντων χὠπόσοι ζῶμεν πέρι.

Κρέων

ὡς ἂν σκοποὶ νῦν ἦτε τῶν εἰρημένων—
215

Χορός

νεωτέρῳ τῳ τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλ’ εἴσ’ ἑτοῖμοι τοῦ νεκροῦ γ’ ἐπίσκοποι.

Χορός

τί δῆτ’ ἂν ἄλλο τοῦτ’ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ’πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός

οὐκ ἔστιν οὕτω μῶρος ὃς θανεῖν ἐρᾷ.
220

Κρέων

καὶ μὴν ὁ μισθός γ’ οὗτος· ἀλλ’ ὑπ’ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Φύλαξ

ἄναξ, ἐρῶ μὲν οὐχ ὅπως τάχους ὕπο

δύσπνους ἱκάνω κοῦφον ἐξάρας πόδα.

πολλὰς γὰρ ἔσχον φροντίδων ἐπιστάσεις,
225

ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν·

ψυχὴ γὰρ ηὔδα πολλά μοι μυθουμένη·

"τάλας, τί χωρεῖς οἷ μολὼν δώσεις δίκην;

τλήμων, μενεῖς αὖ; κεἰ τάδ’ εἴσεται Κρέων

ἄλλου παρ’ ἀνδρός, πῶς σὺ δῆτ’ οὐκ ἀλγυνῇ;"
230

Τοιαῦθ’ ἑλίσσων ἤνυτον σχολῇ ταχύς,

χοὔτως ὁδὸς βραχεῖα γίγνεται μακρά.

τέλος γε μέντοι δεῦρ’ ἐνίκησεν μολεῖν

σοί, κεἰ τὸ μηδὲν ἐξερῶ, —φράσω δ’ ὅμως.

τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος,
235

τὸ μὴ παθεῖν ἂν ἄλλο πλὴν τὸ μόρσιμον.

Κρέων

τί δ’ ἐστὶν ἀνθ’ οὗ τήνδ’ ἔχεις ἀθυμίαν;

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ· τὸ γὰρ

πρᾶγμ’ οὔτ’ ἔδρασ’ οὔτ’ εἶδον ὅστις ἦν ὁ δρῶν,

οὐδ’ ἂν δικαίως ἐς κακὸν πέσοιμί τι.
240

Κρέων

εὖ γε στοχάζῃ κἀποφράγνυσαι κύκλῳ

τὸ πρᾶγμα· δηλοῖς δ’ ὥς τι σημαίνων νέον.

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ’ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτ’, εἶτ’ ἀπαλλαχθεὶς ἄπει;

Φύλαξ

καὶ δὴ λέγω σοι· τὸν νεκρόν τις ἀρτίως
245

θάψας βέβηκε κἀπὶ χρωτὶ διψίαν

κόνιν παλύνας κἀφαγιστεύσας ἃ χρή.

Κρέων

τί φῄς; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Φύλαξ

οὐκ οἶδ’· ἐκεῖ γὰρ οὔτε του γενῇδος ἦν

πλῆγμ’, οὐ δικέλλης ἐκβολή· στύφλος δὲ γῆ
250

καὶ χέρσος, ἀρρὼξ οὐδ’ ἐπημαξευμένη

τροχοῖσιν, ἀλλ’ ἄσημος οὑργάτης τις ἦν.

ὅπως δ’ ὁ πρῶτος ἡμὶν ἡμεροσκόπος

δείκνυσι, πᾶσι θαῦμα δυσχερὲς παρῆν·

ὁ μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν οὔ,
255

λεπτὴ δ’ ἄγος φεύγοντος ὣς ἐπῆν κόνις.

σημεῖα δ’ οὔτε θηρὸς οὔτε του κυνῶν

ἐλθόντος, οὐ σπάσαντος, ἐξεφαίνετο.

λόγοι δ’ ἐν ἀλλήλοισιν ἐρρόθουν κακοί,

φύλαξ ἐλέγχων φύλακα, κἂν ἐγίγνετο
260

πληγὴ τελευτῶσ’, οὐδ’ ὁ κωλύσων παρῆν.

εἷς γάρ τις ἦν ἕκαστος οὑξειργασμένος,

κοὐδεὶς ἐναργής, ἀλλ’ ἔφευγε μὴ εἰδέναι.

ἦμεν δ’ ἑτοῖμοι καὶ μύδρους αἴρειν χεροῖν,

καὶ πῦρ διέρπειν, καὶ θεοὺς ὁρκωμοτεῖν
265

τὸ μήτε δρᾶσαι μήτε τῳ ξυνειδέναι

τὸ πρᾶγμα βουλεύσαντι μήτ’ εἰργασμένῳ.

τέλος δ’ ὅτ’ οὐδὲν ἦν ἐρευνῶσιν πλέον,

λέγει τις εἷς ὃς πάντας ἐς πέδον κάρα

νεῦσαι φόβῳ προὔτρεψεν· οὐ γὰρ εἴχομεν
270

οὔτ’ ἀντιφωνεῖν οὔθ’ ὅπως δρῶντες καλῶς

πράξαιμεν. ἦν δ’ ὁ μῦθος ὡς ἀνοιστέον

σοὶ τοὔργον εἴη τοῦτο κοὐχὶ κρυπτέον.

καὶ ταῦτ’ ἐνίκα, κἀμὲ τὸν δυσδαίμονα

πάλος καθαιρεῖ τοῦτο τἀγαθὸν λαβεῖν.
275

πάρειμι δ’ ἄκων οὐχ ἑκοῦσιν, οἶδ’ ὅτι·

στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν.

Χορός

ἄναξ, ἐμοί τοι μή τι καὶ θεήλατον

τοὔργον τόδ’ ἡ ξύννοια βουλεύει πάλαι.

Κρέων

παῦσαι, πρὶν ὀργῆς κἀμὲ μεστῶσαι λέγων,
280

μὴ ’φευρεθῇς ἄνους τε καὶ γέρων ἅμα.

λέγεις γὰρ οὐκ ἀνεκτά, δαίμονας λέγων

πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι.

πότερον ὑπερτιμῶντες ὡς εὐεργέτην

ἔκρυπτον αὐτόν, ὅστις ἀμφικίονας
285

ναοὺς πυρώσων ἦλθε κἀναθήματα

καὶ γῆν ἐκείνων καὶ νόμους διασκεδῶν;

ἢ τοὺς κακοὺς τιμῶντας εἰσορᾷς θεούς;

οὐκ ἔστιν· ἀλλὰ ταῦτα καὶ πάλαι πόλεως

ἄνδρες μόλις φέροντες ἐρρόθουν ἐμοί,
290

κρυφῇ κάρα σείοντες, οὐδ’ ὑπὸ ζυγῷ

λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ.

ἐκ τῶνδε τούτους ἐξεπίσταμαι καλῶς

παρηγμένους μισθοῖσιν εἰργάσθαι τάδε.

οὐδὲν γὰρ ἀνθρώποισιν οἷον ἄργυρος
295

κακὸν νόμισμ’ ἔβλαστε· τοῦτο καὶ πόλεις

πορθεῖ, τόδ’ ἄνδρας ἐξανίστησιν δόμων,

τόδ’ ἐκδιδάσκει καὶ παραλλάσσει φρένας

χρηστὰς πρὸς αἰσχρὰ πράγμαθ’ ἵστασθαι βροτῶν

πανουργίας δ’ ἔδειξεν ἀνθρώποις ἔχειν
300

καὶ παντὸς ἔργου δυσσέβειαν εἰδέναι.

ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε,

χρόνῳ ποτ’ ἐξέπραξαν ὡς δοῦναι δίκην.

ἀλλ’, εἴπερ ἴσχει Ζεὺς ἔτ’ ἐξ ἐμοῦ σέβας,

εὖ τοῦτ’ ἐπίστασ’, ὅρκιος δέ σοι λέγω,
305

εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου

εὑρόντες ἐκφανεῖτ’ ἐς ὀφθαλμοὺς ἐμούς,

οὐχ ὑμὶν Ἅιδης μοῦνος ἀρκέσει, πρὶν ἂν

ζῶντες κρεμαστοὶ τήνδε δηλώσηθ’ ὕβριν,

ἵν’ εἰδότες τὸ κέρδος ἔνθεν οἰστέον
310

τὸ λοιπὸν ἁρπάζητε καὶ μάθηθ’ ὅτι

οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν.

ἐκ τῶν γὰρ αἰσχρῶν λημμάτων τοὺς πλείονας

ἀτωμένους ἴδοις ἂν ἢ σεσωσμένους.

Φύλαξ

εἰπεῖν δὲ δώσεις, ἢ στραφεὶς οὕτως ἴω;
315

Κρέων

οὐκ οἶσθα καὶ νῦν ὡς ἀνιαρῶς λέγεις;

Φύλαξ

ἐν τοῖσιν ὠσὶν ἢ ’πὶ τῇ ψυχῇ δάκνῃ;

Κρέων

τί δὲ ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου;

Φύλαξ

ὁ δρῶν σ’ ἀνιᾷ τὰς φρένας, τὰ δ’ ὦτ’ ἐγώ.

Κρέων

οἴμ’, ὡς λάλημα δῆλον ἐκπεφυκὸς εἶ.
320

Φύλαξ

οὔκουν τό γ’ ἔργον τοῦτο ποιήσας ποτέ.

Κρέων

καὶ ταῦτ’ ἐπ’ ἀργύρῳ γε τὴν ψυχὴν προδούς.

Φύλαξ

φεῦ·

ἦ δεινόν ᾧ δοκῆι γε καὶ ψευδῆ δοκεῖν.

Κρέων

κόμψευέ νυν τὴν δόξαν· εἰ δὲ ταῦτα μὴ

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ’ ὅτι
325

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.

Φύλαξ

ἀλλ’ εὑρεθείη μὲν μάλιστ’· ἐὰν δέ τοι

ληφθῇ τε καὶ μή, τοῦτο γὰρ τύχη κρινεῖ,

οὐκ ἔσθ’ ὅπως ὄψει σὺ δεῦρ’ ἐλθόντα με.

καὶ νῦν γὰρ ἐκτὸς ἐλπίδος γνώμης τ’ ἐμῆς
330

σωθεὶς ὀφείλω τοῖς θεοῖς πολλὴν χάριν.

Χορός
1

πολλὰ τὰ δεινὰ κοὐδὲν ἀν-

θρώπου δεινότερον πέλει·

τοῦτο καὶ πολιοῦ πέραν

πόντου χειμερίῳ νότῳ
335

χωρεῖ, περιβρυχίοισιν

περῶν ὑπ’ οἴδμασιν, θεῶν

τε τὰν ὑπερτάταν, Γᾶν

ἄφθιτον, ἀκαμάταν, ἀποτρύεται,

ἰλλομένων ἀρότρων ἔτος εἰς ἔτος,
340

ἱππείῳ γένει πολεύων.

1

Greek (R. D. Dawe, 1979) (OCR draft) Experimental (Greek (R. D. Dawe, 1979)) — 162 focus

ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοὶ

πολλῶι σάλωι σείσαντες ὤρθωσαν πάλιν·

ὑμᾶς δ᾽ ἐγὼ πομποῖσιν ἐκ πάντων δίχα

ἔστειλ᾽ ἱκέσθαι, τοῦτο μὲν τὰ Λαΐου
165

σέβοντας εἰδὼς εὖ θρόνων ἀεὶ κράτη,

τοῦτ᾽ αὖθις, ἡνίκ᾽ Οἰδίπους ὤρθου πόλιν,

κἀπεὶ διώλετ᾽, ἀμφὶ τοὺς κείνων ἔτι

παῖδας μένοντας ἐμπέδοις φρονήμασιν.

ὅτ᾽ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν
170

καθ᾽ ἡμέραν ὤλοντο, παίσαντές τε καὶ

πληγέντες αὐτόχειρι σὺν μιάσματι,

ἐγὼ κράτη δὴ πάντα καὶ θρόνους ἔχω

γένους κατ᾽ ἀγχιστεῖα τῶν ὀλωλότων.

ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν
175

ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν

ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῆι.

ἐμοὶ γὰρ ὅστις πᾶσαν εὐθύνων πόλιν

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

ἀλλ᾽ ἐκ φόβου του γλῶσσαν ἐγκλήισας ἔχει,
180

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ·

καὶ μείζον᾽ ὅστις ἀντὶ τῆς αὑτοῦ πάτρας

φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω.

ἐγὼ γάρ, ἴστω Ζεὺς ὁ πάνθ᾽ ὁρῶν ἀεί,

οὔτ᾽ ἂν σιωπήσαιμι τὴν Ἄτην ὁρῶν
185

στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας,

οὔτ᾽ ἂν φίλον ποτ᾽ ἄνδρα δυσμενῆ χθονὸς

θείμην ἐμαυτῶι, τοῦτο γιγνώσκων ὅτι

ἥδ᾽ ἐστὶν ἡ σώιζουσα, καὶ ταύτης ἔπι

πλέοντες ὀρθῆς τοὺς φίλους ποιούμεθα.
190

τοιοῖσδ᾽ ἐγὼ νόμοισι τήνδ᾽ αὔξω πόλιν.

καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω

ἀστοῖσι παίδων τῶν ἀπ᾿ Οἰδίπου πέρι·

Ἐτεοκλέα μέν, ὃς πόλεως ὑπερμαχῶν

ὄλωλε τῆσδε, πάντ᾽ ἀριστεύσας δορί,
195

τάφωι τε κρύψαι καὶ τὰ πάντ᾽ ἐφαγνίσαι

ἃ τοῖς ἀρίστοις ἔρχεται κάτω νεκροῖς·

τὸν δ᾽ αὖ ξύναιμον τοῦδε, Πολυνείκην λέγω,

ὃς γῆν πατρώιαν καὶ θεοὺς τοὺς ἐγγενεῖς

φυγὰς κατελθὼν ἠθέλησε μὲν πυρὶ
200

πέρσαι κατ᾽ ἄκρας, ἠθέλησε δ᾽ αἵματος

κοινοῦ πάσασθαι, τοὺς δὲ δουλώσας ἄγειν,

τοῦτον πόλει τῆιδ᾽ ἐκκεκήρυκται τάφωι

μήτε κτερίζειν μήτε κωκῦσαί τινα,

ἐᾶν δ᾽ ἄθαπτον καὶ πρὸς οἰωνῶν δέμας
205

καὶ πρὸς κυνῶν ἐδεστὸν αἰκισθέν τ᾽ ἰδεῖν.

τοιόνδ᾽ ἐμὸν φρόνημα, κοὔποτ᾽ ἔκ γ᾽ ἐμοῦ

τιμῆι προέξουσ᾽ οἱ κακοὶ τῶν ἐνδίκων.

ἀλλ᾽ ὅστις εὔνους τῆιδε τῆι πόλει, θανὼν

καὶ ζῶν ὁμοίως ἐξ ἐμοῦ τιμήσεται.
210

Χορός

σοὶ ταῦτ᾽ ἀρέσκει, παῖ Μενοικέως, †Κρέον †,

τὸν τῆιδε δύσνουν καὶ τὸν εὐμενῆ πόλει.

γόμωι δὲ χρῆσθαι παντί πού γ᾽ ἔνεστί σοι

καὶ τῶν θανόντων χὠπόσοι ζῶμεν πέρι.

Κρέων

ὡς ἂν σκοποί νυν ἦτε τῶν εἰρημένων.
215

Χορός

νεωτέρωι τωι τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλ᾽ εἴσ᾽ ἕτοιμοι τοῦ νεκροῦ γ᾽ ἐπίσκοποι.

Χορός

τί δῆτ᾽ ἂν ἄλλο τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ᾿πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός

οὐκ ἔστιν οὕτω μῶρος ὃς θανεῖν ἐρᾶι.
220

Κρέων

καὶ μὴν ὁ μισθός γ᾽ οὗτος ἀλλ᾽ ὑπ᾽ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Φύλαξ

ἄναξ, ἐρῶ μὲν οὐχ ὅπως τάχους ὕπο

δύσπνους ἱκάνω κοῦφον ἐξάρας πόδα.

πολλὰς γὰρ ἔσχον φροντίδων ἐπιστάσεις,
225

ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν·

ψυχὴ γὰρ ηὔδα πολλά μοι μυθουμένη·

τάλας, τί χωρεῖς οἷ μολὼν δώσεις δίκην;

τλήμων, μένεις αὖ; κεἰ τάδ᾽ εἴσεται Κρέων

ἄλλου παρ᾽ ἀνδρός, πῶς σὺ δῆτ᾽ οὐκ ἀλγυνῆι;
230

τοιαῦθ᾽ ἑλίσσων ἤνυτον σχολῆι ταχύς,

χοὔτως ὁδὸς βραχεῖα γίγνεται μακρά.

τέλος γε μέντοι δεῦρ᾽ ἐνίκησεν μολεῖν

σοί, κεἰ τὸ μηδὲν ἐξερῶ, φράσω δ᾽ ὅμως.

τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος
235

τὸ μὴ παθεῖν ἂν ἄλλο πλὴν τὸ μόρσιμον.

Κρέων

τί δ᾽ ἐστὶν ἀνθ᾽ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ· τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽ οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν,

οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.
240

Κρέων

εὖ γε στοχάζηι κἀποφάργνυσαι κύκλωι

τὸ πρᾶγμα· δηλοῖς δ᾽ ὥς τι σημανῶν νέον.

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;

Φύλαξ

καὶ δὴ λέγω σοι· τὸν νεκρόν τις ἀρτίως
245

θάψας βέβηκε κἀπὶ χρωτὶ διψίαν

κόνιν παλύνας κἀφαγιστεύσας ἃ χρή.

Κρέων

τί φήις; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Φύλαξ

οὐκ οἶδ᾽. ἐκεῖ γὰρ οὔτε του γενῆιδος ἦν

πλῆγμ᾽, οὐ δικέλλης ἐμβολή. στύφλος δὲ γῆ
250

καὶ χέρσος, ἀρρὼξ οὐδ᾽ ἐπημαξευμένη

τροχοῖσιν, ἀλλ᾽ ἄσημος οὑργάτης τις ἦν.

ὅπως δ᾽ ὁ πρῶτος ἡμὶν ἡμεροσκόπος

δείκνυσι, πᾶσι θαῦμα δυσχερὲς παρῆν

ὁ μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν οὔ,
255

λεπτὴ δ᾽, ἄγος φεύγοντος ὥς, ἐπῆν κόνις.

σημεῖα δ᾽ οὔτε θηρὸς οὔτε του κυνῶν

ἐλθόντος, οὐ σπάσαντος ἐξεφαίνετο.

λόγοι δ᾽ ἐν ἀλλήλοισιν ἐρρόθουν κακοί,

φύλαξ ἐλέγχων φύλακα, κἂν ἐγίγνετο
260

πληγὴ τελευτῶσ᾽, οὐδ᾽ ὁ κωλύσων παρῆν.

εἷς γάρ τις ἦν ἕκαστος οὑξειργασμένος,

κοὐδεὶς ἐναργής, ἀλλ᾽ ἔφευγε μὴ εἰδέναι.

ἦμεν δ᾽ ἕτοιμοι καὶ μύδρους αἴρειν χεροῖν

καὶ πῦρ διέρπειν, καὶ θεοὺς ὁρκωμοτεῖν
265

τὸ μήτε δρᾶσαι μήτε τωι ξυνειδέναι

τὸ πρᾶγμα βουλεύσαντι μήτ᾽ εἰργασμένωι.

τέλος δ᾽, ὅτ᾽ οὐδὲν ἦν ἐρευνῶσιν πλέον,

λέγει τις εἷς ὃ πάντας ἐς πέδον κάρα

νεῦσαι φόβωι προύτρεψεν· οὐ γὰρ εἴχομεν
270

οὔτ᾽ ἀντιφωνεῖν οὔθ᾽ ὅπως δρῶντες καλῶς

πράξαιμεν. ἦν δ᾽ ὁ μῦθος ὡς ἀνοιστέον

σοὶ τοὖργον εἴη τοῦτο κοὐχὶ κρυπτέον.

καὶ ταῦτ᾽ ἐνίκα, κἀμὲ τὸν δυσδαίμονα

πάλος καθαιρεῖ τοῦτο τἀγαθὸν λαβεῖν.
275

πάρειμι δ᾽ ἄκων οὐχ ἑκοῦσιν, οἶδ᾽ ὅτι·

στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν.

Χορός

ἄναξ, ἐμοί τοι μή τι καὶ θεήλατον

τοὖργον τόδ᾽ ἡ ξύννοια βουλεύει πάλαι.

Κρέων

παῦσαι, πρὶν ὀργῆς καί με μεστῶσαι λέγων,
280

μὴ ᾿φευρεθῆις ἄνους τε καὶ γέρων ἅμα.

λέγεις γὰρ οὐκ ἀνεκτά, δαίμονας λέγων

πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι.

πότερον ὑπερτιμῶντες ὡς εὐεργέτην

ἔκρυπτον αὐτόν, ὅστις ἀμφικίονας
285

ναοὺς πυρώσων ἦλθε κἀναθήματα,

καὶ γῆν ἐκείνων καὶ νόμους διασκεδῶν;

ἦ τοὺς κακοὺς τιμῶντας εἰσορᾶις θεούς;

οὐκ ἔστιν. ἀλλὰ ταῦτα καὶ πάλαι πόλεως

ἄνδρες μόλις φέροντες ἐρρόθουν ἐμοί,
290

κρυφῆι κάρα σείοντες, οὐδ᾽ ὑπὸ ζυγῶι

λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ.

ἐκ τῶνδε τούτους ἐξεπίσταμαι καλῶς

παρηγμένους μισθοῖσιν εἰργάσθαι τάδε.

οὐδὲν γὰρ ἀνθρώποισιν οἷον ἄργυρος
295

κακὸν νόμισμ᾽ ἔβλαστε. τοῦτο καὶ πόλεις

πορθεῖ, τόδ᾽ ἄνδρας ἐξανίστησιν δόμων.

τόδ᾽ ἐκδιδάσκει καὶ παραλλάσσει φρένας

χρηστὰς πρὸς αἰσχρὰ πράγμαθ᾽ ἵστασθαι βροτῶν.

πανουργίας δ᾽ ἔδειξεν ἀνθρώποις ἔχειν
300

καὶ παντὸς ἔργου δυσσέβειαν εἰδέναι.

ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε,

χρόνωι ποτ᾽ ἐξέπραξαν ὡς δοῦναι δίκην.

ἀλλ᾽, εἴπερ ἴσχει Ζεὺς ἔτ᾽ ἐξ ἐμοῦ σέβας,

εὖ τοῦτ᾽ ἐπίστασ᾽, ὅρκιος δέ σοι λέγω,
305

εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου

εὑρόντες ἐκφανεῖτ᾽ ἐς ὀφθαλμοὺς ἐμούς,

οὐχ ὑμὶν Ἅιδης μοῦνος ἀρκέσει, πρὶν ἂν

ζῶντες κρεμαστοὶ τήνδε δηλώσηθ᾽ ὕβριν,

ἵν᾽ εἰδότες τὸ κέρδος ἔνθεν οἰστέον
310

τὸ λοιπὸν ἁρπάζητε, καὶ μάθηθ᾽ ὅτι

οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν.

ἐκ τῶν γὰρ αἰσχρῶν λημμάτων τοὺς πλείονας

ἀτωμένους ἴδοις ἂν ἢ σεσωμένους.

Φύλαξ

εἰπεῖν τι δώσεις, ἢ στραφεὶς οὕτως ἴω;
315

Κρέων

οὐκ οἶσθα καὶ νῦν ὡς ἀνιαρῶς λέγεις;

Φύλαξ

ἐν τοῖσιν ὠσὶν ἢ 'πὶ τῆι ψυχῆι δάκνηι;

Κρέων

τί δὲ ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου;

Φύλαξ

ὁ δρῶν σ᾽ ἀνιᾶι τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.

Κρέων

οἴμ᾽, ὡς λάλημα δεινὸν ἐκπεφυκὸς εἶ.
320

Φύλαξ

οὔκουν τό γ᾽ ἔργον τοῦτο ποιήσας ποτέ.

Κρέων

καὶ ταῦτ᾽ ἐπ᾽ ἀργύρωι γε τὴν ψυχὴν προδούς.

Φύλαξ

φεῦ·

ἦ δεινόν, ὧι δοκεῖ γε, καὶ ψευδῆ δοκεῖν.

Κρέων

κόμψευέ νυν τὴν δόξαν εἰ δὲ ταῦτα μὴ

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽ ὅτι
325

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.

Φύλαξ

ἀλλ᾽ εὑρεθείη μὲν μάλιστ᾽· ἐὰν δέ τοι

ληφθῆι τε καὶ μή, τοῦτο γὰρ τύχη κρινεῖ,

οὐκ ἔσθ᾽ ὅπως ὄψει σὺ δεῦρ᾽ ἐλθόντα με.

καὶ νῦν γὰρ ἐκτὸς ἐλπίδος γνώμης τ᾽ ἐμῆς
330

σωθεὶς ὀφείλω τοῖς θεοῖς πολλὴν χάριν.

1

Χορός

πολλὰ τὰ δεινὰ κοὐδὲν ἀν-

θρώπου δεινότερον πέλει·

τοῦτο καὶ πολιοῦ πέραν

πόντου χειμερίωι νότωι
335

χωρεῖ, περιβρυχίοισιν

περῶν ὑπ᾽ οἴδμασιν, θεῶν

τε τὰν ὑπερτάταν, Γᾶν

ἄφθιτον, ἀκαμάταν ἀποτρύεται,

ἰλλομένων ἀρότρων ἔτος εἰς ἔτος,
340

ἱππείωι γένει πολεύων.

1

Greek (G. Hermann, 1830) (OCR draft) Experimental (Greek (G. Hermann, 1830)) — 162 focus

ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοί,

πολλῷ σάλῳ σείσαντες, ὤρθωσαν πάλιν·

ὑμᾶς δ᾽ ἐγὼ πομποῖσιν ἐκ πάντων δίχα

ἔστειλ᾽ ἱκέσθαι· τοῦτο μέν, τὰ Λαΐου
165

σέβοντας εἰδὼς εὖ θρόνων ἀεὶ κράτη·

τοῦτ᾽ αὖθις, ἡνίκ᾽ Οἰδίπους ὤρθου πόλιν,

κἀπεὶ διώλετ᾽, ἀμφὶ τοὺς κείνων ἔτι

παῖδας μένοντας ἐμπέδοις φρονήμασιν.

ὅτ᾽ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν
170

καθ᾽ ἡμέραν ὤλοντο, παίσαντές τε καὶ

πληγέντες αὐτόχειρι σὺν μιάσματι,

ἐγὼ κράτη δὴ πάντα καὶ θρόνους ἔχω

γένους κατ᾽ ἀγχιστεῖα τῶν ὀλωλότων.

ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν
175

ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν

ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῇ.

ἐμοὶ γάρ, ὅστις πᾶσαν εὐθύνων πόλιν

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

ἀλλ᾽ ἐκ φόβου τοὺ γλῶσσαν ἐγκλείσας ἔχει,
180

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ·

καὶ μείζον᾽ ὅστις ἀντὶ τῆς αὑτοῦ πάτρας

φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω.

ἐγὼ γάρ, ἴστω Ζεὺς ὁ πάνθ᾽ ὁρῶν ἀεί,

οὔτ᾽ ἂν σιωπήσαιμι, τὴν ἄτην ὁρῶν
185

στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας,

οὔτ᾽ ἂν φίλον πότ᾽ ἄνδρα δυσμενῆ χθονὸς

θείμην ἐμαυτῷ, τοῦτο γιγνώσκων, ὁτι

ἥδ᾽ ἐστὶν ἡ σώζουσα, καὶ ταύτης ἔπι

πλέοντες ὀρθῆς τοὺς φίλους ποιούμεθα.
190

τοιοῖσδ᾽ ἐγὼ νόμοισι τήνδ᾽ αὔξω πόλιν.

καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω

ἀστοῖσι, παίδων τῶν ἀπ᾽ Οἰδίπου πέρι·

Ἐτεοκλέα μέν, ὃς πόλεως ὑπερμαχῶν

ὄλωλε τῆσδε, πάντ᾽ ἀριστεύσας δορί,
195

τάφῳ τε κρύψαι, καὶ τὰ πάντ᾽ ἐφαγνίσαι,

ἃ τοῖς ἀρίστοις ἔρχεται κάτω νεκροῖς.

τὸν δ᾽ αὖ ξύναιμον τοῦδε, Πολυνείκην λέγω,

ὃς γῆν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς,

φυγὰς κατελθών, ἠθέλησε μὲν πυρὶ
200

πρῆσαι κατάκρας, ἠθέλησε δ᾽ αἵματος

κοινοῦ πάσασθαι, τοὺς δὲ δουλώσας ἄγειν,

τοῦτον πόλει τῇδ᾽ ἐκκεκηρῦχθαι τάφῳ

μήτε κτερίζειν, μήτε κωκῦσαί τινα,

ἐᾶν δ᾽ ἄθαπτον, καὶ πρὸς οἰωνῶν δέμας
205

καὶ πρὸς κυνῶν ἐδεστὸν αἰκισθέντ᾽ ἰδεῖν.

τοιόνδ᾽ ἐμὸν φρόνημα. κοὔποτ᾽ ἐκ γ᾽ ἐμοῦ

τιμὴν προρέξουσ᾽ οἱ κακοὶ τῶν ἐνδίκων.

ἀλλ᾽ ὅστις εὔνους τῇδε τῇ πόλει, θανὼν

καὶ ζῶν ὁμοίως ἐξ ἐμοῦ τιμήσεται.
210

Χορός

σοὶ ταῦτ᾽ ἀρέσκει, παῖ Μενοικέως Κρέον,

τὸν τῇδε δύσνουν, καὶ τὸν εὐμενῆ πόλει.

νόμῳ δὲ χρῆσθαι παντὶ πάντ᾽ ἔνεστί σοι

καὶ τῶν θανόντων χὠπόσοι ζῶμεν πέρι.

Κρέων

ὡς ἂν σκοποὶ νῦν ἦτε τῶν εἰρημένων.
215

Χορός

νεωτέρῳ τῲ τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλ᾿ εἴσ᾽ ἕτοιμοι τοῦ νεκροῦ γ᾽ ἐπίσκοποι.

Χορός

τί δῆτ᾽ ἂν ἄλλῳ τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ᾿πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός

οὐκ ἔστιν οὕτω μῶρος, ὃς θανεῖν ἐρᾷ.
220

Κρέων

καὶ μὴν ὁ μισθός γ᾽ οὗτος. ἀλλ᾽ ὑπ᾽ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Φύλαξ

ἄναξ, ἐρῶ μὲν οὐχ ὅπως τάχους ὕπο

δύσπνους ἱκάνω κοῦφον ἐξάρας πόδα.

πολλὰς γὰρ ἔσχον φροντίδων ἐπιστάσεις,
225

ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν.

ψυχὴ γὰρ ηὔδα πολλά μοι μυθουμένη·

τάλας, τί χωρεῖς οἷ μολὼν δώσεις δίκην;

τλήμων, μενεῖς αὖ; κεἰ τάδ᾽ εἴσεται Κρέων

ἄλλου παρ᾽ ἀνδρός; πῶς σὺ δῆτ᾽ οὐκ ἀλγυνεῖ;
230

τοιαῦθ᾽ ἑλίσσων ἤνυτον σχολῇ ταχύς.

χοὔτως ὁδὸς βραχεῖα, γίγνεται μακρά.

τέλος γε μέντοι δεῦρ᾽ ἐνίκησεν μολεῖν

σοί· κεἰ τὸ μηδὲν ἐξερῶ, φράσω δ᾽ ὅμως.

τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος,
235

τὸ μὴ παθεῖν ἂν ἄλλο πλὴν τὸ μόρσιμον.

Κρέων

τί δ᾽ ἔστιν, ἀνθ᾽ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ. τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽, οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν·

οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.
240

Κρέων

εὖ γε στοχάζει, κἀποφράγνυσαι κύκλῳ

τὸ πρᾶγμα. δηλοῖς δ᾽ ὥς τι σημανῶν νέον.

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς πότ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;

Φύλαξ

καὶ δὴ λέγω σοι. τὸν νεκρόν τις ἀρτίως
245

θάψας βέβηκε, κἀπὶ χρωτὶ διψίαν

κόνιν παλύνας, κἀφαγιστεύσας ἃ χρή.

Κρέων

τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Φύλαξ

οὐκ οἶδ᾽. ἐκεῖ γὰρ οὔτε τοὺ γενῇδος ἦν

πλῆγμ᾽, οὐ δικέλλης ἐκβολή· στύφλος δὲ γῆ
250

καὶ χέρσος, ἀῤῥωὼξ οὐδ᾽ ἐπημαξευμένη

τροχοῖσιν, ἀλλ᾽ ἄσημος οὑργάτης τις ἦν.

ὅπως δ᾽ ὁ πρῶτος ἧμιν ἡμεροσκόπος

δείκνυσι, πᾶσι, θαῦμα δυσχερὲς παρῆν.

ὃ μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν
255

λεπτὴ δ᾽ ἄγος φεύγοντος, ὥς, ἐπῆν κόνις.

σημεῖα δ᾽ οὔτε θηρός, οὔτε τοὺ κυνῶν

ἐλθόντος, οὐ σπάσαντος ἐξεφαίνετο.

λόγοι δ᾽ ἐν ἀλλήλοισιν ἐῤῥόθουν κακοί,

φύλαξ ἐλέγχων φύλακα. κἂν ἐγίγνετο
260

πληγὴ τελευτῶσ᾽· οὐδ᾽ ὁ κωλύσων παρῆν.

εἷς γάρ τις ἦν ἕκαστος οὑξειργασμένος,

κοὐδεὶς ἐναργής, ἀλλ᾽ ἔφλεγε τὸ μὴ εἰδέναι.

ἦμεν δ᾽ ἕτοιμοι καὶ μύδρους αἴρειν χεροῖν,

καὶ πῦρ διέρπειν, καὶ θεοὺς ὁρκωμοτεῖν,
265

τὸ μήτε δρᾶσαι, μήτε τῲ ξυνειδέναι

τὸ πρᾶγμα βουλεύσαντι, μήτ᾽ εἰργασμένῳ.

τέλος δ᾽, ὅτ᾽ οὐδὲν ἦν ἐρευνῶσιν πλέον,

λέγει τις εἷς, ὃς πάντας ἐς πέδον κάρα

νεῦσαι φόβῳ προὔτρεψεν. οὐ γὰρ εἴχομεν
270

οὔτ᾽ ἀντιφωνεῖν, οὔθ᾽ ὅπως δρῶντες καλῶς

πράξαιμεν. ἦν δ᾽ ὁ μῦθος, ὡς ἀνοιστέον

σοὶ τοὔργον εἴη τοῦτο, κοὐχὶ κρυπτέον.

καὶ ταῦτ᾽ ἐνίκα, κἀμὲ τὸν δυσδαίμονα

πάλος καθαιρεῖ τοῦτο τἀγαθὸν λαβεῖν.
275

πάρειμι δ᾽ ἄκων οὐχ ἑκοῦσιν, οἶδ᾽ ὅτι.

στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν.

Χορός

ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον

τοὔργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι.

Κρέων

παῦσαι, πρὶν ὀργῆς κἀμὲ μεστῶσαι λέγων,
280

μὴ ᾿φευρεθῇς ἄνους τε καὶ γέρων ἅμα.

λέγεις γὰρ οὐκ ἀνεκτά, δαίμονας λέγων

πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι.

πότερον ὑπερτιμῶντες ὡς εὐεργέτην

ἔκρυπτον αὐτόν, ὅστις ἀμφικίονας
285

ναοὺς πυρώσων ἦλθε, κἀναθήματα

καὶ γῆν ἐκείνων καὶ νόμους διασκεδῶν;

ἢ τοὺς κακοὺς τιμῶντας εἰσορᾷς Θεούς;

οὐκ ἔστιν. ἀλλὰ ταῦτα καὶ πάλαι πόλεως

ἄνδρες μόλις φέροντες ἐῤῥόθουν ἐμοί,
290

κρυφῇ κάρα σείοντες· οὐδ᾽ ὑπὸ ζυγῷ

λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ.

ἐκ τῶνδε τούτους ἐξεπίσταμαι καλῶς

παρηγμένους μισθοῖσιν εἰργάσθαι τάδε.

οὐδὲν γὰρ ἀνθρώποισιν, οἷον ἄργυρος,
295

κακὸν νόμισμ᾽ ἔβλαστε. τοῦτο καὶ πόλεις

πορθεῖ, τόδ᾽ ἄνδρας ἐξανίστησιν δόμων·

τόδ᾽ ἐκδιδάσκει καὶ παραλλάσσει φρένας

χρηστὰς πρὸς αἰσχρὰ πράγμαθ᾽ ἵστασθαι βροτῶν·

πανουργίας δ᾽ ἔδειξεν ἀνθρώποις ἔχειν,
300

καὶ παντὸς ἔργου δυσσέβειαν εἰδέναι.

ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε,

χρόνῳ πότ᾽ ἐξέπραξαν ὡς δοῦναι δίκην.

ἀλλ᾽ εἴπερ ἴσχει Ζεὺς ἔτ᾽ ἐξ ἐμοῦ σέβας,

εὖ τοῦτ᾽ ἐπίστασ᾽, ὅρκιος δέ σοι λέγω,
305

εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου

εὑρόντες ἐκφανεῖτ᾽ ἐς ὀφθαλμοὺς ἐμούς,

οὐχ ὗμιν Ἅιδης μοῦνος ἀρκέσει, πρὶν ἂν

ζῶντες κρεμαστοὶ τήνδε δηλώσηθ᾽ ὕβριν,

ἵν᾽ εἰδότες τὸ κέρδος ἔνθεν οἰστέον,
310

τὸ λοιπὸν ἁρπάζητε, καὶ μάθηθ᾽ ὅτι

οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν.

ἐκ τῶν γὰρ αἰσχρῶν λημμάτων τοὺς πλείονας

ἀτωμένους ἴδοις ἂν ἢ σεσωσμένους.

Φύλαξ

εἰπεῖν τι δώσεις; ἢ στραφεὶς οὕτως ἴω;
315

Κρέων

οὐκ οἶσθα καὶ νῦν, ὡς ἀνιαρῶς λέγεις;

Φύλαξ

ἐν τοῖσιν ὠσίν, ἢ ᾽πὶ τῇ ψυχῇ δάκνει;

Κρέων

τί δὲ ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου;

Φύλαξ

ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.

Κρέων

οἴμ᾽ ὡς λάλημα δῆλον ἐκπεφυκὸς εἶ.
320

Φύλαξ

οὔκουν τό γ᾽ ἔργον τοῦτο ποιήσας ποτέ.

Κρέων

καὶ ταῦτ᾽ ἐπ᾽ ἀργύρῳ γε τὴν ψυχὴν προδούς.

Φύλαξ

φεῦ·

ἦ δεινὸν, ᾧ δοκεῖ γε, καὶ ψευδῆ δοκεῖν.

Κρέων

κόμψευε τὴν δόκησιν· εἶ δὲ ταῦτα μὴ

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽ ὅτι
325

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.

Φύλαξ

ἀλλ᾽ εὑρεθείη μὲν μάλιστ᾽· ἐὰν δέ τοι

ληφθῇ τε καὶ μή, τοῦτο γὰρ τύχη κρινεῖ,

οὐκ ἔσθ᾽ ὅπως ὄψει σὺ δεῦρ' ἐλθόντα με.

καὶ νῦν γὰρ ἐκτὸς ἐλπίδος γνώμης τ᾽ ἐμῆς
330

σωθείς, ὀφείλω τοῖς θεοῖς πολλὴν χάριν.

Χορός

1

πολλὰ τὰ δεινά, κοὐδὲν ἀν-

θρώπου δεινότερον πέλει.

τοῦτο καὶ πολιοῦ πέραν

πόντου χειμερίῳ νότῳ
335

χωρεῖ, περιβρυχίοισιν

περῶν ὑπ’ οἴδμασιν,

θεῶν τε τὰν ὑπερτάταν, Γᾶν

ἄφθιτον, ἀκαμάταν ἀποτρύεται

ἰλλομένων ἀρότρων ἔτος εἰς ἔτος,
340

ἱππείῳ γένει πολεῦον·

1

Greek (R. C. Jebb, 1906) (OCR draft) Experimental (Greek (R. C. Jebb, 1906)) — 162 focus

ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοὶ

πολλῷ σάλῳ σείσαντες ὤρθωσαν πάλιν·

ὑμᾶς δ᾽ ἐγὼ πομποῖσιν ἐκ πάντων δίχα

ἔστειλ’ ἱκέσθαι, τοῦτο μὲν τὰ Λαΐου
165

σέβοντας εἰδὼς εὖ θρόνων ἀεὶ κράτη,

τοῦτ᾽ αὖθις, ἡνίκ᾽ Οἰδίπους ὤρθου πόλιν,

κἀπεὶ διώλετ᾽, ἀμφὶ τοὺς κείνων ἔτι

παῖδας μένοντας ἐμπέδοις φρονήμασιν.

ὅτ᾽ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν
170

καθ᾽ ἡμέραν ὤλοντο παίσαντές τε καὶ

πληγέντες αὐτόχειρι σὺν μιάσματι,

ἐγὼ κράτη δὴ πάντα καὶ θρόνους ἔχω

γένους κατ᾽ ἀγχιστεῖα τῶν ὀλωλότων.

ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν
175

ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν

ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῇ.

ἐμοὶ γὰρ ὅστις πᾶσαν εὐθύνων πόλιν

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

ἀλλ᾽ ἐκ φόβου του γλῶσσαν ἐγκλῄσας ἔχει,
180

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ·

καὶ μεῖζον' ὅστις ἀντὶ τῆς αὑτοῦ πάτρας

φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω.

ἐγὼ γάρ, ἴστω Ζεὺς ὁ πάνθ᾽ ὁρῶν ἀεί,

οὔτ᾽ ἂν σιωπήσαιμι τὴν ἄτην ὁρῶν
185

στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας,

οὔτ᾽ ἂν φίλον ποτ᾽ ἄνδρα δυσμενῆ χθονὸς

θείμην ἐμαυτῷ, τοῦτο γιγνώσκων ὅτι

ἥδ᾽ ἐστὶν ἡ σῴζουσα, καὶ ταύτης ἔπι

πλέοντες ὀρθῆς τοὺς φίλους ποιούμεθα.
190

τοιοῖσδ᾽ ἐγὼ νόμοισι τήνδ᾽ αὔξω πόλιν·

καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω

ἀστοῖσι παίδων τῶν ἀπ᾽ Οἰδίπου πέρι·

Ἐτεοκλέα μέν, ὃς πόλεως ὑπερμαχῶν

ὄλωλε τῆσδε, πάντ᾽ ἀριστεύσας δορί,
195

τάφῳ τε κρύψαι καὶ τὰ πάντ᾽ ἐφαγνίσαι

ἃ τοῖς ἀρίστοις ἔρχεται κάτω νεκροῖς·

τὸν δ᾽ αὖ ξύναιμον τοῦδε, Πολυνείκην λέγω,

ὃς γῆν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς

φυγὰς κατελθὼν ἠθέλησε μὲν πυρὶ
200

πρῆσαι κατ᾽ ἄκρας, ἠθέλησε δ᾽ αἵματος

κοινοῦ πάσασθαι, τοὺς δὲ δουλώσας ἄγειν,

τοῦτον πόλει τῇδ᾽ ἐκκεκήρυκται τάφῳ

μήτε κτερίζειν μήτε κωκῦσαί τινα,

ἐᾶν δ᾽ ἄθαπτον, καὶ πρὸς οἰωνῶν δέμας
205

καὶ πρὸς κυνῶν ἐδεστὸν αἰκισθέν τ᾽ ἰδεῖν.

τοιόνδ᾽ ἐμὸν φρόνημα, κοὔποτ᾽ ἔκ γ᾽ ἐμοῦ

τιμῇ προέξουσ᾽ οἱ κακοὶ τῶν ἐνδίκων·

ἀλλ᾽ ὅστις εὔνους τῇδε τῇ πόλει, θανὼν

καὶ ζῶν ὁμοίως ἐξ ἐμοῦ τιμήσεται.
210

Χορός

σοὶ ταῦτ᾽ ἀρέσκει, παῖ Μενοικέως Κρέον,

τὸν τῇδε δύσνουν κἀς τὸν εὐμενῆ πόλει·

νόμῳ δὲ χρῆσθαι παντί πού γ᾽ ἔνεστί σοι

καὶ τῶν θανόντων χὡπόσοι ζῶμεν πέρι.

Κρέων

ὡς ἂν σκοποί νυν ἦτε τῶν εἰρημένων.
215

Χορός

νεωτέρῳ τῳ τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλ᾽ εἴσ᾽ ἕτοιμοι τοῦ νεκροῦ γ᾽ ἐπίσκοποι.

Χορός

τί δῆτ᾽ ἂν ἄλλο τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ᾿πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός

οὐκ ἔστιν οὕτω μῶρος ὃς θανεῖν ἐρᾷ.
220

Κρέων

καὶ μὴν ὁ μισθός γ᾽ οὗτος· ἀλλ᾽ ὑπ᾽ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Φύλαξ

ἄναξ, ἐρῶ μὲν οὐχ ὅπως τάχους ὕπο

δύσπνους ἱκάνω, κοῦφον ἐξάρας πόδα·

πολλὰς γὰρ ἔσχον φροντίδων ἐπιστάσεις,
225

ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν·

ψυχὴ γὰρ ηὔδα πολλά μοι μυθουμένη·

τάλας, τί χωρεῖς οἷ μολὼν δώσεις δίκην;

τλήμων, μένεις αὖ; κεἰ τάδ᾽ εἴσεται Κρέων

ἄλλου παρ᾽ ἀνδρός, πῶς σὺ δῆτ᾽ οὐκ ἀλγυνεῖ;
230

τοιαῦθ᾽ ἑλίσσων ἤνυτον σχολῇ βραδύς,

χοὕτως ὁδὸς βραχεῖα γίγνεται μακρά.

τέλος γε μέντοι δεῦρ᾽ ἐνίκησεν μολεῖν

σοί· κεἰ τὸ μηδὲν ἐξερῶ, φράσω δ᾽ ὅμως.

τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος,
235

τὸ μὴ παθεῖν ἂν ἄλλο πλὴν τὸ μόρσιμον.

Κρέων

τί δ᾽ ἐστὶν ἀνθ᾽ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ· τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽ οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν,

οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.
240

Κρέων

εὖ γε στοχάζει κἀποφάργνυσαι κύκλῳ

τὸ πρᾶγμα· δηλοῖς δ᾽ ὥς τι σημανῶν νέον.

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;

Φύλαξ

καὶ δὴ λέγω σοι. τὸν νεκρόν τις ἀρτίως
245

θάψας βέβηκε κἀπὶ χρωτὶ διψίαν

κόνιν παλύνας κἀφαγιστεύσας ἃ χρή.

Κρέων

τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Φύλαξ

οὐκ οἶδ᾽· ἐκεῖ γὰρ οὔτε του γενῇδος ἦν

πλῆγμ᾽, οὐ δικέλλης ἐκβολή· στύφλος δὲ γῆ
250

καὶ χέρσος, ἀρρὼξ οὐδ᾽ ἐπημαξευμένη

τροχοῖσιν, ἀλλ᾽ ἄσημος οὑργάτης τις ἦν.

ὅπως δ᾽ ὁ πρῶτος ἡμὶν ἡμεροσκόπος

δείκνυσι, πᾶσι θαῦμα δυσχερὲς παρῆν.

ὁ μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν οὔ,
255

λεπτὴ δ᾽ ἄγος φεύγοντος ὥς ἐπῆν κόνις.

σημεῖα δ᾽ οὔτε θηρὸς οὔτε του κυνῶν

ἐλθόντος, οὐ σπάσαντος ἐξεφαίνετο.

λόγοι δ᾽ ἐν ἀλλήλοισιν ἐρρόθουν κακοί,

φύλαξ ἐλέγχων φύλακα· κἂν ἐγίγνετο
260

πληγὴ τελευτῶσ᾽, οὐδ᾽ ὁ κωλύσων παρῆν.

εἷς γάρ τις ἦν ἕκαστος οὑξειργασμένος,

κοὐδεὶς ἐναργής, ἀλλ᾽ ἔφευγε μὴ εἰδέναι.

ἦμεν δ᾽ ἕτοιμοι καὶ μύδρους αἴρειν χεροῖν,

καὶ πῦρ διέρπειν, καὶ θεοὺς ὁρκωμοτεῖν
265

τὸ μήτε δρᾶσαι μήτε τῳ ξυνειδέναι

τὸ πρᾶγμα βουλεύσαντι μήτ᾽ εἰργασμένῳ.

τέλος δ᾽, ὅτ᾽ οὐδὲν ἦν ἐρευνῶσιν πλέον,

λέγει τις εἷς, ὃς πάντας ἐς πέδον κάρα

νεῦσαι φόβῳ προὔτρεψεν· οὐ γὰρ εἴχομεν
270

οὔτ᾽ ἀντιφωνεῖν οὔθ᾽ ὅπως δρῶντες καλῶς

πράξαιμεν. ἦν δ᾽ ὁ μῦθος ὡς ἀνοιστέον

σοὶ τοὔργον εἴη τοῦτο κοὐχὶ κρυπτέον.

καὶ ταῦτ᾽ ἐνίκα, κἀμὲ τὸν δυσδαίμονα

πάλος καθαιρεῖ τοῦτο τἀγαθὸν λαβεῖν.
275

πάρειμι δ᾽ ἄκων οὐχ ἑκοῦσιν, οἶδ᾽ ὅτι·

στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν.

Χορός

ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον

τοὔργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι.

Κρέων

παῦσαι, πρὶν ὀργῆς καί με μεστῶσαι λέγων,
280

μὴ ᾿φευρεθῇς ἄνους τε καὶ γέρων ἅμα.

λέγεις γὰρ οὐκ ἀνεκτά, δαίμονας λέγων

πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι.

πότερον ὑπερτιμῶντες ὡς εὐεργέτην

ἔκρυπτον αὐτόν, ὅστις ἀμφικίονας
285

ναοὺς πυρώσων ἦλθε κἀναθήματα

καὶ γῆν ἐκείνων, καὶ νόμους διασκεδῶν;

ἢ τοὺς κακοὺς τιμῶντας εἰσορᾷς θεούς ;

οὐκ ἔστιν. ἀλλὰ ταῦτα καὶ πάλαι πόλεως

ἄνδρες μόλις φέροντες ἐρρόθουν ἐμοί,
290

κρυφῇ κάρα σείοντες, οὐδ᾽ ὑπὸ ζυγῷ

λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ.

ἐκ τῶνδε τούτους ἐξεπίσταμαι καλῶς

παρηγμένους μισθοῖσιν εἰργάσθαι τάδε.

οὐδὲν γὰρ ἀνθρώποισιν οἷον ἄργυρος
295

κακὸν νόμισμ᾽ ἔβλαστε. τοῦτο καὶ πόλεις

πορθεῖ, τόδ᾽ ἄνδρας ἐξανίστησιν δόμων·

τόδ᾽ ἐκδιδάσκει καὶ παραλλάσσει φρένας

χρηστὰς πρὸς αἰσχρὰ πράγμαθ᾽ ἵστασθαι βροτῶν·

πανουργίας δ᾽ ἔδειξεν ἀνθρώποις ἔχειν
300

καὶ παντὸς ἔργου δυσσέβειαν εἰδέναι.

ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε,

χρόνῳ ποτ᾽ ἐξέπραξαν ὡς δοῦναι δίκην.

ἀλλ᾽ εἴπερ ἴσχει Ζεὺς ἔτ᾽ ἐξ ἐμοῦ σέβας,

εὖ τοῦτ᾽ ἐπίστασ᾽, ὅρκιος δέ σοι λέγω,
305

εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου

εὑρόντες ἐκφανεῖτ᾽ ἐς ὀφθαλμοὺς ἐμούς,

οὐχ ὑμὶν Ἅιδης μοῦνος ἀρκέσει, πρὶν ἂν

ζῶντες κρεμαστοὶ τήνδε δηλώσηθ᾽ ὕβριν,

ἵν᾽ εἰδότες τὸ κέρδος ἔνθεν οἰστέον
310

τὸ λοιπὸν ἁρπάζητε, καὶ μάθηθ᾽ ὅτι

οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν.

ἐκ τῶν γὰρ αἰσχρῶν λημμάτων τοὺς πλείονας

ἀτωμένους ἴδοις ἂν ἢ σεσωσμένους.

Φύλαξ

εἰπεῖν τι δώσεις, ἢ στραφεὶς οὕτως ἴω ;
315

Κρέων

οὐκ οἶσθα καὶ νῦν ὡς ἀνιαρῶς λέγεις;

Φύλαξ

ἐν τοῖσιν ὠσὶν ἢ ᾿πὶ τῇ ψυχῇ δάκνει;

Κρέων

τί δὲ ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου;

Φύλαξ

ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.

Κρέων

οἴμ᾽ ὡς λάλημα δῆλον ἐκπεφυκὸς εἶ.
320

Φύλαξ

οὔκουν τό γ᾽ ἔργον τοῦτο ποιήσας ποτέ.

Κρέων

καὶ ταῦτ᾽ ἐπ᾽ ἀργύρῳ γε τὴν ψυχὴν προδούς.

Φύλαξ

φεῦ.

ἦ δεινόν, ᾧ δοκεῖ γε, καὶ ψευδῆ δοκεῖν.

Κρέων

κόμψευέ νυν τὴν δόξαν· εἰ δὲ ταῦτα μὴ

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽ ὅτι
325

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.

Φύλαξ

ἀλλ᾽ εὑρεθείη μὲν μάλιστ᾽· ἐὰν δέ τοι

ληφθῇ τε καὶ μή, τοῦτο γὰρ τύχη κρινεῖ,

οὐκ ἔσθ᾽ ὅπως ὄψει σὺ δεῦρ᾽ ἐλθόντα με·

καὶ νῦν γὰρ ἐκτὸς ἐλπίδος γνώμης τ᾽ ἐμῆς
330

σωθεὶς ὀφείλω τοῖς θεοῖς πολλὴν χάριν.

Χορός
1

πολλὰ τὰ δεινὰ κοὐδὲν ἀνθρώπου δεινότερον πέλει· 1

τοῦτο καὶ πολιοῦ πέραν πόντου χειμερίῳ νότῳ 2
335

χωρεῖ, περιβρυχίοισιν 3

περῶν ὑπ᾽ οἴδμασιν· 4

θεῶν τε τὰν ὑπερτάταν, Γᾶν 5

ἄφθιτον, ἀκαμάταν ἀποτρύεται, 6

ἰλλομένων ἀρότρων ἔτος εἰς ἔτος, 7
340

ἱππείῳ γένει πολεύων. 8

1

Greek (A. C. Pearson, 1924) (OCR draft) Experimental (Greek (A. C. Pearson, 1924)) — 162 focus

ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοὶ

πολλῷ σάλῳ σείσαντες ὤρθωσαν πάλιν·

ὑμᾶς δ᾽ ἐγὼ πομποῖσιν ἐκ πάντων δίχα

ἔστειλ᾽ ἱκέσθαι, τοῦτο μὲν τὰ Λαΐου
165

σέβοντας εἰδὼς εὖ θρόνων ἀεὶ κράτη,

τοῦτ᾽ αὖθις, ἡνίκ᾽ Οἰδίπους ὤρθου πόλιν,

κἀπεὶ διώλετ᾽, ἀμφὶ τοὺς κείνων ἔτι

παῖδας μένοντας ἐμπέδοις φρονήμασιν.

ὅτ᾽ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν
170

καθ᾽ ἡμέραν ὤλοντο παίσαντές τε καὶ

πληγέντες αὐτόχειρι σὺν μιάσματι,

ἐγὼ κράτη δὴ πάντα καὶ θρόνους ἔχω

γένους κατ᾽ ἀγχιστεῖα τῶν ὀλωλότων.

ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν
175

ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν

ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῇ.

ἐμοὶ γὰρ ὅστις πᾶσαν εὐθύνων πόλιν

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

ἀλλ᾽ ἐκ φόβου του γλῶσσαν ἐγκλῄσας ἔχει,
180

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ·

καὶ μείζον᾽ ὅστις ἀντὶ τῆς αὑτοῦ πάτρας

φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω.

ἐγὼ γάρ, ἴστω Ζεὺς ὁ πάνθ᾽ ὁρῶν ἀεί,

οὔτ᾽ ἂν σιωπήσαιμι τὴν ἄτην ὁρῶν
185

στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας,

οὔτ᾽ ἂν φίλον ποτ᾽ ἄνδρα δυσμενῆ χθονὸς

θείμην ἐμαυτῷ, τοῦτο γιγνώσκων ὅτι

ἥδ᾽ ἐστὶν ἡ σῴζουσα καὶ ταύτης ἔπι

πλέοντες ὀρθῆς τοὺς φίλους ποιούμεθα.
190

τοιοῖσδ᾽ ἐγὼ νόμοισι τήνδ᾽ αὔξω πόλιν.

καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω

ἀστοῖσι παίδων τῶν ἀπ᾽ Οἰδίπου πέρι·

Ἐτεοκλέα μέν, ὃς πόλεως ὑπερμαχῶν

ὄλωλε τῆσδε, πάντ᾽ ἀριστεύσας δορί,
195

τάφῳ τε κρύψαι καὶ τὰ πάντ᾽ ἀφαγνίσαι

ἃ τοῖς ἀρίστοις ἔρχεται κάτω νεκροῖς·

τὸν δ᾽ αὖ ξύναιμον τοῦδε, Πολυνείκη λέγω,

ὃς γῆν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς

φυγὰς κατελθὼν ἠθέλησε μὲν πυρὶ .
200

πρῆσαι κατάκρας, ἠθέλησε δ᾽ αἵματος

κοινοῦ πάσασθαι, τοὺς δὲ δουλώσας ἄγειν,

τοῦτον πόλει τῇδ᾽ ἐκκεκήρυκται τάφῳ

μήτε κτερίζειν μήτε κωκῦσαί τινα,

ἐᾶν δ᾽ ἄθαπτον καὶ πρὸς οἰωνῶν δέμας
205

καὶ πρὸς κυνῶν ἐδεστὸν αἰκισθέν τ᾽ ἰδεῖν.

τοιόνδ᾽ ἐμὸν φρόνημα, κοὔποτ᾽ ἔκ γ᾽ ἐμοῦ

τιμῇ προέξουσ᾽ οἱ κακοὶ τῶν ἐνδίκων.

ἀλλ᾽ ὅστις εὔνους τῇδε τῇ πόλει, θανὼν

καὶ ζῶν ὁμοίως ἐξ ἐμοῦ τιμήσεται.
210

Χορός

σοὶ ταῦτ᾽ ἀρέσκει, παῖ Μενοικέως, ποεῖν

τὸν τῇδε δύσνουν καὶ τὸν εὐμενῆ πόλει·

νόμῳ δὲ χρῆσθαι παντί, πού γ᾽ ἔνεστί σοι

καὶ τῶν θανόντων χὡπόσοι ζῶμεν πέρι.

Κρέων

ὡς ἂν σκοποὶ νῦν ἦτε τῶν εἰρημένων
215

Χορός

νεωτέρῳ τῳ τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλ᾽ εἴσ᾽ ἑτοῖμοι τοῦ νεκροῦ γ᾽ ἐπίσκοποι.

Χορός

τί δῆτ᾽ ἂν ἄλλο τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ᾿πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός

οὐκ ἔστιν οὕτω μῶρος ὃς θανεῖν ἐρᾷ.
220

Κρέων

καὶ μὴν ὁ μισθός γ᾽ οὗτος. ἀλλ᾽ ὑπ᾽ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Φύλαξ

ἄναξ, ἐρῶ μὲν οὐχ ὅπως σπουδῆς ὕπο

δύσπνους ἱκάνω κοῦφον ἐξάρας πόδα.

πολλὰς γὰρ ἔσχον φροντίδων ἐπιστάσεις,
225

ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν·

ψυχὴ γὰρ ηὔδα πολλά μοι μυθουμένη,

τάλας, τί χωρεῖς οἷ μολὼν δώσεις δίκην;

τλήμων, μένεις αὖ; κεἰ τάδ᾽ εἴσεται Κρέων

ἄλλου παρ᾽ ἀνδρός, πῶς σὺ δῆτ᾽ οὐκ ἀλγυνῇ;
230

τοιαῦθ᾽ ἑλίσσων ἤνυτον σχολῇ βραδύς,

χοὕτως ὁδὸς βραχεῖα γίγνεται μακρά.

τέλος γε μέντοι δεῦρ᾽ ἐνίκησεν μολεῖν

σοί· κεἰ τὸ μηδὲν ἐξερῶ, φράσω δ᾽ ὅμως.

τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος,
235

τὸ μὴ παθεῖν ἂν ἄλλο πλὴν τὸ μόρσιμον.

Κρέων

τί δ᾽ ἐστὶν ἀνθ᾽ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ· τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽ οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν,

οὐδ’ ἂν δικαίως ἐς κακὸν πέσοιμί τι.
240

Κρέων

εὖ γε στιχίζῃ κἀποφάργνυσαι κύκλῳ

τὸ πρᾶγμα. δηλοῖς δ᾽ ὥς τι σημανῶν νέον.

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;

Φύλαξ

καὶ δὴ λέγω σοι. τὸν νεκρόν τις ἀρτίως
245

θάψας βέβηκε κἀπὶ χρωτὶ διψίαν

κόνιν παλύνας κἀφαγιστεύσας ἃ χρή.

Κρέων

τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Φύλαξ

οὐκ οἶδ᾽. ἐκεῖ γὰρ οὔτε του γενῇδος ἦν

πλῆγμ᾽, οὐ δικέλλης ἐκβολή· στύφλος δὲ γῆ
250

καὶ χέρσος, ἀρρὼξ οὐδ᾽ ἐπημαξευμένη

τροχοῖσιν, ἀλλ᾽ ἄσημος οὑργάτης τις ἦν.

ὅπως δ᾽ ὁ πρῶτος ἡμὶν ἡμεροσκόπος

δείκνυσι, πᾶσι θαῦμα δυσχερὲς παρῆν.

ὁ μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν οὔ,
255

λεπτὴ δ᾽ ἄγος φεύγοντος ὣς ἐπῆν κόνις.

σημεῖα δ᾽ οὔτε θηρὸς οὔτε του κυνῶν

ἐλθόντος, οὐ σπάσαντος ἐξεφαίνετο.

λόγοι δ᾽ ἐν ἀλλήλοισιν ἐρρόθουν κακοί,

φύλαξ ἐλέγχων φύλακα, κἂν ἐγίγνετο
260

πληγὴ τελευτῶσ᾽, οὐδ᾽ ὁ κωλύσων παρῆν.

εἷς γάρ τις ἦν ἕκαστος οὑξειργασμένος,

κοὐδεὶς ἐναργής, ἀλλ᾽ ἔφευγε μὴ εἰδέναι.

ἦμεν δ᾽ ἑτοῖμοι καὶ μύδρους αἴρειν χεροῖν,

καὶ πῦρ διέρπειν, καὶ θεοὺς ὁρκωμοτεῖν
265

τὸ μήτε δρᾶσαι μήτε τῳ ξυνειδέναι

τὸ πρᾶγμα βουλεύσαντι μήτ᾽ εἰργασμένῳ.

τέλος δ᾽ ὅτ᾽ οὐδὲν ἦν ἐρευνῶσιν πλέον,

λέγει τις εἷς, ὃ πάντας ἐς πέδον κάρα

νεῦσαι φόβῳ προύτρεψεν· οὐ γὰρ εἴχομεν
270

οὔτ᾽ ἀντιφωνεῖν οὔθ᾽ ὅπως δρῶντες καλῶς

πράξαιμεν. ἦν δ᾽ ὁ μῦθος ὡς ἀνοιστέον

σοὶ τοὔργον εἴη τοῦτο κοὐχὶ κρυπτέον.

καὶ ταῦτ᾽ ἐνίκα, κἀμὲ τὸν δυσδαίμονα

πάλος καθαιρεῖ τοῦτο τἀγαθὸν λαβεῖν.
275

πάρειμι δ᾽ ἄκων οὐχ ἑκοῦσιν, οἶδ' ὅτι·

στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν.

Χορός

ἄναξ, ἐμοί τοι μή τι καὶ θεήλατον

τοὔργον τόδ᾽ ἡ ξύννοια βουλεύει πάλαι.

Κρέων

παῦσαι, πρὶν ὀργῆς κἀμὲ μεστῶσαι λέγων,
280

μὴ ᾿φευρεθῇς ἄνους τε καὶ γέρων ἅμα.

λέγεις γὰρ οὐκ ἀνεκτὰ δαίμονας λέγων

πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι.

πότερον ὑπερτιμῶντες ὡς εὐεργέτην

ἔκρυπτον αὐτόν, ὅστις ἀμφικίονας
285

ναοὺς πυρώσων ἦλθε κἀναθήματα

καὶ γῆν ἐκείνων καὶ νόμους διασκεδῶν;

ἢ τοὺς κακοὺς τιμῶντας εἰσορᾷς θεούς;

οὐκ ἔστιν. ἀλλὰ ταῦτα καὶ πάλαι πόλεως

ἄνδρες μόλις φέροντες ἐρρόθουν ἐμοὶ
290

κρυφῇ, κάρα σείοντες, οὐδ᾽ ὑπὸ ζυγῷ

λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ.

ἐκ τῶνδε τούτους ἐξεπίσταμαι καλῶς

παρηγμένους μισθοῖσιν εἰργάσθαι τάδε.

οὐδὲν γὰρ ἀνθρώποισιν οἷον ἄργυρος
295

κακὸν νόμισμ' ἔβλαστε. τοῦτο καὶ πόλεις

πορθεῖ, τόδ᾽ ἄνδρας ἐξανίστησιν δόμων·

τόδ᾽ ἐκδιδάσκει καὶ παραλλάσσει φρένας

χρηστὰς πρὸς αἰσχρὰ πράγμαθ᾽ ἵστασθαι βροτῶν·

πανουργίας δ᾽ ἔδειξεν ἀνθρώποις ἔχειν
300

καὶ παντὸς ἔργου δυσσέβειαν εἰδέναι.

ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε,

χρόνῳ ποτ᾽ ἐξέπραξαν ὡς δοῦναι δίκην.

ἀλλ᾽ εἴπερ ἴσχει Ζεὺς ἔτ᾽ ἐξ ἐμοῦ σέβας,

εὖ τοῦτ᾽ ἐπίστασ᾽, ὅρκιος δέ σοι λέγω,
305

εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου

εὑρόντες ἐκφανεῖτ᾽ ἐς ὀφθαλμοὺς ἐμούς,

οὐχ ὑμὶν Ἅιδης μοῦνος ἀρκέσει, πρὶν ἂν

ζῶντες κρεμαστοὶ τήνδε δηλώσηθ᾽ ὕβριν,

ἵν᾽ εἰδότες τὸ κέρδος ἔνθεν οἰστέον
310

τὸ λοιπὸν ἁρπάζητε, καὶ μάθηθ᾽ ὅτι

οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν.

ἐκ τῶν γὰρ αἰσχρῶν λημμάτων τοὺς πλείονας

ἀτωμένους ἴδοις ἂν ἢ σεσωσμένους.

Φύλαξ

εἰπεῖν τι δώσεις, ἢ στραφεὶς οὕτως ἴω;
315

Κρέων

οὐκ οἶσθα καὶ νῦν ὡς ἀνιαρῶς λέγεις;

Φύλαξ

ἐν τοῖσιν ὠσὶν ἢ ᾽πὶ τῇ ψυχῇ δάκνῃ;

Κρέων

τί δὲ ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου;

Φύλαξ

ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.

Κρέων

οἴμ᾽ ὡς λάλημα δῆλον ἐκπεφυκὸς εἶ.
320

Φύλαξ

οὔκουν τό γ᾽ ἔργον τοῦτο ποιήσας ποτέ.

Κρέων

καὶ ταῦτ᾽ ἐπ᾿ ἀργύρῳ γε τὴν ψυχὴν προδούς.

Φύλαξ

φεῦ·

ἦ δεινόν, ᾧ δοκῇ γε, καὶ ψευδῆ δοκεῖν.

Κρέων

κόμψευέ νυν τὴν δόξαν· εἰ δὲ ταῦτα μὴ

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽ ὅτι
325

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.

Φύλαξ

ἀλλ᾽ εὑρεθείη μὲν μάλιστ᾽· ἐὰν δέ τοι

ληφθῇ τε καὶ μή, τοῦτο γὰρ τύχη κρινεῖ,

οὐκ ἔσθ᾽ ὅπως ὄψῃ σὺ δεῦρ᾽ ἐλθόντα με.

καὶ νῦν γὰρ ἐκτὸς ἐλπίδος γνώμης τ᾽ ἐμῆς
330

σωθεὶς ὀφείλω τοῖς θεοῖς πολλὴν χάριν.

Χορός

πολλὰ τὰ δεινὰ κοὐδὲν ἀν-

θρώπου δεινότερον πέλει·

τοῦτο καὶ πολιοῦ πέραν

πόντου χειμερίῳ νότῳ
335

χωρεῖ, περιβρυχίοισιν

περῶν ὑπ᾽ οἴδμασιν, θεῶν

τε τὰν ὑπερτάταν, Γᾶν

ἄφθιτον, ἀκαμάταν ἀποτρύεται,

ἰλλομένων ἀρότρων ἔτος εἰς ἔτος,
340

ἱππείῳ γένει πολεύων.

Antigone (OCR draft) Experimental (Antigone) — 162 focus

Κρέων

ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοὶ

πολλῷ σάλῳ σείσαντες ὤρθωσαν πάλιν.

ὑμᾶς δʼ ἐγὼ πομποῖσιν ἐκ πάντων δίχα

ἔστειλʼ ἱκέσθαι τοῦτο μὲν τὰ Λαΐου
165

σέβοντας εἰδὼς εὖ θρόνων ἀεὶ κράτη,

τοῦτʼ αὖθις, ἡνίκʼ Οἰδίπους ὤρθου πόλιν,

κἀπεὶ διώλετʼ, ἀμφὶ τοὺς κείνων ἔτι

παῖδας μένοντας ἐμπέδοις φρονήμασιν.

ὅτʼ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν
170

καθʼ ἡμέραν ὤλοντο παίσαντές τε καὶ

πληγέντες αὐτόχειρι σὺν μιάσματι,

ἐγὼ κράτη δὴ πάντα καὶ θρόνους ἔχω

γένους κατʼ ἀγχιστεῖα τῶν ὀλωλότων.

ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν
175

ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν

ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῇ.

ἐμοὶ γὰρ ὅστις πᾶσαν εὐθύνων πόλιν

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

ἀλλʼ ἐκ φόβου του γλῶσσαν ἐγκλῄσας ἔχει,
180

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ·

καὶ μεῖζον ὅστις ἀντὶ τῆς αὑτοῦ πάτρας

φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω.

ἐγὼ γάρ, ἴστω Ζεὺς ὁ πάνθʼ ὁρῶν ἀεί,

οὔτʼ ἂν σιωπήσαιμι τὴν ἄτην ὁρῶν
185

στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας,

οὔτʼ ἂν φίλον ποτʼ ἄνδρα δυσμενῆ χθονὸς

θείμην ἐμαυτῷ, τοῦτο γιγνώσκων ὅτι

ἥδʼ ἐστὶν ἡ σῴζουσα καὶ ταύτης ἔπι

πλέοντες ὀρθῆς τοὺς φίλους ποιούμεθα.
190

τοιοῖσδʼ ἐγὼ νόμοισι τήνδʼ αὔξω πόλιν,

καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω

ἀστοῖσι παίδων τῶν ἀπʼ Οἰδίπου πέρι·

Ἐτεοκλέα μέν, ὃς πόλεως ὑπερμαχῶν

ὄλωλε τῆσδε, πάντʼ ἀριστεύσας δόρει,
195

τάφῳ τε κρύψαι καὶ τὰ πάντʼ ἀφαγνίσαι

ἃ τοῖς ἀρίστοις ἔρχεται κάτω νεκροῖς.

τὸν δʼ αὖ ξύναιμον τοῦδε, Πολυνείκη λέγω,

ὃς γῆν πατρῴαν καὶ θεοὺς τοὺς ἐγγενεῖς

φυγὰς κατελθὼν ἠθέλησε μὲν πυρὶ
200

πρῆσαι κατʼ ἄκρας, ἠθέλησε δʼ αἵματος

κοινοῦ πάσασθαι, τοὺς δὲ δουλώσας ἄγειν,

τοῦτον πόλει τῇδʼ ἐκκεκήρυκται τάφῳ

μήτε κτερίζειν μήτε κωκῦσαί τινα,

ἐᾶν δʼ ἄθαπτον καὶ πρὸς οἰωνῶν δέμας
205

καὶ πρὸς κυνῶν ἐδεστὸν αἰκισθέν τʼ ἰδεῖν.

τοιόνδʼ ἐμὸν φρόνημα, κοὔποτʼ ἔκ γʼ ἐμοῦ

τιμὴν προέξουσʼ οἱ κακοὶ τῶν ἐνδίκων·

ἀλλʼ ὅστις εὔνους τῇδε τῇ πόλει, θανὼν

καὶ ζῶν ὁμοίως ἐξ ἐμοῦ τιμήσεται.
210

Χορός

σοὶ ταῦτʼ ἀρέσκει, παῖ Μενοικέως Κρέον,

τὸν τῇδε δύσνουν κἀς τὸν εὐμενῆ πόλει·

νόμῳ δὲ χρῆσθαι παντί που πάρεστί σοι

καὶ τῶν θανόντων χὠπόσοι ζῶμεν πέρι.

Κρέων

ὡς ἂν σκοποὶ νῦν εἶτε τῶν εἰρημένων.
215

Χορός

νεωτέρῳ τῳ τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλʼ εἴσʼ ἕτοιμοι τοῦ νεκροῦ γʼ ἐπίσκοποι.

Χορός

τί δῆτʼ ἂν ἄλλο τοῦτʼ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ʼπιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός

οὔκ ἔστιν οὕτω μῶρος ὃς θανεῖν ἐρᾷ.
220

Κρέων

καὶ μὴν ὁ μισθός γʼ, οὗτος· ἀλλʼ ὑπʼ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Φύλαξ

ἄναξ, ἐρῶ μὲν οὐχ ὅπως τάχους ὕπο

δύσπνους ἱκάνω κοῦφον ἐξάρας πόδα.

πολλὰς γὰρ ἔσχον φροντίδων ἐπιστάσεις,
225

ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν·

ψυχὴ γὰρ ηὔδα πολλά μοι μυθουμένη·

τάλας, τί χωρεῖς οἷ μολὼν δώσεις δίκην;

τλήμων, μενεῖς αὖ; κεἰ τάδʼ εἴσεται Κρέων

ἄλλου παρʼ ἀνδρός; πῶς σὺ δῆτʼ οὐκ ἀλγύνει;
230

τοιαῦθʼ ἑλίσσων ἤνυτον σχολῇ βραδύς.

χοὔτως ὁδὸς βραχεῖα γίγνεται μακρά.

τέλος γε μέντοι δεῦρʼ ἐνίκησεν μολεῖν

σοί. κεἰ τὸ μηδὲν ἐξερῶ, φράσω δʼ ὅμως·

τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος,
235

τὸ μὴ παθεῖν ἂν ἄλλο πλὴν τὸ μόρσιμον.

Κρέων

τί δʼ ἐστὶν ἀνθʼ οὗ τήνδʼ ἔχεις ἀθυμίαν;

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ· τὸ γὰρ

πρᾶγμʼ οὔτʼ ἔδρασʼ οὔτʼ εἶδον ὅστις ἦν ὁ δρῶν,

οὐδʼ ἂν δικαίως ἐς κακὸν πέσοιμί τι.
240

Κρέων

εὖ γε στοχάζει κἀποφάργνυσαι κύκλῳ

τὸ πρᾶγμα· δηλοῖς δʼ ὥς τι σημανῶν νέον.

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησʼ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτʼ, εἶτʼ ἀπαλλαχθεὶς ἄπει;

Φύλαξ

καὶ δὴ λέγω σοι. τὸν νεκρόν τις ἀρτίως
245

θάψας βέβηκε κἀπὶ χρωτὶ διψίαν

κόνιν παλύνας κἀφαγιστεύσας ἃ χρή·

Κρέων

τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Φύλαξ

οὐκ οἶδʼ· ἐκεῖ γὰρ οὔτε του γενῇδος ἦν

πλῆγμʼ, οὐ δικέλλης ἐκβολή. στύφλος δὲ γῆ
250

καὶ χέρσος, ἀρρὼξ οὐδʼ ἐπημαξευμένη

τροχοῖσιν, ἀλλʼ ἄσημος οὑργάτης τις ἦν.

ὅπως δʼ ὁ πρῶτος ἡμὶν ἡμεροσκόπος

δείκνυσι, πᾶσι θαῦμα δυσχερὲς παρῆν.

ὁ μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν οὔ,
255

λεπτὴ δʼ, ἄγος φεύγοντος ὥς, ἐπῆν κόνις·

σημεῖα δʼ οὔτε θηρὸς οὔτε του κυνῶν

ἐλθόντος, οὐ σπάσαντος ἐξεφαίνετο.

λόγοι δʼ ἐν ἀλλήλοισιν ἐρρόθουν κακοί,

φύλαξ ἐλέγχων φύλακα, κἂν ἐγίγνετο
260

πληγὴ τελευτῶσʼ, οὐδʼ ὁ κωλύσων παρῆν.

εἷς γάρ τις ἦν ἕκαστος οὑξειργασμένος,

κοὐδεὶς ἐναργής, ἀλλʼ ἔφευγε μὴ εἰδέναι.

ἦμεν δʼ ἕτοιμοι καὶ μύδρους αἴρειν χεροῖν

καὶ πῦρ διέρπειν καὶ θεοὺς ὁρκωμοτεῖν,
265

τὸ μήτε δρᾶσαι μήτε τῳ ξυνειδέναι

τὸ πρᾶγμα βουλεύσαντι μηδʼ εἰργασμένῳ.

τέλος δʼ ὅτʼ οὐδὲν ἦν ἐρευνῶσιν πλέον,

λέγει τις εἷς, ὃ πάντας ἐς πέδον κάρα

νεῦσαι φόβῳ προὔτρεψεν· οὐ γὰρ εἴχομεν
270

οὔτʼ ἀντιφωνεῖν οὔθʼ ὅπως δρῶντες καλῶς

πράξαιμεν. ἦν δʼ ὁ μῦθος ὡς ἀνοιστέον

σοὶ τοὔργον εἴη τοῦτο κοὐχὶ κρυπτέον.

καὶ ταῦτʼ ἐνίκα, κἀμὲ τὸν δυσδαίμονα

πάλος καθαιρεῖ τοῦτο τἀγαθὸν λαβεῖν.
275

πάρειμι δʼ ἄκων οὐχ ἑκοῦσιν, οἶδʼ ὅτι·

στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν.

Χορός

ἄναξ, ἐμοί τοί, μή τι καὶ θεήλατον

τοὔργον τόδʼ, ἡ ξύννοια βουλεύει πάλαι

Κρέων

παῦσαι, πρὶν ὀργῆς καὶ ʼμὲ μεστῶσαι λέγων,
280

μὴ ʼφευρεθῇς ἄνους τε καὶ γέρων ἅμα.

λέγεις γὰρ οὐκ ἀνεκτὰ δαίμονας λέγων

πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι.

πότερον ὑπερτιμῶντες ὡς εὐεργέτην

ἔκρυπτον αὐτόν, ὅστις ἀμφικίονας
285

ναοὺς πυρώσων ἦλθε κἀναθήματα

καὶ γῆν ἐκείνων καὶ νόμους διασκεδῶν;

ἢ τοὺς κακοὺς τιμῶντας εἰσορᾷς θεούς;

οὔκ ἔστιν. ἀλλὰ ταῦτα καὶ πάλαι πόλεως

ἄνδρες μόλις φέροντες ἐρρόθουν ἐμοί,
290

κρυφῇ κάρα σείοντες, οὐδʼ ὑπὸ ζυγῷ

λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ.

ἐκ τῶνδε τούτους ἐξεπίσταμαι καλῶς

παρηγμένους μισθοῖσιν εἰργάσθαι τάδε.

οὐδὲν γὰρ ἀνθρώποισιν οἷον ἄργυρος
295

κακὸν νόμισμʼ ἔβλαστε. τοῦτο καὶ πόλεις

πορθεῖ, τόδʼ ἄνδρας ἐξανίστησιν δόμων·

τόδʼ ἐκδιδάσκει καὶ παραλλάσσει φρένας

χρηστὰς πρὸς αἰσχρὰ πράγμαθʼ ἵστασθαι βροτῶν·

πανουργίας δʼ ἔδειξεν ἀνθρώποις ἔχειν
300

καὶ παντὸς ἔργου δυσσέβειαν εἰδέναι.

ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε,

χρόνῳ ποτʼ ἐξέπραξαν ὡς δοῦναι δίκην.

ἀλλʼ εἴπερ ἴσχει Ζεὺς ἔτʼ ἐξ ἐμοῦ σέβας,

εὖ τοῦτʼ ἐπίστασʼ, ὅρκιος δέ σοι λέγω·
305

εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου

εὑρόντες ἐκφανεῖτʼ ἐς ὀφθαλμοὺς ἐμούς,

οὐχ ὑμὶν Ἅιδης μοῦνος ἀρκέσει, πρὶν ἂν

ζῶντες κρεμαστοὶ τήνδε δηλώσηθʼ ὕβριν,

ἵνʼ εἰδότες τὸ κέρδος ἔνθεν οἰστέον
310

τὸ λοιπὸν ἁρπάζητε, καὶ μάθηθʼ ὅτι

οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν.

ἐκ τῶν γὰρ αἰσχρῶν λημμάτων τοὺς πλείονας

ἀτωμένους ἴδοις ἂν ἢ σεσωσμένους.

Φύλαξ

εἰπεῖν τι δώσεις ἢ στραφεὶς οὕτως ἴω;
315

Κρέων

οὐκ οἶσθα καὶ νῦν ὡς ἀνιαρῶς λέγεις;

Φύλαξ

ἐν τοῖσιν ὠσὶν ἢ ʼπὶ τῇ ψυχῇ δάκνει;

Κρέων

τί δὲ ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου;

Φύλαξ

ὁ δρῶν σʼ ἀνιᾷ τὰς φρένας, τὰ δʼ ὦτʼ ἐγώ.

Κρέων

οἴμʼ ὡς λάλημα δῆλον ἐκπεφυκὸς εἶ.
320

Φύλαξ

οὔκουν τό γʼ ἔργον τοῦτο ποιήσας ποτέ.

Κρέων

καὶ ταῦτʼ ἐπʼ ἀργύρῳ γε τὴν ψυχὴν προδούς.

Φύλαξ

φεῦ·

ἦ δεινὸν ᾧ δοκῇ γε καὶ ψευδῆ δοκεῖν.

Κρέων

κόμψευέ νυν τὴν δόξαν· εἰ δὲ ταῦτα μὴ

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθʼ ὅτι
325

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.

Φύλαξ

ἀλλʼ εὑρεθείη μὲν μάλιστʼ· ἐὰν δέ τοι

ληφθῇ τε καὶ μή, τοῦτο γὰρ τύχη κρινεῖ,

οὐκ ἔσθʼ ὅπως ὄψει σὺ δεῦρʼ ἐλθόντα με·

καὶ νῦν γὰρ ἐκτὸς ἐλπίδος γνώμης τʼ ἐμῆς
330

σωθεὶς ὀφείλω τοῖς θεοῖς πολλὴν χάριν.

Χορός

πολλὰ τὰ δεινὰ κοὐδὲν ἀνθρώπου δεινότερον πέλει.

τοῦτο καὶ πολιοῦ πέραν πόντου χειμερίῳ νότῳ

χωρεῖ, περιβρυχίοισιν
335

περῶν ὑπʼ οἴδμασιν.

θεῶν τε τὰν ὑπερτάταν, Γᾶν

ἄφθιτον, ἀκαμάταν, ἀποτρύεται

ἰλλομένων ἀρότρων ἔτος εἰς ἔτος

ἱππείῳ γένει πολεύων.
340

Greek (K. Reinhardt, 1949) (OCR draft) Experimental (Greek (K. Reinhardt, 1949)) — 162 focus

ἄνδρες, τὰ μὲν δὴ πόλεος ἀσφαλῶς θεοὶ

πολλῶι σάλωι σείσαντες ὤρθωσαν πάλιν·

ὑμᾶς δ᾽ ἐγὼ πομποῖσιν ἐκ πάντων δίχα

ἔστειλ᾽ ἱκέσθαι, τοῦτο μὲν τὰ Λαΐου
165

σέβοντας εἰδὼς εὖ θρόνων ἀεὶ κράτη,

τοῦτ᾽ αὖθις, ἡνίκ᾽ Οἰδίπους ὤρθου πόλιν,

κἀπεὶ διώλετ᾽, ἀμφὶ τοὺς κείνων ἔτι

παῖδας μένοντας ἐμπέδοις φρονήμασιν.

ὅτ᾽ οὖν ἐκεῖνοι πρὸς διπλῆς μοίρας μίαν
170

καθ᾽ ἡμέραν ὤλοντο παίσαντές τε καὶ

πληγέντες αὐτόχειρι σὺν μιάσματι,

ἐγὼ κράτη δὴ πάντα καὶ θρόνους ἔχω

γένους κατ᾽ ἀγχιστεῖα τῶν ὀλωλότων.

ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν
175

ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν

ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῆι.

ἐμοὶ γὰρ ὅστις πᾶσαν εὐθύνων πόλιν

μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων,

ἀλλ᾽ ἐκ φόβου του γλῶσσαν ἐγκλήισας ἔχει,
180

κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ·

καὶ μεῖζον ὅστις ἀντὶ τῆς αὑτοῦ πάτρας

φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω.

ἐγὼ γάρ, ἴστω Ζεὺς ὁ πάνθ᾽ ὁρῶν ἀεί,

οὔτ᾽ ἂν σιωπήσαιμι τὴν ἄτην ὁρῶν
185

στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας,

οὔτ᾽ ἂν φίλον ποτ᾽ ἄνδρα δυσμενῆ πόλεως

θείμην ἐμαυτῶι, τοῦτο γιγνώσκων ὅτι

ἥδ᾽ ἐστὶν ἡ σώιζουσα καὶ ταύτης ἔπι

πλέοντες ὀρθῆς τοὺς φίλους ποιούμεθα.
190

τοιοῖσδ᾽ ἐγὼ νόμοισι τήνδ᾽ αὔξω πόλιν,

καὶ νῦν ἀδελφὰ τῶνδε κηρύξας ἔχω

ἀστοῖσι παίδων τῶν ἀπ᾽ Οἰδίπου πέρι·

Ἐτεοκλέα μέν, ὃς πόλεως ὑπερμαχῶν

ὄλωλε τῆσδε, πάντ᾽ ἀριστεύσας δορί,
195

τάφωι τε κρύψαι καὶ τὰ πάντ᾽ ἐφαγνίσαι

ἃ τοῖς ἀρίστοις ἔρχεται κάτω νεκροῖς·

τὸν δ᾽ αὖ ξύναιμον τοῦδε, Πολυνείκη λέγω,

ὃς γῆν πατρώιαν καὶ θεοὺς τοὺς ἐγγενεῖς

φυγὰς κατελθὼν ἠθέλησε μὲν πυρὶ
200

πρῆσαι κατάκρας, ἠθέλησε δ᾽ αἵματος

κοινοῦ πάσασθαι, τοὺς δὲ δουλώσας ἄγειν,

τοῦτον πόλει τῆιδ᾽ ἐκκεκήρυκται τάφωι

μήτε κτερίζειν μήτε κωκῦσαί τινα,

ἐᾶν δ᾽ ἄθαπτον καὶ πρὸς οἰωνῶν δέμας
205

καὶ πρὸς κυνῶν ἐδεστὸν αἰκισθέν τ᾽ ἰδεῖν.

τοιόνδ᾽ ἐμὸν φρόνημα, κοὔποτ᾽ ἔκ γ᾽ ἐμοῦ

τιμῆι προέξουσ᾽ οἱ κακοὶ τῶν ἐνδίκων.

ἀλλ᾽ ὅστις εὔνους τῆιδε τῆι πόλει, θανὼν

καὶ ζῶν ὁμοίως ἐξ ἐμοῦ τιμήσεται.
210

Χορός

σοὶ ταῦτ᾽ ἀρέσκει, παῖ Μενοικέως Κρέον,

τὸν τῆιδε δύσνουν καὶ τὸν εὐμενῆ πόλει·

νόμωι δὲ χρῆσθαι παντί που γ᾽ ἔνεστί σοι

καὶ τῶν θανόντων χὠπόσοι ζῶμεν πέρι.

Κρέων

ὡς ἂν σκοποὶ νῦν ἦτε τῶν εἰρημένων.
215

Χορός

νεωτέρωι τωι τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλ᾽ εἴσ᾽ ἕτοιμοι τοῦ νεκροῦ γ᾽ ἐπίσκοποι.

Χορός

τί δῆτ᾽ ἂν ἄλλο τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ᾿πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός

οὐκ ἔστιν οὕτω μῶρος ὃς θανεῖν ἐρᾶι.
220

Κρέων

καὶ μὴν ὁ μισθός γ᾽ οὗτος. ἀλλ᾽ ὑπ᾽ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Φύλαξ

ἄναξ, ἐρῶ μὲν οὐχ ὅπως τάχους ὕπο

δύσπνους ἱκάνω κοῦφον ἐξάρας πόδα·

πολλὰς γὰρ ἔσχον φροντίδων ἐπιστάσεις,
225

ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν·

ψυχὴ γὰρ ηὔδα πολλά μοι μυθουμένη·

τάλας, τί χωρεῖς οἷ μολὼν δώσεις δίκην;

τλήμων, μένεις αὖ; κεἰ τάδ᾽ εἴσεται Κρέων

ἄλλου παρ᾽ ἀνδρός, πῶς σὺ δῆτ᾽ οὐκ ἀλγυνῆι;
230

τοιαῦθ᾽ ἑλίσσων ἤνυτον σχολῆι βραδύς,

χοὔτως ὁδὸς βραχεῖα γίγνεται μακρά.

τέλος γε μέντοι δεῦρ᾽ ἐνίκησεν μολεῖν

σοί, κεἰ τὸ μηδὲν ἐξερῶ, φράσω δ᾽ ὅμως.

τῆς ἐλπίδος γὰρ ἔρχομαι δεδραγμένος,
235

τὸ μὴ παθεῖν ἂν. ἄλλο πλὴν τὸ μόρσιμον.

Κρέων

τί δ᾽ ἐστὶν ἀνθ᾽ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ· τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽ οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν,

οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.
240

Κρέων

εὖ γε στοχάζηι κἀποφράγνυσαι κύκλωι

τὸ πρᾶγμα· δηλοῖς δ᾽ ὥς τι σημανῶν νέον.

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;

Φύλαξ

καὶ δὴ λέγω σοι. τὸν νεκρόν τις ἀρτίως
245

θάψας βέβηκε κἀπὶ χρωτὶ διψίαν

κόνιν παλύνας κἀφαγιστεύσας ἃ χρή.

Κρέων

τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Φύλαξ

οὐκ οἶδ᾽· ἐκεῖ γὰρ οὔτε του γενῆιδος ἦν

πλῆγμ᾽, οὐ δικέλλης ἐκβολή· στύφλος δὲ γῆ
250

καὶ χέρσος, ἀρρὼξ οὐδ᾽ ἐπημαξευμένη

τροχοῖσιν, ἀλλ' ἄσημος ἡμὶν οὑργάτης τις ἦν.

ὅπως δ᾽ ὁ πρῶτος ἡμὶν ἡμεροσκόπος

δείκνυσι, πᾶσι θαῦμα δυσχερὲς παρῆν.

ὁ μὲν γὰρ ἠφάνιστο, τυμβήρης μὲν οὔ,
255

λεπτὴ δ᾽ ἄγος φεύγοντος ὥς ἐπῆν κόνις.

σημεῖα δ᾽ οὔτε θηρὸς οὔτε του κυνῶν

ἐλθόντος, οὐ σπάσαντος ἐξεφαίνετο.

λόγοι δ᾽ ἐν ἀλλήλοισιν ἐρρόθουν κακοί,

φύλαξ ἐλέγχων φύλακα, κἂν ἐγίγνετο
260

πληγὴ τελευτῶσ᾽, οὐδ᾽ ὁ κωλύσων παρῆν.

εἷς γάρ τις ἦν ἕκαστος οὑξειργασμένος,

κοὐδεὶς ἐναργής, ἀλλ᾽ ἔφευγε μὴ εἰδέναι.

ἦμεν δ᾽ ἕτοιμοι καὶ μύδρους αἴρειν χεροῖν

καὶ πῦρ διέρπειν καὶ θεοὺς ὁρκωμοτεῖν,
265

τὸ μήτε δρᾶσαι μήτε τωι ξυνειδέναι

τὸ πρᾶγμα βουλεύσαντι μήτ᾽ εἰργασμένωι.

τέλος δ᾽ ὅτ᾽ οὐδὲν ἦν ἐρευνῶσιν πλέον,

λέγει τις εἷς, ὃ πάντας ἐς πέδον κάρα

νεῦσαι φόβωι προύτρεψεν· οὐ γὰρ εἴχομεν
270

οὔτ᾽ ἀντιφωνεῖν οὔθ᾽ ὅπως δρῶντες καλῶς

πράξαιμεν. ἦν δ᾽ ὁ μῦθος ὡς ἀνοιστέον

σοὶ τοὔργον εἴη τοῦτο κοὐχὶ κρυπτέον.

καὶ ταῦτ᾽ ἐνίκα, κἀμὲ τὸν δυσδαίμονα

πάλος καθαιρεῖ τοῦτο τἀγαθὸν λαβεῖν.
275

πάρειμι δ᾽ ἄκων οὐχ ἑκοῦσιν, οἶδ᾽ ὅτι·

στέργει γὰρ οὐδεὶς ἄγγελον κακῶν ἐπῶν.

Χορός

ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον

τοὔργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι.

Κρέων

παῦσαι, πρὶν ὀργῆς κἀμὲ μεστῶσαι λέγων,
280

μὴ 'φευρεθῆις ἄνους τε καὶ γέρων ἅμα.

λέγεις γὰρ οὐκ ἀνεκτὰ δαίμονας λέγων

πρόνοιαν ἴσχειν τοῦδε τοῦ νεκροῦ πέρι.

πότερον ὑπερτιμῶντες ὡς εὐεργέτην

ἔκρυπτον αὐτόν, ὅστις ἀμφικίονας
285

ναοὺς πυρώσων ἦλθε κἀναθήματα

καὶ γῆν ἐκείνων καὶ νόμους διασκεδῶν;

ἢ τοὺς κακοὺς τιμῶντας εἰσορᾶις θεούς;

οὐκ ἔστιν. ἀλλὰ ταῦτα καὶ πάλαι πόλεως

ἄνδρες μόλις φέροντες ἐρρόθουν ἐμοί,
290

κρυφῆι κάρα σείοντες, οὐδ᾽ ὑπὸ ζυγῶι

λόφον δικαίως εἶχον, ὡς στέργειν ἐμέ.

ἐκ τῶνδε τούτους ἐξεπίσταμαι καλῶς

παρηγμένους μισθοῖσιν εἰργάσθαι τάδε.

οὐδὲν γὰρ ἀνθρώποισιν οἷον ἄργυρος
295

κακὸν νόμισμ᾽ ἔβλαστε. τοῦτο καὶ πόλεις

πορθεῖ, τόδ᾽ ἄνδρας ἐξανίστησιν δόμων,

τόδ᾽ ἐκδιδάσκει καὶ παραλλάσσει φρένας

χρηστὰς πρὸς αἰσχρὰ πράγμαθ᾽ ἵστασθαι βροτῶν·

πανουργίας δ᾽ ἔδειξεν ἀνθρώποις ἔχειν
300

καὶ παντὸς ἔργου δυσσέβειαν εἰδέναι.

ὅσοι δὲ μισθαρνοῦντες ἤνυσαν τάδε,

χρόνωι ποτ᾽ ἐξέπραξαν ὡς δοῦναι δίκην.

ἀλλ᾽ εἴπερ ἴσχει Ζεὺς ἔτ᾽ ἐξ ἐμοῦ σέβας,

εὖ τοῦτ᾽ ἐπίστασ᾽, ὅρκιος δέ σοι λέγω·
305

εἰ μὴ τὸν αὐτόχειρα τοῦδε τοῦ τάφου

εὑρόντες ἐκφανεῖτ᾽ ἐς ὀφθαλμοὺς ἐμούς,

οὐχ ὑμὶν Ἅιδης μοῦνος ἀρκέσει, πρὶν ἂν

ζῶντες κρεμαστοὶ τήνδε δηλώσηθ᾽ ὕβριν,

ἵν᾽ εἰδότες τὸ κέρδος ἔνθεν οἰστέον
310

τὸ λοιπὸν ἁρπάζητε, καὶ μάθηθ᾽ ὅτι

οὐκ ἐξ ἅπαντος δεῖ τὸ κερδαίνειν φιλεῖν.

ἐκ τῶν γὰρ αἰσχρῶν λημμάτων τοὺς πλείονας

ἀτωμένους ἴδοις ἂν ἢ σεσωσμένους.

Φύλαξ

εἰπεῖν τι δώσεις, ἢ στραφεὶς οὕτως ἴω;
315

Κρέων

οὐκ οἶσθα καὶ νῦν ὡς ἀνιαρῶς λέγεις;

Φύλαξ

ἐν τοῖσιν ὠσὶν ἢ ᾽πὶ τῆι ψυχῆι δάκνει;

Κρέων

τί δὲ ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου;

Φύλαξ

ὁ δρῶν σ᾽ ἀνιᾶι τὰς φρένας, τὰ δ’ ὦτ᾽ ἐγώ.

Κρέων

οἴμ᾽ ὡς λάλημα δῆλον ἐκπεφυκὸς εἶ.
320

Φύλαξ

οὔκουν τό γ᾽ ἔργον τοῦτο ποιήσας ποτέ.

Κρέων

καὶ ταῦτ᾽ ἐπ᾽ ἀργύρωι γε τὴν ψυχὴν προδούς.

Φύλαξ

φεῦ·

ἦ δεινὸν ὧι δοκῆι γε καὶ ψευδῆ δοκεῖν.

Κρέων

κόμψευέ νυν τὴν δόξαν· εἰ δὲ ταῦτα μὴ

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽ ὅτι
325

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.

Φύλαξ

ἀλλ᾽ εὑρεθείη μὲν μάλιστ᾽· ἐὰν δέ τοι

ληφθῆι τε καὶ μή, τοῦτο γὰρ τύχη κρινεῖ,

οὐκ ἔσθ᾽ ὅπως ὄψει σὺ δεῦρ᾽ ἐλθόντα με.

καὶ νῦν γὰρ ἐκτὸς ἐλπίδος γνώμης τ᾽ ἐμῆς
330

σωθεὶς ὀφείλω τοῖς θεοῖς πολλὴν χάριν.

Χορός

πολλὰ τὰ δεινὰ κοὐδὲν ἀν-

θρώπου δεινότερον πέλει·

τοῦτο καὶ πολιοῦ πέραν

πόντου χειμερίωι νότωι
335

χωρεῖ, περιβρυχίοισιν

περῶν ὑπ᾽ οἴδμασιν, θεῶν

τε τὰν ὑπερτάταν, Γᾶν

ἄφθιτον ἀκαμάταν, ἀποτρύεται

ἰλλομένων ἀρότρων ἔτος εἰς ἔτος,
340

ἱππείωι γένει πολεύων.

Translations (11)

German (A. Boeckh, 1884) (OCR draft) Experimental (German (A. Boeckh, 1884)) — 162 focus

KREON

Ihr Männer, unsers Landes Glück hob Götterhuld

nach vieler Stürm' Erschüttrung sicher wiederum;

euch aber liefs ich jetzt allein aus allen mir
160

hieher bescheiden, theils dieweil mir wohl bewuſst,

wie Laios' Herrschaft stets von euch geehret ward,

dann weil, da wieder Oedipus die Stadt erhob,

und als er todt war, unter seinen Söhnen ihr

in treu ergebnem Sinne fest verharretet.
165

Nachdem nun jene durch ein zwiefach Todesloos

an Einem Tag gefallen beide, treffend und

getroffen durch der eignen Hände Frevelthat,

hab' ich die Herrschaft also, ich des Thrones Macht,

gemäfs der Todten nächster Blutsgenossenschaft.
170

Unmöglich ist es, jedes Mannes Sinnesart,

Geist und Verstand ganz zu erkennen, eh' er noch

in Staat und Ämtern thätig sich erwiesen hat.

Denn mir bedünket, wer das Haupt der ganzen Stadt,

sich nicht am besten Rathe festzuhalten weiſs,
175

ja seine Zung' aus Furcht vor wem verschlossen hält,

der gröfste Feigling dieser, und bedünkt' es längst.

Und wem anstatt des Vaterlands ein anderer

Freund höher gilt, der hat mir vollends keinen Werth.

Denn ich, das wisse Zeus, der Alles immer sieht,
180

ich schwiege doch nicht, säh' ich auf die Bürger uns

heran das Unheil schreiten an des Glückes Statt,

noch möcht' ich jemals meines Vaterlandes Feind

zu meinem Freunde machen, wohl erkennend, daſs

das Vaterland uns rettet, und an seinem Bord
185

wir glücklich schiffend auch die Freund' uns einigen.

Durch solche Satzung heb' ich diese Stadt empor,

und dem gemäſses hab' ich auch verkündiget

den Bürgern ob der Söhne jetzt des Oedipus:

Eteokles, welcher kämpfend fiel für diese Stadt,
190

defs Waffenthaten jeden Ehrenpreis verdient,

er werd' im Grab geborgen und ihm spende man

jedwedes, was den Besten folgt zur Unterwelt;

doch seinen Bruder, ihn, Polyneikes mein' ich, der

rückkehrend aus dem Banne wollt' in Feuers Glut
195

die eigne Heimath und die Götter dieses Lands

von Grund vertilgen, wollte von des eignen Stamms

Blut schlürfen, und geknechtet führen weg das Volk,

den solle niemand, lieſs ich künden dieser Stadt,

mit einem Grabmal ehren, noch wehklagen ihn,
200

nein, unbestattet liegen sein entstellter Leib,

den Vögeln Fraſs und Hunden, grauenvoll zu schaun.

Dies also ist mein Wille: nimmer werden wir

dem Schlechten Ehr' ertheilen vor dem Trefflichen;

erwähnt er wohlwill dieser Stadt, der wird im Tod
205

und Leben gleicherweise mir geehret seyn.

CHOR

Also beliebt es, Sohn Menökeus' Kreon, dir

so mit dem Feinde wie dem Freunde dieser Stadt.

Jedwede Satzung steht dir ja zu geben frei

der Todten wegen und für uns die Lebenden.
210

KREON

Daſs Hüter nun ihr dessen seid, was ich gesagt!

CHOR

Der Jüngern einem lege dies zu tragen auf.

KREON

Zur Hut des Leichnams stehn die Wächter schon bereit.

CHOR

Was trägst du denn noch einem andern dieses auf?

KREON

Daſs nicht ihr nachseht denen, die dawider thun.
215

CHOR

Niemand ist also thöricht, daſs er sterben will.

KREON

Und traun der Lohn ist dieser: aber manchem ja

gab schon die Hoffnung auf Gewinn den Untergang.

WÄCHTER (tritt auf).

WÄCHTER

Herr, sagen will ich eben nicht, vor Eiligkeit

käm' athemlos ich auf behend erhobnem Fufs;
220

denn vieler Sorg' Anstände fand ich unterwegs,

und oft zur Rückkehr dreht' ich mich im Kreis herum.

Denn meine Seele sprach zu mir gar vielerlei:

Elender, dorthin willst du wo dir's Strafe giebt?

Armsel'ger, bleibst du? und erfährt dies Kreon dann
225

von einem andern? Wie bekäme das dir schlecht!

In solchem Überlegen ging ich zaudernd schnell,

und so geräth denn auch ein kurzes Ende lang.

Zuletzt da siegte der Gedank' hierher zu gehn,

zu dir: so gut wie nichts dir sagend sag' ich's doch.
230

Denn an der einen Hoffnung klammre fest ich mich,

nichts könn' ich sonst erleiden als bestimmtes Loos.

KREON

Was ist es, daſs dich also fafst Muthlosigkeit?

WÄCHTER

Erst will ich sagen, was mich selbst betrifft: die That

verübt' ich nicht, noch sah ich wer der Thäter war,
235

und nur mit Unrecht widerführ' ein Übel mir.

KREON

Gut zielst du mit den Worten, und verschanzest dich

rings trefflich; sicher bringst du schwere Neuigkeit.

WÄCHTER

Das Schreckenvolle schüchtert mich gewaltig ein.

KREON

Wirst endlich denn du sprechen und abziehn sodann?
240

WÄCHTER

So sag' ich dir's denn: eben hat den Todten wer

bestattet und sich dann entfernt, als trocknen Staub

er aufgestreut dem Körper nebst den andern Weihn.

KREON

Was sprichst du? wer der Männer war's, der dies gewagt?

WÄCHTER

Weifs nicht. Es war dort weder eines Beiles Hieb
245

zu sehn noch einer Hacke Wurf; der Boden fest

und trocken, undurchbrochen, auch mit Rädern nicht

befahren; spurlos blieb es, wer der Thäter war.

Und wie es uns der erste Tageswächter zeigt,

erschien es allen unbegreiflich wunderbar.
250

Denn jener war verschwunden, nicht begraben zwar:

nur dünn, wie Fluch zu meiden, lag darauf der Staub.

Nicht eines Raubthiers Zeichen fand sich, keines Hunds,

der hergekommen und an ihm herumgezerrt.

Schimpfworte rauschten wechselseitig unter uns;
255

der Wächter zieh den Wächter, und es gab zuletzt

wohl gar noch Schläge; keiner war zu wehren da.

Denn jeder war der Thäter dieser Frevelthat,

und keiner klar doch, sondern jeder stritt es ab.

An bot sich jeder glühend Eisen mit der Hand
260

zu fassen, und durch Feuer durchzugehn, und Eid

zu schwören bei den Göttern, daſs er's nicht gethan,

mitwissend nicht Anstiftern oder Thätern sei.

Zuletzt, wie alles Forschen nichts uns fruchtete,

WÄCHTER

spricht Einer, der zum Boden alle nöthigte
265

das Haupt vor Furcht zu senken: denn wir wussten nicht

zu widersprechen, noch was thuend wir vielleicht

uns helfen könnten. Seine Rede war, die That

sei dir zu hinterbringen, sonder Heimlichkeit.

Und diese Meinung siegte: mich Unseligen
270

verdammt das Loos zu dieses schönen Glücks Genufs.

Nicht willig, weiſs ich, steh' ich vor Unwilligen;

denn keiner liebt den Boten unwillkommner Mähr.

CHOR

Herr, ob wol dies Eräugniſs gar ein Götterwerk,

das überleg' ich lange schon in meinem Sinn.
275

KREON

Schweig', eh' mich deine Rede gar mit Zorn erfüllt,

daſs nicht zugleich du Thor und Greis erfunden wirst.

Denn unerträglich sind die Worte, die du sprichst,

um jenen Todten trügen Sorg' Unsterbliche.

Wie, hätten denn sie jenen als Wohlthäter gar
280

begraben, der die säulumringten Tempel kam

mit Brand zu tilgen und die frommen Gaben dort,

ihr Land zerstörend und Verfassung? oder siehst

du je die Frevler von den Göttern hochgeehrt?

Unmöglich! Sondern lange murrten schon darob,
285

es kaum ertragend, mir die Männer aus der Stadt,

die Häupter heimlich schüttelnd, und sie hielten nicht

den Nacken treulich unterm Joch, zu lieben mich.

Von diesen wurden jene, sicher weiſs ich das,

durch Lohn verleitet, daſs sie diese That verübt.
290

Denn nichts, was Geltung bei den Menschen hat, ersprofs

so wie das Geld verderblich. Dies vernichtet selbst

ja Städte; dies treibt Männer weg von Haus und Hof;

dies unterweiset und verkehrt der Sterblichen

gerechte Sinne schnödem Werke nachzugehn;
295

zeigt' alle Wege böser List den Menschen an,

und lehrte sie jedweder That Ruchlosigkeit.

Doch die um Lohn verdungen diese That verübt,

erwirkten endlich, daſs zuletzt sie Strafe trifft.

Ja wenn Verehrung Zeus von mir annoch empfängt,
300

KREON

so wisse wohl dies, und ich sag' es eidlich dir:

wofern ihr nicht den Frevler, welcher dieses Grab

bereitet hat, mir findet und vor Augen stellt,

genügt euch Hades nicht allein, eh' ihr zuvor

lebendig hangend diese Schmach mir offenbart,
305

damit ihr wissend, wo Gewinn zu suchen sei,

dorther ihn künftig haschet, und begreifet, dafs

Gewinn man nicht aus Allem sich erspähen darf.

Denn durch des Vortheils schnöde Gier wirst mehre du

Unheil sich zuziehn als sich Glück erwerben sehn.
310

WÄCHTER

Gönnst du zu reden, oder soll ich so von hier?

KREON

Erkennst du noch nicht, wie du mir unleidlich sprichst?

WÄCHTER

Beleidigt dir's die Ohren oder dein Gemüth?

KREON

Wie? meinem Unmuth spähest nach du, wo er sei?

WÄCHTER

Der Thäter kränket dir das Herz, die Ohren ich.
315

KREON

Ha! welch ein frech durchtriebner Bursche bist du doch!

WÄCHTER

Nur bin ich der nicht, welcher diese That gethan.

KREON

Ja du verriethest deine Seel' um Silbers Preis!

WÄCHTER

Weh!

Schlimm wem es dünkt, daſs Falsches auch ihm dünken muſs!
320

KREON

Spitzfindle mit dem Dünken nur; doch stellt ihr nicht

vor Augen mir die Thäter, sollt ihr sagen, dafs

die feige Habsucht keinen Segen ernten läfst.

KREON ab.

WÄCHTER

Ja fände man ihn, wär's am besten; aber ob's

gelinget, ob nicht: denn vom Glück hängt dieses ab:
325

mich wirst du hierher nimmer wieder kommen sehn.

Denn über all mein Hoffen und mein Denken jetzt

gerettet schuld' ich traun den Göttern vielen Dank.

WÄCHTER ab.

IV. ERSTES STASIMON.

Spanish (J. A. Bolufer, 1921) (OCR draft) Experimental (Spanish (J. A. Bolufer, 1921)) — 162 focus

¡Ciudadanos! Los dioses al fin han enderezado los asuntos de la ciudad, después de haberla agitado en revuelta confusión. Y yo os mandé por mis emisarios que os reunierais aquí, separadamente de todos los demás, porque sé que siempre respetasteis como es debido las órdenes del trono de Layo, lo mismo que luego, cuando Edipo regía la ciudad; y después que él cayó, persististeis también en vuestra constante fidelidad alrededor de sus hijos. Mas cuando éstos, por doble fatalidad, han muerto en un mismo día al herir y ser heridos con sus propias y mancilladas manos, quedo yo en poder del imperio y del trono, por ser el pariente más próximo de los muertos.

Difícil es conocer la índole, los sentimientos y opinión de un hombre antes de que se le vea en el ejercicio de la soberanía y aplicación de la ley. Pues a mí, quien gobernando a una ciudad no se atiene a los mejores consejos, sino que procura que el miedo tenga amordazada la lengua, ése me parece ser el peor gobernante, ahora y siempre; y a quien estime a un amigo más que a su propia patria, no lo estimo en nada. Pues yo, juro por Júpiter, que todo lo tiene presente siempre, nunca ocultará el daño que vea amenace la salvación de los ciudadanos, ni concederé mi amistad a ningún hombre enemigo de la patria, porque sẻ sé que ésta es la que nos conserva, y que si la goberna · mos gobernamos con recto timón, logramos amigos.

Con estas leyes voy a procurar el fomento de la ciudad, y conformes con ellas, he promulgado a los ciudadanos las referentes a los hijos de Edipo. A Eteocles, que murió luchando por la ciudad después de hacer prodigios con su lanza, que se le entierre en un sepulcro y se le hagan todos los sacrificios expiatorios que deben acompañar a los manes de los valientes que bajan a los infiernos. Pero al hermano de éste, a Polinices me refiero, que volviendo de su destierro quería abrasar por todos lados a la patria y a los dioses tutelares, y quería además beberse la sangre de su hermano y hacer esclavos a los ciudadanos, para ése, he mandado pregonar por toda la ciudad que nadie le honre con sepultura ni le llore; sino que lo dejen insepulto y su cuerpo expuesto ignominiosamente ignominiosamente a las aves y a los perros para que lo devoren. Tal es mi determinación; pues nunca de mí alcanzarán los malos el honor que se debe a los hombres de bien. Pero cualquiera que sea el que haga bien a la ciudad, ése, lo mismo vivo que muerto, será honrado por mí.

Coro

Sea como te place, Creonte, hijo de Meneceo, respecto de los amigos y enemigos de esta ciudad; pues en tu derecho estás de aplicar absolutamente la ley en lo que toca a los muertos y a todos cuantos vivimos.

Creonte

¿Cómo, pues, vigilaréis ahora por el cumplimiento de mis órdenes?

Coro

Eso, encárgalo a otro más joven.

Creonte

Pues dispuestos están ya los que han de vigilar el cadáver.

Coro

¿Qué otra cosa quieres aún encargarnos?

Creonte

Que no condescendáis con los que desobedezcan la orden.

Coro

No hay nadie tan necio que desee morir.

Creonte

Ése, en efecto, será el pago; pero la esperanza del lucro pierde muchas veces a los hombres.

El Centinela.

El Centinela

¡Rey!, no diré que llego sin aliento por venir de prisa y a todo correr, porque con frecuencia me he parado a pensar, dando vueltas por el camino, si me volvería atrás. Mi corazón me decía muchas veces aconsejándome : «¡Infeliz!, ¿por qué vas adonde la pagarás así que llegues? ¡Desgraciado!, ¿persistes aún? Y si Creonte se enterase de esto por otro hombre, ¿cómo tú no lo habías de sentir?» Revolviendo tales pensamientos venia venía lenta y pausadamente; de modo que un camino breve me ha resultado largo. Al fin me decidi decidí a llegar a tu presencia; y aunque nada te pueda aclarar, hablaré, sin embargo; pues vengo fortalecido con la esperanza de que no me podrá pasar nada fuera de lo que me tenga reservado el destino.

Creonte

¿Qué es lo que te causa ese desaliento?

El Centinela

Decirte quiero primero lo que me importa a mí; porque ni yo hice la cosa, ni vi tampoco quien la hiciera, ni en justicia se me puede castigar.

Creonte

¿Para qué me echas ese exordio y rodeas el hecho con tantas precauciones? Con ello manifiestas que alguna novedad importante vienes a anunciarme.

El Centinela

El miedo, en efecto, origina mucha intranquilidad.

Creonte

¿No hablarás ya y te alejarás en seguida?

El Centinela

Pues te hablo: al muerto lo ha sepultado alguien hace poco, y después de cubrir con polvo seco el cadáver y celebrar las sagradas ceremonias, ha desaparecido.

Creonte

¿Qué dices? ¿Qué hombre es el que se ha atrevido a eso?

El Centinela

No sé. Allí no se ven señales de golpes de azada, ni de que el suelo haya sido removido con la ligona. La tierra está dura y apretada, sin carriles de que haya pasado ningún carro. Quien lo haya hecho, no ha dejado huella. Cuando el primer vigia vigía de la ma- ñana nos ha dado la noticia, triste asombro se apoderó de todos. El cadáver no se veia veía; pero no estaba sepultado, sino cubierto de ligero polvo, como para evitar el sacrilegio. Ni señales de fiera ni de perro que viniese y lo hubiese destrozado se veian veían tampoco. Palabras maliciosas susurran entonces por los oidos oídos de todos; un centinela acusaba a otro, y aquello hubiera acabado en lucha, sin que hubiera nadie que lo impidiese. Cada uno creía que era el otro el que lo había hecho, y nadie confesaba, sino que todos negaban. Estábamos ya dispuestos a [la prueba de] tomar el hierro candente en las manos y pasar por el fuego y jurar por los dioses que ni lo habíamos hecho ni nos habiamos habíamos confabulado con quien lo hubiese proyectado ni con el que lo habia había hecho. Por fin, cuando nada nos quedaba ya por examinar, habló uno que a todos nos hizo inclinar la cara al suelo de miedo, porque no podiamos podíamos ni contradecirle ni proponerle cómo lo hariamos haríamos para salir bien. Fué Fue su proposición que se te debía comunicar el hecho y no ocultártelo; ella venció, y a mí, como más desgraciado, tocó la suerte para encargarme de esta hermosa comisión. Aqui Aquí me tienes contra mi voluntad y contra la tuya, lo sé; pues nadie estima al portador de malas noticias.

Coro

¡Rey!, a mí, en verdad, me brujulea el corazón hace ya rato, si ese hecho ha sido promovido por algún dios.

Creonte

Calla, antes de que me llenes de cólera con tu discurso; no descubras que eres mentecato y viejo a la vez. Porque dices lo que no se puede aguantar, al indicar que los dioses tengan cuidado de lo que a ese cadáver se refiere. ¿Cómo ellos, honrándolo como a un benemérito, pueden haber sepultado al mismo que venia a incendiar sus templos asentados sobre columnas, y sus ofrendas, y a destruir su país y su culto? ¿Has visto jamás que los dioses honren a los malvados? No es posible; sino que algunos ciudadanos, que hace ya tiempo llevan esto a mal, murmuran de mí; y sacudiendo en secreto la cabeza, no tienen a bien sujetar su cerviz al yugo para complacerme. Por ésos, lo sé muy bien, inducidos otros por los premios que les han ofrecido, han hecho esto. No ha habido entre los hombres invención más funesta que la del dinero : ella devasta las ciudades, ella saca a los hombres de su casa, ella los industria y pervierte sus buenos sentimientos, disponiéndolos para todo hecho punible; ella enseñó a los hombres a valerse de todos los medios y a ingeniarse para cometer toda clase de impiedad. Pero los que dejándose corromper por el dinero han perpetrado esto, lo han hecho de manera que con el tiempo pagarán su culpa. Porque tan cierto como Júpiter obtiene todavía mi veneración — fijate fíjate bien en esto; te lo digo con juramento —, si al autor de ese enterramiento no me descubrís y presentáis ante mis ojos, la sola muerte no será bastante para vosotros, que seréis colgados vivos hasta que me denunciéis al culpable; para que, advertidos, saquéis provecho en adelante de donde sea lícito sacarlo, y aprendáis que no debe uno querer lucrar en todo negocio. [Pues por mor de ilícitas ganancias, más hombres verás perdidos que salvados.]

El Centinela

¿Me permites hablar, o doy la vuelta y me voy?

Creonte

¿No sabes ya cuánto me irritan tus palabras?

El Centinela

¿Dónde te escuecen, en el oído o en el corazón?

Creonte

¿Qué te importa averiguar dónde me oprime el dolor?

El Centinela

Quien lo haya hecho te aflige el corazón; yo, los oidos oídos.

Creonte

¡Ay, qué charlatán manifiestas ser!

El Centinela

Pero nunca el autor de ese crimen.

Creonte

Es fácil que por dinero te hayas vendido.

El Centinela

¡Huy! Difícil es que a quien haya formado una opinión se le convenza de su falsedad.

Creonte

Charla ahora acerca de la opinión; que si no me descubrís a los culpables, os veréis obligados a confesar que las malas ganancias acarrean desgracias.

Sale Creonte.

El Centinela

Pues ¡ojalá sean descubiertos! Pero lo mismo si se encuentran que si no — pues de esto la suerte decidirá —, no es posible que me veas volver aquí; pues si, contra lo que esperaba y temía, me voy salvo ahora, debo dar muchas gracias a los dioses.

Coro

Muchas cosas hay admirables, pero ninguna es más admirable que el hombre. Él es quien al otro lado del espumante mar se traslada llevado del impetuoso viento a través de las olas que braman en derredor; y a la más excelsa de las diosas, a la Tierra, incorruptible e incansable, esquilma con el arado, que dando vueltas sobre ella año tras año, la revuelve con ayuda de la raza caballar.

Latin (F. H. Bothe, 1806) (OCR draft) Experimental (Latin (F. H. Bothe, 1806)) — 162 focus

Viri, civitatem hanc, quam multis quassarunt fluctibus, iam in tuto di erexerunt denuo:

vos autem per muntios iussi seorsum ab omnibus convenire, quia vos movi cum Laii imperium sedulo semper coluisse, tum regnante Oedipo, illoque exstincto etiam erga eius gnatos in eadem fide constantianimo permansisse. Quando igitur illi gemino fato una die periere, mutuis ictibus peremti nefaria manu, ego iam imperium omne et solium obtineo, ut qui defunctis cognatus sum proximus. Vix autem virum quempiam noris quo sit ingenio, quasolertia, quidve consilio valeat, antequam in administratione rei publicae et legum tritum eum videris. Quicumque enim, civitatem universam regens, non optimis adhaeret consiliis, sed formidine aliqua linguam comprimit, is pessimus esse et nunc et dudum mihi videtur: et quicumque patria sua potiorem iudicat amicum, illum nullo in loco pono. Ego enim (testor Iovem omnia semper cernentem) silere nollem, damnum si viderem ingruere civibus loco salutis; neque umquam, si quis patriae hostis sit, eius viri amicitiam amplectar: quippe compertum est mihi, patriam servare quoque, quos, ipsa salva, amicos paramus. Talibus ego placitis obsecutus hanc augebo urbem, nuncque horum adfinia civibus edicere iussi, circa Oedipi filios: Etooclem quidem, qui pro hac urbe pugnando, re fortissime gesta, periit, ut condant sepulchro, omnibusque condecorent inferiis, quas strenuorum virorum Manibus ferre solemne est; illius autem fratrem , Polynicen dico, qui exsul huc reversus, urbem patriam et deos patrios flammis abolere voluit, voluitque sanguinem haurire cognatum, civesque suos in servitutem abducere, hunc civibus interdictum est ne quis tumu« lo mandet, neque defleat, sed sinant insepultum, alitibus canibusque praedam, visu foedissimam. Haec mea est sententia, neque a me unquam honorem improbi consequentur práe iustis, sed quicunqne benevolus huic urbi est, mortuus et vivus pariter a me quidem honorabitur.

Chorus

Eadem, quae tibi, nobis etiam placent; Menoecei gnate, Creon, circa civitatis huius hostem, et circa amicum:

lege vero uti qualibet penes te estin mortuos, et in viventes, quotquot sumus.

Creon

Vos igitur adtendite, ut edictum observetur.

Chorus

Iuniori alicui hoc munus manda.

Creon

At iam constituti sunt cadaveris custodes.

Chorus

Quid igitur aliud praeter hoc iubeas?

Creon

Ne permittatis, si qui minus obtemperent.

Chorus

Nemo est amens adeo, ut mori cupiat.

Creon

Est sane proposita haec merces: sed homines saepe lucri spes perdidit.

Custos

Haud equidem, o rex, dixero, anhelantem me esse, quod citato gressu celeriterque venerim: moras enim solicitudinum multas inveni, in via subinde me ipsum circumagens, ut referrem pedem. Anima enim saepius me alloquebatur: Miser, cur tendis eo, ubi poenas dabis, simul ac veneris? at enim resistes, miser? haec etiamsi ex quopiam alio resciverit Creon, quinam, sodes, malum effugies? Talia volutans animo, tardo iter confeci, quamvis alioqui celer, sicque longa fit brevis via. Tandem tamen consultissimum visum est huc venire: dicam autem, tametsi nihili sit, quod proferam: hac enim spe fretus venio, nihil me aliud passurum esse, nisi quod fatale sit.

Creon

Quidnam vero est, cur animo ita es anxio?

Custos

Primum tibi declarare volo quae ad me adtinent: neque enim ipse facti auctor sum, neque adeo qui fecerit vidi: proinde indignus sum qui in malum quodpiam incidam.

Creon

Caute sane rem circumspicis, et munis undique: videris autem aliquid indicaturus grave.

Custos

Periculosa enim metum adferunt plurimum.

Creon

Nonne dices tandem, perfunctusque abibis?

Custos

Atqui tibi dico: mortuum aliquis modo sepelivit, abiitque, postquam cadaver arido sparsit pulvere, inferiasque pro.more fecit.

Creon

Quid ais? Quis homo ausus est haec facere?

Custos

Nescio: ibi enim neque ligone quid erat caesum, neque bidente effossum, sed et dura terra, etinfracta, nec plaustri sulcata rotis, ita ut nullo signo facti auctor cognosci posset. Ubi vero nobis rem ostendit primus diurnus speculator, omnibus triste miraculum visum est: ille enim non conspiciebatur, nec tamen tumulo conditus erat, sed tenuis superiniectus erat pulvis, ut ab aliquo piaculum fugiente: signa vero neque ferae, neque canis cuiusquam adparebant, qui venisset et cadaver lacerasset. Tum acerba dicta inter nos vigiles iactari coeperunt, alio alium arguente; et res tandem ad verbera venisset: nemo enim erat qui rixam componeret; quippe unusquisque aliis videbatur facinoris auctor, nec tamen quisquam manifestus erat: sed omnes scire se negabant. Parati quoque eramus candens ferrum manibus: tollere, perque flammas transire, et deos adiurare, nos neque fecisse, neque cuiquam esse conscios qui facinus vel meditatus fuerit, vel patraverit. Denique quum scrutando nihil proficeremus, fari infit unus nostrum, cuius ad sermonem metu perculiad solum omnes capita demisimus: neque enim poteramus contradicere, neque aliud quid excogitare, quod facto nobis usus esset. Dixit autem ille, rem omnem ad te referendam, nec celandam esse. Atque haec vicit sententia, sortesque hoc commodi accipere me infelicem damnarunt. Adsum igitur invitus apud invitos, scio. Diligit enimi nemo malae rei nuntium.

Chorus

Dudum sane, o rex, tacitus mecum dispicio, anne divinitus haec res contigerit.

Creon

Desine dicere, priusquam tua loquela in iram me*concites, ne insipiens simul ac senex deprehendaris: dicis enim non toleranda,quum dicis,deos huius mortui curam gerere. An nimis honorantes sepultura eum affecerunt, ut bene meritum, qui fulta olumnis templa cum donariis crematurus venit, terramque eorum et cultum disiecturus? Num deos vides honore malos prosequi? Non est; sed et haec aegre ferentes cives dudum obmurmurabant mihi, clam capita, quassantes, neque sub iugo cervicem, ut decet, habebant, ut imperio meo acquiescerent. Ab illis hos probe scio mercede inductos haec perpetrasse; nullus enim hominibus damnosior mos invaluit, quam uti argento ; hoc et urbes devastat, hoc viros submovet domibus, hoc edocet et bonas pervertit mentes hominum, ut ad. turpia facta se applicent, dolosque monstravit. hominibus nectere, et quodvis impium facinus admittere. At qui spe praemii haec perpetrarunt, hoc adepti sunt, ut aliquando daturi sint poenas. Verum, si quid apud me valet Iovis reverentia, pro certo hoc scias (iuratus autem ibi dico), nisi ipsum auctorem huius sepulturae inventum produxeritis ob oculos me- 0s, non una morte satis dabitis supplicii, sed vivi pendentes hanc indicabitis iniuriam, ut, edocti lucrum unde petendum, in posterum inde rapiatis, et discatis, noh qualibet ex re quaestum comparandum esse: namque ex turpibus lucris plures malo mactatos videas, quam servatos.

Custos

Loquine mihi quicquam permittes, an conversus hinc abeo?

Creon

Nescisne, vel nunc quam moleste loqueris?

Custos

Auribusne an animo morderis ?

Creon

Quid vero exploras, meus ubi situs sit dolor?

Custos

Facinoris auctor animum tibi contristat, aures ego.

Creon

At vafer certe deprehenderis. . . .

Custos

Nec tamen hoc facinus umquam commisi.

Creon

Et sic argenti cupidine vitam proiecisse.

Custos

Vah, malum est, si cui opiniones et mendacia placent!

Creon

De suspicione igi- tur argutare quantumvis : sed nisi haec qui fecerint monstrabitis, fatebimini, malis ex lucris damna gigni.

Custos

Maxime sane velim inveniatur: attamen deprehensus fuerit nec nme, hoc enim fortuna diiudicabit, non est ut videas tu me huc reversum: etenim nunc quoque praeter spem opinionemque meam servatus , magnas debeo diis gratias.

Chorus

English (Lewis Campbell, 1906) (OCR draft) Experimental (English (Lewis Campbell, 1906)) — 162 focus

My friends, the noble vessel of our State,

After sore shaking her, the Gods have sped

On a smooth course once more. I have called you hither,

By special messengers selecting you

From all the city, first, because I knew you
165

Aye loyal to the throne of Laïus;

Then, both while Oedipus gave prosperous days,

And since his fall, I still beheld you firm

In sound allegiance to the royal issue.

Now since the pair have perished in an hour,
170

Twinned in misfortune, by a mutual stroke

Staining our land with fratricidal blood,

All rule and potency of sovereign sway,

In virtue of next kin to the deceased,

Devolves on me. But hard it is to learn
175

The mind of any mortal or the heart,

Till he be tried in chief authority.

Power shows the man. For he who when supreme

Withholds his hand or voice from the best cause,

Being thwarted by some fear, that man to me

Appears, and ever hath appeared, most vile.
180

He too hath no high place in mine esteem,

Who sets his friend before his fatherland.

Let Zeus whose eye sees all eternally

Be here my witness. I will ne’er keep silence

When danger lours upon my citizens
185

Who looked for safety, nor make him my friend

Who doth not love my country. For I know

Our country carries us, and whilst her helm

Is held aright we gain good friends and true.

Following such courses ’tis my steadfast will
190

To foster Thebè’s greatness, and therewith

In brotherly accord is my decree

Touching the sons of Oedipus. The man—

Eteocles I mean—who died for Thebes

Fighting with eminent prowess on her side,

Shall be entombed with every sacred rite
195

That follows to the grave the lordliest dead.

But for his brother, who, a banished man,

Returned to devastate and burn with fire

The land of his nativity, the shrines

Of his ancestral gods, to feed him fat
200

With Theban carnage, and make captive all

That should escape the sword—for Polynices,

This law hath been proclaimed concerning him:

He shall have no lament, no funeral,

But he unburied, for the carrion fowl
205

And dogs to eat his corse, a sight of shame.

Such are the motions of this mind and will.

Never from me shall villains reap renown

Before the just. But whoso loves the State,

I will exalt him both in life and death.
210

CH

Son of Menoeceus, we have heard thy mind

Toward him who loves, and him who hates our city.

And sure, ’tis thine to enforce what law thou wilt

Both on the dead and all of us who live.

CR

Then be ye watchful to maintain my word.
215

CH

Young strength for such a burden were more meet.

CR

Already there be watchers of the dead.

CH

What charge then wouldst thou further lay on us?

CR

Not to give place to those that disobey.

CH

Who is so fond, to be in love with death?
220

CR

Such, truly, is the meed. But hope of gain

Full oft ere now hath been the ruin of men.

WATCHMAN

().

My lord, I am out of breath, but not with speed.

I will not say my foot was fleet. My thoughts

Cried halt unto me ever as I came
225

And wheeled me to return. My mind discoursed

Most volubly within my breast, and said—

Fond wretch! why go where thou wilt find thy bane?

Unhappy wight! say, wilt thou bide aloof?

Then if the king shall hear this from another,

How shalt thou ’scape for ’t? Winding thus about
230

I hasted, but I could not speed, and so

Made a long journey of a little way.

At last ‘yes’ carried it, that I should come

To thee; and tell thee I must needs; and shall,

Though it be nothing that I have to tell.

For I came hither, holding fast by this—
235

Nought that is not my fate can happen to me.

CR

Speak forth thy cause of fear. What is the matter?

WATCH

First of mine own part in the business. For

I did it not, nor saw the man who did,

And ’twere not right that I should come to harm.
240

CR

You fence your ground, and keep well out of danger;

I see you have some strange thing to declare.

WATCH

A man will shrink who carries words of fear.

CB

Let us have done with you. Tell your tale, and go.

WATCH

Well, here it is. The corse hath burial
245

From some one who is stolen away and gone,
245

But first hath strown dry dust upon the skin,

And added what religious rites require.

CR

Ha!

What man hath been so daring in revolt?

WATCH

I cannot tell. There was no mark to show—

No dint of spade, or mattock-loosened sod,—

Only the hard bare ground, untilled and trackless.
250

Whoe’er he was, the doer left no trace.

And, when the scout of our first daylight watch

Showed us the thing, we marvelled in dismay.

The Prince was out of sight; not in a grave,

But a thin dust was o’er him, as if thrown
255

By one who shunned the dead man’s curse. No sign

Appeared of any hound or beast o’ the field

Having come near, or pulled at the dead body.

Then rose high words among us sentinels

With bickering noise accusing each his mate,

And it seemed like to come to blows, with none
260

To hinder. For the hand that thus had wrought

Was any of ours, and none; the guilty man

Escaped all knowledge. And we were prepared

To lift hot iron with our bare palms; to walk

Through fire, and swear by all the Gods at once
265

That we were guiltless, ay, and ignorant

Of who had plotted or performed this thing.

When further search seemed bootless, at the last

One spake, whose words bowed all our heads to the earth

With fear. We knew not what to answer him,

Nor how to do it and prosper. He advised
270

So grave a matter must not be concealed,

But instantly reported to the King.

Well, this prevailed, and the lot fell on me,

Unlucky man! to be the ministrant

Of this fair service. So I am present here,
275

Against my will and yours, I am sure of that.

None love the bringer of unwelcome news.

CH

My lord, a thought keeps whispering in my breast,

Some Power divine hath interposed in this.

CR

Cease, ere thou quite enrage me, and appear
280

Foolish as thou art old. Talk not to me

Of Gods who have taken thought for this dead man!

Say, was it for his benefits to them

They hid his corse, and honoured him so highly,

Who came to set on fire their pillared shrines,
285

With all the riches of their offerings,

And to make nothing of their land and laws?

Or, hast thou seen them honouring villany?

That cannot be. Long time the cause of this

Hath come to me in secret murmurings
290

From malcontents of Thebes, who under yoke

Turned restive, and would not accept my sway.

Well know I, these have bribed the watchmen here

To do this for some fee. For nought hath grown

Current among mankind so mischievous
295

As money. This brings cities to their fall:

This drives men homeless, and moves honest minds

To base contrivings. This hath taught mankind

The use of wickedness, and how to give

An impious turn to every kind of act.
300

But whosoe’er hath done this for reward

Hath found his way at length to punishment.

If Zeus have still my worship, be assured

Of that which here on oath I say to thee—

Unless ye find the man who made this grave
305

And bring him bodily before mine eye,

Death shall not be enough, till ye have hung

Alive for an example of your guilt,

That henceforth in your rapine ye may know

Whence gain is to be gotten, and may learn
310

Pelf from all quarters is not to be loved.

For in base getting, ’tis a common proof,

More find disaster than deliverance.

WATCH

Am I to speak? or must I turn and go?
315

CR

What? know you not your speech offends even now?

WATCH

Doth the mind smart withal, or only the ear?

CR

Art thou to probe the seat of mine annoy?

WATCH

If I offend, ’tis in your ear alone,

The malefactor wounds ye to the soul.

CR

Out on thee! thou art nothing but a tongue.
320

WATCH

Then was I ne’er the doer of this deed.

CR

Yea, verily: self-hired to crime for gold.

WATCH

Pity so clear a mind should clearly err!

CR

Gloze now on clearness! But unless ye bring

The burier, without glozing ye shall tell,
325

Craven advantage clearly worketh bane.

WATCH

By all means let the man be found; one thing

I know right well:—caught or not caught, howe’er

Fate rules his fortune, me you ne’er will see

Standing in presence here. Even now I owe

Deep thanks to Heaven for mine escape, so far
330

Beyond my hope and highest expectancy.

CHORUS
CHORUS. LEADER OF CHORUS.

Many a wonder lives and moves, but the wonder of all is man,

That courseth over the grey ocean, carried of Southern gale,
335

Faring amidst high-swelling seas that rudely surge around,

And Earth, supreme of mighty Gods, eldest, imperishable,

Eternal, he with patient furrow wears and wears away

As year by year the plough-shares turn and turn,—

Subduing her unwearied strength with children of the steed.

German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 162 focus

Ihr Männer, fest hob Götterhuld uns wiederum

Aus vieler Stürme wildem Drang die Stadt empor:

Doch euch beschied ich jezt allein aus Allen her

Durch meine Boten; denn ich weiß, daß allezeit
165

Ihr heilig ehrtet Thron und Macht des Laïos,

Und wieder, als uns Dedipus die Stadt erhob,

Und als er hingeschieden, auch den Söhnen noch

In wandellosem Sinne treu ergeben bliebt.

Nun diese Beiden durch ein zwiefach Todesloos
170

An Einem Tag gefallen, sich erschlagend und

Erschlagen durch der eignen Hände Gräuelthat:

So wurden mein die Throne, mein ward alle Macht

Der Todten nach dem Rechte stammverwandten Bluts.

Wohl ist's unmöglich, auszuspäh'n an jedem Mann
175

Verstand, Gemüth und Sinnesart, bevor er sich

Mit Aemtern und Gesezen wohlvertraut bewies.

Denn mir erscheint, wer einen ganzen Staat beherrscht,

Und nicht am besten Rathe sich zu halten weiß,

Ja, feig und furchtsam seinen Mund verschlossen hält,
180

Verworfen scheint er heute mir und schien es längst.

Und wer des eignen Landes Wohl nicht höher stellt,

Als seine Freunde, diesen acht' ich völlig Nichts.

Denn ich vernehm' es Zeus, der stets allsehende!

Ich schwiege niemals, säh' ich auf die Bürger je
185

Heran das Unglück schreiten an des Glückes Statt,

Noch werd' ich jemals einen Feind des Landes mir

Zum Freunde wählen, weil ich wohl erkenne, daß

Nur dieses uns behütet, daß uns Freunde treu

Zur Seite stehen, schiffen wir an seinem Bord.
190

Durch solche Sazung heb' ich diese Stadt empor;

Und dem entsprechend ließ ich jezt von Dedipus'

Zwei Söhnen allem Volke-laut verkündigen:

Eteokles, welcher kämpfend fiel für diese Stadt,

Und jeden Preis des Heldenmuthes sich errang,
195

Er soll ein Grab und alle Grabesweih'n empfah'n,

So wie's den Besten folgt hinab zur Todtenwelt;¹

Doch seinem Bruder - Polyneikes mein' ich, der

Das Land der Ahnen und die Götter dieser Flur,

Heimkehrend aus dem Banne, durch des Feuers Glut
200

Austilgen wollte, wollte sich in Bürgerblut

Satt schwelgen, euch zu Knechten frech entwürdigen,

Ihm dürfe, so ward eurer Stadt es kundgethan,

Niemand ein Grabmal schmücken, noch ihm Klage weih'n;

Nein, unbestattet lieg' er, zur Verstümmelung,
205

Zum Fraß für Hund' und Vögel, graunvoll anzuseh'n.

So lautet denn mein Wille: niemals werden wir

Dem Schlechten Ehre geben vor dem Redlichen;

Doch wer da wohlwill dieser Stadt, der wird im Tod

Und Leben gleicherweise stets von mir geehrt.
210

Der Chor.

Dir, Sohn Menökeus', Kreon, ist es so genehm

Mit dieses Landes Gegner und mit seinem Freund.

Denn jede Sazung anzuordnen steht dir frei,

So für die Todten, wie für uns, die Lebenden.

Kreon.

Seid ihr die Hüter dessen nun, was ich gebot!
215

Der Chor.

Der Jüngern Einem lege dies zu tragen auf.

Kreon.

Die, so den Leichnam hüten, steh'n ja schon bereit.

Der Chor.

Warum denn einem Andern noch gebeutst du dies?

Kreon.

Daß Keinem Nachsicht werde, der dawider thut.

Der Chor.

Wer ist so thöricht, daß er sich zu sterben sehnt?
220

Kreon.

Und dieses wäre, traun, der Lohn; doch Vielen ja

Hat schon die Hoffnung auf Gewinn den Tod gebracht.

Ein Wächter. Die Voriger.

Der Wächter.

Herr, ich will nicht sagen, daß ich athemlos

Vor Eile komme mit behend erhob'nem Fuß;

Denn viel Bedenken schus mir manchen Aufenthalt,
225

Und oft zur Rückkehr wandt' ich unterwegs mich um.

Denn meine Seele sprach zu mir und warnte viel:

„Was willst du dorthin, Armer, wo dir Strafe droht?

Elender, säumst du? Doch erfährt es Kreon dann

Von einem Andern, würde dir's nicht schlimm ergeh'n?"
230

In solchem Grübeln ging ich langsam schnell voran,

Und also streckt sich lange hin der kurze Weg.

Doch siegt' am Ende der Entschluß, hieher zu geh'n,

Zu dir; und sag' ich dir auch Nichts, ich sag' es doch.

Denn an die Hoffnung klammr' ich unverrückt mich an,
235

Nichts könne sonst mich treffen, als bestimmtes Loos.

Kreon.

Was ist's, warum befiel dich solche Bangigkeit?

Der Wächter.

Erst laß dir sagen, was mich selbst betrifft: die That

Verübt' ich nicht, noch sah ich, wer der Thäter war;

Und nur mit Unrecht widerführe mir ein Leid.
240

Kreon.

Du zielst behutsam und verschanzest dich geschickt

Ringsher; du bringst uns, seh' ich wohl, ein schweres Wort.

Der Wächter.

Das Arge freilich regt die Furcht gewaltig auf.

Kreon.

Nun, wirst du reden endlich und dann weiter geh'n?

Der Wächter.

Wohlan, so sag' ich's: Einer, der sofort verschwand,
245

Begrub den Todten eben, hat mit trocknem Staub

Bestreut den Leichnam, und geweiht, was üblich ist.

Kreon.

Was sagst du? Wer auf Erden hat sich deß erkühnt?

Der Wächter.

Ich weiß es nicht; denn weder eines Beiles Hieb

War dort, noch einer Hacke Wurf, der Boden dicht
250

Und fest und bruchlos, auch mit Wagenrädern nicht

Befahren; spurlos blieb es, wer der Thäter war.

Und wie es uns der erste Tageswächter zeigt,²

Erschien es Allen unerklärlich wunderbar.

Die Leiche war verschwunden, nicht begraben zwar;
255

Dünn, wie den Fluch zu meiden, lag der Staub darauf.³

Von einem Raubthier oder Hund war keine Spur,

Die hergekommen und an ihr herumgezerrt.

Nun schollen böse Reden auf einander los,

Der Wächter zich den Wächter; wohl auch endet' es
260

Zulezt mit Schlägen; Keiner war zu wehren da.

Denn Einer wie der Andre war der Thäter hier,

Und Keiner überführbar; Jeder stritt es ab.

Mit Händen fassen wollten wir ein glühend Erz,⁴

Durch Feuer gehen, schwören bei den Göttern selbst,
265

Daß wir es nicht verübten noch im Bunde sei'n

Mit Einem, der's ersonnen oder ausgeführt.

Am Ende, da kein Forschen mehr uns weiter half,

Sprach Einer, der uns alle zwang, vor Furcht das Haupt

Zur Erd' hinabzusenken denn wir wußten nicht
270

Zu widersprechen, noch wiefern wir, thäten wir's,

Uns helfen könnten dieser rieth, man müsse dir

Die Sache hinterbringen, nicht verheimlichen.

Und seine Meinung siegte: mich Unseligen

Verdammt zu diesem schönen Glück des Looses Wurf.
275

Nun steh' ich hier, nicht willig vor Unwilligen:

Niemand ja liebt den Boten unwillkommner Mähr.

Der Chor.

Schon lang, o König, überlegt mein Inneres,

Ob eine Gottheit diese That nicht angeregt.

Kreon.

Schweig', eh mich deine Rede gar mit Zorn erfüllt,
280

Daß du, der Alte, nicht zugleich als Thor erscheinst.

Denn unerträglich ist es, daß du sagen magst,

Die Götter trügen Sorge für den Todten dort.

Sie hätten, wie zu schöner That Verherrlichung,

Den Mann begraben, der mit Brand zu tilgen kam
285

Die säulumringten Tempel und der Gaben Schmuck,

Und ihre Fluren, ihr Gesez zu stürzen sann?

Wann sahst du Frevler je geehrt durch Götterhuld?

Nie wahrlich, nie! Doch lange murrten schon darum,

Ungern gehorsam, wider mich die Bürger hier,
290

Geheim die Häupter schüttelnd; ja, sie hielten nicht

Pflichttreu den Nacken unter'm Joch, wie's mir genügt.

Von ihnen wurden jene, sicher weiß ich das,

Durch Lohn verleitet und verübten diese That.

Denn wahrlich, nichts von Allem, was bei Menschen gilt,
295

Ist, wie das Geld, verderblich: dies mag Städte selbst

Zerstören, dies treibt Männer aus von Hof und Herd;

Dies unterweiset und verkehrt den edlen Sinn

Rechtschaff'ner Männer, nachzugeh'n ruchloser That,

Zeigt an die Wege böser List den Sterblichen,
300

Und bildet sie zu jedem gottverhaßten Werk.

Doch die für Lohn gedungen diese That vollbracht,

Erwirkten sich's nun endlich, daß sie Strafe trifft.

Ia, wenn noch irgend Ehre Zeus von mir empfängt,

So sei versichert, und mein Schwur betheur' es dir:
305

Wofern ihr nicht den Frevler, der den Todten dort

Bestattet, aufspürt und mir hier vor Augen stellt,

Genügt es nicht an eurem Tode nur, ihr sollt

Am Kreuze hängen, bis ihr offenbart die Schmach,

Auf daß ihr, wissend, wo Gewinn zu suchen sei,
310

Ihn künftig dort erhaschet und begreifen lernt,

Daß nicht in Allem nach Gewinn zu spähen frommt.

Denn mit dem Preis des Schlechten wirst du Mehrere

Unglücklich enden, als das Glück gewinnen seh'n.

Der Wächter.

Herr, darf ich reden? Oder geh' ich so von dir?
315

Kreon.

Gewahrst du noch nicht, wie verhaßt dein Wort mir ist?

Der Wächter.

Verlezt es dir die Ohren oder dein Gemüth?

Kreon.

Wie? Nach dem Size meiner Unlust spähst du gar?

Der Wächter.

Der Thäter kränkte dir das Herz, und ich das Ohr.

Kreon.

Was doch ein ganz durchtrieb'ner arger Schalk du bist!
320

Der Wächter.

Doch nimmermehr bin ich es, der die That gethan.

Kreon.

Du bist's, verkauftest deine Seel' um goldnen Lohn.

Weh!

Der Wächter.

Schlimm wahrlich, wenn man, wähnend, auch noch Falsches wähnt!

Kreon.

Ia, wizle mit dem Wahne nur; doch stellt ihr nicht

Die Thäter mir vor Augen, dann bekennt ihr noch,
325

Daß feige Habsucht überall Unsegen bringt.

(ab in den Palast.)

Der Wächter.

Ia, fände man den Thäter! Aber ob man ihn,

Ob nicht ihn fahe denn das Glück entscheidet dies

Mich sollst du niemals wieder hier erscheinen seh'n!

Denn über all mein Hoffen, all mein Denken jezt
330

Gerettet, schuld' ich vielen Dank den Himmlischen.

(ab.) Erste Strophe.

Der Chor.

Vieles Gewalt'ge lebt, und Nichts

Ist gewaltiger als der Mensch.

Denn selbst über die dunkele

Meerflut zieht er, vom Süd umstürmt,
335

Hinwandelnd zwischen den Wogen

Die rings umtoste Bahn.

Er müdet ab der Götter höchste,⁵

Gäa, die ewige, nie zu ermattende,

Während die Pflüge sich wenden von Jahr zu Jahr,
340

Wühlt sie durch der Rosse Kraft um.

Erste Gegenstrophe.

English (Thomas Francklin, 1758–1759) (OCR draft) Experimental (English (Thomas Francklin, 1758–1759)) — 162 focus

Chorus

Creon

At length our empire, shook by civil broils.

The gods to peace and safety have restored ;

Wherefore, my friends, you had our late request

That you should meet us here ; for well I know

Your firm allegiance to great Laius, next

To (Edipus, and his unhappy sons ;

These by each other's hand untimely slain,

To me the sceptre doth of right descend,

As next in blood. Never can man be know,

His mind, his will, his passions ne'er appear

Till power and office call them forth ; for me,

'Tis my firm thought, and I have held it ever,

That he who rules and doth not follow that

Which wisdom counsels, but, restrained by fear,

Shuts up his lips, must be the worst of men ;

Nor do I deem him worthy who prefers

A friend, how dear soever, to his country.

Should I behold — witness all-seeing Jove ! —

This city wronged, I never would be silent,

Never would make the foe of Thebes my friend,

For on her safety must depend our own j

And if she flourish we can never want

Assistance or support. Thus would I act,

And therefore have I sent my edict forth

Touching the sons of OEdipus, commanding

That they should bury him who nobly fought

And died for Thebes, the good Eteocles,

Gracing his memory with each honour due

To the illustrious dead. For Polynices,

Abandoned exile, for a brother's blood

Thirsting insatiate — he who would in flames

Have wasted all, his country and his gods.

And made you slaves — I have decreed he lie

Unburied, his vile carcase to the birds

And hungry dogs a prey. There let him rot

Inglorious — 'tis my will ; for ne'er from me

Shall vice inherit virtue's due reward,

But him alone who is a friend to Thebes,

Living or dead shall Creon reverence still.

Choe. Son of Menseceus, 'twas thy great behest

Thus to reward them both ; thine is the power

O'er all supreme, the living and the dead.

Creon

Be careful then my orders are obeyed.
215

Chorus

I have appointed some to watch the body.

Chorus

What then remains for us ?

Creon

To see that none

By your connivance violate the law.

Chorus

Scarce will the man be found so fond of death
220

As to attempt it.
220

Creon

Death is the reward

Of him who dares it j but oftimes by hope

Of sordid gain are men betrayed to ruin.

SCBNS II.

Messenger

Creon, Chorus.

Messenger

O king ! I cannot boast that hither sent

I came with speed, for oft my troubled thoughts

Have driven me back ; oft to myself I said,

Why dost thou seek destruction ? Yet again

If thou report it not, from other tongues

Creon must hear the tale, and thou wilt sutier.
230

With doubts like these oppressed, slowly I came,

And the short way seemed like a tedious journey ;

At length I come, resolved to tell thee all :

Whate'er the event, 1 must submit to fate.

Creon

Whence are thy fears, and why this hesita-

Messenger

First for myself ; I merit not thy wrath ;

It was not I, nor have I seen the man

Who did the guilty deed.
240

Creon

Something of weight

Thou hast t' impart, by this unusual care

To guard thee from our anger.

Messenger

Fear will come

Where danger is.

Creon

Speak, and thou hast thy pardon.

Messenger

The body of Polynices some rash hand
245

Hath buried, scattered o'er his corpse the dust,

And funeral rites performed.

Creon

Who dared do this ?

Messenger

'Tis yet unknown ; no mark of instrument

Is left behind : the earth still level all,
250

Nor worn by track of chariot wheel. The guard,

Who watched that day, call it a miracle ;

No tomb was raised ; light lay the scattered earth,

As only meant to avoid the imputed curse ;

Nor could we trace the steps of dog or bea.st

Passing that way. Instant a tumult rose ;

The guards accused each other ; nought was proved,

But each suspected each, and all denied,

Offering, in proof of innocence, to grasp

The burning steel, to walk through fire, and take

Their solemn oath they knew not of the deed ;

At length, one mightier than the rest, proposed —

Nor could we think of better means — that all

Should be to thee discovered ; 'twas my lot

To bring th' unwelcome tidings, and I come

To pour my news unwilling into ears

Unwilling to receive it, for 1 know
275

None ever loved the messenger of ill.

Chorus

To me it seems as if the hand of heaven \

Were in this deed. i

Creon

Be silent, ere my rage,
280

Thou rash old man, pronounce thee fool and dotard ;

Horrid suggestion ! Think'st thou, then, the gods \

Take care of men like these? Would they preserve

Or honour him who came to burn their altars,

Profane their rites, and trample on their laws ?
285

Will they reward the bad? it cannot be.

But well I know the murmuring citizens

Brooked not our mandate, shook their heads in

secret.
290

And, ill-affected to me, would not stoop

Their haughty crests, or bend beneath my yoke.

By hire corrupted, some of these have dared

The venturous deed. ( Gold is the worst of ills ^

That ever plagued mankind :^this wastes our cities,
295

Diives forth their natives to a foreign soil,

Taints the pure heart, and turns the virtuous mind

To basest deeds ) artificer of fraud

Supreme, and source of every wickedness. ^
300

The wretch corrupted for this hateful purpose

Must one day suffer ; foi-, observe me well.

As I revere that power by whom I swear,

Almighty Jove, if you conceal him from me.

If to my eyes you do not bring the traitor.

Know, death alone shall not suffice to glut

My vengeance ; Uving shall you hang in torments

Till you confess, till you have learned from me

There is a profit not to be desired.
310

And own dishonest gains have ruined more

Than they have saved.

O king ! may I depart,

Watchman

Or wait thy further orders
315

Creon

Knowst thou not

Watchman

Thy speech is hateful \ Hence !

Messenger

Wherefore, my lord?

CiiEON. Know you not why?

Messenger

I but offend your ear,

They who have done the deed afllict your soul.

Creon

Away ! Thy talk but makes thy guilt appear.
320

Messenger

My lord, I did not do it.

Creon

Thou hast sold

Thy life for gain.

Messenger

'Tis cruel to suspect me.

Creon

Thou talkst it bravely ; but remember all,

'Unless you do produce him, you shall find
325

The miseries which on ill-got wealth await. \Exit.

Messenger

Would he were found. That we must leave to

fate ;

Be it as it may, I never will return :

Thus safe beyond my hopes, 'tis fit I pay

My thanks to the kind gods who have preserved me.

Since first this active world began.

Nature is busy all in every part ;

But passing all in wisdom and in art,

Superior shines inventive man :

Fearless oibvintry winds and circling waves,

le ocean and the tempest braves ;

'him unwearied earth with lavish hand,

Immortal goddess, all her'bounty pours.

Patient beneath the rigid plough's command,

Year after year she yields her plenteous stores.

AiitistrojyJie i.

To drive the natives of the wood

From their rude haunts, or in the cruel snare,

To catch the winged inhabitants of air,

Or trap the scaly brood ;

To tame the fiery courser yet unbroke

With the hard rein, or to the untried yoke

To bend the mountain bull, who wildly free

O'er the steep rocks had wandered unconfined —

These are the arts of mortal industry,

And such the subtle power of humankind.

By learning, and fair science crowned.

Behold him now full-fraught with wisdom's lore,

The laws of nature anxious to explore.
330

With depth of thought profound.
330

But naught, alas ! can human wisdom see
330

In the dark bosom of futurity.
330

The power of wisdom may awhile prevail,
330

Awhile suspend a mortal's fleeting breath,
330

But never can her fruitless arts avail
330

To conquer fate, or stop the hand of death.
330

Man's ever-active changeful will
330

Sometimes to good shall bend his virtuous mind,

Sometimes behold him to foul deeds inclined.

And prone to every ill.

Who guiltless keeps the laws is still approved

By every tongue, and by his country loved ;

But he who doth not, from his native land

A wretched exile, far, oh ! far from me

May he be driven, by angry Heaven's command,-

And live devote to shame and infamy !

Chorus
\Exit. Scene III. Strophe i. Stroj)lie 2. Antistroplie. 2.

Amazement ! Can it be Antigone ?

Guard, Chorus.

Guard

Spanish (A. G. Garbin, 1889) (OCR draft) Experimental (Spanish (A. G. Garbin, 1889)) — 162 focus

Venerables ancianos: al fin los dioses han enderezado de nuevo las cosas de la ciudad, después de haberla conmovido con profunda turbación. He hecho citar especialmente á vosotros de entre todos los ciudadanos, constándome cuán respetuosos fuisteis siempre con el trono y con la soberania de Layo, así como también vuestra adhesión á Edipo, durante su reinado, y después de muerto éste, cuán constante ha sido vuestra fidelidad para con sus hijos. Ahora bien: desde que éstos han perecido en un mismo día de recíproca doble muerte dada por sus propias manos, correspóndenme, por derecho de nacimiento, todos los poderes y los privilegios todos del trono. No es posible, respetables varones, apreciar el espíritu, los sentimientos ni el carácter de un hombre, hasta tanto que éstos se hayan manifestado en el ejercicio del poder y de las leyes.¹ En cuanto á mí, declaro que á todo el que teniendo á su cargo el gobierno de un pueblo, no adopta las resoluciones más acertadas, y sella sus labios por temor, le juzgo y le he juzgado siempre malísimo magistrado, y aun el que antepone las conveniencias del amigo al interés de la patria, paréceme del todo vil y despreciable. Pongo por testigo al Supremo Júpiter, que todo lo sabe, y á cuyos ojos nada se oculta, que jamás me callaré viendo sobrevenir males que puedan poner en peligro á mis conciudadanos, ni otorgaré nunca mi amistad al enemigo de mi patria: persuadido de que la salvación de la patria, es la nuestra; y de que, bogando de esta manera, jamás nos han de faltar amigos.

Con tales principios me prometo llevar nuestra ciudad á un estado floreciente: é inspirándome en ellos, he ordenado publicar ese bando relativo á los hijos de Edipo: á Eteocles, que ha muerto blandiendo valerosamente su lanza por la patria, he decretado que se le sepulte en la tumba, con todos los honores debidos á los manes de los héroes; en cuanto á su hermano Polinice, que, abandonando su destierro, ha venido á exterminar con el fuego su ciudad natal y los dioses de sus padres; que quiso tener el gusto de saciarse en la sangre de los thebanos, y someternos á la servidumbre... ese he prescrito que ni se le sepulte ni se le llore; antes, por el contrario, que quede sin que la tierra le cubra, para ser pasto de los perros y de las aves carniceras. Tal es mi voluntad. Jamás el malvado alcanzará de mí los honores debidos al hombre de virtud; pero todo el que sirviere bien al Estado, vivo ó muerto, será honrado por mí del propio modo.

CORO

Tales son tus decretos, hijo de Menoceo, respecto al enemigo y al amigo de la patria. Vivos y muertos todos estamos sometidos á tu Ley.

CREONTE

Ahora... vigilad porque se cumplan mis decretos.

CORO

Confía á otros, á otros más jóvenes ese encargo.

CREONTE

Quedan colocados centinelas al lado del cadáver.

CORO

¿Tienes algo más que recomendarnos?

CREONTE

Que seáis severamente inflexibles con los que osaren desobedecer mis mandatos.

CORO

Nadie habrá tan insensato que quiera morir.

CREONTE

¡Oh! ese sería, en efecto, el pago que llevaría. Pero á veces la esperanza del lucro conduce á los hombres á su perdición. Preséntase en la escena uno de los guardias encargados de custodiar el cadáver de Polynice.

El Centinela y Creonte

EL CENTINELA

¡Señor! No diré que la rapidez de mi marcha me ha dejado sin alientos, porque me han detenido, y aún me han hecho á veces retroceder, los pensamientos que me han agitado durante mi camino. Oía que la voz interior de mi alma unas veces me decía: «¡Desdichado! por qué vas tan de prisa adonde has de sufrir el castigo?...» y otras: «¡Infeliz! ¿por qué te detienes? Si el caso llega á noticias de Creonte por otra persona, ¿cómo podrás librarte de su cólera?» Lentamente avanzando en medio de estas reflexiones, he llegado al término: ¡ay! el camino más corto, se hace de tal modo largo y penosísimo. Me he decidido, por fin, á presentarme ante tí; y, aunque voy á dar cuenta de un hecho inexplicable, hablaré: pues me sostiene la esperanza de que no sufriré más que lo que me esté reservado por el destino.

CREONTE

Pero ¿qué hay? ¿Cuál es la causa de tu turbación?

EL CENTINELA

Ante todo te diré, por lo que á mi se refiere, que ni yo he ejecutado la acción, ni sé quién es el autor del hecho: en justicia, pues, no se me debe imponer á mi castigo.

CREONTE

¿Y á qué vienen todas esas precauciones; para qué todos esos rodeos? Alguna gran novedad parece que vas á anunciarme.

EL CENTINELA

Las malas nuevas causa miedo comunicarlas.

CREONTE

¿Acabarás de hablar al fin, para que te retires cuanto antes de mi vista?

EL CENTINELA

Pues voy á obedeceros. Acaban de sepultar el cadáver. Alguien ha arrojado sobre él un polvo menudo y ha practicado los ritos debidos.

CREONTE

¿Qué dices? ¿Quién ha osado cometer tal crimen?

EL CENTINELA

Lo ignoro. Allí no se encontraba golpe alguno de golpe de hacha ni de haber sido removida la tierra por el azadón: el suelo aquél firme y escabroso... intacto, sin huellas de rueda, sin vestigio alguno por donde se pueda descubrir al culpable. Tan luego como el primer centinela de día nos comunicó la noticia, nos pareció á todos un prodigio funesto. El difunto se nos presentó no realmente sepultado, sino cubierto el cuerpo de menudísima tierra, como para evitar el crimen de impiedad,² no viéndose rastro alguno de fieras ó de perros que hubieran venido á destrozarle. Inmediatamente comenzaron á lanzarse unos á otros palabras de amenaza, acusando cada cual de los centinelas al otro. Ya estábamos para venir á las manos, sin que hubiera allí nadie que pudiera evitarlo; pero como cada cual parecía para los demás culpable y ninguno lo era manifiestamente, á todos nos salvó esta incertidumbre. Dispuestos estábamos á poner las manos en candente hierro, á pasar por entre las llamas,³ á prestar juramento por los dioses, de nuestra inocencia y de no tener conocimiento de los perpetradores del crimen, ni de los que lo habían proyectado, cuando en vista de no poderse averiguar nada por los que indagaban, tomó uno la palabra, el cual nos obligó á todos á inclinar de espanto la cabeza hacia la tierra, porque ni teníamos nada que decirle ni sabíamos cómo seguir sin peligro su consejo. Su parecer era que se te debía dar inmediata fiel relación del hecho; ya que no era posible de ningún modo ocultártelo. Prevaleció esta opinión y á mi ¡desgraciado! me tocó en suerte el tener que aceptar este beneficio. Aquí me encuentro, pues, contra toda mi voluntad, y seguramente contra la tuya, porque nadie recibe de buen grado los mensajeros de malas nuevas.

CORO

¡Oh Rey! ¡Oh Rey! Cuanto más lo reflexiono, tanto más creo descubrir en esto la mano de los dioses.

CREONTE

¡Basta! Si te sigues expresando en ese sentido, me harás estallar de furor, y descubrirás que eres tan insensato como viejo... ¡Qué cosas tan intolerables estás diciendo! ¿Con que los dioses habían de haber tomado al difunto bajo su amparo? ¿Con que ellos habían de haber dado sepultura como merecedor de tan alta honra al que vino á incendiar sus templos y sus ofrendas, á arrasar su patria y á derrocar sus leyes?... ¿Cuándo has visto tú que los dioses protejan á los malvados? No es eso, no; sino que estos ciudadanos de Thebas, descontentos de mis mandatos, no pudiendo soportar mi yugo, andan tiempo há sacudiendo la cabeza y murmurando secretamente: que me odian, sí, que me odian. Tengo la certeza de que ellos han inducido á los otros, mediante recompensa, á cometer el atentado. ¡Ay... el oro! ¡Cuán funesto es este metal para los hombres! Él causa la ruina de los pueblos, él saca de sus hogares á los ciudadanos, y corrompe y lleva hasta el crimen á las almas honradas; él ha enseñado á los hombres todas las perfidias y todas las impiedades... Pero ¡ah! los culpables que se han dejado ganar ya llevarán en su día el condigno castigo. Juro por el respeto con que miro al Supremo Júpiter, y tú al centinela oye bien mi juramento; que si no me descubrís y presentáis ante mi vista al que ha cavado esa sepultura con su propia mano, la muerte no será bastante suplicio para vosotros; os haré colgar vivos en castigo de vuestro atrevimiento para que así conozcáis por qué medios debéis en adelante de enriqueceros; para que sepáis el límite que debéis poner en vuestra codicia; para que aprendáis que las ganancias ilegítimas son con frecuencia más funestas que provechosas.

EL CENTINELA

¿Me permites hablar ó debo dar media vuelta y marcharme?

CREONTE

¿No has conocido todavía cuánto me están atormentando tus palabras?

EL CENTINELA

¿Pero qué te atormentan: los oídos ó el corazón?

CREONTE

¿Y qué te importa á tí saber en dónde reside mi dolor?

EL CENTINELA

El autor del hecho será causante de la aflicción de tu alma; yo tan solo habré molestado tus oídos.

CREONTE

¡Por el Cielo! Que has nacido de verdad hablador.

EL CENTINELA

Sí, pero yo no he sido el autor del hecho.

CREONTE

No, tú no habrás hecho más que vender tu vida por el dinero.

EL CENTINELA

¡Ay! ¡Qué desgracia, cuando se forma una opinión, que se opine lo falso!

CREONTE

Habla tú ahora cuanto quieras sobre la opinión; pero si no me mostráis á los culpables, yo os haré decir muy alto que las ganancias infames acarrean la desgracia.

EL CENTINELA

¡Ojalá que se descubra el criminal! Aparte.. Pero si no pudiere ser habido y esto lo decidirá la suerte no me volverás tú á ver en tu presencia: bastantes gracias debo dar al Cielo, por haber escapado salvo, contra todo lo que yo me esperaba y me prometía.

Estrofa 1.a

CORO

¡Cuánto hay que admirar en el mundo! Pero nada tan maravilloso como el hombre. Él, impulsado por los vientos tempestuosos, atraviesa el espumante Océano, y surca las olas que braman á su alrededor; él fatiga la Tierra, á esta venerable diosa inmortal y fecunda, desgarrando cada un año su seno con el arado que arrastra, ayudado del ganado caballar.

Antístrofa 1.a

CORO

German (F. Hölderlin, 1804) (OCR draft) Experimental (German (F. Hölderlin, 1804)) — 162 focus

KREON

Ihr Männer, wärs die Stadt allein, die haben

Nachdem in grofser Fluth sie die geschüttert ,

Nun wiederum gestaltet unsre Götter.
170

Euch aber rief aus zwei Ursachen ich

Aus den Gesammten, einmal, weil ich weiss,

Ihr achtet überhaupt von Lajos Thron die Herrschaft,

Dann auch, als Oedipus die Stadt errichtet,

Und nachher untergieng, seid treugesinnt
175

Geblieben ihr den Kindern jener Eltern,

Da nun aus doppeltem Verhängnis diese

An einem Tag’ umkamen, schlagend und

Geschlagen in der eigenhändgen Schande,

Hab’ ich die Kraft alsb und Thron durchaus,
180

Aus Folge des Geschlechts von den Gestorbnen.

Doch nur mit solchen, die Recht und Befehl gewohnt sind,

Kann einer, in der Seel’ und Sinnesart und Meinungen,

Verstehn sich, allenfalls, mit andern schwerlich.

Mir nemlich scheint, wenn einer vornehm ist,
185

Und nicht sich hält im höchsten Sinn’, hingegen

In einer Furcht verschlofsne Zunge führet,

Ein schlechtes Leben das, jezt und von jeher.

Und wenn für gröfser, als sein Vaterland,

Das liebste jemand hält, der gilt mir ganz nichts.
190

Ich nemlich, weiss es Zevs, der alles schauet, allzeit,

Ich werd’ es nicht verschweigen, seh’ ich Irrung

Den Städtern gehen gegen ihre Wohlfahrt, nicht,

Wenn auf dem Grund hier ein Verdrofsner ist,

Den mir zum Freunde machen, denn ich weiß,
195

Der hält zusammen, und so wir auf diesem

Recht fahren, mögen Freunde wir gewinnen.

Nach solcher Sazung will die Stadt ich fördern.

Dermalen aber hab’ ich Aehnliches verkündet

Den Städtern wegen Oedipus Geschlecht.
200

Eteokles wohl, der kämpfend für die Stadt ist

Gestorben, all anordnend mit dem Speer’,

Ihn deket mit dem Grab’ und fertiget,

Was nur gehört, den besten Todten drunten.

Doch jenem, der sein Blutsverwandter ist,
205

Polynikes, der das väterliche Land,

Der Heimath Götter, kommend von der Flucht,

Vom Gipfel an, mit Feuer, wollte stürzen,

Sich waiden an verwandtem Blut und diese

Wegführen in Gefangenschaft, von diesem
210

Sag’ ich und in der Stadt ists ausgerufen,

Dafs keiner ihn begrabe, keiner traure,

Dafs unbegraben er gelassen sey, zu schaun

Ein Mahl, zerfleischt von Vögeln und von Hunden.

Difs ist mein Sinn und niemals werden mir
215

Die Schlimmen mehr geehrt seyn, als die Guten.

Doch wer es gut meint mit der Stadt, todt oder

Lebendig, immer sey er gleich von mir geschäzet.

CHOR

Dir dünket difs, o Sohn Menökeus, Kreon,

Des Feindes wegen und des Freunds der Stadt,
220

Und das Gesez gebrauchst du überall,

Der Todten wegen und der Lebenden.

KREON

Tragt ihr die Aufsicht nun in dem Besagten!

CHOR

Beseze du mit Jungen derley Posten!

KREON

Nicht das. Die Wach’ ist schon für den Entleibten draufsen,
225

CHOR

Du nehmestaber auch noch in die Pflicht uns andre.

KREON

Ja. Weils gewisse giebt, bei denen dieses mifsfällt.

CHOR

Hier ist kein solcher Thor, der gerne stirbet.

KREON

Diefs ist der Lohn. Doch hat mit Hoffnungen

Oft der Gewinn den Mann zu Grund gerichtet.
230
Dritte Scene KREON. DER CHOR EIN BOTE.

DER BOTE

Mein König, difsmal plaudr’ ich nicht, wie mich

Die othemlose Schnelle bring’, und wie

Sich leicht gehoben mir der Fuls. Denn öfters

Hielt mich die Sorg’ und wendet auf dem Wege

Mich um zur Rükkehr. Denn die Seele sang
235

Mir träumend viel. Wo gehst du hin, du Armer!

Wohin gelangt, giebst du die Rechenschaft ?

Bleibst du zurük, Unglüklicher ? so aber

Wird Kreon es von einem andern hören.

Wie kümmerst du defswegen denn dich nicht?
240

Derlei bedenkend, gieng ich müfsig langsam,

Und so wird auch ein kurzer Weg zum weiten.

Zulezt hat freilich diess gesiegt, ich soll

Hieher, und wenn mein Sorgen auch für nichts ist,

So sprech’ ich doch. Denn in der Hoffnung komm’ ich,
245

Es folge nur, dem, wasich that, was noth ist.

KREON

Was giebts, warum du so kleinmüthig kommest?

DER BOTE

Ich will dir alles nennen, was an mir ist,

Denn nicht gethan hab’ ichs; weiss auch nicht, wer es that.

Und nicht mit Recht würd’ ich in Strafe fallen.
250

KREON

Du siehst dich wohl für. Hüllest ringsherum

Die That, und scheinst zu deuten auf ein Neues.

DER BOTE

Gewaltiges macht nemlich auch viel Mühe.

KREON

So sag’ esizt, und gehe wieder weiter!

DER BOTE

Ich sag’ esdir. Es hat den Todten eben
255

Begraben eines, das entkam, die Haut zweimal

Mit Staub bestreut, und, wies geziemt, gefeiert.

KREON

Was meinst du? wer hat diess sich unterfangen?

DER BOTE

Undenklich. Nirgend war von einem Karst

Ein Schlag; und nicht der Stofs von einerSchaufel,
260

Und dicht das Land; der Boden ungegraben ;

Von Rädern nicht befahren. Zeichenlos war

Der Meister, und wie das der erste Tagesblik

Anzeigte, kams unhold uns all’an, wie ein Wunder.

Nichts feierlichs. Es war kein Grabmal nicht.
265

Nur zarter Staub, wie wenn man das Verbot

Gescheut. Und auch des Wilds Fufstritte nirgend nicht,

Noch eines Hundes, der gekommen und zerrissen.

Und schlimme Worte fuhren durcheinander.

Ein Wächter klagt den andern an; und fast
270

Gekommen wärs zu Streichen. Niemand war,

Der abgewehrt. Denn jeder schien, als hätt’

Für es gethan, doch keiner offenbar,

Und jeder wulfst’ etwas für sich zu sagen.

Wir waren aber bereit, mit Händen glühend Eisen
275

Zu nehmen und durch Feuer zu gehn und bei den Göttern

Zu schwören, dass wir nichts gethan, und dass wir

Von dem nichts wufsten, welcher das Geschehne

Berathschlagt oder ausgeführt. Zulezt,

Als weiter nichts zu forschen war, spricht einer,
280

Der alle dahin brachte, dass das Haupt

Zu Boden ihnen sank, aus Furcht, denn nichts

Dagegen wulsten wir, noch auch, wie wir

Es schön vollbrächten, und es hiefs, man müsse

Die That anzeigen, dir es nicht verbergen.
285

Und dieses siegt’, und mich den Geisterlosen

Erliest das Loos, dass die Gewissenhaftigkeit

Ich hab’ und bin zugegen, wider Willen;

Ich weiss, ich bin es vor Unwilligen,

Denn niemand liebt den Boten schlimmer Worte.
290

CHOR

Mein König, lange räth, es möchte göttlich

Getrieben seyn das Werk, mir das Gewissen.

KREON

Lafs das! damit du nicht zum Zorngericht auch mich noch

Beredest, und ein Narr erfunden seyst und Alter.

Denn allzuschwer fällt dieses, dass du sagst,
295

Die Geister aus jenseitigem Lande können

Nachdenklich seyn um dieses Todten willen.

So zärtlich ehren sollten sie, unıschatten einen,

Der doch die Gruppen ihrer Tempelsäulen

Und Opfer zu verbrennen kam, ihr Land
300

Und ihr Gesez zu sprengen ; oder siehest du,

Dafs Schlimme von den Himmlischen sind geehrt?

Mit nichten. Doch es nehmen einige

Von sonst her mir diess übel in der Stadt,

Und murren ingeheim die Häupter schüttelnd,
305

Und im Geschirre biegen diese mir

Den Naken so nicht ein, dass Menschlichs kommen könnte.

Von diesen sind Geschenke worden diesen,

Das weiss ich wohl, dass sie derlei gestiftet.

Denn unter allem, was gestempelt ist,
310

Ist schlimm nichts, wie das Silber. Ganze Städte

Verführet diess, reizt Männer aus den Häufsern.

Verbilden und verwandeln kanns aufrichtige Sinne,

Dafs sie der Sterblichen ihr schändlich Werk erkennen.

Und viel Geschäft den Menschen weist es an,
315

Und jeder That Gottlosigkeit zu wissen.

So viele diess gethan, durch Lohn bewegt,

Sie thatens in der Zeit, zu Rechenschaft.

Wenn aber Leben hat der Erde Herr, in mir auch,

So weißs ich diess, und, dargestellt zum Eide,
320

Sag’ ich dir diess: den Thäter müfst ihr liefern,

Der hakt die Todten, den vors Auge mülst ihr

Mir schaffen, oder leben erst, ans Kreuz gehängt,

Das üppige Beginnen mir verrathen,

Dann könnet ihr gefafst seyn auf die Hölle.
325

Da schaut ihr dann, woher man den Gewinn hohlt,

Vermacht die Plünderung einander, und erfahrt,

Dafs alles nicht gemacht ist zum Erwerbe.

Das weifst du gut, durch schlimmen Vortheil sind

Betrogen mehrere, denn wohlbehalten.
330

DER BOTE

Giebst du, was auszurichten, oder kehr’ ich so?

KREON

Weist du, wie eine Quaal jezt ist in deinen Worten?

DER BOTE

Sticht es im Ohre, stichts im Innern dir?

KREON

Was rechnest du, wo sich mein Kummer finde?

DER BOTE

Der Thäter plagt den Sinn, die Ohren ich.
335

KREON

O mir! welch furchtbarer Sprechart bist du geboren?

DER BOTE

So ists, weilich nicht in der Sache mit bin.

KREON

Du bists! um Geld verrathend deine Seele!

DER BOTE

Ach! furchtbar ist Gewissen ohne Wahrheit!

KREON

So mahl die Sazung aus! Wenn aber ihr
340

Nicht anzeigt, diess gethan, so möcht’ ihr sagen,

Gewaltiges Gewinnen gebe Schaden.

(Kreon geht ab.)

DER BOTE

Dem kann denn doch wohl nachgespüret werden.

Ob’s aber treffen auch sich läfst? So etwas

Geht nemlich, wie es zustöfst, eben; nun scheints nicht,
345

Als sähest du mich wieder hieher kommen.

Denn unverhofft und gegen meine Meinung

Erhalten, sag’ ich jezt viel Dank den Göttern.

( er gehet ab.) Zweiter Act.

CHOR der Thebanischen Alten

Ungeheuer ist viele. Doch nichts

Ungeheuerer, als der Mensch.
350

Denn der, über die Nacht

Des Meers, wenn gegen den Winter wehet

Der Südwind, fähret er aus

In geflügelten sausenden Häufsern.

Und der Hinmlischen erhabene Erde
355

Die unverderbliche, unermüdete

Reibet er auf; mit dem strebenden Pfluge,

Von Jahr zu Jahr,

Treibt sein Verkehr er, mit dem Rossegeschlecht’,

English (Sir Richard Jebb1, 1904) (OCR draft) Experimental (English (Sir Richard Jebb1, 1904)) — 162 focus

Sirs, the vessel of our State, after being tossed on wild waves, hath once more been safely steadied by the gods: and ye, out of all the folk, have been called apart by my summons, because I knew, first of all, how true and constant was your reverence for the royal power of Larus; how, again, when Oedipus was ruler of our land, and when he had perished, your steadfast 170 loyalty still upheld their children. Since, then, his sons have fallen in one day by a twofold doom,—each smitten by the other, each stained with a brother's blood,—I now possess the throne and all its powers, by nearness of kinship to the dead.

No man can be fully known, in soul and spirit and mind, until he hath been seen versed in rule and lawgiving. For if any, being supreme guide of the State, 180 cleaves not to the best counsels, but, through some fear, keeps his lips locked, I hold, and have ever held, him most base and if any makes a friend of more account than his fatherland, that man hath no place in my regard, For I—be Zeus my witness, who sees all things always—would not be silent if I saw ruin, instead of safety, coming to the citizens; nor would I ever decm the country’s foe a friend to myself; remembering this, that our country is the ship that bears us safe, and that 190 only while she prospers in our voyage can we make true friends.

Such are the rules by which I guard this city’s greatness, And in accord with them is the edict which I have now published to the folk touching the sons of Oedipus ;—that Eteocles, who hath fallen fighting for our city, in all renown of arms, shall be entombed, and crowned with every rite that follows the noblest dead to their rest. But for his brother, Polyneices,—who 200 came back from exile, and sought to consume utterly with fire the city of his fathers and the shrines of his fathers’ gods,—sought to taste of kindred blood, and to lead the remnant into slavery ;—touching this man, it hath been proclaimed to our people that none shall grace him with sepulture or lament, but leave him unburied, a corpse for birds and dogs to eat, a ghastly sight of shame. Such the spirit of my dealing; and never, by deed of mine, shall the wicked stand in honour before the just ; but whoso hath good will to Thebes, he shall be 210 honoured of me, in his life and in his death.

Chorus

Such is thy pleasure, Creon, son of Menoeceus, touching this city’s foe, and its friend; and thou hast power, I ween, to take what order thou wilt, both for the dead, and for all us who live.

Creon

See, then, that ye be guardians of the mandate.

Chorus

Lay the burden of this task on some younger man.

Creon

Nay, watchers of the corpse have been found.

Chorus

What, then, is this further charge that: thou wouldst give?

Creon

That ye side not with the breakers of these commands. 220

Chorus

No man is so foolish that he is enamoured of death.

Creon

In sooth, that is the meed; yet lucre hath oft ruined men through their hopes. Enter GUARD.

Guard

liege, I will not say that I come breathless from speed, or that I have plied a nimble foot ; for often did my thoughts make me pause, and wheel round in my path, to return. My mind was holding large discourse with me; ‘Fool, why goest thou to thy certain doom ?’ ‘Wretch, tarrying again? And if Creon hears this from 230 another, must not thou smart for it?’ So debating, I went on my way with lagging steps, and thus. a short road was made long. At last, however, it carried the day that I should come hither—to thee; and, though my tale be nought, yet will I tell it; for_I_come with C a good grip on one hope,—that I can suffer nothing but ate what is my fate.

Creon

And what is it that disquiets thee thus?

Guard

I wish to tell thee first about myself—I did not do the deed—I did not see the doer—it were not 240 right that I should come to any harm.

Creon

Thou hast a shrewd eye for thy mark; well dost thou fence thyself round against the blame:— clearly thou hast some strange thing to tell.

Guard

Aye, truly; dread news makes one pause long.

Creon

Then tell it, wilt thou, and so get thee gone?

Guard

Well, this is it—The corpse—some one hath just given it burial, and gone away,—after sprinkling thirsty dust on the flesh, with such other rites as piety enjoins, .

Creon

What sayest thou? What living man hath dared this deed?

Guard

I know not; no stroke of pickaxe was seen 250 there, no earth thrown up by mattock ; the ground was hard and dry, unbroken, without track of wheels; the doer was one who had left no trace. And when the first day-watchman showed it to us, sore wonder fell on all. The dead man was veiled from us; not shut within a tomb, but lightly strewn with dust, as by the hand of one who shunned a curse. And no sign met the eye as though any beast of prey or any dog had come nigh to him, or torn him. Then evil words flew fast and loud among us, guard 260 accusing guard ; and it would e’en have come to blows at last, nor was there any to hinder. Every man was tye od? the culprit, and no one was convicted, but all disclaimed knowledge of the deed. And we were ready to take red-hot iron in our hands ;—to walk through fire ;—to make oath by the gods that we had not done the deed, —that we were not privy to the planning or the doing, At last, when all our searching was fruitless, one spake, who made us all bend our faces on the earth in 270 fear; for we saw not how we could gainsay him, or escape mischance if we obeyed. His counsel was that this deed must be reported to thee, and not hidden. And this seemed best ; and the lot doomed my hapless self to win this prize. So here I stand,—as unwelcome as unwilling, well I wot; for no man delights in the bearer of bad news.

Chorus

O king, my thoughts have long been whispering, can this deed, perchance, be e’en the work of gods? 280

Creon

Cease, ere thy words fill me utterly with wrath, lest thou be found at once an old man and foolish. For thou sayest what is not to be borne, in saying that the gods have care for this corpse. Was it for high reward of trusty service that they sought-to hide his nakedness, who came to burn their pillared\shrines and sacred treasures, to burn their land, and scatter its laws to the winds? Or dost thou behold the gods honouring the wicked? It cannot be. No! From the first there were 290 ago certain in the town that muttered against me, chafing at this edict, wagging their heads in secret; and kept not their necks duly under the yoke, like men contented with my sway.

'Tis by them, well I know, that these have been beguiled and bribed to do this deed. Nothing so evil as money ever grew to be current among men. This lays cities low, this drives men from their homes, this trains and warps honest souls till they set themselves to works 300 of shame; this still teaches folk to practise villanies, and to know every godless deed. But all the men who wrought this thing for hire have made it sure that, soon or late, they shall pay the price. Now, as Zeus still hath my reverence, know this— I tell it thee on my oath :—If ye find not the very author of this burial, and produce him before mine eyes, death alone shall not be enough for you, till first, hung up alive, ye have revealed this outrage,—that henceforth 310 ye may thieve with better knowledge whence lucre should be won, and learn that it is not well to love gain from every source. For thou wilt find that ill-gotten pelf brings more men to ruin than to weal.

Guard

May I speak? Or shall I just turn and go?

Creon

Knowest thou not that even now thy voice offends?

Guard

Is thy smart in the ears, or in the soul?

Creon

And why wouldst thou define the seat of my pain?

Guard

The doer vexcs thy mind, but I, thine ears, 320

Creon

Ah, thou art a born babbler, ’tis well scen.

Guard

May be, but never the doer of this deed.

Creon

Yea,and more,—the seller of thy life for silver.

Guard

Alas! ’Tis sad, truly, that he who judges should misjudge.

Creon

Let thy fancy play with ‘judgment’.asit will; but, if ye show me not the doers of these things, ye shall avow that dastardly gains work sorrows. [Z£xtz.

Guard

Well, may he be found! so ’twere best. But, be he caught or be he not—fortune must settle that— truly thou wilt not see me here again. Saved, even 330 now, beyond hope and thought, I owe the gods great thanks, Exit

Chorus

1

English (Robert Potter, 1788) (OCR draft) Experimental (English (Robert Potter, 1788)) — 211 focus

To all the temples now advance,

Devote the night to festive dance;

The allusion to a battle between the dragon and the eagle has here a singular

propriety on account of the dragon race of Thebes.

Creon
ANTIS. 1. STRO. 2. ANTIS. 2.

Devote the night to festive dance;

To every god at every shrine,

To Bacchus chief, pay rites divine 1.

Let Bacchus lead the frolic train,

And swell through Thebes the joyful strain.
165

But see the royal Creon, whose new sway
165

The sons of Thebes must now obey,

The gods assigning him this glorious fate,

To council comes in awful state;

And here, by heralds warn'd, we stand,

The sages of the realm, to hear his high command.

Since now, ye men of Thebes, the gods, who shook
170

With many a surging wave this sinking state

Again have raised it from the storm secure,

You by my heralds to attend me here

Selected I have summon'd; for I know

How highly you revered the throne and pow'r

Of Laius; and again when Edipus
175

Was king; and, after his disastrous fate,
175

I saw how firm, how loyal to his sons

Your zeal remain'd; but now, since they are fallen,

Each by the other's hand, in the same day,

By mutual wounds and mutual guilt, the crown

And regal pow'r by right devolve on me!

As nearest to the slain by blood allied.
180

But who can penetrate man's secret thought,

The quality and temper of his soul,

Till by high office put to frequent proof,

And execution of the laws? To me

The Sovereign of a state, who weak of soul

Adheres not to the sagest counsels firm,
185

But suffers fear to close his lips, appears
185

Most base and abject; such I deem him now,

And always deem'd: and him, who dearer holds

A private friendship than the secret ties

Which bind him to his country, I esteem

A weak slight man. But I (all-seeing Jove,

Be thou my witness!) ne'er will close my lips
190

In silence, to my people if I see

A threatening danger, or approaching ill:

And never will I hold that man my friend,

Who to my country bears an hostile mind;

Well knowing that on her we all depend

For safety: whilst that bark securely ploughs
195

A tranquil sea, we, as we sail, make friends.
195

I by such rules will raise the Theban state

To higher glory; and allied to these

My edict through the city is proclaim'd

Touching the sons of Edipus: the youth,

Who fighting for his country greatly died,

In arms illustrious, honour'd in the tomb
200

I bade them lay, with all the hallow'd rites

Paid to the noblest of the dead below.

But Polynices, who from exile came

Back to his country and his country's gods,

Eager to gorge himself with kindred blood,

And lead these hence as slaves, it is proclaim'd
205

That none with solemn obsequies entomb,
205

That none lament; unburied let him lie,

And let his mangled carcase be devour'd

By dogs and birds of prey. Such is my will.

For never to the base will I allow

The honours to the virtuous only due:

But he, who loves my country, shall by me
210

Alike be honour'd, let him live or die.
215

Chorus
CREON, CHORUS.

If towards the foe and towards the friend of Thebes

Son of Menæceus, such thy royal will,

To give each law its force, both on the dead

And us, whoe'er are living here, is thine.

See that my edict be obey'd.

That charge

Give to more vigorous youth.

Creon

Guards are assign'd.

Chorus

To watch the dead

What more wou'dst thou command?

Creon

Not to show grace to those who disobey.

Chorus

None is so mad to be in love with death.
220

Creon

And death shall be his meed: but oft rewards

With treacherous hope bold men to ruin lead.

Messenger
CREON, MESSENGER, CHORUS.

I will not say, O king, that I am come

With hasten'd step, and breathless through my speed;

For oft I paused, deep-musing, on my way,

And oft wheel'd round with purpose to return.

My soul with many a forceful argument

Thus reason'd with me, "Why in evil hour

"Goest thou where punishment awaits thee?---Wretch,

"Wilt thou stay lingering here? Should Creon know

" This from some other, how wilt thou escape

"His vengeance?" ---Musing thus with anxious thought,

And a slow pace, I made a short way long.
240

At length it was decided I should come.
240

E'en though I tell thee nothing, I will speak;
240

For I am come confiding in the hope
240

Nothing awaits me more than is decreed.
240

Creon

Why is thy soul distracted with these fears?

Messenger

First of myself I wish to speak. This deed

Creon

I did not, nor who did it can I say;

Unjustly then on me would vengeance fall.

With wary heed thou dost entrench thee round;

Some recent deed of guilt thou wou'dst relate.

Messenger

Danger occasions caution and delay.

Creon

Speak then at length, and hence in safety go.

Now I will tell thee. Some one lately came,

Buried the dead, and went away; the corse

With the dry dust he lightly cover'd o'er,

And duly all the hallow'd rites perform'd.

What say'st thou? Who the man that dared this deed

Messenger

I know not: neither stroke of axe was there,

Nor with a spade the mold cast up; the ground

Was firm, the soil unbroken, nor impress'd
250

With track of wheels; but he, who did the deed,

Left not a mark behind. When the first watch

Of morning show'd us this, in wild amaze

We stood aghast; for, though no tomb was raised,

The body disappear'd; but the light dust
255

Thrown o'er it show'd the hasty work of one

Who fear'd profanely to neglect the dead;

For not the trace of savage beast, or dog,

Who gorged with prey had cover'd it, was seen.

Harsh words with mutual clamour now rose high,

Guard charging guard; we almost came to blows,
260

With none to mediate peace; for each to each

Seem'd to have done the deed, yet proof appear'd

'Gainst none: "I know not" was the voice of all.

The mass of burning iron in our hands

We all were prompt to take, to pass through fire,
265

To call the gods to witness with firm oath

We did it not, we knew not who design'd,

Or who perform'd the deed. Inquiry now

Was found of no avail, when one proposed

What made us all bend to the earth our heads

Through fear, (and nought against it could we speak,
270

Nor knew we how to guide our conduct right)

That this bold deed to thee should be disclosed,

And not conceal'd. This purpose was approved.;

And me, unhappy me, the lot calls forth

To earn this meed. To me no pleasure this;
275

No pleasure, well I know, to you I bring.

Unwelcome he, who evil tidings bears.

Chorus

Long hath my mind, O king, been prone to think

That by the impulse of the gods this deed.........

Forbear, my anger ere thou raise, and show

Thy age unwise; it is not to be borne,

Creon

This vain surmise. What, think'st thou that the gods
280

O'er such a wretch their guardian care extend,

And grace his body with a tomb, as one

That well deserved, who came to set on fire

Their pillar'd temples, and rich-gifted shrines,

To waste their favour'd land, and crush its laws?
285

Seest thou the gods grant honours to the vile ?

It is not so. There are among us some

Who brook this ill, and murmuring shake their heads,

With due allegiance to my just command
290

Disdaining to submit their crested pride :

By these corrupted, and for base rewards,

Some hirelings, well I know, have done this deed.

For never sprung device that teem'd, like gold,

With ills to mortals; cities it lays waste;
295

Impels men from their country far to roam,

Corrupts the honest mind, its virtuous thought

Changing to deeds of baseness; the ill arts

Of treacherous falshood it has taught, and train'd
300

To the dark science of all impious works.

But they, who for reward perform'd these things,

Have earn'd in time just vengeance for their meed.

For, as I reverence heav'n's almighty king,

Be thou assured (I speak it with an oath)

Find you the man whose hand prepared this tomb,

Bring him before me, or not death alone

Shall for your fault suffice, but you shall hang

Alive, this heinous act till you disclose;
310

That, knowing whence your booty may be borne,

You may hereafter plunder; and be taught

That not from all things gain may be derived.

Watchman

Of those, who grasp at unjust lucre, more
315

Creon

In ruin sink, than triumph in success.

Messenger

Wilt thou permit me to reply, or thus

Must I return?

Dost thou not know e'en now

How much thy words offend ?

Hurt they thy ears,

Or do they wound thy mind?

Creon

What, wou'dst thou scan

The regions of my pain?

Messenger

Thy mind he wounds

Creon

Who did the deed, my words offend thy ears.
320

What a quaint prater this!
320

Messenger

Be thou assured

I never did this daring deed.

Creon

For gold

Thou didst it; bartering thy vile life away.

Messenger

How cruel is suspicion when unjust!

Creon

Now descant on suspicion; but take heed,

Show me who did this act, or you shall say
325

That punishment on impious gain attends.

Messenger

I wish he might be found: but be he seized

Or not, (be that as fortune shall assign)

Me here return'd thou shalt not see again;

For now beyond my hopes, beyond my thoughts
330

Preserved I bow me thankful to the gods.

Chorus
[exit. STRO. 1. ANTIS. 1. STRO. 2.

Where'er we turn our curious eyes,

Wonders through all the works of nature rise;
335

But Man the chief. The foaming deep,

With all his winds though winter raves,

And round him swell the roaring waves,

Of danger reckless he dares sweep,

The sacred and eternal earth his toil
340

From year to year unweared rends,

English (Sir Richard Jebb2, 1904) (OCR draft) Experimental (English (Sir Richard Jebb2, 1904)) — 162-330 focus

Enter Creon, with two attendants.

Creon

My fellow citizens! First, the gods, after tossing the fate of our city on wild waves, have once more righted it. Second, I have ordered you through my messengers to come here

apart from all the rest, because I knew, first of all, how constant was your reverence for the power of the throne of Laius; how, again, you were reverent, when Oedipus was guiding our city; and lastly, how, when he was dead, you still maintained loyal thoughts towards his children.
165

Since, then, these latter have fallen in one day by a twofold doom—each striking, each struck, both with the stain of a brother’s murder—I now possess all the power and the throne according to my kinship with the dead.
170

Now, it is impossible to know fully any man’s character, will, or judgment, until he has been proved by the test of rule and law-giving. For if anyone who directs the entire city does not cling to the best and wisest plans,
175

but because of some fear keeps his lips locked, then, in my judgment, he is and has long been the most cowardly traitor. And if any man thinks a friend more important than his fatherland, that man, I say, is of no account. Zeus, god who sees all things always, be my witness—
180

I would not be silent if I saw ruin, instead of safety, marching upon the citizens. Nor would I ever make a man who is hostile to my country a friend to myself, because I know this, that our country is the ship that bears us safe, and that only when
185

we sail her on a straight course can we make true friends. Such are the rules by which I strengthen this city. Akin to these is the edict which I have now published to the citizenry concerning the sons of Oedipus: Eteocles, who fell fighting
190

in behalf of our city and who excelled all in battle, they shall entomb and heap up every sacred offering that descends to the noblest of the dead below. But as for his brother, Polyneices, I mean, who on his return from exile wanted to burn to the ground
195

the city of his fathers and his race’s gods, and wanted to feed on kindred blood and lead the remnant into slavery—it has been proclaimed to the city that no one shall give him funeral honors or lamentation,
200

but all must leave him unburied and a sight of shame, with his body there for birds and dogs to eat. This is my will, and never will I allow the traitor to stand in honor before the just. But whoever has good will to Thebes ,
205

he shall be honored by me in death as in life.
210

211

Chorus

That is your will, Creon, towards this city’s enemy and its friend. And the power is yours, I believe, to make use of every law whatsoever, both concerning the dead and all us who live.

Creon

See, then, that you be guardians of my commands.
215

Chorus

Lay the weight of this task on some younger man.

Creon

That is not what I meant—the guards for the corpse are already in place.

Chorus

Then what is this other command that you would give?

Creon

That you not give way to the breakers of my commands.

Chorus

There is no one so foolish as to crave death.
220

Creon

I assure you, that is the wage for disobedience. Yet by just the hope of it, money has many times corrupted men.

Enter Guard.

Guard

My king, I will not say that I arrive breathless because of speed, or from the action of a swift foot.

For often I brought myself to a stop because of my thoughts, and wheeled round in my path to return. My mind was telling me many things: Fool, why do you go to where your arrival will mean your punishment? Idiot, are you dallying again? If Creon learns it from another, must you not suffer for it?
225

So debating, I made my way unhurriedly, slow, and thus a short road was made long. At last, however, the view prevailed that I should come here—to you. Even if my report brings no good, still will I tell you,
230

since I come with a good grip on one hope, that I can suffer nothing except what is my fate.
235

237

Creon

And what is it that so disheartens you?

Guard

I want to tell you first about myself—I did not do the deed, nor did I see the doer,

so it would be wrong that I should come to any harm.
240

Creon

Like a bowman you aim well at your target from a distance, and all around you hedge yourself off well from the deed. It is clear that you have some unheard-of thing to tell.

Guard

That I do, for terrible news imposes great hesitation.

Creon

Then tell it, will you, and so unburdened go away?

Guard

Well, here it is. The corpse—some one has just given it burial and disappeared after sprinkling thirsty dust on the flesh and performing the other rites that piety demands.
245

Creon

What are you saying? What man dared do this?

Guard

I do not know. For there was no scar of a pickax to be seen there,

no earth thrown up by a mattock. The ground was hard and dry, unbroken, not rolled over by wheels. The doer was someone who left no trace. When the first day-watchman showed it to us, a discomforting amazement fell on us all.
250

The dead man was veiled from us—not shut within a tomb, but a light cover of dust was on him, as if put there by the hand of one who shunned a curse. And no sign was visible that any beast of prey or any dog had approached or torn him. Then evil words flew thick and loud among us,
255

guard accusing guard. It would even have come to blows in the end, nor was there anyone there to prevent it: every man was the culprit, and no one was plainly guilty, while all disclaimed knowledge of the act. We were ready to take red-hot iron in our hands,
260

to walk through fire and to swear oaths by the gods that we had neither done the deed, nor shared knowledge of the planning or the doing. At last, when our investigating got us nowhere, someone spoke up and made us all bend our faces
265

in fear towards the earth. For we did not know how we could argue with him, nor yet prosper, if we did what he said. His argument was that the deed must be reported to you and not hidden. This view prevailed, and so it was that
270

the lot doomed miserable me to win this prize. So here I stand, as unwelcome to you as I am unwilling, I well know. For no man delights in the bearer of bad news.
275

278

Chorus

My king, my thoughts have long been deliberating whether this deed is somehow the work of gods?

Creon

Quiet, before your words truly fill me with rage, so that you not be found at the same time foolish as well as old. You say what is intolerable when you claim that the gods have concern for that corpse. Was it in high esteem for his benefactions
280

that they sought to hide him, when he had come to burn their columned shrines, their sacred treasures and their land, and scatter its laws to the winds? Or do you see the gods honoring the wicked? It cannot be. No! From the very first
285

certain men of the city were chafing at this edict and muttering against me, tossing their heads in secret, and they did not keep their necks duly under the yoke in submission to me. By those men, I am certain, they were led astray and bribed to do this deed.
290

Nothing so evil as money ever grew to be current among men. This destroys cities, this drives men from their homes, this trains and warps honest minds to set themselves to works of shame,
295

this teaches people to practise villainies, and to know every act of unholiness. But all the men who did this job for hire have made sure that, sooner or later, they shall suffer the punishment. Now, as Zeus still has my reverence, know this well—
300

I tell you on my oath. If you do not find the very hand that made this burial, and reveal him before my eyes, mere death shall not suffice for you, not before, hung up alive, you have made this outrage plain,
305

so that hereafter you may thieve with better knowledge of where your money should be received from, and learn that it is best not to be fond of money-making from any and every source. For you will find that ill-gotten gains bring more men to ruin than to safety.
310

315

Guard

Will you allow me to speak? Or shall I just turn and go?
315

Creon

Do you not know even now how much your voice sickens me?

Guard

Is the pain in your ears, or in your soul?

Creon

And why would you define the seat of my pain?

Guard

He who did it hurts your heart, but I, your ears.

Creon

God! How plain it is that you are a born babbler.
320

Guard

Perhaps, but never the author of this action.

Creon

Yes, and what is more, you sold your life for silver.

Guard

Ah! It is truly sad when the judge judges wrong .

Creon

Expound on judgment as you will. But, if you fail to

show me the perpetrators of these crimes, you will avow that money basely earned wreaks sorrows. Exit Creon.
325

Guard

Well, may the man be found! That would be best. But, whether he be caught or not—for fortune must decide that—I assure you that you will not see me come here again.

Saved just now beyond hope and belief, I owe the gods great thanks. Exit the Guard.
330

Notes on the current edition

Antigone

1. (the Hirpi):

Search the Perseus Catalog for:

Search the Perseus Catalog for:

162-331

162-210

Current edition Experimental

Χορός

Κρέων ὡς ἂν 8 σκοποὶ νῦν ἦτε τῶν εἰρημένων.

Χορός νεωτέρῳ τῷ τοῦτο βαστάζειν πρόθες. 215

Κρέων ἀλλ᾽ εἴσ᾽ ἕτοιμοι τοῦ νεκροῦ τ᾽ ἐπίσκοποι.

Χορός τί δῆτ᾽ ἂν ἄλλο τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων τὸ μὴ ’πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός οὐκ ἔστιν οὕτω μῶρος 9 ὃς θανεῖν ἐρᾷ.

Κρέων καὶ μὴν ὁ μισθός γ᾽ οὗτος. ἀλλ᾽ ὑπ’ ἐλπίδων 220 ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Κρέων

τί δ᾽ ἔστιν, ἀνθ᾽ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;

Φύλαξ φράσαι 13 θέλω σοι πρῶτα τἀμαυτοῦ. τὸ γὰρ πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽, οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν· οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.

Κρέων εὖ γε στοχάζει, κἀποφράγνυσαι κύκλῳ 240 τὸ πρᾶγμα 14 . δηλοῖς δ᾽ ὥς τι σημανῶν νέον.

Φύλαξ τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;

Φύλαξ καὶ δὴ λέγω σοι. τὸν νεκρόν τις ἀρτίως θάψας βέβηκε, κἀπὶ χρωτὶ διψίαν 245 κόνιν παλύνας, κἀφαγιστεύσας ἃ χρή.

Κρέων τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Χορός

ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον τοὔργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι.

Φύλαξ

εἰπεῖν τι δώσεις, ἢ στραφεὶς οὕτως ἴω ;

Κρέων οὐκ οἶσθα καὶ νῦν ὡς ἀνιαρῶς λέγεις; 315

Φύλαξ ἐν τοῖσιν ὠσὶν, ἢ ᾽πὶ τῇ ψυχῇ δάκνει;

Κρέων τί δὲ ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου 23 ;

Φύλαξ ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.

Κρέων οἴμ’, ὡς λάλημα δῆλον ἐκπεφυκὸς εἶ,

Φύλαξ οὔκουν τόδ᾽ ἔργον τοῦθ᾽ ὁ ποιήσας ἐγώ. 320

Κρέων καὶ 24 ταῦτ᾽ ἐπ᾽ ἀργύρῳ γε τὴν ψυχὴν προδούς.

Φύλαξ φεῦ, ἦ δεινὸν, ᾧ δοκεῖ γε, καὶ ψευδῆ δοκεῖν.

Κρέων κόμψευε νῦν τὸ δόξαν· εἰ δὲ ταῦτα μὴ 25 φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽ ὅτι τὰ δειλὰ κέρδη πημονὰς ἐργάζεται. 325

Κρέων ὡς ἂν σκοποὶ νῦν ἦτε τῶν εἰρημένων.

Χορός νεωτέρῳ τωι τοῦτο βαστάζειν πρόθες.

Κρέων ἀλλ' εἴσ᾽ ἕτοιμοι τοῦ νεκροῦ γ᾽ ἐπίσκοποι.

Χορός τί δῆτ᾽ ἂν ἄλλῳ τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων τὸ μὴ 'πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε. 215

Χορός οὐκ ἔστιν οὕτω μῶρος, ὃς θανεῖν ἐρᾷ.

Κρέων καὶ μὴν ὁ μισθός γ᾽ οὗτος. ἀλλ᾽ ὑπ᾽ ἐλπίδων ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Κρέων τί δ᾽ ἔστιν, ἀνθ’ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;

Φύλαξ φράσαι θέλω σοι πρῶτα τἀμαυτοῦ. τὸ γὰρ πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽, οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν· 235 οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.

Κρέων εὖ γε στοχάζει, κἀποφάργνυσαι κύκλῳ τὸ πρᾶγμα. δηλοῖς δ᾽ ὥς τι σημανῶν νέον.

Φύλαξ τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει; 240

Φύλαξ καὶ δὴ λέγω σοι. τὸν νεκρόν τις ἀρτίως θάψας βέβηκε, κἀπὶ χρωτὶ διψίαν κόνιν παλύνας. κἀφαγιστεύσας ἃ χρή.

Κρέων τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Χορός ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον τοὔργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι. 275

Φύλαξ εἰπεῖν δὲ δώσεις, ἢ στραφεὶς οὕτως ἴω;

Κρέων οὐκ οἶσθα καὶ νῦν, ὡς ἀνιαρῶς λέγεις;

Φύλαξ ἐν τοῖσιν ὠσίν, ἢ ᾽πὶ τῇ ψυχῇ δάκνει;

Κρέων τί δέ; ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου;

Φύλαξ ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ. 315

Κρέων οἴμ᾽, ὡς ἄλημα δῆλον ἐκπεφυκὸς εἶ.

Φύλαξ οὔκουν τό γ᾽ ἔργον τοῦτο ποιήσας ποτέ.

Κρέων καὶ ταῦτ᾽ ἐπ’ ἀργύρῳ γε τὴν ψυχὴν προδούς.

Φύλαξ φεῦ. ἦ δεινόν, ᾧ δοκεῖ γε καὶ ψευδῆ δοκεῖν. 320

Κρέων κόμψευε νῦν τὴν δόξαν· εἰ δὲ ταῦτα μὴ φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ', ὅτι τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.

Χορός

Κρέων ὡς ἂν σκοποὶ νῦν ἦτε τῶν εἰρημένων.

Χορός νεωτέρῳ τῳ τοῦτο βαστάζειν πρόθες.

Κρέων ἀλλ’ εἴσ᾽ ἕτοιμοι τοῦ νεκροῦ γ᾽ ἐπίσκοποι. 215

Χορός τί δῆτ᾽ ἂν ἄλλο τοῦδ᾽ ἐπεντέλλοις ἔτι;

Κρέων τὸ μὴ ᾿πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός οὐκ ἔστιν οὕτω μῶρος, ὃς θανεῖν ἐρᾷ.

Κρέων καὶ μὴν ὁ μισθός γ᾽ οὗτος · ἀλλ᾽ ὑπ’ ἐλπίδων ἄνδρας τὸ κέρδος πολλάκις διώλεσεν. 220

Κρέων

τί δ᾽ ἔστιν, ἀνθ᾽ οὗ τήνδ᾽ ἔχεις ἀθυμίαν; 235

Φύλαξ φράσαι θέλω σοι πρῶτα τἀμαυτοῦ· τὸ γὰρ πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽, οὔτ᾽ εἶδον, ὅστις ἦν ὁ δρῶν οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.

Κρέων εὖ γε στοχάζει, κἀποφράγνυσαι κύκλῳ τὸ πρᾶγμα· δηλοῖς δ᾽ ὥς τι σημανῶν νέον. 240

Φύλαξ τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;

Φύλαξ καὶ δὴ λέγω σοι· τὸν νεκρόν τις ἀρτίως θάψας βέβηκε, κἀπὶ χρωτὶ διψίαν κόνιν παλύνας, κἀφαγιστεύσας, ἃ χρή. 245

Κρέων τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Χορός

ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον τοὖργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι.

Φύλαξ

εἰπεῖν τι δώσεις, ἢ στραφεὶς οὕτως ἴω;

Κρέων οὐκ οἶσθα, καὶ νῦν ὡς ἀνιαρῶς λέγεις;

Κρέων

ὡς ἂν ⁸ σκοποὶ νῦν ἦτε τῶν εἰρημένων.

Χορός

νεωτέρῳ τῷ τοῦτο βαστάζειν πρόθες.
215

Κρέων

ἀλλ᾽ εἴσ᾽ ἕτοιμοι τοῦ νεκροῦ τ᾽ ἐπίσκοποι.

Χορός

τί δῆτ᾽ ἂν ἄλλο τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ’πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός

οὐκ ἔστιν οὕτω μῶρος ⁹ ὃς θανεῖν ἐρᾷ.

Κρέων

καὶ μὴν ὁ μισθός γ᾽ οὗτος. ἀλλ᾽ ὑπ’ ἐλπίδων
220

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Φύλαξ

φράσαι ¹³ θέλω σοι πρῶτα τἀμαυτοῦ. τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽, οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν·

οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.

Κρέων

εὖ γε στοχάζει, κἀποφράγνυσαι κύκλῳ
240

τὸ πρᾶγμα ¹⁴. δηλοῖς δ᾽ ὥς τι σημανῶν νέον.

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;

Φύλαξ

καὶ δὴ λέγω σοι. τὸν νεκρόν τις ἀρτίως

θάψας βέβηκε, κἀπὶ χρωτὶ διψίαν
245

κόνιν παλύνας, κἀφαγιστεύσας ἃ χρή.

Κρέων

τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον

τοὔργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι.

Κρέων

οὐκ οἶσθα καὶ νῦν ὡς ἀνιαρῶς λέγεις;
315

Φύλαξ

ἐν τοῖσιν ὠσὶν, ἢ ᾽πὶ τῇ ψυχῇ δάκνει;

Κρέων

τί δὲ ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου²³;

Φύλαξ

ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.

Κρέων

οἴμ’, ὡς λάλημα δῆλον ἐκπεφυκὸς εἶ,

Φύλαξ

οὔκουν τόδ᾽ ἔργον τοῦθ᾽ ὁ ποιήσας ἐγώ.
320

Κρέων

καὶ ²⁴ ταῦτ᾽ ἐπ᾽ ἀργύρῳ γε τὴν ψυχὴν προδούς.

Φύλαξ

φεῦ,

ἦ δεινὸν, ᾧ δοκεῖ γε, καὶ ψευδῆ δοκεῖν.

Κρέων

κόμψευε νῦν τὸ δόξαν· εἰ δὲ ταῦτα μὴ ²⁵

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽ ὅτι

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.
325

Κρέων

ὡς ἂν σκοποὶ νῦν ἦτε τῶν εἰρημένων.

Χορός

νεωτέρῳ τωι τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλ' εἴσ᾽ ἕτοιμοι τοῦ νεκροῦ γ᾽ ἐπίσκοποι.

Χορός

τί δῆτ᾽ ἂν ἄλλῳ τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ 'πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.
215

Χορός

οὐκ ἔστιν οὕτω μῶρος, ὃς θανεῖν ἐρᾷ.

Κρέων

καὶ μὴν ὁ μισθός γ᾽ οὗτος. ἀλλ᾽ ὑπ᾽ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Κρέων

τί δ᾽ ἔστιν, ἀνθ’ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ. τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽, οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν·
235

οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.

Κρέων

εὖ γε στοχάζει, κἀποφάργνυσαι κύκλῳ

τὸ πρᾶγμα. δηλοῖς δ᾽ ὥς τι σημανῶν νέον.

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;
240

Φύλαξ

καὶ δὴ λέγω σοι. τὸν νεκρόν τις ἀρτίως

θάψας βέβηκε, κἀπὶ χρωτὶ διψίαν

κόνιν παλύνας. κἀφαγιστεύσας ἃ χρή.

Κρέων

τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

Χορός

ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον

τοὔργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι.
275

Φύλαξ

εἰπεῖν δὲ δώσεις, ἢ στραφεὶς οὕτως ἴω;

Κρέων

οὐκ οἶσθα καὶ νῦν, ὡς ἀνιαρῶς λέγεις;

Φύλαξ

ἐν τοῖσιν ὠσίν, ἢ ᾽πὶ τῇ ψυχῇ δάκνει;

Κρέων

τί δέ; ῥυθμίζεις τὴν ἐμὴν λύπην ὅπου;

Φύλαξ

ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.
315

Κρέων

οἴμ᾽, ὡς ἄλημα δῆλον ἐκπεφυκὸς εἶ.

Φύλαξ

οὔκουν τό γ᾽ ἔργον τοῦτο ποιήσας ποτέ.

Κρέων

καὶ ταῦτ᾽ ἐπ’ ἀργύρῳ γε τὴν ψυχὴν προδούς.

Φύλαξ

φεῦ.

ἦ δεινόν, ᾧ δοκεῖ γε καὶ ψευδῆ δοκεῖν.
320

Κρέων

κόμψευε νῦν τὴν δόξαν· εἰ δὲ ταῦτα μὴ

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ', ὅτι

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.

Κρέων

ὡς ἂν σκοποὶ νῦν ἦτε τῶν εἰρημένων.

Χορός

νεωτέρῳ τῳ τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλ’ εἴσ᾽ ἕτοιμοι τοῦ νεκροῦ γ᾽ ἐπίσκοποι.
215

Χορός

τί δῆτ᾽ ἂν ἄλλο τοῦδ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ᾿πιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός

οὐκ ἔστιν οὕτω μῶρος, ὃς θανεῖν ἐρᾷ.

Κρέων

καὶ μὴν ὁ μισθός γ᾽ οὗτος · ἀλλ᾽ ὑπ’ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.
220

τί δ᾽ ἔστιν, ἀνθ᾽ οὗ τήνδ᾽ ἔχεις ἀθυμίαν;
235

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ· τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽, οὔτ᾽ εἶδον, ὅστις ἦν ὁ δρῶν

οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.

Κρέων

εὖ γε στοχάζει, κἀποφράγνυσαι κύκλῳ

τὸ πρᾶγμα· δηλοῖς δ᾽ ὥς τι σημανῶν νέον.
240

Φύλαξ

τὰ δεινὰ γάρ τοι προστίθησ᾽ ὄκνον πολύν.

Κρέων

οὔκουν ἐρεῖς ποτ᾽, εἶτ᾽ ἀπαλλαχθεὶς ἄπει;

Φύλαξ

καὶ δὴ λέγω σοι· τὸν νεκρόν τις ἀρτίως

θάψας βέβηκε, κἀπὶ χρωτὶ διψίαν

κόνιν παλύνας, κἀφαγιστεύσας, ἃ χρή.
245

Κρέων

τί φής; τίς ἀνδρῶν ἦν ὁ τολμήσας τάδε;

ἄναξ, ἐμοί τοι, μή τι καὶ θεήλατον

τοὖργον τόδ᾽, ἡ ξύννοια βουλεύει πάλαι.

Κρέων

οὐκ οἶσθα, καὶ νῦν ὡς ἀνιαρῶς λέγεις;

Φύλαξ

ἐν τοῖσιν ὠσὶν, ἢ ᾽πὶ τῇ ψυχῇ δάκνει;
315

Κρέων

τί δὲ ῥυθμίζεις τὴν ἐμὴν λύπην, ὅπου;

Φύλαξ

ὁ δρῶν σ᾽ ἀνιᾷ τὰς φρένας, τὰ δ᾽ ὦτ᾽ ἐγώ.

Κρέων

ὅμως ἄλημα δῆλον ἐκπεφυκὸς εἶ, ...

Φύλαξ

οὔκουν τόδ᾽ ἔργον εἰμὶ ποιήσας ποτέ.

Κρέων

καὶ ταῦτ᾽ ἐπ᾿ ἀργύρῳ γε τὴν ψυχὴν προδούς.
320

Φύλαξ

φεῦ,

ἦ δεινὸν, ᾧ δοκεῖν τε καὶ ψευδῇ δοκεῖ!

Κρέων

κόμψευέ νυν τὴν δόξαν· εἰ δὲ ταῦτα μὴ

φανεῖτέ μοι τοὺς δρῶντας, ἐξερεῖθ᾽, ὅτι

τὰ δειλὰ κέρδη πημονὰς ἐργάζεται.
325

Κρέων

ὡς ἂν σκοποί νυν ἦτε τῶν εἰρημένων.
215

Χορός

νεωτέρῳ τῳ τοῦτο βαστάζειν πρόθες.

Κρέων

ἀλλ᾽ εἴσ᾿ ἕτοιμοι τοῦ νεκροῦ γ᾽ ἐπίσκοποι.

Χορός

τί δῆτ᾽ ἂν ἄλλῳ τοῦτ᾽ ἐπεντέλλοις ἔτι;

Κρέων

τὸ μὴ ἐπιχωρεῖν τοῖς ἀπιστοῦσιν τάδε.

Χορός

οὐκ ἔστιν οὕτω μῶρος ὃς θανεῖν ἐρᾷ.
220

Κρέων

καὶ μὴν ὁ μισθός γ' οὗτος. ἀλλ᾽ ὑπ᾿ ἐλπίδων

ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.

Φύλαξ

φράσαι θέλω σοι πρῶτα τἀμαυτοῦ· τὸ γὰρ

πρᾶγμ᾽ οὔτ᾽ ἔδρασ᾽ οὔτ᾽ εἶδον ὅστις ἦν ὁ δρῶν,

οὐδ᾽ ἂν δικαίως ἐς κακὸν πέσοιμί τι.
240