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376-581

The choral ode has closed with an allusion to the unknown man ( ὅς : cp. 248

τίς ἀνδρῶν

, 319

ὁ δρῶν

). At this moment Antigone is led in by the Guard.— ἀμφινοῶ : cp. O. C. 316 (where Antigone can scarcely believe her eyes, on seeing Ismene,)

ἆρ’ ἔστιν; ἆρ’ οὐκ ἔστιν; ἢ γνώμη πλανᾷ

; For ἐς , cp.

φοβεῖσθαι εἴς τι

, O. T. 980 n.

δαιμόνιον τέρας , a portent sent by gods,—so astounding as to require a supernatural cause. Xen. Mem. 1.3.5

εἰ μή τι δαιμόνιον εἴη

πῶς εἰδὼς κ.τ.λ.: ‘How, when I know (that she is Antigone, sc.

ὅτι ἐστί

), shall I maintain that she is not?’ (

οὐκ εἶναι = ὅτι οὐκ ἐστί

). A simple verb of ‘saying’ regularly takes

οὐ

with inf. in oratio obliqua:

λέγω οὐκ εἶναι = ὅτι οὐκ ἐστί

. If this verb of saying is negatived, the negative with the inf. is still

οὐ

πῶς λέξω οὐκ εἶναι

; Here,

ἀντιλογέω

has the construction of a simple verb of saying:

πῶς ἀντιλογήσω οὐκ εἶναι

; Hermann conjectured

μὴ οὐ τήνδ’ εἶναι

(which is palaeographically very improbable).

μὴ οὐκ εἶναι

would be the normal constr. after

πῶς ἀντιλογήσω

, if

ἀντιλογέω

were viewed in its special quality as a verb of ‘denying.’

ἀρνοῦμαι μὴ εἶναι

πῶς ἀρνήσομαι μὴ οὐκ

(or simply

μή

, O. T. 1388 n.)

εἶναι

; Cp. below, 443 n. It may be noted that, when

ἀντιλέγω

means to ‘deny,’ it is more often followed by

ὡς

(or

ὅτι

)

οὐ

with the finite verb; when followed by

μή

and inf., it more often means ‘to protest against’ a measure; Thuc. 3.41

ἀντέλεγε...μὴ ἀποκτεῖναι Μυτιληναίους

: Xen. Cyr. 2.2.20

αἰσχρὸν ὂν

οὐ δεῖ

)

ἀντιλέγειν τὸ μὴ οὐχὶ τὸν πλεῖστα πονοῦντα...μεγίστων ἀξιοῦσθαι.

ἀντιλογήσω might be deliberative aor., but is rather fut. ind. (cp. O. T. 1419 , O. C. 310 ).

ὦ δύστηνος : nom. for voc., O. C. 185 n.

δ. πατρός , gen. of origin: O. C. 214 n.

Οἰδιπόδα— occurs as gen. in O. T. 495 , but as voc. ib. 1194.

τί ποτ’ ; Cp. Ph. 1210.

οὐ δή που : cp. O. T. 1472

οὐ δὴ κλύω που...;

ἀπιστοῦσαν = ἀπειθοῦσαν, cp. 219 , 656.

ἄγουσι . It is far more probable that the final

ιν

βασιλείοισιν

should have dropped out in L (see cr. n.) than that Soph. should have written

ἀπάγουσι

. At Athens

ἀπάγω

and

ἀπαγωγή

were technical terms for a process of summary arrest by which any citizen could bring before the magistrates a person taken in a criminal act (

ἐπ’ αὐτοφώρῳ

). We have seen (on v. 158) that a word with a technical Attic sense was not necessarily excluded from Attic poetry. But

ἀπάγω

would surely jar here. Allowing for the difference between a technicality and a

colloquialism, it would be nearly as bad as, ‘Have they taken you up?’

καὶ connects ἀπιστοῦσαν with καθελόντες (not with

ἐν ἀφροσύνῃ

): cp. O. C. 737 n.

384-581

Second

ἐπεισόδιον

. Antigone, brought before Creon, avows and justifies her deed. Creon declares that she shall die. Ismene, when led in (531), associates herself with the act, but is not permitted by her sister to claim any part in it. Creon orders that both sisters shall be kept prisoners.

ἐκείνη , she whom we sought: cp. O. C. 138

ὅδ’ ἐκεῖνος ἐγώ

, n.

τοὔργον ἡ ’ξειργ .: for the order, cp. 324 .

ἐς δέον : cp. O. T. 1416

ἐς δέον πάρεσθ’ ὅδε | Κρέων

: so ib. 78

εἰς καλόν

: Ai. 1168

ἐς αὐτὸν καιρόν

. L has

εἰς μέσον

, i.e. ‘he comes forth in public’ (so that you, and all, can speak with him). The phrase occurs elsewhere in Soph., but never with ref. to entrance on the stage: Soph. Ph. 609

ἔδειξ’ Ἀχαιοῖς ἐς μέσον

(showed him publicly); Ai. 1285

τὸν κλῆρον ἐς μέσον καθείς

(i.e. among the others): Tr. 514

ἴσαν ἐς μέσον

(into the arena). Here,

ἐς δέον

is not only far the better phrase, but is confirmed by Creon's question in the next v.,

ποίᾳ ξύμμετρος... τύχῃ

; A, and almost all the later MSS., have

εἰς δέον

, which may, doubtless, have been a conjecture suggested by O. T. 1416 , —as is held by those who believe all our MSS. to have come from L; but it looks more like a true reading which L has somehow missed. Cp. on 831.

ξύμμετρος , commensurate with, i.e. here, opportune for. O. T. 84

ξύμμετρος γὰρ ὡς κλύειν

: ib. 1113

ξυνᾴδει τῷδε τἀνδρὶ σύμμετρος

ἀπώμοτον , abiurandum: there is nothing, the possibility of which men ought to deny on oath:

οὐκ ἔστιν ὅ τι ἀπομνύναι χρὴ βροτοὺς μὴ οὐκ ἂν γενέσθαι

. Archilochus fr. 76

χρημάτων ἄελπτον οὐδέν ἐστιν οὐδ’ ἀπώμοτον | οὐδὲ θαυμάσιον

. Eupolis

ΙΙόλεις

fr. 25

τί δ’ ἔστ’ Ἀθηναίοισι πρᾶγμ’ ἀπώμοτον;

ψεύδει =falsifies (like

ψευδοποιεῖν

): Thuc. 3.66

τὴν...ψευσθεῖσαν υπόσχεσιν.

ἡ ’πίνοια , here, the after -thought,

αἱ δεύτεραι φροντίδες

. But usually the

ἐπί

ἐπινοέω, ἐπίνοια

, denotes advance,— ‘forming a design,’ or ‘inventing’: Aristoph. Eq. 90

οἶνον σὺ τολμᾷς εἰς ἐπίνοιαν λοιδορεῖν

; Cp. Lucian

Προμηθεὺς εἷ ἐν λόγοις

τό γε μεταβουλεύεσθαι Ἐπιμηθέως ἔργον, οὐ Προμηθέως ἐστίν

ἐξηύχουν ἄν , I could have vowed, σχολῇ ἥξειν ποτὲ δεῦρο , that it would be long before I ever came hither. Cp. Eur. Helen 1619

οὐκ ἄν ποτ’ ηὔχουν οὔτε σ’ οὔθ’ ἡμᾶς λαθεῖν | Μενέλαον, ὦναξ, ὡς ἐλάνθανεν πάρων

: ‘I should never have expected that he would escape us’; where (as the order of words shows)

ἄν

goes with

ηὔχουν

,—the suppressed protasis being, as here,

εἰ ἠρώτα τις

, ‘if any one had asked me.’ So Lys. or. 12 § 22

ἐγὼ δ’ ἐβουλόμην ἂν αὐτοὺς ἀληθῆ λέγειν

, ‘I could wish’ (the ref. there being to present time), sc.

εἰ δυνατὸν ἦν

. Cp. Soph. Ph. 869 n. The needless emendations of this verse have aimed at disjoining

ἄν

from

ἐξηύχουν

and attaching it to the infin., or else at removing it altogether. But, though the

φύλαξ

had actually said (in the ‘aside’ at 329) that he did not mean to come back, he was not therefore debarred from using this turn of phrase; ‘I could have vowed that I would not come back.’

σχολῇ ( cp. 231 ), here iron., ‘not in a hurry’ ( O. T. 434 n.); Shaksp. Tit. Andron. 1. 2. 301

‘I'll trust by leisure him that mocks me once.’

ταῖς σαῖς ἀπειλαῖς , ‘by reason of thy threats’: cp. 335 (

νότῳ

) n, 588 (

πνοαῖς

), 956 (

ὀργαῖς

). Here, the causal dat. seems also to suggest occasion (‘at the time of your threats’):

λόγοις.

ἐχειμάσθην : Ph. 1460

χειμαζομένῳ

(

ἐμοί

), in my sore trouble.

ἡ...ἐκτὸς (

τῶν ἐλπίδων

)

καὶ παρὰ ἐλπίδας

. I cannot parallel this zeugma of preps. with a case suited only to the second (in Il. 17.760

περί τ’ ἀμφί τε τάφρον

both preps. take acc.): and yet it seems to be genuine, the phrase being so energetic and compact. ἐκτός is certainly supported by 330, while

ἄτοπος, ἄλογος

, and

εἰκός

are all very improbable substitutes. Nor can I think, with Schütz, that

ἐκτός

is here adverb: ‘the outside joy’ (i.e. outside of one's calculations).

οὐδὲν ἔοικε μῆκος , is not at all (adv.) like in greatness, α+λλῃ ἡδονῇ , to any other pleasure; i.e. is vastly greater than any other. For the adv. οὐδέν , cp. Lys. 220 C

τὸ φίλον...οὐδὲν τούτοις ἔοικε

. For μῆκος = amplitudo, Empedocles 15

ἐξ οἵης τιμῆς τε καὶ ὅσσου μήκεος ὄλβου

: so Pindar speaks of

μακρὸς ὄλβος

( P. 2. 26),

μακροτέρα ἀρετά

( I. 4. 21), Aristotle of

μακρὰ τιμήματα

( Pol. 3. 5. 6 , opp. to

βραχέα

ib. 4. 4. 24 ),

μακρὰ οὐσία

( ib. 4. 4. 5 ), and Soph. himself of

μακρὸς πλοῦτος

( Ai. 130 ). For ἔοικε Wolff-Bellermann cp. Thuc. 7.71

ὁ...φόβος ἦν... οὐδενὶ ἐοικώς

(‘great beyond example’), De Vect. 4. 31

οὐδενὶ τῶν παρεληλυθότων ἐοικός

(‘far greater than any of the past’); and for the sentiment, Eur. fr. 554

ἐκ τῶν ἀέλπτων ἡ χάρις μείζων βροτοῖς | φανεῖσα μᾶλλον ἢ τὸ προσδοκώμενον

.— Nauck's treatment of this verse and the next has no justification: see cr. n.

δῑ ὅρκων … ἀπώμοτος , though I had sworn with oaths (sworn solemnly) not to come. Cp. Ai. 1113

ὅρκων οἷσιν ἦν ἐνώμοτος

: Aristoph. Ran. 150

ἐπίορκον ὅρκον ὤμοσεν

καθῃρέθη ( cp. 383

καθελόντες

) is clearly better here than L's

καθευρέθη

: and the compound

καθευρίσκω

is nowhere found in classical

τάφον κοσμοῦσα , paying the due rites of burial (

τάφον = ταφήν

, cp. 490 ), by sprinkling the dust and pouring the libations on the corpse.

κοσμέω

was specially said of obsequies: cp. 901 , El. 1139

λουτροῖς ἐκόσμησ’.

ἐπάλλετο , as when lots were shaken in a helmet ( Ai. 1285 ; cp. El. 710 ). His ἕρμαιον is the luck of being the first to bring the glad tidings,—as his former mission was ironically called

τοῦτο τἀγαθόν

(275). In the discovery and seizure of Antigone he had no greater share than his comrades (432).

κρῖνε = ἀνάκρινε, question: Ai. 586

μὴ κρῖνε, μὴ ’ξέταζε.

δίκαιός εἰμι : the only certain instance in Tragedy of the personal constr. ( Thuc. 1.40

δίκαιοί γ’ ἐστε...ἰέναι

); for in Eur. Hipp. 1080

πολλῷ γε μᾶλλον σαυτὸν ἤσκησας σέβειν | ἢ τοὺς τεκόντας ὅσια δρᾶν, δίκαιος ὤν

, the latter words are more pointed if ironical (‘just man though thou art’): and Aesch. Eum. 55

καὶ κόσμος οὔτε πρὸς θεῶν ἀγάλματα | φέρειν δίκαιος

is different (‘proper to bring’). But Ar. has this use, Nub. 1283

ἀπολαβεῖν...δίκαιος εἶ

, and ib. 1434 .

ἀπηλλάχθαι , perf., for good and all: O. T. 1050 .

Observe the order of the words as marking his amazement. For the double interrog. cp. Il. 21.150

τίς πόθεν ει<*>=ς ἀνδρῶν

; Ph. 243

τίνι | στόλῳ προσέσχες τήνδε γῆν, πόθεν πλέων;

πάντ’ ἐπίστασαι : one of the formulas which often close a messenger's speech, as Tr. 484

πάντ’ ἐπίστασαι λόγον

: Ai. 480

πάντ’ ἀκήκοας λόγον

: ib. 876

πάντ’ ἀκήκοας

: Ph. 241

οἶσθα δὴ τὸ πᾶν

ἦ καὶ , O. T. 368 n. The first

καὶ

here is not ‘both.’

ὀρθῶς , ‘rightly’: i.e. do your words express what you really

mean to say? (Not, merely, ‘truly,’ i.e. in accordance with the fact: cp. 99 n.)

τὸν νεκρόν : antecedent with art. drawn into relative clause: O. C. 907 n.

νῦν δ’ οὕσπερ αὐτὸς τοὺς νόμους εἰσῆλθ’ ἔχων, | τούτοισιν κ.τ.λ.

ἆρ’ ἔνδηλα : said triumphantly: Aesch. Ag. 268

ΧΟ. πῶς φής...; ΚΛ. Τροίαν Ἀχαιῶν οὖσαν· ἦ τορῶς λέγω

; Cp. Ai. 1158

οὐδείς ποτ’ ἄλλος ἢ σύ. μῶν ᾐνιξάμην

;

ὁρᾶται...ᾑρέθη : historic pres. combined with aor., as Ai. 31

φράζει τε κἀδήλωσεν

: cp. 419 , Tr. 359 ff., O. T. 118 f.

ἐπίληπτος , seized in the act=

ἐπ’ αὐτοφώρῳ

. Her. 3.69

ἐπίλαμπτος... ἀφάσσουσα

(

τὰ ὦτα

)

ἔσται

, ‘will be caught feeling the ears.’ [Dem. ] or. 25 § 80

τοὺς ἐπιλήπτους ¹ φησὶν ἰᾶσθαι, αὐτὸς ὢν ἐπίληπτος πάσῃ πονηρίᾳ

ἥκομεν . The occupation of the guards was temporarily gone when they perceived that the burial, which they had been set to prevent, had been effected (255). Creon, speaking to their deputy, sent them back to their post, with orders to discover the culprit (306).

ἥκομεν

(imperf.) simply refers to their taking up their station again near the body. It need not imply that they had escorted their comrade on his way to Creon. We could not take

ἥκομεν...ἐπηπειλημένοι

as merely plur. for sing., and then refer

σήραντες

, etc., to the guards collectively. Nor is the conject.

ἱκόμην

needed.

τὰ δείν’ ἐκεῖν’ . Creon's threats were addressed to all the guards: cp. 305 ff.

τὸν | νέκυν : so O. C. 351

τὰ τῆς | οἴκοι διαίτης

: Ph. 263

ὃν οἱ | δισσοὶ στρατηγοί

: El. 879

κἀπὶ τοῖς | σαυτῆς κακοῖσι

. So Aristoph. Eccl. 452

οὐδὲ τὸν | δῆμον

. Aesch. places the art. thus only when it is a pronoun ( Aesch. Ag. 7

τῶν

: Aesch. Theb. 385 , Aesch. Eum. 137

τῷ

). In Eur. no instance seems to occur.

καθήμεθ’ is better taken as plpf. than pf., for, though

ἥκομεν

is ambiguous, we have a series of historical tenses in 415—421. Ar. sometimes uses and sometimes omits the augment, as Ar. Ach. 638

ἐκάθησθε

, Ar. Eccl. 304

καθῆντο

(both proved by metre); and if our MSS. can be trusted, classical prose, too, admitted both forms, as Aeschin. or. 2 § 89

ἐκαθήμην

, Dem. or. 18 § 169

καθῆτο

. In the five pluperfects furnished by Attic inscriptions of 428— 325 B.C. the syllabic augment is always added, but there is no epigraphic evidence in the particular case of

ἐκαθήμην

(see Meisterhans, p. 77).

ἄκρων ἐκ πάγων , with

καθήμεθα

, ‘on the hill-top.’ The corpse lay on the highest part of the Theban plain (1110, 1197), with rising ground (

πάγοι

) behind or around it. The guards post themselves on this rising ground, facing the corpse, and with their backs to the wind. The use of

ἐκ

(or

ἀπό

), with a verb denoting position, occurs only in a few places of poetry; but it is certainly genuine, and deserves attention, for its true force has not (I think) been observed. (1) Il. 14.153

Ἥρη δ’ εἰσεῖδε χρυσόθρονος ὀφθαλμοῖσιν | στᾶς

ἐξ Οὐλύμποιο ἀπὸ ῥίου

. Here,

ἀπὸ ῥίου

goes with

εἰσεῖδε

: but

ἐξ Οὐλύμποιο

, however much

εἰσεῖδε

may have influenced it, at least cannot be disjoined from

στᾶσ’

. (2) Eur. Phoen. 1009

ἀλλ’ εἶμι καὶ στὰς ἐξ ἐπάλξεων ἄκρων | σφάξας ἐμαυτὸν σηκὸν εἰς μελαμβαθῆ | δράκοντος, ἔνθ’ ὁ μάντις ἐξηγήσατο, | ἐλευθερώσω γαῖαν

. It is impossible to sever

στάς

from

ἐξ ἐπ.

, even if we partly explain

ἐξ

σφάξας

. (3) ib. 1224

Ἐτεοκλέης δ’ ὑπῆρξ’ ἀπ’ ὀρθίου σταθεὶς | πύργου κελεύσας σῖγα κηρῦξαι στρατῷ

. The position of

σταθείς

forbids us to sever it from

ἀπ’ ὀρθ. π.

, even though

ὑπῆρξε

κελεύσας

is used to explain

ἀπό

. (4) Eur. Tro. 522

ἀνὰ δ’ ἐβόασεν λεὼς | Τρῳάδος ἀπὸ πέτρας σταθείς

. A similar case. In all these passages, a picture is presented, and we have to glance from a remoter to a nearer object. The mental eye is required to measure the space between Hera on the peak of Olympus, and Poseidon on the plain of Troy; between Megareus on the walls of Thebes, and the cavern into which his corpse is to fall. And, in each case,

ἐκ

ἀπό

denotes the quarter in which the remoter object is to be looked for. This, which might be called the ‘surveying’ use, is distinct from that in which the prep. has a pregnant force, as being directly suggestive of motion (

οἱ ἐκ Σικελίας ἥξουσι

); but it springs from the same mental tendency,—viz., to take a rapid glance over the dividing interval. Cp.

ἵστασθαι πρός τινος

(‘on his side’). So here: in the foreground of the picture is the corpse, which they have just laid bare. Now look to the hillocks behind it; in that quarter you will see the guards at their post.—I have not cited Od. 21.419

τόν ῥ’ ἐπὶ πήχει ἑλὼν ἕλκεν νευρὴν γλυφίδας τε | αὐτόθεν ἐκ δίφροιο καθήμενος

, because there

ἐκ δίφροιο

goes with

ἕλκεν

, not with

καθήμενος

(he drew the bow, just from the chair, where he sat).

ὑπήνεμοι , under the wind, i.e., so that it blew from behind them, not in their faces, as the next v. explains. (At v. 421 the dust is blown in their faces, but that is by the sudden, gusty

σκηπτός

.) The idea of ‘sheltered,’ which

ὑπήνεμος

usu. implies, is less prominent here, yet quite admissible, if we suppose them to sit just below the summits of the

πάγοι

. Cp. Xen. Oec. 18. 6

ἐκ τοῦ προσηνέμου μέρους

, on the side towards which the wind blows, opp. to

ἐκ τοῦ ὑπηνέμου

, to windward. Theophr. Causs. Plantt. 3.6.9 opposes

πνευματώδης καὶ προσήνεμος τόπος

τὰ ὑπήνεμα

: and Hist. An. 9. 15

ἐν προσηνέμῳ

ἐν ἐπισκεπεῖ

βάλῃ , the ‘vivid’ subjunct. (instead of

βάλοι

), after a secondary tense; while in v. 414 we have the normal optat. (

ἀκηδήσοι

). For this combination cp. Xen. Anab. 3.5.17

παρήγγειλαν, ἐπειδὴ δειπνήσειαν,...ἀναπαύεσθαι, καὶ ἕπεσθαι ἡνίκ’ ἄν τις παραγγείλῃ

ἐγερτί : see on

ἀστακτί

, O. C. 1251 . Each man was careful to keep wide awake, and also to see that his comrades did so.

κινῶν , urging to vigilance. Plat. Rep. 329D

βουλόμενος ἔτι λέγειν αὐτὸν ἐκίνουν καὶ εἶπον, ὦ Κέφαλε, κ.τ.λ.

The conject.

νεικῶν

is needless. For the sing. instead of the plur. (

κινοῦντες

) in partitive apposition, see on

φύλαξ ἐλέγχων φύλακα

, 260.

ἐπιρρόθοις κακοῖσιν , lit., with obstreperous taunts,

the adj. expressing the loud, continuous noise of tongues. The

ἐπι

- does not mean ‘bandied to and fro’: see Tr. 263

πολλὰ μὲν λόγοις | ἐπερρόθησε

. In fr. 521

ἐπίρροθα δώματα

=‘open to reproach.’ Elsewhere (as with Aesch.)

ἐπίρροθος

= ‘helper’ (

ἐπιρροθέω

, to come with shouts to the rescue). Cp.

ἐρρόθουν

259 n., Aesch. 290.

ἀκηδήσοι : fut. opt. in orat. obliqua; the direct form of the threat would be (

κλαύσει

)

εἰ ἀκηδήσεις

(or

ἐὰν ἀκηδήσῃς

). Cp. Ph. 374

ἤρασσον κακοῖς | τοῖς πᾶσιν... | εἰ τἀμὰ κεῖνος ὅπλ’ ἀφαιρήσοιτό με

: he said (

ὄλοιο

εἰ ἀφαιρήσει

. Ai. 312

δείν’ ἐπηπείλησ’ ἔπη, | εἰ μὴ φανοίην

(he said,

εἰ μὴ φανεῖς

ἀκηδέω

had been used by Hom. Il. 14.427 , 23. 70, Aesch. PV 508 , and recurs in later poetry. The MS. ἀφειδήσοι cannot be defended as=‘play the prodigal with,’ i.e. ‘be careless of.’

ἀφειδεῖν πόνου

could mean only to be unsparing of labour. In Thuc. 4.26

ἀφειδὴς ὁ κατάπλους καθειστήκει

is explained by the next words,

ἐπώκελλον γὰρ τὰ πλοῖα τετιμημένα χρημάτων

: they were ‘unsparing’ of their boats, since a value had been set on the latter. Bonitz, to whom

ἀκηδήσοι

is due, refers to Apoll. Rhod. 2. 98

οὐδ’ ἄρα Βέβρυκες ἄνδρες ἀφείδησαν βασιλῆος

, where Choeroboscus has preserved the true

ἀκήδησαν

. In the schol. on Ai. 204

φειδόμενοι

occurs by error for

κηδόμενοι

415-421

The incident of the storm was a dramatic necessity, to account for Antigone reaching the corpse unobserved. A powerful picture is compressed into seven lines. (Cp. O. C. 1315 ff. for a like instance of self-restraint in description.)

κατέστη , prop., had taken its place. There is a Homeric echo here: Il. 8.66

ὄφρα μὲν ἠὼς ἦν καὶ ἀέξετο ἱερὸν ἦμαρ, | τόφρα μάλ’ ἀμφοτέρων βέλε’ ἥπτετο, πῖπτε δὲ λαός· | ἦμος δ’ ἠέλιος μέσον οὐρανὸν ἀμφιβεβήκει, | καὶ τότε δὴ χρύσεια πατὴρ ἐτίταινε τάλαντα.

χθονὸς ( from the ground) with

ἀείρας

: cp. O. T. 142

βάθρων | ἵστασθε

, n.

τυφώς , the whirlwind: the σκηπτός is the storm of dust (

κονιορτός

) which it lifts from the ground. The word

σκηπτός

usu.=‘a thunderbolt,’ and by its deriv. ought at least to mean a storm swooping on the earth from the sky; but the schol. attests its use in a larger sense;

σκηπτὸς δὲ λέγεται πᾶν πνεῦμα θυελλῶδες, ὅταν συνερείδῃ τῇ γῇ, καὶ πάλιν ἄνω αἴρη·| τὸ δὲ τοιοῦτο καὶ στρόβι—λόν τινες καλοῦσι, παρὰ τὸ στροβεῖν.

οὐράνιον ἄχος , a trouble in the sky (cp. O. C. 1466

οὐρανία...ἀστραπή

), since the cloud of dust darkened the sky: schol.

τὸ λυποῦν τὸν αἰθέρα, καθὸ ταράσσει αὐτόν

: only

ἄχος

is rather what annoys us than what annoys the (personified)

οὐρανός

. In these lines the poet describes the actual physical effects produced by the storm. He mentions the destruction of foliage; and we need some reference also to the main point of all—the obscuring of the air. Therefore I should not take

οὐράνιον ἄχος

as=‘a heaven-sent plague’; that is presently said by

θείαν νόσον

(421). A third version—‘a trouble rising high as heaven’ (like

οὐράνιον πήδημα

, etc.)—is also possible, but less suitable here than either of the others. In Aesch. Suppl. 809

ἴυζε δ’ ὀμφὰν οὐρανίαν

, the adj. clearly=

οὐρανομήκη

, and so perh. in Pers. 572

ἀμβόασον οὐράνῑ ἄχη

, though there (as in Ai. 196

ἄταν οὐρανίαν φλέγων

) ‘heaven-sent’ is at least equally fitting.—For the tribrach in the 5th place, see O. T. 719 n.

πίμπλησι (histor. pres., between

ἔθαλπε

and

ἐνεμεστώθη

, cp. 406 ), viz., with dust and scattered leaves.— αἰκίζων , maltreating,

λυμαινόμενος

, by breaking the branches and tearing off the leaves.

ἐν δ’ ἐμεστ ., tmesis: cp. 1274 , El. 713

ἐν δὲ πᾶς ἐμεστώθη δρόμος

. Distinguish the adv.

ἐν δέ

(and withal), O. T. 27 n.

μύσαντες . μυ—/ω (from

μῦ

, a sound made with closed lips)=‘to be shut,’ said of the eyes, the lips, or any opening ( Il. 24.637

οὐ γάρ πω μύσαν ὄσσε

): but the aor. part. regularly meant, ‘with eyes shut’: Plat. Gorg. 480C

παρέχειν μύσαντα καὶ ἀνδρείως ὥσπερ τέμνειν καὶ κάειν ἰατρῷ

. There was a proverb,

μύσαντα φέρειν

(‘to grin and bear it’), Meineke Com. 3, p. 4.

νόσον , the scourge of the storm: cp. 1141 .

ἐν χρ. μακρ .: for the prep. see O. C. 88 n.

πικρᾶς , in its bitterness. Elsewhere

πικρός

, said of persons, means ‘embittered,’ and so ‘hostile,’ etc. (as Ai. 1359 ). But there is no reason why

πικρός

should not also mean ‘embittered’ in the sense, ‘with a bitter feeling of anguish.’ There is a pathos in this which is lost by reading

πικρῶς

, ‘shrilly.’ Nor could

πικρᾶς

mean merely ‘piercing,’ as if the epithet of the cry were given to the bird itself. In O. C. 1610

φθόγγος πικρός

, and in Ph. 190

πικρὰ οἰμωγή

, mean not merely a ‘shrill,’ but a ‘bitter,’ cry; and so conversely here, the epithet

πικρά

, while primarily denoting anguish, also suggests the shrill sound.

εὐνῆς...λέχος would be a weak pleonasm for ‘nest’; it is better to take

εὐνῆς

as the nest, and

λέχος

as the restingplace of the young birds within it. The phrases

λέκτρων εὐναί, λέκτρων κοῖται, κοίτης λέκτρον

, etc., said of the marriagebed, are not properly similar, meaning rather, ‘the bed on which they slept,’ etc.: i.e.

εὐναί

κοῖται

refer to the act of sleeping.

κενῆς

is certainly pleonastic with

νεοσσῶν ὀρφανόν

(cp. Ph. 31

κενὴν οἴκησιν ἀνθρώπων δίχα

, and O. T. 57 n.), yet hardly anticipates it; the bird, approaching its nest, feels that it is

κενή

, then peeps in, and, sure enough, the

λέχος

ὀρφανόν

οὕτω δέ , ‘so, I say, she’: for

δέ

introducing the apodosis in a simile cp. El. 25

ὥσπερ γὰρ ἵππος εὐγενής...θυμὸν οὐκ ἀπώλεσεν | ..., ὡσαύτως δὲ σὺ | ἡμᾶς τ’ ὀτρύνεις κ.τ.λ.

: so Tr. 112 ff.,

πολλὰ γὰρ ὥστ’...οὕτω δὲ τὸν Καδμογενῆ.

ψιλόν , sc.

κόνιος

, stripped of the dust which she had sprinkled on it (409). Cp. O. C. p. 279.

γόοισιν ἐξῴμωξεν : cp. O. T. 65

ὕπνῳ γ’ εὕδοντα

, n.

ἐκ δ’ … ἠρᾶτο , tmesis: cp. n. on 106.

διψίαν : cp. 246 .

φέρει κόνιν . A difficulty presents itself. The essence of the symbolical rite was the sprinkling of dust. She had done that (245). Was it not, then, done once for all? In Horace ( C. 1. 28. 35) the passer-by is free when the dust has been thrown; he can go his way. I have never seen this question put or answered. The only answer which I can suggest is that, at her first visit, she had not brought the

χοαί

. (Cp. on 245 ff.) Perhaps the rite was considered complete only if the

χοαί

were poured while the dust still covered the corpse.

The πρόχους , or ‘out-pourer,’ was a jug, especially a water-jug, with a handle, and had, of course, various forms; some of the types given by Guhl and Koner (p. 147, fig. 198, 26—31) resemble modern water-jugs for washing.

εὐκρότητος , ‘well-hammered,’ and so ‘wellwrought,’ is the epith. of a knife (

δωρίς

, sc.

κοπίς

) in Eur. El. 819 .

ἄρδην (for

ἀέρδην

, from

αἴρω

) is found with

πηδᾶν

( Ai. 1279 ) and

φέρειν

( Eur. Alc. 608 ), but is usu. fig., as with

ἀπολλύναι

. Here,

ἄρδην ἐκ πρόχου στέφει = ἄρασα τὸν πρόχουν στέφει

χοαῖσι . In Od. 10.519 the three

χοαί

to the dead are of (1) hydromel, (2) wine, (3) water: see O. C. 479 n.

τρισπόνδ. , instead of the simple

τρισίν

: cp. on 346

σπ. δικτυοκλώστοις. χοαί

were to the

νέρτεροι

, as

σπονδαί

to the

ὕπατοι

λοιβαί

could mean either ( O. C. 477 ).— στέφει : El. 51

τύμβον... | λοιβαῖσι πρῶτον καὶ καρατόμοις χλιδαῖς | στέψαντες

ἱέμεσθα , pres.: for the

ι—

, cp. O. C. 1279 n.

σὺν δὲ … θηρώμεθ’ , tmesis, as El. 746

σὺν δ’ ἑλίσσεται | τμητοῖς ἱμᾶσι

. But

σύν

is adv. ib. 299

σὺν δ’ ἐποτρύνει

: cp. above, 85.

ἠλέγχομεν , proceeded to prove against her, i.e. taxed her with, her past and present deeds. We should not supply

αὐτήν

: the verb governs

τὰς πράξεις

only: cp. Plat. Theaet. 161 E

ἐλέγχειν τὰς ἀλλήλων φαντασίας τε καὶ δόξας

(examine into). It would be natural to say,

ταῦτα ἐλέγχω αὐτήν

, but hardly

τὰς πράξεις ἐλέγχω αὐτήν.

ἄπαρνος … οὐδενός = οὐδὲν ἀπαρνουμένη, the gen. with the adj. corresponding to the acc. with the verb; cp.

κωλυτικός, ποιητικός τινος

etc.

καθίστατο , she did not take up the position of denying anything. Her attitude towards the charge was one of simple confession.

καθίστασθαι

with a predicative adj. expresses definite assumption of a character, or complete attainment of a state; Thuc. 3.102

ξύμμαχον καθεστήξει

(will have definitely allied itself): 6. 15

πολέμιοι καθέστασαν

: 4. 78

τοῖς πᾶσι...ὕποπτον καθεστήκει

: 2. 59

ἄποροι καθεστῶτες

: 4. 26

ἀφειδὴς...καθεστήκει

: 6. 59

χαλεπωτέρα...ἡ τυραννὶς κατέστη

. So Ai. 306

ἔμφρων...καθίσταται

: O. T. 703

φονέα...καθεστάναι

ἅμ’ for the MS.

ἀλλ’

(

ΑΜ

for

ΑΛΛ

) is certain;

καθίστ

. would be unmeaning with the adverbs, and we cannot supply a new verb. Cp. Thuc. 7.77 § 6

σιτία ἅμα κομίζειν

, where

ἅμα

(for the MS.

ἄλλα

) is due to Reiske. Besides

ἅμα μὲν ...ἅμα δέ

(‘partly’...‘partly’), we also find double

ἅμα

, ( a) wherethe clauses are linked by

καί

, as here; Plat. Gorg. 496B

ὧν ἅμα τε ἀπαλλάττεται ἄνθρωπος καὶ ἅμα ἔχει

(cp. ib. 497 A ): ( b) with partic. and finite verb: id. Tim. 38 B

ἵνα ἅμα γεννηθέντες ἅμα καὶ λυθωσιν

. Verg. G. 3. 201

simul arva fuga, simul aequora verrens.

Cp. Hor. S. 1. 7. 11

Inter | Hectora Priamiden animosum atque inter Achillen.

φίλους

φησί, διὰ τὸ εἷναι τὴν Ἀντιγόνην τοῦ βασιλικοῦ γένους

(schol.): he is a

δοῦλος

of the family. Cp. Eur. Med. 54

χρηστοῖσι δούλοις συμφορὰ τὰ δεσποτῶν | κακῶς πίτνοντα

πάντα ταῦθ’ refers to

ἐς κακὸν δὲ...ἀλγεινόν

: ‘all these things’=‘all such objects as the safety of friends.’ λαβεῖν , ‘to obtain,’ epexeg. of

ἥσσω

: cp. 638 : Ph. 81 : El. 1015

προνοίας οὐδὲν ἀνθρώποις ἔφυ | κέρδος λαβεῖν ἄμεινον

: where, as here, we have a gen. depending on the comparat., instead of

ἤ

with nom.— Semitelos takes

λαβεῖν

as=

ὑπολαβεῖν

: ‘all these considerations are naturally lower in my estimate than my own safety.’ Similarly Campbell; ‘It is in my nature’ (

ἐμοὶ πέφυκε

—a questionable sense) ‘to take less account of all this than of my own safety.’ But such a use of

λαμβάνειν

does not seem warranted by Thuc. 2.42 .

τὴν τιμωρίαν...ποθεινοτέραν λαβόντες

, or by such phrases as

λαμβάνειν τι ἐν πόθῳ

( O. C. 1679 ).—Blaydes's

τἄλλ’

…

ταῦτ’

is attractive, but unnecessary; and palaeographically it is not probable.

σὲ δή, κ.τ.λ. sc.

καλῶ

. Eur. Helen 546

σὲ τὴν ὄρεγμα δεινὸν ἡμιλλωμένην | τύμβου ’πὶ κρηπῖδ’ ἐμπύρους τ’ ὀρθοστάτας, | μεῖνον

. Aristoph. Av. 274

ΕΥ. οὗτος, ὦ σέ τοι. ΠΕ. τί βωστρεῖς

; The abrupt acc. calls the person's attention in a rough and harsh way. A governing verb is sometimes added, as El. 1445

σέ τοι, σὲ κρίνω, ναὶ σέ, τὴν ἐν τῷ πάρος | χρόνῳ θρασεῖαν

. Ai. 1226

σὲ δὴ τὰ δεινὰ ῥήματ’ ἀγγέλλουσί μοι | τλῆναι... | σέ τοι, τὸν ἐκ τῆς αἰχμαλωτίδος λέγω

. Eur. Med. 271

σὲ τὴν σκυθρωπὸν καὶ πόσει θυμουμένην, | Μήδειαν, εἶπον

, etc. Antigone has her eyes bent on the ground: she is neither afraid nor sullen, but feels that Creon and she can never come to terms. There is nothing in common between their thoughts. Cp. 499 .

φὴς δεδρακέναι, ἢ καταρνεῖ μὴ δεδρ ., a zeugma. καταρνεῖ . In this compound (found only here)

κατά

gives the notion of ‘downright,’ ‘explicit’: cp.

καταφάναι

(to affirm),

κατάδηλος. μή

regularly precedes the inf. when

ἀρνεῖσθαι

means ‘to deny,’ but not when it means ‘to refuse’: Phaedr. 256 A

ἀπαρνηθῆναι τὸ αὑτοῦ μέρος χαρίσασθαι

καὶ......κοὐκ , corresponding with the alternatives in Creon's question : for the conjunctive form, cp. 1192 : [Eur.] Rhes. 164

ναί, καὶ δίκαια ταῦτα κοὐκ ἄλλως λέγω.

τὸ μή : for the art., cp. 78 .

τὸ μὴ οὐκ

is unnecessary, though it would be normal: cp. O. T. 1387

οὐκ ἂν ἐσχόμην | τὸ μὴ ’ποκλῇσαι

, n.

σὺ μέν . If she had denied the charge, the

φύλαξ

must have been detained; now, he can go. κομίζοις ἂν ς . gives a contemptuous permission. So in gentle command, Ph. 674

χωροῖς ἂν εἴσω

, Tr. 624

στείχοις ἂν ἤδη

. Cp. Eur. Phoen. 1636

κόμιζε σαυτὴν...δόμων ἔσω.

ἔξω with β. αἰτίας , after which ἐλεύθερον is pleonastic: cp. Ai. 464

γυμνὸν φανέντα τῶν ἀριστείων ἄτερ

: and see n. on

κενῆς

above, v. 424.

μῆκος , adv., ‘at great length,’ like

μακράν, τέλος

, etc. If we read

σύντομον

σύντομα, μῆκος

might be obj. acc. to

εἰπέ

, but

συντόμως

seems right. Cp. Aesch. Pers. 698

μή τι μακιστῆρα μῦθον ἀλλὰ σύντομον λέγων | εἰπὲ καὶ πέραινε πάντα

ᾔδησθα , not ᾔδης τὰ , is certainly right. This 2nd pers. occurs in seven places of drama, two of which require it ( Eur. El. 926 , Cycl. 108 ), while the other five admit it (this v., Tr. 988 , Aristoph. Nub. 329 , Th. 554 , Eccl. 551 ). Similarly

ἦσθα

is either necessary or admissible whenever it occurs in Attic drama. Aristoph. Lys. 132 has

ἔφησθα

, and

ἔφης

nowhere: but the case for

ἔφησθα

as the sole classical form seems less strong than for

ᾔδησθα

and

ἦσθα. ἔφησθα

is required in four Homeric passages ( Il. 1.397 , 16. 830: Od. 3.357 , 23. 71), but

ἔφης

in one, Il. 22.331

Ἕκτορ, ἀτάρ που ἔφης Πατροκλῆ’ ἐξεναρίζων

, and in another it is traditional, 22. 280

ἦτοι ἔφης γε

(where

ἔφησθα

is unlikely). The ending is - σθα , not -

θα, ς

being an integral part of it: Curtius compares Lat. -sti ( dedi-sti), and Gothic -st ( saisô-st, thou sowedst), Gk Verb pp. 34 ff. Besides

οἶσθα, ᾔδησθα, ἦσθα

, and

ἔφησθα

, the forms which take

σθα

are the

ηομ. εἶσθα

(‘thou wilt go’); the presents indic.

διδοῖσθα

( Il. 19.270 ) and

τίθησθα

( Od. 9.404 , 24. 476 ); and a few subjunctives and optatives (as

βάλῃσθα, βάλοισθα

κηρυχθέντα , the plur. partic. impersonal, as 570

ἡρμοσμένα, 576 δεδογμένα

: a use more freq. with adjectives, as

ἀδύνατα, δίκαια

(cp. O.C.485n.), esp. verbals (below, 677).

ᾔδη : on the form cp. O. T. 1525 n.

τί δ’ οὐκ ἔμελλον , sc.

εἰδέναι

: ‘why was I not likely to know it?’=‘of course I knew it.’ Plat. Rep. 605C

πάνδεινόν που

(

ἐστί

τί δ’ οὐ μέλλει

( sc.

εἶναι

εἴπερ γε δρᾷ αὐτό

; Xen. Hellen. 4.1.6

τὸν δ’ υἱὸν... ἑώρακας αὐτοῦ ὡς καλός ἐστι;—τί δ’ οὐ μέλλω

( sc.

ἑωρακέναι

);

ἐμφανῆ . I prefer this to L's ἐκφανῆ , not because Soph. does not elsewhere use

ἐκφανής

, but because, in the two places where Aesch. has used it, it has the sense of emerging into view ( Aesch. Pers. 398 , the Greeks going into action at Salamis, or of standing out among other objects which are less distinct (

ἀνδρὸς ἐκφανὲς τέκμαρ

, Aesch. Eum. 244 ). The sense required here is simply, ‘public.’

καὶ δῆτ’ , ‘And you indeed dared ...?’ Not, ‘And then’ (i.e. with that knowledge), which would be

κᾆτα

Ζεύς is opposed to Creon's edicts, not only as supreme god and therefore guardian of all religious duty, but also in each of his two special qualities,—as

χθόνιος

( O. C. 1606 n.),—and as

οὐράνιος

, since the denial of burial pollutes the realm of

οἱ ἄνω θεοί

(1072).

τῶν κάτω θεῶν . For this rare gen. (instead of the regular dat.) with ξύνοικος , cp. Lycurgus In Leocr. § 145

οὗτος ἐν ταύτῃ τῇ χώρᾳ σύνοικος ὑμῶν γενήσεται

. So O. C. 1382

Δίκη ξύνεδρος Ζηνός

. ‘The Justice that dwells with the gods below’ is their personified right to claim from the living those religious observances which devote the dead to them. A person who omits such observances is defrauding Hades of his own: see 1070. This Justice, then, ‘has not ordained such laws’ as Creon's; it has not forbidden kinsfolk to bury their dead; on the contrary, it has bound them to do so. τοιούσδ’ … ὥρισεν is a certainly true correction of the MS. οἳ τούσδ’ … ὥρισαν . With the latter,

οἳ

are either Zeus and

Δίκη

,—which would be the natural sense,—or

οἱ κάτω θεοί

: and

τούσδε νόμους

are the laws of sepulture. But, after τάδε in 450, referring to Creon's edicts, the demonstrative pronoun here also should refer to them. Creon has just called his own laws

τούσδε νόμους

(449). If Antigone, immediately afterwards, used

τούσδε νόμους

to describe the divine laws, the stress on

τούσδε

would be extremely awkward. Further,

τοιούσδ’ ὥρισεν

has a pathetic force which renders it incomparably finer here than the somewhat tame statement of fact, ‘who have appointed the laws of burial among men.’

ἄγραπτα … νόμιμα . Arist. Rhet. 1.13 § 2 distinguishes (1)

ἴδιος νόμος

, the particular law which each community defines for itself, which is partly written, partly (so far as consisting in custom) unwritten: (2)

κοινὸς νόμος

, the universal, unwritten law of nature (

ὁ κατὰ φύσιν

ἔστι γάρ, ὃ μαντεύονταί τι πάντες, φύσει κοινὸν δίκαιον καὶ ἄδικον, κἂν μηδεμία κοινωνία πρὸς ἀλλήλους ᾖ μηδὲ συνθήκη, οἷον καὶ ἡ Σοφοκλέους Ἀντιγόνη φαίνεται λέγουσα, ὅτι δίκαιον, ἀπειρημένον

(=in spite of the edict),

θάψαι τὸν Πολυνείκη, ὡς φύσει ὂν τοῦτο δίκαιον

. (Here he

quotes vv. 456 f.) Cp. O.T. 865 ff.

νόμοι... | ὑψίποδες, οὐρανίαν | δἰ αἰθέρα τεκνωθέντες

, with notes there. Thuc. 2.37 (

νόμοι

)

ὅσοι ἄγραφοι ὄντες αἰσχύνην ὁμολογουμένην φέρουσι

. When ‘the unwritten laws’ are thus called

νόμοι

, the latter word is used figuratively. νόμιμα , observances sanctioned by usage, is the more correct word: so Plat. Legg. 793A observes that

τὰ καλούμενα ὑπὸ τῶν πολλῶν ἄγραφα νόμιμα

cannot properly be called

νόμοι

, but still must be taken into account:

δεσμοὶ γὰρ οὗτοι πάσης εἰσὶ πολιτείας, μεταξὺ πάντων ὄντες τῶν ἐν γράμμασι τεθέντων τε καὶ κειμένων καὶ τῶν ἔτι τεθησομένων.

ἀσφαλῆ , they stand fast for ever, like the

θεῶν ἕδος ἀσφαλὲς αἰεί

( Od. 6.42 ).

θνητὸν ὄντ’ , ‘one who is a mortal,’—i.e. Creon; but it is needless to supply

σέ

from

τὰ σά

: the expression is the more forcible for being general. Cp. Eur. fr. 653

οὐ θαῦμ’ ἔλεξας, θνητὸν ὄντα δυστυχεῖν

: Eur. Alc. 799

ὄντας δὲ θνητοὺς θνητὰ καὶ φρονεῖν χρεών

. Bothe's

θνητὰ φύνθ’

, rashly adopted by Nauck, is a wanton change, which the ambiguity of the neut. pl. makes still worse.

ὑπερδραμεῖν , out-run, and so fig., prevail over: Eur. Phoen. 578

ἢν δ’ αὖ κρατηθῇς καὶ τὰ τοῦδ’ ὑπερδράμῃ

, and his cause prevail (Canter's certain corr. of

ὑπεκδράμῃ

): Ion 973

καὶ πῶς τὰ κρείσσω θνητὸς οὖσ’ ὑπερδράμω

; (prevail against Apollo). Ithas been proposed to refer

θνητὸν ὄνθ’

to Antigone: but if she said, ‘I did not think your edicts so strong that I, a mortal, could prevail over divine law,’

δύνασθαι

would rather imply that, if she had been able, she would have been willing to do so. Besides,

ὑπερδραμεῖν

is more naturally said of the law-giver who sets his law above the other law.

νῦν γε κἀχθές . Cp. Her. 2.53

μέχρι οὗ πρώην τε καὶ χθές

. Plat. Legg. 677D

ὡς ἔπος εἰπεῖν, χθὲς καὶ πρώην γεγονότα

(where the phrase is presently strengthened into

τὸν ἀτεχνῶς χθὲς γενόμενον

). The usu. Attic form was

χθὲς καὶ πρώην

, though

πρώην καὶ χθές

also occurs. Cp. Catullus 61. 137

hodie atque heri.

heri et nudius tertius.

Tryphon, an Alexandrian grammarian of the Augustan age, is quoted by Apollonius De Adverb. p. 556, 32 as saying,

χθὲς ἀττικώτερον τοῦ ἐχθές

: but the reverse seems to be the case. Attic Comedy supports

ἐχθές

against

χθές

in a majority of cases; though

χθές

may have been preferred, even in prose, after a vowel.

ζῇ : cp. O. T. 482

ζῶντα

(of the oracles which are operative, effectual), and ib. 45 n.

’φάνη , with prodelision of the temporal augment in the 6th place, as

ὡς ἐγὼ ’φάνην

O. C. 974 n.

τούτων ( sc.

τῶν νομίμων

)... τὴν δίκην , the penalty belonging to these laws: i.e. the penalty of breaking them. The emphasis on τούτων

shows that, like

ταῦτα

just before, it refers to the

νόμιμα

: we cannot, therefore, render, ‘the penalty of such an act’ ( sc.

τοῦ ὑπερδραμεῖν

ἐν θεοῖσι , the forensic

ἐν

, denoting the tribunal: Plat. Legg. 916B

διαδικαζέσθω δὲ ἔν τισι τῶν ἰατρῶν

: Gorg. 464 D

εἰ δέοι ἐν παισὶ διαγωνίζεσθαι

: Lys. or. 13 § 35

ὁ δὲ δῆμος ἐν τῷ δικαστηρίῳ ἐν δισχιλίοις ἐψηφίσατο

( sc.

ποιεῖν τὴν κρίσιν

). Cp. O. T. 677

ἐν...τοῖσδ

', n.

δώσειν . The fut. inf. and the pres. inf. are equally common after

μέλλω

in Soph. ( O. T. 967 n.).

θανουμένη γάρ introduces the reason for her conduct. ‘It was not likely that I should obey your edicts, and thereby incur punishment after death, for the sake of avoiding immediate death. For, as to death, I knew already that I must die some time or other; and if it is to be a little sooner, so much the better.’

τί δ’ οὔ ; sc.

ἔμελλον ἐξειδέναι

(448).

κεἰ μὴ σὺ προὐκήρυξας : Even if thou hadst not proclaimed death as the penalty of infringing the edict. The apodosis might be either ( a)

ἐξῄδη ἄν

, implied in

τί δ’ οὔ

; or ( b)

ἔδει ἄν με θανεῖν

, implied in

θανουμένη

. But ( a) is best: ‘I should have known it, even if you had not brought it publicly to my knowledge.’ For

καὶ εἰ

cp. O. T. 305 n.

τοῦ χρόνου , the natural term of life (cp. O. T. 963 ): expressed below by

πρίν μοι μοῖραν ἐξήκειν βίου

(896).

αὔτ’ , i.e.

αὐτό

. Cp. El. 1267

εἴ σε θεὸς ἐπόρισεν | ἁμέτερα πρὸς μέλαθρα, δαιμόνιον | αὐτὸ τίθημ’ ἐγώ

: fr. 154

ἔχοιμ’ ἂν αὐτὸ μὴ κακῶς ἀπεικάσαι. αὖτε

(L) would mean, ‘again,’ ‘on the other hand’ (so far from thinking it a loss). The epic

αὖτε

is used by Soph. in one lyric passage ( Tr. 1010 ); by Aesch. both in lyrics and in trimeters; never by The Eur. simpler

αὐτό

is more probable here.

φέρει = φέρεται ( O. C. 6 n.).—The woman uses the masc. gender in putting the general case. Cp. Eur. Med. 1017

οὔτοι μόνη σὺ σῶν ἀπεζύγης τέκνων· | κούφως φέρειν χρὴ θνητὸν ὄντα συμφοράς

465-468

Kvičala and Wecklein reject these four verses, despairing of the difficulties found in vv. 466, 467, which have been variously amended; see Appendix. The alleged difficulties are, (1)

παρ’ οὐδὲν ἄλγος

: (2) the mention of the mother only: (3) the position of

θανόντ’

, which might suggest the sense, ‘slain by my mother’: (4)

ηἰσχόμην

(as L has it). Before dealing with these points, I would call attention to a trait which the impugners of these verses have overlooked, and which speaks strongly for the genuineness of the passage as a whole, corrupt though it be in certain words. That trait is the clause τοῖσδε δ’ οὐκ ἀλγύνομαι in 468, returning upon the thought

παρ’ οὐδὲν ἄλγος

in 466. This series of three clauses, in which the second is opposed to the first, and the third re-iterates the sense of the first, is peculiarly Sophoclean: cp. Ai. 1111

οὐ γάρ τι τῆς σῆς οὕνεκ’ ἐστρατεύσατο | γυναικός,... | ἀλλ’ οὕνεχ’ ὅρκων οἷσιν ἦν ἐνώμοτος, | σοῦ δ’ οὐδέν

: similar instances are O. T. 337 f., Tr. 431 ff. This touch would hardly have come from an interpolator.

ἄλγος , nom., sc.

ἐστί

: παρ’ οὐδέν ,

adv.: ‘is a pain in no appreciable degree,’ is a pain not worth a thought: as he might have said,

οὐδαμοῦ ἄλγος ἐστί

. The normal use of

παρ’ οὐδέν

, ‘of no account,’ is either ( a) with the verb

εἶναι

, as O. T. 982

ταῦθ’ ὅτῳ | παρ’ οὐδέν ἐστι

, or ( b) with a verb meaning ‘to esteem,’ as above, v. 34,

τὸ πρᾶγμ’ ἄγειν | οὐχ ὡς παρ’ οὐδέν

. The only peculiarity here is that, instead of a word in the general sense, ‘ is esteemed’ (

ἄγεται

), we have a virtual equivalent, tinged with the special thought of the moment, viz., ‘ is a pain.’ Exactly so in El. 1327 we have

πότερα παρ’ οὐδὲν τοῦ βίου κήδεσθ’ ἔτι

, instead of

πότερα παρ’ οὐδὲν τὸν βίον ἄγετε

. Thus the suspicions as to the genuineness of

παρ’ οὐδὲν ἄλγος

are illusory.

ἀλλ’ ἄν . For the position of

ἄν

(to which objection has been taken) cp. El. 333

ἀλγῶ ’πὶ τοῖς παροῦσιν· ὥστ’ ἄν, εἰ σθένος | λάβοιμι, δηλώσαιμ’ ἂν οἷ’ αὐτοῖς φρονῶ

: ib. 439

ἀρχὴν δ’ ἄν, εἰ μὴ τλημονεστάτη γυνὴ | πασῶν ἔβλαστε, τάσδε δυσμενεῖς χοὰς | οὐκ ἄν ποθ’, ὅν γ’ ἔκτεινε, τῷδ’ ἐπέστεφε

ἄθαπτον ἠνσχόμην νέκυν , had allowed him to be an unburied corpse. For

ἄθαπτον

without

ὄντα

, cp. Hist. An. 8. 8

δύναται δ’ ἄποτος ἀνέχεσθαι

( sc.

ὤν

): and O. T. 412 n. L has ηἰσχόμην , and ἠνσχόμην appears only as one of several readings in the later MSS.,—the other readings being manifestly impossible. The first question is, Could an Attic poet have used

ἠνσχόμην

for

ἠνεσχόμην

? We can only say that we find nothing really like it, and that no support for it can be drawn from the Homeric forms in which

ἀνά

suffers apocope, viz.,

ἄνσχεο = ἀνασχοῦ

( Il. 23.587 etc.),

ἀνσχήσεσθαι

( Il. 5.104 ),

ἀνσχετά

( Od. 2.63 ),

ἀνσχεθέειν

( Od. 5.320 ). Still, there is force in Prof. Tyrrell's remark ( Classical Review, vol. 11. p. 140) that ‘

ἠνσχόμην

is just the form in which an Attic poet would have applied apocope of

ἀνά

, inasmuch as he would have felt that he was only sacrificing the redundant augment.’

In my first edition I placed in the text the emendation of Semitelos (1887) ᾔσχυναν κύνες . Cp. Il. 22.74

ἀλλ’ ὅτε δὴ πολιόν τε κάρη πολιόν τε γένειον | αἰδῶ τ’ αἰσχύνωσι κύνες κταμένοιο γέροντος

. If the

ες

κύνες

had been obliterated,

νέκυν

would easily have arisen (esp. after

); and a change of

into

would have taken

ᾔσχυναν

far towards

ηἰσχόμην

. But, while I still hold that this brilliant conjecture has no small degree of probability, I also recognise the justice of the criticism that the context here decidedly favours a verb in the first person.

Other emendations will be found in the Appendix. Most of them assume that we must have

ἠνεσχόμην

(or

ἀνεσχόμην

), and therefore alter the words

θανόντ’ ἄθαπτον

and

νέκυν

in various ways, —usu. omitting

νέκυν

. The verses produced by these processes are wretched, while, from a palaeographical point of view, they are pure conjectures, which do not attempt to account for the tradition in L.—Two points remain. (1) τὸν ἐξ ἐμῆς | μητρός . This is like saying, ‘the son of the same womb.’ Cp. Eur. I. T. 497

πότερον ἀδελφὼ μητρός ἐστον ἐκ μιᾶς

; Yet it has been seriously urged by many critics, as a ground for change, that a mention of the father was indispensable.

ἐμῆς

need not be altered to

ὁμῆς

(Seyffert)

μιᾶς

(Meineke). (2) τὸν ἐξ ἐμ. | μητρος θανόντ’ . It is quite true that, when written, these words have an awkward ambiguity; but they would have had none when spoken, since a slight pause after

μητρός

would have been required to bring out

θανόντ’

. This is the right test to apply in the case of a play written to be acted.

σχεδόν τι , ‘almost,’ iron., ‘it might perhaps be said that...’: so El. 608 (also at the close of a defiant speech),

εἰ γὰρ πέφυκα τῶνδε τῶν ἔργων ἴδρις, | σχεδόν τι τὴν σὴν οὐ καταισχύνω φύσιν

. Cp. ib. 550

εἰ δὲ σοὶ δοκῶ φρονεῖν κακῶς | γνώμην δικαίαν σχοῦσα, τοὺς πέλας ψέγε

(end of a speech): also Ai. 1038 , O. C. 1665 .

μώρῳ μωρίαν : cp. 754 . The

παρήχησις

gives bitterness ( O.T. 371).

ὀφλισκάνω with dat., as Eur. Bacch. 854

γέλωτα θηβαίοις ὀφλεῖν

, etc.; but in this use it can also take

πρός τινα

παρά τινι

(Plato). Cp. O. T. 511 .

These two verses give a moment of stillness before the storm breaks forth. So at O. T. 404 four verses of the chorus divide the angry speech of Oedipus from the retort of Teiresias.

τὸ γέννημα τῆς παιδός (the offspring consisting in the maiden) the maiden his offspring, δηλοῖ ( sc.

ὂν

) ὠμόν , shows herself fierce, ἐξ ὠμοῦ πατρός , from a fierce sire (i.e. by the disposition inherited from him). Cp. 20

δηλοῖς...καλχαίνουσα

(n.): the omission of

ὄν

is somewhat bold, but possible for poetry; cp. 709

ὤφθησαν κενοί

: Plat. Legg. 896B

δέδεικται ψυχὴ τῶν πάντων πρεσβυτάτη

. γέννημα occurs below, 628, O. T. 1167 , and Tr. 315 , meaning always ‘that which is begotten,’ the offspring. So in Plato the word always means the thing produced; for in Sophist. 266 D,

τὸ δ’ ὁμοιωμάτων τινῶν γέννημα

, where Ast takes it as=‘ confectio,’ the sense is, ‘the other a product (consisting in) certain images.’ In Aesch. PV 850

ἐπώνυμον δὲ τῶν Διὸς γεννημάτων | τέξεις κελαινὸν Ἔπαφον

, the word, if genuine, would certainly mean ‘begetting’; but Wieseler's correction,

γέννημ’ ἁφῶν

(‘an offspring called after the touch of Zeus’), is highly probable. For

τὸ γέννημα τῆς παιδός

as=

ἡ γεννηθεῖσα παῖς

, cp. 1164

τέκνων σπορᾷ

, El. 1233

γοναὶ σωμάτων ἐμοὶ φιλτάτων

(her brother), Eur. Med. 1098

τέκνων...βλάστημα

. Here, the thought would have been complete without

τῆς παιδός

(‘the offspring shows the father's fierceness’), which is added, as if by an after-thought, for the further definition of

τὸ γέννημα

. I cannot believe that Soph. intended

τὸ γέννημα τῆς παιδός

to mean, ‘the inborn disposition of the maiden,’—an unexampled sense for

γέννημα

. On the other hand, all the emendations are unsatisfactory and improbable. The language, though somewhat peculiar, appears to be sound.

εἴκειν … κακοῖς , not ‘to succumb’ to them, but to bend before them (as trees before a storm, 713), with a prudent view to self-preservation. Cp. Aesch. PV 320

σὺ δ’ οὐδέπω ταπεινός, οὐδ’ εἴκεις κακοῖς, | πρὸς τοῖς παροῦσι δ’ ἄλλα προσλ βεῖν θέλεις

ἀλλ’ ἴσθι τοι : so oft. in threat enings: cp. 1064 : Tr. 1107

ἀλλ’ εὖ<*> τοι τόδ’ ἴστε

: El. 298

ἀλλ’ ἴσθι τοι τίσου<*> γ’ ἀξίαν δίκην.

πίπτειν , instead of the regular

πίπτοντα

: this inf. after

οἶδα

(as= ‘I know that...’, not, ‘I know how to...’) is not rare in poetry; cp. O. T. 691 , Ph. 1329 , Aesch. Pers. 173 , 431, 435: so after

ἐπίσταμαι

above, 293, and 1092.

ὀπτὸν … περισκελῆ , tempered to hardness: for the proleptic adj., cp. Thuc. 2.75

ᾔρετο τὸ ὕψος...μέγα

, Eur. El. 376 (

πενία

)

διδάσκει δ’ ἄνδρα τῇ χρείᾳ κακόν

(to be bad).

περισκελής , dried or parched all round, from

σκέλλω

, torrere: cp. Il. 23.190

μὴ πρὶν μένος ἠελίοιο | σκήλεῑ ἀμφὶ περὶ χρόα ἴνεσιν

: hence, fig.,

αί περισκελεῖς φρένες

( Ai. 649 ): cp. retorridus. From the same rt come

σκληρός, σκελετός

(skeleton), and

ἀσκελής

(dried),—this last having a fig. sense in the Homeric

ἀσκελὲς αἰεί

(‘stubbornly,’ Od. 1.68 ).

ἐκ πυρός , by means of fire; cp. 990 : Ph. 710

ἐξ ὠκυβόλων τόξων...ἀνύσειε...φορβάν

θραυσθέντα καὶ ῥαγέντα , ‘broken and shivered.’

ῥαγέντα

is here the stronger word, in so far as it pictures the fragments of the ruptured iron flying asunder, while

θραυσθέντα

merely says that the iron is broken into pieces. As Heinrich Schmidt observes, the foremost idea in

ῥηγνύναι

is that of the separation of the parts,—the rent or rift being brought before us; in

θραύειν

, that of a whole being broken into small pieces ( Synonymik der Gr. Sprache, vol. 111. pp. 304 ff.).

χαλινῷ δ’ . Cp. O. C. 714

ἵπποισιν τὸν ἀκεστῆρα χαλινόν

, n. For σμικρῷ cp. Ai. 1253

μέγας δὲ πλευρὰ βοῦς ὑπὸ σμικρᾶς ὅμως | μάστιγος ὀρθὸς εἰς ὁδὸν πορεύεται.

καταρτυθέντας , brought under discipline, made docile.

καταρτύω

=to equip, or prepare ( O. C. 71 ): then, like

ἁρμόζω

( O. C. 908 ), in a fig. sense, to bring into order, regulate, by a course of training: cp. Plat. Legg. 808D (a child is the

ὑβριστότατον θηρίων

ὅσῳ μάλιστα ἔχει πηγὴν τοῦ φρονεῖν μήπω κατηρτυμένην

(not yet brought under discipline): Plut. Mor. 38 C (the sensuous impulses,

αἱ ἐφ’ ἡδονὴν ὁρμαί

, are disastrous)

ἂν ἐᾷ τις ἀφέτους, ᾗ πεφύκασι, χωρεῖν, καὶ μὴ...καταρτύῃ τὴν φύσιν

(discipline the character). Plut. Them. 2

τοὺς τραχυτάτους πώλους ἀρίστους ἵππους γίνεσθαι φάσκων, ὅταν ἧς προσἡκει τύχωσι παιδείας καὶ καταρτύσεως

(education and discipline). In Aesch. Eum. 473 the act. perf. part.

κατηρτυκὼς

(

ἱκέτης

) is said to be a term applied to a horse whose mouth was ‘fully furnished’ with teeth (i.e. which had shed its foal's teeth), and hence, ‘broken in,’ ‘tamed’: at any rate, it must be kept distinct from the passive

καταρτυθείς

as used here.

Suspicion has fallen on ἐκπέλει , which occurs only here: Hesych. explains it by

ἔξεστι

, and

ἐξέπελεν

ἐξεγένετο

. He would hardly have invented the imperf., if he had not met with it in literature: and the metrical convenience of such a synonym for

ἔξεστι

is a further reason for believing that it was current.

ὅστις : for the omission of the anteced.

τούτῳ

, : for the gender, on 464.

τῶν πέλας : cp. fr. 83 ('tis better to conquer by any means)

ἢ δοῦλον αὐτὸν ὄντα τῶν πέλας κλύειν

αὕτη δ’ . Creon began by addressing Antigone (473). He now denounces her to the Chorus. Cp. O. T. 1078

αὕτη δ’ ἴσως, κ.τ.λ.

(of Iocasta).— ὑβρίζειν μὲν … ὕβρις δ’ : epanaphora ( O. T. 25 n.). The sense is, ‘Her disobedience was an act of consummate insolence; and her defiance now makes it worse.’ ἐξηπίστατο , ‘knew thoroughly,’ with bitterness; cp. 686 ; Eur. fr. 796

ὅστις σωφρονεῖν ἐπίσταται.

τότ’ is explained by

ὑ περβαίνουσα.—τοὺς προκ

., which had been set forth: cp. O. T. 865 , Eur. I. T. 1189

τὸν νόμον...τὸν προκείμενον.

τούτοις , neut., these deeds: cp. 468

κείνοις ...τοῖσδε.

δεδρακυῖαν γελᾶν =to exult in having done it. For the partic., cp. Aristoph. Vesp. 1007

κοὐκ ἐγχανεῖταί σ’ ἐξαπατῶν Ὑπέρβολος

νῦν , ‘now,’ i.e. ‘under these circumstances,’ is better than

νυν

τἄρ’

here.

εἰ ταῦτα … κράτη , if this victory shall remain on record for her, without bringing her any punishment. For κράτη , deeds of might, and so prevalence, victory, cp. El. 476

Δίκα, δίκαια φερομένα χεροῖν κράτη

: ib. 689

οὐκ οἶδα τοιοῦδ’ ἀνδρὸς ἔργα καὶ κράτη

. For κείσεται , cp. Pind. I. 4. 17

τὶν δ’ ἐν Ἰσθμῷ διπλόα θάλλοισ’ ἀρετά, | Φυλακίδα, κεῖται

, ‘for thee, Phylacidas, a double glory of valour is laid up at the Isthmus.’ So, here,

κείσεται

means, ‘placed to her credit,’ ‘permanently secured to her’; cp. the colloquialism, ‘to score a success.’ Other interpretations are:—(1) ‘If this royal power of mine shall have been instituted without penalty for her.’ For the word

κράτη

, this sense is tenable ( cp. 60 , 166, 173, O. T. 237 ): it is the whole phrase that appears strained. And

ταῦτ’

(said with bitter emphasis) evidently refers to Antigone's acts; cp. 483

τούτοις

. Semitelos reads πείσεται : ‘If this sovereignty of mine’ (here Creon lifts his sceptre) ‘shall yield to her without punishing her.’ The verb would, however, be strange, and somewhat weak. (2) ‘If these edicts shall have been set forth without penalty for her.’ This last gives an impossible sense to

κράτη

. Aristoph. Ran. 1126 ff. illustrates the poetical ambiguity of

κράτη

, the debate there being whether, by

πατρῷα κράτη

, Aesch. meant, ‘a victory over a father,’ or ‘power derived from a father.’—For the form of ἀνατί , cp. O. C. 1251 n.: for ταῦτα without

τά

, ib. 471.

ἀδελφῆς , (child of) a sister,

ἀδελφιδῆ

: for the gen., cp. 380 , 825.

εἴθ’ ὁμαιμονεστέρα , ‘or nearer in blood to me than any member of my family.’ The gen.

ὁμαιμονεστέρας

(see cr. n.) would mean, ‘or (child of) one nearer in blood to me,’ etc. She could be the child of no one nearer than a sister, unless it were of a mother or of a daughter; and it is far-fetched to suppose that Creon means, ‘my niece,—aye, my sister, or my granddaughter.’ All that he means is, ‘my niece,—aye, or the nearest relation possible.’ This is more simply and clearly said by the nom.

ὁμαιμονεστέρα

. If the comparative were here restricted to the regular Sophoclean sense of the positive

ὅμαιμος

and

ὁμαίμων

, as meaning brother or sister (see on O. C. 330 ), then the gen. could be explained in another way, viz., as a rhetorical hyperbole: ‘sister's child, or child of one who was thrice my sister,’ —like Plato Lysis 210 C

ὁ πατὴρ καὶ ἡ μήτηρ καὶ εἴ τι τούτων οἰκειότερόν ἐστι

Hyperbole is congenial to Creon's excitement; cp. 1040 . But the addition,

τοῦ παντὸς Ζ. ἑρκείου

, ill suits this, while, on the other hand, it agrees well with the nom.

ὁμαιμονεστέρα

. On the whole, then, I incline to prefer the nom.; but the point is a nice one, and the gen. is quite tenable.

κυρεῖ (

οὖσα

), =

ἐστί

: cp. O. T. 362

φονέα...κυρεῖν

τοῦ παντὸς Ζηνὸς ἑρκείου = πάντων τῶν οἰκείων (schol.): so Eustath. 1930, 30

ἑρκεῖον Δία ἐκεῖνος

(Sophocles)

τοὺς ἐν οἴκῳ πάντας δηλοῖ

. The altar of

Ζεὺς ἑρκεῖος

stood in the court-yard (

αὐλή

) in front of the Greek house;

ἕρκος

denoting the buildings which enclose the

αὐλή

, or, sometimes, the space so enclosed, the

αὐλή

itself. In Od. 22.334 Phemius thinks of passing from the

μέγαρον

into the

αὐλή, Διὸς μεγάλου ποτὶ βωμὸν | Ἑρκείου

. (Cp. my Introd. to Homer, p. 58.) This is the altar at which Peleus was sacrificing,

αὐλῆς ἐν χόρτῳ

( Il. 11.774 : cp. Athen. 5, p. 189 F): as in Plat. Rep. 328C there is sacrifice in the

αὐλή

. So in Her. 6.68 Demaratus supplicates his mother especially by

τοῦ Ἑρκείου Διὸς τοῦδε

(whose altar or image he is touching,

καταπτόμενος

). Priamisslain

πρὸς...κρηπίδων βάθροις...Ζηνὸς ἑρκείου

( Eur. Tro. 16 ),—

ἐπὶ τῇ ἐσχάρᾳ, τοῦ Ἑρκείου

( Paus. 4.17.4 ): cp. Ovid Ibis 286, Cui nihil Hercei profuit ara Iovis. In Cratinus jun.,

Χείρων

1 ff. (c. 350 B.C.), a returned exile says,

ξυγγενεῖς | καὶ φράτορας καὶ δημότας εὑρὼν μόλις | εἰς τὸ κυλικεῖον ἐνεγράφην

(put on the feasting-list—

παρὰ προσδοκίαν

for

εἰς τὸ γραμματεῖον

Ζεὺς ἔστιμοι | ἑρκεῖος, ἔστι φράτριος

: where

ἑρκεῖος

corresponds with

ξυγγενεῖς

. Dionysius 1. 67 expresses the attributes of the Roman Penates by the words

πατρῷοι, γενέθλιοι, κτήσιοι, μύχιοι, ἐρκεῖοι

(for

ἑρκίους

in his text should be

ἑρκείους

: so L has

ἑρκίου

here).—In relation to the family,

Ζεύς

is also

γενέθλιος

( Pind. O. 8. 16 : cp.

ξύναιμος

, Pind. O. 659 ),

ὁμόγνιος

, and

ἐφέστιος

(as presiding over household life: Ai. 492 , Her. 1.44 ).—For the god's name used to denote that which he protects, cp. Eur. Hec. 345

πέφευγας τὸν ἐμὸν ἱκέσιον Δία

, = my supplication, with its consequences.

ἀλύξετον . The pres. ind.

ἀλύσκω

occurs in Apollon. Rhod., and the pres. part. in Hom. Od.; otherwise we find only the fut. (usu.

ἀλύξω

, but

ἀλύξομαι

, Hes. Op. 363 ) and aor.

ἤλυξα

(once midd.,

ἐξαλύξωμαι

Ai. 656 ). The gen. μόρου follows the analogy of

ἀπολύεσθαι, ἀπαλλάττεσθαι

, etc. The regular constr. of the verb is with the acc. (as in the Homeric

κῆρας ἀλύξας

), and so Eur. always has an acc. with

ἐξήλυξα

. In El. 627

θράσους | τοῦδ’ οὐκ ἀλύξεις

, the gen. is not like this, but causal (‘ for this boldness’). Oppian's

ἐξήλυξε μόροιο

( Hal. 3. 104 ) was obviously suggested by our verse. So in Ph. 1044 Soph. has ventured on

τῆς νόσου πεφευγέναι

, thinking, doubtless, of the Homeric

πεφυγμένος ἦεν ἀέθλων

καὶ γὰρ οὖν , for indeed: cp. 771

εὖ γὰρ οὖν

, O. C. 980

οὐ γὰρ οὖν

, ib. 985

ἀλλ’ ἓν γὰρ οὖν.

ἐπαιτιῶμαι κείνην , I accuse her, βουλεῦσαι ἴσον τοῦδε τάφου , of having had an equal share in plotting this burial. For the inf. after

ἐπαιτιᾶσθαι

cp. El. 603

ὃν πολλὰ δή με σοὶ τρέφειν μιάστορα | ἐπῃτιάσω

. Aristoph. Vesp. 1446

Αἴσωπον οἱ Δελφοί ποτε...φιάλην ἐπῃτιῶντο κλέψαι

. Plat. Critias 120C

εἴ τίς τι παραβαίνειν αὐτῶν αἰτιῷτό τινα

. For the substantival ἴσον with gen., cp. Eur. Ion 818

ὁμοῖος εἶναι τῆς τύχης τ’ ἴσον φέρειν

: id. Ph. 547

δωμάτων ἔχων ἴσον

.—Another construction is possible:

ἴσον ἐπαιτιῶμαι κείνην τοῦδε τοῦ τάφου, βουλεῦσαι

: ‘I charge her equally with this burial,—i.e. with plotting it.’ The constr. with the gen. is frequent ( Aesch. PV 974

ὴ= κἀμὲ γάρ τι ξυμφορᾶς ἐπαιτιᾷ

;): the objection here is that the epexegetic infin.

βουλεῦσαι

, requiring a case different from that governed by

ἐπαιτιῶμαι

, ought to come last: cp. Plat. Crito 52B

οὐδ’ ὲπιθυμία σε ἄλλης πόλεως οὐδ’ ἄλλων νόμων ἔλαβεν εἰδέναι

: Eur. Med. 1399

χρῄζω στόματος | παίδων ὁ τάλας προσπτύξασθαι

. In O. T. 644

εἴ σέ τι | δέδρακ’, ὀλοίμην, ὧν ἐπαιτιᾷ με δρᾶν, ὧν

might represent either ( a)

τούτων ὧν, δρᾶν

being epexegetic, or ( b)

τούτων ἅ

(acc. governed by

δρᾶν

); the latter is simplest.

βουλεῦσαι , of plotting mischief, as Tr. 807

τοιαῦτα...πατρὶ βουλεύσασ’ ἐμῷ

: Ai. 1055

στρατῷ...βουλεύσας φόνον

καί νιν καλεῖτ’ , ‘And now call her.’ This is the

καί

so frequent in the orators, when the speaker turns to call for witnesses, documents, etc.: Lys. or. 16 § 13

καί μοι ἀνάβηθι

, or. 13 § 35

καί μοι ἀνάγνωθι τὸ ψήφισμα

λυσσῶσαν … οὐδ’ ἐπ .: cp. O. T. 58 n.: Her. 9.55

μαινόμενον καὶ οὐ φρενήρεα.

ἐπήβολον , ‘in possession of’ ( compos), a word used by Aesch. ( Aesch. P. V. 444

φρενῶν

, Aesch. Ag. 542

νόσου

), but not by Eur. Itbelonged to the diction of Ionian epos, appearing first in Od. 2.319 (

οὐ γὰρ νηὸς ἐπήβολος οὐδ’ ἐρετάων

), and is used by Herod. ; Plato, too, admits it (as Euthyd. 289 B

ἐπιστήμης ἐπηβόλους

). Düntzer would derive it from

ἐπί

and

ἄβολος

(‘meeting with’), assumed from the late verb

ἀβολέω

as=

ἀντιβολέω

( Rhod. Ap. 3. 1148 ); but it is more likely that it was simply an epic metrical license for

ἐπίβολος

. The sense seems to come from

ἐπιβάλλομαι

as=‘to throw oneself on’ a thing, and so take possession of it.

ὁ θυμὸς τῶν … τεχνωμένων , the mind of those who are planning nothing aright (planning utter mischief) in the dark, φιλεῖ κλοπεὺς ᾑρῆσθαι , is apt to stand convicted of its treason, πρόσθεν , beforehand,—i.e. before the treasonable deed has been done. For the order of words (

ὁ θυμός

being divided from the attributive gen. by the predicate), cp. Thuc. 2.8

ἡ δὲ εὔνοια παρὰ πολὺ ἐποίει τῶν ἀνθρώπων μᾶλλον ἐς τοὺς Λακεδαιμονίους

. Ismene has not yet been caught in a disloyal act; but her guilty conscience has already shown itself. κλοπεύς here answers to

κλέπτειν

as=‘to do by stealth or fraud,’ Ai. 1137

πόλλ’ ἂν κακῶς λάθρᾳ σὺ κλέψειας κακά

. It denotes the plotter's treachery towards the State, not the betrayal of the plotter by his own conscience (as some have taken it). ᾑρῆσθαι κλοπεύς (without

ὤν

), as O. T. 576

φονεὺς ἁλώσομαι

: the perf. (expressing that the exposure is already decisive), like

ηὑρῆσθαι

ib. 1050 .

τεχνωμένων midd., as usual; cp. Ph. 80

τεχνᾶσθαι κακά

. This is better than to make it pass., as a gen. absol., (‘when utter mischief is being contrived,’) a constr. which seems to require the change of

ὀρθῶς

ὀρθῶν

, since

τὰ μηδὲν ὀρθῶς

could hardly mean, ‘things which (are) in no wise well,’ sc.

ἔχοντα. οἱ μηδὲν ὀρθῶς τεχνώμενοι

=those who plan nothing in such a way as to be right (the generic

μή

): cp. Ph. 407

παν<*>ς ἂν λόγου κακοῦ | γλώσσῃ θιγόντα καὶ πανουργίας, ἀφ’ ἧς | μηδὲν δίκαιον ἐς τέλος μέλλοι ποιεῖν

γε μέντοι : cp. O. T. 442 n. ‘(I hate such plotting in the dark:) however, I certainly hate this also,—when a detected traitor seeks to glorify the treason.’

Ismene's guilty terror is contrasted with Antigone's impudent hardihood,—as Creon deems it. μισῶ … ὅταν , like

μέμνησαι ὅτε...ἐποίησας

( Xen. Oec. 2. 11 ),

οὶ=δ’ ἡνίκ’ Αἴας εἷλκε

( Eur. Tro. 70 ) etc.

ἔπειτα , like

εἶτα

, as Ai. 760

ὅστις ἀνθρώπου φύσιν | βλαστὼν ἔπειτα μὴ κατ’ ἄνθρωπον φρονῇ.

καλλύνειν , to make

καλός

(fr. 786

πρόσωπα καλλύνουσα

, of the waxing moon), here, to make specious: so Plat. Legg. 944B

εὐδιάβολον κακὸν καλλύνων

(a soldier excusing himself for

ὅπλων ἀποβολή

θέλεις τι μεῖζον , sc.

ποιεῖν

,— not that

θέλω

could not take a simple acc., but a Greek would mentally supply a general inf. to balance

κατακτεῖναι

: cp. Thuc. 3.85

ἀπόγνοια...τοῦ ἄλλο τι

( sc.

ποιεῖν

)

ἢ κρατεῖν τῆς γῆς.

ἑλών : cp. O. T. 641

κτεῖναι λαβών.

ἐγὼ μὲν οὐδέν . He desires nothing more,—and will take nothing less.

ἅπαντ’ ἔχω : cp. Eur. Or. 749

τοῦτο πάντ’ ἔχω μαθών

(‘tell me that, and I am satisfied’).

ἀρεστὸν οὐδέν , not

ἀρεστὸς οὐδείς

: cp. O. T. 1195

βροτῶν | οὐδέν.

μηδ’ ἀρεσθείη . Cp. 686 . If sound (as it seems to be), this is a solitary example of the aor. pass.

ἠρέσθην

as=‘became pleasing,’ and must be defended by the pass. (or midd.)

ἀρέσκομαι

as used by , Herod. 6. 128

ἠρέσκοντο

, ‘they were approved’ (or, ‘they pleased’): 9. 79

μήτε Αἰγινήτῃσι ἅδοιμι μήτε τοῖσι ταῦτα ἀρέσκεται

(those who approve this course). Considering the Ionic affinities of Attic Tragedy, this use of

ἀρέσκομαι

in Ionic prose seems a sufficient warrant for a corresponding use of

ἠρέσθην

, whether we take it as properly passive (‘was approved’), or as a pass. form used to supplement the middle (‘pleased’). I do not add Eur. fr. 942

θεοῖς ἀρέσκου

, because there I should read

θεοὺς ἀρέσκου

, ‘propitiate the gods,’ the Attic use of the midd.; cp. Xen. Mem. 4.3.16

νόμος δὲ δήπου πανταχοῦ ἐστι κατὰ δύναμιν ἱεροῖς θεοὺς ἀρέσκεσθαι

, ‘to propitiate the gods with sacrifice. The Attic passive meant ‘I am pleased,’ Thuc. 1.129

τοῖς λόγοις τοῖς ἀπὸ σοῦ ἀρέσκομαι

, 5. 37

οἱ βοιωτάρχαι ἠρέσκοντο

, but occurs only in pres. and impf.:

ἠρέσθην

, as the corresponding aor., appears only in later Greek, as Paus. 2.13.8

οὐκ ἀρεσθεὶς τῷ δοθέντι πώματι

. The traditional

ἀρεσθείη

, then, is at least not less probable than Hermann's ἀρεσθείην , when the whole question is viewed in the light of attested usage. As to Elmsley's neat ἀρέστ’ εἴη , a fatal objection to it is the change to the impers. plur.; as if one said, ‘not one of your words pleases me; and never may I feel pleasure:’ (without, ‘in them’).

τἀμά , a general phrase, ‘my views.’ Cp. El. 1050

οὔτε γὰρ σὺ τἄμ’ ἔπη | τολμᾷς ἐπαινεῖν οὔτ’ ἐγὼ τοὺς σοὺς τρόπους.

ἔφυ with partic. (‘are naturally ...’), cp. O. T. 9

πρέπων ἔφυς

καίτοι marks the transition to another and higher point of view than Creon's. ‘ Thou wilt never approve my deed. And yet how could I have won a better claim to the approval of all who judge rightly?’ In

καίτοι πόθεν κλέος γ’

the absence of caesura gives a slower movement, just as in v. 44: she communes with her own thought. κλέος … εὐκλεέστερον , like

δύσπνοοι πνοαί

(587),

φρένες δύσφρονες

(1261),

πόνοι δύσπονοι

(1277): Ph. 894

ξύνηθες...ἔθος

. Distinguish the case of the adj. compounded with a noun merely cognate in sense to the subst.; above,

ἐν τάφῳ τιθεῖσα , i.e. symbolically, by sprinkling dust and pouring

χοαί

: cp. 80 , 395, and O. C. 1410 n.— τούτοις πᾶσι λέγοιτο ἄν , by all these it would be said, τοῦτο ἁνδάνειν (

αὐτοῖς

), that this seems good to them: for dat. with pres. pass. (a constr. usually restricted to the pf. pass.) cp. Menander Sentent. 511

τἀληθὲς ἀνθρώποισιν οὐχ εὑρίσκεται

. If the datives were taken with

ἁνδάνειν, λέγοιτο ἄν

would be too indefinite. At the same time the proximity of

ἁνδάνειν

has influenced the construction.

ταὐτὸ

has been suggested, but there is nothing suspicious in

τούτοις τοῦτο

, which Nauck groundlessly condemns.—The pres. ἐγκλῄοι is required by the sense, since the act is a continuing one;

ἐγκλῄσαι

would refer to some given moment or particular occasion. The MSS. favour the aor., but most of the recent edd. rightly give the pres.

ἀλλ’ ἡ τυραννίς . ‘(If these men dared to say what they think, they would applaud me.) But royalty has the advantage of being able to do and say what it pleases, without being opposed in word or deed’:—and so these men are silent. These are two excellent and vigorous lines,—not only free from the slightest internal mark of spuriousness, but admirably suited to their place, both by thought and by expression. It was an extraordinary freak of arbitrary criticism to reject them. The reasons assigned for doing so deserve mention only for their curious weakness; as ( a)

ἀλλ’ ἡ

ought to be

ἡ γάρ

—Dindorf: ( b) Antigone should not mention the advantages of the

τυραννίς

— JacobA. : ( c) Creon could not be reproached with

δρᾶν λέγειν θ’ ἂ βούλεται

—Nauck: of which last objection Bellermann, in his simple and triumphant vindication of these verses, justly says that it is ‘wholly unintelligible.’ ( d) Wecklein, too, has effectively defended them. We may add that Creon's reply in v. 508, which refers primarily to vv. 504 f., does not therefore ignore vv. 506 f., since these two vv. cohere closely with the former: vv. 504—507 express a single thought. For similar references in tragedy to the

τυραννίς

, as it was viewed by Greeks in the historical age, cp. Aesch. PV 224 f., Eur. Ion 621 —632.

μούνη :

τῶνδε

refers to the Chorus: for the Ionic form, cp. 308 , 705.

τοῦτο … ὁρᾷς , seest this,=‘takest this view’; viz., that thy deed is right, and that only my power prevents its being publicly approved. A very rare use of

ὁρᾶν

: indeed, I know no strictly similar instance, for we cannot compare O. T. 284 , where see n.: still, it is natural enough. Cp. Phaedr. 276 A

ἄλλον ὁρῶμεν λόγον

. So we say, ‘I do not see it,’=‘I cannot take that view.’

μούνη τῶνδε

: cp. 101

κάλλιστον...τῶν προτέρων

, n.

ὑπίλλουσιν (for the spelling cp. n. in Appendix on 340), lit., ‘turn’ (or ‘roll’) ‘under,’ said of an animal putting its tail between its legs; cp. Eur. fr. 544 (from his

Οἰδίπους

,—referring to the Sphinx)

οὐρὰν δ’ ὑπίλασ’ ὑπὸ λεοντόπουν βάσιν | καθέζετ’

. Verg. Aen. 11. 812

²caudamque remulcens Subiecit pavitantem utero.

Here, ‘keep down’ the utterance of their thoughts; ‘make their lips subservient’ to thee. Cp.

σαίνειν

, adulari.—Euphony commends, though metre does not require, the

ν ἐφελκυστικόν

, which L gives. Cp. 571 .

σὺ δ’ οὐκ ἐπαιδεῖ ; And art thou not ashamed of it (cp.

ἐπαισχύνομαι

), if thou thinkest otherwise than they do?— thinkest, namely, that thou art free to act on thy own views, regardless of thy king. For the sake of argument, he concedes their possible sympathy with her, but insists on their loyal behaviour. She answers, ‘No, I am not ashamed, for I am doing nothing shameful.’

ὅμαιμος always of brother and sister in Soph. : O.C. 330 n.

ἐκ μιᾶς τε . The soundness of the text is thoroughly vindicated by Plat. Legg. 627C (quoted by Schneidewin),

πολλοὶ ἀδελφοί που γένοιντ’ ἂν ἑνὸς ἀνδρός τε καὶ μιᾶς υἱεῖς

, which also confirms the MS. τε against the conjecture

γε

πῶς δῆτ’ : why, then, dost thou render (to Polyneices) a tribute impious in the sight of Eteocles?—i.e., which places the latter on the same level with the former.

ἐκείνῳ , ethic dat., ‘in his judgment’: cp. 904 , O. C. 1446

ἀνάξιαι... πᾶσιν

, and ib. 810 n., O. T. 40 . We cannot well render, ‘impious towards him,’ which would be

πρὸς

εἰς ἐκεῖνον

: nor can the dat. be one of ‘interest,’ as though

δυσσεβῆ

were equivalent to

βλαβεράν

. The next verse agrees well with

ἐκεῖνῳ

being ethic dat.: ‘he will not so testify,’ =‘he will not say that he thinks my act impious.’

χάριν is usu. explained as acc. of the inner object, like

τιμᾷς τιμήν

. But it would evidently be awkward to have an objective acc. added, as

τιμῶ χάριν αὐτόν

. Rather τιμᾷς is here slightly deflected from the sense, ‘to honour by observance,’ ‘to observe duly,’ as Eur. Tro. 1210

οὓς Φρύγες νόμους | τιμῶσιν

, Ion 1045

τὴν εὐσέβειαν...τιμᾶν

, and means, ‘to render duly,’ as religious observance requires. So I should take it also in the parallel phrase, Eur. Or. 828

πατρῴαν | τιμῶν χάριν

, duly rendering grace to thy sire.— ὁ κατθανὼν νέκυς : cp. 26 .

εἴ τοι , siquidem: O. T. 549. — σφε : cp. 44 n.

ἐξ ἴσου , only on a level with, as O. T. 1019 . So

ἴσον

=‘equally little’ ( Her. 2.3 ), or ‘equally vain’ (id. 8. 79): and id. 8. 109

τά τε ἱρὰ καὶ τὰ ἴδια ἐν ὁμοίῳ ἐποιέετο

, i.e. made sacred things of ( only) the same account as things profane. Cp. 393 .

οὐ γάρ τι δοῦλος . No, Eteocles

cannot complain, for Polyneices was not his slave—his natural inferior—but his brother, and had the same claim on me that he had. Creon insists on the difference between the loyal man and the disloyal. Antigone dwells on the fact that both men had the same claim on her natural piety, and (519) on her sense of religious duty.

πορθῶν δέ : for

δέ

introducing an objection, cp. O. T. 379 : for the partic., ib. 1001 , 1011.

ὁ δ’ , but the other (perished)

ἀντιστὰς ὑπὲρ τῆσδε γῆς

, as this land's champion. ὕπερ is paroxytone as virtually following its case, since the gen. is supplied from

τήνδε γῆν

. Cp. Ai. 1231

τοῦ μηδὲν ἀντέστης ὕπερ

τούτους , the reading of the MSS., has been rejected by nearly all modern editors in favour of ἴσους , which the Scholiast mentions as a variant. But the simple

τούτους

is perfectly suitable, —‘these laws,’ the laws of sepulture (

τὸ θάπτειν

, as a schol. paraphrases); and everything that ἴσους would convey is already expressed by ὅμως . ‘One was the country's foe, the other its champion —granted. Nevertheless Hades desires these laws,’—i.e. even in the case of the foe. A corruption of ἴσους into τούτους is very improbable. Rather ἴσους was merely one of those conjectures which so often appear in the margin of the MSS., having for their object the supposed improvement of a point. The MS.

ἴσος

in 520 does not strengthen the case for

ἴσους

here.

The MS. λαχεῖν ἴσος is usu. explained, ‘equal in respect to obtaining (rites),’ i.e. with an equal claim to rites. The phrase is not only without any parallel, but seems impossible.

ἴσος λαχεῖν νόμιμα

would be very strange;

ἴσος λαχεῖν

, absolutely, is stranger still. The train of thought strongly favours ἴσους , as Nauck suggests and Semitelos reads. ‘Hades may desire these rites; but the good man does not (desire) to receive only the same rites as the wicked’: i.e. Eteocles will not be satisfied with the equality merely because Polyneices was his brother (517): he will think of the contrast between that brother's merits and his own. The dead can be said

λαγχάνειν νόμους

(of burial), in the sense of obtaining that which the

νόμοι

give. Therefore we need not write

ἴσον

ἴσα

κάτωθεν , simply ‘below’: cp. 1070 , Eur. Alc. 424

τῷ κάτωθεν ἀσπόνδῳ θεῷ

: Dem. or. 23 § 28

ὁ κάτωθεν νόμος

, the law below (=the continuation of a law already cited). We need not understand here, ‘if these things are approved from below.’ κάτω ’στὶν has the MS. authority: but it is most improbable that Soph. would have given such a needlessly unpleasing verse, and the change is sufficiently explained by a later belief that the sense required

κάτω.

εὐαγῆ , right in respect to

ἄγος

, i.e. free from it, pure ( O. T. 921 ). She means: ‘who can tell if Eteocles, in the world below, will not think it consonant with piety that Polyneices should be honoured?’ Perhaps earthly feuds are made up there. Creon answers, ‘No,—foe once, foe always,— even in death: Eteocles will resent it.’ Cp. Od. 11.543 where the spirit of Ajax in Hades will not speak to Odysseus—

κεχολωμένη εἵνεκα νίκης | τήν μιν ἐγὼ νίκησα

.—There would be far less point in Creon's words if we took them to mean, ‘ my dead foe is still my foe’ (cp. Ai. 1348 , 1372).

οὔτοι συνέχθειν . ‘Even if my brothers hate each other still, my nature prompts me, not to join Eteocles in hating Polyneices, but to love each brother as he loves me’: cp. 73

φίλη...φίλου μέτα

. Cp. Polybius 1. 14

φιλόφιλον δεῖ εὶ=ναι τὸν ἀγαθὸν ἄνδρα καὶ φιλόπατριν, καὶ συμμισεῖν τοῖς φίλοις τοὺς ἐχθροὺς καὶ συναγαπᾶν τοὺς φίλους

. Eur. imitates our verse, I. A. 407 (Agam. to Menelaus)

συσσωφρονεῖν γάρ, οὐχὶ συννοσεῖν ἔφυν

, ‘nay, my sympathies are with prudence, not with frenzy.’

νυ^ν , as Ai. 87 , Tr. 92 , Ph. 1196 , but

νυ—ν

O.T. 658, and oft.—

κείνους = τοὺς ἐκεῖ

, the dead. Nauck proposes

νεκρούς

, which would be a deplorable change. For the pause after the emphatic word, cp. 46 n.

καὶ μὴν introducing the new person: O. C. 549 n. At Creon's command (491), two

πρόσπολοι

had gone to bring Ismene. The door from which she now enters is that by which she had left the stage (99). It is supposed to lead to the

γυναικωνῖτις

( cp. 578 ).

εἰβομένη , the correction of Triclinius for the MS.

λειβομένη

, enables us to keep

δάκρυα

, instead of changing it to

δάκρυ

, when

φιλάδελφα

must be taken as adv. (cp. O. T. 883 n.). The Schol. so took it (he paraphrases by

φιλαδέλφως

), and it would seem, therefore, that he read

δάκρυ λειβομένη

. But, though this constr. is quite admissible, it would be far more natural that

φιλάδελφα

should agree with

δάκρυα

. In O. C. 1251 we have

λείβων δάκρυον

: neither

λείβω

nor

εἴβω

occurs elsewhere in Soph. ; and the only other place in Tragedy where

εἴβω

has good support is Aesch. PV 400 , where Hermann, by reading

δακρυσίστακτον ἀπ’ ὄσσων π(αδινῶν δ’ εἰβομένα π(έος

, for the MS.

δακρυσίστακτον δ’...λειβομένα

, restores the metre. But

κατὰ δάκρυον εἴβειν

and

δάκρυα λείβειν

were equally familiar as Homeric phrases; and if an Attic poet could use the latter, there was certainly no reason why he should not use the former. I may remark, too, that κάτω points to a reminiscence of the phrase

with

εἴβειν

, for Homer never says

κατὰ δάκρυα λείβειν

. Nothing is more natural than that

εἰβομένη

should have become

λειβομένη

in the MSS., the latter word being much the commoner.

κάτω , adv., ‘downwards’: cp. 716 , fr. 620

ὦτα κυλλαίνων κάτω

. Nauck's objection, that

κάτω εἰβομένη

could not stand for

κατειβομένη

, would have force only if

κάτω

were necessarily a prep., substituted for

κατά

. He proposes

καταὶ

(cp.

καταιβάτης

νεφέλη δ’ ὀφρύων ὕπερ , a cloud of grief (resting) on her brow,—as dark clouds rest on a mountain-summit: cp. Eur. Hipp. 173

στυγνὸν δ’ ὀφρύων νέφος αὐξάνεται

: Aesch. Theb. 228

τὰν ἀμήχανον | κἀκ χαλεπᾶς δύας ὕπερθ’ ὀμμάτων | κρημναμέναν νεφέλαν

: so

συννεφής = συνωφρυωμένος

. Cp. Deme supercilio nubem ( Hor. Ep. 1. 18. 94 ). The cloud of sorrow is associated with the rain of tears: cp. Shaksp. Ant. 3. 2. 51

Will Caesar weep?—He has a cloud in 's face.

αἱματόεν , here, ‘ suffused with blood,’ darkly flushed. This application of

αἱματόεις

to the human face seems unparalleled, though in Anthol. P. 6. 154 Leonidas of Tarentum (c. 280 B.C.) has

φύλλα τε πεπταμένων αἱματόεντα ῥόδων

. Eur. Phoen. 1487 was less daring when he called a dark blush

τὸν ὑπὸ βλεφάροις | φοίνικ’

(‘crimson’),

ἐρύθημα προσώπου

. It recalls the well-known fragment of Ionin Athen. 603 E, where the schoolmaster objects to Phrynichus's

ἐπὶ πορφυρέαις παρῇσι

, on the principle,

οὐ κάρτα δεῖ τὸ καλὸν τῷ μὴ καλῷ φαινομένῳ εἰκάζειν

,—and Sophocles makes a lively defence of it. Shaksp. uses ‘bloody’ for ‘blood-red’: Hen. V. 1. 2. 101

unwind your bloody flag.

ῥέθος = πρόσωπον, as H. F. 1203

πάρες ἀπ’ ὀμμάτων | πέπλον, ἀπόδικε, ῥέθος ἀελίῳ δεῖξον

. Cp. Eustathius 1090, 27

ἰστέον ὅτι ῥέθεα οἱ μὲν ἄλλοι τὰ μέλη φασίν, Αἰολεῖς δὲ μόνοι, κατὰ τοὺς παλαιούς, τὸ πρόσωπον ῥέθος καλοῦσιν

. This suggests that the Attic dramatists had lyric precedent for this use of

ῥέθος

: as Lycophron (173) may also have had for using it as =

σῶμα

. The Homeric use is confined to the phrase

ἐκ ῥεθέων

(thrice in Il., never in Od. ).

αἰσχύνει , i.e. overcasts its sunny beauty: cp. Thomson, Spring 21, Winter ...b < *> his driving sleets Deform the day delightless.

σὺ δ’ with

φέρ’, εἰπέ

(534).— ὑφειμένη , submissa, ‘lurking,’ as a viper lurks under stones: H. A. 8. 15

αἱ δ’ ἔχιδναι ὑπὸ τὰς πέτρας ἀποκρύπτουσιν ἑαυτάς

. H. F. 72

σῴζω νεοσσοὺς ὄρνις ὣς ὑφειμένη

, like a cowering hen (

ὑφειμένους

Kirchhoff). The word may also suggest a contrast between Antigone's bolder nature and the submissive demeanour of Ismene (cp. El. 335

νῦν δ’ ἐν κακοῖς μοι πλεῖν ὑφειμένῃ δοκεῖ

, ‘with shortened sail’). But we should not render it by ‘submissive’; its primary reference is to the image of the

ἔχιδνα

. Others render, ‘having crept in,’ clam immissa. The act. can mean to ‘send in secretly’ (see on

ὑφείς

, O. T. 387 ), but the pass.

ὑφίεσθαι

does not seem to occur in a corresponding sense.

ἔχιδνα : cp. Tr. 770 (the poison works)

φοινίας | ἐχθρᾶς ἐχίδνης ἰὸς ὥς

. So of Clytaemnestra ( Aesch. Cho. 249 ): Eur. Andr. 271

ἐχίδνης καὶ πυρὸς περαιτέρω

: cp. Ion 1262. This image for domestic treachery is quaintly illustrated by the popular notions mentioned in Mirab. 165 (p. 846 b 18 Berl. ed.)

τοῦ περκνοῦ ἔχεως τῇ ἐχίδνἡ συγγινομένου

ἡ ἔχιδνα ἐν τῇ συνουσίᾳ τὴν κεφαλὴν ἀποκόπτει. διὰ τοῦτο καὶ τὰ τέκνα, ὥσπερ τὸν θάνατον τοῦ πατρὸς μετερχόμενα, τὴν γαστέρα τῆς μητρὸς διαρρήγνυσιν

. (Cp. Shaksp. Per. 1. 1. 64

I am no viper, yet I feed On mother's flesh.

)

λήθουσά μ’ ἐξέπινες . It seems unnecessary to suppose a confusion of images. The venom from the echidna's bite is here described as working insidiously, and, at first, almost insensibly. So Heracles says of the poison, which he has already ( Tr. 770 ) compared to the echidna's,

ἐκ δὲ χλωρὸν αἷμά μου | πέπωκεν ἤδη

, Tr. 1055 . Cp. El. 784

ἥδε γὰρ μείζων βλάβη | ξύνοικος ἦν μοι, τοὐμὸν ἐκπίνουσ’ ἀεὶ | ψυχῆς ἄκρατον αἷμα

ἄτα κἀπαναστάσεις . The dual is commended, as against

ἄτας

, by a certain scornful vigour; just as at 58 the dual has an emphasis of its own. And the combination with a plural is no harsher than (e.g.) Laches p. 187 A

αὐτοὶ εὑρεταὶ γεγονότε

. Cp. O. C. 530

αὗται δὲ δύ’ ἐξ ἐμοῦ...παῖδε, δύο δ’ ἄτα.

ἐπαναστάσεις , abstract (like

ἄτα

) for concrete: so 646

πόνους

(bad sons):

κεῖνος ἡ πᾶσα βλάβη

( Ph. 622 ),

ὄλεθρος

, etc. θρόνων , object. gen. (

ἐπανίστασθαι θρόνοις

). Creon suspects the sisters of being in league with malcontent citizens ( cp. 289 ), who wish to overthrow his rule.

τὸ μὴ : cp. 443 . [Dem. ] or. 57 § 59

οὐκ ἂν ἐξομόσαιτο μὴ οὐκ εἰδέναι

. Plat. Legg. 949A

ἐξαρνηθέντι καὶ ἐξομοσαμένῳ

ὁμορροθεῖ , concurs, consents: fr. 446

ὁμορροθῶ, συνθέλω, | συμπαραινέσας ἔχω

. Schol. ad Aristoph. Av. 851

ὁμορροθεῖν δὲ κυρίως τὸ ἅμα καὶ συμφώνως ἐρέσσειν

. So Orphic Argonaut. 254

ὁμορροθέοντες

, ‘rowing all together’ (cp. above on 259). The image thus agrees with

ξύμπλουν

in 541. Ismene remembers her sister's words: ‘even if you should change your mind, I could never welcome you now as my fellow-worker’ (69). She says, then, ‘I consider myself as having shared in the deed—if my sister will allow me.’ Nauck sadly defaces the passage by his rash change,

εἴπερ ἥδ’· ὁμορροθῶ

τῆς αἰτίας depends on both verbs. ξυμμετίσχω having prepared the ear for a partitive gen., no harshness is felt in the reference of that gen. to φέρω also. We cannot take the gen. with the first verb only, and regard

καὶ φέρω

as parenthetic. Some real instances of such a parenthetic construction are given in the n. on 1279 f.; but the supposed examples often break down on scrutiny. Thus in Ai. 274 ,

ἔληξε κἀνέπνευσε τῆς νόσου

, the gen. goes with both verbs (cp. on O. C. 1113 ): for O. C. 1330 , see n. there: in Aesch. PV 331

πάντων μετασχὼν καὶ τετολμηκὼς ἐμοί

, the pron. might be dat. of interest with the second partic.; but we ought perhaps to read

συντετολμηκώς τ’ ἐμοί

ἀλλ’ οὐκ ἐάσει σ’ : cp. O. C. 407

ἀλλ’ οὐκ ἐᾷ τοὔμφυλον αἷμά σ’, ὦ πάτερ.

’κοινωσάμην : prodelision of the augment, as 457 (n.): cp. O. C. 1602

ταχεῖ ’πόρευσαν σὺν χρόνῳ

ξύμπλουν : cp. H. F. 1225

καὶ τῶν καλῶν μὲν ὅστις ἀπολαύειν θέλει, | συμπλεῖν δὲ τοῖς φίλοισι δυστυχοῦσιν οὔ

. I. T. 599

ὁ ναυστολῶν γάρ εἰμ’ ἐγὼ τὰς συμφοράς, | οὗτος δὲ συμπλεῖ

Cp. Ph. 1293

ὡς θεοὶ ξυνίστορες.

λόγοις , and not

ἔργοις

. Cp. Ph. 307

λόγοις | ἐλεοῦσι

, they show compassion in word (only). Theognis 979

μή μοι ἀνὴρ εἴη γλώσσῃ φίλος ἀλλὰ καὶ ἔργῳ

μή μ’ ἀτιμάσῃς , do not reject me (the word used by the suppliant Oed., O. C. 49 , 286), τὸ μὴ οὐ ( cp. 443 n.), so as to hinder me from dying with thee, and paying due honour to the dead. ἁγνίσαι τὸν θ . is to make him

ἁγνός

, i.e. to give him the rites which religion requires; as, conversely, a corpse which is

ἄμοιρος

and

ἀκτέριστος

is also

ἀνόσιος

(1071). Eur. Suppl. 1211

ἵν’ αὐτῶν σώμαθ’ ἡγνίσθη πυρί

, where their corpses received the rites of fire, i.e. were burned. Cp. 196 n. If Ismene shares in the penalty of the deed, she will share in the merit.

μή μοι , not

μή’ μοί

, since the main emphasis is on the verbal notion (‘ share not my death,’ rather than, ‘share not my death’): cp. 83 n. The combination

μή μοι...σὺ

has a scornful, repellent tone (cp. O. C. 1441 n.). κοινά , adv.: cp. Ai. 577 : O. T. 883

ὑπέροπτα

(n.).

μηδ’ ἃ μὴ ’θιγες . If this were an instance of

θιγγάνω

with acc., it would be a solitary instance in Soph. , who has

θιγγάνω

with genitive in nine passages; in Soph. Ph. 667

παρέσται ταῦτά σοι καὶ θιγγάνειν, ταῦτα

is nom. Nor is there any authentic instance of

θιγγάνω

with acc. in classical Greek. In H. F. 963,

πατὴρ δέ νιν | θιγὼν κραταιᾶς χειρὸς ἐννέπει τάδε, νιν

depends on

ἐννέπει

: cp. Ai. 764

ὁ μὲν γὰρ αὐτὸν ἐννέπει· τέκνον

, etc. In Theocr. 1. 59

οὐδέ τί πα ποτὶ χεῖλος ἐμὸν θίγεν

, the gen.

αὐτοῦ

is understood with

προσέθιγεν

, and

τι

is adv., ‘at all.’ Nor does

ψαύω

govern an acc. below in 859, 961 (where see notes). Krüger (11. § 47. 12. 2) treats ἅ here as a sort of adverb ( ib. 11. § 46. 6. 9), i.e., in a case where you did not put your hand (to the deed, sc.

τοῦ ἔργου

); but this is very awkward. Rather, I think, there is an unusual kind of attraction, due to the special form of the sentence. We could not say (e.g.)

ἃ μὴ ἐρᾷ τις, οὐ θηρᾶται

, (

ἅ

for

ταῦτα ὧν

). But here

μηδ’ ὧν μὴ ’θιγες ποιοῦ σεαυτῆς

would have been intolerable, on account of the second gen. after

ποιοῦ

. For the sake of compactness, and of clearly marking the object to

ποιοῦ

, the poet has here allowed ἅ to stand for

ταῦτα ὧν

. I do not compare O. C. 1106 ,

αἰτεῖς ἃ τεύξει

, holding that

ά

there=

ταῦτα ἅ

(not

ὧν

): see n.

ποιοῦ σεαυτῆς , a somewhat rare phrase. Her. 1.129

ἑωυτοῦ ποιέεται τὸ Κύρου ἔργον

. [Plat. ] Plat. Hipp. min. 372 C

ἐμαυτοῦ ποιούμενος τὸ μάθημα εἶναι ὡς εὕρημα

. Dem. or. 19 § 36

εἰς αὑτὸν ποιούμενος ³ τὰ τούτων ἁμαρτήματα

. In Thuc. 8.9

ἑαυτοῦ...τὸν στόλον ἴδιον ποιήσασθαι

, the gen. goes with the adj.

ἀρκέσω in the pers. constr., cp. Ai. 76

ἔνδον ἀρκείτω μένων

, and O. T. 1061 n.

σοῦ λελειμμένῃ , bereft of thee.

λείπομαί τινος

, to lag behind, then, fig., to be deprived of, as El. 474

γνώμας λειπομένα

, Eur. Alc. 406

νέος ἐγώ, πάτερ, λείπομαι φίλας | ...ματρός.

φίλος has been groundlessly suspected, for no other reason, seemingly, than because it is masc.

κηδεμών , alluding esp. to v. 47. Cp. Xen. Anab. 3.1.17

ἡμᾶς δέ, οἷς κηδεμὼν...οὐδεὶς πάρεστιν

, who would have no one to plead our cause (no ‘friend at court,’ such as the younger Cyrus had in his mother Parysatis). In Il. 23.163

κηδεμόνες

are the chief mourners for the dead. In Attic, though sometimes poet. for

κηδεστής

, the word did not necessarily imply kinship.

ἀλγοῦσα μὲν δῆτ’ , yes, indeed, it is to my own pain that I mock thee,— if I do mock. δῆτα assents ( O. T. 445 n.) to

οὐδὲν ὠφελουμένη

: there is, indeed, no

ὄφελος

in it, but only

ἄλγος.

ἐν σοί : cp. Ai. 1092

ἐν θανοῦσιν ὑβριστής

, ib. 1315

ἐν ἐμοὶ θρασύς

Heath's εἰ γελῶ γ’ , for

εἰ γέλωτ’

, is supported by the accent

γελῶτ’

in L, and seems right. It smooths the construction; and

εἰ γελῶ γ’

better expresses that the taunt sprang from anguish, not from a wish to pain. Then

γέλωτα γελῶ

, without an epithet for the subst., is unusual.—Cp. Ai. 79

οὔκουν γέλως ἥδιστος εἰς ἐχθροὺς γελᾶν;

ἀλλὰ νῦν , now, at least: O. C. 1276

ἀλλ’ ὑμεῖς γε

, n.

κἀμπλάκω , and am I to miss the

fate? i.e. to be dissociated from it: delib. aor. subj., which can be used, not only in asking what one is to do, but also in expressions of despair as to what one must suffer ( Tr. 973

τί πάθω

;). For

ἀμπλακεῖν

cp. 910 , 1234.

εἵλου , alluding to v. 78 f.

ζῆν : for the emphatic pause, cp. Ph. 907

οὔκουν ἐν οἷς γε δρᾷς· ἐν οἷς δ’ αὐδᾷς, ὀκνῶ

ἐπ’ ἀρρήτοις … τοῖς ἐμ. λ. (but you did not choose death) without my words (my arguments against that course) having been spoken,—referring to vv. 49—68. For

ἐπί

with the negative verbal (=

πρὶν τοὺς ἐμοὺς λόγους ῥηθῆναι

) cp. Eur. Ion 228

ἐπὶ δ’ ἀσφάκτοις | μήλοισι δόμων μὴ πάριτ’ ἐς μυχόν

(‘before sheep have been slain, pass not,’ etc.).

σὺ μὲν τοῖς : ‘you seemed wise to the one side (Creon); I, to the other’ (to Hades and the dead). Nauck pronounces the text unsound, objecting to the use of

τοῖς

: but that it was good Attic is sufficiently shown by Plat. Legg. 701E (cited by Wolff)

οὐ συνήνεγκεν οὔτε τοῖς οὔτε τοῖς

(it profited neither party). Cp. O. C. 742 , n. on

ἐκ δὲ τῶν.—σὺ μὲν σοί

, the schol.'s reading, is very inferior.—For the rhetorical

χιασμός

cp. O. T. 538 n. (and ib. 320 ).

καὶ μήν , and yet,—though I did shrink from breaking Creon's law,—I am now, morally, as great an offender as you, since I sympathise with your act.

θάρσει is not said with bitterness (that could hardly be, after 551): rather it means, ‘Take heart to live,’ as Whitelaw renders it. These two verses quietly express her feeling that their lots are irrevocably sundered, and exhort Ismene to accept the severance.

ἡ ἐμὴ ψυχή , my life, a periphrasis for

ἐγώ

, like O. C. 998

τὴν πατρὸς | ψυχὴν...ζῶσαν

(n.).

πάλαι , i.e. ever since she resolved to break the edict. (Cp. O. T. 1161 .)

ὥστε τοῖς θ. ὠφελεῖν , so as to (with a view to) serving the dead. The dat., as with

ἐπαρκεῖν

: Ph. 871

ξυνωφελοῦντά μοι

: Aesch. Pers. 842

ὡς τοῖς θανοῦσι πλοῦτος οὐδὲν ὠφελεῖ

: Eur. Or. 665

τοῖς φίλοισιν ὠφελεῖν

: Aristoph. Av. 419

φίλοισιν ὠφελεῖν ἔχειν

. So

ἐπωφελεῖν

O. C. 441 .—Dobree proposed to understand

σε

as subj. to the inf., ‘so that (you) are helping the dead,’ —i.e., your offer of help (552) is made to one who is already as good as dead. But

σέ

could not be thus understood; and this sense (which it has been sought to obtain by emendations, see cr. n.) would be frigid.

L gives τὼ παῖδε φημὶ as in O. C. 317

καὶ φημὶ

, and this may probably be taken as the traditional accentuation, though some modern edd. write

τὼ παῖδέ φημι, καί φημι

. The justification of the oxytone

φημὶ

is in the emphasis which falls on it. Similarly it has the accent when parenthetic, as Lucian Deor. Conc. 2

πολλοὶ γάρ, φημί, οὐκ ἀγαπῶντες κ.τ.λ.

τὼ παῖδε … τὴν μὲν … τὴν δέ , partitive apposition: .

ἀρτίως , because Creon had hitherto regarded Ismene as being of a docile and submissive nature: cp. on 531

ὑφειμένη

The apology is for her sister as well as for herself: even such prudence ( cp. 68

νοῦν

) as may have been inborn forsakes the unfortunate under the stress of their misfortunes.

βλάστῃ : cp. El. 238

ἐν τίνι τοῦτ’ ἔβλαστ’ ἀνθρώπων

; O. C. 804

φύσας...φρένας

(n.).

τοῖς κ. πράσσουσιν , dat. of interest: Tr. 132

μένει γὰρ οὔτ’ αἰόλα νὺξ | βροτοῖσιν.

ἐξίσταται , stands aside, gives place ( Ai. 672 ); and so, leaves its proper place, becomes deranged: cp. Eur. Bacch. 928

ἀλλ’ ἐξ ἕδρας σοι πλόκαμος ἐξέστηχ’ ὅδε

. The converse phrase is commoner,

ἐξίσταμαι τῶν φρενῶν

: cp. 1105 .—Schneidewin cp. Antigone fr. 165

ἄκουσον· οὐ γὰρ οἱ κακῶς πεπραγότες | σὺν ταῖς τύχαισι τοὺς λόγους ἀπώλεσαν

,—which plainly glances at our passage. For similar allusions cp. O. C. 1116 n.

σοὶ γοῦν ( cp. 45 n.) sc.

ἐξέστη.

κακοῖς , i.e. Antigone: for the plur., cp. 10 .

τῆσδ’ ἄτερ explains μόνῃ : cp. on 445.

βιώσιμον is Ionic and poet.; the Attic word was

βιωτός

. It is needless to change τί (subst.) into

πῶς

. The more usual phrase was, indeed, impers., as Her. 1.45

οὐδέ οἱ εἴη βιώσιμον

: Plat. Crito 47D

ἆρα βιωτὸν ἡμῖν ἐστί

; But, just as we can have

ὁ βίος οὐ βιωτός ἐστι

(cp. O. C. 1691 ), so also

οὐδὲν βιωτόν ἐστι

, no form of life is tolerable. Cp. O. T. 1337

τί δῆτ’ ἐμοὶ βλεπτόν, ἢ | στερκτόν, ἢ προσήγορον | ἔτ’ ἔστ’

, etc., where the only difference is that the subst.

τί

corresponds to an object. accus., and not as here to a cognate (

βίον βιῶναι

ἀλλὰ … μέντοι , ‘nay, but...’: cp. Ph. 524

ἀλλ’ αἰσχρὰ μέντοι σοῦ γέ μ’ ἐνδεέστερον | ξένῳ φανῆναι.

ἥδε μὴ λέγε , say not ‘

ἥδε

,’ speak not of her as still with thee, for she is already numbered with the dead.

οἵδε

are

οἱ ἐνθάδε

, the living (75), as

κεῖνοι

(525) are

οἱ ἐκεῖ

, the dead ( cp. 76 ). The peculiarity is that we should have expected either ( a)

τήνδε

, acc. to

λέγε

, or ( b)

τῆσδε

, as a direct quotation from the last verse: cp. Dem. or. 18 § 88

τίς ἦν...; ὑμεῖς, ὦ ἄνδρες Ἀθηναῖοι. τὸ δ’ ὑμεῖς ὅταν λέγω, λέγω τὴν πόλιν

. If (e.g.)

ὑμῶν

had preceded

ω ἄνδρες

, Dem. would doubtless have said

τὸ δ’ ὑμῶν

, or else

ὑμᾶς δ’

. Here, however, no fair objection would remain if we had

ἀλλὰ τὸ ἥδε μὴ λέγε

, i. e. ‘never use the word

ἥδε

about her,’—which makes the sense more general than if he said,

ἀλλὰ τῆσδε μὴ λέγε

, i. e. ‘do not say (that you cannot live without)

ἥδε

.’ The question, then, seems to resolve itself into this:—Wishing to give the more general sense just indicated, could the poet say

ἥδε

instead of

τὸ ἥδε

? To show that the art. was not always required in such quotation, it is enough to cite Aristoph. Eq. 21

λέγε δὴ μόλωμεν

, by the side of

τὸ μόλωμεν

ib. 26 . While, then, I cannot produce any exact parallel for this

ἥδε

, I think it reasonable to suppose that colloquial idiom would have allowed it. Those who deny this have two resources. (1) To point thus:

ἀλλ’ ἥδε μέντοι—μὴ λέγ’·

i.e. instead of adding

οὐκ ἔστιν ἔτι

after

μέντοι

, he breaks off his sentence—‘do not speak of her.’ So Bellermann. (2) Semitelos reads

ἀλλ’ ἥδε μέν σοι μὴ λέγ’ ὡς ἄρ’

[for

οὐ γὰρ] ἔστ’ ἔτι

, ‘do not say that you have her any longer.’ As to

σοι

, see cr. n. above. Neither of these readings gives such a forcible sense as the vulgate.

νυμφεῖα , sc.

ἱερά

, ‘nuptials,’ as Tr. 7 (but ib. 920 ‘bridal-chamber,’ as in sing. below, 1205 ); here=

νύμφην

. Cp. Eur. El. 481

σὰ λέχεα

, thy spouse: and so

εὐνή

, etc.—Having failed to win Creon's pity for herself, Ismene now appeals to his feeling for his son. Haemon's coming part in the play is thus prepared.

ἀρώσιμοι , a poet. form (only here), analogous to the epic forms of adjectives in which a short vowel is lengthened for metre's sake (cp. on 492). Though the verb was

ἀρόω

, the adj. with the suffix

σιμο

would properly be formed from the subst.

ἄροσις

(cp. O. C. 27 n.). Suidas gives

ἀρόσιμον κλίμα· τὸ ἀροτριούμενον

. For the metaphor cp. O. T. 1256

μητρῴαν ...ἄρουραν

, and ib. 1485 , 1497 : Lucr. 4. 1107.

οὐχ ὥς γ’ (‘Another marriage is possible for him’). ‘No, not in the sense of the troth plighted between him and her,’—not such a union of hearts as had been prepared there. ἡρμοσμένα ἦν , impers., lit., ‘as things had been adjusted’; cp. on 447: Her. 1.112

ἡμῖν κακῶς βεβουλευμένα ἔσται

: id. 6. 83

τέως μὲν δή σφι ἦν ἄρθμια ἐς ἀλλήλους

. The choice of the word has been influenced by the Ionic and poet. use of

ἁρμόζειν

as=to betroth (

ἑγγυᾶν

): Her. 3.137

ἅρμοσται

(perf. pass. as midd.)

τὴν Μίλωνος θυγατέρα...γυναῖκα

, he has become engaged to her: Pind. P. 9. 127

ἁρμόζων κόρᾳ | νυμφίον ἄνδρα

. Cp. 2 Epist. Cor. 11. 2

ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνήν

υἱέσι , the regular Attic dat. plur. (as Plat. Rep. 362E , Aristoph. Nub. 1001 , etc.), from the stem

υἱυ

-, which furnished also the Attic nom. and gen. plur.,

υἱεῖς, υἱέων

; and the dual

υἱῆ

(or rather

υἱεῖ

, Meisterhans p. 63),

υἱέοιν

. The Attic forms of the sing. and the acc. plur. were taken from

υἱο

-, except that

υἱέος, υἱεῖ

were alternative forms for the gen. and dat. sing. Here L has the epic υἱάσιν , from a third stem,

υἱ

-, whence the Homeric forms

υἷος, υἷι

υἷα, υἷε, υἷες, υἷας

: cp. Monro Hom. Gr. § 107.—The dat. of interest goes with κακὰς γυναῖκας , not with στυγῶ : cp. Aristoph. Nub. 1161

πρόβολος ἐμός, σωτὴρ δόμοις, ἐχθροῖς βλάβη

It is not of much moment that L, like the later MSS., gives this verse to Ismene. Errors as to the persons occur not seldom in L (see, e.g., cr. n. to O. C. 837 , and cp. ib. 1737 ); and here a mistake would have been peculiarly easy, as the dialogue from v. 561 onwards has been between Creon and Ismene. To me it seems certain that the verse is Antigone's, and that one of the finest touches in the play is effaced by giving it to Ismene. The taunt,

κακὰς γυναῖκας υἱέσι

, moves Antigone to break the silence which she has kept since v. 560: in all this scene she has not spoken to Creon, nor does she now address him: she is thinking of Haemon,—of the dishonour to him implied in the charge of having made such a choice, —

ὡς αἰεὶ τὸν ὁμοῖον ἄγει θεὸς ὡς τὸν ὁμοῖον

. How little does his father know the heart which was in sympathy with her own. This solitary reference to her love heightens in a wonderful degree our sense of her unselfish devotion to a sacred duty. If Ismene speaks this verse, then

τὸ σὸν λέχος

in 573 must be, ‘the marriage of which you talk’ (like El. 1110

οὐκ οἶδα τὴν σὴν κλῄδον

'), which certainly is not its natural sense.

Αἷμον . L has

αἵμων

. Soph. would have written AIMON: hence the tradition is subject to the same ambiguity as in KPEON. The analogy of

δαῖμον

would probably have recommended the form in

ἄγαν γε λυπεῖς , ‘Nay, thou art too troublesome,’—the impatient phrase of one who would silence another, as Ai. 589 (Ajax to Tecmessa)

ἄγαν γε λυπεῖς· οὐ κάτοισθ’

, etc.: so ib. 592

πόλλ’ ἄγαν ἤδη θροεῖς

The MSS. give this verse to Ismene; but Boeckh is clearly right in giving it to the Chorus. Ismene asked this question in 568, and Creon answered: she rejoined to this answer (570), and Creon replied still more bitterly. She could not now ask her former question over again. But there is no unfitness in the question being repeated by a new intercessor, since to ask it thus is a form of mild remonstrance.

ἐμοί , L's reading, is right. Creon has been asked,—‘Can you indeed mean to deprive your son of his bride?’ He grimly replies, ‘I look to the Death-god to break off this match.’ The ἔφυ in the later MSS. was obviously a mere conjecture,—and a weak one.

This verse clearly belongs to the Chorus, to whom L assigns it. The first words of the next verse show this. Hermann objected that in similar situations the Chorus usually has two verses. It is true that this is usually the case. But O. T. 1312 is enough to show that there was no rigid rule; why, indeed, should there be? And, here, surely,

πλέον ἥμισυ παντός.

δεδογμένα (

ἐστί

), =

δέδοκται

: cp. on 570

ἡρμοσμένα

, 447

κηρυχθέντα

. Cp. Menander

Ἀρρηφόρος

1. 3

δεδογμένον τὸ πρᾶγμ’· ἀνερρίφθω κύβος

καὶ σοί γε κἀμοί , sc.

δεδογμένα

. It is settled, for both of us: i.e., I shall not change my mind, and it is vain for thee to plead. The datives are ethic. We might also understand, ‘settled by thee, as by me,’—alluding to the words of the Chorus in v. 211 and in v. 220. But I now feel, with Mr T. Page, that this would be somewhat forced.—We must not point thus:

καὶ σοί γε. καί μοι μὴ τριβάς

, etc. (so Semitelos). This would be more defensible if, in 576,

σοί

had stood with

δεδογμένα

: but, as it is, the vagueness of the latter confirms

καὶ σοί γε κἀμοί

. Bellermann, giving 576 to Ismene, adopts Kern's

καὶ σοί γε κοινῇ

(‘yes, and she shall die with you’).

μὴ τριβάς , sc.

ποιεῖσθε

: cp. Aristoph. Ach. 345

ἀλλὰ μή μοι πρόφασιν, ἀλλὰ κατάθου τὸ βέλος

: Vesp. 1179

μή μοί γε μύθους.

νιν , plur., as O. T. 868 (masc.), O. C. 43 (fem.), El. 436 (neut.), etc.

ἐκ δὲ τοῦδε , κ.τ.λ. Compare 484

ἦ νῦν ἐγὼ μὲν οὐκ ἀνήρ, αὕτη δ’ ἀνήρ

: 525

ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή

: also 678 ff. This much-vexed passage is sound as it has come down to us. Creon means: ‘henceforth they must be women, and must not roam unrestrained.’ The fact that a woman has successfully defied him rankles in his mind. Hence the bitterness of γυναικας here. The Attic notions of feminine propriety forbade such freedom as ἀνειμένας denotes. Cp. El. 516 (Clytaemnestra finding Electra outside the house)

ἀνειμένη μέν, ὡς ἔοικας, αὖ στρέφει

: Electra should be restrained,

μή τοι θυραίαν γ’ οὖσαν αἰσχύνειν φίλους

. So pseudoPhocyl. 216 (keep a maiden in-doors),

μηδέ μιν ἄχρι γάμων πρὸ δόμων ὀφθῆμεν ἐάσῃς

. Aristoph. Lys. 16

χαλεπή τοι γυναικῶν ἔξοδος

. The emphasis of

γυναῖκας

here is parallel with the frequent emphasis of

ἀνήρ

(as Eur. El. 693

ἄνδρα γίγνεσθαί σε χρή

, a man). Cp. O. C. 1368

αἵδ’ ἄνδρες, οὐ γυναῖκες, εἰς τὸ συμπονεῖν

.—All the emendations are weak or improbable. See Appendix.

χοἱ θρασεῖς . Remark how well the use of the masc. here suits the taunt conveyed in the last verse. πέλας (

ὄντα

)... εἰσορῶσι : cp. O. C. 29

πέλας γὰρ ἄνδρα τόνδε νῷν ὁρῶ

: and see ib. 586 n.

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)) — 376 focus

ἐς ¹ δαιμόνιον τέρας ἀμφινοῶ

τόδε πῶς εἰδὼς ἀντιλογήσω

τήνδ᾽ ² οὐχ εἶναι παῖδ᾽ Ἀντιγόνην.
375

ὦ δύστηνος, καὶ δυστήνου

πατρὸς Οἰδιπόδα, τί ποτ᾽ ; οὐ δή που

σέ γ᾽ ἀπιστοῦσαν

τοῖς βασιλείοισιν ἄγουσι νόμοις,

καὶ ἐν ἀφροσύνῃ καθελόντες.
380

Φύλαξ

ἥδ᾽ ἔστ᾽ ἐκείνη τοὔργον ἡ ’ξειργασμένη·

τήνδ᾽ εἵλομεν θάπτουσαν. ἀλλὰ ποῦ Κρέων;

Χορός

ὅδ᾽ ἐκ δόμων ἄψοῤῥος ἐς δέον περᾷ.

Κρέων

τί δ᾽ ἔστι; ποίᾳ ξύμμετρος προὔβην τύχῃ;

Φύλαξ

ἄναξ, βροτοῖσιν οὐδέν ἐστ᾽ ἀπώμοτον.
385

ψεύδει γὰρ ἡ ’πίνοια τὴν γνώμην· ἐπεὶ

σχολῇ ³ γ᾽ ἂν ἥξειν δεῦρ᾽ ἂν ἐξηύχουν ἐγὼ,

ταῖς σαῖς ἀπειλαῖς, αἷς ἐχειμάσθην τότε.

ἀλλ᾽ ἡ γὰρ ἐκτὸς ⁴ καὶ παρ᾽ ἐλπίδας χαρὰ

ἔοικεν ἄλλῃ ⁵ μῆκος οὐδὲν ἡδονῇ.
390

ἥκω, δι' ὅρκων καίπερ ὢν ἀπώμοτος,

κόρην ἄγων τήνδ᾽, ἣ καθευρέθη τάφον

κοσμοῦσα. κλῆρος ἐνθάδ᾽ οὐκ ἐπάλλετο,

ἀλλ᾽ ἔστ᾽ ἐμὸν ⁶ θοὔρμαιον, οὐκ ἄλλου, τόδε.

καὶ νῦν, ἄναξ, τήνδ᾽ αὐτὸς, ὡς θέλεις, λαβὼν,
395

καὶ κρῖνε, κἀξέλεγχ᾽· ἐγὼ δ᾽ ἐλεύθερος

δίκαιός εἰμι τῶνδ᾽ ἀπηλλάχθαι κακῶν.

Κρέων

ἄγεις δὲ τήνδε ⁷ τῷ τρόπῳ πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρ᾽ ἔθαπτε. πάντ᾽ ἐπίστασαι.

Κρέων

ἦ καὶ ξυνίης, καὶ λέγεις ὀρθῶς ἃ φῄς;
400

Φύλαξ

ταύτην γ᾽ ἰδὼν θάπτουσαν ὃν σὺ τὸν νεκρὸν

ἀπεῖπας. ἆρ᾽ ἔνδηλα καὶ σαφῆ λέγω;

Κρέων

καὶ πῶς ὁρᾶται, κἀπίληπτος εὑρέθη;

Φύλαξ

τοιοῦτον ἦν τὸ πρᾶγμ᾽. ὅπως γὰρ ἥκομεν,

πρὸς σοῦ τὰ δείν᾽ ἐκεῖν᾽ ἐπηπειλημένοι
405

πᾶσαν κόνιν σήραντες, ἣ κατεῖχε τὸν

νέκυν, μυδῶν τε σῶμα γυμνώσαντες εὖ,

καθήμεθ᾽ ἄκρων ἐκ πάγων ὑπήνεμοι ⁸

ὀσμὴν ἀπ᾽ αὐτοῦ, μὴ βάλοι, πεφευγότες,

ἐγερτὶ κινῶν ἄνδρ᾽ ἀνὴρ ἐπιῤῥόθοις
410

κακοῖσιν, εἴ τις τοῦδ᾽ ἀφειδήσοι πόνου.

χρόνον τάδ᾽ ἦν τοσοῦτον, ἔς τ᾽ ἐν αἰθέρι

μέσῳ κατέστη λαμπρὸς ἡλίου κύκλος,

καὶ καῦμ᾽ ἔθαλπε. καὶ τότ᾽ ἐξαίφνης χθονὸς ⁹

τυφὼς ἀείρας σκηπτὸν, οὐράνιον ἄχος,
415

πίμπλησι πεδίον, πᾶσαν αἰκίζων φόβην

ὕλης πεδιάδος ¹⁰· ἐν δ᾽ ἐμεστώθη μέγας

αἰθήρ· μύσαντες δ᾽ εἴχομεν θείαν νόσον.

καὶ τοῦδ᾽ ἀπαλλαγέντος ἐν χρόνῳ μακρῷ,

ἡ παῖς ὁρᾶται, κἀνακωκύει πικρᾶς
420

ὄρνιθος ὀξὺν φθόγγον, ὡς ὅταν κενῆς

εὐνῆς νεοσσῶν ὀρφανὸν βλέψῃ λέχος ¹¹.

οὕτω δὲ χαὔτη, ψιλὸν ὡς ὁρᾷ νέκυν,

γόοισιν ἐξῴμωξεν, ἐκ δ᾽ ἀρὰς κακὰς

ἠρᾶτο τοῖσι τοὔργον ἐξειργασμένοις.
425

καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν,

ἔκ τ᾽ εὐκροτήτου χαλκέας ἄρδην πρόχου

χοαῖσι ¹² τρισπόνδοισι τὸν νέκυν στέφει.

χἠμεῖς δ᾽ ἰδόντες ἱέμεσθα, σὺν δέ νιν

θηρώμεθ᾽ εὐθὺς οὐδὲν ἐκπεπληγμένην.
430

καὶ τάς τε πρόσθεν, τάς τε νῦν, ἠλέγχομεν

πράξεις· ἄπαρνος δ᾽ οὐδενὸς καθίστατο,

ἀλλ᾽ ἡδέως ἔμοιγε κἀλγεινῶς ἅμα.

τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι,

ἥδιστον· ἐς κακὸν δὲ τοὺς φίλους ἄγειν,
435

ἀλγεινόν. ἀλλὰ πάντα ταῦθ᾽ ἥσσω λαβεῖν

ἐμοὶ πέφυκε τῆς ἐμῆς σωτηρίας.

Κρέων

σὲ ¹³ δὴ, σὲ τὴν νεύουσαν ἐς πέδον κάρα·

φὴς, ἢ καταρνεῖ μὴ δεδρακέναι τάδε;

Ἀντιγόνη

καὶ φημὶ δρᾶσαι, κοὐκ ἀπαρνοῦμαι τὸ μή ¹⁴.
440

Κρέων

σὺ ¹⁵ μὲν κομίζοις ἂν σεαυτὸν, ᾗ θέλεις,

ἔξω βαρείας αἰτίας ἐλεύθερον·

σὺ δ᾽, εἶπέ μοι, μὴ μῆκος, ἀλλὰ σύντομα·

ᾔδης τὰ κηρυχθέντα, μὴ πράσσειν τάδε;

Ἀντιγόνη

ᾔδη. τί δ᾽ οὐκ ἔμελλον ; ἐμφανῆ γὰρ ἦν.
445

Κρέων

καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους;

Ἀντιγόνη

οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας ¹⁶ τάδε,

οὐδ᾽ ¹⁷ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη,

οἱ τούσδ᾽ ἐν ἀνθρώποισιν ὥρισαν νόμους·

οὐδὲ σθένειν τοσοῦτον ᾠόμην τὰ σὰ
450

κηρύγμαθ᾽ ὥστ᾽ ἄγραπτα κἀσφαλῆ θεῶν

νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν.

οὐ γάρ τι ¹⁸ νῦν γε κἀχθὲς, ἀλλ᾽ ἀεί ποτε

ζῇ ταῦτα, κοὐδεὶς οἶδεν ἐξ ὅτου ’φάνη.

τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς
455

φρόνημα δείσασ᾽, ἐν θεοῖσι τὴν δίκην

δώσειν. θανουμένη γὰρ ἐξῄδη (τί δ᾽ οὔ;),

κεἰ μὴ σὺ προὐκήρυξας. εἰ δὲ τοῦ χρόνου

πρόσθεν θανοῦμαι, κέρδος αὔτ᾽ ἐγὼ λέγω.

ὅστις γὰρ ἐν πολλοῖσιν, ὡς ἐγὼ, κακοῖς
460

ζῇ, πῶς ὅδ᾽ οὐχὶ κατθανὼν κέρδος φέρει;

οὕτως ἔμοιγε τοῦδε τοῦ μόρου τυχεῖν

παρ᾽ οὐδὲν ἄλγος· ἀλλ᾽ ἂν, εἰ τὸν ἐξ ἐμῆς

μητρὸς θανόντ᾽ ἄθαπτον ἐσχόμην νέκυν,

κείνοις ἂν ἤλγουν· τοῖσδε δ᾽ οὐκ ἀλγύνομαι.
465

σοὶ δ᾽ εἰ δοκῶ νῦν μῶρα δρῶσα τυγχάνειν,

σχεδόν ¹⁹ τι μώρῳ μωρίαν ὀφλισκάνω.

Χορός

δηλοῖ ²⁰ τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδός· εἴκειν δ᾽ οὐκ ἐπίσταται κακοῖς.

Κρέων

ἀλλ᾽, ἴσθι τοι, τὰ σκλήρ᾽ ἄγαν φρονήματα
470

πίπτει μάλιστα· καὶ τὸν ἐγκρατέστατον

σίδηρον ὀπτὸν ἐκ πυρὸς περισκελῆ ²¹

θραυσθέντα καὶ ῥαγέντα πλεῖστ᾽ ἂν εἰσίδοις·

σμικρῷ χαλινῷ δ᾽ οἶδα τοὺς θυμουμένους

ἵππους καταρτυθέντας. οὐ γὰρ ἐκπέλει
475

φρονεῖν μέγ᾽, ὅστις δοῦλός ἐστι τῶν πέλας ²².

αὕτη δ᾽ ὑβρίζειν μὲν τότ᾽ ἐξηπίστατο,

νόμους ὑπερβαίνουσα τοὺς προκειμένους·

ὕβρις δ᾽, ἐπεὶ δέδρακεν, ἥδε δευτέρα,

τούτοις ἐπαυχεῖν, καὶ δεδρακυῖαν γελᾷν.
480

ἦ νῦν ἐγὼ μὲν οὐκ ἀνὴρ, αὕτη δ᾽ ἀνὴρ,

εἰ ταῦτ᾽ ἀνατὶ τῇδε κείσεται κράτη.

ἀλλ᾽ εἴτ᾽ ἀδελφῆς, εἴθ᾽ ὁμαιμονεστέρας ²³

τοῦ παντὸς ἡμῖν Ζηνὸς Ἑρκείου κυρεῖ,

αὐτή τε χἠ ξύναιμος οὐκ ἀλύξετον ²⁴
485

μόρου κακίστου. καὶ γὰρ οὖν κείνην ἴσον

ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου.

καί νιν καλεῖτ᾽. ἔσω γὰρ εἶδον ἀρτίως

λυσσῶσαν αὐτὴν, οὐδ᾽ ἐπήβολον φρενῶν.

φιλεῖ ²⁵ δ᾽ ὁ θυμὸς πρόσθεν ᾑρῆσθαι κλοπεὺς
490

τῶν μηδὲν ὀρθῶς ἐν σκότῳ τεχνωμένων.

μισῶ γε μέν τοι χὤταν ἐν κακοῖσί τις

ἁλοὺς, ἔπειτα τοῦτο καλλύνειν θέλῃ.

Ἀντιγόνη

θέλεις τι μεῖζον, ἢ κατακτεῖναί μ᾽ ἑλών;

Κρέων

ἐγὼ μὲν οὐδέν· τοῦτ᾽ ἔχων, ἅπαντ᾽ ἔχω.
495

Ἀντιγόνη

τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν σῶν λόγων

ἀρεστὸν οὐδὲν, μηδ᾽ ἀρεσθείη ποτέ ²⁶.

οὕτω δὲ καὶ σοὶ τἄμ’ ἀφανδάνοντ᾽ ἔφυ.

καίτοι πόθεν κλέος γ᾽ ἂν εὐκλεέστερον

κατέσχον, ἢ τὸν αὐτάδελφον ἐν τάφῳ
500

τιθεῖσα; τούτοις τοῦτο πᾶσιν ἁνδάνειν

λέγοιτ᾽ ἂν, εἰ μὴ γλῶσσαν ἐγκλείσοι φόβος.

ἀλλ᾽ ἡ τυραννὶς πολλά τ᾽ ἄλλ᾽ εὐδαιμονεῖ,

κἄξεστιν αὐτῇ δρᾷν λέγειν θ᾽ ἃ βούλεται.

Κρέων

σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς.
505

Ἀντιγόνη

ὁρῶσι χοἴδε· σοὶ δ᾽ ὑπίλλουσιν στόμα.

Κρέων

σὺ δ᾽ οὐκ ἐπαιδεῖ, τῶνδε χωρὶς εἰ φρονεῖς;

Ἀντιγόνη

οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων

οὔκουν ὅμαιμος χὥ καταντίον θανών;

Ἀντιγόνη

ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός.
510

Κρέων

πῶς δῆτ᾽ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν ²⁷;

Ἀντιγόνη

οὐ μαρτυρήσει ταῦθ᾽ ὁ κατθανὼν νέκυς.

Κρέων

εἴ τοί σφε τιμᾷς ἐξ ἴσου τῷ δυσσεβεῖ.

Ἀντιγόνη

οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς ὤλετο.

Κρέων

πορθῶν γε τήνδε γῆν· ὁ δ᾽, ἀντιστὰς ὕπερ.
515

Ἀντιγόνη

ὅμως ὅ γ᾽ ᾍδης τοὺς νόμους τούτους ποθεῖ.

Κρέων

ἀλλ᾽ οὐχ ὁ χρηστὸς τῷ κακῷ λαχεῖν ἴσος.

Ἀντιγόνη

τίς οἶδεν, εἰ κάτω ᾽στὶν εὐαγῆ τάδε;

Κρέων

οὔ τοί ποθ᾽ οὑχθρὸς, οὐδ᾽ ὅταν θάνῃ, φίλος.

Ἀντιγόνη

οὔ τοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.
520

Κρέων

κάτω νυν ἐλθοῦσ᾽, εἰ φιλητέον, φίλει

κείνους· ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.

Χορός

καὶ μὴν πρὸ πυλῶν ²⁸ ἥδ᾽ Ἰσμήνη

φιλάδελφα κάτω δάκρυ᾽ εἰβομένη.

νεφέλη δ᾽ ὀφρύων ὕπερ αἱματόεν
525

ῥέθος αἰσχύνει,

τέγγουσ᾽ εὐῶπα παρειάν.

Κρέων

σὺ δ᾽, ἣ κατ᾽ οἴκους, ὡς ἔχιδν᾽, ὑφειμένη

λήθουσά μ᾽ ἐξέπινες, οὐδ᾽ ἐμάνθανον

τρέφων δύ᾽ ἄτα, κἀπαναστάσεις θρόνων,
530

φέρ᾽, εἰπὲ δή μοι, καί σὺ τοῦδε τοῦ τάφου

φήσεις μετασχεῖν, ἢ ’ξομεῖ τὸ μὴ εἰδέναι;

Ἰσμήνη

δέδρακα τοὔργον, εἴπερ ἥδ᾽ ὁμοῤῥοθεῖ,

καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

Ἀντιγόνη

ἀλλ᾽ οὐκ ἐάσει τοῦτό γ' ἡ δίκη σ᾽, ἐπεὶ
535

οὔτ᾽ ἠθέλησας, οὔτ᾽ ἐγὼ ᾽κοινωσάμην.

Ἰσμήνη

ἀλλ᾽ ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι

ξύμπλουν ²⁹ ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη

ὧν τοὔργον, ᾍδης χοἱ κάτω ξυνίστορες·

λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.
540

Ἰσμήνη

μή τοι, κασιγνήτη, μ᾽ ἀτιμάσῃς τὸ μὴ οὐ

θανεῖν τε σὺν σοὶ, τὸν θανόντα θ᾽ ἁγνίσαι,

Ἀντιγόνη

μή μοι θάνῃς σὺ κοινὰ, μήθ᾽ ἃ μὴ ᾽θιγες

ποιοῦ σεαυτῆς ³⁰. ἀρκέσω θνήσκουσ᾽ ἐγώ.

Ἰσμήνη

καὶ τίς βίος μοι, σοῦ λελειμμένῃ, φίλος;
545

Ἀντιγόνη

Κρέοντ᾽ ἐρώτα. τοῦδε γὰρ σὺ κηδεμών.

Ἰσμήνη

τί ταῦτ᾽ ἀνιᾷς μ᾽, οὐδὲν ὠφελουμένη;

Ἀντιγόνη

ἀλγοῦσα μὲν δῆτ᾽, εἰ γέλωτ᾽ ἐν σοὶ γελῶ.

Ἰσμήνη

τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾽ ὠφελοῖμ᾽ ἐγώ;

Ἀντιγόνη

σῶσον σεαυτήν. οὐ φθονῶ σ᾽ ὑπεκφυγεῖν.
550

Ἰσμήνη

οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;

Ἀντιγόνη

σὺ μὲν γὰρ εἵλου ζῇν, ἐγὼ δὲ κατθανεῖν.

Ἰσμήνη

ἀλλ᾽ οὐκ ἐπ᾽ ἀῤῥήτοις γε τοῖς ἐμοῖς λόγοις.

Ἀντιγόνη

καλῶς σὺ μὲν τοῖς· τοῖς δ᾽ ἐγὼ ’δόκουν φρονεῖν

Ἰσμήνη

καὶ ³¹ μὴν ἴση νῷν ἐστὶν ἡ ’ξαμαρτία.
555

Ἀντιγόνη

θάρσει. σὺ μὲν ζῇς· ἡ δ᾽ ἐμὴ ψυχὴ πάλαι

τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν

Κρέων

τὼ παῖδε φημὶ τώδε, τὴν μὲν ἀρτίως

ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ τὰ πρῶτ᾽ ἔφυ.

Ἰσμήνη

οὐ γάρ ποτ᾽, ὦ ᾽ναξ, οὐδ᾽ ὃς ἂν βλαστῇ μένει
560

νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ' ἐξίσταται.

Κρέων

σοὶ γοῦν, ὅθ᾽ εἵλου ξὺν κακοῖς πράσσειν κακά.

Ἰσμήνη

τί γὰρ μόνῃ μοι τῆσδ᾽ ἄτερ βιώσιμον;

Κρέων

ἀλλ᾽ «ἥδε» μέντοι μὴ λέγ᾽ οὐ γὰρ ἔστ᾽ ἔτι.

Ἰσμήνη

ἀλλὰ κτενεῖς ³² νυμφεῖα τοῦ σαυτοῦ τέκνου ;
565

Κρέων

ἀρώσιμοι γὰρ χἀτέρων εἰσὶν γύαι.

Ἰσμήνη

οὐχ ὥς γ᾽ ἐκείνῳ τῇδέ τ’ ἦν ἡρμοσμένα.

Κρέων

κακὰς ἐγὼ γυναῖκας ³³ υἱάσιν στυγῶ.

Ἰσμήνη

ὦ φίλταθ᾽ Αἷμον, ὥς σ᾽ ἀτιμάζει πατήρ.

Κρέων

ἄγαν γε λυπεῖς, καὶ σὺ, καὶ τὸ σὸν λέχος.
570

Ἰσμήνη

ἦ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον ;

Κρέων

ᾍδης ὁ παύσων τούσδε τοὺς γάμους ἔφυ.

Ἰσμήνη

δεδογμέν᾽, ὡς ἔοικε, τήνδε κατθανεῖν.

Κρέων

καὶ ³⁴ σοί γε κἀμοί. μὴ τριβὰς ἔτ᾽· ἀλλά νιν

κομίζετ᾽ εἴσω, δμῶες. ἐκ δὲ τοῦδε χρὴ
575

γυναῖκας εἶναι τάσδε, μηδ᾽ ἀνειμένας.

φεύγουσι γάρ τοι χοἱ θρασεῖς, ὅταν πέλας

ἤδη τὸν ᾍδην εἰσορῶσι τοῦ βίου,

Χορός

a

Greek (A. Boeckh, 1884) (OCR draft) Experimental (Greek (A. Boeckh, 1884)) — 376 focus

ἐς δαιμόνιον τέρας ἀμφινοῶ

τόδε, πῶς εἰδὼς ἀντιλογήσω

τήνδ᾽ οὐκ εἶναι παῖδ᾽ Ἀντιγόνην.
365

ὦ δύστηνος,

καὶ δυστήνου πατρὸς Οἰδιπόδα,

τί ποτ᾽; οὐ δή που σέ γ᾽ ἀπιστοῦσαν

τοῖς βασιλείοις ἀπάγουσι νόμοις,

καὶ ἐν ἀφροσύνῃ καθελόντες;
370

5. ἘΠΕΙΣΟΔΙΟΝ ΔΕΥΤΈΡΟΝ.

Φύλαξ

ἥδ᾽ ἔστ᾽ ἐκείνη τοὔργον ἡ ᾽ξειργασμένη·

τήνδ᾽ εἵλομεν θάπτουσαν. ἀλλὰ ποῦ Κρέων;

Χορός

ὅδ᾽ ἐκ δόμων ἄψοῤῥος ἐς δέον περᾷ.

Κρέων

τί δ᾽ ἔστι; ποίᾳ ξύμμετρος προὔβην τύχῃ;

Φύλαξ

ἄναξ, βροτοῖσιν οὐδέν ἐστ᾽ ἀπώμοτον.
375

ψεύδει γὰρ ἡ ᾽πίνοια τὴν γνώμην· ἐπεὶ

σχολῇ γ᾽ ἂν ἥξειν δεῦρ᾽ ἂν ἐξηύχουν ἐγώ,

ταῖς σαῖς ἀπειλαῖς, αἷς ἐχειμάσθην τότε.

ἀλλ᾽, ἡ γὰρ ἐκτὸς καὶ παρ᾽ ἐλπίδας χαρὰ

ἔοικεν ἄλλῃ μῆκος οὐδὲν ἡδονῇ,
380

ἥκω, δι’ ὅρκων καίπερ ὢν ἀπώμοτος,

κόρην ἄγων τήνδ᾽, ἣ καθευρέθη τάφον

κοσμοῦσα. κλῆρος ἐνθάδ᾽ οὐκ ἐπάλλετο,

ἀλλ᾽ ἔστ᾽ ἐμὸν θοὔρμαιον, οὐκ ἄλλου, τόδε.

καὶ νῦν, ἄναξ, τήνδ᾽ αὐτός, ὡς θέλεις, λαβὼν
385

καὶ κρῖνε κἀξέλεγχ᾽· ἐγὼ δ᾽ ἐλεύθερος

δίκαιός εἰμι τῶνδ᾽ ἀπηλλάχθαι κακῶν.

Κρέων

ἄγεις δὲ τήνδε τῷ τρόπῳ πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρ᾽ ἔθαπτε. πάντ᾽ ἐπίστασαι.

Κρέων

ἦ καὶ ξυνιεῖς καὶ λέγεις ὀρθῶς ἃ φῄς;
390

Φύλαξ

ταύτην γ᾽ ἰδὼν θάπτουσαν, ὃν σὺ τὸν νεκρὸν

ἀπεῖπας. ἆρ’ ἔνδηλα καὶ σαφῆ λέγω;

Κρέων

καὶ πῶς ὁρᾶται κἀπίληπτος ᾑρέθη;

Φύλαξ

τοιοῦτον ἦν τὸ πρᾶγμ᾽. ὅπως γὰρ ἥκομεν

πρὸς σοῦ τὰ δείν᾽ ἐκεῖν᾽ ἐπηπειλημένοι,
395

πᾶσαν κόνιν σήραντες, ἣ κατεῖχε τὸν

νέκυν, μυδῶν τε σῶμα γυμνώσαντες εὖ,

καθήμεθ᾽ ἄκρων ἐκ πάγων ὑπήνεμοι,

ὀσμὴν ἀπ᾽ αὐτοῦ, μὴ βάλῃ, πεφευγότες,

ἐγερτὶ κινῶν ἄνδρ᾽ ἀνὴρ ἐπιῤῥόθοις
400

κακοῖσιν, εἴ τις τοῦδ᾽ ἀφειδήσοι πόνου.

χρόνον τάδ᾽ ἦν τοσοῦτον, ἔστ᾽ ἐν αἰθέρι

μέσῳ κατέστη λαμπρὸς ἡλίου κύκλος

καὶ καῦμ᾽ ἔθαλπε· καὶ τότ᾽ ἐξαίφνης χθονὸς

τυφὼς ἀείρας σκηπτόν, οὐράνιον ἄχος,
405

πίμπλησι πεδίον, πᾶσαν αἰκίζων φόβην

ὕλης πεδιάδος· ἐν δ᾽ ἐμεστώθη μέγας

αἰθήρ· μύσαντες δ᾽ εἴχομεν θείαν νόσον.

καὶ τοῦδ᾽ ἀπαλλαγέντος ἐν χρόνῳ μακρῷ

ἡ παῖς ὁρᾶται κἀνακωκύει πικρᾶς
410

ὄρνιθος ὀξὺν φθόγγον, ὡς ὅταν κενῆς

εὐνῆς νεοσσῶν ὀρφανὸν βλέψῃ λέχος·

οὕτω δὲ χαὔτη, ψιλὸν ὡς ὁρᾷ νέκυν,

γόοισιν ἐξῴμωξεν, ἐκ δ᾽ ἀρὰς κακὰς

ἠρᾶτο τοῖσι τοὔργον ἐξειργασμένοις.
415

καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν,

ἔκ τ᾽ εὐκροτήτου χαλκέας ἄρδην πρόχου

χοαῖσι τρισπόνδοισι τὸν νέκυν στέφει.

χἠμεῖς δ᾽ ἰδόντες ἱέμεσθα, σὺν δέ νιν

θηρώμεθ᾽ εὐθὺς οὐδὲν ἐκπεπληγμένην·
420

καὶ τάς τε πρόσθεν τάς τε νῦν ἠλέγχομεν

πράξεις· ἄπαρνος δ᾽ οὐδενὸς καθίστατο,

ἀλλ᾽ ἡδέως ἐμοί τε κἀλγεινῶς ἅμα.

τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι

ἥδιστον, ἐς κακὸν δὲ τοὺς φίλους ἄγειν
425

ἀλγεινόν. ἀλλὰ πάντα ταῦθ' ἥσσω λαβεῖν

ἐμοὶ πέφυκε τῆς ἐμῆς σωτηρίας.

Κρέων

σὲ δή, σὲ τὴν νεύουσαν ἐς πέδον κάρα,

φῇς, ἢ καταρνεῖ μὴ δεδρακέναι τάδε;

Ἀντιγόνη

καὶ φημὶ δρᾶσαι, κοὐκ ἀπαρνοῦμαι τὸ μή.
430

Κρέων

σὺ μὲν κομίζοις ἂν σεαυτὸν ᾗ θέλεις

ἔξω βαρείας αἰτίας ἐλεύθερον·

σὺ δ᾽ εἰπέ μοι, μὴ μῆκος, ἀλλὰ σύντομα,

ᾔδης τὰ κηρυχθέντα μὴ πράσσειν τάδε;

Ἀντιγόνη

ᾔδη. τί δ᾽ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν.
435

Κρέων

καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους;

Ἀντιγόνη

οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε,

οὐδ᾽ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη,

οἳ τούσδ᾽ ἐν ἀνθρώποισιν ὥρισαν νόμους.

οὐδὲ σθένειν τοσοῦτον ᾠόμην τὰ σὰ
440

κηρύγμαθ', ὡς τἄγραπτα κἀσφαλῆ θεῶν

νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν.

οὐ γάρ τι νῦν γε κἀχθές, ἀλλ᾽ ἀεί ποτε

ζῇ ταῦτα, κοὐδεὶς οἶδεν ἐξότου ᾽φάνη.

τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς
445

φρόνημα δείσασ᾽, ἐν θεοῖσι τὴν δίκην

δώσειν. θανουμένη γὰρ ἐξῄδη, τί δ᾽ οὔ;

κεἰ μὴ σὺ προὐκήρυξας· εἰ δὲ τοῦ χρόνου

πρόσθεν θανοῦμαι, κέρδος αὔτ᾽ ἐγὼ λέγω.

ὅστις γὰρ ἐν πολλοῖσιν, ὡς ἐγώ, κακοῖς
450

ζῇ, πῶς ὅδ᾽ οὐχὶ κατθανὼν κέρδος φέρει;

οὕτως ἔμοιγε τοῦδε τοῦ μόρου τυχεῖν

παρ᾽ οὐδὲν ἄλγος· ἀλλ᾽ ἄν, εἰ τὸν ἐξ ἐμῆς

μητρὸς θανόντ᾽ ἄθαπτον ἠνσχόμην νέκυν,

κείνοις ἂν ἤλγουν· τοῖσδε δ᾽ οὐκ ἀλγύνομαι.
455

σοὶ δ᾽ εἰ δοκῶ νῦν μῶρα δρῶσα τυγχάνειν,

σχεδόν τι μώρῳ μωρίαν ὀφλισκάνω.

Χορός

δηλοῖ τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδός· εἴκειν δ᾽ οὐκ ἐπίσταται κακοῖς.

Κρέων

ἀλλ᾽ ἴσθι τοι, τὰ σκλήρ᾽ ἄγαν φρονήματα
460

πίπτει μάλιστα· καὶ τὸν ἐγκρατέστατον

σίδηρον, ὀπτὸν ἐκ πυρὸς περισκελῆ,

θραυσθέντα καὶ ῥαγέντα πλεῖστ᾽ ἂν εἰσίδοις.

σμικρῷ χαλινῷ δ᾽ οἶδα τοὺς θυμουμένους

ἵππους καταρτυθέντας. οὐ γὰρ ἐκπέλει
465

φρονεῖν μέγ᾽, ὅστις δοῦλός ἐστι τῶν πέλας.

αὕτη δ᾽ ὑβρίζειν μὲν τότ᾽ ἐξηπίστατο,

νόμους ὑπερβαίνουσα τοὺς προκειμένους·

ὕβρις δ᾽, ἐπεὶ δέδρακεν, ἥδε δευτέρα,

τούτοις ἐπαυχεῖν καὶ δεδρακυῖαν γελᾶν.
470

ἦ νῦν ἐγὼ μὲν οὐκ ἀνήρ, αὕτη δ᾽ ἀνήρ,

εἰ ταῦτ᾽ ἀνατὶ τῇδε κείσεται κράτη.

ἀλλ᾽ εἴτ᾽ ἀδελφῆς εἴθ᾽ ὁμαιμονεστέρα

τοῦ παντὸς ἧμιν Ζηνὸς Ἑρκείου κυρεῖ,

αὐτή τε χἠ ξύναιμος οὐκ ἀλύξετον
475

μόρου κακίστου. καὶ γὰρ οὖν κείνην ἴσον

ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου.

καί νιν καλεῖτ᾽. ἔσω γὰρ εἶδον ἀρτίως

λυσσῶσαν αὐτὴν οὐδ᾽ ἐπήβολον φρενῶν.

φιλεῖ δ᾽ ὁ θυμὸς πρόσθεν ᾑρῆσθαι κλοπεὺς
480

τῶν μηδὲν ὀρθῶς ἐν σκότῳ τεχνωμένων.

μισῶ γε μέντοι χὤταν ἐν κακοῖσί τις

ἁλοὺς ἔπειτα τοῦτο καλλύνειν θέλῃ.

Ἀντιγόνη

θέλεις τι μεῖζον ἢ κατακτεῖναί μ' ἑλών;

Κρέων

ἐγὼ μὲν οὐδέν· τοῦτ᾽ ἔχων ἅπαντ᾽ ἔχω.
485

Ἀντιγόνη

τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν σῶν λόγων

ἀρεστὸν οὐδέν, μηδ᾽ ἀρεσθείη ποτέ·

οὕτω δὲ καὶ σοὶ τἄμ᾽ ἀφανδάνοντ᾽ ἔφυ.

καίτοι πόθεν κλέος γ᾽ ἂν εὐκλεέστερον

κατέσχον, ἢ τὸν αὐτάδελφον ἐν τάφῳ
490

τιθεῖσα; τούτοις τοῦτο πᾶσιν ἁνδάνειν

λέγοιτ᾽ ἄν, εἰ μὴ γλῶσσαν ἐγκλείσοι φόβος.

ἀλλ᾽ ἡ τυραννὶς πολλά τ' ἄλλ᾽ εὐδαιμονεῖ,

κἄξεστιν αὐτῇ δρᾶν λέγειν θ’ ἃ βούλεται.

Κρέων

σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς.
495

Ἀντιγόνη

ὁρῶσι χοὖτοι· σοὶ δ᾽ ὑπείλουσι στόμα.

Κρέων

σὺ δ᾽ οὐκ ἐπαιδεῖ, τῶνδε χωρὶς εἰ φρονεῖς;

Ἀντιγόνη

οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων

οὔκουν ὅμαιμος χὠ καταντίον θανών;

Ἀντιγόνη

ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός.
500

Κρέων

πῶς δῆτ᾽ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν;

Ἀντιγόνη

οὐ μαρτυρήσει ταῦθ᾽ ὁ κατθανὼν νέκυς.

Κρέων

εἴ τοί σφε τιμᾷς ἐξ ἴσου τῷ δυσσεβεῖ.

Ἀντιγόνη

οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς ὤλετο.

Κρέων

πορθῶν γε τήνδε γῆν, ὁ δ᾽ ἀντιστὰς ὕπερ.
505

Ἀντιγόνη

ὅμως ὅ γ᾽ Ἅιδης τοὺς νόμους ἴσους ποθεῖ.

Κρέων

ἀλλ' οὐχ ὁ χρηστὸς τῷ κακῷ λαχεῖν ἴσος.

Ἀντιγόνη

τίς οἶδεν, εἰ κάτωθεν εὐαγῆ τάδε;

Κρέων

οὔτοι ποθ’ οὑχθρός, οὐδ᾽ ὅταν θάνῃ, φίλος.

Ἀντιγόνη

οὔτοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.
510

Κρέων

κάτω νυν ἐλθοῦσ᾽, εἰ φιλητέον, φίλει

κείνους· ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.

Χορός

καὶ μὴν πρὸ πυλῶν ἥδ᾽ Ἰσμήνη

φιλάδελφα κάτω δάκρυ᾽ εἰβομένη·

νεφέλη δ᾽ ὀφρύων ὕπερ αἱματόεν
515

ῥέθος αἰσχύνει,

τέγγουσ᾽ εὐῶπα παρειάν.

Κρέων

σὺ δ᾽, ἣ κατ᾽ οἴκους, ὡς ἔχιδν᾽, ὑφειμένη

λήθουσά μ’ ἐξέπινες, οὐδ᾽ ἐμάνθανον

τρέφων δύ᾽ ἄτας κἀπαναστάσεις θρόνων,
520

φέρ᾽, εἰπὲ δή μοι, καὶ σὺ τοῦδε τοῦ τάφου

φήσεις μετασχεῖν, ἢ ᾽ξομεῖ τὸ μὴ εἰδέναι;

Ἰσμήνη

δέδρακα τοὔργον, εἴπερ ἥδ᾽ ὁμοῤῥοθεῖ,

καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

Ἀντιγόνη

ἀλλ' οὐκ ἐάσει τοῦτό γ᾽ ἡ δίκη σ᾽, ἐπεὶ
525

οὔτ᾽ ἠθέλησας οὔτ᾽ ἐγὼ ᾽κοινωσάμην.

Ἰσμήνη

ἀλλ' ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι

ξύμπλουν ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη

ὧν τοὔργον, Ἅιδης χοἰ κάτω ξυνίστορες·

λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.
530

Ἰσμήνη

μήτοι, κασιγνήτη, μ᾽ ἀτιμάσῃς τὸ μὴ οὐ

θανεῖν τε σὺν σοὶ τὸν θανόντα θ᾽ ἁγνίσαι.

Ἀντιγόνη

μή μοι θάνῃς σὺ κοινά, μηδ᾽ ἃ μὴ 'θιγες

ποιοῦ σεαυτῆς· ἀρκέσω θνήσκουσ᾽ ἐγώ.

Ἰσμήνη

καὶ τίς βίος μοι σοῦ λελειμμένῃ φίλος;
535

Ἀντιγόνη

Κρέοντ' ἐρώτα· τοῦδε γὰρ σὺ κηδεμών.

Ἰσμήνη

τί ταῦτ᾽ ἀνιᾷς μ᾽, οὐδὲν ὠφελουμένη;

Ἀντιγόνη

ἀλγοῦσα μὲν δῆτ᾽, εἰ γέλωτ᾽ ἐν σοὶ γελῶ.

Ἰσμήνη

τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾽ ὠφελοῖμ᾽ ἐγώ;

Ἀντιγόνη

σῶσον σεαυτήν· οὐ φθονῶ σ᾽ ὑπεκφυγεῖν.
540

Ἰσμήνη

οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;

Ἀντιγόνη

σὺ μὲν γὰρ εἵλου ζῆν, ἐγὼ δὲ κατθανεῖν.

Ἰσμήνη

ἀλλ᾽ οὐκ ἐπ’ ἀῤῥήτοις γε τοῖς ἐμοῖς λόγοις.

Ἀντιγόνη

καλῶς σὺ μὲν τοῖς· τοῖς δ᾽ ἐγὼ ᾽δόκουν φρονεῖν.

Ἰσμήνη

καὶ μὴν ἴση νῷν ἐστιν ἡ ᾽ξαμαρτία.
545

Ἀντιγόνη

θάρσει. σὺ μὲν ζῇς· ἡ δ᾽ ἐμὴ ψυχὴ πάλαι

τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν.

Κρέων

τὼ παῖδέ φημι τώδε, τὴν μὲν ἀρτίως

ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ ταπρῶτ᾽ ἔφυ.

Ἰσμήνη

ἀλλ᾽ οὐ γάρ, ὦναξ, οὐδ᾽ ὃς ἂν βλάστῃ μένει
550

νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ᾽ ἐξίσταται.

Κρέων

σοὶ γοῦν, ὅθ᾽ εἵλου ξὺν κακοῖς πράσσειν κακά.

Ἰσμήνη

τί γὰρ μόνῃ μοι τῆσδ᾽ ἄτερ βιώσιμον;

Κρέων

ἀλλ' ἥδε μέντοι μὴ λέγ᾽· οὐ γὰρ ἔστ᾽ ἔτι.

Ἰσμήνη

ἀλλὰ κτενεῖς νυμφεῖα τοῦ σαυτοῦ τέκνου;
555

Κρέων

ἀρώσιμοι γὰρ χἀτέρων εἰσὶν γύαι.

Ἰσμήνη

οὐχ ὥς γ᾽ ἐκείνῳ τῇδέ τ’ ἦν ἡρμοσμένα.

Κρέων

κακὰς ἐγὼ γυναῖκας υἱέσι στυγῶ.

Ἀντιγόνη

ὦ φίλταθ᾽ Αἵμων, ὥς σ᾽ ἀτιμάζει πατήρ.

Κρέων

ἄγαν γε λυπεῖς καὶ σὺ καὶ τὸ σὸν λέχος.
560

Χορός

ἦ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον;

Κρέων

Ἅιδης ὁ παύσων τούσδε τοὺς γάμους ἔφυ.

Χορός

δεδογμέν᾽, ὡς ἔοικε, τήνδε κατθανεῖν.

Κρέων

καὶ σοί γε κἀμοί. μὴ τριβὰς ἔτ᾽, ἀλλά νιν,

κομίζετ᾽ εἴσω, δμῶες· ἐκ δὲ τοῦδε χρὴ
565

γυναῖκας εἶναι τάσδε¹, μηδ᾽ ἀνειμένας.

φεύγουσι γάρ τοι χοἰ θρασεῖς, ὅταν πέλας

ἤδη τὸν Ἅιδην εἰσορῶσι τοῦ βίου.

6. ΣΤΑΣΙΜΟΝ ΔΕΎΤΕΡΟΝ.

Greek (F. H. Bothe, 1806) (OCR draft) Experimental (Greek (F. H. Bothe, 1806)) — 376 focus

— εἰ δαιμόνιον τέρας, ἀμφινοῶ,

τόδε. — πῶς δ᾽, εἰδὼς, ἀντιλογήσω,
370

τήνδ᾽ οὐκ, εἶναι παῖδ᾽ Ἀντιγόνην ;

ὦ δύστηνος,

καὶ δυστήνου πατρὸς Οἰδιπόδα,

τί ποτ᾽; οὐ δή που σέ γ᾽ ἀπιστοῦσαν

τοῖς βασιλείοισιν ἄγουσι νόμοις,
375

καὶ ἐν ἀφροσύνῃ καθελόντες;

Φύλαξ

ἥδ᾽ ἔστ᾽ ἐκείνη τοὔργον ἡ ᾿ξειργασμένη!

τήνδ᾽ εἵλομεν θάπτουσαν! ἀλλὰ ποῦ Κρέων;

Χορός

ὅδ᾽ ἐκ δόμων ἄψοῤῥος ἐς δέον περᾷ.

Κρέων

τί δ᾽ ἔστι; ποίᾳ ξύμμέτρος προὔβη τύχῃ;
380

Φύλαξ

ἄναξ, βροτοῖσιν οὐδέν ἐστ᾽ ἀπώμοτον ·

ψεύδει γὰρ ἡ ᾿πίνοια τὴν γνώμην· ἐπεὶ

σχολῇ ποθ᾽ ἥξειν δεῦρ᾽ ἂν ἐξηύχουν ἐγὼ,

ταῖς σαῖς ἀπειλαῖς, αἷς ἐχειμάσθην τότε·

ἀλλ᾽ (ἡ γὰρ εὐκτὸς καὶ παρ᾽ ἐλπίδας χαρὰ
385

ἔοικεν ἄλλῃ μῆκος οὐδὲν ἡδονῇ)

ἥκω, δι' ὅρκων καίπερ ὢν ἀπώμοτος,

κόρην ἄγων τήνδ᾽, ἣ καθευρέθη τάφον

κοσμοῦσα. κλῆρος ἐνθάδ᾽ οὐκ ἐπάλλετο,

ἀλλ᾽ ἔστ᾽ ἐμὸν θοὔρμαιον, οὐκ ἄλλου, τόδε.
390

καὶ νῦν, ἄναξ, τήνδ᾽ αὐτὸς, ὡς θέλεις, λαβὼν,

καὶ κρῖνε, κἀξέλεγχ'· ἐγὼ δ᾽ ἐλεύθερος

δίκαιός εἰμι τῶνδ᾽ ἀπηλλάχθαι κακῶν.

Κρέων

ἄγεις δὲ τήνδε τῷ τρόπῳ πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρ᾽ ἔθαπτε· πάντ᾽ ἐπίστασο.
395

Κρέων

ἦ καὶ ξυνιεῖς καὶ λέγεις ὀρθῶς, ἃ φῄς;

Φύλαξ

ταύτην γ᾽ ἰδὼν θάπτουσαν οὗ σὺ τὸν νεκρὸν

ἀπεῖπας. ἆρ' ἔνδηλα καὶ σαφῆ λέγω;

Κρέων

καὶ πῶς ὁρᾶται, κἀπίληπτος εὑρέθη;

Φύλαξ

τοιοῦτον ἦν τὸ πρᾶγμ'. ὅπως γὰρ ἥκομεν,
400

πρὸς σοῦ τὰ δείν᾽ ἐκεῖν᾽ ἐπηπειλημένοι,

πᾶσαν κόνιν σήραντες, ᾗ κατείχετο

νέκυς, μυδῶν τε σῶμα γυμνώσαντες εὖ,

καθήμεθ' ἄκρων ἐκ πάγων ὑπήνεμοι,

ὀσμὴν ἀφ᾽ αὑτοῦ μὴ βάλοι, πεφευγότες,
405

ἐγερτὶ κινῶν ἄνδρ᾽ ἀνὴρ ἐπιῤῥόθοις

κακοῖσιν, εἴ τις τοῦδ᾽ ἀφειδήσοι πόνου.

χρόνον τάδ᾽ ἦν τοσοῦτον, ἔς τ᾽ ἐν αἰθέρι

μέσῳ κατέστη λαμπρὸς ἡλίου κύκλος,

καὶ καῦμ᾽ ἔθαλπε· καὶ τότ᾽ ἐξαίφνης χθονὸς
410

τυφὼς ἀείρας σκηπτὸν, οὐράνιον ἄχος,

πίμπλησι πεδίον, πᾶσαν αἰκίζων φόβην

ὕλης πεδιάδος · ἐν δ᾽ ἐμεστώθη μέγας

αἰθήρ· μύσαντες δ᾽ εἴχομεν θείαν νόσον.

καὶ τοῦδ᾽ ἀπαλλαγέντος ἐν χρόνῳ μακρῷ,
415

ἡ παῖς ὁρᾶται, κᾀνακωκύει πικρῶς,

ὄρνιθος ὀξύφθογγον ὡς, ὅταν κενῆς

εὐνῆς νεοσσῶν ὀρφανὸν βλέψῃ λέχος·

οὕτω δὲ χ᾽ αὕτη, ψιλὸν ὡς ὁρᾷ νέκυν,

γόοισιν ἐξῴμωξεν, ἐκ δ᾽ ἀρὰς κακὰς
420

ἠρᾶτο τοῖσι τοὔργον ἐξειργασμένοις·

καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν,

ἔκ τ᾽ εὐκροτήτου χαλκέας ἄρδην πρόχου

χοαῖσι τρισπόνδοισι τὸν νέκυν στέφει.

χ᾽ ἡμεῖς ἰδόντες ἱέμεσθα, ξὺν δέ νιν
425

θηρώμεθ᾽ εὐθὺς, οὐδὲν ἐκπεπληγμένην,

καὶ τὰς τε πρόσθεν, τάς τε νῦν, ἠλέγχομεν

πράξεις· ἄπαρνος δ᾽ οὐδενὸς καθίστατο.

ἀλλ᾽ ἡδέως ἔμοιγε κἀλγεινῶς ἅμα·

τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι,
430

ἥδιστον, ἐς κακὸν δὲ τοὺς φίλους ἄγειν,

ἀλγεινόν· ἀλλὰ ταῦτα πάνθ᾽ ἥσσω λαβεῖν

ἐμοὶ πέφυκε τῆς ἐμῆς σωτηρίας.

Κρέων

σὲ δὴ, σὲ τὴν νεύουσαν ἐς πέδον κάρα,

φὴς, ἢ καταρνεῖ μὴ δεδρακέναι τάδε;
435

Ἀντιγόνη

καὶ φημὶ δρᾶσαι, κοὐκ ἀπαρνοῦμαι τὸ μή.

Κρέων

σὺ μὲν κομίζοις ἂν σεαυτὸν, ᾖ θέλεις,

ἔξω, βαρείας αἰτίας ἐλεύθερον· ͵

σὺ δ᾽, εἰπέ μοι μὴ μῆκος, ἀλλὰ ξύντομα·

ᾔδης τὰ κηρυχθέντα, μὴ πράσσειν τάδε;
440

Ἀντιγόνη

ᾔδη· τί δ᾽ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν.

Κρέων

καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβῆναι νόμους;

Ἀντιγόνη

οὐ γάρ τι μοι Ζεὺς ἦν ὁ κηρύξας τάδε,

οὐδ᾽ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη,

οἳ τούσδ᾽ ἐν ἀνθρώποισιν ὥρισαν νόμους·
445

οὐδὲ σθένειν τοσοῦτον ᾠόμην τὰ σὰ

κηρύγμαθ᾽, ὥστ᾽ ἄγραπτα κἀσφαλῆ θεῶν

νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν.

οὐ γάρ τι νῦν γε κἀχθὲς, ἀλλ᾽ ἀεί ποτε

ζῇ ταῦτα, κοὐδεὶς οἶδεν ἐξ ὅτου ᾿φάνη.
450

τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς

φρόνημα δείσασ᾽, ἐν θεοῖσι τὴν δίκην

δώσειν. θανουμένη γὰρ ἐξῄδη, τί δ᾽ οὔ;

κεἰ μὴ σὺ προὐκήρυξας· εἰ δὲ τοῦ χρόνου

πρόσθεν θανοῦμαι, κέρδος αὔτ᾽ ἐγὼ λέγω·
455

ὅστις γὰρ ἐν πολλοῖσιν, ὡς ἐγὼ, κακοῖς

ζῇ, πῶς ὅδ᾽ οὐχὶ κατθανὼν κέρδος φέρει;

οὕτως ἔμοιγε τοῦδε τοῦ μόρου τυχεῖν

παρ᾽ οὐδὲν ἄλγος ἀλλ᾽ ἂν, εἰ τὸν ἐξ ἐμῆς

μητρὸς θανόντ᾽ ἄθαπτον ἰσχόμην νέκυν,
460

κείνοις ἂν ἥλγουν· τοῖσδε δ᾽ οὐκ ἀλγύνομαι·

σοὶ δ᾽ εἰ δοκῶ νῦν μῶρα δρῶσα τυγχάνειν,

σχεδόν τι μώρῳ μωρίαν ὀφλισκάνω.

Χορός

δηλοῖ τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδὸς, εἴκειν δ᾽ οὐκ ἐπίσταται κακοῖς.
465

Κρέων

ἀλλ' ἴσθι τοι τὰ σκλήρ᾽ ἄγαν φρονήματα

πίπτειν μάλιστα· καὶ τὸν ἐγκρατέστατον

σίδηρον ὀπτὸν, ἐκ πυρὸς περισκελῆ

θραυσθέντα καὶ ῥαγέντα πλεῖστ᾽ ἂν εἰσίδοις ·

σμικρῷ χαλινῷ δ᾽ οἶδα τοὺς θυμουμένους
470

ἵππους καταρτυθέντας. οὐ γὰρ ἐκπέλει

φρονεῖν μέγ᾽, ὅστις δοῦλός ἐστι τῶν πέλας·

αὕτη δ᾽ ὑβρίζειν μὲν τότ᾽ ἐξηπίστατο,

νόμους ὑπερβαίνουσα τοὺς προκειμένους·

ὕβρις δ᾽, ἐπεὶ δέδρακεν, ἥδε δευτέρα,
475

τούτοις ἐπαυχεῖν, καὶ δεδρακυῖαν γελᾶν.

ἦ νῦν ἐγὼ μὲν οὐκ ἀνὴρ, αὐτὴ δ᾽ ἀνὴρ,

εἰ ταῦτ᾽ ἀνατεὶ τῇδε κείσεται κράτη.

ἀλλ᾽ εἴτ᾽ ἀδελφῆς, εἴθ᾽ ὁμαιμονεστέρας

τοῦ παντὸς ἡμῖν Ζηνὸς Ἑρκίου κυρεῖ,
480

αὐτή τε χ᾽ ἡ ξύναιμος οὐκ ἀλύξετον

μόρου κακίστου · καὶ γὰρ οὖν κείνην ἴσον

ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου.

καί νιν καλεῖτ᾽ ! ἔσω γὰρ εἶδον ἀρτίως

λυσσῶσαν αὐτὴν, οὐδ᾽ ἐπήβολον φρενῶν·
485

φιλεῖ δ᾽ ὁ θυμὸς πρόσθεν ᾑρῆσθαι κλοπεὺς

τῶν μηδὲν ὀρθῶς ἐν σκότῳ τεχνωμένων.

μισῶ γε μέν τοι χὥταν ἐν κακοῖσὶ τις

ἁλοὺς, ἔπειτα τοῦτο καλλύνειν θέλῃ.

Ἀντιγόνη

θέλεις τι μεῖζον, ἢ κατακτεῖναί μ᾽ ἑλών;
490

Κρέων

ἐγὼ μὲν οὐδέν· τοῦτ᾽ ἔχων, ἅπαντ᾽ ἔχω.

Ἀντιγόνη

τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν σῶν λόγων

ἀρεστὸν οὐδὲν, μηδ᾽ ἀρεσθείη ποτέ·

οὕτω δὲ καί σοι τἄμ᾽ ἀφανδάνοντ᾽ ἔφυ.

καί τοι πόθεν κλέος γ᾽ ἂν εὐκλεέστερον
495

κατέσχον, ἢ τὸν αὐτάδελφον ἐν τάφῳ

τιθεῖσα; τοῖσδε τοῦτο πᾶσιν ἁνδάνειν

λέγοιτ᾽ ἂν, εἰ μὴ γλῶσσαν ἐγκλείσοι φόβος·

ἀλλ᾽ ἡ τυραννὶς πολλά τ᾽ ἄλλ᾽ εὐδαιμονεῖ,

κἄξεστιν αὐτῇ δρᾷν λέγειν θ᾽, ἃ βούλεται.
500

Κρέων

σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς.

Ἀντιγόνη

ὁρῶσι χ᾽ οἵδε, σοὶ δ᾽ ὑπίλλουσι στόμα.

Κρέων

σὺ δ᾽ οὐκ ἐπαιδεῖ, τῶνδε χωρὶς εἰ φρονεῖς;

Ἀντιγόνη

οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων

οὔκουν ὅμαιμος χὡ καταντίον θανών;
505

Ἀντιγόνη

ὅμαιμος ἐκ μιᾶς τε, καὶ ταὐτοῦ πατρός.

Κρέων

πῶς δῆτ᾽ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν;

Ἀντιγόνη

οὐ μαρτυρήσει τάδ᾽ ὁ κατὰ χθονὸς νέκυς.

Κρέων

εἴ τοι σφε τιμᾷς ἐξ ἴσου τῷ δυσσεβεῖ.

Ἀντιγόνη

οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς, ὤλετο.
510

Κρέων

πορθῶν γε τήνδε γῆν· ὁ δ᾽, ἀντιστὰς ὕπερ.

Ἀντιγόνη

ὅμως ὁ γ᾽ Αἵδης τοὺς νόμους ἴσους ποθεῖ.

Κρέων

ἀλλ᾽ οὐχ ὁ χρηστὸς τῷ κακῷ λαχεῖν ἴσον.

Ἀντιγόνη

τίς οἶδεν, εἰ κάτωθεν εὐαγῆ τάδε;

Κρέων

οὐ τοι ποθ᾽ οὑχθρὸς, οὐδ᾽ ὅταν θάνῃ, φίλος.
515

Ἀντιγόνη

οὐ τοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.

Κρέων

κάτω νυν ἐλθοῦσ᾽, εἰ φιλητέον, φίλει

κείνους · ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.

Χορός

καὶ μὴν πρὸ πυλῶν ἥδ᾽ Ἰσμήνη

φιλάδελφα κάτω δάκρυ᾽ εἰβομένη·
520

νεφέλη δ᾽ ὀφρύων ὕπερ ἱμερτὸν

ῥέθος αἰσχύνει,

τέγγουσ᾽ εὐῶπα παρειάν.

Κρέων

σὺ δ᾽, ἣ, κατ᾽ οἴκους, ὡς ἔχιδν᾽, ὑφειμένη,

λήθουσά μ᾽ ἐξέπινες, οὐδ᾽ ἐμάνθανον
525

τρέφων δύ᾽ ἄτα, κἀπαναστάσεις θρόνων,

φέρ᾽, εἰπὲ δή μοι· καὶ σὺ τοῦδε τοῦ τάφου

φήσεις μετασχεῖν, ἢ ᾿ξομεῖ τὸ μὴ εἰδέναι;

Ἰσμήνη

δέδρακα τοὖργον, εἴπερ ἥδ᾽ ὁμοῤῥοθεῖ,

καὶ ξυμμετίσχω, καίπερ οὐ, τῆς αἰτίας.
530

Ἀντιγόνη

ἀλλ’ οὐκ ἐάσει τοῦτό γ᾽ ἡ δίκη σ᾽, ἐπεὶ

οὔτ᾽ ἠθέλησας, οὔτ᾽ ἐγὼ ᾿κοινωσάμην.

Ἰσμήνη

ἀλλ᾽ ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι

ξύμπλουν ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη

ὧν τοὖργον, Ἅιδης χ᾽ οἱ κάτω ξυνίστορες·
535

λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.

Ἰσμήνη

μή τοι, κασιγνήτη, μ᾽ ἀτιμάσῃς, τὸ μὴ οὐ

θανεῖν τε σὺν σοὶ, τὸν θανόντα θ᾽ ἁγνίσαι.

Ἀντιγόνη

μή μοι θάνῃς σὺ κοινὰ, μήθ᾽, ἃ μὴ 'θιγες,

ποιοῦ σεαυτῆς· ἀρκέσω θνήσκουσ᾽ ἐγώ.
540

Ἰσμήνη

καὶ τίς βίος μοι, σοῦ λελειμμένῃ, φίλος;

Ἀντιγόνη

Κρέοντ᾽ ἐρώτα· τοῦδε γὰρ σὺ κηδεμών.

Ἰσμήνη

τί ταῦτ᾽ ἀνιᾷς μ᾽, οὐδὲν ὠφελουμένη;

Ἀντιγόνη

ἀλγοῦσα μὲν δῆτ᾽, εἰ γέλωτ᾽ ἐν σοὶ γ' ὄφλω.

Ἰσμήνη

τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἐπωφελοῖμ᾽ ἐγώ;
545

Ἀντιγόνη

σῶσον σεαυτήν· οὐ φθονῶ σ᾽ ὑπεκφυγεῖν. ·

Ἰσμήνη

οἴ μοι τάλαινα! κᾀμπλάκω τοῦ σοῦ μόρου;

Ἀντιγόνη

σὺ μὲν γὰρ εἵλου ζῇν, ἐγὼ δὲ κατθανεῖν.

Ἰσμήνη

ἀλλ᾽ οὐκ ἐπ᾽ ἀῤῥήτοις γε τοῖς ἐμοῖς λόγοις.

Ἀντιγόνη

καλοῖσι μὲν σοί· τοῖς δ᾽ ἐγὼ ᾿δόκουν φρονεῖν.
550

Ἰσμήνη

καὶ μὴν ἴση νῷν ἐστὶν ἡ ᾿ξαμαρτία.

Ἀντιγόνη

θάρσει· σὺ μὲν ζῇς· ἡ δ᾽ ἐμὴ ψυχὴ πάλαι

τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν.

Κρέων

τὼ παῖδε φημὶ τώδε, τὴν μὲν ἀρτίως

ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ τὰ πρῶτ᾽ ἔφυ.
555

Ἰσμήνη

οὐ γάρ ποτ᾽, ὦναξ, οὐδ᾽, ὃς ἂν βλαστῇ, μένει

νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ᾽ ἐξίσταται.

Κρέων

σοὶ γοῦν, ὅθ᾽ εἵλου ξὺν κακοῖς πράσσειν κακά.

Ἰσμήνη

τί γὰρ μόνῃ μοι τῆσδ᾽ ἄτερ βιώσιμον;

Κρέων

ἀλλ’ ἡδὺ μέν σοι μηδέν· οὐ γὰρ ἔστ᾽ ἔτι.
560

Ἰσμήνη

ἀλλὰ κτενεῖς νυμφεῖα τοῦ σαυτοῦ τέκνου;

Κρέων

ἀρώσιμοι γὰρ χἁτέρων εἰσὶν γύαι.

Ἰσμήνη

οὐχ, ὥς γ᾽ ἐκείνῳ τῇδέ τ᾽ ἦν ἡρμοσμένα!

Κρέων

κακὰς ἐγὼ γυναῖκας υἱάσι στυγῶ.

Ἰσμήνη

ὦ, φίλταθ᾽ Αἷμον, ὥς σ᾽ ἀτιμάζει πατήρ!
565

Κρέων

ἄγαν γε λυπεῖς, καὶ σὺ, καὶ τὸ σὸν λάκος.

Ἰσμήνη

ἦ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον;

Κρέων

Αἵδης ὁ παύσων τούσδε τοὺς γάμους ἔφυ.

Ἰσμήνη

δεδογμέν᾽, ὡς ἔοικε, τήνδε κατθανεῖν.

Κρέων

κᾀν σοί γε κάμνει. — μὴ τριβὰς ἔτ᾽, ἀλλά νιν
570

κομίζετ᾽ εἴσω, δμῶες! ἐκ δὲ τοῦδε χρὴ

γυναῖκας εἶναι τάσδε, μηδ᾽ ἀνειμένας·

φθέγγουσι γάρ τοι χ᾽ οἱ θρασεῖς ὅταν πέλας

ἤδη τὸν ᾅδην εἰσορῶσι τοῦ βίου.

Χορός

1

Greek (Lewis Campbell, 1879) (OCR draft) Experimental (Greek (Lewis Campbell, 1879)) — 376 focus

ἐς δαιμόνιον τέρας ἀμφινοῶ

τόδε, πῶς εἰδὼς ἀντιλογήσω

τήνδ᾽ οὐκ εἶναι παῖδ᾽ Ἀντιγόνην.

ὦ δύστηνος καὶ δυστήνου

πατρὸς Οἰδιπόδα, τί ποτ'; οὐ δή που
380

σέ γ᾽ ἀπιστοῦσαν

τοῖς βασιλείοις *ἀπάγουσι νόμοις

καὶ ἐν ἀφροσύνῃ καθελόντες;

Φύλαξ

ἥδ᾽ ἔστ᾽ ἐκείνη τοὔργον ἡ ᾿ξειργασμένη·

τήνδ' εἵλομεν θάπτουσαν. ἀλλὰ ποῦ Κρέων;
385

Χορός

ὅδ᾽ ἐκ δόμων ἄψορρος ἐς δέον περᾷ.

Κρέων

τί δ' ἔστι; ποίᾳ ξύμμετρος προὔβην τύχῃ;

Φύλαξ

ἄναξ, βροτοῖσιν οὐδέν ἐστ᾽ ἀπώμοτον.

ψεύδει γὰρ ἡ ᾿πίνοια τὴν γνώμην. ἐπεὶ

σχολῇ ποθ᾽ ἥξειν δεῦρ᾽ ἂν ἐξηύχουν ἐγὼ
390

ταῖς σαῖς ἀπειλαῖς, αἷς ἐχειμάσθην τότε.

ἀλλ᾽ ἡ γὰρ ἐκτὸς καὶ παρ᾽ ἐλπίδας χαρὰ

ἔοικεν ἄλλῃ μῆκος οὐδὲν ἡδονῇ,

ἥκω, διʼ ὅρκων καίπερ ὢν ἀπώμοτος,

κόρην ἄγων τήνδ', ἣ καθευρέθη τάφον
395

κοσμοῦσα. κλῆρος ἐνθάδ᾽ οὐκ ἐπάλλετο,

ἀλλ᾽ ἔστ᾽ ἐμὸν θοὔρμαιον, οὐκ ἄλλου, τόδε.

καὶ νῦν, ἄναξ, τήνδ' αὐτός, ὡς θέλεις, λαβὼν

καὶ κρῖνε κἀξέλεγχ᾽· ἐγὼ δ᾽ ἐλεύθερος

δίκαιός εἰμι τῶνδ᾽ ἀπηλλάχθαι κακῶν.
400

Κρέων

ἄγεις δὲ τήνδε τῷ τρόπῳ πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρ᾽ ἔθαπτε· πάντ᾽ ἐπίστασαι.

Κρέων

ἦ καὶ ξυνίης καὶ λέγεις ὀρθῶς ἃ φής;

Φύλαξ

ταύτην γʼ ἰδὼν θάπτουσαν ὃν σὺ τὸν νεκρὸν

ἀπεῖπας. ἆρ᾽ ἔνδηλα καὶ σαφῆ λέγω;
405

Κρέων

καὶ πῶς ὁρᾶται κἀπίληπτος ᾑρέθη;

Φύλαξ

τοιοῦτον ἦν τὸ πρᾶγμʼ. ὅπως γὰρ ἥκομεν,

πρὸς σοῦ τὰ δείν᾽ ἐκεῖν᾽ ἐπηπειλημένοι,

πᾶσαν κόνιν σήραντες ἣ κατεῖχε τὸν

νέκυν, μυδῶν τε σῶμα γυμνώσαντες εὖ,
410

καθήμεθ᾽ ἄκρων ἐκ πάγων ὑπήνεμοι,

ὀσμὴν ἀπ᾿ αὐτοῦ μὴ βάλῃ πεφευγότες,

ἐγερτὶ κινῶν ἄνδρ᾽ ἀνὴρ ἐπιρρόθοις

54v

κακοῖσιν, εἴ τις τοῦδ᾽ ἀφειδήσοι πόνου.

χρόνον τάδ᾽ ἦν τοσοῦτον, ἔς τ᾽ ἐν αἰθέρι
415

μέσῳ κατέστη λαμπρὸς ἡλίου κύκλος

καὶ καῦμ᾽ ἔθαλπε· καὶ τότ᾽ ἐξαίφνης χθονὸς

τυφὼς ἀείρας σκηπτόν, οὐράνιον ἄχος,

πίμπλησι πεδίον, πᾶσαν αἰκίζων φόβην

ὕλης πεδιάδος, ἐν δ᾽ ἐμεστώθη μέγας
420

αἰθήρ· μύσαντες δ' εἴχομεν θείαν νόσον.

καὶ τοῦδ᾽ ἀπαλλαγέντος ἐν χρόνῳ μακρῷ,

ἡ παῖς ὁρᾶται, κἀνακωκύει πικρᾶς

ὄρνιθος ὀξὺν φθόγγον, ὡς ὅταν κενῆς

εὐνῆς νεοσσῶν ὀρφανὸν βλέψῃ λέχος·
425

οὕτω δὲ χαὔτη, ψιλὸν ὡς ὁρᾷ νέκυν,

γόοισιν ἐξῴμωξεν, ἐκ δ᾽ ἀρὰς κακὰς

ἠρᾶτο τοῖσι τοὔργον ἐξειργασμένοις.

καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν,

ἔκ τ᾿ εὐκροτήτου χαλκέας ἄρδην πρόχου
430

χοαῖσι τρισπόνδοισι τὸν νέκυν στέφει.

χἠμεῖς ἰδόντες ἱέμεσθα, σὺν δέ νιν

θηρώμεθ᾽ εὐθὺς οὐδὲν ἐκπεπληγμένην,

καὶ τάς τε πρόσθεν τάς τε νῦν ἠλέγχομεν

πράξεις· ἄπαρνος δ᾽ οὐδενὸς καθίστατο,
435

ἀλλ᾽ ἡδέως ἔμοιγε κάλγεινῶς ἅμα.

τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι

ἥδιστον, ἐς κακὸν δὲ τοὺς φίλους ἄγειν

ἀλγεινόν. ἀλλὰ πάντα ταῦθ᾽ ἥσσω λαβεῖν

ἐμοὶ πέφυκε τῆς ἐμῆς σωτηρίας.
440

Κρέων

σὲ δή, σὲ τὴν νεύουσαν ἐς πέδον κάρα,

φῄς, ἢ καταρνεῖ μὴ δεδρακέναι τάδε;

Ἀντιγόνη

καὶ φημὶ δρᾶσαι κοὐκ ἀπαρνοῦμαι τὸ μή.

Κρέων

σὺ μὲν κομίζοις ἂν σεαυτὸν ᾖ θέλεις

ἔξω βαρείας αἰτίας ἐλεύθερον·
445

σὺ δ᾽ εἰπέ μοι μὴ μῆκος, ἀλλὰ συντόμως,

ᾔδης τὰ κηρυχθέντα μὴ πράσσειν τάδε;

Ἀντιγόνη

ᾔδη· τί δ᾽ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν.

Κρέων

καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους;

Ἀντιγόνη

οὐ γὰρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε
450

οὐδ᾽ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη,

οἳ τούσδ᾽ ἐν ἀνθρώποισιν ὥρισαν νόμους·

οὐδὲ σθένειν τοσοῦτον ᾠόμην τὰ σὰ

κηρύγμαθ' ὥστ᾽ ἄγραπτα κἀσφαλῆ θεῶν

νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν.
455

οὐ γάρ τι νῦν γε κἀχθές, ἀλλ᾽ ἀεί ποτε

ζῇ ταῦτα, κοὐδεὶς οἶδεν ἐξ ὅτου ᾿φάνη.

τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς

φρόνημα δείσασ᾽, ἐν θεοῖσι τὴν δίκην

δώσειν· θανουμένη γὰρ ἐξῄδη, τί δ᾽ οὔ;
460

κεἰ μὴ σὺ προὐκήρυξας. εἰ δὲ τοῦ χρόνου

πρόσθεν θανοῦμαι, κέρδος αὔτ᾽ ἐγὼ λέγω,

55r

ὅστις γὰρ ἐν πολλοῖσιν ὡς ἐγὼ κακοῖς

ζῇ, πῶς ὅδ᾽ οὐχὶ κατθανὼν κέρδος φέρει;

οὕτως ἔμοιγε τοῦδε τοῦ μόρου τυχεῖν
465

παρ᾿ οὐδὲν ἄλγος· ἀλλ᾽ ἄν, εἰ τὸν ἐξ ἐμῆς

μητρὸς θανόντ᾽ ἄθαπτον ἠνσχόμην νέκυν,

κείνοις ἂν ἤλγουν· τοῖσδε δ᾽ οὐκ ἀλγύνομαι.

σοὶ δ᾽ εἰ δοκῶ νῦν μῶρα δρῶσα τυγχάνειν,

σχεδόν τι μώρῳ μωρίαν ὀφλισκάνω.
470

Χορός

δηλοῖ τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδός· εἴκειν δ᾽ οὐκ ἐπίσταται κακοῖς.

Κρέων

ἀλλ᾽ ἴσθι τοι τὰ σκλήρ᾽ ἄγαν φρονήματα

πίπτειν μάλιστα, καὶ τὸν ἐγκρατέστατον

σίδηρον ὀπτὸν ἐκ πυρὸς περισκελῆ
475

θραυσθέντα καὶ ῥαγέντα πλεῖστ᾽ ἂν εἰσίδοις.

σμικρῷ χαλινῷ δ᾽ οἶδα τοὺς θυμουμένους

ἵππους καταρτυθέντας· οὐ γὰρ ἐκπέλει

φρονεῖν μέγ᾽ ὅστις δοῦλός ἐστι τῶν πέλας.

αὕτη δ᾽ ὑβρίζειν μὲν τότ᾽ ἐξηπίστατο,
480

νόμους ὑπερβαίνουσα τοὺς προκειμένους·

ὕβρις δ᾽, ἐπεὶ δέδρακεν, ἥδε δευτέρα,

τούτοις ἐπαυχεῖν καὶ δεδρακυῖαν γελᾶν.

ἦ νῦν ἐγὼ μὲν οὐκ ἀνήρ, αὕτη δ᾽ ἀνήρ,

εἰ ταῦτ᾽ ἀνατὶ τῇδε κείσεται κράτη.
485

ἀλλ᾽ εἴτ᾿ ἀδελφῆς εἴθ᾽ ὁμαιμονεστέρα

τοῦ παντὸς ἡμῖν Ζηνὸς ἑρκείου κυρεῖ,

αὐτή τε χἠ ξύναιμος οὐκ ἀλύξετον

μόρου κακίστου· καὶ γὰρ οὖν κείνην ἴσον

ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου.
490

καί νιν καλεῖτʼ· ἔσω γὰρ εἶδον ἀρτίως

λυσσῶσαν αὐτὴν οὐδ᾽ ἐπήβολον φρενῶν.

φιλεῖ δ᾽ ὁ θυμὸς πρόσθεν ᾑρῆσθαι κλοπεὺς

τῶν μηδὲν ὀρθῶς ἐν σκότῳ τεχνωμένων.

μισῶ γε μέντοι χὤταν ἐν κακοῖσί τις
495

ἁλοὺς ἔπειτα τοῦτο καλλύνειν θέλῃ.

Ἀντιγόνη

θέλεις τι μεῖζον ἢ κατακτεῖναί μ᾿ ἑλών;

Κρέων

ἐγὼ μὲν οὐδέν· τοῦτ᾽ ἔχων ἅπαντ᾽ ἔχω.

Ἀντιγόνη

τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν σῶν λόγων

ἀρεστὸν οὐδέν, μηδ' ἀρεσθείη ποτέ,
500

οὕτω δὲ καὶ σοὶ τἄμ᾽ ἀφανδάνοντ᾽ ἔφυ.

καίτοι πόθεν κλέος γ᾽ ἂν εὐκλεέστερον

κατέσχον ἢ τὸν αὐτάδελφον ἐν τάφῳ

τιθεῖσα; τούτοις τοῦτο πᾶσιν ἁνδάνειν

λέγοιτ᾿ ἄν, εἰ μὴ γλῶσσαν *ἐγκλείσαι φόβος.
505

ἀλλ᾽ ἡ τυραννὶς πολλά τ᾿ ἄλλ᾽ εὐδαιμονεῖ

κἄξεστιν αὐτῇ δρᾶν λέγειν θ᾽ ἃ βούλεται.

Κρέων

σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς.

Ἀντιγόνη

ὁρῶσι χοὖτοι· σοὶ δ᾽ ὑπίλλουσι στόμα.

55v

Κρέων

σὺ δ᾽ οὐκ ἐπαιδεῖ, τῶνδε χωρὶς εἰ φρονεῖς;
510

Ἀντιγόνη

οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων

οὔκουν ὅμαιμος χὠ καταντίον θανών;

Ἀντιγόνη

ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός.

Κρέων

πῶς δῆτ᾽ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν;

Ἀντιγόνη

οὐ μαρτυρήσει ταῦθ᾽ ὁ κατθανὼν νέκυς.
515

Κρέων

εἴ τοί σφε τιμᾷς ἐξ ἴσου τῷ δυσσεβεῖ.

Ἀντιγόνη

οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς ὤλετο.

Κρέων

πορθῶν δὲ τήνδε γῆν· ὁ δ᾽ ἀντιστὰς ὕπερ.

Ἀντιγόνη

ὅμως ὅ γ' Ἅιδης τοὺς νόμους τούτους ποθεῖ.

Κρέων

ἀλλ᾽ οὐχ ὁ χρηστὸς τῷ κακῷ λαχεῖν ἴσος.
520

Ἀντιγόνη

τίς οἶδεν εἰ κάτω ἐστὶν εὐαγῆ τάδε;

Κρέων

οὔτοι ποθ᾽ οὑχθρός, οὐδ᾽ ὅταν θάνῃ, φίλος.

Ἀντιγόνη

οὔτοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.

Κρέων

κάτω νυν ἐλθοῦσ᾽, εἰ φιλητέον, φίλει

κείνους· ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.
525

Χορός

καὶ μὴν πρὸ πυλῶν ἥδ᾽ Ἰσμήνη,

φιλάδελφα κάτω δάκρυʼ εἰβομένη·

νεφέλη δ᾽ ὀφρύων ὕπερ αἱματόεν

ῥέθος αἰσχύνει,

τέγγουσ᾽ εὐῶπα παρειάν.
530

Κρέων

σὺ δ᾽, ἣ κατ' οἴκους ὡς ἔχιδν᾽ ὑφειμένη

λήθουσά μ᾽ ἐξέπινες, οὐδ᾽ ἐμάνθανον

τρέφων δύʼ ἄτα κἀπαναστάσεις θρόνων,

φέρ᾽, εἰπὲ δή μοι, καὶ σὺ τοῦδε τοῦ τάφου

φήσεις μετασχεῖν, ἢ ʼξομεῖ τὸ μὴ εἰδέναι;
535

Ἰσμήνη

δέδρακα τοὔργον, εἴπερ ἥδ᾽ ὁμορροθεῖ,

καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

Ἀντιγόνη

ἀλλ᾽ οὐκ ἐάσει τοῦτό γ᾽ ἡ δίκη σ᾽, ἐπεὶ

οὔτ᾽ ἠθέλησας οὔτ᾽ ἐγὼ ᾿κοινωσάμην.

Ἰσμήνη

ἀλλ᾽ ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι
540

ξύμπλουν ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη

ὧν τοὔργον, Ἅιδης χοἰ κάτω ξυνίστορες·

λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.

Ἰσμήνη

μήτοι κασιγνήτη μ᾽ ἀτιμάσῃς τὸ μὴ οὐ

θανεῖν τε σὺν σοὶ τὸν θανόντα θ᾽ ἁγνίσαι.
545

Ἀντιγόνη

μή μοι θάνῃς σὺ κοινά, μηδ' ἃ μὴ ᾿θιγες

ποιοῦ σεαυτῆς. ἀρκέσω θνήσκουσ᾽ ἐγώ.

Ἰσμήνη

καὶ τίς βίος μοι σοῦ λελειμμένῃ φίλος;

Ἀντιγόνη

Κρέοντ᾽ ἐρώτα· τοῦδε γὰρ σὺ κηδεμών.

Ἰσμήνη

τί ταῦτ᾽ ἀνιᾷς μ᾽ οὐδὲν ὠφελουμένη;
550

Ἀντιγόνη

ἀλγοῦσα μὲν δῆτ', εἰ γέλωτ' ἔν σοι γελῶ.

Ἰσμήνη

τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾿ ὠφελοῖμ᾽ ἐγώ;

Ἀντιγόνη

σῶσον σεαυτήν. οὐ φθονῶ σ᾽ ὑπεκφυγεῖν.

Ἰσμήνη

οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;

Ἀντιγόνη

σὺ μὲν γὰρ εἵλου ζῆν, ἐγὼ δὲ κατθανεῖν.
555

Ἰσμήνη

ἀλλ᾽ οὐκ ἐπ᾿ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.

Ἀντιγόνη

καλῶς σὺ μὲν τοῖς, τοῖς δ᾽ ἐγὼ ʼδόκουν φρονεῖν.

56r

Ἰσμήνη

καὶ μὴν ἴση νῷν ἐστιν ἡ ᾿ξαμαρτία.

Ἀντιγόνη

θάρσει, σὺ μὲν ζῇς, ἡ δ᾽ ἐμὴ ψυχὴ πάλαι

τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν.
560

Κρέων

τὼ παῖδέ φημι τώδε τὴν μὲν ἀρτίως

ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ τὰ πρῶτ᾽ ἔφυ.

Ἰσμήνη

οὐ γάρ ποτ', ὦναξ, οὐδ᾽ ὃς ἂν βλάστῃ μένει

νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ᾽ ἐξίσταται.

Κρέων

σοὶ γοῦν, ὅθ᾽ εἵλου σὺν κακοῖς πράσσειν κακά.
565

Ἰσμήνη

τί γὰρ μόνῃ μοι τῆσδ᾽ ἄτερ βιώσιμον;

Κρέων

ἀλλ᾽ ἥδε μέντοι μὴ λέγʼ· οὐ γὰρ ἔστ᾽ ἔτι.

Ἰσμήνη

ἀλλὰ κτενεῖς νυμφεῖα τοῦ σαυτοῦ τέκνου;

Κρέων

ἀρώσιμοι γὰρ χἀτέρων εἰσὶν γύαι.

Ἰσμήνη

οὐχ ὥς γ᾽ ἐκείνῳ τῇδέ τ᾽ ἦν ἡρμοσμένα.
570

Κρέων

κακὰς ἐγὼ γυναῖκας υἱέσι στυγῶ.

Ἀντιγόνη

ὦ φίλταθ' Αἷμον, ὥς σ᾽ ἀτιμάζει πατήρ.

Κρέων

ἄγαν γε λυπεῖς καὶ σὺ καὶ τὸ σὸν λέχος.

Χορός

ἦ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον;

Κρέων

Ἅιδης ὁ παύσων τούσδε τοὺς γάμους ἔφυ.
575

Χορός

δεδογμένʼ, ὡς ἔοικε, τήνδε κατθανεῖν.

Κρέων

καὶ σοί γε κἀμοί, μὴ τριβὰς ἔτ᾽, ἀλλά νιν

κομίζετ᾽ εἴσω, δμῶες· ἐκ δὲ τοῦδε χρὴ

γυναῖκας εἶναι τάσδε μηδ' ἀνειμένας.

φεύγουσι γάρ τοι χοἰ θρασεῖς, ὅταν πέλας
580

ἤδη τὸν Ἅιδην εἰσορῶσι τοῦ βίου.

Χορός
α

Greek (A. Colonna, 1978) (OCR draft) Experimental (Greek (A. Colonna, 1978)) — 376 focus

ἐς δαιμόνιον τέρας ἀμφινοῶ

τόδε· πῶς εἰδὼς ἀντιλογήσω

τήνδ᾽ οὐκ εἶναι παῖδ᾽ Ἀντιγόνην ;

ὦ δύστηνος καὶ δυστήνου

πατρὸς Οἰδιπόδα,
380

τί ποτ᾽; οὐ δή που σέ γ᾽ ἀπιστοῦσαν

τοῖς βασιλείοισιν ἄγουσι νόμοις

καὶ ἐν ἀφροσύνῃ καθελόντες;

Φύλαξ

ἥδ᾽ ἔστ᾽ ἐκείνη τοὔργον ἡ ᾿ξειργασμένη·

τήνδ᾽ εἵλομεν θάπτουσαν· ἀλλὰ ποῦ Κρέων;
385

Χορός

ὅδ᾽ ἐκ δόμων ἄψορρος εἰς δέον περᾷ.

Κρέων

τί δ᾽ ἔστι; ποίᾳ ξύμμετρος προὔβην τύχῃ;

Φύλαξ

ἄναξ, βροτοῖσιν οὐδέν ἐστ᾽ ἀπώμοτον·

ψεύδει γὰρ ἡ ᾿πίνοια τὴν γνώμην· ἐπεὶ

σχολῇ ποθ᾽ ἥξειν δεῦρ᾽ ἂν ἐξηύχουν ἐγὼ
390

ταῖς σαῖς ἀπειλαῖς αἷς ἐχειμάσθην τότε.

ἀλλ᾽, ἡ γὰρ ἐκτὸς καὶ παρ᾽ ἐλπίδας χαρὰ

ἔοικεν ἄλλῃ μῆκος οὐδὲν ἡδονῇ,

ἥκω, δι' ὅρκων καίπερ ὢν ἀπώμοτος,

κόρην ἄγων τήνδ᾽, ἣ καθευρέθη τάφον
395

κοσμοῦσα. κλῆρος ἐνθάδ᾽ οὐκ ἐπάλλετο,

ἀλλ᾽ ἔστ᾽ ἐμὸν θοὔρμαιον, οὐκ ἄλλου, τόδε.

καὶ νῦν, ἄναξ, τήνδ᾽ αὐτὸς ὡς θέλεις λαβὼν

καὶ κρῖνε κἀξέλεγχ᾽· ἐγὼ δ᾽ ἐλεύθερος

δίκαιός εἰμι τῶνδ᾽ ἀπηλλάχθαι κακῶν.
400

Κρέων

ἄγεις δὲ τήνδε τῷ τρόπῳ πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρ᾽ ἔθαπτε· πάντ᾽ ἐπίστασαι.

Κρέων

ἦ καὶ ξυνίης καὶ λέγεις ὀρθῶς ἃ φής;

Φύλαξ

ταύτην γ᾽ ἰδὼν θάπτουσαν ὃν σὺ τὸν νεκρὸν

ἀπεῖπας. ἆρ᾽ ἔνδηλα καὶ σαφῆ λέγω;
405

Κρέων

καὶ πῶς ὁρᾶται κἀπίληπτος ᾑρέθη;

Φύλαξ

τοιοῦτον ἦν τὸ πρᾶγμ᾽· ὅπως γὰρ ἥκομεν

πρὸς σοῦ τὰ δείν᾽ ἐκεῖν᾽ ἐπηπειλημένοι,

πᾶσαν κόνιν σήραντες ἣ κατεῖχε τὸν

νέκυν, μυδῶν τε σῶμα γυμνώσαντες εὖ, 410
410

καθήμεθ᾽ ἄκρων ἐκ πάγων ὑπήνεμοι,

ὀσμὴν ἀπ᾽ αὐτοῦ μὴ βάλῃ πεφευγότες,

ἐγερτὶ κινῶν ἄνδρ᾽ ἀνὴρ ἐπιρρόθοις

κακοῖσιν, εἴ τις τοῦδ᾽ ἀφειδήσοι πόνου.

χρόνον τάδ᾽ ἦν τοσοῦτον, ἔστ᾽ ἐν αἰθέρι
415

μέσῳ κατέστη λαμπρὸς ἡλίου κύκλος

καὶ καῦμ᾽ ἔθαλπε· καὶ τότ᾽ ἐξαίφνης χθονὸς

τυφὼς ἀείρας σκηπτόν, οὐράνιον ἄχος,

πίμπλησι πεδίον πᾶσαν αἰκίζων φόβην

ὕλης πεδιάδος, ἐν δ᾽ ἐμεστώθη μέγας
420

αἰθήρ· μύσαντες δ᾽ εἴχομεν θείαν νόσον.

καὶ τοῦδ᾽ ἀπαλλαγέντος ἐν χρόνῳ μακρῷ,

ἡ παῖς ὁρᾶται κἀνακωκύει πικρᾶς

ὄρνιθος ὀξὺν φθόγγον, ὡς ὅταν κενῆς

εὐνῆς νεοσσῶν ὀρφανὸν βλέψῃ λέχος· 425
425

οὕτω δὲ χαὔτη, ψιλὸν ὡς ὁρᾷ νέκυν,

γόοισιν ἐξῴμωξεν, ἐκ δ᾽ ἀρὰς κακὰς

ἠρᾶτο τοῖσι τοὔργον ἐξειργασμένοις.

καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν,

ἔκ τ᾽ εὐκροτήτου χαλκέας ἄρδην πρόχου
430

χοαῖσι τρισπόνδοισι τὸν νέκυν στέφει.

χἠμεῖς ἰδόντες ἱέμεσθα, σὺν δέ νιν

θηρώμεθ᾽ εὐθὺς οὐδὲν ἐκπεπληγμένην,

καὶ τάς τε πρόσθεν τάς τε νῦν ἠλέγχομεν

πράξεις· ἄπαρνος δ᾽ οὐδενὸς καθίστατο,
435

ἅμ᾽ ἡδέως ἔμοιγε κἀλγεινῶς ἅμα.

τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι

ἥδιστον, ἐς κακὸν δὲ τοὺς φίλους ἄγειν

ἀλγεινόν· ἀλλὰ πάντα ταῦθ᾽ ἥσσω λαβεῖν

ἐμοὶ πέφυκεν τῆς ἐμῆς σωτηρίας.
440

Κρέων

σὲ δή, σὲ τὴν νεύουσαν εἰς πέδον κάρα,

φῇς, ἢ καταρνῇ μὴ δεδρακέναι τάδε·

Ἀντιγόνη

καὶ φημὶ δρᾶσαι κοὐκ ἀπαρνοῦμαι τὸ μή.

Κρέων

σὺ μὲν κομίζοις ἂν σεαυτὸν ᾗ θέλεις

ἔξω βαρείας αἰτίας ἐλεύθερον·
445

σὺ δ᾽ εἰπέ μοι μὴ μῆκος, ἀλλὰ συντόμως,

ᾔδησθα κηρυχθέντα μὴ πράσσειν τάδε;

Ἀντιγόνη

ᾔδη· τί δ᾽ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν.

Κρέων

καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους;

Ἀντιγόνη

οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε,
450

οὐδ’ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη;

οὐ τούσδ᾽ ἐν ἀνθρώποισιν ὥρισαν νόμους·

οὐδὲ σθένειν τοσοῦτον ᾠόμην τὰ σὰ

κηρύγμαθ᾽ ὥστ᾽ ἄγραπτα κἀσφαλῆ θεῶν

νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν.
455

οὐ γάρ τι νῦν γε κἀχθές, ἀλλ᾽ ἀεί ποτε

ζῇ ταῦτα, κοὐδεὶς οἶδεν ἐξ ὅτου 'φάνη.

τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς

φρόνημα δείσασ᾽, ἐν θεοῖσι τὴν δίκην

δώσειν· θανουμένη γὰρ ἐξῄδη, τί δ᾽ οὔ;
460

κεἰ μὴ σὺ προὐκήρυξας. εἰ δὲ τοῦ χρόνου

πρόσθεν θανοῦμαι, κέρδος αὔτ᾽ ἐγὼ λέγω·

ὅστις γὰρ ἐν πολλοῖσιν ὡς ἐγὼ κακοῖς

ζῇ, πῶς ὅδ᾽ οὐχὶ κατθανὼν κέρδος φέρει;

οὕτως ἔμοιγε τοῦδε τοῦ μόρου τυχεῖν
465

παρ᾽ οὐδὲν ἄλγος· ἀλλ᾽ ἄν, εἰ τὸν ἐξ ἐμῆς

μητρὸς θανόντ᾽ ἄθαπτον ἠνσχόμην νέκυν,

κείνοις ἂν ἤλγουν· τοῖσδε δ᾽ οὐκ ἀλγύνομαι.

σοὶ δ᾽ εἰ δοκῶ νῦν μῶρα δρῶσα τυγχάνειν,

σχεδόν τι μώρῳ μωρίαν ὀφλισκάνω.
470

Χορός

δηλοῖ τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδός· εἴκειν δ᾽ οὐκ ἐπίσταται κακοῖς.

Κρέων

ἀλλ᾽ ἴσθι τοι τὰ σκλήρ᾽ ἄγαν φρονήματα

πίπτειν μάλιστα, καὶ τὸν ἐγκρατέστατον

σίδηρον ὀπτὸν ἐκ πυρὸς περισκελῆ
475

θραυσθέντα καὶ ῥαγέντα πλεῖστ᾽ ἂν εἰσίδοις.

σμικρῷ χαλινῷ δ᾽ οἶδα τοὺς θυμουμένους

ἵππους καταρτυθέντας οὐ γὰρ ἐκπέλει

φρονεῖν μέγ᾽ ὅστις δοῦλός ἐστι τῶν πέλας.

αὕτη δ᾽ ὑβρίζειν μὲν τότ᾽ ἐξηπίστατο
480

νόμους ὑπερβαίνουσα τοὺς προκειμένους·

ὕβρις δ᾽, ἐπεὶ δέδρακεν, ἥδε δευτέρα,

τούτοις ἐπαυχεῖν καὶ δεδρακυῖαν γελᾶν.

ἦ νῦν ἐγὼ μὲν οὐκ ἀνήρ, αὕτη δ᾽ ἀνήρ,

εἰ ταῦτ᾽ ἀνατὶ τῇδε κείσεται κράτη.
485

ἀλλ᾽ εἴτ᾽ ἀδελφῆς εἴθ᾽ ὁμαιμονεστέρα

τοῦ παντὸς ἡμῖν Ζηνὸς Ἑρκείου κυρεῖ,

αὐτή τε χἠ ξύναιμος οὐκ ἀλύξετον

μόρου κακίστου· καὶ γὰρ οὖν κείνην ἴσον

ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου.
490

καί νιν καλεῖτ᾽· ἔσω γὰρ εἶδον ἀρτίως

λυσσῶσαν αὐτὴν οὐδ᾽ ἐπήβολον φρενῶν.

φιλεῖ δ᾽ ὁ θυμὸς πρόσθεν ᾑρῆσθαι κλοπεὺς

τῶν μηδὲν ὀρθῶς ἐν σκότῳ τεχνωμένων.

μισῶ γε μέντοι χῶταν ἐν κακοῖσί τις
495

ἁλοὺς ἔπειτα τοῦτο καλλύνειν θέλῃ.

Ἀντιγόνη

θέλεις τι μεῖζον ἢ κατακτεῖναί μ᾽ ἑλών;

Κρέων

ἐγὼ μὲν οὐδέν· τοῦτ᾽ ἔχων ἅπαντ᾽ ἔχω.

Ἀντιγόνη

τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν σῶν λόγων

ἀρεστὸν οὐδέν, μηδ᾽ ἀρεσθείην ποτέ·
500

οὕτω δὲ καὶ σοὶ τἄμ᾽ ἀφανδάνοντ᾽ ἔφυ.

καίτοι πόθεν κλέος γ᾽ ἂν εὐκλεέστερον

κατέσχον ἢ τὸν αὐτάδελφον ἐν τάφῳ

τιθεῖσα; τούτοις τοῦτο πᾶσιν ἁνδάνειν

λέγοιτ᾽ ἄν, εἰ μὴ γλῶσσαν ἐγκλῄσοι φόβος.
505

ἀλλ᾽ ἡ τυραννὶς πολλά τ᾽ ἄλλ᾽ εὐδαιμονεῖ

κἄξεστιν αὐτῇ δρᾶν λέγειν θ’ ἃ βούλεται.

Κρέων

σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς.

Ἀντιγόνη

ὁρῶσι χοὖτοι· σοὶ δ᾽ ὑπίλλουσι στόμα.

Κρέων

σὺ δ᾽ οὐκ ἐπαιδῇ, τῶνδε χωρὶς εἰ φρονεῖς;
510

Ἀντιγόνη

οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων

οὔκουν ὅμαιμος χὠ καταντίον θανών;

Ἀντιγόνη

ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός.

Κρέων

πῶς δῆτ᾽ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν;

Ἀντιγόνη

οὐ μαρτυρήσει ταῦθ᾽ ὁ κατθανὼν νέκυς.
515

Κρέων

εἴ τοί σφε τιμᾷς ἐξ ἴσου τῷ δυσμενεῖ.

Ἀντιγόνη

οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς ὤλετο.

Κρέων

πορθῶν δὲ τήνδε γῆν ὁ δ᾽ ἀντιστὰς ὕπερ.

Ἀντιγόνη

ὅμως ὅ γ᾽ Ἅιδης τοὺς νόμους τούτους ποθεῖ.

Κρέων

ἀλλ᾽ οὐχ ὁ χρηστὸς τῷ κακῷ λαχεῖν ἴσος.
520

Ἀντιγόνη

τίς οἶδεν εἰ κάτω ᾿στὶν εὐαγῆ τάδε;

Κρέων

οὔτοι ποθ’ οὑχθρός, οὐδ᾽ ὅταν θάνῃ, φίλος.

Ἀντιγόνη

οὔτοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.

Κρέων

κάτω νυν ἐλθοῦσ᾽, εἰ φιλητέον, φίλει

κείνους· ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.
525

Χορός

καὶ μὴν πρὸ πυλῶν ἥδ᾽ Ἰσμήνη,

φιλάδελφα κάτω δάκρυ᾽ εἰβομένη·

νεφέλη δ᾽ ὀφρύων ὕπερ αἱματόεν

ῥέθος αἰσχύνει,

τέγγουσ᾽ εὐῶπα παρειάν.
530

Κρέων

σὺ δ᾽, ἣ κατ᾽ οἴκους ὡς ἔχιδν᾽ ὑφειμένη

λήθουσά μ᾽ ἐξέπινες, οὐδ᾽ ἐμάνθανον

τρέφων δύ᾽ ἄτα κἀπαναστάσεις θρόνων,

φέρ᾽, εἰπὲ δή μοι, καὶ σὺ τοῦδε τοῦ τάφου

φήσεις μετασχεῖν, ἢ ᾿ξομῇ τὸ μὴ εἰδέναι;
535

Ἰσμήνη

δέδρακα τοὔργον, εἴπερ ἥδ᾽ ὁμορροθεῖ,

καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

Ἀντιγόνη

ἀλλ᾽ οὐκ ἐάσει τοῦτό γ᾽ ἡ Δίκη σ᾽, ἐπεὶ

οὔτ᾽ ἠθέλησας οὔτ᾽ ἐγὼ ᾿κοινωσάμην.

Ἰσμήνη

ἀλλ᾽ ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι
540

ξύμπλουν ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη

ὧν τοὔργον Ἅιδης χοἰ κάτω ξυνίστορες·

λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.

Ἰσμήνη

μήτοι, κασιγνήτη, μ᾽ ἀτιμάσῃς τὸ μὴ οὐ

θανεῖν τε σὺν σοὶ τὸν θανόντα θ᾽ ἁγνίσαι.
545

Ἀντιγόνη

μή μοι θάνῃς σὺ κοινά, μηδ᾽ ἃ μὴ ᾽θιγες

ποιοῦ σεαυτῆς· ἀρκέσω θνῄσκουσ᾽ ἐγώ.

Ἰσμήνη

καὶ τίς βίου μοι σοῦ λελειμμένῃ πόθος;

Ἀντιγόνη

Κρέοντ᾽ ἐρώτα· τοῦδε γὰρ σὺ κηδεμών.

Ἰσμήνη

τί ταῦτ᾽ ἀνιᾷς μ᾽ οὐδὲν ὠφελουμένη ;
550

Ἀντιγόνη

ἀλγοῦσα μὲν δῆτ᾽, εἰ γέλωτ᾽ ἐν σοὶ γελῶ.

Ἰσμήνη

τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾽ ὠφελοῖμ᾽ ἐγώ;

Ἀντιγόνη

σῶσον σεαυτήν· οὐ φθονῶ σ᾽ ὑπεκφυγεῖν.

Ἰσμήνη

οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;

Ἀντιγόνη

σὺ μὲν γὰρ εἵλου ζῆν, ἐγὼ δὲ κατθανεῖν.
555

Ἰσμήνη

ἀλλ᾽ οὐκ ἐπ᾽ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.

Ἀντιγόνη

καλῶς σὺ μὲν τοῖς, τοῖς δ᾽ ἐγὼ ᾿δόκουν φρονεῖν.

Ἰσμήνη

καὶ μὴν ἴση νῷν ἐστιν ἡ ᾿ξαμαρτία.

Ἀντιγόνη

θάρσει· σὺ μὲν ζῇς, ἡ δ᾽ ἐμὴ ψυχὴ πάλαι

τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν.
560

Κρέων

τὼ παῖδε φημὶ τώδε τὴν μὲν ἀρτίως

ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ τὰ πρῶτ᾽ ἔφυ.

Ἰσμήνη

οὐ γάρ ποτ᾽, ὦναξ, οὐδ᾽ ὃς ἂν βλάστῃ μένει

νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ᾽ ἐξίσταται.

Κρέων

σοὶ γοῦν, ὅθ᾽ εἵλου σὺν κακοῖς πράσσειν κακά.
565

Ἰσμήνη

τί γὰρ μόνῃ μοι τῆσδ᾽ ἄτερ βιώσιμον;

Κρέων

ἀλλ᾽ « ἥδε » μέντοι μὴ λέγ᾽· οὐ γὰρ ἔστ᾽ ἔτι.

Ἰσμήνη

ἀλλὰ κτενεῖς νυμφεῖα τοῦ σαυτοῦ τέκνου;

Κρέων

ἀρώσιμοι γὰρ χἀτέρων εἰσὶν γύαι.

Ἰσμήνη

οὐχ ὥς γ᾽ ἐκείνῳ τῇδέ τ᾽ ἦν ἡρμοσμένα.
570

Κρέων

κακὰς ἐγὼ γυναῖκας υἱέσι στυγῶ.

Ἰσμήνη

ὦ φίλταθ᾽ Αἵμων, ὥς σ᾽ ἀτιμάζει πατήρ.

Κρέων

ἄγαν γε λυπεῖς καὶ σὺ καὶ τὸ σὸν λέχος.

Χορός

ἦ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον;

Κρέων

Ἅιδης ὁ παύσων τούσδε τοὺς γάμους ἐμοί.
575

Χορός

δεδογμέν᾽, ὡς ἔοικε, τήνδε κατθανεῖν.

Κρέων

καὶ σοί γε κἀμοί. μὴ τριβὰς ἔτ᾽, ἀλλά νιν

κομίζετ᾽ εἴσω, δμῶες· ἐκ δὲ τοῦδε χρὴ

γυναῖκας εἶναι τάσδε μηδ᾽ ἀνειμένας.

φεύγουσι γάρ τοι χοἰ θρασεῖς, ὅταν πέλας
580

ἤδη τὸν ᾄδην εἰσορῶσι τοῦ βίου.

Χορός
1

Greek (A. Dain, 1955) (OCR draft) Experimental (Greek (A. Dain, 1955)) — 376 focus

ἐς δαιμόνιον τέρας ἀμφινοῶ

τόδε· πῶς εἰδὼς ἀντιλογήσω

τήνδ’ οὐκ εἶναι παῖδ’ Ἀντιγόνην;

ὦ δύστηνος καὶ δυστήνου

πατρὸς Οἰδιπόδα,
380

τί ποτ’; οὐ δή που σέ γ’ ἀπιστοῦσαν

τοῖς βασιλείοισ ιν ἄγουσι νόμοις

καὶ ἐν ἀφροσύνῃ καθελόντες;

Φύλαξ

ἥδ’ ἔστ’ ἐκείνη τοὔργον ἡ ’ξειργασμένη·

τήνδ’ εἵλομεν θάπτουσαν· ἀλλὰ ποῦ Κρέων;
385

Χορός

ὅδ’ ἐκ δόμων ἄψορρος εἰς δέον περᾷ.

Κρέων

τί δ’ ἔστι; ποίᾳ ξύμμετρος προὔβην τύχῃ;

Φύλαξ

ἄναξ, βροτοῖσιν οὐδέν ἐστ’ ἀπώμοτον·

ψεύδει γὰρ ἡ ’πίνοια τὴν γνώμην· ἐπεὶ

σχολῇ ποθ’ ἥξειν δεῦρ’ ἂν ἐξηύχουν ἐγὼ
390

ταῖς σαῖς ἀπειλαῖς αἷς ἐχειμάσθην τότε.

ἀλλ’, ἡ γὰρ ἐκτὸς καὶ παρ’ ἐλπίδας χαρὰ

ἔοικεν ἄλλῃ μῆκος οὐδὲν ἡδονῇ,

ἥκω, δι' ὅρκων καίπερ ὢν ἀπώμοτος,

κόρην ἄγων τήνδ’, ἣ καθευρέθη τάφον
395

κοσμοῦσα. κλῆρος ἐνθάδ’ οὐκ ἐπάλλετο,

ἀλλ’ ἔστ’ ἐμὸν θοὔρμαιον, οὐκ ἄλλου, τόδε.

καὶ νῦν, ἄναξ, τήνδ’ αὐτὸς ὡς θέλεις λαβὼν

καὶ κρῖνε κἀξέλεγχ’· ἐγὼ δ’ ἐλεύθερος

δίκαιός εἰμι τῶνδ’ ἀπηλλάχθαι κακῶν.
400

Κρέων

ἄγεις δὲ τήνδε τῷ τρόπῳ πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρ’ ἔθαπτε· πάντ’ ἐπίστασαι.

Κρέων

ἦ καὶ ξυνίης καὶ λέγεις ὀρθῶς ἃ φῄς;

Φύλαξ

ταύτην γ’ ἰδὼν θάπτουσαν ὃν σὺ τὸν νεκρὸν

ἀπεῖπας. ἆρ’ ἔνδηλα καὶ σαφῆ λέγω;
405

Κρέων

καὶ πῶς ὁρᾶται κἀπίληπτος ᾑρέθη;

Φύλαξ

τοιοῦτον ἦν τὸ πρᾶγμ’· ὅπως γὰρ ἥκομεν

πρὸς σοῦ τὰ δείν’ ἐκεῖν’ ἐπηπειλημένοι,

πᾶσαν κόνιν σήραντες ἣ κατεῖχε τὸν

νέκυν, μυδῶν τε σῶμα γυμνώσαντες εὖ,
410

καθήμεθ’ ἄκρων ἐκ πάγων ὑπήνεμοι,

ὀσμὴν ἀπ’ αὐτοῦ μὴ βάλῃ πεφευγότες,

ἐγερτὶ κινῶν ἄνδρ’ ἀνὴρ ἐπιρρόθοις

κακοῖσιν, εἴ τις τοῦδ’ ἀφειδήσοι πόνου.

χρόνον τάδ’ ἦν τοσοῦτον, ἔστ’ ἐν αἰθέρι
415

μέσῳ κατέστη λαμπρὸς ἡλίου κύκλος

καὶ καῦμ’ ἔθαλπε· καὶ τότ’ ἐξαίφνης χθονὸς

τυφὼς ἀείρας σκηπτόν, οὐράνιον ἄχος,

πίμπλησι πεδίον πᾶσαν αἰκίζων φόβην

ὕλης πεδιάδος, ἐν δ’ ἐμεστώθη μέγας
420

αἰθήρ· μύσαντες δ’ εἴχομεν θείαν νόσον.

καὶ τοῦδ’ ἀπαλλαγέντος ἐν χρόνῳ μακρῷ,

ἡ παῖς ὁρᾶται κἀνακωκύει πικρᾶς

ὄρνιθος ὀξὺν φθόγγον, ὡς ὅταν κενῆς

εὐνῆς νεοσσῶν ὀρφανὸν βλέψῃ λέχος·
425

οὕτω δὲ χαὔτη, ψιλὸν ὡς ὁρᾷ νέκυν,

γόοισιν ἐξῴμωξεν, ἐκ δ’ ἀρὰς κακὰς

ἠρᾶτο τοῖσι τοὔργον ἐξειργασμένοις.

καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν,

ἔκ τ’ εὐκροτήτου χαλκέας ἄρδην πρόχου
430

χοαῖσι τρισπόνδοισι τὸν νέκυν στέφει.

χἠμεῖς ἰδόντες ἱέμεσθα, σὺν δέ νιν

θηρώμεθ’ εὐθὺς οὐδὲν ἐκπεπληγμένην,

καὶ τάς τε πρόσθεν τάς τε νῦν ἠλέγχομεν

πράξεις· ἄπαρνος δ’ οὐδενὸς καθίστατο,
435

ἅμ’ ἡδέως ἔμοιγε κἀλγεινῶς ἅμα.

τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι

ἥδιστον, ἐς κακὸν δὲ τοὺς φίλους ἄγειν

ἀλγεινόν· ἀλλὰ πάντα ταῦθ’ ἥσσω λαβεῖν

ἐμοὶ πέφυκεν τῆς ἐμῆς σωτηρίας.
440

Κρέων

σὲ δή, σὲ τὴν νεύουσαν εἰς πέδον κάρα,

φῄς, ἢ καταρνῇ μὴ δεδρακέναι τάδε;

Ἀντιγόνη

καὶ φημὶ δρᾶσαι κοὐκ ἀπαρνοῦμαι τὸ μή.

Κρέων

σὺ μὲν κομίζοις ἂν σεαυτὸν ᾗ θέλεις

ἔξω βαρείας αἰτίας ἐλεύθερον·
445

σὺ δ’ εἰπέ μοι μὴ μῆκος, ἀλλὰ συντόμως,

ᾔδησθα κηρυχθέντα μὴ πράσσειν τάδε;

Ἀντιγόνη

ἤιδη· τί δ’ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν.

Κρέων

καὶ δῆτ’ ἐτόλμας τούσδ’ ὑπερβαίνειν νόμους;

Ἀντιγόνη

οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε,
450

οὐδ’ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη·

οὐ τούσδ’ ἐν ἀνθρώποισιν ὥρισαν νόμους·

οὐδὲ σθένειν τοσοῦτον ᾠόμην τὰ σὰ

κηρύγμαθ’ ὥστ’ ἄγραπτα κἀσφαλῆ θεῶν

νόμιμα δύνασθαι θνητὸν ὄνθ’ ὑπερδραμεῖν.
455

οὐ γάρ τι νῦν γε κἀχθές, ἀλλ’ ἀεί ποτε

ζῇ ταῦτα, κοὐδεὶς οἶδεν ἐξ ὅτου ’φάνη.

τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς

φρόνημα δείσασ’, ἐν θεοῖσι τὴν δίκην

δώσειν· θανουμένη γὰρ ἐξῄδη—τί δ’ οὔ; —
460

κεἰ μὴ σὺ προὐκήρυξας. εἰ δὲ τοῦ χρόνου

πρόσθεν θανοῦμαι, κέρδος αὔτ’ ἐγὼ λέγω·

ὅστις γὰρ ἐν πολλοῖσιν ὡς ἐγὼ κακοῖς

ζῇ, πῶς ὅδ’ οὐχὶ κατθανὼν κέρδος φέρει;

οὕτως ἔμοιγε τοῦδε τοῦ μόρου τυχεῖν
465

παρ’ οὐδὲν ἄλγος· ἀλλ’ ἄν, εἰ τὸν ἐξ ἐμῆς

μητρὸς θανόντ’ ἄθαπτον ἠνσχόμην νέκυν,

κείνοις ἂν ἤλγουν· τοῖσδε δ’ οὐκ ἀλγύνομαι.

σοὶ δ’ εἰ δοκῶ νῦν μῶρα δρῶσα τυγχάνειν,

σχεδόν τι μώρῳ μωρίαν ὀφλισκάνω.
470

Χορός

δηλοῖ τὸ γέννημ’ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδός· εἴκειν δ’ οὐκ ἐπίσταται κακοῖς.

Κρέων

ἀλλ’ ἴσθι τοι τὰ σκλήρ’ ἄγαν φρονήματα

πίπτειν μάλιστα, καὶ τὸν ἐγκρατέστατον

σίδηρον ὀπτὸν ἐκ πυρὸς περισκελῆ
475

θραυσθέντα καὶ ῥαγέντα πλεῖστ’ ἂν εἰσίδοις.

σμικρῷ χαλινῷ δ’ οἶδα τοὺς θυμουμένους

ἵππους καταρτυθέντας· οὐ γὰρ ἐκπέλει

φρονεῖν μέγ’ ὅστις δοῦλός ἐστι τῶν πέλας.

αὕτη δ’ ὑβρίζειν μὲν τότ’ ἐξηπίστατο
480

νόμους ὑπερβαίνουσα τοὺς προκειμένους·

ὕβρις δ’, ἐπεὶ δέδρακεν, ἥδε δευτέρα,

τούτοις ἐπαυχεῖν καὶ δεδρακυῖαν γελᾶν.

ἦ νῦν ἐγὼ μὲν οὐκ ἀνήρ, αὕτη δ’ ἀνήρ,

εἰ ταῦτ’ ἀνατὶ τῇδε κείσεται κράτη.
485

ἀλλ’ εἴτ’ ἀδελφῆς εἴθ’ ὁμαιμονεστέρα

τοῦ παντὸς ἡμῖν Ζηνὸς Ἑρκείου κυρεῖ,

αὐτή τε χἠ ξύναιμος οὐκ ἀλύξετον

μόρου κακίστου· καὶ γὰρ οὖν κείνην ἴσον

ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου.
490

καί νιν καλεῖτ’· ἔσω γὰρ εἶδον ἀρτίως

λυσσῶσαν αὐτὴν οὐδ’ ἐπήβολον φρενῶν.

φιλεῖ δ’ ὁ θυμὸς πρόσθεν ᾑρῆσθαι κλοπεὺς

τῶν μηδὲν ὀρθῶς ἐν σκότῳ τεχνωμένων.

μισῶ γε μέντοι χὤταν ἐν κακοῖσί τις
495

ἁλοὺς ἔπειτα τοῦτο καλλύνειν θέλῃ.

Ἀντιγόνη

θέλεις τι μεῖζον ἢ κατακτεῖναί μ’ ἑλών;

Κρέων

ἐγὼ μὲν οὐδέν· τοῦτ’ ἔχων ἅπαντ’ ἔχω.

Ἀντιγόνη

τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν σῶν λόγων

ἀρεστὸν οὐδέν, μηδ’ ἀρεσθείη ποτέ·
500

οὕτω δὲ καὶ σοὶ τἄμ’ ἀφανδάνοντ’ ἔφυ.

καίτοι πόθεν κλέος γ’ ἂν εὐκλεέστερον

κατέσχον ἢ τὸν αὐτάδελφον ἐν τάφῳ

τιθεῖσα; τούτοις τοῦτο πᾶσιν ἁνδάνειν

λέγοιτ’ ἄν, εἰ μὴ γλῶσσαν ἐγκλῄσοι φόβος.
505

ἀλλ’ ἡ τυραννὶς πολλά τ’ ἄλλ’ εὐδαιμονεῖ

κἄξεστιν αὐτῇ δρᾶν λέγειν θ’ ἃ βούλεται.

Κρέων

σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς.

Ἀντιγόνη

ὁρῶσι χοὖτοι· σοὶ δ’ ὑπίλλουσι στόμα.

Κρέων

σὺ δ’ οὐκ ἐπαιδῇ, τῶνδε χωρὶς εἰ φρονεῖς;
510

Ἀντιγόνη

οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων

οὔκουν ὅμαιμος χὠ καταντίον θανών;

Ἀντιγόνη

ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός.

Κρέων

πῶς δῆτ’ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν;

Ἀντιγόνη

οὐ μαρτυρήσει ταῦθ’ ὁ κατθανὼν νέκυς.
515

Κρέων

εἴ τοί σφε τιμᾷς ἐξ ἴσου τῷ δυσσεβεῖ.

Ἀντιγόνη

οὐ γάρ τι δοῦλος. ἀλλ’ ἀδελφὸς ὤλετο.

Κρέων

πορθῶν δὲ τήνδε γῆν· ὁ δ’ ἀντιστὰς ὕπερ.

Ἀντιγόνη

ὅμως ὅ γ’ Ἅιδης τοὺς νόμους τούτους ποθεῖ.

Κρέων

ἀλλ’ οὐχ ὁ χρηστὸς τῷ κακῷ λαχεῖν ἴσος.
520

Ἀντιγόνη

τίς οἶδεν εἰ κάτω ’στὶν εὐαγῆ τάδε;

Κρέων

οὔτοι ποθ’ οὑχθρός, οὐδ’ ὅταν θάνῃ, φίλος.

Ἀντιγόνη

οὔτοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.

Κρέων

κάτω νυν ἐλθοῦσ’, εἰ φιλητέον, φίλει

κείνους· ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.
525

Χορός

καὶ μὴν πρὸ πυλῶν ἥδ’ Ἰσμήνη,

φιλάδελφα κάτω δάκρυ᾽ εἰβομένη·

νεφέλη δ’ ὀφρύων ὕπερ αἱματόεν

ῥέθος αἰσχύνει,

τέγγουσ’ εὐῶπα παρειάν.
530

Κρέων

σὺ δ’, ἣ κατ’ οἴκους ὡς ἔχιδν’ ὑφειμένη

λήθουσά μ’ ἐξέπινες, οὐδ’ ἐμάνθανον

τρέφων δύ’ ἄτα κἀπαναστάσεις θρόνων,

φέρ’, εἰπὲ δή μοι, καὶ σὺ τοῦδε τοῦ τάφου

φήσεις μετασχεῖν, ἢ ’ξομῇ τὸ μὴ εἰδέναι;
535

Ἰσμήνη

δέδρακα τοὔργον, εἴπερ ἥδ’ ὁμορροθεῖ,

καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

Ἀντιγόνη

ἀλλ’ οὐκ ἐάσει τοῦτό γ’ ἡ Δίκη σ’, ἐπεὶ

οὔτ’ ἠθέλησας οὔτ’ ἐγὼ ’κοινωσάμην.

Ἰσμήνη

ἀλλ’ ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι
540

ξύμπλουν ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη

ὧν τοὔργον Ἅιδης χοἰ κάτω ξυνίστορες·

λόγοις δ’ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.

Ἰσμήνη

μήτοι, κασιγνήτη, μ’ ἀτιμάσῃς τὸ μὴ οὐ

θανεῖν τε σὺν σοὶ τὸν θανόντα θ’ ἁγνίσαι.
545

Ἀντιγόνη

μή μοι θάνῃς σὺ κοινά, μηδ’ ἃ μὴ ’θιγες

ποιοῦ σεαυτῆς· ἀρκέσω θνῄσκουσ’ ἐγώ.

Ἰσμήνη

καὶ τίς βίος μοι σοῦ λελειμμένῃ φίλος;

Ἀντιγόνη

Κρέοντ’ ἐρώτα· τοῦδε γὰρ σὺ κηδεμών.

Ἰσμήνη

τί ταῦτ’ ἀνιᾷς μ’ οὐδὲν ὠφελουμένη;
550

Ἀντιγόνη

ἀλγοῦσα μὲν δῆτ’, εἰ γέλωτ’ ἐν σοὶ γελῶ.

Ἰσμήνη

τί δῆτ’ ἂν ἀλλὰ νῦν σ’ ἔτ’ ὠφελοῖμ’ ἐγώ;

Ἀντιγόνη

σῶσον σεαυτήν· οὐ φθονῶ σ’ ὑπεκφυγεῖν.

Ἰσμήνη

οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;

Ἀντιγόνη

σὺ μὲν γὰρ εἵλου ζῆν, ἐγὼ δὲ κατθανεῖν.
555

Ἰσμήνη

ἀλλ’ οὐκ ἐπ’ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.

Ἀντιγόνη

καλῶς σὺ μὲν τοῖς, τοῖς δ’ ἐγὼ ’δόκουν φρονεῖν.

Ἰσμήνη

καὶ μὴν ἴση νῷν ἐστιν ἡ ’ξαμαρτία.

Ἀντιγόνη

θάρσει· σὺ μὲν ζῇς, ἡ δ’ ἐμὴ ψυχὴ πάλαι

τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν.
560

Κρέων

τὼ παῖδε φημὶ τώδε τὴν μὲν ἀρτίως

ἄνουν πεφάνθαι, τὴν δ’ ἀφ’ οὗ τὰ πρῶτ’ ἔφυ.

Ἰσμήνη

οὐ γάρ ποτ’, ὦναξ, οὐδ’ ὃς ἂν βλάστῃ μένει

νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ’ ἐξίσταται.

Κρέων

σοὶ γοῦν, ὅθ’ εἵλου σὺν κακοῖς πράσσειν κακά.
565

Ἰσμήνη

τί γὰρ μόνῃ μοι τῆσδ’ ἄτερ βιώσιμον;

Κρέων

ἀλλ’ "ἥδε" μέντοι μὴ λέγ’· οὐ γὰρ ἔστ’ ἔτι.

Ἰσμήνη

ἀλλὰ κτενεῖς νυμφεῖα τοῦ σαυτοῦ τέκνου;

Κρέων

ἀρώσιμοι γὰρ χἀτέρων εἰσὶν γύαι.

Ἰσμήνη

οὐχ ὥς γ’ ἐκείνῳ τῇδέ τ’ ἦν ἡρμοσμένα.
570

Κρέων

κακὰς ἐγὼ γυναῖκας υἱέσι στυγῶ.

Ἰσμήνη

ὦ φίλταθ’ Αἵμων, ὥς σ’ ἀτιμάζει πατήρ.

Κρέων

ἄγαν γε λυπεῖς καὶ σὺ καὶ τὸ σὸν λέχος.

Χορός

ἦ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον;

Κρέων

Ἅιδης ὁ παύσων τούσδε τοὺς γάμους ἐμοί.
575

Χορός

δεδογμέν’, ὡς ἔοικε, τήνδε κατθανεῖν.

Κρέων

καὶ σοί γε κἀμοί. μὴ τριβὰς ἔτ’, ἀλλά νιν

κομίζετ’ εἴσω, δμῶες· ἐκδέτας δὲ χρὴ

γυναῖκας εἶναι τάσδε μηδ’ ἀνειμένας.

φεύγουσι γάρ τοι χοἰ θρασεῖς, ὅταν πέλας
580

ἤδη τὸν ᾅδην εἰσορῶσι τοῦ βίου.

Χορός
1

Greek (R. D. Dawe, 1979) (OCR draft) Experimental (Greek (R. D. Dawe, 1979)) — 376 focus

ἐς δαιμόνιον τέρας ἀμφινοῶ
375

τόδε· πῶς εἰδὼς ἀντιλογήσω

τήνδ᾽ οὐκ εἶναι παῖδ᾽ Ἀντιγόνην;

ὦ δύστηνος καὶ δυστήνου

πατρὸς Οἰδιπόδα,
380

τί ποτ᾽; οὐ δή που σέ γ᾽ ἀπιστοῦσαν

τοῖς βασιλείοις ἄγουσι νόμοις

καὶ ἐν ἀφροσύνηι καθελόντες;

Φύλαξ

ἥδ᾽ ἔστ᾽ ἐκείνη τοὔργον ἡ ᾿ξειργασμένη·

τήνδ᾽ εἵλομεν θάπτουσαν· ἀλλὰ ποῦ Κρέων;
385

Χορός

ὅδ᾽ ἐκ δόμων ἄψορρος εἰς δέον περᾶι.

Κρέων

τί δ᾽ ἔστι; ποίαι ξύμμετρος προύβην τύχηι;

Φύλαξ

ἄναξ, βροτοῖσιν οὐδέν ἐστ᾽ ἀπώμοτον·

ψεύδει γὰρ ἡ ᾿πίνοια τὴν γνώμην, ἐπεὶ

σχολῆι ποθ᾽ ἥξειν δεῦρ᾽ ἂν ἐξηύχουν ἐγὼ
390

ταῖς σαῖς ἀπειλαῖς αἷς ἐχειμάσθην τότε.

ἀλλ᾽, ἡ γὰρ εὐκτὸς καὶ παρ᾽ ἐλπίδας χαρὰ

ἔοικεν ἄλληι μῆκος οὐδὲν ἡδονῆι,

ἥκω, δι’ ὅρκων καίπερ ὢν ἀπώμοτος,

κόρην ἄγων τήνδ᾽, ἣ καθηιρέθη τάφον
395

κοσμοῦσα. κλῆρος ἐνθάδ᾽ οὐκ ἐπάλλετο,

ἀλλ᾽ ἔστ᾽ ἐμὸν θοὔρμαιον, οὐκ ἄλλου, τόδε.

καὶ νῦν, ἄναξ, τήνδ᾽ αὐτός, ὡς θέλεις, λαβὼν

καὶ κρῖνε κἀξέλεγχ᾽· ἐγὼ δ᾽ ἐλεύθερος

δίκαιός εἰμι τῶνδ᾽ ἀπηλλάχθαι κακῶν.
400

Κρέων

ἄγεις δὲ τήνδε τῶι τρόπωι, πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρ᾽ ἔθαπτε· πάντ᾽ ἐπίστασαι.

Κρέων

ἦ καὶ ξυνίης καὶ λέγεις ὀρθῶς ἃ φήις;

Φύλαξ

ταύτην γ᾽ ἰδὼν θάπτουσαν ὃν σὺ τὸν νεκρὸν

ἀπεῖπας. ἆρ᾽ ἔνδηλα καὶ σαφῆ λέγω;
405

Κρέων

καὶ πῶς ὁρᾶται κἀπίληπτος ἡιρέθη;

Φύλαξ

τοιοῦτον ἦν τὸ πρᾶγμ᾽· ὅπως γὰρ ἥκομεν

πρὸς σοῦ τὰ δείν᾽ ἐκεῖν᾽ ἐπηπειλημένοι,

πᾶσαν κόνιν σήραντες ἣ κατεῖχε τὸν

νέκυν, μυδῶν τε σῶμα γυμνώσαντες εὖ,
410

καθήμεθ᾽ ἄκρων ἐκ πάγων ὑπήνεμοι,

ὀσμὴν ἀπ᾽ αὐτοῦ μὴ βάληι πεφευγότες.

ἐγερτὶ κινῶν ἄνδρ᾽ ἀνὴρ ἐπιρρόθοις

κακοῖσιν, εἴ τις τοῦδ᾽ ἀκηδήσοι πόνου.

χρόνον τάδ᾽ ἦν τοσοῦτον, ἔστ᾽ ἐν αἰθέρι
415

μέσωι κατέστη λαμπρὸς ἡλίου κύκλος

καὶ καῦμ᾽ ἔθαλπε· καὶ τότ᾽ ἐξαίφνης χθονὸς

τυφὼς ἀείρας σκηπτόν, οὐράνιον ἄχος,

πίμπλησι πεδίον, πᾶσαν αἰκίζων φόβην

ὕλης πεδιάδος, ἐν δ᾽ ἐμεστώθη μέγας
420

αἰθήρ· μύσαντες δ᾽ εἴργομεν θείαν νόσον.

καὶ τοῦδ᾽ ἀπαλλαγέντος ἐν χρόνωι μακρῶι,

ἡ παῖς ὁρᾶται, κἀνακωκύει πικρά,

ὄρνιθος ὀξὺν φθόγγον, ὡς ὅταν κενῆς

εὐνῆς νεοσσῶν ὀρφανὸν βλέψηι λέχος·
425

οὕτω δὲ χαὔτη, ψιλὸν ὡς ὁρᾶι νέκυν,

γόοισιν ἐξώιμωξεν, ἐκ δ᾽ ἀρὰς κακὰς

ἠρᾶτο τοῖσι τοὖργον ἐξειργασμένοις.

καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν,

ἔκ τ᾽ εὐκροτήτου χαλκέας ἄρδην πρόχου
430

χοαῖσι τρισπόνδοισι τὸν νέκυν στέφει.

χἠμεῖς ἰδόντες ἱέμεσθα, σὺν δέ νιν

θηρώμεθ᾽ εὐθὺς οὐδὲν ἐκπεπληγμένην,

καὶ τάς τε πρόσθεν τάς τε νῦν ἠλέγχομεν

πράξεις· ἄπαρνος δ᾽ οὐδενὸς καθίστατο,
435

ἅμ᾽ ἡδέως ἔμοιγε κἀλγεινῶς ἅμα.

τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι

ἥδιστον· ἐς κακὸν δὲ τοὺς φίλους ἄγειν

ἀλγεινόν. ἀλλὰ πάντα ταῦθ᾽ ἥσσω λαβεῖν

ἐμοὶ πέφυκε τῆς ἐμῆς σωτηρίας.
440

Κρέων

σὲ δή, σὲ τὴν νεύουσαν ἐς πέδον κάρα,

φήις, ἢ καταρνῆι μὴ δεδρακέναι τάδε;

Ἀντιγόνη

καὶ φημὶ δρᾶσαι κοὐκ ἀπαρνοῦμαι τὸ μή.

Κρέων

σὺ μὲν κομίζοις ἂν σεαυτὸν ἧι θέλεις

ἔξω βαρείας αἰτίας ἐλεύθερον·
445

σὺ δ᾽ εἰπέ μοι, μὴ μῆκος, ἀλλὰ συντόμως,

ἤιδησθα κηρυχθέντα μὴ πράσσειν τάδε;

Ἀντιγόνη

ἤιδη, τί δ᾽ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν.

Κρέων

καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους;

Ἀντιγόνη

οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε,
450

οὐδ᾽ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη

τοιούσδ᾽ ἐν ἀνθρώποισιν ὥρισεν νόμους

οὐδὲ σθένειν τοσοῦτον ὠιόμην τὰ σὰ

κηρύγμαθ᾽, ὥστ᾽ ἄγραπτα κἀσφαλῆ θεῶν

νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν·
455

οὐ γάρ τι νῦν γε κἀχθές, ἀλλ᾽ ἀεί ποτε

ζῆι ταῦτα, κοὐδεὶς οἶδεν ἐξ ὅτου ᾽φάνη.

τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς

φρόνημα δείσασ᾽, ἐν θεοῖσι τὴν δίκην

δώσειν. θανουμένη γὰρ ἐξήιδη, τί δ᾽ οὔ;
460

κεἰ μὴ σὺ προυκήρυξας· εἰ δὲ τοῦ χρόνου

πρόσθεν θανοῦμαι, κέρδος αὔτ᾽ ἐγὼ λέγω.

ὅστις γὰρ ἐν πολλοῖσιν, ὡς ἐγώ, κακοῖς

ζῆι, πῶς ὅδ᾽ οὐχὶ κατθανὼν κέρδος φέρει;

οὕτως ἔμοιγε τοῦδε τοῦ μόρου τυχεῖν
465

παρ᾽ οὐδὲν †ἄλγος ἀλλ᾽ ἄν, εἰ τὸν ἐξ ἐμῆς

μητρὸς θανόντ᾽ ἄθαπτον ἠισχόμην νέκυν †

κείνοις ἂν ἤλγουν· τοῖσδε δ᾽ οὐκ ἀλγύνομαι.

σοὶ δ᾽ εἰ δοκῶ νῦν μῶρα δρῶσα τυγχάνειν,

σχεδόν τι μώρωι μωρίαν ὀφλισκάνω.
470

Χορός

δηλοῖ τὸ μὲν λῆμ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδός, εἴκειν δ᾽ οὐκ ἐπίσταται κακοῖς.

Κρέων

ἀλλ᾽ ἴσθι τοι τὰ σκλήρ᾽ ἄγαν φρονήματα

πίπτειν μάλιστα· καὶ τὸν ἐγκρατέστατον

σίδηρον ὀπτὸν ἐκ πυρὸς περισκελῆ
475

θραυσθέντα καὶ ῥαγέντα πλεῖστ᾽ ἂν εἰσίδοις.

σμικρῶι χαλινῶι δ᾽ οἶδα τοὺς θυμουμένους

ἵππους καταρτυθέντας οὐ γὰρ ἐκπέλει

φρονεῖν μέγ᾽ ὅστις δοῦλός ἐστι τῶν πέλας.

αὕτη δ᾽ ὑβρίζειν μὲν τότ᾽ ἐξηπίστατο
480

νόμους ὑπερβαίνουσα τοὺς προκειμένους·

ὕβρις δ᾽, ἐπεὶ δέδρακεν, ἥδε δευτέρα,

τούτοις ἐπαυχεῖν καὶ δεδρακυῖαν γελᾶν.

ἦ νῦν ἐγὼ μὲν οὐκ ἀνήρ, αὕτη δ᾽ ἀνήρ,

εἰ ταῦτ᾽ ἀνατὶ τῆιδε κείσεται κράτη.
485

ἀλλ᾽ εἴτ᾽ ἀδελφῆς εἴθ᾽ ὁμαιμονεστέρα

τοῦ παντὸς ἡμῖν Ζηνὸς ἑρκείου κυρεῖ,

αὐτή τε χἠ ξύναιμος οὐκ ἀλύξετον

μόρου κακίστου· καὶ γὰρ οὖν κείνην ἴσον

ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου.
490

καί νιν καλεῖτ᾽· ἔσω γὰρ εἶδον ἀρτίως

λυσσῶσαν αὐτὴν οὐδ᾽ ἐπήβολον φρενῶν.

φιλεῖ δ᾽ ὁ θυμὸς πρόσθεν ἡιρῆσθαι κλοπεὺς

τῶν μηδὲν ὀρθῶς ἐν σκότωι τεχνωμένων.

μισῶ γε μέντοι χὤταν ἐν κακοῖσί τις
495

ἁλοὺς ἔπειτα τοῦτο καλλύνειν θέληι.

Ἀντιγόνη

θέλεις τι μεῖζον ἢ κατακτεῖναί μ᾽ ἑλών;

Κρέων

ἐγὼ μὲν οὐδέν· τοῦτ᾽ ἔχων ἅπαντ᾽ ἔχω.

Ἀντιγόνη

τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν σῶν λόγων

ἀρεστὸν οὐδέν, μηδ᾽ ἀρεσθείη ποτέ·
500

οὕτω δὲ καὶ σοὶ τἄμ᾽ ἀφανδάνοντ᾽ ἔφυ.

καίτοι πόθεν κλέος γ᾽ ἂν εὐκλεέστερον

κατέσχον ἢ τὸν αὐτάδελφον ἐν τάφωι

τιθεῖσα; τούτοις τοῦτο πᾶσιν ἁνδάνειν

λέγοιτ᾽ ἄν, εἰ μὴ γλῶσσαν ἐγκλήιοι φόβος.
505

ἀλλ᾽ ἡ τυραννὶς πολλά τ᾽ ἄλλ᾽ εὐδαιμονεῖ

κἄξεστιν αὐτῆι δρᾶν λέγειν θ᾽ ἃ βούλεται.

Κρέων

σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾶις.

Ἀντιγόνη

ὁρῶσι χοὖτοι, σοὶ δ᾽ ὑπίλλουσι στόμα.

Κρέων

σὺ δ᾽ οὐκ ἐπαιδῆι, τῶνδε χωρὶς εἰ φρονεῖς;
510

Ἀντιγόνη

οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων

οὔκουν ὅμαιμος χὠ καταντίον θανών;

Ἀντιγόνη

ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός.

Κρέων

πῶς δῆτ᾽ ἐκείνωι δυσσεβῆ τιμᾶις χάριν;

Ἀντιγόνη

οὐ μαρτυρήσει ταῦθ᾽ ὁ κατθανὼν νέκυς.
515

Κρέων

εἴ τοί σφε τιμᾶις ἐξ ἴσου τῶι δυσσεβεῖ.

Ἀντιγόνη

οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς ὤλετο.

Κρέων

πορθῶν γε τήνδε γῆν· ὁ δ᾽ ἀντιστὰς ὕπερ.

Ἀντιγόνη

ὅμως ὅ γ᾽ Ἅιδης τοὺς νόμους τούτους ποθεῖ.

Κρέων

ἀλλ᾽ οὐχ ὁ χρηστὸς τῶι κακῶι λαχεῖν ἴσον.
520

Ἀντιγόνη

τίς οἶδεν εἰ κάτω ᾿στὶν εὐαγῆ τάδε;

Κρέων

οὔτοι ποθ᾽ οὑχθρός, οὐδ᾽ ὅταν θάνηι, φίλος.

Ἀντιγόνη

οὔτοι συνέχθειν ἀλλὰ συμφιλεῖν ἔφυν.

Κρέων

κάτω νυν ἐλθοῦσ᾽, εἰ φιλητέον, φίλει

κείνους· ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.
525

Χορός

καὶ μὴν πρὸ πυλῶν ἥδ᾽ Ἰσμήνη,

φιλάδελφα κάτω δάκρυ᾽ εἰβομένη·

νεφέλη δ᾽ ὀφρύων ὕπερ αἱματόεν

ῥέθος αἰσχύνει

τέγγουσ᾽ εὐῶπα παρειάν.
530

Κρέων

σὺ δ᾽, ἣ κατ᾽ οἴκους ὡς ἔχιδν᾽ ὑφειμένη

λήθουσά μ᾽ ἐξέπινες, οὐδ᾽ ἐμάνθανον

τρέφων δύ᾽ ἄτα κἀπαναστάσεις θρόνων,

φέρ᾽ εἰπὲ δή μοι, καὶ σὺ τοῦδε τοῦ τάφου

φήσεις μετασχεῖν, ἢ ᾿ξομῆι τὸ μὴ εἰδέναι;
535

Ἰσμήνη

δέδρακα τοὔργον, εἴπερ ἥδ᾽· ὁμορροθῶ,

καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

Ἀντιγόνη

ἀλλ᾽ οὐκ ἐάσει τοῦτό γ᾽ ἡ Δίκη σ᾽, ἐπεὶ

οὔτ᾽ ἠθέλησας οὔτ᾽ ἐγὼ ᾿κοινωσάμην.

Ἰσμήνη

ἀλλ᾽ ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι
540

ξύμπλουν ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη

ὧν τοὔργον Ἅιδης χοἱ κάτω ξυνίστορες·

λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.

Ἰσμήνη

μήτοι, κασιγνήτη, μ᾽ ἀτιμάσηις τὸ μὴ οὐ

θανεῖν τε σὺν σοὶ τὸν θανόντα θ᾽ ἁγνίσαι.
545

Ἀντιγόνη

μή μοι θάνηις σὺ κοινά, μηδ᾽ ἃ μὴ 'θιγες

ποιοῦ σεαυτῆς· ἀρκέσω θνήισκουσ᾽ ἐγώ.

Ἰσμήνη

καὶ τίς βίος μοι σοῦ λελειμμένηι φίλος;

Ἀντιγόνη

Κρέοντ᾽ ἐρώτα· τοῦδε γὰρ σὺ κηδεμών.

Ἰσμήνη

τί ταῦτ᾽ ἀνιᾶις μ᾽ οὐδὲν ὠφελουμένη;
550

Ἀντιγόνη

ἀλγοῦσα μὲν δῆτ᾽, εἰ γελῶ γ᾽, ἐν σοὶ γελῶ.

Ἰσμήνη

τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾽ ὠφελοῖμ᾽ ἐγώ;

Ἀντιγόνη

σῶσον σεαυτήν· οὐ φθονῶ σ᾽ ὑπεκφυγεῖν.

Ἰσμήνη

οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;

Ἀντιγόνη

σὺ μὲν γὰρ εἵλου ζῆν, ἐγὼ δὲ κατθανεῖν.
555

Ἰσμήνη

ἀλλ᾽ οὐκ ἐπ᾽ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.

Ἀντιγόνη

καλῶς σὺ μὲν τοῖς, τοῖς δ᾽ ἐγὼ ᾿δόκουν φρονεῖν.

Ἰσμήνη

καὶ μὴν ἴση νῶιν γ᾽ ἐστιν ἡ ᾿ξαμαρτία.

Ἀντιγόνη

θάρσει· σὺ μὲν ζῆις, ἡ δ᾽ ἐμὴ ψυχὴ πάλαι

τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν.
560

Κρέων

τὼ παῖδε φημὶ τώδε τὴν μὲν ἀρτίως

ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ τὰ πρῶτ᾽ ἔφυ.

Ἰσμήνη

οὐ γάρ ποτ᾽, ὦναξ, οὐδ᾽ ὃς ἂν βλάστηι, μένει

νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ᾽ ἐξίσταται.

Κρέων

σοὶ γοῦν, ὅθ᾽ εἵλου σὺν κακοῖς πράσσειν κακά.
565

Ἰσμήνη

τί γὰρ μόνηι μοι τῆσδ᾽ ἄτερ βιώσιμον;

Κρέων

ἀλλ᾽ ἥδε μέντοι μὴ λέγ᾽ · οὐ γὰρ ἔστ᾽ ἔτι.

Ἰσμήνη

ἀλλὰ κτενεῖς νυμφεῖα τοῦ σαυτοῦ τέκνου;

Κρέων

ἀρώσιμοι γὰρ χἀτέρων εἰσὶν γύαι.

Ἰσμήνη

οὐχ ὥς γ᾽ ἐκείνωι τῆιδέ τ᾽ ἦν ἡρμοσμένα.
570

Κρέων

κακὰς ἐγὼ γυναῖκας υἱέσι στυγῶ.

Ἀντιγόνη

ὦ φίλταθ᾽ Αἵμων, ὥς σ᾽ ἀτιμάζει πατήρ.

Κρέων

ἄγαν με λυπεῖς καὶ σὺ καὶ τὸ σὸν λέχος.

Ἀντιγόνη

ἦ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον;

Κρέων

Ἅιδης ὁ παύσων τούσδε τοὺς γάμους ἔφυ.
575

Ἀντιγόνη

δεδογμέν᾽, ὡς ἔοικε, τήνδε κατθανεῖν.

Κρέων

καὶ σοί γε κἀμοί. μὴ τριβὰς ἔτ᾽, ἀλλά νιν

κομίζετ᾽ εἴσω, δμῶες· ἐκ δὲ τοῦδε χρὴ

γυναῖκας εἶναι τάσδε μηδ᾽ ἀνειμένας.

φεύγουσι γάρ τοι χοἰ θρασεῖς, ὅταν πέλας
580

ἤδη τὸν Ἅιδην εἰσορῶσι τοῦ βίου.

1

Χορός

Greek (G. Hermann, 1830) (OCR draft) Experimental (Greek (G. Hermann, 1830)) — 376 focus

ἐς δαιμόνιον τέρας ἀμφινοῶ

τόδε, πῶς εἰδὼς ἀντιλογήσω

τήνδ᾽ οὐκ εἶναι παῖδ᾽ Ἀντιγόνην.

ὦ δύστηνος,
375

καὶ δυστήνου πατρὸς Οἰδιπόδα,

τί ποτ᾽; οὐ δή που σέ γ᾽ ἀπιστοῦσαν

τοῖς βασιλείοισιν ἄγουσι νόμοις,

καὶ ἐν ἀφροσύνῃ καθελόντες;

Φύλαξ

ἥδ᾽ ἔστ᾽ ἐκείνη τοὔργον ἡ ᾽ξειργασμένη.
380

τήνδ᾽ εἵλομεν θάπτουσαν. ἀλλὰ ποῦ Κρέων;

Χορός

ὅδ᾽ ἐκ δόμων ἄψοῤῥος εἰς δέον περᾷ.

Κρέων

τί δ᾽ ἔστι; ποίᾳ ξύμμετρος προύβην τύχῃ;

Φύλαξ

ἄναξ, βροτοῖσιν οὐδέν ἐστ᾽ ἀπώμοτον.

ψεύδει γὰρ ἡ ᾿πίνοια τὴν γνώμην· ἐπεὶ
385

σχολῇ γ᾽ ἂν ἥξειν δεῦρ᾽ ἂν ἐξηύχουν ἐγώ,

ταῖς σαῖς ἀπειλαῖς, αἷς ἐχειμάσθην τότε.

ἀλλ᾽ ἡ γὰρ ἐκτὸς καὶ. παρ᾽ ἐλπίδας χαρὰ

ἔοικεν ἄλλῃ μῆκος οὐδὲν ἡδονῇ,

ἥκω, δι᾽ ὅρκων καίπερ ὢν ἀπώμοτος,
390

κόρην ἄγων τήνδ᾽, ἣ καθευρέθη τάφον

κοσμοῦσα. κλῆρος ἐνθάδ᾽ οὐκ ἐπάλλετο.

ἀλλ᾽ ἔστ᾽ ἐμὸν θοὔρμαιον, οὐκ ἄλλου, τόδε.

καὶ νῦν, ἄναξ, τήνδ᾽ αὐτός, ὡς θέλεις, λαβών,

καὶ κρῖνε, κἀξέλεγχ᾽· ἐγὼ δ᾽ ἐλεύθερος
395

δίκαιός εἰμι τῶνδ᾽ ἀπηλλάχθαι κακῶν.

Κρέων

ἄγεις δὲ τήνδε τῷ τρόπῳ πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρ᾽ ἔθαπτε. πάντ᾽ ἐπίστασαι.

Κρέων

ἦ καὶ ξυνίης, καὶ λέγεις ὀρθῶς ἃ φής.

Φύλαξ

ταύτην γ᾽ ἰδὼν θάπτουσαν, ὃν σὺ τὸν νεκρὸν
400

ἀπεῖπας. ἆρ᾽ ἔνδηλα καὶ σαφῆ λέγω;

Κρέων

καὶ πῶς ὁρᾶται, κἀπίληπτος ᾑρέθη;

Φύλαξ

τοιοῦτον ἦν τὸ πρᾶγμ᾽. ὅπως γὰρ ἥκομεν,

πρὸς σοῦ τὰ δείν᾽ ἐκεῖν᾽ ἐπηπειλημένοι,

πᾶσαν κόνιν σήραντες, ἣ κατεῖχε τὸν
405

νέκυν, μυδῶν τε σῶμα γυμνώσαντες εὖ,

καθήμεθ᾽ ἄκρων ἐκ πάγων ὑπήνεμοι,

ὀσμὴν ἀπ᾽ αὐτοῦ μὴ βάλῃ πεφευγότες,

ἐγερτὶ κινῶν ἄνδρ᾽ ἀνὴρ ἐπιῤῥόθοις

κακοῖσιν, εἴ τις τοῦδ᾽ ἀφειδήσοι πόνου.
410

χρόνον τάδ᾽ ἦν τοσοῦτον, ἔς τ᾽ ἐν αἰθέρι

μέσῳ κατέστη λαμπρὸς ἡλίου κύκλος,

καὶ καῦμ' ἔθαλπε· καὶ τότ᾽ ἐξαίφνης χθονὸς

τυφὼς ἀείρας σκηπτόν, οὐράνιον ἄχος,

πίμπλησι πεδίον, πᾶσαν αἰκίζων φόβην
415

ὕλης πεδιάδος· ἒν δ᾽ ἐμεστώθη μέγας

αἰθήρ· μύσαντες δ᾽ εἴχομεν θείαν νόσον.

καὶ τοῦδ᾽ ἀπαλλαγέντος ἐν χρόνῳ μακρῷ,

ἡ παῖς ὁρᾶται, κἀνακωκύει πικρᾶς

ὄρνιθος ὀξὺν φθόγγον, ὡς ὅταν κενῆς
420

εὐνῆς νεοσσῶν ὀρφανὸν βλέψῃ λέχος·

οὕτω δὲ χαὔτη, ψιλὸν ὡς ὁρᾷ νέκυν,

γόοισιν ἐξῴμωξεν, ἐκ δ᾽ ἀρὰς κακὰς

ἠρᾶτο τοῖσι τοὔργον ἐξειργασμένοις.

καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν,
425

ἔκ τ' εὐκροτήτου χαλκέας ἄρδην πρόχου

χοαῖσι τρισπόνδοισι τὸν νέκυν στέφει.

χἠμεῖς ἰδόντες ἱέμεσθα, σὺν δέ νιν

θηρώμεθ᾽ εὐθὺς οὐδὲν ἐκπεπληγμένην·

καὶ τάς τε πρόσθεν τάς τε νῦν ἠλέγχομεν
430

πράξεις· ἄπαρνος δ᾽ οὐδενὸς καθίστατο,

ἀλλ᾽ ἡδέως ἔμοιγε κἀλγεινῶς ἅμα.

τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι,

ἥδιστον· ἐς κακὸν δὲ τοὺς φίλους ἄγειν,

ἀλγεινόν. ἀλλὰ πάντα ταῦθ᾽ ἥσσω λαβεῖν
435

ἐμοὶ πέφυκε τῆς ἐμῆς σωτηρίας.

Κρέων

σὲ δή, σὲ τὴν νεύουσαν ἐς πέδον κάρα,

φῇς; ἢ καταρνεῖ μὴ δεδρακέναι τάδὲ;

Ἀντιγόνη

καὶ φημὶ δρᾶσαι, κοὐκ ἀπαρνοῦμαι τὸ μή.

Κρέων

σὺ μὲν κομίζοις ἂν σεαυτὸν ᾖ θέλεις,
440

ἔξω βαρείας αἰτίας ἐλεύθερον.

σὺ δ᾽, εἰπέ μοι, μὴ μῆκος, ἀλλὰ σύντομα,

ᾔδης τὰ κηρυχθέντα μὴ πράσσειν τάδε;

Ἀντιγόνη

ᾔδη. τί δ᾽ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν.

Κρέων

καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους;
445

Ἀντιγόνη

οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε,

οὐδ᾽ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη,

οἳ τούσδ᾽ ἐν ἀνθρώποισιν ὥρισαν νόμους.

οὐδὲ σθένειν τοσοῦτον ᾠόμην τὰ σὰ

κηρύγμαθ᾽ , ὥστ᾽ ἄγραπτα κἀσφαλῆ θεῶν
450

νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν.

οὐ γάρ τι νῦν τε κἀχθές, ἀλλ᾽ ἀεί ποτὲ

ζῇ ταῦτα, κοὐδεὶς οἶδεν ἐξ ὅτου ᾿φάνη.

τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς

φρόνημα δείσασ᾽, ἐν θεοῖσι τὴν δίκην
455

δώσειν. θανουμένη γὰρ ἐξῄδη, τί δ᾽ οὔ;

κεἰ μὴ σὺ προὐκήρυξας. εἰ δὲ τοῦ χρόνου

πρόσθεν θανοῦμαι, κέρδος αὔτ᾽ ἐγὼ λέγω.

ὅστις γὰρ ἐν πολλοῖσιν, ὡς ἐγώ, κακοῖς

ζῇ, πῶς ὅδ᾽ οὐχὶ κατθανὼν κέρδος φέρει;
460

οὕτως ἔμοιγε τοῦδε τοῦ μόρου τυχεῖν

παρ᾽ οὐδὲν ἄλγος· ἀλλ᾽ ἂν εἰ τὸν ἐξ ἐμῆς

μητρὸς θανόντ᾽ ἄθαπτον ἐσχόμην νέκυν,

κείνοις ἂν ἤλγουν· τοῖσδε δ᾽ οὐκ ἀλγύνομαι.

σοὶ δ᾽ εἰ δοκῶ νῦν μῶρα δρῶσα τυγχάνειν,
465

σχεδόν τι μώρῳ μωρίαν ὀφλισκάνω.

Χορός

δηλοῖ τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδός· εἴκειν δ᾽ οὐκ ἐπίσταται κακοῖς.

Κρέων

ἀλλ᾽ ἴσθι τοι τὰ σκλήρ᾽ ἄγαν φρονήματα

πίπτειν μάλιστα· καὶ τὸν ἐγκρατέστατον
470

σίδηρον ὀπτὸν ἐκ πυρὸς περισκελῆ

θραυσθέντα καὶ ῥαγέντα πλεῖστ᾽ ἂν εἰσίδοις.

σμικρῷ χαλινῷ δ᾽ οἶδα τοὺς θυμουμένους

ἵππους καταρτυθέντας. οὐ γὰρ ἐκπέλει.

φρονεῖν μέγ᾽, ὅστις δοῦλός ἐστι τῶν πέλας.
475

αὕτη δ᾽ ὑβρίζειν μὲν τότ᾽ ἐξηπίστατο,

νόμους ὑπερβαίνουσα τοὺς προκειμένους·

ὕβρις δ᾽, ἐπεὶ δέδρακεν, ἥδε δευτέρα,

τούτοις ἐπαυχεῖν, καὶ δεδρακυῖαν γελᾶν.

ἦ νῦν ἐγὼ μὲν οὐκ ἀνήρ, αὕτη δ' ἀνήρ,
480

εἰ ταῦτ᾽ ἀνατὶ τῇδε κείσεται κράτη.

ἀλλ᾽ εἴτ᾽ ἀδελφῆς, εἴθ᾽ ὁμαιμονεστέρα

τοῦ παντὸς ἧμιν Ζηνὸς ἕρκείου κυρεῖ,

αὐτή τε χἠ ξύναιμος οὐκ ἀλύξετον

μόρου κακίστου. καὶ γὰρ οὖν κείνην ἴσον
485

ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου.

καί νιν καλεῖτ᾽. ἔσω γὰρ εἶδον ἀρτίως

λυσσῶσαν αὐτήν, οὐδ᾽ ἐπήβολον φρενῶν.

φιλεῖ δ᾽ ὁ θυμὸς πρόσθεν ᾑρῆσθαι κλοπεὺς

τῶν μηδὲν ὀρθῶς ἐν σκότῳ τεχνωμένων.
490

μισῶ γε μέντοι χῶταν ἐν κακοῖσί τις

ἁλούς, ἔπειτα τοῦτο καλλύνειν θέλῃ.

Ἀντιγόνη

θέλεις τι μεῖζον, ἢ κατακτεῖναί μ᾽ ἑλών;

Κρέων

ἐγὼ μὲν οὐδέν· τοῦτ᾽ ἔχων, ἅπαντ᾽ ἔχω.

Ἀντιγόνη

τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν σῶν λόγων
495

ἀρεστὸν οὐδέν, μηδ᾽ ἀρεσθείην ποτέ·

οὕτω δὲ καὶ σοὶ τἄμ᾽ ἀφανδάνοντ᾽ ἔφυ.

καί τοι πόθεν κλέος γ᾽ ἂν εὐκλεέστερον

κατέσχον, ἢ τὸν αὐτάδελφον ἐν τάφῳ

τιθεῖσα; τούτοις τοῦτο πᾶσιν ἁνδάνειν
500

λέγοιτ᾽ ἄν, εἰ μὴ γλῶσσαν ἐγκλείσοι φόβος.

ἀλλ᾽ ἡ τυραννὶς πολλά τ᾽ ἄλλ᾽ εὐδαιμονεῖ,

κἄξεστιν αὐτῇ δρᾶν λέγειν θ᾽, ἃ βούλεται.

Κρέων

σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς.

Ἀντιγόνη

ὁρῶσι χοὖτοι σοὶ δ᾽ ὑπίλλουσι στόμα.
505

Κρέων

σὺ δ᾽ οὐκ ἐπαιδεῖ, τῶνδε χωρὶς εἰ φρονεῖς ;

Ἀντιγόνη

οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων

οὔκουν ὅμαιμος χὠ καταντίον θανών;

Ἀντιγόνη

ὅμαιμος ἐκ μιᾶς τε, καὶ ταὐτοῦ πατρός.

Κρέων

πῶς δῆτ᾽ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν;
510

Ἀντιγόνη

οὐ μαρτυρήσει ταῦθ᾽ ὁ κατθανὼν νέκυς.

Κρέων

εἴ τοί σφε τιμᾷς ἐξ ἴσου τῷ δυσσεβεῖ.

Ἀντιγόνη

οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς ὤλετο.

Κρέων

πορθῶν γε τήνδε γῆν· ὃ δ᾽, ἀνιστὰς ὕπερ.

Ἀντιγόνη

ὅμως ὅ γ᾽ Ἅιδης τοὺς νόμους τούτους ποθεῖ.
515

Κρέων

ἀλλ᾽ οὐχ ὁ χρηστὸς τῷ κακῷ λαχεῖν ἴσος.

Ἀντιγόνη

τίς οἶδεν εἰ κάτωθεν εὐαγῆ τάδε;

Κρέων

οὔτοι πόθ᾽ οὑχθρός οὐδ᾽ ὅταν θάνῃ, φίλος.

Ἀντιγόνη

οὔτοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.

Κρέων

κάτω νυν ἐλθοῦσ᾽, εἰ φιλητέον, φίλει
520

κείνους· ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.

Χορός

καὶ μὴν πρὸ πυλῶν ἥδ᾽ Ἰσμήνη

φιλάδελφα κάτω δάκρυ᾽ εἰβομένη·

νεφέλη δ᾽ ὀφρύων ὕπερ αἱματόεν

ῥέθος αἰσχύνει,
525

τέγγουσ᾽ εὐῶπα παρειάν.

Κρέων

σὺ δ᾽, ἣ κατ᾽ οἴκους, ὡς ἔχιδν᾽ , ὑφειμένη

λήθουσά μ᾽ ἐξέπινες, οὐδ᾽ ἐμάνθανον

τρέφων δύ᾽ ἄτα κἀπαναστάσεις θρόνων,

φέρ᾽, εἰπὲ δή μοι, καὶ σὺ τοῦδε τοῦ τάφου
530

φήσεις μετασχεῖν, ἢ ᾿ξομεῖ τὸ μὴ εἰδέναι;

Ἰσμήνη

δέδρακα τοὔργον, εἴπερ ἥδ᾽ ὁμοῤῥοθεῖ,

καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

Ἀντιγόνη

ἀλλ᾽ οὐκ ἐάσει τοῦτό γ᾽ ἡ δίκη σ᾽, ἐπεὶ

οὔτ᾽ ἠθέλησας, οὔτ᾽ ἐγὼ ᾽κοινωσάμην.
535

Ἰσμήνη

ἀλλ᾽ ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι

ξύμπλουν ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη

ὧν τοὔργον, Ἅιδης χοἰ κάτω ξυνίστορες·

λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.

Ἰσμήνη

μήτοι κασιγνήτη μ᾽ ἀτιμάσῃς τὸ μὴ οὐ
540

θανεῖν τε σὺν σοί, τὸν θανόντα θ᾽ ἁγνίσαι.

Ἀντιγόνη

μή μοι θάνῃς σὺ κοινά, μηδ᾽ ἃ μὴ 'θιγες

ποιοῦ σεαυτῆς. ἀρκέσω θνήσκουσ᾽ ἐγώ.

Ἰσμήνη

καὶ τίς βίος μοι σοῦ λελειμμένῃ φίλος;

Ἀντιγόνη

Κρέοντ᾽ ἐρώτα. τοῦδε γὰρ σὺ κηδεμών.
545

Ἰσμήνη

τί ταῦτ᾽ ἀνιᾷς μ᾽, οὐδὲν ὠφελουμένη;

Ἀντιγόνη

ἀλγοῦσα μὲν δῆτ᾽, εἰ γέλωτ᾽ ἐν σοὶ γελῶ.

Ἰσμήνη

τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾽ ὠφελοῖμ᾽ ἐγώ;

Ἀντιγόνη

σῶσον σεαυτήν. οὐ φθονῶ σ᾽ ὑπεκφυγεῖν.

Ἰσμήνη

οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;
550

Ἀντιγόνη

σὺ μὲν γὰρ εἵλου ζῆν· ἐγὼ δὲ κατθανεῖν.

Ἰσμήνη

ἀλλ᾽ οὐκ ἐπ᾽ ἀῤῥήτοις γε τοῖς ἐμοῖς λόγοις.

Ἀντιγόνη

καλῶς σὺ μὲν τοῖς, τοῖς δ᾽ ἐγὼ ᾿δόκουν φρονεῖν.

Ἰσμήνη

καὶ μὴν ἴση νῷν ἐστὶν ἡ ᾿ξαμαρτία.

Ἀντιγόνη

θάρσει. σὺ μὲν ζῇς· ἡ δ᾽ ἐμὴ ψυχὴ πάλαι
555

τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν.

Κρέων

τὼ παῖδε φημὶ τώδε, τὴν μὲν ἀρτίως

ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ τὰ πρῶτ᾽ ἔφυ.

Ἰσμήνη

οὐ γάρ ποτ᾽, ὦναξ, οὐδ᾽ ὃς ἂν βλάστῃ μένει

νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ᾽ ἐξίσταται.
560

Κρέων

σοὶ γοῦν, ὅθ᾽ εἵλου σὺν κακοῖς πράσσειν κακά.

Ἰσμήνη

τί γὰρ μόνῃ μοι τῆσδ᾽ ἄτερ βιώσιμον;

Κρέων

ἀλλ᾽ ἥδε μέντοι μὴ λέγ᾽. οὐ γὰρ ἔστ᾽ ἔτι.

Ἰσμήνη

ἀλλὰ κτενεῖς νυμφεῖα τοῦ σαυτοῦ τέκνου;

Κρέων

ἀρώσιμοι γὰρ χἀτέρων εἰσὶν γύαι.
565

Ἰσμήνη

οὐχ ὥς γ᾽ ἐκείνῳ τῇδέ τ’ ἦν ἡρμοσμένα.

Κρέων

κακὰς ἐγὼ γυναῖκας υἱέσι στυγῶ.

Ἰσμήνη

ὦ φίλταθ᾽ Αἵμων, ὥς σ᾽ ἀτιμάζει πατήρ.

Κρέων

ἄγαν γε λυπεῖς, καὶ σύ, καὶ τὸ σὸν λέχος.

Ἰσμήνη

ἦ γὰρ στερήσεις τῆσδε τὸν. σαυτοῦ γόνον;
570

Κρέων

Ἅιδης ὁ παύσων τούσδε τοὺς γάμους ἔφυ.

Ἰσμήνη

δεδογμέν᾽, ὡς ἔοικε, τήνδε κατθανεῖν.

Κρέων

καὶ σοί γε κἀμοί. μὴ τριβὰς ἔτ᾽, ἀλλά νιν

κομίζετ᾽ εἴσω, δμῶες· ἐκ δὲ τοῦδε χρὴ

γυναῖκας εἶναι τάσδε, μηδ᾽ ἀνειμένας.
575

φεύγουσι γάρ τοι χοἰ θρασεῖς, ὅταν πέλας

ἤδη τὸν Ἅιδην εἰρορῶσι τοῦ βίου.

Χορός

1

Greek (R. C. Jebb, 1906) (OCR draft) Experimental (Greek (R. C. Jebb, 1906)) — 376 focus

ἐς δαιμόνιον τέρας ἀμφινοῶ

τόδε· πῶς εἰδὼς ἀντιλογήσω

τήνδ᾽ οὐκ εἶναι παῖδ᾽ Ἀντιγόνην;

ὦ δύστηνος

καὶ δυστήνου πατρὸς Οἰδιπόδα,
380

τί ποτ᾽; οὐ δή που σέ γ᾽ ἀπιστοῦσαν

τοῖς βασιλείοισιν ἄγουσι νόμοις

καὶ ἐν ἀφροσύνῃ καθελόντες ;

Φύλαξ

ἥδ᾽ ἔστ᾽ ἐκείνη τοὔργον ἡ ᾿ξειργασμένη·

τήνδ᾽ εἵλομεν θάπτουσαν. ἀλλὰ ποῦ Κρέων;
385

Χορός

ὅδ᾽ ἐκ δόμων ἄψορρος ἐς δέον περᾷ.

Κρέων

τί δ᾽ ἔστι; ποίᾳ ξύμμετρος προὔβην τύχῃ;

Φύλαξ

ἄναξ, βροτοῖσιν οὐδέν ἐστ᾽ ἀπώμοτον·

ψεύδει γὰρ ἡ 'πίνοια, τὴν γνώμην· ἐπεὶ

σχολῇ ποθ᾽ ἥξειν δεῦρ᾽ ἂν ἐξηύχουν ἐγώ,
390

ταῖς σαῖς ἀπειλαῖς, αἷς ἐχειμάσθην τότε·

ἀλλ᾽ ἡ γὰρ ἐκτὸς καὶ παρ᾽ ἐλπίδας χαρὰ

ἔοικεν ἄλλῃ μῆκος οὐδὲν ἡδονῇ,

ἥκω, δι’ ὅρκων καίπερ ὢν ἀπώμοτος,

κόρην ἄγων τήνδ᾽, ἣ καθῃρέθη τάφον
395

κοσμοῦσα. κλῆρος ἐνθάδ᾽ οὐκ ἐπάλλετο,

ἀλλ᾽ ἔστ᾽ ἐμὸν θοὔρμαιον, οὐκ ἄλλου, τόδε.

καὶ νῦν, ἄναξ, τήνδ᾽ αὐτός, ὡς θέλεις, λαβὼν

καὶ κρῖνε κἀξέλεγχ᾽· ἐγὼ δ᾽ ἐλεύθερος

δίκαιός εἰμι τῶνδ᾽ ἀπηλλάχθαι κακῶν.
400

Κρέων

ἄγεις δὲ τήνδε τῷ τρόπῳ πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρ᾽ ἔθαπτε· πάντ᾽ ἐπίστασαι.

Κρέων

ἦ καὶ ξυνίης καὶ λέγεις ὀρθῶς ἃ φής;

Φύλαξ

ταύτην γ᾽ ἰδὼν θάπτουσαν ὃν σὺ τὸν νεκρὸν

ἀπεῖπας. ἆρ᾽ ἔνδηλα καὶ σαφῆ λέγω;
405

Κρέων

καὶ πῶς ὁρᾶται κἀπίληπτος ᾑρέθη;

Φύλαξ

τοιοῦτον ἦν τὸ πρᾶγμ᾽. ὅπως γὰρ ἥκομεν,

πρὸς σοῦ τὰ δείν᾽ ἐκεῖν᾽ ἐπηπειλημένοι,

πᾶσαν κόνιν σήραντες ἣ κατεῖχε τὸν

νέκυν, μυδῶν τε σῶμα γυμνώσαντες εὖ,
410

καθήμεθ᾽ ἄκρων ἐκ πάγων ὑπήνεμοι,

ὀσμὴν ἀπ᾽ αὐτοῦ μὴ βάλῃ πεφευγότες,

ἐγερτὶ κινῶν ἄνδρ᾽ ἀνὴρ ἐπιρρόθοις

κακοῖσιν, εἴ τις τοῦδ᾽ ἀκηδήσοι πόνου.

χρόνον τάδ᾽ ἦν τοσοῦτον, ἔστ᾽ ἐν αἰθέρι
415

μέσῳ κατέστη λαμπρὸς ἡλίου κύκλος

καὶ καῦμ᾽ ἔθαλπε· καὶ τότ᾽ ἐξαίφνης χθονὸς

τυφὼς ἀείρας σκηπτόν, οὐράνιον ἄχος,

πίμπλησι πεδίον, πᾶσαν αἰκίζων φόβην

ὕλης πεδιάδος, ἐν δ᾽ ἐμεστώθη μέγας
420

αἰθήρ· μύσαντες δ᾽ εἴχομεν θείαν νόσον.

καὶ τοῦδ᾽ ἀπαλλαγέντος ἐν χρόνῳ μακρῷ,

ἡ παῖς ὁρᾶται, κἀνακωκύει πικρᾶς

ὄρνιθος ὀξὺν φθόγγον, ὡς ὅταν κενῆς

εὐνῆς νεοσσῶν ὀρφανὸν βλέψῃ λέχος·
425

οὕτω δὲ χαὕτη, ψιλὸν ὡς ὁρᾷ νέκυν,

γόοισιν ἐξῴμωξεν, ἐκ δ᾽ ἀρὰς κακὰς

ἠρᾶτο τοῖσι τοὔργον ἐξειργασμένοις.

καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν,

ἔκ τ᾽ εὐκροτήτου χαλκέας ἄρδην πρόχου
430

χοαῖσι τρισπόνδοισι τὸν νέκυν στέφει.

χἡμεῖς ἰδόντες ἱέμεσθα, σὺν δέ νιν

θηρώμεθ᾽ εὐθὺς οὐδὲν ἐκπεπληγμένην·

καὶ τάς τε πρόσθεν τάς τε νῦν ἠλέγχομεν

πράξεις· ἄπαρνος δ᾽ οὐδενὸς καθίστατο,
435

ἅμ᾽ ἡδέως ἔμοιγε κἀλγεινῶς ἅμα.

τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι

ἥδιστον· ἐς κακὸν δὲ τοὺς φίλους ἄγειν

ἀλγεινόν. ἀλλὰ πάντα ταῦθ᾽ ἥσσω λαβεῖν

ἐμοὶ πέφυκε τῆς ἐμῆς σωτηρίας.
440

Κρέων

σὲ δή, σὲ τὴν νεύουσαν ἐς πέδον κάρα,

φής, ἢ καταρνεῖ μὴ δεδρακέναι τάδε;

Ἀντιγόνη

καὶ φημὶ δρᾶσαι κοὐκ ἀπαρνοῦμαι τὸ μή.

Κρέων

σὺ μὲν κομίζοις ἂν σεαυτὸν ᾖ θέλεις

ἔξω βαρείας αἰτίας ἐλεύθερον·
445

σὺ δ᾽ εἰπέ μοι μὴ μῆκος, ἀλλὰ συντόμως,

ᾔδησθα κηρυχθέντα μὴ πράσσειν τάδε;

Ἀντιγόνη

ᾔδη· τί δ᾽ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν.

Κρέων

καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους;

Ἀντιγόνη

οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε,
450

οὐδ᾽ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη

τοιούσδ᾽ ἐν ἀνθρώποισιν ὥρισεν νόμους·

οὐδὲ σθένειν τοσοῦτον ᾠόμην τὰ σὰ

κηρύγμαθ᾽, ὥστ᾽ ἄγραπτα κἀσφαλῆ θεῶν

νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν·
455

οὐ γάρ τι νῦν γε κἀχθές, ἀλλ᾽ ἀεί ποτε

ζῇ ταῦτα, κοὐδεὶς οἶδεν ἐξ ὅτου ᾽φάνη.

τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς

φρόνημα δείσασ᾽, ἐν θεοῖσι τὴν δίκην

δώσειν. θανουμένη γὰρ ἐξῄδη, τί δ᾽ οὔ;
460

κεἰ μὴ σὺ προὐκήρυξας· εἰ δὲ τοῦ χρόνου

πρόσθεν θανοῦμαι, κέρδος αὔτ᾽ ἐγὼ λέγω.

ὅστις γὰρ ἐν πολλοῖσιν, ὡς ἐγώ, κακοῖς

ζῇ, πῶς ὅδ᾽ οὐχὶ κατθανὼν κέρδος φέρει;

οὕτως ἔμοιγε τοῦδε τοῦ μόρου τυχεῖν
465

παρ᾽ οὐδὲν ἄλγος· ἀλλ᾽ ἄν, εἰ τὸν ἐξ ἐμῆς

μητρὸς θανόντ᾽ ἄθαπτον ἠνσχόμην νέκυν,

κείνοις ἂν ἤλγουν· τοῖσδε δ᾽ οὐκ ἀλγύνομαι.

σοὶ δ᾽ εἰ δοκῶ νῦν μῶρα δρῶσα τυγχάνειν,

σχεδόν τι μώρῳ μωρίαν ὀφλισκάνω.
470

Χορός

δηλοῖ τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδός· εἴκειν δ᾽ οὐκ ἐπίσταται κακοῖς.

Κρέων

ἀλλ᾽ ἴσθι τοι τὰ σκλήρ᾽ ἄγαν φρονήματα

πίπτειν μάλιστα, καὶ τὸν ἐγκρατέστατον

σίδηρον ὀπτὸν ἐκ πυρὸς περισκελῆ
475

θραυσθέντα καὶ ῥαγέντα πλεῖστ᾽ ἂν εἰσίδοις ·

σμικρῷ χαλινῷ δ᾽ οἶδα τοὺς θυμουμένους

ἵππους καταρτυθέντας· οὐ γὰρ ἐκπέλει

φρονεῖν μέγ᾽ ὅστις δοῦλός ἐστι τῶν πέλας.

αὕτη δ᾽ ὑβρίζειν μὲν τότ᾽ ἐξηπίστατο,
480

νόμους ὑπερβαίνουσα τοὺς προκειμένους·

ὕβρις δ᾽, ἐπεὶ δέδρακεν, ἥδε δευτέρα,

τούτοις ἐπαυχεῖν καὶ δεδρακυῖαν γελᾶν.

ἦ νῦν ἐγὼ μὲν οὐκ ἀνήρ, αὕτη δ᾽ ἀνήρ,

εἰ ταῦτ᾽ ἀνατὶ τῇδε κείσεται κράτη.
485

ἀλλ᾽ εἴτ᾽ ἀδελφῆς εἴθ᾽ ὁμαιμονεστέρα

τοῦ παντὸς ἡμῖν Ζηνὸς ἑρκείου κυρεῖ,

αὐτή τε χἡ ξύναιμος οὐκ ἀλύξετον

μόρου κακίστου· καὶ γὰρ οὖν κείνην ἴσον

ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου.
490

καί νιν καλεῖτ᾽· ἔσω γὰρ εἶδον ἀρτίως

λυσσῶσαν αὐτὴν οὐδ᾽ ἐπήβολον φρενῶν·

φιλεῖ δ᾽ ὁ θυμὸς πρόσθεν ᾑρῆσθαι κλοπεὺς

τῶν μηδὲν ὀρθῶς ἐν σκότῳ τεχνωμένων.

μισῶ γε μέντοι χὥταν ἐν κακοῖσί τις
495

ἁλοὺς ἔπειτα τοῦτο καλλύνειν θέλῃ.

Ἀντιγόνη

θέλεις τι μεῖζον ἢ κατακτεῖναί μ᾽ ἑλών;

Κρέων

ἐγὼ μὲν οὐδέν· τοῦτ᾽ ἔχων ἅπαντ᾽ ἔχω.

Ἀντιγόνη

τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν· σῶν λόγων

ἀρεστὸν οὐδέν, μηδ᾽ ἀρεσθείη ποτέ·
500

οὕτω δὲ καὶ σοὶ τἄμ᾽ ἀφανδάνοντ᾽ ἔφυ.

καίτοι πόθεν κλέος γ᾽ ἂν εὐκλεέστερον

κατέσχον ἢ τὸν αὐτάδελφον ἐν τάφῳ

τιθεῖσα; τούτοις τοῦτο πᾶσιν ἁνδάνειν

λέγοιτ᾽ ἄν, εἰ μὴ γλῶσσαν ἐγκλῄοι φόβος.
505

ἀλλ᾽ ἡ τυραννὶς πολλά τ᾽ ἄλλ᾽ εὐδαιμονεῖ,

κἄξεστιν αὐτῇ δρᾶν λέγειν θ᾽ ἃ βούλεται.

Κρέων

σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς.

Ἀντιγόνη

ὁρῶσι χοὗτοι· σοὶ δ᾽ ὑπίλλουσιν στόμα.

Κρέων

σὺ δ᾽ οὐκ ἐπαιδεῖ, τῶνδε χωρὶς εἰ φρονεῖς ;
510

Ἀντιγόνη

οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων

οὔκουν ὅμαιμος χὡ καταντίον θανών;

Ἀντιγόνη

ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός.

Κρέων

πῶς δῆτ᾽ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν;

Ἀντιγόνη

οὐ μαρτυρήσει ταῦθ᾽ ὁ κατθανὼν νέκυς.
515

Κρέων

εἴ τοί σφε τιμᾷς ἐξ ἴσου τῷ δυσσεβεῖ.

Ἀντιγόνη

οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς ὤλετο.

Κρέων

πορθῶν δὲ τήνδε γῆν· ὁ δ᾽ ἀντιστὰς ὕπερ.

Ἀντιγόνη

ὅμως ὅ γ᾽ Ἅιδης τοὺς νόμους τούτους ποθεῖ.

Κρέων

ἀλλ᾽ οὐχ ὁ χρηστὸς τῷ κακῷ λαχεῖν ἴσους.
520

Ἀντιγόνη

τίς οἶδεν εἰ κάτωθεν εὐαγῆ τάδε;

Κρέων

οὔτοι ποθ᾽ οὑχθρός, οὐδ᾽ ὅταν θάνῃ, φίλος.

Ἀντιγόνη

οὔτοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.

Κρέων

κάτω νυν ἐλθοῦσ᾽, εἰ φιλητέον, φίλει

κείνους· ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.
525

Χορός

καὶ μὴν πρὸ πυλῶν ἥδ᾽ Ἰσμήνη,

φιλάδελφα κάτω δάκρυ᾽ εἰβομένη·

νεφέλη δ᾽ ὀφρύων ὕπερ αἱματόεν

ῥέθος αἰσχύνει,

τέγγουσ᾽ εὐῶπα παρειάν.
530

Κρέων

σὺ δ᾽, ἣ κατ᾽ οἴκους ὡς ἔχιδν᾽ ὑφειμένη

λήθουσά μ᾽ ἐξέπινες, οὐδ᾽ ἐμάνθανον

τρέφων δύ᾽ ἄτα κἀπαναστάσεις θρόνων,

φέρ᾽, εἰπὲ δή μοι, καὶ σὺ τοῦδε τοῦ τάφου

φήσεις μετασχεῖν, ἢ ᾿ξομεῖ τὸ μὴ εἰδέναι;
535

Ἰσμήνη

δέδρακα τοὔργον, εἴπερ ἥδ᾽ ὁμορροθεῖ,

καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

Ἀντιγόνη

ἀλλ᾽ οὐκ ἐάσει τοῦτό γ᾽ ἡ δίκη σ᾽, ἐπεὶ

οὔτ᾽ ἠθέλησας οὔτ᾽ ἐγὼ ᾿κοινωσάμην.

Ἰσμήνη

ἀλλ᾽ ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι
540

ξύμπλουν ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη

ὧν τοὔργον, Ἅιδης χοἰ κάτω ξυνίστορες·

λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.

Ἰσμήνη

μήτοι, κασιγνήτη, μ᾽ ἀτιμάσῃς τὸ μὴ οὐ

θανεῖν τε σὺν σοὶ τὸν θανόντα θ᾽ ἁγνίσαι.
545

Ἀντιγόνη

μή μοι θάνῃς σὺ κοινά, μηδ᾽ ἃ μὴ ᾽θιγες

ποιοῦ σεαυτῆς· ἀρκέσω θνῄσκουσ᾽ ἐγώ.

Ἰσμήνη

καὶ τίς βίος μοι σοῦ λελειμμένῃ φίλος;

Ἀντιγόνη

Κρέοντ᾽ ἐρώτα· τοῦδε γὰρ σὺ κηδεμών.

Ἰσμήνη

τί ταῦτ᾽ ἀνιᾷς μ᾽, οὐδὲν ὠφελουμένη ;
550

Ἀντιγόνη

ἀλγοῦσα μὲν δῆτ᾽, εἰ γελῶ γ᾽, ἐν σοὶ γελῶ.

Ἰσμήνη

τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾽ ὠφελοῖμ᾽ ἐγώ;

Ἀντιγόνη

σῶσον σεαυτήν· οὐ φθονῶ σ᾽ ὑπεκφυγεῖν.

Ἰσμήνη

οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;

Ἀντιγόνη

σὺ μὲν γὰρ εἵλου ζῆν, ἐγὼ δὲ κατθανεῖν.
555

Ἰσμήνη

ἀλλ᾽ οὐκ ἐπ᾽ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.

Ἀντιγόνη

καλῶς σὺ μὲν τοῖς, τοῖς δ᾽ ἐγὼ ᾿δόκουν φρονεῖν.

Ἰσμήνη

καὶ μὴν ἴση νῷν ἐστιν ἡ ᾿ξαμαρτία.

Ἀντιγόνη

θάρσει· σὺ μὲν ζῇς, ἡ δ᾽ ἐμὴ ψυχὴ πάλαι

τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν.
560

Κρέων

τὼ παῖδε φημὶ τώδε τὴν μὲν ἀρτίως

ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ τὰ πρῶτ᾽ ἔφυ.

Ἰσμήνη

οὐ γάρ ποτ᾽, ὦναξ, οὐδ᾽ ὃς ἂν βλάστῃ μένει

νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ᾽ ἐξίσταται.

Κρέων

σοὶ γοῦν, ὅθ᾽ εἵλου σὺν κακοῖς πράσσειν κακά.
565

Ἰσμήνη

τί γὰρ μόνῃ μοι τῆσδ᾽ ἄτερ βιώσιμον;

Κρέων

ἀλλ᾽ ἥδε μέντοι μὴ λέγ᾽· οὐ γὰρ ἔστ᾽ ἔτι.

Ἰσμήνη

ἀλλὰ κτενεῖς νυμφεῖα τοῦ σαυτοῦ τέκνου;

Κρέων

ἀρώσιμοι γὰρ χἁτέρων εἰσὶν γύαι.

Ἰσμήνη

οὐχ ὥς γ᾽ ἐκείνῳ τῇδέ τ᾽ ἦν ἡρμοσμένα.
570

Κρέων

κακὰς ἐγὼ γυναῖκας υἱέσι στυγῶ.

Ἀντιγόνη

ὦ φίλταθ᾽ Αἷμον, ὥς σ᾽ ἀτιμάζει πατήρ.

Κρέων

ἄγαν γε λυπεῖς καὶ σὺ καὶ τὸ σὸν λέχος.

Χορός

ἦ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον;

Κρέων

Ἅιδης ὁ παύσων τούσδε τοὺς γάμους ἐμοί.
575

Χορός

δεδογμέν᾽, ὡς ἔοικε, τήνδε κατθανεῖν.

Κρέων

καὶ σοί γε κἀμοί. μὴ τριβὰς ἔτ᾽, ἀλλά νιν

κομίζετ᾽ εἴσω, δμῶες· ἐκ δὲ τοῦδε χρὴ

γυναῖκας εἶναι τάσδε μηδ᾽ ἀνειμένας.

φεύγουσι γάρ τοι χοἱ θρασεῖς, ὅταν πέλας
580

ἤδη τὸν Ἅιδην εἰσορῶσι τοῦ βίου.

Χορός
1

Greek (A. C. Pearson, 1924) (OCR draft) Experimental (Greek (A. C. Pearson, 1924)) — 376 focus

ἐς δαιμόνιον τέρας ἀμφινοῶ,

τὸ δὲ πῶς εἰδὼς ἀντιλογήσω

μὴ οὐ τήνδ εἶναι παῖδ᾽ Ἀντιγόνην.

ὦ δύστηνος

καὶ δυστήνου πατρὸς Οἰδιπόδα,
380

τί ποτ᾽; οὐ δή που σέ γ᾽ ἀπιστοῦσαν

τοῖς βασιλείοισιν ἄγουσι νόμοις

καὶ ἐν ἀφροσύνῃ καθελόντες;

Φύλαξ

ἥδ᾽ ἔστ᾽ ἐκείνη τοὔργον ἡ ᾿ξειργασμένη·

τήνδ᾽ εἵλομεν θάπτουσαν. ἀλλὰ ποῦ Κρέων;
385

Χορός

ὅδ᾽ ἐκ δόμων ἄψορρος ἐς δέον περᾷ.

Κρέων

τί δ᾽ ἔστι; ποίᾳ ξύμμετρος προύβην τύχῃ;

Φύλαξ

ἄναξ, βροτοῖσιν οὐδέν ἐστ᾽ ἀπώμοτον.

ψεύδει γὰρ ἡ ᾽πίνοια τὴν γνώμην· ἐπεὶ

σχολῇ ποθ᾽ ἥξειν δεῦρ᾽ ἂν ἐξηύχουν ἐγὼ
390

ταῖς σαῖς ἀπειλαῖς, αἷς ἐχειμάσθην τότε.

ἀλλ᾽ ἡ γὰρ ἐκτὸς καὶ παρ᾽ ἐλπίδας χαρὰ

ἔοικεν ἄλλῃ μῆκος οὐδὲν ἡδονῇ,

ἥκω, δι' ὅρκων καίπερ ὢν ἀπώμοτος,

κόρην ἄγων τήνδ᾽, ἣ καθῃρέθη τάφον
395

κοσμοῦσα. κλῆρος ἐνθάδ᾽ οὐκ ἐπάλλετο,

ἀλλ᾽ ἔστ᾽ ἐμὸν θοὕρμαιον, οὐκ ἄλλου, τόδε.

καὶ νῦν, ἄναξ, τήνδ᾽ αὐτός, ὡς θέλεις, λαβὼν

καὶ κρῖνε κἀξέλεγχ᾽· ἐγὼ δ᾽ ἐλεύθερος

δίκαιός εἰμι τῶνδ᾽ ἀπηλλάχθαι κακῶν.
400

Κρέων

ἄγεις δὲ τήνδε τῷ τρόπῳ πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρ᾽ ἔθαπτε· πάντ᾽ ἐπίστασαι.

Κρέων

ἦ καὶ ξυνίης καὶ λέγεις ὀρθῶς ἃ φής;

Φύλαξ

ταύτην γ᾽ ἰδὼν θάπτουσαν ὃν σὺ τὸν νεκρὸν

ἀπεῖπας. ἆρ᾽ ἔνδηλα καὶ σαφῆ λέγω;
405

Κρέων

καὶ πῶς ὁρᾶται κἀπίληπτος ᾑρέθη;

Φύλαξ

τοιοῦτον ἦν τὸ πρᾶγμ᾽. ὅπως γὰρ ἥκομεν,

πρὸς σοῦ τὰ δείν᾽ ἐκεῖν᾽ ἐπηπειλημένοι,

πᾶσαν κόνιν σήραντες ἣ κατεῖχε τὸν

νέκυν, μυδῶν τε σῶμα γυμνώσαντες εὖ,
410

καθήμεθ᾽ ἄκρων ἐκ πάγων ὑπήνεμοι,

ὀσμὴν ἀπ᾿ αὐτοῦ μὴ βάλῃ πεφευγότες,

ἐγερτὶ κινῶν ἄνδρ᾽ ἀνὴρ ἐπιρρόθοις

κακοῖσιν, εἴ τις τοῦδ᾽ ἀκηδήσοι πόνου.

χρόνον τάδ᾽ ἦν τοσοῦτον, ἔστ᾽ ἐν αἰθέρι
415

μέσῳ κατέστη λαμπρὸς ἡλίου κύκλος

καὶ καῦμ᾽ ἔθαλπε· καὶ τότ᾽ ἐξαίφνης χθονὸς

τυφὼς ἀείρας σκηπτόν, οὐράνιον ἄχος,

πίμπλησι πεδίον, πᾶσαν αἰκίζων φόβην

ὕλης πεδιάδος, ἐν δ᾽ ἐμεστώθη μέγας
420

αἰθήρ· μύσαντες δ᾽ εἴχομεν θείαν νόσον.

καὶ τοῦδ᾽ ἀπαλλαγέντος ἐν χρόνῳ μακρῷ,

ἡ παῖς ὁρᾶται κἀνακωκύει πικρᾶς

ὄρνιθος ὀξὺν φθόγγον, ὡς ὅταν κενῆς

εὐνῆς νεοσσῶν ὀρφανὸν βλέψῃ λέχος·
425

οὕτω δὲ χαὕτη, ψιλὸν ὡς ὁρᾷ νέκυν,

γόοισιν ἐξῴμωξεν, ἐκ δ᾽ ἀρὰς κακὰς

ἠρᾶτο τοῖσι τοὔργον ἐξειργασμένοις.

καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν,

ἔκ τ᾽ εὐκροτήτου χαλκέας ἄρδην πρόχου
430

χοαῖσι τρισπόνδοισι τὸν νέκυν στέφει.

χἡμεῖς ἰδόντες ἱέμεσθα, σὺν δέ νιν

θηρώμεθ᾽ εὐθὺς οὐδὲν ἐκπεπληγμένην,

καὶ τάς τε πρόσθεν τάς τε νῦν ἠλέγχομεν

πράξεις· ἄπαρνος δ᾽ οὐδενὸς καθίστατο,
435

ἅμ᾽ ἡδέως ἔμοιγε κἀλγεινῶς ἅμα.

τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι

ἥδιστον, ἐς κακὸν δὲ τοὺς φίλους ἄγειν

ἀλγεινόν. ἀλλὰ τἄλλα πάνθ᾽ ἥσσω λαβεῖν

ἐμοὶ πέφυκε τῆς ἐμῆς σωτηρίας.
440

Κρέων

σὲ δή, σὲ τὴν νεύουσαν ἐς πέδον κάρα,

φής, ἢ καταρνῇ μὴ δεδρακέναι τάδε;

Ἀντιγόνη

καὶ φημὶ δρᾶσαι κοὐκ ἀπαρνοῦμαι τὸ μή.

Κρέων

σὺ μὲν κομίζοις ἂν σεαυτὸν ᾗ θέλεις

ἔξω βαρείας αἰτίας ἐλεύθερον·
445

σὺ δ᾽ εἰπέ μοι μὴ μῆκος, ἀλλὰ σύντομα,

ᾔδησθα κηρυχθέντα μὴ πράσσειν τάδε;

Ἀντιγόνη

ᾔδη τί δ᾽ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν.

Κρέων

καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους;

Ἀντιγόνη

οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε,
450

οὐδ᾽ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη

τοιούσδ᾽ ἐν ἀνθρώποισιν ὥρισεν νόμους,

οὐδὲ σθένειν τοσοῦτον ᾠόμην τὰ σὰ

κηρύγμαθ᾽ ὥστ᾽ ἄγραπτα κἀσφαλῆ θεῶν

νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν.
455

οὐ γάρ τι νῦν γε κἀχθές, ἀλλ᾽ ἀεί ποτε

ζῇ ταῦτα, κοὐδεὶς οἶδεν ἐξ ὅτου ᾽φάνη.

τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς

φρόνημα δείσασ᾽, ἐν θεοῖσι τὴν δίκην

δώσειν· θανουμένη γὰρ ἐξῄδη, τί δ᾽ οὔ;
460

κεἰ μὴ σὺ προυκήρυξας. εἰ δὲ τοῦ χρόνου

πρόσθεν θανοῦμαι, κέρδος αὔτ᾽ ἐγὼ λέγω.

ὅστις γὰρ ἐν πολλοῖσιν ὡς ἐγὼ κακοῖς

ζῇ, πῶς ὅδ᾽ οὐχὶ κατθανὼν κέρδος φέρει;

οὕτως ἔμοιγε τοῦδε τοῦ μόρου τυχεῖν
465

παρ᾽ οὐδὲν ἄλγος· ἀλλ᾽ ἄν, εἰ τὸν ἐξ ἐμῆς

μητρὸς θανόντ᾽ ἄθαπτον ἠνσχόμην νέκυν,

κείνοις ἂν ἤλγουν· τοῖσδε δ᾽ οὐκ ἀλγύνομαι.

σοὶ δ᾽ εἰ δοκῶ νῦν μῶρα δρῶσα τυγχάνειν,

σχεδόν τι μώρῳ μωρίαν ὀφλισκάνω.
470

Χορός

δηλοῖ τὸ γοῦν λῆμ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδός· εἴκειν δ᾽ οὐκ ἐπίσταται κακοῖς.

Κρέων

ἀλλ᾽ ἴσθι τοι τὰ σκλήρ᾽ ἄγαν φρονήματα

πίπτειν μάλιστα, καὶ τὸν ἐγκρατέστατον

σίδηρον ὀπτὸν ἐκ πυρὸς περισκελῆ
475

θραυσθέντα καὶ ῥαγέντα πλεῖστ᾽ ἂν εἰσίδοις.

σμικρῷ χαλινῷ δ᾽ οἶδα τοὺς θυμουμένους

ἵππους καταρτυθέντας· οὐ γὰρ ἐκπέλει

φρονεῖν μέγ᾽ ὅστις δοῦλός ἐστι τῶν πέλας.

αὕτη δ᾽ ὑβρίζειν μὲν τότ᾽ ἐξηπίστατο,
480

νόμους ὑπερβαίνουσα τοὺς προκειμένους·

ὕβρις δ᾽, ἐπεὶ δέδρακεν, ἥδε δευτέρα,

τούτοις ἐπαυχεῖν καὶ δεδρακυῖαν γελᾶν.

ἦ νῦν ἐγὼ μὲν οὐκ ἀνήρ, αὕτη δ᾽ ἀνήρ,

εἰ ταῦτ᾽ ἀνατεὶ τῇδε κείσεται κράτη.
485

ἀλλ᾽ εἴτ᾽ ἀδελφῆς εἴθ᾽ ὁμαιμονεστέρα

τοῦ παντὸς ἡμῖν Ζηνὸς ἑρκείου κυρεῖ,

αὐτή τε χἡ ξύναιμος οὐκ ἀλύξετον

μόρου κακίστου· καὶ γὰρ οὖν κείνην ἴσον

ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου.
490

καί νιν καλεῖτ᾽· ἔσω γὰρ εἶδον ἀρτίως

λυσσῶσαν αὐτὴν οὐδ᾽ ἐπήβολον φρενῶν.

φιλεῖ δ᾽ ὁ θυμὸς πρόσθεν ᾑρῆσθαι κλοπεὺς

τῶν μηδὲν ὀρθῶς ἐν σκότῳ τεχνωμένων.

μισῶ γε μέντοι χὥταν ἐν κακοῖσί τις
495

ἁλοὺς ἔπειτα τοῦτο καλλύνειν θέλῃ.

Ἀντιγόνη

θέλεις τι μεῖζον ἢ κατακτεῖναί μ᾽ ἑλών;

Κρέων

ἐγὼ μὲν οὐδέν· τοῦτ᾽ ἔχων ἅπαντ᾽ ἔχω.

Ἀντιγόνη

τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν σῶν λόγων

ἀρεστὸν οὐδέν, μηδ᾽ ἀρεσθείη ποτέ,
500

οὕτω δὲ καὶ σοὶ τἄμ᾽ ἀφανδάνοντ᾽ ἔφυ.

καίτοι πόθεν κλέος γ᾽ ἂν εὐκλεέστερον

κατέσχον ἢ τὸν αὐτάδελφον ἐν τάφῳ

τιθεῖσα; τούτοις τοῦτο πᾶσιν ἁνδάνειν

λέγοιτ᾽ ἄν, εἰ μὴ γλῶσσαν ἐγκλῄοι φόβος.
505

ἀλλ᾽ ἡ τυραννὶς πολλά τ᾽ ἄλλ᾽ εὐδαιμονεῖ

κἄξεστιν αὐτῇ δρᾶν λέγειν θ᾽ ἃ βούλεται.

Κρέων

σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς.

Ἀντιγόνη

ὁρῶσι χοὗτοι· σοὶ δ᾽ ὑπίλλουσι στόμα.

Κρέων

σὺ δ᾽ οὐκ ἐπαιδῇ, τῶνδε χωρὶς εἰ φρονεῖς;
510

Ἀντιγόνη

οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων

οὔκουν ὅμαιμος χὡ καταντίον θανών;

Ἀντιγόνη

ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός.

Κρέων

πῶς δῆτ᾽ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν;

Ἀντιγόνη

οὐ μαρτυρήσει ταῦθ᾽ ὁ κατθανὼν νέκυς.
515

Κρέων

εἴ τοί σφε τιμᾷς ἐξ ἴσου τῷ δυσσεβεῖ.

Ἀντιγόνη

οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς ὤλετο.

Κρέων

πορθῶν δὲ τήνδε γῆν· ὃ δ᾽ ἀντιστὰς ὕπερ.

Ἀντιγόνη

ὅμως ὅ γ᾽ Ἅιδης τοὺς νόμους ἴσους ποθεῖ.

Κρέων

ἀλλ᾽ οὐχ ὁ χρηστὸς τῷ κακῷ λαχεῖν ἴσον.
520

Ἀντιγόνη

τίς οἶδεν εἰ κάτωθεν εὐαγῆ τάδε;

Κρέων

οὔτοι ποθ᾽ οὑχθρός, οὐδ᾽ ὅταν θάνῃ, φίλος.

Ἀντιγόνη

οὔτοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.

Κρέων

κάτω νυν ἐλθοῦσ᾽, εἰ φιλητέον, φίλει

κείνους· ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.
525

Χορός

καὶ μὴν πρὸ πυλῶν ἥδ᾽ Ἰσμήνη,

φιλάδελφα κάτω δάκρυ᾽ εἰβομένη·

νεφέλη δ᾽ ὀφρύων ὕπερ αἱματόεν

ῥέθος αἰσχύνει,

τέγγουσ᾽ εὐῶπα παρειάν.
530

Κρέων

σὺ δ᾽, ἣ κατ᾽ οἴκους ὡς ἔχιδν᾽ ὑφειμένη

λήθουσά μ᾽ ἐξέπινες, οὐδ᾽ ἐμάνθανον

τρέφων δύ᾽ ἄτα κἀπαναστάσεις θρόνων,

φέρ᾽, εἰπὲ δή μοι, καὶ σὺ τοῦδε τοῦ τάφου

φήσεις μετασχεῖν, ἢ ᾿ξομῇ τὸ μὴ εἰδέναι;
535

Ἰσμήνη

δέδρακα τοὔργον, εἴπερ ἥδ᾽ ὁμορροθεῖ,

καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

Ἀντιγόνη

ἀλλ᾽ οὐκ ἐάσει τοῦτό γ᾽ ἡ δίκη σ᾽, ἐπεὶ

οὔτ᾽ ἠθέλησας οὔτ᾽ ἐγὼ ᾿κοινωσάμην.

Ἰσμήνη

ἀλλ᾽ ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι
540

ξύμπλουν ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη

ὧν τοὔργον Ἅιδης χοἱ κάτω ξυνίστορες·

λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.

Ἰσμήνη

μήτοι, κασιγνήτη, μ᾽ ἀτιμάσῃς τὸ μὴ οὐ

θανεῖν τε σὺν σοὶ τὸν θανόντα θ᾽ ἁγνίσαι.
545

Ἀντιγόνη

μή μοι θάνῃς σὺ κοινά, μηδ᾽ ἃ μὴ 'θιγες

ποιοῦ σεαυτῆς. ἀρκέσω θνῄσκουσ᾽ ἐγώ.

Ἰσμήνη

καὶ τίς βίος μοι σοῦ λελειμμένῃ φίλος;

Ἀντιγόνη

Κρέοντ᾽ ἐρώτα· τοῦδε γὰρ σὺ κηδεμών.

Ἰσμήνη

τί ταῦτ᾽ ἀνιᾷς μ᾽ οὐδὲν ὠφελουμένη;
550

Ἀντιγόνη

ἀλγοῦσα μὲν δῆτ᾽, εἰ γέλωτ᾽ ἐν σοὶ γελῶ.

Ἰσμήνη

τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾽ ὠφελοῖμ᾽ ἐγώ;

Ἀντιγόνη

σῶσον σεαυτήν. οὐ φθονῶ σ᾽ ὑπεκφυγεῖν.

Ἰσμήνη

οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;

Ἀντιγόνη

σὺ μὲν γὰρ εἵλου ζῆν, ἐγὼ δὲ κατθανεῖν.
555

Ἰσμήνη

ἀλλ᾽ οὐκ ἐπ᾽ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.

Ἀντιγόνη

καλῶς σὺ μὲν τοῖς, τοῖς δ᾽ ἐγὼ ᾿δόκουν φρονεῖν.

Ἰσμήνη

καὶ μὴν ἴση νῷν ἐστιν ἡ ᾿ξαμαρτία.

Ἀντιγόνη

θάρσει. σὺ μὲν ζῇς, ἡ δ᾽ ἐμὴ ψυχὴ πάλαι

τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν.
560

Κρέων

τὼ παῖδέ φημι τώδε τὴν μὲν ἀρτίως

ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ τὰ πρῶτ᾽ ἔφυ.

Ἰσμήνη

οὐ γάρ ποτ᾽, ὦναξ, οὐδ᾽ ὃς ἂν βλάστῃ μένει

νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ᾽ ἐξίσταται.

Κρέων

σοὶ γοῦν, ὅθ᾽ εἵλου σὺν κακοῖς πράσσειν κακά.
565

Ἰσμήνη

τί γὰρ μόνῃ μοι τῆσδ᾽ ἄτερ βιώσιμον;

Κρέων

ἀλλ᾽ ἥδε μέντοι μὴ λέγ᾽· οὐ γὰρ ἔστ᾽ ἔτι.

Ἰσμήνη

ἀλλὰ κτενεῖς νυμφεῖα τοῦ σαυτοῦ τέκνου;

Κρέων

ἀρώσιμοι γὰρ χἁτέρων εἰσὶν γύαι.

Ἰσμήνη

οὐχ ὥς γ᾽ ἐκείνῳ τῇδέ τ᾽ ἦν ἡρμοσμένα.
570

Κρέων

κακὰς ἐγὼ γυναῖκας υἱέσι στυγῶ.

Ἀντιγόνη

ὦ φίλταθ᾽ Αἷμον, ὥς σ᾽ ἀτιμάζει πατήρ.

Κρέων

ἄγαν γε λυπεῖς καὶ σὺ καὶ τὸ σὸν λέχος.

Χορός

ἦ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον;

Κρέων

Ἅιδης ὁ παύσων τούσδε τοὺς γάμους ἔφυ.
575

Χορός

δεδογμέν᾽, ὡς ἔοικε, τήνδε κατθανεῖν.

Κρέων

καὶ σοί γε κἀμοί. μὴ τριβὰς ἔτ᾽, ἀλλά νιν

κομίζετ᾽ εἴσω, δμῶες· ἐκδέτους δὲ χρὴ

γυναῖκας εἶναι τάσδε μηδ᾽ ἀνειμένας.

φεύγουσι γάρ τοι χοἱ θρασεῖς, ὅταν πέλας
580

ἤδη τὸν Ἅιδην εἰσορῶσι τοῦ βίου.

Χορός

Antigone (OCR draft) Experimental (Antigone) — 376 focus

Χορός

ἐς δαιμόνιον τέρας ἀμφινοῶ

τόδε· πῶς εἰδὼς ἀντιλογήσω

τήνδʼ οὐκ εἶναι παῖδʼ Ἀντιγόνην.

ὦ δύστηνος

καὶ δυστήνου πατρὸς Οἰδιπόδα,
380

τί ποτʼ; οὐ δή που σέ γʼ ἀπιστοῦσαν

τοῖς βασιλείοισιν ἄγουσι νόμοις

καὶ ἐν ἀφροσύνῃ καθελόντες;

Φύλαξ

ἥδʼ ἔστʼ ἐκείνη τοὔργον ἡ ʼξειργασμένη·

τήνδʼ εἵλομεν θάπτουσαν. ἀλλὰ ποῦ Κρέων;
385

Χορός

ὅδʼ ἐκ δόμων ἄψορρος εἰς δέον περᾷ.

Κρέων

τί δʼ ἔστι; ποίᾳ ξύμμετρος προὔβην τύχῃ;

Φύλαξ

ἄναξ, βροτοῖσιν οὐδέν ἔστʼ ἀπώμοτον.

ψεύδει γὰρ ἡ ʼπίνοια τὴν γνώμην· ἐπεὶ

σχολῇ ποθʼ ἥξειν δεῦρʼ ἂν ἐξηύχουν ἐγὼ
390

ταῖς σαῖς ἀπειλαῖς αἷς ἐχειμάσθην τότε

ἀλλʼ ἡ γὰρ ἐκτὸς καὶ παρʼ ἐλπίδας χαρὰ

ἔοικεν ἄλλῃ μῆκος οὐδὲν ἡδονῇ,

ἥκω, διʼ ὅρκων καίπερ ὢν ἀπώμοτος,

κόρην ἄγων τήνδʼ, ἣ καθῃρέθη τάφον
395

κοσμοῦσα. κλῆρος ἐνθάδʼ οὐκ ἐπάλλετο,

ἀλλʼ ἔστʼ ἐμὸν θοὔρμαιον, οὐκ ἄλλου, τόδε.

καὶ νῦν, ἄναξ, τήνδʼ αὐτός, ὡς θέλεις, λαβὼν

καὶ κρῖνε κἀξέλεγχʼ· ἐγὼ δʼ ἐλεύθερος

δίκαιός εἰμι τῶνδʼ ἀπηλλάχθαι κακῶν.
400

Κρέων

ἄγεις δὲ τήνδε τῷ τρόπῳ πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρʼ ἔθαπτε· πάντʼ ἐπίστασαι.

Κρέων

ἦ καὶ ξυνίης καὶ λέγεις ὀρθῶς ἃ φῄς;

Φύλαξ

ταύτην γʼ ἰδὼν θάπτουσαν ὃν σὺ τὸν νεκρὸν

ἀπεῖπας. ἆρʼ ἔνδηλα καὶ σαφῆ λέγω;
405

Κρέων

καὶ πῶς ὁρᾶται κἀπίληπτος ᾑρέθη;

Φύλαξ

τοιοῦτον ἦν τὸ πρᾶγμʼ. ὅπως γὰρ ἥκομεν,

πρὸς σοῦ τὰ δείνʼ ἐκεῖνʼ ἐπηπειλημένοι,

πᾶσαν κόνιν σήραντες, ἣ κατεῖχε τὸν

νέκυν, μυδῶν τε σῶμα γυμνώσαντες εὖ,
410

καθήμεθʼ ἄκρων ἐκ πάγων ὑπήνεμοι,

ὀσμὴν ἀπʼ αὐτοῦ μὴ βάλοι πεφευγότες,

ἐγερτὶ κινῶν ἄνδρʼ ἀνὴρ ἐπιρρόθοις

κακοῖσιν, εἴ τις τοῦδʼ ἀκηδήσοι πόνου.

χρόνον τάδʼ ἦν τοσοῦτον, ἔστʼ ἐν αἰθέρι
415

μέσῳ κατέστη λαμπρὸς ἡλίου κύκλος

καὶ καῦμʼ ἔθαλπε· καὶ τότʼ ἐξαίφνης χθονὸς

τυφὼς ἀείρας σκηπτόν οὐράνιον ἄχος,

πίμπλησι πεδίον, πᾶσαν αἰκίζων φόβην

ὕλης πεδιάδος, ἐν δʼ ἐμεστώθη μέγας
420

αἰθήρ· μύσαντες δʼ εἴχομεν θείαν νόσον.

καὶ τοῦδʼ ἀπαλλαγέντος ἐν χρόνῳ μακρῷ,

ἡ παῖς ὁρᾶται, κἀνακωκύει πικρᾶς

ὄρνιθος ὀξὺν φθόγγον, ὡς ὅταν κενῆς

εὐνῆς νεοσσῶν ὀρφανὸν βλέψῃ λέχος.
425

οὕτω δὲ χαὔτη, ψιλὸν ὡς ὁρᾷ νέκυν,

γόοισιν ἐξῴμωξεν, ἐκ δʼ ἀρὰς κακὰς

ἠρᾶτο τοῖσι τοὔργον ἐξειργασμένοις.

καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν,

ἔκ τʼ εὐκροτήτου χαλκέας ἄρδην πρόχου
430

χοαῖσι τρισπόνδοισι τὸν νέκυν στέφει.

χἠμεῖς ἰδόντες ἱέμεσθα, σὺν δέ νιν

θηρώμεθʼ εὐθὺς οὐδὲν ἐκπεπληγμένην,

καὶ τάς τε πρόσθεν τάς τε νῦν ἠλέγχομεν

πράξεις· ἄπαρνος δʼ οὐδενὸς καθίστατο,
435

ἅμʼ ἡδέως ἔμοιγε κἀλγεινῶς ἅμα.

τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι

ἥδιστον, ἐς κακὸν δὲ τοὺς φίλους ἄγειν

ἀλγεινόν· ἀλλὰ πάντα ταῦθʼ ἥσσω λαβεῖν

ἐμοὶ πέφυκε τῆς ἐμῆς σωτηρίας.
440

Κρέων

σὲ δή, σὲ τὴν νεύουσαν εἰς πέδον κάρα,

φὴς ἢ καταρνεῖ μὴ δεδρακέναι τάδε;

Ἀντιγόνη

καὶ φημὶ δρᾶσαι κοὐκ ἀπαρνοῦμαι τὸ μή.

Κρέων

σὺ μὲν κομίζοις ἂν σεαυτὸν ᾖ θέλεις

ἔξω βαρείας αἰτίας ἐλεύθερον·
445

σὺ δʼ εἰπέ μοι μὴ μῆκος, ἀλλὰ συντόμως,

ᾔδησθα κηρυχθέντα μὴ πράσσειν τάδε;

Ἀντιγόνη

ᾔδη· τί δʼ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν.

Κρέων

καὶ δῆτʼ ἐτόλμας τούσδʼ ὑπερβαίνειν νόμους;

Ἀντιγόνη

οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε,
450

οὐδʼ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη

τοιούσδʼ ἐν ἀνθρώποισιν ὥρισεν νόμους.

οὐδὲ σθένειν τοσοῦτον ᾠόμην τὰ σὰ

κηρύγμαθʼ, ὥστʼ ἄγραπτα κἀσφαλῆ θεῶν

νόμιμα δύνασθαι θνητὸν ὄνθʼ ὑπερδραμεῖν.
455

οὐ γάρ τι νῦν γε κἀχθές, ἀλλʼ ἀεί ποτε

ζῇ ταῦτα, κοὐδεὶς οἶδεν ἐξ ὅτου ʼφάνη.

τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς

φρόνημα δείσασʼ, ἐν θεοῖσι τὴν δίκην

δώσειν· θανουμένη γὰρ ἐξῄδη, τί δʼ οὔ;
460

κεἰ μὴ σὺ προὐκήρυξας. εἰ δὲ τοῦ χρόνου

πρόσθεν θανοῦμαι, κέρδος αὔτʼ ἐγὼ λέγω.

ὅστις γὰρ ἐν πολλοῖσιν ὡς ἐγὼ κακοῖς

ζῇ, πῶς ὅδʼ οὐχὶ κατθανὼν κέρδος φέρει;

οὕτως ἔμοιγε τοῦδε τοῦ μόρου τυχεῖν
465

παρʼ οὐδὲν ἄλγος· ἀλλʼ ἄν, εἰ τὸν ἐξ ἐμῆς

μητρὸς θανόντʼ ἄθαπτον ἠνσχόμην νέκυν,

κείνοις ἂν ἤλγουν· τοῖσδε δʼ οὐκ ἀλγύνομαι.

σοὶ δʼ εἰ δοκῶ νῦν μῶρα δρῶσα τυγχάνειν,

σχεδόν τι μώρῳ μωρίαν ὀφλισκάνω.
470

Χορός

δηλοῖ τὸ γέννημʼ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδός. εἴκειν δʼ οὐκ ἐπίσταται κακοῖς.

Κρέων

ἀλλʼ ἴσθι τοι τὰ σκλήρʼ ἄγαν φρονήματα

πίπτειν μάλιστα, καὶ τὸν ἐγκρατέστατον

σίδηρον ὀπτὸν ἐκ πυρὸς περισκελῆ
475

θραυσθέντα καὶ ῥαγέντα πλεῖστʼ ἂν εἰσίδοις·

σμικρῷ χαλινῷ δʼ οἶδα τοὺς θυμουμένους

ἵππους καταρτυθέντας· οὐ γὰρ ἐκπέλει

φρονεῖν μέγʼ ὅστις δοῦλός ἐστι τῶν πέλας.

αὕτη δʼ ὑβρίζειν μὲν τότʼ ἐξηπίστατο,
480

νόμους ὑπερβαίνουσα τοὺς προκειμένους·

ὕβρις δʼ, ἐπεὶ δέδρακεν, ἥδε δευτέρα,

τούτοις ἐπαυχεῖν καὶ δεδρακυῖαν γελᾶν.

ἦ νῦν ἐγὼ μὲν οὐκ ἀνήρ, αὕτη δʼ ἀνήρ,

εἰ ταῦτʼ ἀνατὶ τῇδε κείσεται κράτη.
485

ἀλλʼ εἴτʼ ἀδελφῆς εἴθʼ ὁμαιμονεστέρα

τοῦ παντὸς ἡμῖν Ζηνὸς ἑρκείου κυρεῖ,

αὐτή τε χἠ ξύναιμος οὐκ ἀλύξετον

μόρου κακίστου· καὶ γὰρ οὖν κείνην ἴσον

ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου.
490

καί νιν καλεῖτʼ· ἔσω γὰρ εἶδον ἀρτίως

λυσσῶσαν αὐτὴν οὐδʼ ἐπήβολον φρενῶν.

φιλεῖ δʼ ὁ θυμὸς πρόσθεν, ᾑρῆσθαι κλοπεὺς

τῶν μηδὲν ὀρθῶς ἐν σκότῳ τεχνωμένων·

μισῶ γε μέντοι χὤταν ἐν κακοῖσί τις
495

ἁλοὺς ἔπειτα τοῦτο καλλύνειν θέλῃ.

Ἀντιγόνη

θέλεις τι μεῖζον ἢ κατακτεῖναί μʼ ἑλών;

Κρέων

ἐγὼ μὲν οὐδέν· τοῦτʼ ἔχων ἅπαντʼ ἔχω.

Ἀντιγόνη

τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν σῶν λόγων

ἀρεστὸν οὐδὲν μηδʼ ἀρεσθείη ποτέ·
500

οὕτω δὲ καὶ σοὶ τἄμʼ ἀφανδάνοντʼ ἔφυ.

καίτοι πόθεν κλέος γʼ ἂν εὐκλεέστερον

κατέσχον ἢ τὸν αὐτάδελφον ἐν τάφῳ

τιθεῖσα; τούτοις τοῦτο πᾶσιν ἁνδάνειν

λέγοιτʼ ἄν, εἰ μὴ γλῶσσαν ἐγκλῄοι φόβος.
505

ἀλλʼ ἡ τυραννὶς πολλά τʼ ἄλλʼ εὐδαιμονεῖ

κἄξεστιν αὐτῇ δρᾶν λέγειν θʼ ἃ βούλεται.

Κρέων

σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς.

Ἀντιγόνη

ὁρῶσι χοὖτοι, σοὶ δʼ ὑπίλλουσιν στόμα.

Κρέων

σὺ δʼ οὐκ ἐπαιδεῖ, τῶνδε χωρὶς εἰ φρονεῖς;
510

Ἀντιγόνη

οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων

οὔκουν ὅμαιμος χὠ καταντίον θανών;

Ἀντιγόνη

ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός.

Κρέων

πῶς δῆτʼ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν;

Ἀντιγόνη

οὐ μαρτυρήσει ταῦθʼ ὁ κατθανὼν νέκυς.
515

Κρέων

εἴ τοί σφε τιμᾷς ἐξ ἴσου τῷ δυσσεβεῖ.

Ἀντιγόνη

οὐ γάρ τι δοῦλος, ἀλλʼ ἀδελφὸς ὤλετο.

Κρέων

πορθῶν δὲ τήνδε γῆν· ὁ δʼ ἀντιστὰς ὕπερ.

Ἀντιγόνη

ὁμῶς ὅ γʼ Ἅιδης τοὺς νόμους τούτους ποθεῖ.

Κρέων

ἀλλʼ οὐχ ὁ χρηστὸς τῷ κακῷ λαχεῖν ἴσος.
520

Ἀντιγόνη

τίς οἶδεν εἰ κάτωθεν εὐαγῆ τάδε;

Κρέων

οὔτοι ποθʼ οὑχθρός, οὐδʼ ὅταν θάνῃ, φίλος.

Ἀντιγόνη

οὔτοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.

Κρέων

κάτω νυν ἐλθοῦσʼ, εἰ φιλητέον, φίλει

κείνους· ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.
525

Χορός

καὶ μὴν πρὸ πυλῶν ἥδʼ Ἰσμήνη,

φιλάδελφα κάτω δάκρυʼ εἰβομένη·

νεφέλη δʼ ὀφρύων ὕπερ αἱματόεν

ῥέθος αἰσχύνει,

τέγγουσʼ εὐῶπα παρειάν.
530

Κρέων

σὺ δʼ, ἣ κατʼ οἴκους ὡς ἔχιδνʼ ὑφειμένη

λήθουσά μʼ ἐξέπινες, οὐδʼ ἐμάνθανον

τρέφων δύʼ ἄτα κἀπαναστάσεις θρόνων,

φέρʼ, εἰπὲ δή μοι, καὶ σὺ τοῦδε τοῦ τάφου

φήσεις μετασχεῖν, ἢ ʼξομεῖ τὸ μὴ εἰδέναι;
535

Ἰσμήνη

δέδρακα τοὔργον, εἴπερ ἥδʼ ὁμορροθεῖ

καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

Ἀντιγόνη

ἀλλʼ οὐκ ἐάσει τοῦτό γʼ ἡ δίκη σʼ, ἐπεὶ

οὔτʼ ἠθέλησας οὔτʼ ἐγὼ ʼκοινωσάμην.

Ἰσμήνη

ἀλλʼ ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι
540

ξύμπλουν ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη

ὧν τοὔργον, Ἅιδης χοἰ κάτω ξυνίστορες·

λόγοις δʼ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.

Ἰσμήνη

μήτοι, κασιγνήτη, μʼ ἀτιμάσῃς τὸ μὴ οὐ

θανεῖν τε σὺν σοὶ τὸν θανόντα θʼ ἁγνίσαι.
545

Ἀντιγόνη

μή μοι θάνῃς σὺ κοινὰ μηδʼ ἃ μὴ ʼθιγες

ποιοῦ σεαυτῆς. ἀρκέσω θνῄσκουσʼ ἐγώ.

Ἰσμήνη

καὶ τίς βίος μοι σοῦ λελειμμένῃ φίλος;

Ἀντιγόνη

Κρέοντʼ ἐρώτα· τοῦδε γὰρ σὺ κηδεμών.

Ἰσμήνη

τί ταῦτʼ ἀνιᾷς μʼ, οὐδὲν ὠφελουμένη;
550

Ἀντιγόνη

ἀλγοῦσα μὲν δῆτʼ εἰ γελῶ γʼ ἐν σοὶ γελῶ.

Ἰσμήνη

τί δῆτʼ ἂν ἀλλὰ νῦν σʼ ἔτʼ ὠφελοῖμʼ ἐγώ;

Ἀντιγόνη

σῶσον σεαυτήν· οὐ φθονῶ σʼ ὑπεκφυγεῖν.

Ἰσμήνη

οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;

Ἀντιγόνη

σὺ μὲν γὰρ εἵλου ζῆν, ἐγὼ δὲ κατθανεῖν.
555

Ἰσμήνη

ἀλλʼ οὐκ ἐπʼ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.

Ἀντιγόνη

καλῶς σὺ μὲν τοῖς, τοῖς δʼ ἐγὼ ʼδόκουν φρονεῖν.

Ἰσμήνη

καὶ μὴν ἴση νῷν ἐστιν ἡ ʼξαμαρτία.

Ἀντιγόνη

θάρσει· σὺ μὲν ζῇς, ἡ δʼ ἐμὴ ψυχὴ πάλαι

τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν.
560

Κρέων

τὼ παῖδε φημὶ τώδε τὴν μὲν ἀρτίως

ἄνουν πεφάνθαι, τὴν δʼ ἀφʼ οὗ τὰ πρῶτʼ ἔφυ.

Ἰσμήνη

οὐ γάρ ποτʼ, ὦναξ, οὐδʼ ὃς ἂν βλάστῃ μένει

νοῦς τοῖς κακῶς πράσσουσιν, ἀλλʼ ἐξίσταται.

Κρέων

σοὶ γοῦν, ὅθʼ εἵλου σὺν κακοῖς πράσσειν κακά.
565

Ἰσμήνη

τί γὰρ μόνῃ μοι τῆσδʼ ἄτερ βιώσιμον;

Κρέων

ἀλλʼ ἥδε μέντοι μὴ λέγʼ· οὐ γὰρ ἔστʼ ἔτι.

Ἰσμήνη

ἀλλὰ κτενεῖς νυμφεῖα τοῦ σαυτοῦ τέκνου;

Κρέων

ἀρώσιμοι γὰρ χἀτέρων εἰσὶν γύαι.

Ἰσμήνη

οὐχ ὥς γʼ ἐκείνῳ τῇδέ τʼ ἦν ἡρμοσμένα.
570

Κρέων

κακὰς ἐγὼ γυναῖκας υἱέσι στυγῶ.

Ἀντιγόνη

ὦ φίλταθʼ Αἷμον, ὥς σʼ ἀτιμάζει πατήρ.

Κρέων

ἄγαν γε λυπεῖς καὶ σὺ καὶ τὸ σὸν λέχος.

Χορός

ἦ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον;

Κρέων

Ἅιδης ὁ παύσων τούσδε τοὺς γάμους ἔφυ.
575

Χορός

δεδογμένʼ, ὡς ἔοικε, τήνδε κατθανεῖν.

Κρέων

καὶ σοί γε κἀμοί. μὴ τριβὰς ἔτʼ, ἀλλά νιν

κομίζετʼ εἴσω, δμῶες· ἐκ δὲ τοῦδε χρὴ

γυναῖκας εἶναι τάσδε μηδʼ ἀνειμένας.

φεύγουσι γάρ τοι χοἰ θρασεῖς, ὅταν πέλας
580

ἤδη τὸν, Ἅιδην εἰσορῶσι τοῦ βίου.

Greek (K. Reinhardt, 1949) (OCR draft) Experimental (Greek (K. Reinhardt, 1949)) — 376 focus

ἐς δαιμόνιον τέρας ἀμφινοῶ

τόδε· πῶς εἰδὼς ἀντιλογήσω

τήνδ᾽ οὐκ εἶναι παῖδ᾽ Ἀντιγόνην;

ὦ δύστηνος

καὶ δυστήνου πατρὸς Οἰδιπόδα,
380

τί ποτ᾽; οὐ δή που σέ γ᾽ ἀπιστοῦσαν

τοῖς βασιλείοισιν ἄγουσι νόμοις

καὶ ἐν ἀφροσύνηι καθελόντες;

Φύλαξ

ἥδ᾽ ἔστ᾽ ἐκείνη τοὔργον ἡ ᾽ξειργασμένη·

τήνδ᾽ εἵλομεν θάπτουσαν. ἀλλὰ ποῦ Κρέων;
385

Χορός

ὅδ᾽ ἐκ δόμων ἄψορρος εἰς δέον περᾶι.

Κρέων

τί δ᾽ ἔστι; ποίαι ξύμμετρος προύβην τύχηι;

Φύλαξ

ἄναξ, βροτοῖσιν οὐδέν ἐστ᾽ ἀπώμοτον.

ψεύδει γὰρ ἡ ᾿πίνοια τὴν γνώμην· ἐπεὶ

σχολῆι ποθ᾽ ἥξειν δεῦρ᾽ ἂν ἐξηύχουν ἐγὼ
390

ταῖς σαῖς ἀπειλαῖς, αἷς ἐχειμάσθην τότε.

ἀλλ᾽ ἡ γὰρ ἐκτὸς καὶ παρ᾽ ἐλπίδας χαρὰ

ἔοικεν ἄλληι μῆκος οὐδὲν ἡδονῆι,

ἥκω, δι᾽ ὅρκων καίπερ ὢν ἀπώμοτος,

κόρην ἄγων τήνδ᾽, ἣ καθηιρέθη τάφον
395

κοσμοῦσα. κλῆρος ἐνθάδ᾽ οὐκ ἐπάλλετο,

ἀλλ᾽ ἔστ᾽ ἐμὸν θοὔρμαιον, οὐκ ἄλλου, τόδε.

καὶ νῦν, ἄναξ, τήνδ᾽ αὐτός, ὡς θέλεις, λαβὼν

καὶ κρῖνε κἀξέλεγχ᾽· ἐγὼ δ᾽ ἐλεύθερος

δίκαιός εἰμι τῶνδ᾽ ἀπηλλάχθαι κακῶν.
400

Κρέων

ἄγεις δὲ τήνδε τῶι τρόπωι πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρ᾽ ἔθαπτε· πάντ᾽ ἐπίστασαι.

Κρέων

ἦ καὶ ξυνίης καὶ λέγεις ὀρθῶς ἃ φής;

Φύλαξ

ταύτην γ᾽ ἰδὼν θάπτουσαν ὃν σὺ τὸν νεκρὸν

ἀπεῖπας. ἆρ' ἔνδηλα καὶ σαφῆ λέγω;
405

Κρέων

καὶ πῶς ὁρᾶται κἀπίληπτος ἡιρέθη;

Φύλαξ

τοιοῦτον ἦν τὸ πρᾶγμ᾽. ὅπως γὰρ ἥκομεν,

πρὸς σοῦ τὰ δείν᾽ ἐκεῖν᾽ ἐπηπειλημένοι,

πᾶσαν κόνιν σήραντες ἣ κατεῖχε τὸν

νέκυν, μυδῶν τε σῶμα γυμνώσαντες εὖ,
410

καθήμεθ᾽ ἄκρων ἐκ πάγων ὑπήνεμοι,

ὀσμὴν ἀπ᾽ αὐτοῦ μὴ βάληι πεφευγότες,

ἐγερτὶ κινῶν ἄνδρ᾽ ἀνὴρ ἐπιρρόθοις

κακοῖσιν, εἴ τις τοῦδ᾽ ἀφειδήσοι πόνου.

χρόνον τάδ᾽ ἦν τοσοῦτον, ἔστ᾽ ἐν αἰθέρι
415

μέσωι κατέστη λαμπρὸς ἡλίου κύκλος

καὶ καῦμ᾽ ἔθαλπε· καὶ τότ᾽ ἐξαίφνης χθονὸς

τυφὼς ἀείρας σκηπτόν, οὐράνιον ἄχος,

πίμπλησι πεδίον, πᾶσαν αἰκίζων φόβην

ὕλης πεδιάδος, ἐν δ᾽ ἐμεστώθη μέγας
420

αἰθήρ· μύσαντες δ᾽ εἴχομεν θείαν νόσον.

καὶ τοῦδ᾽ ἀπαλλαγέντος ἐν χρόνωι μακρῶι

ἡ παῖς ὁρᾶται κἀνακωκύει πικρᾶς

ὄρνιθος ὀξὺν φθόγγον, ὡς ὅταν κενῆς

εὐνῆς νεοσσῶν ὀρφανὸν βλέψηι λέχος·
425

οὕτω δὲ χαὔτη, ψιλὸν ὡς ὁρᾶι νέκυν,

γόοισιν ἐξώιμωξεν, ἐκ δ᾽ ἀρὰς κακὰς

ἠρᾶτο τοῖσι τοὔργον ἐξειργασμένοις.

καὶ χερσὶν εὐθὺς διψίαν φέρει κόνιν,

ἔκ τ᾽ εὐκροτήτου χαλκέας ἄρδην πρόχου
430

χοαῖσι τρισπόνδοισι τὸν νέκυν στέφει.

χἠμεῖς ἰδόντες ἱέμεσθα, σὺν δέ νιν

θηρώμεθ᾽ εὐθὺς οὐδὲν ἐκπεπληγμένην,

καὶ τάς τε πρόσθεν τάς τε νῦν ἠλέγχομεν

πράξεις· ἄπαρνος δ᾽ οὐδενὸς καθίστατο,
435

ἅμ᾽ ἡδέως ἔμοιγε κἀλγεινῶς ἅμα.

τὸ μὲν γὰρ αὐτὸν ἐκ κακῶν πεφευγέναι

ἥδιστον, ἐς κακὸν δὲ τοὺς φίλους ἄγειν

ἀλγεινόν. ἀλλὰ πάντα ταῦθ᾽ ἥσσω λαβεῖν

ἐμοὶ πέφυκε τῆς ἐμῆς σωτηρίας.
440

Κρέων

σὲ δή, σὲ τὴν νεύουσαν εἰς πέδον κάρα,

φὴς ἢ καταρνῆι μὴ δεδρακέναι τάδε;

Ἀντιγόνη

καὶ φημὶ δρᾶσαι κοὐκ ἀπαρνοῦμαι τὸ μή.

Κρέων

σὺ μὲν κομίζοις ἂν σεαυτὸν ἧι θέλεις

ἔξω βαρείας αἰτίας ἐλεύθερον·
445

σὺ δ᾽ εἰπέ μοι μὴ μῆκος, ἀλλὰ συντόμως,

ἤιδησθα κηρυχθέντα μὴ πράσσειν τάδε;

Ἀντιγόνη

ἤιδη· τί δ᾽ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν.

Κρέων

καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους;

Ἀντιγόνη

οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε,
450

οὐδ᾽ ἡ ξύνοικος τῶν κάτω θεῶν Δίκη

οἵ τούσδ᾽ ἐν ἀνθρώποισιν ὥρισαν νόμους,

οὐδὲ σθένειν τοσοῦτον ὠιόμην τὰ σὰ

κηρύγμαθ᾽ ὥστ᾽ ἄγραπτα κἀσφαλῆ θεῶν.

νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν.
455

οὐ γάρ τι νῦν γε κἀχθές, ἀλλ᾽ ἀεί ποτε

ζῆι ταῦτα, κοὐδεὶς οἶδεν ἐξ ὅτου ᾽φάνη.

τούτων ἐγὼ οὐκ ἔμελλον, ἀνδρὸς οὐδενὸς

φρόνημα δείσασ᾽, ἐν θεοῖσι τὴν δίκην

δώσειν. θανουμένη γὰρ ἐξήιδη, τί δ᾽ οὔ;
460

κεἰ μὴ σὺ προυκήρυξας· εἰ δὲ τοῦ χρόνου

πρόσθεν θανοῦμαι, κέρδος αὖτ᾽ ἐγὼ λέγω.

ὅστις γὰρ ἐν πολλοῖσιν ὡς ἐγὼ κακοῖς

ζῆι, πῶς ὅδ᾽ οὐχὶ κατθανὼν κέρδος φέρει;

οὕτως ἔμοιγε τοῦδε τοῦ μόρου τυχεῖν
465

παρ᾽ οὐδὲν ἄλγος· ἀλλ᾽ ἄν, εἰ τὸν ἐξ ἐμῆς

μητρὸς θανόντ᾽ ἄθαπτον ἠνσχόμην νέκυν,

κείνοις ἂν ἤλγουν· τοῖσδε δ᾽ οὐκ ἀλγύνομαι.

σοὶ δ᾽ εἰ δοκῶ νῦν μῶρα δρῶσα τυγχάνειν,

σχεδόν τι μώρωι μωρίαν ὀφλισκάνω.
470

Χορός

δηλοῖ τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδός· εἴκειν δ᾽ οὐκ ἐπίσταται κακοῖς.

Κρέων

ἀλλ᾽ ἴσθι τοι τὰ σκλήρ᾽ ἄγαν φρονήματα

πίπτειν μάλιστα, καὶ τὸν ἐγκρατέστατον

σίδηρον ὀπτὸν ἐκ πυρὸς περισκελῆ
475

θραυσθέντα καὶ ῥαγέντα πλεῖστ᾽ ἂν εἰσίδοις.

σμικρῶι χαλινῶι δ᾽ οἶδα τοὺς θυμουμένους

ἵππους καταρτυθέντας οὐ γὰρ ἐκπέλει

φρονεῖν μέγ᾽ ὅστις δοῦλός ἐστι τῶν πέλας.

αὕτη δ᾽ ὑβρίζειν μὲν τότ᾽ ἐξηπίστατο,
480

νόμους ὑπερβαίνουσα τοὺς προκειμένους·

ὕβρις δ᾽, ἐπεὶ δέδρακεν, ἥδε δευτέρα,

τούτοις ἐπαυχεῖν καὶ δεδρακυῖαν γελᾶν.

ἦ νῦν ἐγὼ μὲν οὐκ ἀνήρ, αὕτη δ᾽ ἀνήρ,

εἰ ταῦτ᾽ ἀνατὶ τῆιδε κείσεται κράτη.
485

ἀλλ᾽ εἴτ᾽ ἀδελφῆς εἴθ᾽ ὁμαιμονεστέρα

τοῦ παντὸς ἡμῖν Ζηνὸς ἑρκείου κυρεῖ,

αὐτή τε χἠ ξύναιμος οὐκ ἀλύξετον

μόρου κακίστου· καὶ γὰρ οὖν κείνην ἴσον

ἐπαιτιῶμαι τοῦδε βουλεῦσαι τάφου.
490

καί νιν καλεῖτ᾽· ἔσω γὰρ εἶδον ἀρτίως

λυσσῶσαν αὐτὴν οὐδ᾽ ἐπήβολον φρενῶν.

φιλεῖ δ᾽ ὁ θυμὸς πρόσθεν ἡιρῆσθαι κλοπεὺς

τῶν μηδὲν ὀρθῶς ἐν σκότωι τεχνωμένων.

μισῶ γε μέντοι χὤταν ἐν κακοῖσί τις
495

ἁλοὺς ἔπειτα τοῦτο καλλύνειν θέληι.

Ἀντιγόνη

θέλεις τι μεῖζον ἢ κατακτεῖναί μ᾽ ἑλών;

Κρέων

ἐγὼ μὲν οὐδέν· τοῦτ᾽ ἔχων ἅπαντ᾽ ἔχω.

Ἀντιγόνη

τί δῆτα μέλλεις; ὡς ἐμοὶ τῶν σῶν λόγων

ἀρεστὸν οὐδέν, μηδ᾽ ἀρεσθείη ποτέ·
500

οὕτω δὲ καὶ σοὶ τἄμ᾽ ἀφανδάνοντ᾽ ἔφυ.

καίτοι πόθεν κλέος γ᾽ ἂν εὐκλεέστερον

κατέσχον ἢ τὸν αὐτάδελφον ἐν τάφωι

τιθεῖσα; τούτοις τοῦτο πᾶσιν ἁνδάνειν

λέγοιτ᾽ ἄν, εἰ μὴ γλῶσσαν ἐγκλήιοι φόβος.
505

ἀλλ᾽ ἡ τυραννὶς πολλά τ᾽ ἄλλ᾽ εὐδαιμονεῖ,

κἄξεστιν αὐτῆι δρᾶν λέγειν θ᾽ ἃ βούλεται.

Κρέων

σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾶις.

Ἀντιγόνη

ὁρῶσι χοὖτοι, σοὶ δ᾽ ὑπίλλουσιν στόμα.

Κρέων

σὺ δ᾽ οὐκ ἐπαιδῆι, τῶνδε χωρὶς εἰ φρονεῖς;
510

Ἀντιγόνη

οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων

οὔκουν ὅμαιμος χὠ καταντίον θανών;

Ἀντιγόνη

ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός.

Κρέων

πῶς δῆτ᾽ ἐκείνωι δυσσεβῆ τιμᾶις χάριν;

Ἀντιγόνη

οὐ μαρτυρήσει ταῦθ᾽ ὁ κατθανὼν νέκυς.
515

Κρέων

εἴ τοί σφε τιμᾶις ἐξ ἴσου τῶι δυσσεβεῖ.

Ἀντιγόνη

οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς ὤλετο.

Κρέων

πορθῶν δὲ τήνδε γῆν· ὁ δ᾽ ἀντιστὰς ὕπερ.

Ἀντιγόνη

ὅμως ὅ γ᾽ Ἅιδης τοὺς νόμους ἴσους ποθεῖ.

Κρέων

ἀλλ᾽ οὐχ ὁ χρηστὸς τῶι κακῶι λαχεῖν ἴσα.
520

Ἀντιγόνη

τίς οἶδεν εἰ κάτωθεν εὐαγῆ τάδε;

Κρέων

οὔτοι ποθ᾽ οὑχθρός, οὐδ᾽ ὅταν θάνηι, φίλος.

Ἀντιγόνη

οὔτοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.

Κρέων

κάτω νυν ἐλθοῦσ᾽, εἰ φιλητέον, φίλει

κείνους· ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.
525

Χορός

καὶ μὴν πρὸ πυλῶν ἥδ᾽ Ἰσμήνη,

φιλάδελφα κάτω δάκρυ᾽ εἰβομένη·

νεφέλη δ᾽ ὀφρύων ὕπερ αἱματόεν

ῥέθος αἰσχύνει,

τέγγουσ᾽ εὐῶπα παρειάν.
530

Κρέων

σὺ δ᾽, ἣ κατ᾽ οἴκους ὡς ἔχιδν᾽ ὑφειμένη

λήθουσά μ᾽ ἐξέπινες, οὐδ᾽ ἐμάνθανον

τρέφων δύ᾽ ἄτα κἀπαναστάσεις θρόνων,

φέρ᾽ εἰπὲ δή μοι, καὶ σὺ τοῦδε τοῦ τάφου

φήσεις μετασχεῖν, ἢ 'ξομῆι τὸ μὴ εἰδέναι;
535

Ἰσμήνη

δέδρακα τοὔργον, εἴπερ ἥδ᾽· ὁμορροθῶ

καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

Ἀντιγόνη

ἀλλ᾽ οὐκ ἐάσει τοῦτό γ᾽ ἡ δίκη σ᾽, ἐπεὶ

οὔτ᾽ ἠθέλησας οὔτ᾽ ἐγὼ ᾿κοινωσάμην.

Ἰσμήνη

ἀλλ᾽ ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι
540

ξύμπλουν ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη

ὧν τοὔργον, Ἅιδης χοἱ κάτω ξυνίστορες·

λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.

Ἰσμήνη

μήτοι, κασιγνήτη, μ᾽ ἀτιμάσηις τὸ μὴ οὐ

θανεῖν τε σὺν σοὶ τὸν θανόντα θ' ἁγνίσαι.
545

Ἀντιγόνη

μή μοι θάνηις σὺ κοινά, μηδ᾽ ἃ μὴ ᾽θιγες

ποιοῦ σεαυτῆς ἀρκέσω θνήισκουσ᾽ ἐγώ.

Ἰσμήνη

καὶ τίς βίος μοι σοῦ λελειμμένηι φίλος;

Ἀντιγόνη

Κρέοντ᾽ ἐρώτα· τοῦδε γὰρ σὺ κηδεμών.

Ἰσμήνη

τί ταῦτ᾽ ἀνιᾶις μ᾽ οὐδὲν ὠφελουμένη;
550

Ἀντιγόνη

ἀλγοῦσα μὲν δῆτ᾽, εἰ γέλωτ᾽ ἐν σοὶ γελῶ.

Ἰσμήνη

τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾽ ὠφελοῖμ᾽ ἐγώ;

Ἀντιγόνη

σῶσον σεαυτήν· οὐ φθονῶ σ᾽ ὑπεκφυγεῖν.

Ἰσμήνη

οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;

Ἀντιγόνη

σὺ μὲν γὰρ εἵλου ζῆν, ἐγὼ δὲ κατθανεῖν.
555

Ἰσμήνη

ἀλλ᾽ οὐκ ἐπ᾽ ἀρρήτοις γε τοῖς ἐμοῖς λόγοις.

Ἀντιγόνη

καλῶς σὺ μὲν τοῖς, τοῖς δ᾽ ἐγὼ ᾿δόκουν φρονεῖν.

Ἰσμήνη

καὶ μὴν ἴση νῶιν ἐστιν ἡ ᾿ξαμαρτία.

Ἀντιγόνη

θάρσει· σὺ μὲν ζῆις, ἡ δ᾽ ἐμὴ ψυχὴ πάλαι

τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν.
560

Κρέων

τὼ παῖδέ φημι τώδε τὴν μὲν ἀρτίως

ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ τὰ πρῶτ᾽ ἔφυ.

Ἰσμήνη

οὐ γάρ ποτ᾽, ὦναξ, οὐδ᾽ ὃς ἂν βλάστηι μένει

νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ᾽ ἐξίσταται.

Κρέων

σοὶ γοῦν, ὅθ᾽ εἵλου σὺν κακοῖς πράσσειν κακά.
565

Ἰσμήνη

τί γὰρ μόνηι μοι τῆσδ᾽ ἄτερ βιώσιμον;

Κρέων

ἀλλ᾽ ἥδε μέντοι μὴ λέγ᾽· οὐ γὰρ ἔστ᾽ ἔτι.

Ἰσμήνη

ἀλλὰ κτενεῖς νυμφεῖα τοῦ σαυτοῦ τέκνου;

Κρέων

ἀρώσιμοι γὰρ χἀτέρων εἰσὶν γύαι.

Ἰσμήνη

οὐχ ὥς γ᾽ ἐκείνωι τῆιδέ τ᾿ ἦν ἡρμοσμένα.
570

Κρέων

κακὰς ἐγὼ γυναῖκας υἱέσιν στυγῶ.

Ἀντιγόνη

ὦ φίλταθ᾽ Αἷμον, ὥς σ᾽ ἀτιμάζει πατήρ.

Κρέων

ἄγαν γε λυπεῖς καὶ σὺ καὶ τὸ σὸν λέχος.

Χορός

ἦ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον;

Κρέων

Ἅιδης ὁ παύσων τούσδε τοὺς γάμους ἐμοί.
575

Χορός

δεδογμέν᾽, ὡς ἔοικε, τήνδε κατθανεῖν.

Κρέων

καὶ σοί γε κἀμοί. μὴ τριβὰς ἔτ᾽, ἀλλά νιν

κομίζετ᾽ εἴσω, δμῶες. ἐκδέτους δὲ χρὴ

γυναῖκας εἶναι τάσδε μηδ᾽ ἀνειμένας.

φεύγουσι γάρ τοι χοἰ θρασεῖς, ὅταν πέλας
580

ἤδη τὸν Ἅιδην εἰσορῶσι τοῦ βίου.

Χορός

Translations (11)

German (A. Boeckh, 1884) (OCR draft) Experimental (German (A. Boeckh, 1884)) — 376 focus

CHOR

O Wunder, dem Blick kaum trau' ich, und doch

wie soll ich verneinen, was klar mir bewuſst,

dafs die Jungfrau dort Antigone sei?
365

O Unglückskind

von dem Unglücksvater, von Oedipus, ach!

Wie? führen sie dich hierher, weil kühn

du des Königs Gesetz miſsachtend verletzt,

und ergriffen in thörichtem Thun bist?
370

V. ZWEITES EPEISODION.

CHOR, WÄCHTER, ANTIGONE, dann KREON, später ISMENE.

WÄCHTER

Hier ist sie, jene, die es that; sie griffen wir

jetzt beim Bestatten. Aber wo ist Kreon denn?

CHOR

Hier kommt zurück er aus dem Haus zu rechter Zeit.

KREON (tritt auf).

KREON

Was ist es? wozu kam gerade recht ich her?

WÄCHTER

Herr, nichts doch mag verschwören je der Sterbliche;
375

denn Lügen straft der Nachgedank' ihn oft, sowie

ich kaum wol hoffte, wiederum hierher zu gehn,

ob deiner Drohung, die mich damals schwer betraf.

Doch Freude ja, die wider all Verhoffen kommt,

vergleicht an Gröfse nie sich einer andern Lust
380

ich komme, schwur ich eidlich gleich zuvor es ab,

hier diese Jungfrau bringend, die betroffen ward

das Grab bestellend. Nicht geschwenkt ward hier das Loos;

mein ist der Glücksfund, mein und keines Andern sonst.

Und jetzo, Herr, selbst nimm sie hin, wie dir's gefällt,
385

verhör' und überführe sie; ich frei von Schuld

verdiene ledig dieser Übel auszugehn.

KREON

Und wie ergriffst du sie denn und an welchem Ort?

WÄCHTER

Sie hat den Mann begraben. Alles weifst du nun.

KREON

Begreifst du auch und sprichst du richtig, was du sprichst?
390

WÄCHTER

Sie sah bestatten ich den Todten, welchem du das Grab verweigert.

Sprech' ich deutlich dies und klar?

KREON

Und wie gesehen und entdeckt ward sie gefafst?

WÄCHTER

So war der Hergang. Als wir eben hingeeilt,

von dir mit jenen schweren Worten hart bedräut,
395

und wir vom Leichnam allen aufgehäuften Staub

gekehrt, bis völlig wir entblöfst den modernden;

da sitzen an den Hügelhöhn wir unterm Wind,

daſs uns der Hauch nicht treffe von dem Leichendunst,

wachsam erregend Mann den Mann mit strömenden
400

Schmähreden, so sich einer lässig zeigt' im Werk.

Dies währte fort so lange, bis der Sonne Kreis

hoch in des Aethers Mitte stand, der strahlende,

und Glut uns sengte: jetzt erhebt vom Boden sich

furchtbare Windsbraut plötzlich, wirbelnd himmelhoch
405

den Wettersturm, die Ebne füllend und das Haar

der Bäum' im Felde schändend, und der Aether ward

voll dieses Grauens. Blinzend trugen wir die Noth,

die gottgesandte. Wie sich endlich dies gelegt,

erscheint das Mägdlein, jammernd auf mit hellem Laut,
410

wie eines bangen Vogels, wann er heimgekehrt

des leeren Bettes Lager sieht der Brut verwaist.

So klagte diese, da sie bloſs den Todten sieht,

in herbem Wehruf, und verflucht mit gräfslicher

Verwünschung jene, welche dieses Werk gethan.
415

Und auf den Händen brings sogleich sie trocknen Staub;

hoch aus dem kunstreich erzgetriebnen Krug herab

kränzt spendend sie den Todten mit dreifachem Gufs.

Wir aber, dies gewahrend, eilen flugs heran,

WÄCHTER

und greifen rasch sie; ruhig bleibt sie und gefafst.
420

Und jener frühern und der jetzt vollbrachten That

beziehen wir sie: nichts verläugnend stand sie da.

Das ist mir wahrlich Freude, wenn auch Schmerz zugleich.

Denn selber aus Unglückes Noth entronnen seyn

ist sehr erfreulich; doch in Unglück ziehn den Freund
425

ist schmerzlich: aber minder gilt nach meiner Art

mir dennoch alles dieses als mein eigen Wohl.

KREON

Dich, die zum Boden senkt das Haupt, dich fragen wir:

sagst oder läugnest ab du, daſs du dies gethan?

ANTIGONE

Ich that es, sag' ich offen, und verläugn' es nicht.
430

KREON (zum Wächter).

KREON

Du magst von hinnen gehen nun, wohin du willst,

befreit und ledig von des Frevels schwerer Schuld;

KREON (zur Antigone).

KREON

du sag mir, ohne Länge, nur mit kurzem Wort,

war jener Ausruf dir bekannt, dies nicht zu thun?

ANTIGONE

Bekannt: warum nicht? offenkundig war er ja!
435

KREON

Und dies Gesetz zu überschreiten wagtest du?

ANTIGONE

Nicht Zeus ja war es, der mir dies verkünden liefs,

nicht Dike, sie, die mit den untern Mächten thront,

die für die Menschen ordneten dies Todtenrecht.

Und nie so mächtig, dacht' ich, seien deines Rufs
440

Verkündigungen, daſs der Götter sicheres

Gesetz, das ungeschriebne, du der Sterbliche

mögst überbieten. Nicht ja heut' und gestern erst,

nein, ewig lebt dies; keiner weiſs, seit wann es ist.

Für dieses wollt' ich nimmer, irgend Sterblicher
445

Bedünken scheuend, bei den Göttern Strafe mir

zuziehen. Daſs ich sterben werde, wuſst' ich längst,

wie anders? wenn auch dein Befehl es nicht verhiefs;

und sterbe vor der Zeit ich, nenn' ich das Gewinn.

ANTIGONE

Denn wer in mannigfacher Noth, der meinen gleich,
450

lebt, wie verschaffte diesem nicht Gewinn der Tod?

So bringet, daſs mich dieses Loos betroffen hat,

mir keine Schmerzen; doch vermöcht' ich ohne Grab

zu sehn den Bruder, meiner eignen Mutter Sohn,

das wäre Schmerz mir, aber jenes schmerzt mich nicht.
455

Und scheine dir ich thöricht jetzt mit meinem Thun,

mag wohl der Thorheit mich ein Thor bezüchtigen.

CHOR

Wild tritt, vom wilden Vater her, des Mädchens Art

hervor: zu weichen weiſs sie nicht dem Mifsgeschick.

KREON

Doch wisse nur, die allzustarre Sinnesart,
460

sie fällt am ersten; und das allerhärteste

Stahleisen, spröd' aus Feuers Glut gekommen, magst

am meisten du zerbersten und zerbrechen sehn.

Mit kleinem Zügel, weiſs ich, wird der Rosse Muth,

der hitzigsten, gebändigt; denn nicht ziemet dem
465

sich groſs zu dünken, der ein Knecht der Nächsten ist.

Ja diese wusste schon zuvor schmachvollen Trotz

zu üben, als sie unsre Satzung übertrat;

der zweite Trotz nun ist es, da sie dies gethan,

sich deſs zu rühmen und zu lachen nach der That.
470

Traun ich bin jetzo Mann nicht, sondern sie ist Mann,

bleibt solcher Macht Anmafsung dieser ungestraft.

Nein, mag sie meiner Schwester Kind, mag näher noch

mir blutsverwandt als alle Blutsverwandten seyn,

nicht soll dem schlimmsten Loose selber sie entgehn,
475

noch ihre Schwester: denn auch jene zeih' ich deſs,

dafs dieses Grabes Weihe sie mit ausgedacht.

Ruft sie herbei mir; denn so eben sah ich noch

sie drinnen rasen, nicht der Sinne mächtig mehr.

So wird die Seele schon zuvor Verrätherin
480

des Truges, der im Finstern ausgesonnen ward;

doch hass' ich den auch, welcher auf der bösen That

betroffen, nachher diese schön noch schminken will.

ANTIGONE

Begehrst du Gröfsres, als den Tod mir anzuthun?

KREON

Nichts weiter will ich: alles hab' ich, hab' ich dies.
485

ANTIGONE

Was also säumst du? Mir ist deiner Worte keins

genehm und möge nimmer eins genehm mir seyn!

und ebenso miſsfällig ist mein Trachten dir.

Und doch, wodurch wohl konnt' ich mir ruhmvollern Ruhm

erwerben, als indem ich meines Bruders Grab
490

bestellte? Sicher würden alle diese dies

laut rühmen, fesselt' ihnen Furcht die Zunge nicht.

Doch Herrscherthum hat vieles andern Glücks Genufs,

und thun und sagen darf es auch, was ihm beliebt.

KREON

Du siehst allein im Volke der Kadmeier dies.
495

ANTIGONE

Auch diese sehn's: nur schmiegen sie nach dir den Mund.

KREON

Und schämst du dich nicht, andres Sinns als die zu seyn?

ANTIGONE

Nicht schänden kann der Bruderliebe fromme Pflicht.

KREON

War Bruder nicht auch, der ihm gegenüber fiel?

ANTIGONE

Ja, Bruder von der Mutter und vom Vater her.
500

KREON

Wie zollst du jenem also frevelhafte Gunst?

ANTIGONE

Dies wird der Hingeschiedne nicht bestätigen.

KREON

Gewiſs doch, wenn du nur dem Frevler gleich ihn ehrst.

ANTIGONE

Nicht Knecht ja, sondern Bruder ihm, fand er den Tod.

KREON

Dies Land verheerend, während jener kämpft dafür.
505

ANTIGONE

Dennoch verlangt der Hades beiden gleiches Recht.

KREON

Nicht soll der Gute Bösem gleiches nur empfahn.

ANTIGONE

Wer weifs, ob drunten dieses nicht verworfen wird?

KREON

Nicht wird der Feind ja, selbst wenn er gestorben, Freund.

ANTIGONE

Nicht mitzuhassen, mitzulieben bin ich da.
510

KREON

Hinab denn kommend liebe, wenn du lieben muſst,

die dort: so lang' ich lebe, herrscht niemals ein Weib.

CHOR

Sieh dort vor dem Thor Ismene'n sich nahn,

die Thränen der Lieb' um die Schwester vergiefst;

ein düster Gewölk um die Brauen entstellt
515

ihr glühend Gesicht,

und benetzet die liebliche Wange.

(Ismene kommt.)

KREON

Du die zu Haus, anschleichend mir, der Natter gleich,

mich heimlich aussogst, der ich nicht erkannte, dafs

zwiefach Verderben ich erzog und Thrones Sturz,
520

sag' an mir, wirst du zugestehn an diesem Grab

auch Theil zu haben, oder schwörest du dich frei?

ISMENE

Die That verübt' ich, stimmt dazu die Schwester ein,

und habe mit Theil, trage mit an dieser Schuld.

ANTIGONE

Nein, das gestattet nimmer dir das Recht, dieweil
525

du weder wolltest, noch dir ich Antheil verlieh.

ISMENE

Doch jetzt in deinem Mifsgeschick verschmäh' ich nicht

Gefährtin durch des Leidens Wogen dir zu seyn.

ANTIGONE

Wefs jene That, weiſs Hades und die Unteren;

ich liebe nicht die Freundin, die mit Worten liebt.
530

ISMENE

O Schwester, nicht entehre so mich, nicht mit dir

zu sterben und geweiht zu haben dieses Grab.

ANTIGONE

Nicht sollst mit mir du sterben, noch was unberührt

du liefsest, dir zueignen: mein Tod ist genug.

ISMENE

Und welches Leben hat mir Werth noch ohne dich?
535

ANTIGONE

Den Kreon frage: nur für ihn ja sorgest du.

ISMENE

Was kränkst du so mich, ohne daſs dir's Nutzen bringt?

ANTIGONE

Weil mich es tief schmerzt, wenn ich deiner lachen muſs.

ISMENE

Wozu noch könnte jetzo dir ich nützlich seyn?

ANTIGONE

Errette dich nur; nicht beneid' ich dieses dir.
540

ISMENE

Weh mir! und theilen soll ich nicht dein Todesloos?

ANTIGONE

Du hattest dir das Leben, ich den Tod erwählt.

ISMENE

Doch nicht mit meines Herzens ungesprochnem Wort!

ANTIGONE

Schön du mit jenem; aber mir schien dieses recht!

ISMENE

Doch gleichen Fehltritt schulden wir ja beide nun.
545

ANTIGONE

Getrost! du lebst ja: meine Seel' ist lange schon

gestorben, um der Todten Hülfe sich zu weihn.

KREON

Von diesen Mädchen, sag' ich, zeigt die eben jetzt

sinnlos sich, und die andre schon seitdem sie ward.

ISMENE

Selbst dem, o König, wem Verstand entsproſs, verbleibt
550

er nicht in Unglücksnöthen, sondern weicht von ihm.

KREON

Von dir gewiſs, als Böses du mit Bösen thatst!

ISMENE

Was ist das Leben mir noch ohne diese werth?

KREON

O „diese" sage nur nicht; denn nicht ist sie mehr.

ISMENE

Wirst du die Braut denn tödten deines eignen Kinds?
555

KREON

Auch andrer Auen bleiben für den Pflanzer noch.

ISMENE

Nicht also wie es ihm und ihr sich wohlgefügt!

KREON

Ein schnödes Ehweib für den Sohn ist Gräuel mir.

ANTIGONE

O liebster Hämon, wie entehrt der Vater dich!

KREON

Du bist verhafst mir, du sowie dein Ehebett.
560

CHOR

Berauben willst du dieser deinen eignen Sohn?

KREON

Ja, Hades wird auflösen dieser Ehe Bund.

CHOR

Beschlossen ist es, seh' ich, daſs sie sterben soll.

KREON

Bei dir und mir! Nicht denn Verzug noch, sondern führt

hinein ins Haus sie, Knechte! Weiber sollen sie
565

von jetzt an seyn, und nicht so frech umschweifende.

Denn auch die Kühnen fliehen, wenn sie nahe schon

den Hades treten sehen ihrem Lebensziel.

(Antigone und Ismene werden in den Pallast geführt.)

5. ΣΤΑΣΙΜΟΝ ΔΕΥΤΕΡΟΝ.

VI. ZWEITES STASIMON.

Spanish (J. A. Bolufer, 1921) (OCR draft) Experimental (Spanish (J. A. Bolufer, 1921)) — 376 focus

Ante el admirable prodigio que se me presenta a la vista, estoy dudando. ¿Cómo, si la estoy viendo, podré negar que no sea ésta la niña Antígona? ¡Oh hija infeliz de Edipo, infeliz padre! ¿Qué es esto? ¿Es que, por desobedecer los mandatos del rey, te traen éstos habiéndote sorprendido en tal imprudencia?

EL CENTINELA

Ésta es la que el crimen ha per- petrado; la sorprendimos cuando estaba sepultándolo. ¿Pero dónde está Creonte?

CORO

Helo saliendo de casa, que a propósito viene.

CREONTE

¿Qué hay? ¿Qué coincidencia me hace llegar oportunamente?

EL CENTINELA

Señor, para los hombres nada hay irrevocable, porque la reflexión modifica el primer pensamiento. Cuando a duras penas hubiera creido yo volver aqui, por las amenazas con que me helé de terror entonces [pero porque la alegria súbita e inesperada no tiene comparación con ningún otro placer, vengo, aunque sea faltando a mis juramentos], con esta muchacha, que ha sido sorprendida cuando preparaba la sepultura. Ahora no se han echado suertes, sino que mio es, y no de otro, este mensaje. Y ahora, ¡oh señor!, que aquí la tienes, interrógala a tu gusto y júzgala; que yo, en justicia, quedo absuelto y libre de este crimen.

CREONTE

Llevas a ésta, ¿cómo, dónde la has cogido?

EL CENTINELA

Ésta sepultó al hombre; ya lo sabes todo.

CREONTE

¿Tienes conciencia y dices verdad en lo que afirmas?

EL CENTINELA

La vi dando sepultura al cadáver que tú habías prohibido que se sepultara. ¿Hablo clara y expresamente?

CREONTE

¿Y cómo fué fue vista y cogida en flagrante?

EL CENTINELA

La cosa ocurrió de esta manera: cuando yo llegué asustado por las terribles amenazas tuyas, después de quitar todo el polvo que cubría al cadáver y dejar bien al desnudo el cuerpo, que estaba ya en putrefacción, nos apostamos en lo alto de un otero, resguardados del aire y bastante lejos para que no nos diera el mal olor de aquél, excitando a la vigilancia cada uno a su compañero con eficaces reproches, si es que alguien se descuidaba de su tarea. Esto duró hasta la hora en que en medio del cielo se coloca el brillante astro del día y abrasa el calor. Entonces, de repente, un tifón levantando de tierra terrible tempestad con un rayo que parecia parecía grito del cielo, invadió la campiña, devastando el follaje de la campestre selva. Se llenó de polvo todo el aire; y nosotros, con los ojos cerrados, aguantábamos el castigo que el cielo nos enviaba. Cuando se apaciguó la tempestad, después de mucho tiempo, vimos a la muchacha que se quejaba dando agudos lamentos, como el ave dolorida cuando advierte vacío el lecho de su nido por haberle arrebatado los . polluelos. Así también ésta, cuando vió vio el cadáver al desnudo, rompió en amargo llanto y lanzó horribles maldiciones contra los que le habian habían inferido el ultraje. Recogió en seguida con las manos polvo seco; y vertiendo de un vaso de bronce bien forjado tres libaciones sobre el cadáver, lo cubrió. Nosotros que la vimos, nos abalanzamos y la cogimos en seguida, sin que ella se asustara de nada: la acusamos del hecho anterior y del presente, y no negó nada, con gusto mio y con pena a la vez; porque el quedar uno libre del castigo es muy dulce; pero implicar a un amigo en la desgracia, es doloroso. No obstante, natural es que esto último tenga para mi menos importancia que mi propia salvación.

CREONTE

Tú, tú que inclinas la cara hacia el suelo, ¿afirmas o niegas haber hecho eso?

ANTIGONA

Afirmo que lo he hecho, y no lo niego.

CREONTE

Tú puedes irte adonde quieras, libre de la acusación que pesaba sobre ti. Y tú, dime, no con muchas palabras, sino brevemente: ¿conocías el bando que prohibía eso?

ANTIGONA

Lo conocía. ¿Cómo no debía conocerlo? Público era.

CREONTE

Y, así, ¿te atreviste a desobedecer las leyes?

ANTIGONA

Como que no era Júpiter quien me las habia había promulgado; ni tampoco Justicia, la compañera de los dioses infernales, ha impuesto esas leyes a los hombres; ni creí yo que tus decretos tuvieran fuerza para borrar e invalidar las leyes divinas, de manera que un mortal pudiese quebrantarlas. Pues no son de hoy ni de ayer, sino que siempre han estado en vigor y nadie sabe cuándo aparecieron. Por esto no debia debía yo, por temor al castigo de ningún hombre, violarlas para exponerme a sufrir el castigo de los dioses. Sabia Sabía que tenía que morir, ¿cómo no?, aunque tú no lo hubieses pregonado. Y si muero antes de tiempo, eso creo yo que gano; pues quien viva, como yo, en medio de tantas desgracias, ¿cómo no lleva ganancia en la muerte? Así que para mi no es pena ninguna el alcanzar muerte violenta; pero lo sería si hubiese tolerado que quedara insepulto el cadáver de mi difunto hermano: eso sí que lo hubiera sentido; esto no me aflige. Y si ahora te parece que soy necia por lo que he hecho, puedo decir que de necia soy acusada por un necio.

CORO

Demuestra esa indole índole tenaz que es hija de padre tenaz; no sabe rendirse a la desgracia.

CREONTE

Pues has de saber que los caracteres, cuanto más pertinaces, ceden más fácilmente; y muchas veces verás que el resistente hierro cocido al fuego, después de frio frío se quiebra y rompe. Con un peque- ño freno sé yo domar a los enfurecidos caballos; pues no debe ensoberbecerse quien es esclavo de otro. Y ésta sabía, en verdad, la insolencia que cometía al desobedecer las leyes decretadas. Insolencia cuando perpetró el hecho, y nueva insolencia cuando se envanece de haberlo cometido y se rie ríe. Ciertamente, pues, que ahora no sería yo hombre, sino ella, si tanta audacia quedara impune. Y aunque sea hija de mi hermana, y aunque fuera el más próximo pariente de todos los que en el patio de mi casa se reunen reúnen en torno de mi Júpiter protector, ella y su hermana no escaparán de la muerte más ignominiosa. Porque a aquélla, lo mismo que a ésta, acuso como autora de este sepelio. Llamadla, pues, que dentro la vi hace poco, llena de rabia y fuera de sí misma; porque la conciencia de aquellos que nada bueno traman secretamente, suele acusarles de su crimen antes de que se les descubra. Y sobre todo detesto al que, sorprendido en el crimen, quiere luego adornarlo con especiosos razonamientos.

ANTIGONA

¿Quieres algo más que matarme, después de haberme cogido?

CREONTE

Yo, en verdad, nada. Teniendo esto, lo tengo todo.

ANTIGONA

¿Pues qué esperas ya? A mi, tus razonamientos ni me gustan ni me podrán gustar; y lo mismo a ti, los mios nunca te han agradado. Y a la verdad, ¿cómo hubiera yo podido alcanzar gloria más célebre que dando sepultura a mi propio hermano? Todos éstos dirían que lo que he hecho es de su agrado, si el miedo no les trabase la lengua. Pero los tiranos tienen ésta y muchas otras ventajas, y les es permitido hacer y decir cuanto quieran.

CREONTE

Tú sola, entre los cadmeos, ves la cosa de ese modo.

ANTIGONA

La ven también éstos; pero cierran la boca por ti.

CREONTE

¿Y tú no te avergüenzas de disentir de los demás?

ANTIGONA

No es vergonzoso honrar a los hermanos.

CREONTE

¿No era hermano también el que frente a él murió?

ANTIGONA

Hermano de la misma madre y del mismo padre.

CREONTE

¿Cómo, pues, honras a ése con honores que te hacen impía ante aquél?

ANTIGONA

No atestiguará eso el cadáver del muerto.

CREONTE

Sí; cuando le honras lo mismo que al impio impío.

ANTIGONA

No murió siendo esclavo suyo, sino hermano.

CREONTE

Que venia venía a devastar la patria, que éste defendia defendía.

ANTIGONA

Sin embargo, Plutón quiere una misma ley para todos.

CREONTE

Pero nunca el bueno debe obtener igual premio que el malvado.

ANTIGONA

¿Quién sabe si allí bajo estas mis obras son santas?

CREONTE

Nunca el enemigo, ni después de muerto, es amigo.

ANTIGONA

No he nacido para compartir odio, sino amor.

CREONTE

Pues bajando al infierno, si necesidad tienes de amar, ama a los muertos; que viviendo yo, no mandará una mujer.

CORO

Ya en la puerta tienes a Ismena derramando lágrimas de amor por su hermana; la nube de dolor que le oprime los ojos ensombrece su encendida cara, bañándole las hermosas mejillas.

CREONTE

¡Tú, la que deslizándote por palacio como una vibora víbora, sin advertirlo yo, me chupabas la sangre! No sabia sabía yo que alimentara a dos furias que se revolvian contra mi trono. ¡Ea!, dime ya: tú en este sepelio, ¿confiesas haber tenido parte, o juras que no lo sabias?

ISMENA

He hecho yo la cosa lo mismo que ésta: obro de concierto con ella, tengo mi parte y respondo de mi culpa.

ANTIGONA

Pero no permitirá eso la Justicia, porque ni tú quisiste ni yo me puse de acuerdo contigo.

ISMENA

Pero en la desgracia en que te hallas no me avergüenzo de hacerme copartícipe de tu sufrimiento.

ANTIGONA

De quién sea el hecho, Plutón y los dioses infernales lo saben. Yo, à a la que ama de palabra, no la estimo por amiga.

ISMENA

No, ¡oh hermana!, me consideres indigna de morir contigo ni de haber ofrecido el sacrificio por el difunto.

ANTIGONA

Ni quiero que mueras conmigo, ni que te atribuyas aquello en que no has puesto manos. Bastará que muera yo.

ISMENA

¿Y cómo la vida, privada yo de ti, me será querida?

ANTIGONA

Pregúntaselo a Creonte, pues de él has sido defensora.

ISMENA

¿Por qué me afliges así, sin sacar ningún provecho?

ANTIGONA

Lo siento en verdad, aun cuando me ria de ti.

ISMENA

¿En qué otra cosa ahora te podré ser útil yo?

ANTIGONA

Sálvate a ti misma. No envidio el que tú te libres.

ISMENA

¡Ay infeliz de mi! ¿Y no he de obtener tu misma muerte?

ANTIGONA

Tú, en verdad, preferiste vivir, y yo morir.

ISMENA

Pero mis razones no quedaron sin decir.

ANTIGONA

Por buenas las tuviste tú; pero las mias crei yo que eran más prudentes.

ISMENA

Pues, en verdad, igual de las dos ès es el delito.

ANTIGONA

Ten ánimo; tú vives aún, pero mi corazón hace ya tiempo que ha muerto; de modo que sólo puede servir a los muertos.

CREONTE

De estas dos muchachas digo que la una se ha vuelto loca desde hace poco; la otra lo está desde que nació.

ISMENA

Nunca, ¡oh rey!, ni siquiera la razón con que Naturaleza nos dota al nacer persiste en los desgraciados, sino que se les altera.

CREONTE

Como a ti, que prefieres hacerte cómplice de un crimen.

ISMENA

Y yo sola, sin ésta, ¿cómo he de poder vivir?

CREONTE

Pues de ésta, en verdad, no hables; como si no viviera.

ISMENA

¿Y matarás a la novia de tu propio hijo?

CREONTE

Otros campos tiene donde podrá arar.

ISMENA

Pero no como se había concertado entre él y ésta.

CREONTE

Yo, malas mujeres para mis hijos, no quiero.

ANTIGONA

¡Oh queridísimo Hemón, cómo te insulta tu padre!

CREONTE

Demasiado me molestais ya tú y tus bodas.

CORO

¿Pero privarás de ésta a tu propio hijo?

CREONTE

Es Plutón quien ha de poner fin a estas nupcias.

CORO

Decretada está, a lo que parece, la muerte de ésta.

CREONTE

Como lo dices, así me parece. Ya no hay dilación; llevadla dentro, esclavos. Mujeres como ésta es preciso que se las sujete bien y no se las deje libres; porque hasta las más valientes huyen cuando ven que ya tienen la muerte cerca de la vida.

CORO

Latin (F. H. Bothe, 1806) (OCR draft) Experimental (Latin (F. H. Bothe, 1806)) — 376 focus

At dubito, an hoc esse dicam deorum ostentum. — Quanquam infitias ire qui potero, hanc, quam video puellam, esse Antigonam ?

O misera, et misero patre Oedipode mata, quidnam istud est? Anne te isti adducunt regis imperio immorigeram, et in amenti deprehensam auso?

Custos

Haec est illa, quae facinus patravit!

ipsam hanc deprehendimus sepelientem? Sed ubi est Creon?

Chorus

Eccum opportune rursus progreditur foras.

Creon

Quid est? Ecquid contigit satis ex sententia?

Custos

Rex, mortalibus nihil est abiurandum: nam quae príus animo sederant sequeris frustratur cogitatio: quandoquidem confidenter ego spopondisem mnumquam me huc rediturum, ob minas tuas illas, quibus me antea conturbasti. Verum (nulla enim voluptas est tanta, quam quae desiderata percipitur ex insperato gaudio) venio tamen, licet sacramento abiuraverim, puellam hanc adducens, quae deprehensa est cadaveri sepulturam parans. Sors liic iacta nón fuit, sed meüm est, non alius, hoc lucrum. Et nunc, rex, hanc ipse prehensam interroga, ut lubet, et redargue: me vero liberum ab istis malis abire decet.

Creon

Cur autem banc adducis, et unde?

Custos

Ipsa virum sepeliit: omnia discas.

Creon

An et intelligis et vere dicis, quae dicis?

Custos

Utpote qui eam sepelientem viderim cadaver, cuius tu sepeliri vetueras. Satisne aperta et manifesta dico?

Creon

Et quomodo conspecta est, atque in facinore deprehensa?

Custos

Sic acta res est.

Postquam enim eo venimus, tuis illis minis atrocibus perterriti, primum terram omnem, qua contectum erat cadaver, everrimus, putreque corpus nudavimus plane, tum editis in tumulis consedimus aversi ab aura, ne nobis teter odor ex illo adflaret, caventes; ubi vigilantes nos excitabamus conviciis, si quis vellet huic labori parcere. Tantisper in eo res fuit; donec aethere in medio constitit lucidus Solis orbis, aestusque flagravit : atque tum derepente vehemens flatus e terra coortus, turbinem in altum tollens, aeream pestem, implet campum, omnem deturpans comam campestris silvae : immensusque repletur aër: nos vero clausis oculis divinitus missum tolerabamus malum. Quo post longum tempus tandem sedato, puella conspicitur, et acerbe quidem lamentans, in modum acuta voce questaeaviculae, cum vacuum midi cubile pullis orbatum videt. Sic et illa; nudum ut cernit cadaver, lamentis eiulavit , dirasque [acti auctoribus poenas imprecata est. Nec mora, collectum manibus aridum affert pulverem , et ex aereo affabre facto gutto, triplici fuso libamine, mortuo inferias facit. Nos vero conspicati irruimus, eamque comprehendimus illico nullo perculsam metu, et utriusque facti, tum illius prioris, tum huius recentis , convincimus: nihil enim negavit. Quod quidem mihi gratum et friste simul auditu fuit: ipsum enim me ex malis evasisse, gratissimum: sed in malum amicos ducere, id triste est; at omnia ista prae mea salute parvi me pendere par est.

Creon

Heus tu, quae in terram jdemittis caput, te rogo:

faterisne an denegas haec fecisse?

Antigone

Et fecisse fateor, nec nego.

Creon

Tu quidem aufer te hinc, ut lubet, gravi absolutum crimine: tu vero dic mihi haud prolixe, sed breviter: norasne edicta, ne quis haec faceret?

Antigone

Noram: qui enim ignorassem? siquidem manifesta erant.

Creon

Et vel sic ausa es hasce transgredi leges?

Antigone

Non enim eas mihi Iupiter statuerat, nec, quae diis Manibus adsidet, Iustitia, qui hasce mortalibus sanxerunt leges; nec tantum valere credidi tua edicta, ut non scriptas firmasque deûm leges, mortalis quum sis, queas convellere. Non enim heri fixae illae sunt aut nudius tertius, sed vigent ab omni aevo, nec quisquam novit, quam dudum prodierint. Has quod violassem, cuiusvis hominis fastu perterrita, sane non debui diis poenas luere. Morituram enim me sciebam, quippini? etiam si tu non indixisses: quod si ante tempus moriar, id esse in lucro deputo. Quicumque enim in multis, ut ego, miseriis vitam degit, si mortem oppetat, qui non ille lucrum ferat? Sic sane mihi fatum hoc nancisci nihil dolet; at si matris meae filium insepultum sustinuissem, id mihi doleret: hisce autem quae feci, non doleo; tibi vero si videor stulte fecisse, propemodum dixerim , stulti iudi- €io stulta sum.

Chorus

Durum ingenium ex duro patre ortum apparet puellae;

malis enim nescit cedere.

Creon

At scito igitur, praefractos animos saepius concidere; firmissimumque ferrum coctum , igne duratum, facilime comminui et frangi videas: parvoque freno feroces equos domariscio. Nempe haud convenit elato esse animo , qui aliis subditus est; haec autem tunc quidem egit contumeliose, quum sancitas leges transgredi ausa est: nunc vero, postquam facinus patravit, altera haec est contumelia, quod his factis glorietur et rideat. Profecto haud amplius vir ego sim, sed illa vir fuerit, si haec ei impune cesserit victoria. Sed sive ex sorore, sive ex alia quavis prognata sit, quae mihi sit tota familia coniunctior, ipsaque et soror non effugient, quin pessimis exemplis pereant; nam et hanc haud minus quam alteram huius sepulturae auctorem esse censeo. Et illam evocate! eam enim vidi modo intus furentem, nec compotem sui. quippe solet perturbatio prius deprehendi proditrix eorum, quae vafre in tenebris structa fuere. Male vero et illum ego odi, qui, in scelere deprehensus, tamen concinnis comere illud dictis parat.

Antigone

Vin' amplius aliquid, quam me captam occidere ?

Creon

Nil sane amplius: hoc nactus, omnia nactus sum.

Antigone

Quid igitur moraris?

nam mihi tuis ex sermonibus nihil placet; neque placiturum sit umquam: parique modo mea tibi non probantur. Atqui undenam celebriorem gloriam consequi possem, quam, quod germanum humo cendidi? his quoque omnibus, qui adsunt, idem placere diceretur, si non linguam praecluderet metus: at cum alia ob multa felix est qui regnat, tum quia licet ei facere dicereque, quae lubet.

Creon

Sola tu hos inter Cadmeos hoc vides.

Antigone

Vident et isti, sed os tibi habent obnoxium.

Creon

Te autem non pudet, alia ab his sentire?

Antigone

Haud enim turpe est consanguineos colere.

Creon

Nonne etiam frater ille erat, qui contraria inferens arma occubuit?

Antigone

Ex una frater matre et ab eodem patre.

Creon

Cur, quaeso, impium alteri honorem tribuis?

Antigone

Haec non testabitur tumulo conditus.

Creon

Maxime vero, si illum parili honore cum impio dignaris.

Antigone

Haud quaquam enim servus, sed frater, periit.

Creon

Nempe vastans patriam , alter pro patria quum stetisset fortiter.

Antigone

At Orcus certe aequas leges postulat.

Creon

At honus cum malo paria sortiri renuit.

Antigone

Quis novit, an apud inferos haec sint pia?

Creon

Haud umquam inimicus, ne quidem mortnus, est amicus.

Antigone

At mihi non ea est indoles, ut aliorum odii particeps ego sim, sed amoris.

Creon

Ergo, si amare tuum.est, ad inferos profecta, illos ama: me autem. vivo, non regnabit femina.

Chorus

Sed ecce pro foribus Ismena, sororis ob desiderium fundens lacrimas, nube vero frontem obducta, amabilem deformat vultum, venustas irrigans genas.

Creon

Heus tu, quae, domi furtim subrepens, ceu vipera, clam me exsugis;

atque adeo inscius geminas pascebam furias, regnique mei pestes; age, dic mihi tandem , ecqui fateberis huius humationis sociam te quoque esse, an iurabis te huius rei ignaram esse?

Ismene

Meum est facinus, modo haec consentiat, criminisque, etsi non sum, participem me esse fateor.

Antigone

Át non perznittet hoc lustitia, quia neque voluisti, neque te ego in societatem adscivi.

Ismene

At me in malis tuis non pudet eosdem tecum periculi adire casus.

Antigone

Quorum sit hoc opus, Orcus et inferi conscii sunt: at ego verbis amantem mon amo amicam.

Ismene

Ne me, quaeso, soror , ita despicatui habeas, ut indignam me reputes, quae tecum moriar, unaque defuncto fratri iusta fecerim.

Antigone

Ne tu mecum una mortem obeas; nec, quae non adtigisti , tibi vindices: satis erit me mori.

Ismene

Ecquaenam mihi, ate destitutae, iucunda sit vita?

Antigone

Creontem roga: illus enim tu curam geris.

Ismene

Cur hisce me excrucias, quum nihil prosit tibi?

Antigone

Doleam equidem, tibi si risum debeam,

Ismene

Qua tandem in re iuvare te igitur nunc possim?

Antigone

Serva te ipsam: effugium tibi non invideo.

Ismene

Hei mihi miserae! et tuae mortis exsors ero?

Antigone

Tu enim optasti vivere; ego autem mori.

Ismene

At minime tu non praemonita meis dictis.

Antigone

Pulchris iis quidem tibi visis; verum hisce ego sapere mihi videbar.

Ismene

Atqui par est utriusque delictum.

Antigone

Bono animo es: tu quidem vivis; at mihi iampridem abrupta vita, ut opem mortuis ferrem.

Creon

Has puellas aio , alteram quidem mente modo excidisse, alteram vero amentem natam esse.

Ismene

Non enim, o rex, ne quae quidem fuit olim, manet mens adflictis in rebus, sed movetur statu.

Creon

Tibi certe emota est, quando male excipi cum malis cupis.

Ismene

Quid enim mihi soli sine hac vivere volupe sit?

Creon

At mihilum tu amas: nam haec in vivis non est amplius.

Ismene

Ergone sponsam necabis tui ipsius filii?

Creon

Sunt enim aliis quoque arabilia arva.

Ismene

Non enim sic de illo et hacce decretum erat!

Creon

Malas ego filiorum uxores odi.

Ismene

O carissime Haemon, ut te despicatui habet pater!

Creon

Odiosa es tuque tuusque tinnitus.

Ismene

Ecqui igitur ista tuum privabis filium?

Creon

Orcus nuptias has finiet.

Ismene

Decretum est, ut videtur, mortem ut haec oppetat.

Creon

Imo etiam tibi periculum est. — Absit omnis iam mora, atque illas ducite intro, famuli! mulieres istas dehinc esse decet, nec libere circumvagari: blaterant enim audaces, etiam: cum prope iam mortem intuentur.

Chorus

English (Lewis Campbell, 1906) (OCR draft) Experimental (English (Lewis Campbell, 1906)) — 376 focus

How can I gainsay what I see?

I know the girl Antigone,

O hapless child of hapless sire!

Didst thou, then, recklessly aspire
380

To brave kings’ laws, and now art brought

In madness of transgression caught?

WATCH
Enter Watchman , bringing in ANTIGONE

Here is the doer of the deed—this maid

We found her burying him. Where is the King?
385

CH

Look, he comes forth again to meet thy call.

CR
Enter CREON .

What call so nearly times with mine approach?

WATCH

My lord, no mortal should deny on oath,

Judgement is still belied by after thought

When quailing ’neath the tempest of your threats,

Methought no force would drive me to this place
390

But joy unlook’d for and surpassing hope

Is out of bound the best of all delight,

And so I am here again,—though I had sworn

I ne’er would come,—and in my charge this maid,

Caught in the act of caring for the dead

Here was no lot throwing, this hap was mine
395

Without dispute. And now, my sovereign lord,

According to thy pleasure, thine own self

Examine and convict her. For my part

I have good right to be away and free

From the bad business I am come upon.
400

CR

This maiden!

How came she in thy charge? Where didst thou find her?

WATCH

Burying the prince. One word hath told thee all.

CR

Hast thou thy wits, and knowest thou what thou sayest?

WATCH

I saw her burying him whom you forbade

To bury. Is that, now, clearly spoken, or no?
405

CR

And how was she detected, caught, and taken?

WATCH

It fell in this wise. We were come to the spot,

Bearing the dreadful burden of thy threats;

And first with care we swept the dust away

From round the corse, and laid the dank limbs bare:
410

Then sate below the hill-top, out o’ the wind,

Where no bad odour from the dead might strike us,

Stirring each other on with interchange

Of loud revilings on the negligent

In ’tendance on this duty. So we stayed
415

Till in mid heaven the sun’s resplendent orb

Stood high, and the heat strengthened. Suddenly,

The Storm-god raised a whirlwind from the ground,

Vexing heaven’s concave, and filled all the plain,

Rending the locks of all the orchard groves,
420

Till the great sky was choked withal. We closed

Our lips and eyes, and bore the God-sent evil.

When after a long while this ceased, the maid

Was seen, and wailed in high and bitter key,

Like some despairing bird that hath espied
425

Her nest all desolate, the nestlings gone.

So, when she saw the body bare, she mourned

Loudly, and cursed the authors of this deed.

Then nimbly with her hands she brought dry dust,

And holding high a shapely brazen cruse,
430

Poured three libations, honouring the dead.

We, when we saw, ran in, and straightway seized

Our quarry, nought dismayed, and charged her with

The former crime and this. And she denied

Nothing;—to my delight, and to my grief.
435

One’s self to escape disaster is great joy;

Yet to have drawn a friend into distress

Is painful. But mine own security

To me is of more value than aught else.

CR

Thou, with thine eyes down-fastened to the earth!

Dost thou confess to have done this, or deny it?

ANT

I deny nothing. I avow the deed.

CR

().

Thou may’st betake thyself whither thou wilt,

Acquitted of the grievous charge, and free.
445

()

And thou,—no prating talk, but briefly tell,

Knew’st thou our edict that forbade this thing?

ANT

I could not fail to know. You made it plain.

CR

How durst thou then transgress the published law?

ANT

I heard it not from Heaven, nor came it forth
450

From Justice, where she reigns with Gods below.

They too have published to mankind a law.

Nor thought I thy commandment of such might

That one who is mortal thus could overbear

The infallible, unwritten laws of Heaven.
455

Not now or yesterday they have their being,

But everlastingly, and none can tell

The hour that saw their birth. I would not, I,

For any terror of a man’s resolve,

Incur the God-inflicted penalty
460

Of doing them wrong. That death would come, I knew

Without thine edict;—if before the time,

I count it gain. Who does not gain by death,

That lives, as I do, amid boundless woe?

Slight is the sorrow of such doom to me.
465

But had I suffered my own mother’s child,

Fallen in blood, to be without a grave,

That were indeed a sorrow. This is none.

And if thou deem’st me foolish for my deed,

I am foolish in the judgement of a fool.
470

CH

Fierce shows the maiden’s vein from her fierce sire;

Calamity doth not subdue her will.

CR

Ay, but the stubborn spirit first doth fall.

Oft ye shall see the strongest bar of steel,

That fire hath hardened to extremity,

Shattered to pieces. A small bit controls
475

The fiery steed. Pride may not be endured

In one whose life is subject to command.

This maiden hath been conversant with crime

Since first she trampled on the public law;

And now she adds to crime this insolence,
480

To laugh at her offence, and glory in it.

Truly, if she that hath usurped this power

Shall rest unpunished, she then is a man,

And I am none. Be she my sister’s child,

Or of yet nearer blood to me than all
485

That take protection from my hearth, the pair

Shall not escape the worst of deaths. For know,

I count the younger of the twain no less

Copartner in this plotted funeral:

And now I bid you call her. Late I saw her
490

Within the house, beyond herself, and frantic.

—Full oft when one is darkly scheming wrong,

The disturbed spirit hath betrayed itself

Before the act it hides.—But not less hateful

Seems it to me, when one that hath been caught
495

In wickedness would give it a brave show.

ANT

Wouldst thou aught more of me than merely death?

CR

No more. ’Tis all I claim. Death closes all.

ANT

Why then delay? No talk of thine can charm me,

Forbid it Heaven! And my discourse no less
500

Must evermore sound noisome to thine ear.

Yet where could I have found a fairer fame

Than giving burial to my own true brother?

All here would tell thee they approve my deed,

Were they not tongue-tied to authority.
505

But kingship hath much profit; this in chief,

That it may do and say whate’er it will.

CR

No Theban sees the matter with thine eye.

ANT

They see, but curb their voices to thy sway

CR

And art thou not ashamed, acting alone?
510

ANT

A sister’s piety hath no touch of shame.

CR

Was not Eteocles thy brother too?

ANT

My own true brother from both parents’ blood.

CR

This duty was impiety to him.

ANT

He that is dead will not confirm that word.
515

CR

If you impart his honours to the vile.

ANT

It was his brother, not a slave, who fell.

CR

But laying waste the land for which he fought.

ANT

Death knows no difference, but demands his due.

CR

Yet not equality ’twixt good and bad.
520

ANT

Both may be equal yonder; who can tell?

CR

An enemy is hated even in death.

ANT

Love, and not hatred, is the part for me.

CR

Down then to death! and, if you must, there love

The dead. No woman rules me while I live.
525

CH

Now comes Ismenè forth. Ah, see,

From clouds above her brow

The sister-loving tear

Is falling wet on her fair cheek,

Distaining all her passion-crimson’d face!
530

CR
Enter ISMENE .

And thou, that like a serpent coiled i’ the house

Hast secretly been draining my life-blood,—

Little aware that I was cherishing

Two curses and subverters of my throne,—

Tell us, wilt thou avouch thy share in this

Entombment, or forswear all knowledge of it?
535

ISM

If her voice go therewith, I did the deed,

And bear my part and burden of the blame.

ANT

Nay, justice will not suffer that. You would not,

And I refused to make you mine ally.

ISM

But now in thy misfortune I would fain
540

Embark with thee in thy calamity.

ANT

Who did the deed, the powers beneath can tell.

I care not for lip-kindness from my kin.

ISM

Ah! scorn me not so far as to forbid me

To die with thee, and honour our lost brother.
545

ANT

Die not with me, nor make your own a deed

you never touched! My dying is enough.

ISM

What joy have I in life when thou art gone?

ANT

Ask Creon there. He hath your care and duty.

ISM

What can it profit thee to vex me so?
550

ANT

My heart is pained, though my lip laughs at thee.

ISM

What can I do for thee now, even now?

ANT

Save your own life. I grudge not your escape.

ISM

Alas! and must I be debarred thy fate?

ANT

Life was the choice you made. Mine was to die.
555

ISM

I warned thee—

ANT

Yes, your prudence is admired

On earth. My wisdom is approved below.

ISM

Yet truly we are both alike in fault.

ANT

Fear not; you live. My life hath long been given

To death, to be of service to the dead.
560

CR

Of these two girls, the one hath lost her wits:

The other hath had none since she was born.

ISM

My lord, in misery, the mind one hath

Is wont to be dislodged, and will not stay.

CR

You have ta’en leave of yours at any rate,
565

When you cast in your portion with the vile.
565

ISM

What can life profit me without my sister?

CR

Say not ‘my sister’; she is nothing now.

ISM

What? wilt thou kill thy son’s espousal too?

CR

He may find other fields to plough upon.

ISM

Not so as love was plighted ’twixt them twain.
570

CR

I hate a wicked consort for my son.

ANT

O dearest Haemon! how thy father wrongs thee!

CR

Thou and thy marriage are a torment to me.

CH

And wilt thou sever her from thine own son?

CR

’Tis death must come between him and his joy,
575

CH

All doubt is then resolved: the maid must die,

CR

I am resolved; and so, ’twould seem, are you.

In with her, slaves! No more delay! Henceforth

These maids must have but woman’s liberty

And be mewed up; for even the bold will fly
580

When they see Death nearing the house of life.

CHORUS
CHORUS. LEADER OF CHORUS.

German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 376 focus

Was seh' ich? Erscheint, von den Göttern gesandt,

Dies Wunder? Ich weiß, wie läugnet' ich's noch,
375

Daß die Jungfrau dort Antigone sei?

Unglückliches Kind

Von dem Unglücksvater, dem Dedipus, ach!

Was ahnt mir? Wie? Dich führen sie her,

Weil kühn du verlezt die Gebote des Herrn,
380

Und ergriffen dich über der Thorheit?

Der Wächter. Antigone. Der Chor. Bald darauf Kreon.

Der Wächter.

Hier ist des Frevels Thäterin: sie griffen wir

Das Grab bestellend. Aber sagt, wo Kreon ist.

Der Chor.

Hier tritt er wieder aus dem Haus zu rechter Zeit.

Kreon.

Was gibt es? Wozu kam ich euch gelegen her?
385

Der Wächter.

Herr, verschwören sollte nichts ein Sterblicher;

Denn spät'res Wissen straft den Vorsaz Lügen. So

Gelobt' ich, niemals wiederum hieher zu geh'n,

Ob deiner Drohung, wie sie mich vorhin bestürmt.

Doch denn die Freude, welche nicht gehofft erscheint,
390

Vergleicht ja keiner andern Lust an Größe sich

Ich komme troz dem Eide, den ich schwur, zurück,

Und diese Jungfrau bring' ich, die getroffen ward

Das Grab bestellend. Diesesmal ward nicht geloost;

Nein, mir gehört, und keinem Andern, dieser Fund.
395

Und jezt, o König, nimm sie selbst, wie dir's gefällt,

Forsch' aus und überführe sie; ich, frei von Schuld,

Muß billig auch von aller Strafe ledig sein.

Kreon.

Wie bringst du diese mir daher, wo griffst du sie?

Der Wächter.

Sie hat den Mann bestattet: Alles weißt du nun.
400

Kreon.

Begreifst du's auch und sagst du richtig, was du sagst?

Der Wächter.

Sie sah ich den bestatten, welchem du, o Herr,

Das Grab verweigert. Red' ich klar und deutlich hier?

Kreon.

Wie sah man und entdeckte, wie ergriff man sie?

Der Wächter.

Dies war der Hergang. Als ich hingekommen war,
405

Von deinen harten Reden hier so schwer bedroht,

Und wir vom Leichnam allen Staub hinweggekehrt,

Bis ganz in seiner Blöße lag der modernde:

Da sezten wir am Hügel uns, dem Winde fern,

Daß uns der Dunst nicht treffe, der vom Todten kam,
410

Und wachsam regte Mann den Mann mit drohenden

Scheltworten auf, wenn Einer lässig war im Dienst.

Das währte fort so lange, bis im Mittelraum

Des Aethers hoch die lichte Sonnenscheibe stand

Und glühend brannte: plözlich hebt sich da vom Grund
415

Sturmwirbelwind mit Sausen, ungeheures Grau'n,

Und füllt das Blachfeld, und zerstiebt weitum das Laub

Vom Wald der Ebne; Staubgewölk erfüllt die Luft;

Wir trugen blinzend diese gottverhängte Noth.

Doch als die Windsbraut endlich schwieg nach langer Zeit,
420

Erscheint die Jungfrau: bitter scholl ihr Jammerruf,

Wie banger Laut des Vogels, wann er, heimgekehrt,

Die leere Lagerstätte sieht der Brut beraubt.

So klagt die Jungfrau, da sie nackt den Todten sieht,

In lautem Wehruf, und verflucht mit gräßlicher
425

Verwünschung jene, welche dieses Werk verübt.

Schnell auf den Händen trägt sie trocknen Staub herbei,

Und krönt mit dreifach heil'gem Guß aus ehernem,¹

Kunstreich getrieb'nem Kruge dann den todten Leib.

Und wir, gewahrend Alles, eilten flugs heran,
430

Alsbald der nicht Erschrocknen uns bemächtigend,

Und klagten jener ersten, wie der lezten That,

Sie an, und nichts abläugnend, stand sie ruhig da;

Das ist für mich erfreulich und schmerzhaft zugleich.

Denn selber glücklich aus der Noth entronnen sein,
435

Ist höchst erfreulich; doch in Noth die Freunde zieh'n,

Das schmerzt. Indeß dies Alles acht' ich weniger,

As meine Wohlfahrt, also liegt's in meiner Art.

Kreon.

Dich frag' ich denn, dich, die zur Erde senkt das Haupt:

Bekennst du, oder läugnest du die Missethat?
440

Antigone.

Ich that es, ich bekenn' es und verläugn' es nicht.

(zu dem Wächter)

Kreon.

Du wende dich von hinnen nun, wohin du willst,

Erlöst und ledig aller Schuld der schweren That.

(zu Antigone)

Du sage kurz und bündig ohn' Umschweise mir:

War dir der Ausruf unbekannt, der dies verbot?
445

Antigone.

Bekannt: warum nicht? Offenkundig war er ja.

Kreon.

Und wagtest dennoch wider mein Gebot zu thun?

Antigone.

Nicht Zeus ja war es, welcher mir's verkünden ließ,

Noch hat das Recht, das bei den Todesgöttern wohnt,²

Solch eine Sazung für die Menschen aufgestellt.³
450

Auch nicht so mächtig achtet ich, was du befahlst,

Daß dir der Götter ungeschrieb'nes, ewiges⁴

Gesez sich beugen müßte, dir, dem Sterblichen.

Denn heute nicht und gestern erst, nein, alle Zeit

Lebt dies, und Niemand wurde kund, seit wann es ist.
455

Für dieses wollt' ich nicht dereinst, aus feiger Furcht

Vor Menschendünken, mir der Götter Strafgericht

Zuziehen. Daß ich sterben werde, wußt' ich ja,

Wenn's dein Gebot auch nicht verhieß. Und nimmt der Tod

Mich vor der Zeit hin, acht' ich das Gewinn für mich.
460

Denn wem so vielfach herbe Noth das Leben kränkt,

Wie mir, gewährte diesem nicht der Tod Gewinn?

So kann es mich nicht schmerzen, daß mich dieses Loos

Betroffen hat; doch wenn ich meiner Mutter Sohn,

Den Bruder, könnt' im Tode grablos liegen seh'n,
465

Das wäre schmerzlich; jenes macht mir keinen Schmerz.

Und schein' ich dir jezt thöricht, weil ich also that,

Mag wohl der Thorheit immerhin ein Thor mich zeih'n.

Der Chor.

Wild tritt des wilden Vaters Art am Kind hervor:

Dem Mißgeschick sich fügen hat sie nicht gelernt.
470

Kreon.

Doch wisse nur, des Sinnes allzustarrer Troz

Beugt sich am ersten; kannst du doch den stärksten Stahl,

Der allzuspröd gehärtet kam aus Feuers Glut,

Am ehsten immer brechen und zersplittern seh'n.

Auch weiß ich, daß der Rosse zornentbrannten Muth
475

Ein kleiner Zügel meistert; nie ja ziemt es dem,

Sich groß zu dünken, der ein Knecht der Andern ist.

Doch die verstand sich schon zuvor auf frechen Troz,

Indem sie frevelnd mein Gebot mißachtete;

Und dieses ist nun, nach der That, der zweite Troz,
480

Darob zu prahlen und mit Hohn sich aufzubläh'n.

Jezt wahrlich wär' ich nicht ein Mann, sie wär' ein Mann,

Geläng' ihr ungezüchtigt solch ein Uebermuth.

Drum, sei sie meiner Schwester Kind, sei näher uns

Verwandt, denn Alle, die der Zeus des Hauses schirmt,
485

Doch soll dem schlimmsten Loose nicht sie selbst entgeh'n,

Noch ihre Schwester; denn auch diese klag' ich an,

Daß sie, mit ihr im Bunde, solche That ersann.

Ruft sie daher mir; denn ich sah sie eben noch

Im Hause rasen, ihrer Sinne nicht bewußt.
490

So wird die Seele selbst zuvor Verrätherin

Des Argen, das im Dunkel ausgesonnen ward;

Doch hass' ich den auch, der in unheilvoller That

Betroffen, nachher diese noch beschönen will.

Antigone.

Verlangst du Größ'res, als den Tod mir anzuthun?
495

Kreon.

Nichts weiter; Alles hab' ich, so mir dieses wird.

Antigone.

Was also säumst du? Wie von deinen Worten mir

Gefällig keins ist und gefalle mir es nie!

So müssen auch die meinen dir mißfällig sein.

Und doch, wodurch wohl konnt' ich ehrenvollern Ruhm
500

Erringen, als indem ich meines Bruders Grab

Bestellte? Diese würden all' es wohlgethan

Erklären, fesselt' ihnen Furcht die Zunge nicht.

Doch wie dem Herrscher andres Glück in Menge ward,

So darf er reden, darf er thun, was ihm beliebt.
505

Kreon.

Du siehst allein dies unter Kadmos' Volke hier.

Antigone.

Auch diese seh'ns; dir schmiegt sich ihre Zunge nur.

Kreon.

Nicht Scham erfüllt dich, andern Sinns, als die, zu sein?

Antigone.

Nicht schänden kann es, wenn man fromm den Bruder ehrt.

Kreon.

War Bruder nicht auch, der ihm gegenüber fiel?
510

Antigone.

Derselben Mutter und desselben Vaters Sohn.

Kreon.

Warum an ihm denn frevelst du durch solche Gunst?

Antigone.

Das wird der Abgeschiedne selbst nicht zugesteh'n.

Kreon.

Nicht, wenn der Frevler gleiche Gunst von dir empfängt?

Antigone.

Kein Knecht, der Bruder war's ja, der im Kampfe fiel.
515

Kreon.

Dies Land verheerend, während er es kämpfend schirmt.

Antigone.

Doch spricht für Beide gleiches Recht der Hades an.

Kreon.

Nur soll der Edle nicht empfah'n dem Bösen gleich.

Wer sagt mir, ob dort unten auch der Brauch gefällt?

Nie wird der Feind zum Freunde, selbst im Tode nicht.
520

Antigone.

Nicht mitzuhassen, mitzulieben leb' ich nur.⁵

Kreon.

Hinab denn kommend, liebe, wenn du lieben mußt,

Die dort: so lang' ich lebe, zwingt ein Weib mich nie!

Der Chor.

Dort tritt vor das Thor Ismene heraus,

Die Thränen der Lieb' um die Schwester vergießt:
525

Ein Gewölk um die Brauen entstellt ihr Gesicht,

Rothglühend im Schmerz,

Und bethaut liebreizende Wangen.

Ismene (die von Dienern Kreons herbeigeführt wird). Die Vorigen.

Kreon.

Du, die im Hause, gleich der Natter angeschmiegt,

Mich heimlich ausgesogen, der ich unbewußt
530

Zwei Gräuel mir zum Sturze meines Throns erzog:

Auf, sage mir, bekennst du, Theil an dieser That

Zu haben, oder schwörst du dich der Sünde rein?

Ismene.

Die That verübt' ich, stimmt dazu die Schwester ein,

Und theile mit ihr, trage mit ihr diese Schuld.
535

Antigone.

Nein, dies verbietet dir das Recht; du hast ja nicht

Gewollt, und ich gewährte dir kein Theil daran.

Ismene.

Doch jezt in deinem Leiden acht' ich's keine Schmach,

Dir Mitgefährtin durch das Meer der Noth zu sein.

Antigone.

Wer Thäter war, weiß Hades und die drunten sind;
540

Ich liebe nicht die Freundin, die mit Worten liebt.

Ismene.

Geliebte Schwester, achte mich nicht zu gering,

Mit dir zu sterben und des Todten Grab zu weih'n.

Antigone.

Du darfst mit mir nicht sterben, darfst nicht, was du nicht

Berührt, das Deine nennen: mein Tod ist genug.
545

Ismene.

Und welches Leben ist mir werth, getrennt von dir?

Antigone.

Dies frage Kreon; sorgtest du doch nur für ihn.

Ismene.

Was so mich kränken, ohne daß dir's Nuzen bringt?

Antigone.

Mit Schmerzen thu' ich's, wenn ich Hohn dir bieten muß.

Ismene.

Wie könnt' ich doch auch jezo dir noch nüzlich sein?
550

Antigone.

Errette dich nur; gerne duld' ich's, wenn du fliehst.

Ismene.

Weh, weh mir! Theilen soll ich auch nicht dein Geschick?

Antigone.

Du hast das Leben dir gewählt, und ich den Tod.

Ismene.

Nicht ohne daß ich meine Gründe dir enthült.

Dir dünkte jenes, aber mir schien dieses gut.
555

Doch tragen wir ja beide gleich der Sünde Schuld.

Antigone.

Getrost, du lebst; doch meine Seele brach im Tod

Schon längst, dem Dienst der Todten sich hälfreich zu weih'n.

Kreon.

Von diesen Mädchen, glaub' ich, ist die Eine jezt

Sinnlos geworden, jene war's von Anbeginn.
560

Ismene.

Nie bleibt, o König, selbst der angeborene

Verstand in bösen Tagen; nein, er weicht von uns.

Kreon.

Von dir gewiß, als du mit Bösen Böses thatst!

Ismene.

Was ist das Leben mir allein werth ohne sie?

Kreon.

nenne sie nicht weiter; denn sie ist nicht mehr.
565

Ismene.

Die Braut ermorden wirst du denn dem eignen Kind?

Kreon.

Noch andre Fluren gibt es, wo man pflügen kann.

Ismene.

Doch keine, wo sich also Herz zum Herzen fand.

Kreon.

Mir graut vor einem schnöden Weib für meinen Sohn.

Antigone.

theurer Hämon, wie beschimpft der Vater dich!
570

Kreon.

Ich hasse dich und hasse deinen Ehebund.

Der Chor.

Und so beraubst du seiner Braut den eignen Sohn?

Der Todesgott sezt solchem Ehebund ein Ziel.

Beschlossen ist, ich seh' es, daß sie sterben soll.

Kreon.

Bei dir und mir. Jezt keine Zög'rung mehr! Hinein
575

In's Haus, o Knechte, führt sie; fortan sollen sie

Als Frauen leben, nicht so frei sich mehr ergeh'n!

Denn, traun, Beherzte fliehen auch, sobald sie seh'n,

Daß ihrem Leben nahe trat des Todes Ziel.

(Antigone und Ismene werden abgeführt.) Kreon. Der Chor. Erste Strophe.

Der Chor.

English (Thomas Francklin, 1758–1759) (OCR draft) Experimental (English (Thomas Francklin, 1758–1759)) — 384 focus

Behold tho woman who hath done the deed !

I' th' very act of burial we surprised her.

Where is the king ?
385

Chorus

Returned, as we could wish ;

E'en now he comes this way.

Creon
Scene V.

Antigone, Guard, Chorus.

Creon

Whom have we here ?

Doth justice smile upon usi

Guard

O my lord !

Never should man too confident assert,

Much less by oath should bind himself to aught,

For soon our judgments change, and one opinion

Destroys another. By thy threats alarmed

But now, I vowed I never would return ;

Yet thus preserved beyond my hopes, I come,

Bound by that duty which I owe to thee

And to my country, to bring here this virgin.

Whom, as she sprinkled o'er her brother's dust

The varied wreath, we seized. The wilKng task

Was mine, nor as of late by lot determined.

Receive her then, O king ! Judge and condemn

The guilty as it best becomes thy wisdom ;

Henceforth I stand acquitted.

Creon

But say how,

Where didst thou find her ?

Guard

To say all, 'twas she

Who buried Polynices.
405

Creon

Art thou sure ?

Guard

These eyes beheld her.

Creon

But say, how discovered ?

Than, mindful of thy wrath, with careful hands

From off the putrid carcase we removed

The scattered dust ; then, to avoid the stench,

ExhaHng noisome, to a hill retired ;

There watched at distance, till the mid-day sun

Scorched o'er our heads. Sudden a storm arose,

vShook every leaf, and rattled through the grove,

Filling the troubled element. We closed

Our eyes, and patient bore the wrath of heaven.

At length the tempest ceased, when we beheld

This virgin issuing forth, and heard her cries

Distressful, like the plaintive bird who views

The plundered nest, and mourns her ravished young.

E'en thus the maid, when on the naked corse

She cast her eyes, loud shrieked, and cursed the hand

That did the impious deed, then sprinkled o'er

The crumbled earth, and from a brazen urn,

Of lichest work, to the levied relics thrice

Her due libations poured. We saw, and straight

Pursued her. XJnappalled she seemed, and still

As we did question her, confessed it all.

It pleased, and yet methought it grieved me too.

To find ourselves released from woe is bliss

Supreme, but thus to see our friends unhappy

Embitters all. I must be thankful still

For my own safety, which I hold most dear.

Creon
(5 uard. Thus then it waa, No sooner had J left thee

Speak thou, who bendst to earth thy droopiiig

head;

Dost thou deny the fact 1

Antigone

Deny it ? No !

'Twas I.

Creon

\to the Guard]. Retire, for thou art free ; and

Be brief, and tell me ; heardst thou our decree ?

Antigone

I did ; 'twas public. How could I avoid it ]

Creon

And dar'st thou then to disobey the law ?

Antigone

I had it not from Jove, nor the just gods
450

Who rule below ; nor could I ever think
450

A mortal's law of power or strength sufficient

To abrogate th* unwritten law divine,

Immutable, eternal, not like these

Of

yesterday,
455

ill man pei

but made ere time began.

Heaven's great commands,

violate

and make the gods my foes ?
460

Without thy mandate, death had one day come ;
460

For who shall 'scape it ? and if now I fall

A little sooner, 'tis the thing I wish.

To those who live in misery like me,

Believe me, king, 'tis happiness to die ;

Without remorse I shall embrace my fate;
465

But to my brother had I left the rites

Of sepulture unpaid, I then indeed

Had been most wretched. Tliis to thee may seem

Madness and folly. If it be, 'tis fit

I should act thus — it but resembles thee.
470

Creon

Sprung from a sire perverse and obstinate,

Like him she cannot bend beneath misfortune ;

But know, the proudest hearts may be subdued ;
475

Hast thou not marked the hardest steel by fire

Made soft and flexible ? Myself have seen

By a slight rein the fiery courser held.

"Ks not for slaves to be so haughty ; yet

This proud offender, not content, it seems,
480

To violate my laws, adds crime to crime,

Smiles at my threats, and glories in her guilt ;

If I should suffer her to 'scape my vengeance,

She were the man, not I ; but though she sprang
485

E'en from my sister, were I bound to her

By ties more dear than is Hercsean Jove,

She should not 'scape. Her sister too I find

Accomplice in the deed — go, call her forth !

She is within, I saw her ra\dng there,
490

Her senses lost, the common fate of those

Who practise dark and deadly wickedness.

I cannot bear to see the guilty stand

Convicted of their crimes, and yet pretend

To gloss them o'er with specious names of virtue.

Antigone
\to one, of the Attendants

I am thy captive ; thou wouldst have my life ;

Will that content thee?

Creon

Yes ; tis all I wish.

Antigone

Why this delay then, when thou knowst my

To thee as hateful are as thine to me? \ [words
500

Therefore dispatch ; I cannot live to do

A deed more glorious ; and so these would all

Confess, were not their tongues restrained by fear ;

It is the tyrant's privilege, we know.
505

To speak and act whate'er he please, uncensured.

Creon
\jpointing to the, CflORUS

Lives there another in the land of Thebes

Who thinks as thou dost?

Antigone

Yes, a thousand ; these —

These think so too, but dare not utter it.

Creon

Dost thou not blush?
510

Antigone

For what? Why blush to pay

A sister's duty 1

Creon

But, Eteocles !

Say, was not he thy brother too?

Antigone

He was.

Creon

Why then thus reverence him who least de-

served it?

Antigone

Perhaps that brother thinks not so.
515

Creon

He must,

If thou payst equal honour to them both.

Antigone

He was a brother, not a slave.

Creon

One fought

Against that country which the other saved.

Antigone

But equal death the rites of sepulture

Decrees to both.

Creon

What ! Eeverence alike
520

The guilty and the innocent !
520

Antigone

Perhaps

The gods below esteem it just.

Creon

A foe.

Though dead, should as a foe be treated still.

Antigone

My love shall go with thine, but not my hate.

Creon

Go then, and love them in the tomb ! But know,

No woman rules in Thebes whilst Creon lives.

Chorus

Lo ! At the portal stands the fair Ismene,

Tears in her lovely eyes, a cloud of grief

Sits on her brow, wetting her beauteous cheek

With pious sorrow for a sister's fate.

Ismene
Scene VI.

Antigone, Creon, Chorus.

Creon Come forth, thou serpent ! Little did I think

That I had nourished two such deadly foes

To suck my blood, and cast me from my throne.

"What sayst thou? Wert thou accomplice in the deed,

Or wilt thou swear that thou ait innocent ?

Ismene

I do acknowledge it, if she permit me ;
540

I w^as accomplice, and the crime was mine.

Antigone

'Tis false ; thou didst refuse, nor would I hold

Communion with thee.

Ismene

But in thy misfortunes

Let me partake, my sister ; let me be

A fellow-sufferer with thee.
545

Antigone

Witness, death,

And ye infernal gods, to which belongs

The great, the glorious deed ! I do not love

These friends in word alone.
545

Do not despise me ; I but ask to die
545

With thee, and pay due honours to the dead.
545

Antigone

Pretend not to a merit which thou hast not.

Live thou ; it is enough for me to perish.

Ismene

But what is life without thee ?

Antigone

Ask thy friend

And patron there. \Pointing to Creon.

Ismene

Why that unkind reproach,
550

When tbou shouldst rather comfort me?
550

Antigone

Alas!

It gives me pain when I am forced to speak

80 bitterly against thee.

Ismene

Is there aught

That I can do to save thee?

Antigone

Save thyself,

I shall not envy thee.

Ismene

And will you not

Pe>mit me then to share your fate ?

Antigone

Thy choice
555

Was life. 'Tis mine to die.
555

Ismene

T told thee oft

It would be so.

Antigone

Thou didst, and was 't not well

Ismene
Thus to fulfil thy prophecy ?

The crime

Was mutual ; mutual be the punishment.

Antigone

Fear not. Thy Hfe is safe, but mine long

since

Devoted to the dead.
560

Creon

Both seem deprived

Of reason. One indeed was ever thus.

Ismene

O king ! (The mind doth seldom keep her

seat

When sunk beneath misfortunes.) i-.

Creon

Sunk indeed
565

Thou wert in wretchedness to join with her.
565

Ismene

But what is hfe without Antigone?

Creon

Then think not of it. For she is no more.

Ismene

Wouldst thou destroy thy son's long-destined

wife?

Creon

Oh ! we shall find a fitter bride.

Ismene

Alas !
570

He will not think so.
570

Creon

I'll not wed my son

To a base woman.

Antigone

O my dearest Hsemon !

And is it thus thy father doth disgrace thee ?

Creon

Such an alliance were as hateful to me

As is thyself. .

Ismene

Wilt thou then take her from him ?

Creon

Their nuptials shall be finished by death.
575

Ismene

She then must perish ?
575

Creon

^o must you and I ;

Therefore no more delay. Go, take them hence ;

Confine them both. Henceforth they shall not stir ;

When death is near at hand the bravest fly.

Thrice bappy they, whose days in pleasure flow,

Wlio never taste the bitter cup of woe ;

For when the wrath of heaven descends

On some devoted house, there foul disgrace,

With grief and all her train attends,

And shame and sorrow o'erwhelm the wretched race.

E'en as the Thracian sea, when vexed with storms.

Whilst darkness hangs incumbent o'er the deep.

When the black north the troubled scene deforms,

And the black sands in rapid whirlwinds sweep.

The groaning waves beat on the trembling shore,

And echoing hills rebellow to the roar.

O Labdacus ! thy house must perish all —

E'en now I see the stately ruin fall ;

Shame heaped on shame, and ill on ill,

Disgrace and never-ending woes ;

Some angry god pursues thee still.

Nor grants or safety or repose.

One fair and lovely branch unwithered stood

And braved th' inclement skies ;

But Pluto comes, inexorable god —

She sinks, she raves, she dies.

Shall man below control the gods above,

Whose eyes by all- subduing sleep

Are never closed as feeble mortals' are,

But still their watchful vigils keep

Through the large circle of th' eternal year !

Great lord of all, whom neither time nor age

With envious stroke can weaken or decay ;

He who alone the future can presage.

Who knows alike to-morrow as to-day ;

Whilst wretched man is doomed, by Heaven's decree.

To toil and pain, to sin and misery.

Of times the flatterer Hope, that joy inspires,

Fills the proud heart of man with fond desires ;

He, careless traveller, wanders still

Through life, unmindful of deceit,

Nor dreads the danger, till he feel

The burning sands beneath his feet.

When heaven impels to guilt the maddening mind.

Then good like ill appears.

And vice, for universal hate designed,

The face of virtue wears. [Exeunt.

Creon
Strojilie r. Antistrophe i. Strcyphe 2. Antistrophe 2. ACT III. Scene I.

HiEMON, Chorus.

Chorus

Spanish (A. G. Garbin, 1889) (OCR draft) Experimental (Spanish (A. G. Garbin, 1889)) — 376 focus

Pero ¿qué es lo que veo? No me cabe duda: ¿Cómo he de decir que no es esta la joven Antígona, si la estoy mirando con mis propios ojos? ¡Hija infortunada del desdichado Edipo! ¿Qué es esto? A ti no te traerán aquí como infractora de la orden del Rey; en ti no cabe semejante locura...

El Centinela—Antígona—El Coro

EL CENTINELA

Pues ella es la que ha cometido el crimen. La hemos sorprendido dándole sepultura. Pero ¿dónde está Creonte?

CORO

Ahí le tienes, que sale á punto de su palacio.

Los Mismos—Creonte

CREONTE

¿Qué ocurre de nuevo? Llego en hora oportuna de enterarme.

EL CENTINELA

¡Oh Príncipe! al hombre no le es dado jurar nada: pues con frecuencia nos convence de nuestro error una reflexión posterior. Yo juraba que jamás volvería á comparecer ante tí: de tal modo me habían aterrado tus amenazas; y sin embargo, por una inesperada felicidad (á ninguna dicha del mundo comparable) vuelvo ante tu presencia (á pesar de mis juramentos) trayéndote á esta joven á quien he sorprendido preparando la tumba para el cadáver. Esta vez no ha sido preciso echar suertes: el descubrimiento ha sido mío, únicamente mío. Ahora tú la cogerás y la examinarás y convencerás según te parezca. En cuanto á mí, me creo ya con derecho á ser declarado libre y absuelto.

CREONTE

¿Cómo y en qué lugar has encontrado esta joven que me traes presa?

EL CENTINELA

Se hallaba ella enterrando al muerto: ya lo sabes todo. ¿Lo quieres con más claridad?

CREONTE

¿Y tú sabes bien lo que te dices? ¿Te consta que es verdad?

EL CENTINELA

Como que la he visto yo mismo dando sepultura al difunto, á pesar de la prohibición. ¿Lo quieres con más claridad?

CREONTE

¿Y cómo se la ha visto? ¿Cómo ha sido cogida in fraganti?

EL CENTINELA

El hecho ha ocurrido así. Bajo el terror de tus tremendas conminaciones, llegamos allá y barrimos la tierra que cubría el cadáver. Después que dejamos enteramente descubierto aquel cuerpo ya en corrupción, subimos á sentarnos en lo alto de las colinas, al abrigo del viento, y huyendo de los fétidos miasmas. Excitámonos unos á otros á la vigilancia, conminando á todo el que pudiera descuidar la faena. En tal estado permanecimos hasta el momento en que el disco brillante del Sol llegaba al promedio de su carrera, despidiendo fuego abrasador. Súbitamente un furioso huracán levanta en remolino una polvareda que llegaba hasta las nubes, é invadiendo la llanura, arrancaba las hojas á los árboles, extendiéndose la tormenta por el anchuroso Cielo. Nosotros, con los ojos cerrados, soportábamos aquel divino castigo. Pasado el temporal, al cabo de largas horas, percibimos á esa joven, dando gritos agudos y lamentables, cual pájaro que no encuentra á su tierna cría en el desierto nido. De tal modo, al mirar al difunto despojado de la tierra que le cubriera, prorrumpió en gemidos y lanzaba imprecaciones contra los autores de tamaño ultraje. Seguidamente coge con sus propias manos árida tierra con la que cubre el cadáver, honrándole hasta tres veces con fúnebres libaciones, que vierte del fondo de una preciosa copa de bronce. Tan luego como vimos esto, nos arrojamos sobre ella y la prendimos. Y en verdad, ella permaneció impávida. Interrogámosla sobre sus actos anteriores y por el que acababa de consumar, y nada negó absolutamente: confesión que fué para mí grata y dolorosa á la par; gratísima, porque me libertaba del castigo; dolorosa, porque siempre causa tormento exponer á los amigos. Pero ante todo, es lo natural que miremos cada cual por nuestra salvación.

CREONTE

Oh tú, la que inclinas la frente hacia la tierra, ¿declaras haber ejecutado esa acción, ó lo niegas?

ANTÍGONA

Confieso que lo he hecho; no lo niego.

CREONTE

Tú, dirigiéndose al centinela márchate de aquí: quedas libre de la tremenda sospecha que sobre ti pesaba. ( Se marcha el guardia. Pero tú á Antigona sin rodeos y en pocas palabras, contéstame: ¿conocías el edicto que yo había hecho publicar, prohibiendo ejecutar un acto semejante?

ANTÍGONA

Conocía tus órdenes; ¿cómo había de ignorarlas si se habían publicado?

CREONTE

Y a pesar de ello, ¿te has atrevido á infringir la ley?

ANTÍGONA

Semejante ley no ha sido decretada por el excelso Jove, ni por la Justicia, compañera de los dioses manes: ellos jamás impusieron leyes tales á los hombres, y yo no pude creer nunca que tus pregones tuvieran fuerza superior á la de las leyes no escritas, pero infalibles y eternas de los dioses. Eternas, porque las leyes divinas no son de hoy ni de ayer, sino de siempre y de todos los tiempos, ni hay nadie en el mundo que sepa cuando comenzaron á regir. Yo no debía, pues, por temor á las amenazas de un mortal, exponerme á la venganza de los dioses¹. Antes de tu decreto, sabía que estaba condenada á la ley del morir (¡destino á todos inevitable!) Si muero antes de tiempo, será una dicha para mí: ¿qué cosa hay entre tan grandes males como afligen mi vida que no me haga mirar la muerte como un bien? Por lo tanto, la suerte que me espera no me causa ningún dolor; pero ¡ah! lo sentiría vivo y profundo si hubiera dejado sin sepultura al hijo de mi madre; lo demás nada me importa. Si tú calificas de locura mi conducta, me consideraré juzgada de insensata por un insensato.

CORO

En ese carácter indomable bien se conoce la hija del inflexible Edipo; jamás se dejará abatir por las desgracias.

CREONTE

Pues sabe que estas almas tan fieras con facilidad se rinden, como se rompe el acero más fuerte y bien templado: y yo sé bien que con débil freno se sujetan los corceles más fogosos. Pensar con tal soberbia no es tolerable en quien se halla sometido á los demás. No le ha bastado á esta insensata haberme ultrajado, violando mis decretos, sino que, después de haberlo hecho, añade un segundo ultraje, glorificándose y regocijándose de su acción. ¡Por los cielos! dejaría yo de ser hombre, y entonces el hombre sería ella, si tamaña audacia quedara sin castigo. Aunque sea la hija de mi hermana, aunque se hallara unida á mí por vínculo más estrecho que todos los que adoran á Júpiter en el hogar... ella y la hermana suya, no se han de escapar de una muerte terrible, porque sin duda la otra ha de haber sido su cómplice. Que la hagan venir inmediatamente. No ha mucho la vi dentro de palacio, irritada y fuera de sí: ¡ah! el que medita un crimen á la sombra, con frecuencia se hace traición á sí mismo, antes de ejecutarlo. Pero sobre todo, detesto á los que sorprendidos en el negro crimen, pretenden con palabras darle colorido.

ANTÍGONA

¿Necesitas tú algo más que quitarme la vida?

CREONTE

No, tu muerte me basta.

ANTÍGONA

¿Pues qué te detiene? Ningún discurso tuyo me es agradable, ni lo podría ser jamás, ni las palabras mías pueden ser gratas para tí. En cambio, ¿qué gloria más pura para mi que la de haber dado sepultura á un hermano? Todos cuantos me escuchan elogiarían mi proceder, si su lengua no estuviera encadenada por el terror. ¡Privilegio de los tiranos!: ellos pueden solos decir y hacer lo que les place.

CREONTE

Tú eres la única descendiente de Cadmo que piensa de ese modo.

ANTÍGONA

Todos piensan como yo; pero tu presencia les sella los labios.

CREONTE

¿Y no te avergüenzas de obrar de distinto modo que ellos?

ANTÍGONA

Jamás podrá causar rubor el honrar á un hermano.

CREONTE

¿Y no era también hermano tuyo el que pereció combatiendo contra él?

ANTÍGONA

Hermano carnal: de la misma madre y del mismo padre.

CREONTE

Entonces, dí: ¿por qué has tributado al otro esas honras impías?

ANTÍGONA

No lo afirmaría así el que yace en la tumba.

CREONTE

¿Cómo no, si tú ofreces á un impío los mismos honores dispensados á él?

ANTÍGONA

Es que no murió siendo su esclavo, sino su hermano.

CREONTE

El uno trajo la desolación á su patria: mientras que el otro combatió por ella valerosamente.

ANTÍGONA

Plutón, sin embargo, pide iguales ritos para todos.

CREONTE

El crímen y la virtud no deben recibir lo mismo.

ANTÍGONA

¡Quién sabe! Allá en el reino de la muerte, tal vez sea santificada mi acción.

CREONTE

El enemigo, ni aun despues de morir, debe ser estimado como amigo.

ANTÍGONA

YO HE NACIDO PARA COMPARTIR EL AMOR; PERO NO EL ODIO.

CREONTE

Anda á los infiernos: y puesto que tan amorosa eres, puedes ir á amar á los profundos. Mientras yo viva, no consentiré que una mujer nos dicte la ley.

EL CORO

Ved ahí á Ismena en el dintel del Palacio: viene llorando de compasión por su hermana; una nube cubre su frente y desfigura su rostro ruborizado, regando de lágrimas sus hermosas mejillas.

Los Mismos é Ismena

CREONTE

¡Oh! la que oculta en la sombra de ese palacio, te proponías, á la manera de una víbora, saciarte en secreto de mi sangre: no sabía yo que estaba alimentando estas dos furias, calamidad de mi reino; habla, respóndeme al punto, si has tomado parte en esa inhumación; ó dí, bajo juramento, si lo ignorabas todo.

ISMENA

Me confieso con la venia de mi hermana culpable: me declaro cómplice suya; recaiga sobre mí también la acusación.

ANTÍGONA

En justicia no puede eso tolerarse; porque tú no quisiste seguirme, y yo rehusé tu cooperación.

ISMENA

Pero en la hora de tu desgracia, no temo el asociarme á tu infortunio.

ANTÍGONA

¿Y quiénes son los causantes de él? Plutón y las deidades del Averno lo saben. Rechazo, pues, la que no me muestra su amor más que con palabras.

ISMENA

No me juzgues indigna, hermana mía, de morir contigo, y de haber honrado con los ritos fúnebres al difunto.

ANTÍGONA

No pretendas morir conmigo, ni atribuirte una obra en la que no has puesto tu mano. Basta con que yo muera.

ISMENA

¿Y qué vida, si tú me dejas, me puede ya ser amable?

ANTÍGONA

Interrógalo á Creonte: ¿no le guardabas tantos miramientos?

ISMENA

¿Por qué me atormentas con ese inútil sarcasmo?

ANTÍGONA

¡Ah! este sarcasmo lo empleo con hondo pesar.

ISMENA

¿Y de qué otro modo podré servirte en este trance?

ANTÍGONA

Salva tú la vida tuya. Yo no te envidio tu salvación.

ISMENA

¡Ay mísera de mí! ¿y no he de poder yo compartir contigo la desgracia?

ANTÍGONA

Tú preferiste vivir: yo el morir.

ISMENA

Pero no porque te faltaran mis consejos.

ANTÍGONA

Ciertamente: pero así como á tí te parecieron los tuyos prudentes, yo juzgué los míos más en razón.

ISMENA

Sea de ello lo que quiera, hemos cometido el mismo delito.

ANTÍGONA

¡Ten ánimo! tu vives aún; pero yo perdí desde hace tiempo la vida, por servir á los que murieron.

CREONTE

Estas dos hermanas son unas insensatas: la una acaba de perder el juicio, la otra no lo tuvo jamás.

ISMENA

¿Y cómo ha de poder ¡oh Rey! resistir la razón con que la naturaleza nos ha dotado, el exceso de la desgracia?

CREONTE

En verdad que tú no has de tener tu juicio cabal, cuando has querido hacerte cómplice de un crimen.

ISMENA

Pero sin ella... ¿cómo he de soportar la vida?

CREONTE

No me vuelvas á decir... ella, porque ella ya no existe.

ISMENA

¿Y harás ¡oh cielos! morir á la prometida de tu hijo querido?

CREONTE

No le faltarán otros terrenos fecundos.

ISMENA

Mas ¡ay! olvidas lo que es grato para ellos dos...

CREONTE

Yo no quiero para mi hijo mujeres perversas.

ISMENA

¡Oh, carísimo Hemón! ¡cómo tu padre te menosprecia!

CREONTE

En verdad que tú y el tal himeneo me van fatigando ya en demasía.

EL CORO

¿Con que vas á privar á tu hijo de esta esposa suya?

CREONTE

El Orco se encargará de romper esos lazos.

EL CORO

Según eso, tienes decretada ya su muerte.

CREONTE

Así parece. ¡Guardias! conducidlas al interior de Palacio: y desde este momento que sean verdaderas mujeres: sin libertad para salir. Que los audaces procuran huir cuando ven al ojo la muerte. Llévanse á Antígona y á Ismena, quedando en la escena el coro y Creonte.

Estrofa 1.a

CORO

German (F. Hölderlin, 1804) (OCR draft) Experimental (German (F. Hölderlin, 1804)) — 376 focus

Wie Gottesversuchung aber stehet es vor mir,

Dafs ich sie seh’ und sagen doch soll,

Das Kind seys nicht, Antigonä.

O Unglükliche, vom unglüklichen
395

Vater Oedipus, was führt über dir und wohin,

Als ungehorsam dich

Den königlichen Gesezen,

In Unvernunft dich ergreifend?

Erste Scene DER BOTE. DER CHOR. KREON.

BOTE

Die ists. Die hats gethan. Die griffen wir,
400

Da sie das Grab gemacht, doch wo ist Kreon?

CHOR

Er kommet eben da zurük vom Haufse.

KREON

Was ist es? welch gemelsner Fall geht vor?

BOTE

Mein König, Menschen müssen nichts verschwören.

Bildung lacht aus die Meinung. Was ich sag’;
405

Ich dachte nicht so leicht hieher zurükzukonımen,

Der Drohungnach, die mich zuvor herumgestürmet.

Deni Ueberraschen einer Freude gleicht jedoch

In keinem Grad ein anderes Vergnügen.

Beschworen komm’ ich, obich gleich es abschwur,
410

Die Jungfrau bringend hier; die ward erfunden,

Wie sie das Grab geschmükt. Da ward kein Loos

Geschwungen. Sondern dieser Fund ist mein,

Und keines andern; nimm, o König, nun

Sie selber, wie du willst, und richt’ und strafe!
415

Ich bin mit Recht befreit von diesem Unglük.

KREON

Wie bringst du diese her? wo griffst du sie?

BOTE

Die hat den Mann begraben. Alles weist du.

KREON

Weist du und sagst auch recht, was du geredet ?

BOTE

Begraben sah ich die den Todten, wo du es
420

Verboten. Hinterbring’ ich klares, deutlichs?

KREON

Und wie ward sie gesehn und schuldig funden ?

BOTE

So war dieSache. Wie wir weggegangen

Von dir, als du Gewaltiges gedrohet,

So wischten allen Staub wir ab, der um
425

Den Todten, wohl den nassen Leib entblöfsend ;

Und sezten uns auf hohen Hügel, an die Luft;

Dafs er Geruch nicht von sich gebe, fürchtend.

Es regt’ ein Mann den andern auf und drohte,

Wenn einer nicht die Arbeit achten würde.
430

Und lange blieb es so, bis auseinander brechend

Der Sonne Kreis sich bükte grad herab +

Vom Aether, und der Brand erglühte .Plözlich hub

Vom Boden dann ein warmer Sturm den Wirbel,

Der Himmlisches betrübt, das Feld erfüllt und reifst
435

Die Haare rings vom Wald des Thals, und voll ward

Davon der grofse Aether; wir verschlossen

Die Augen, hatten göttlich Weh, und als

Wir frei davon, in guter Zeit hernach,

So wird das Kind gesehn und weinet auf
440

Mit scharfer Stimme, wie ein Vogel trauert,

Wenn in dem leeren Nest verwaist von Jungen er

Das Lager sieht. So sie, da sie entblöfst

Erblikt den Todten , jammerte sie laut auf,

Und fluchte böse Flüche, wers gethan,
445

Und bringet Staub mit beiden Händen, schnell,

Und aus dem wohlgeschlagnen Eisenkruge kränzt

Sie dreimal mit Ergielsungen den Todten.

Wir, die’s gesehen, kamen, haschten sie,

Die nicht betroffen war, und klagten sie
450

Des jezigen und schongeschehnen an.

Sie läugnet’ aber nichts mir ab, und war

Lieblich zugleich und auch betrübt, vor mir.

Denn, dass man selbst entflieht aus Uebeln, ist

Das angenehmste. Doch ins Unglük Freunde
455

Zu bringen, ist betrübt. Doch dieses alles

Ist kleiner, als mein eignes Heil zu nehmen.

KREON

Du also, die zur Erde neigt das Haupt,

Sagst oder läugnest du, dass dus gethan habst?

ANTIGONAE

Ich sage, dass ich’s that und läugn’ es nicht.
460

KREON

Du, gehe du, wohin du willst, hinaus,

Von schwerer Schuld befreit; sag’ aber du mir,

Nicht lange, sondern kurz, ist dir bekannt,

Wie ausgerufen ward, dass solches nicht zuthun ist ?

ANTIGONAE

Ich wußste das. Wie nicht? Es war ja deutlich.
465

KREON

Was wagtest du, ein solch Gesez zu brechen?

ANTIGONAE

Darum. Mein Zevs berichtete mirs nicht;

Noch hier im Haus das Recht der Todesgötter,

Die unter Menschen das Gesez begrenzet ;

Auch dacht’ ich nicht, es sey dein Ausgebot so sehr viel.
470

Dafs eins, das sterben muss, die ungeschriebnen drüber,

Die festen Sazungen im Himmel brechen sollte.

Nicht heut’ und gestern nur, die leben immer,

Und niemand weiss, woher sie sind gekommen.

Drum wollt’ ich unter Himmlischen nicht, aus Furcht
475

Vor eines Manns Gedanken, Strafe wagen.

Ich wufste aber, dass ich sterben mülste.

Warum nicht? hättst du’s auch nicht kundgethan.

Wenn aber vor der Zeit ich sterbe, sag’ ich, dass es

So gar Gewinn ist. Wer, wie ich, viel lebt mit Uebeln,
480

Bekommt doch wohl im Tod ein wenig Vortheil?

So ist es mir, auf solch Schiksaal zu treffen,

Betrübnifs nicht; wenn meiner Mutter Todten,

Als er gestorben, ich grablos gelassen hätte,

Das würde mich betrüben. Aber das
485

Betrübt mich gar nicht. Bin ich aber dir,

Wie ich es that, nun auf die Närrin kummen,

War ich dem Narren fast Narrheit ein wenig schuldig.

CH O R:

Man sieht das rauh Geschlecht vom rauhen Vater

Am Kind! Allein beiseit im Uebel kann’s nicht.
490

KREON

Doch weist du wohl, dass allzuspröde-Sprach’

Am liebsten fällt. Und auch dem stärksten Eisen

Bricht und vergeht das Störrige, gekocht

Im Ofen. Alle Tage kannst du diess sehn.

Und kaum mit einem Zaume weiss ich, dass gestellt
495

Die grausamweitgestrekten Rosse werden.

Nicht seine Sach’ ists, gro[s zu denken, dem,

Der Diener derer ist, die ihn umgeben.

Die aber findet eine Lust aus, damit,

Dafs sie die vorgeschriebenen Geseze trüb macht.
500

Und das ist noch die zweite Frechheit, da

Sie es gethan, dass dessen sie sich rühmt und lacht,

Dafs sie’s gethan. Nein! nun bin ich kein Mann,

Sie ein Mann aber, wenn ihr solche Kraft

Zukommet ungestraft. Doch wenn sie schon
505

Von meiner Schwester und Verwandtesten,

Vonı ganzen Gotte meines Heerdes da ist,

Dem allem ungeachtet meidet sie

Den schlimmen Tod nicht. Auch die Baase nicht.

Zu theuerst,
510

Auch diese klag’ ich an, wie diese da,

Dafs sie gesorget, des Verscharrens wegen.

Ruft sie heraus. Denn eben sah ich drinnen,

Sie wüten, nicht der Sinne mächtig. Gleich

Will ein geheimer Muth gefangen seyn,
515

Wenn etwas nicht ist rechtgethan im Dunkeln.

Gewils, das lafs’ ich, ist auf Schlimmem einer

Ertappt, wenn er daraus noch Schönes machen möchte.

ANTIGONAE

Willst du denn mehr, da du mich hast, alstödten?

KREON

Nichts will ich. Hab’ ich diess, so hab’ ich Alles.
520

ANTIGONAE

Was soll’s also? Von deinen Worten keins

Ist mir gefällig, kann niemals gefällig werden.

Drum sind die meinigen auch dir mifsfällig.

Obwohl, woher hätt’ ich wohllautenderen Ruhm,

Als wenn ich in das Grab den Bruder lege.
525

Denn, dass es wohlgefall’ all diesen da,

Gestände, sperrete die Zunge nur die Furcht nicht.

Das Königtum ist aber überall

Geistreich und thut und sagt, was ihm beliebet.

KREON

Siehst du allein diess von den Kadmiern ?
530

ANTIGONAE

Auch diese sehn’s, doch halten sie das Maul die.

KREON

Schämst du dich nicht, die ungefragt zu deuten ?

ANTIGONAE

Man ehrt doch wohldie Menschen eines Fleisches.

KREON

Und eines Bluts noch auch ist, der für's Land gestorben.

ANTIGONAE

Eins Blutes. Kind eins einigen Geschlechtes.
535

KREON

Und du bringst doch Gottlosen einen Dank?

ANTIGONAE

Das läfst gewils nicht gelten der Entschlafne.

KREON

Freilich. Wenn dir als Eins Gottloses gilt und anders.

ANTIGONAE

Nicht in des Knechtes Werk, ein Bruder ist er weiter.

KREON

Verderbt hat der das Land; der ist dafür gestanden.
540

ANTIGONAE

Dennoch hat solch Gesez die Todtenwelt gern.

KREON

Doch, Guten gleich sind Schlimme nicht zunehmen.

ANTIGONAE

Wer weiss, da kann doch drunt’ einandrer Brauch seyn.

KREON

Nie ist der Feind, auch wenn er todt ist, Freund.

ANTIGONAE

Aber gewils. Zum Hasse nicht, zur Liebe bin ich.
545

KREON

So geh’ hinunter, wenn du lieben willst,

Und liebe dort! mir herrscht kein Weib im Leben.

Zweite Scene DER CHOR. KREON. ANTIGONAE. ISMENE.

CHOR

Aber jezt kommt aus dem Thor’ Ismene,

Friedlich, schwesterliche Thränen vergiefsend.

Ein Geist über den Augenbraunen das blutige Gesicht dekt,
550

Waschet rege von den Schläfen die Wangen.

KREON

Ja! du! die du drin hokst, daheim, wie Schlangen,

Geborgen und mich aussaugst! hat nicht einer mir

Berichtet, dafsich zwei Einbildungen hab’anmir

Und Feinde des Throns? geh, sage, hast du mitgemacht
555

Am Grabe, oder hast du’s mit der Unschuld?

ISMENE

Gethan das Werk hab’ ich, wenn die mit einstimmt,

Und nehme Theil. Die Schuld nehm’ ich auf mich.

ANTIGONAE

Das wird das Recht ja aber nicht erlauben.

Du wolltest nicht. Ich nahm dich nicht dazu mit.
560

ISMENE

Ich schäme mich an deinem Unglük nicht,

Und mache zur Gefährtin mich im Leiden.

ANTIGONAE

Bei denen, die durchgängiger Weise sind,

Und die Gespräche halten miteinander, drunten,

Die mit den Worten liebt, die mag ich nicht,
565

ISMENE

Bring so mich in Verdacht nicht, Schwester, wie als könnt’

Ich sterben nie, mit dir; des Grabs Unschik vergüten.

ANTIGONAE

Stirb du nicht allgemein. Was dich nicht angeht,

Das mache dein nicht. Mein Tod wird genugseyn.

ISMENE

Hab’ ich denn, wenn du weg, noch eine Lieb’ im Leben?
570

ANTIGONAE

Den Kreon, liebe den. Dem weisest du den Wegja.

ISMENE

Was plagest du mich, ohne Nuzen, so?

ANTIGONAE

Anfechtung ist es, wenn ich dich verlache.

ISMENE

Was aber kann ich nüzen dir, auch jezt noch?

ANTIGONAE

Nüz dir. Das gönn’ ich dir, dass du mit hingehst.
575

ISMENE

Ich Arme! weh! hab’ ich Schuld, , dass du stirbst ?

ANTIGONAE

Dein Theil ist ja das Leben, meines Tod.

ISMENE

Doch was ich sprach zu dir, ist auch dabei doch.

ANTIGONAE

Das war auch schön. Doch so wollt’ ich gesinnt seyn.

ISMENE

Allein der Fehl ist für uns beide gleich,
580

ANTIGONAE

Sey gutes Muths! du lebst, doch meine Seele,

Längst ist siettodt, so dass ich Todten diene.

KREON

Von diesem Weibe da, sag’ ich, wird eben da

Sinnlos die ein’, einheimisch ist’s die andre.

ISMENE

Es bleibt kein Herz, auch nicht das heimatliche
585

Im Uebelstand, mein König, sondern ausser sich geräth es.

KREON

Dir, weil du schlimm mit Schlimmen dich gestellt.

ISMENE

Mir lebt nichts, wo allein ich bin, nicht die auch.

KREON

Die Red’ ist nicht von dieser. Die ist nimmer.

ISMENE

Du tödtest aber deines Sohnes Braut.
590

KREON

Von anderen gefallen auch die Weiber.

ISMENE

Es schikte keine sich, wie er und sie.

Vor bösen Weibern warn’ ich meine Söhne,

ANTIGONAE

O liebster Hämon ! wie entehrt er dich!

KREON

Gar lustig bist du auch, du und dein Bette.
595

ISMENE

Dem nimmst du sie, der deines Lebens Theil ist.

KREON

Die Höll’ ist da, derlei Zuwachs zu scheiden.

ISMENE

Beschlossen scheint es, dass sie sterben soll.

KREON

Für dich und mich! Umstände nimmer! bringt

Hinein, ihr Mägde, sie! Von nunan noth ist,
600

Dafs diese Weiber seyn nicht freigelassen.

Denn Flucht ist auch der Starken Art, wenn ihnen

Der Hölle Reich aufgeht am Rand des Lebens.

(Antigonä und Ismene werden weggeführt.) Dritter Act. CHOR der Thebanischen Alten KREON

English (Sir Richard Jebb1, 1904) (OCR draft) Experimental (English (Sir Richard Jebb1, 1904)) — 376 focus

What portent from the gods is this?—my soul is amazed. I know her—how can I deny that yon maiden is Antigone? 380 O hapless, and child of hapless sire,—of Oedipus ! What means this? Thou brought a prisoner?—thou, disloyal to the king’s laws, and taken in folly?

Guard

Here she is, the doer of the deed :—we caught this girl burying him :—but where is Creon?

Chorus

Lo, he comes forth again from the house, at our need.

Creon

What is it? What hath chanced, that makes my coming timely?

Guard

O king, against nothing should men pledge their word ; for the after-thought belies the first intent. 390 I could have vowed that I should not soon be here again,—scared by thy threats, with which I had just been lashed: but,—since the joy that surprises and transcends our hopes is like in fulness to no other pleasure—I have come, though ’tis in breach of my sworn oath, bringing this maid; who was taken showing grace to the dead. This time there was no casting of lots; no, this luck hath fallen to me, and to none else. And now, sire, take her thyself, question her, examine her, as thou wilt; but I have a right to free and final 400 quittance of this trouble.

Creon

And thy prisoner here—how and whence hast thou taken her?

Guard

She was burying the man; thou knowest all.

Creon

Dost thou mean what thou sayest? Dost thou speak aright?

Guard

I saw her burying the corpse that thou hadst forbidden to bury, Is that plain and clear?

Creon

And how was she seen? how taken in the act ?

Guard

It befell on this wise. When we had come to the place,—with those dread menaces of thine upon 410 us,—we swept away all the dust that covered the corpse, and bared the dank body well; and then sat us down on the brow of the hill, to windward, heedful that the smell from him should not strike us; every man was wide awake, and kept his neighbour alert with torrents of threats, if any one should be careless of this task, So went it, until the sun’s bright orb stood in mid heaven, and the heat began to burn: and then suddenly a whirlwind lifted from the earth a storm of dust, a trouble in the sky, and filled the plain, marring all the 420 leafage of its woods; and the wide air was choked therewith: we closed our eyes, and bore the plague from the gods. And when, after a long while, this storm had passed, the maid was seen; and she cried aloud with the sharp cry of a bird in its bitterness,—even as when, within the empty nest, it sees the bed stripped of its nestlings. So she also, when she saw the corpse bare, lifted up a voice of wailing, and called down curses on the doers of that deed. And straightway she brought thirsty 430 dust in her hands; and from a shapely ewer of bronze, held high, with thrice-poured drink-offering she crowned the dead. We rushed forward when we saw it, and at once closed upon our quarry, who was in no wise dismayed. Then we taxed her with her past and present doings; and she stood not on denial of aught,—at once to my joy and to my pain. To have escaped from ills one’s self is a great joy; but ‘tis painful to bring friends to 440 ill. Howbeit, all such things are of less account to me than mine own safety.

Creon

Thou—thou whose face is bent to earth—dost thou avow, or disavow, this deed ?

Antigone

I avow it; I make no denial.

Creon

to Guard. Thou canst betake thee whither thou wilt, free and clear of a grave charge. Exit Guard. To ANTIGONE. Now, tell me thou—not in many words, but briefly—knewest thou that an edict had forbidden this ?

Antigone

I knew it: could I help it? It was public.

Creon

And thou didst indeed dare to transgress that law?

Antigone

450 Yes; for it was not Zeus that had published me that edict; not such are the laws set among men by the Justice who dwells with the gods below; nor deemed I that thy decrees were of such force, that a mortal could override the unwritten and unfailing statutes of heaven. For their life is not of to-day or yesterday, but from all time, and no man knows when they were first put forth. Not through dread of any human pride could I 460 answer to the gods for breaking these. Die I must,— I knew that well (how should I not?)—even without thy edicts. But if Iam to die before my time, I count that a gain: for when any one lives, as I do, compassed about with evils, can such an one find aught but gain in death? OE A A EB om a DON So for me to meet this doom is trifling grief; but if I had suffered my mother’s son to lie in death an unburied corpse, that would have grieved me; for this, I am not grieved. And if my present deeds are foolish 470 in thy sight, it may be that a foolish judge arraigns my folly.

Chorus

The maid shows herself passionate child of passionate sire, and knows not how to bend before troubles.

Creon

Yet I would have thee know that_o’er-stubborn: spirits are led; ’tis the stiffest iron, baked to hardness in the fire, that thou shalt oftenest see snapped and shivered; and I have known horses that show temper brought to order by a little curb; there is no room for pride, when thou art thy neighbour’s 480 slave.—This girl was already versed in insolence when she transgressed the laws that had been set forth; and, that done, lo, a second insult,—to vaunt of this, and exult in her deed. Now verily I am no man, she is the man, if this victory shall rest with her, and bring no penalty. No! be she sister’s child, or nearer to me in blood ea any that at worships Zeus at the altar of our house,—she and her kinsfolk shall not avoid a doom most dire; for 490 indeed I charge that other with a like share in the plotting of this burial. And summon her—for I saw her e’en now within,— raving, and not mistress of her wits. So oft, before the deed, the mind stands self-convicted in its treason, when folks are plotting mischief in the dark. But verily this, too, is_hateful—when one who hath been caught in wickedness then seeks to make the crime a glory.

Antigone

Wouldst thou do more than take and slay me?

Creon

No more, indeed; having that, I have all.

Antigone

Why then dost thou delay? In thy discourse 500 there is nought that pleases me,—never may there be and so my words must needs be unpleasing to thee. And yet, for glory—whence could I have won a nobler, than by giving burial to mine own brother? All here would own that they thought it well, were not their lips sealed by fear. But royalty, blest in so much besides, hath the power to do and say what it will.

Creon

Thou differest from all these Thebans in that view.

Antigone

These also share it; but they curb their tongues for thee. diy Cen 510

Creon

And art thou not ashamed to act apart from them?

Antigone

No; there is nothing shameful in piety to a brother.

Creon

Was it not a brother, too, that died in the opposite cause?

Antigone

Brother by the same mother and the same sire.

Creon

Why, then, dost thou render a grace that is impious in his sight?

Antigone

The dead man will not say that he so deems it.

Creon

Yea, if thou makest him but equal in honour with the wicked.

Antigone

It was his brother, not his slave, that perished.

Creon

Wasting this land; while 4e fell as its champion.

Antigone

Nevertheless, Hades desires these rites. 520

Creon

But the good desires not a like portion with the evil.

Antigone

Who knows but this seems blameless in the world below?

Creon

A foe is never a friend—not even in death.

Antigone

‘Tis not my nature to join in hating, but in loving.

Creon

Pass, then, to the world of the dead, and, if thou must needs love, love them. While I live, no woman shall rule me, Enter ISMENE from the house, led in by two attendants.

Chorus

Lo, yonder Ismene comes forth, shedding such tears as fond sisters weep; a cloud upon her brow casts 530 its shadow over her darkly-flushing face, and breaks in rain on her fair cheek.

Creon

And thou, who, lurking like a viper in my house, wast secretly draining my life-blood, while I knew not that I was nurturing two pests, to rise against my throne—come, tell me now, wilt thou also confess thy part in this burial, or wilt thou forswear all knowledge of it?

Ismene

I have done the deed,—if she allows my claim, —and share the burden of the charge.

Antigone

Nay, justice will not suffer thee to do that: thou didst not consent to the deed, nor did I give thee part in it.

Ismene

540

But, now that ills beset thee, I am not ashamed to sail the sea of trouble at thy side.

Antigone

Whose was the deed, Hades and the dead are witnesses: a friend in words is not the friend that I love.

Ismene

Nay, sister, reject me not, but let me die with thee, and_duly honour the dead.

Antigone

Share not thou my death, nor claim deeds to which thou hast not put thy hand: my death will suffice.

Ismene

And what life is dear to me, bereft of thee?

Antigone

Ask Creon; all thy care is for him.

Ismene

550 Why vex me thus, when it avails thee nought?

Antigone

Indeed, if I mock, ’tis with pain that I mock thee.

Ismene

Tell me,—how can I serve thee, even now?

Antigone

Save thyself: I grudge not thy escape.

Ismene

Ah, woe is me! And shall I have no share in thy fate?

Antigone

Thy choice was to live; mine, to die. #4 oe of

Ismene

At least thy choice was not made without my protest.

Antigone

Qne_world approved thy wisdom; another, mine.

Ismene

Howbeit, the offence is the same for both of us.

Antigone

Be of good cheer; thou livest; but my life 560 hath long been given to death, that so I might serve the dead.

Creon

Lo, one of these maidens hath newly shown herself foolish, as the other hath been since her life began.

Ismene

Yea, O king, such reason as nature may have given abides not with the unfortunate, but goes astray.

Creon

Thine did, when thou chosest vile deeds with the vile.

Ismene

What life could I endure, without ther presenc ce?

Creon

Nay, speak not of her 'presence'; she lives no more.

Ismene

But wilt thou slay the hetrothed of thine own Son?

Creon

Nay, there are other fields for him to plough. ux¢! 570

Ismene

But there can never be such love as bound him to her.

Creon

I like not an evil wife for my son.

Antigone

Haemon, beloved! How thy father wrongs thee!

Creon

Enough, enough of thee and of thy marriage!

Chorus

Wilt thou indeed rob thy son of this maiden?

Creon

’Tis Death that shall stay these bridals for me.

Chorus

’Tis determined, it seems, that she shall die.

Creon

Determined, yes, for thee and for me— to the two attendants. No more delay—servants, take them within! Henceforth they must be women, and not range 580 at large; for verily even the bold seek to fly, when they see Death now closing on their life. Exeunt attendants, guarding ANTIGONE and ISMENE.—CREON remains.

Chorus

English (Robert Potter, 1788) (OCR draft) Experimental (English (Robert Potter, 1788)) — 376 focus

With high device and quick invention fraught:

And now to ill it downward leads;

Generous in virtue now delights,

And prompt to guard its country's rights

Glory d'er all the empire spreads;
380

To baseness when its wild design descends,

Destruction on the state it draws.

Watchman

N'er be the man, who spurns the laws,

Placed at my hearth, or rank'd among my friends!
385

Chorus
ANTIS. 2.

I stand astonish'd at this sight: too well

I know her, nor this virgin can deny

To be Antigone. Unhappy child

Of an unhappy father! What means this?

Thee do they lead seized in this mad attempt,

Found disobedient to the king's command?

Messenger
MESSENGER, ANTIGONE, CHORUS.

This, be assured, is she that did the deed :

We seized her as the body she interr'd.

But where is Creon?

Creon

Hither he returns.

Messenger
CREON, MESSENGER, ANTIGONE, CHORUS.

What hath befall'n? Hath justice reach'd th' offence?

Never should man, O king, on oath protest

Against a deed; some unseen cause may rise,

And show his former resolution built

On false foundations. By thy threats appall'd
405

I rashly said I never would return;
405

Yet with a joy beyond, above all hope,
405

Creon

Above all other pleasure I am come,

Though strong against me stands my oath, and lead

This virgin, whom I found with her own hands

The dead interring. Now no lot was cast,

Not shared by others. Take her then, O king,

The unexpected meed is all my own,

Judge her, convict her: guiltless I am proved,

And rightly from thy threaten'd vengeance free.

Thou bring'st this virgin, for what cause? where found ?

Messenger

Her hands interr'd the dead. Thou hast the whole,

Creon

Hast thou clear proof? From knowledge dost thou speak ?

Messenger

I saw her burying him to whom those rites

Creon

Thy charge forbade. Speak I now plain and clear ?

How was she seen? how was she found? How seized ?

Messenger

I will inform thee of each circumstance.

Under thy dreadful menace to the place

Soon as we came, we swept the dust away,

The dead which cover'd o'er, and laying bare

The putrid body, on the higher ground

In the free wind sate down, th' infectious smell

Avoiding: man urged man, with keen reproach

Utter'd 'gainst him who from the task should shrink.

The hours thus pass'd till in its mid-day height

Stood the sun's radiant orb; the heat was fierce;

When sudden from the ground a fiery wind

Rose in tempestuous whirls, the troubled sky

Its wild rage rent, swept o'er the plain, and smote

The leafy branches of each bending tree;

Now the wide air was fill'd with dust; our eyes

We closed by this ethereal pest annoy'd.

At length a calm succeeds; the virgin then

Is seen, lamenting shrill with plaintive notes,

Like the poor bird that sees her lonely nest

Spoil'd of her young; so when she sees the dead

Antigone

Exposed uncover'd, she with sorrow wail'd,

And utter'd execrations on the head

With her own hands
450

Of those who did the deed.
450

Instant the loose dry dust she brings, and pours,

Thrice from a fine-wrought brazen vase she pours

Libations thrice repeated o'er the dead.

We see her thus employ'd, we rush on her,

We seize her, nothing at our sight appall'd.

Both with the former and the present deed

We charg'd her; nothing she denied of all.
455

Pleasing at once and painful this to me :
455

That I am free from danger is just cause

Of pleasure; but to danger that I lead

Those whom I highly honour, gives me pain :

But nature so has form'd me, all these things

Than my own safety lighter I esteem.

Say thou, ay thou thus bending to the ground

Thy head, this heinous charge dost thou deny?
460

I did it; nor the deed will I deny.
460

And none knows whence they sprung. Behoved me not,

Through fear of man's proud will profaning these,

To draw on me the vengeance of the gods.

I knew that I must die: this I had known,

If not proclaim'd by thee: if I shall die.

A little eré my time, I shall esteem

Death as a well-earn'd prize. What wretch, that lives,
465

Like me, with many ills enclosed around,
465

Would not deem death a prize? That such a doom

Is then assign'd to me, afflicts me not;

But with tame sufferance if a brother's corse

Unburied I had left, that had indeed

Been deep affliction; this excites no grief.

If now my actions seem to thee unwise, i

Thy thoughts with wisdom little commerce hold.
470

Chorus

This daring spirit from her daring sire

Creon

The virgin draws, to ills untaught to yield. 1:

But know, the vauntings of the fiercest pride

Sink most: the strong steel rigid from the flames

Through its hard temper brittle may'st thou see,
475

And soonest shiver'd; the most fiery steed

With a small curb oft govern'd have I known.

Ill suits the arrogant presumptuous mind...

Those that are slaves to others. Then she learn'd

This insult, when she overleap'd the laws
480

Which had the sanction of authority.

And having done the deed, she further adds

Fresh insult, glories in the bold attempt,

And proudly laughs. But I am not a man,

She is the man, if this audacious act

Passes unpunish'd. Though she boasts her birth,
485

The daughter of my sister, were she sprung

From one more near than all whom Hercian Jove

Hath to my blood allied, not e’en those ties

Should save her from the rigour of her fate;

No, nor her sister ; for with equal guilt

Her too I charge, associate to entomb
490

This corse. But call her hither; late I saw

Within her raving and distracted mood. ®

The guileful mind, that forms its base designs

In darkness, oft such fits of frenzy seize.

But I detest the wretch, who tries to dress,
495

When caught, his villanies in virtue’s garb.

Antigone

Wou’dst thou do more than kill me now so caught?

Creon

No more: thy death my vengeance will appease.

Antigone

Why then delay, since nothing in thy words

To me is pleasing, or will ever please ;
500

Nor will my words be pleasing to thy ear?

A brighter glory whence could I obtain

Than from this deed, a brother’s honour’d corse

Entombing? All here present would aloud

Applaud the deed, but fear hath chain’d their tongues.
505

Amidst their envied greatness kings enjoy

This. pow’r, to do and speak whate’er they please.

Creon

, Dost thou alone of all the Thebans here

See this?

Antigone

These also see it, but for thee

They close their lips. -

Creon

But wou’dst thou not feel shame,
510

Shou’dst thou from these dissent ?
510

Antigone

It is no shame

To reverence a brother,

Creon

y Was not he,

Whom Thebes entomb’d, thy brother too?

from Harpocration. This Jupiter was the guardian of the house,in the court

of witich his altar stood.

Antigone

; Tm He was,

Of the same father and same mother born.

Creon

How to the Youth, who for his country died,

Wilt thou show honour

Antigone

This the dead entomb’d
515

Will not attest.
515

Creon

If equally thou grace

The impious?

Antigone

He was not a slave who died,

He was a brother.

Creon

Ravaging these realms

For which the other bravely fought.

Antigone

, These rites

Pluto demands for all. sabe

Creon

. Not that the base
520

Be honour’d like the good.
520

Antigone

But in the realms _

Beneath who knows if pious this be deemed ?

Creon

A foe, though dead, can never be a friend,.

Antigone

To mutual love, not hate, my nature leads,

Creon

If thou must love them, to the shades below

Go now, and love them there; for be assur’d

No women, while I live, shall bear the sway.

cuor, Before the gates Ismene now appears,

The tears, expressive of a sister’s love,
525

Fast-streaming from her eyes ; and o’er her brows
525

Sorrow hath spread a gloomy cloud, that dims
525

The glowing radiance of her beauteous cheeks.
525

Creon
CREON, ANTIGONE, ISMENE, CHORUS.

Thou, like a viper creeping through my house

Ismene

With wily secrecy to drain my blood,

(For little did I think that two such pests

I nurtured, to subvert my throne combined).

Tell me, with her didst thou prepare this tomb

Will thou confess it, or abjure the deed?
540

I did it, with my sister in the deedivi
540

Consorting, and with her partake the blame.

Juctice allows not this: thou hadst no will

To aid; nor with thee did I share the act.

Yet in thy danger I am not ashamed

To make myself a partner of thy fate.
545

Whose deed this is the dead and Pluto know."
545

Love shown in words alone contents not me.

Yet scorn me not, disdain not that I diese

With thee, and pay that reverence to the dead.
550

Die not with me, nor thine make thou a deed
550

Thou didst not: it sufficeth that I die.

Deprived of thee, my sister, how can life:

Be dear to me?

Antigone

Ask Creon: thy regard
555

Is paid to him.
555

Ismene

Why dost thou give me grief,

Bringing no good?

Antigone

If I deride thee, know

That anguish rends my heart.

By my prophetic words.

Thou thought'st them wise;

To me my judgment prompted other thoughts.

Ismene

Yet have we equal share in this offence.

Antigone

Despond not; thou may'st live: my life long since

I gave, to pay this honour to the dead.

Frenzy hath seized these virgins; lately one

It struck, the other from her early years.

Not in the wretched doth the mind, O king,
560

Retain its vigour; crush'd with ills it sinks:
560

Of sense deprived.
560

Creon

Of sense wast thou deprived,

When basely with the base it was thy choice

Of my sister if bereft,

To suffer.

How can I bear to live?
565

Speak not of her,
565

She is no more.

Ismene

But wilt thou kill the bride

Affianced to thy son?

Creon

Some other bride

He to his bed shall lead.

Ismene

But never one
570

United by such tender ties.
570

Creon

My son

With a base woman I disdain to wed.

Antigone

O my belov'd Hæmon, how thy father slights)

Thy peace!?

Creon

Thy bridal bed, and thee alike
575

My soul detests.
575

Wilt thou deprive thy son
575

Of one so dear?
575

These nuptials death shall end.
575

Ismene

Her doom, I see, is fix'd, and she must die.

Creon
STRO. 1.

Ay; so must thou, and I. No more delays;

Guards, bear them hence. These women must no more

Creon

How blest their state, whose gladsome hours

English (Sir Richard Jebb2, 1904) (OCR draft) Experimental (English (Sir Richard Jebb2, 1904)) — 384-580 focus

Guard

Here is she, the one who did the deed.

We caught this one burying him. Where is Creon?
385

Enter Creon from the palace.

Chorus

There, he is coming from the house again at our need.

Creon

What is it? What has happened that makes my coming timely?

Guard

My king, there is nothing that a man can rightly swear he will not do. For second thought belies one’s first intent.

I could have vowed that I would not ever come here again, because of your threats by which I had just been storm-tossed. But since this joy that exceeds and oversteps my hopes can be compared in fulness to no other pleasure, I am back—though it is contrary to my sworn oath—
390

bringing this girl who was caught giving burial honors to the dead. This time there was no casting of lots. No, this piece of luck has fallen to me, and me alone. And now, my king, as it pleases you, take her yourself, question her and convict her. But justice would see me
395

released free and clear from this trouble.
400

Creon

Your prisoner here—how and where did you take her?

Guard

She was burying the man. You know all there is to tell.

Creon

Are you clear and sure about what you are saying?

Guard

I am. I saw her burying the corpse that you

had forbidden to bury. Is that plain and sufficient?
405

Creon

And how was she observed? How taken in the act?

407

Guard

It happened like this. When we had come to the place with those fierce threats of yours still in our ears, we swept away all the dust that covered

the corpse and bared the damp body well. We then sat down on the brow of the hill to windward, fleeing the smell from him, lest it strike us. Each man was wide awake and kept his neighbor alert with torrents of threats, if any one should be careless of this task.
410

So time passed, until the disk of the sun stood bright in mid-sky and the heat began to burn. And then suddenly a whirlwind lifted from the earth a storm of dust, a trouble in the sky, and it filled the plain, marring all the foliage of its woods.
415

Soon the wide air was choked with it. We closed our eyes, and endured the plague from the gods. When, after a long while, this storm had passed, the girl was seen, and she wailed aloud with the sharp cry of a grieving bird, as when inside her empty
420

nest she sees the bed stripped of its nestlings. So she, too, when she saw the corpse bare, broke into a cry of lamentation and cursed with harsh curses those who had done it. Immediately she took thirsty dust in her hands,
425

and from a pitcher of beaten bronze held high she crowned the dead with thrice-poured libations. We rushed forward when we saw it, and at once closed upon our quarry, who was not at all dismayed. We then charged her with her past and present doings,
430

but she made no denial of anything—at once to my joy and to my pain. For to have escaped from trouble one’s self gives the greatest joy, but it stings to lead friends to evil. Naturally, though, all such things are
435

of less account to me than my own safety.
440

441

Creon

You, you with your face bent to the ground, do you admit, or deny that you did this?

Antigone

I declare it and make no denial.

Creon
To the Guard.

You can take yourself wherever you please,

free and clear of a heavy charge. Exit Guard.
445

To Antigone.

You, however, tell me—not at length, but briefly—did you know that an edict had forbidden this?

Antigone

I knew it. How could I not? It was public.

Creon

And even so you dared overstep that law?

Antigone

Yes, since it was not Zeus that published me that edict, and since not of that kind are the laws which Justice who dwells with the gods below established among men. Nor did I think that your decrees were of such force, that a mortal could override the unwritten
450

and unfailing statutes given us by the gods. For their life is not of today or yesterday, but for all time, and no man knows when they were first put forth. Not for fear of any man’s pride was I about to owe a penalty to the gods for breaking these.
455

Die I must, that I knew well (how could I not?). That is true even without your edicts. But if I am to die before my time, I count that a gain. When anyone lives as I do, surrounded by evils, how can he not carry off gain by dying?
460

So for me to meet this doom is a grief of no account. But if I had endured that my mother’s son should in death lie an unburied corpse, that would have grieved me. Yet for this, I am not grieved. And if my present actions are foolish in your sight,
465

it may be that it is a fool who accuses me of folly.
470

471

Chorus

She shows herself the wild offspring of a wild father, and does not know how to bend before troubles.

Creon

Yet remember that over-hard spirits most often collapse. It is the stiffest iron, baked to

utter hardness in the fire, that you most often see snapped and shivered. And I have witnessed horses with great spirit disciplined by a small bit. For there is no place for pride, when one is his neighbors’ slave.
475

This girl was already practiced in outrage when she overstepped the published laws. And, that done, this now is a second outrage, that she glories in it and exults in her deed. In truth, then, I am no man, but she is,
480

if this victory rests with her and brings no penalty. No! Whether she is my sister’s child, or nearer to me in blood than any of my kin that worship Zeus at the altar of our house, she and her sister will not escape a doom most harsh. For in truth
485

I charge that other with an equal share in the plotting of this burial. Call her out! I saw her inside just now, raving, and not in control of her wits. Before the deed, the mind frequently is convicted of stealthy crimes when conspirators are plotting depravity in the dark.
490

But, truly, I detest it, too, when one who has been caught in treachery then seeks to make the crime a glory.
495

Antigone

What more do you want than to capture and kill me?

Creon

I want nothing else. Having that, I have everything.

499

Antigone

Why then do you wait? In none of your maxims

is there anything that pleases me—and may there never be! Similarly to you as well my views must be displeasing. And yet, how could I have won a nobler glory than by giving burial to my own brother? All here would admit that they approve,
500

if fear did not grip their tongues. But tyranny, blest with so much else, has the power to do and say whatever it pleases.
505

Creon

You alone out of all these Thebans see it that way.

Antigone

They do, too, but for you they hold their tongues.

Creon

Are you not ashamed that your beliefs differ from theirs?
510

Antigone

No, there is nothing shameful in respecting your own flesh and blood.

Creon

Was not he your brother too, who died in the opposite cause?

Antigone

A brother by the same mother and the same father.

Creon

Why, then, do you pay a service that is disrespectful to him?

Antigone

The dead man will not support you in that.
515

Creon

Yes, he will, if you honor him equally with the wicked one.

Antigone

It was his brother, not his slave, who died.

Creon

But he died ravaging this land, while he fell in its defense.

Antigone

Hades craves these rites, nevertheless.

Creon

But the good man craves a portion not equal to the evil’s.
520

Antigone

Who knows but that these actions are pure to those below?

Creon

You do not love someone you have hated, not even after death.

Antigone

It is not my nature to join in hate, but in love.

Creon

Then, go down to hell and love them

if you must. While I live, no woman will rule me.
525

526

Enter Ismene from the house, led in by two attendants.

Chorus

Look, here comes Ismene from the palace, shedding the tears of a loving sister. A cloud over her eyes mars her red-flushed face,

and it breaks into rain on her comely cheek.
530

531

Creon

You who were lurking like a viper in my own house and secretly gulping up my life’s blood, while I was oblivious that I was nurturing two plagues, two revolutions against my throne—tell me now, will you also affirm

your share in this burial, or will you forswear all knowledge of it?
535

Ismene

I performed the deed—as long as she concurs—and I share and carry the burden of guilt.

Antigone

No, justice will not permit you to do this, since you were not willing to help with the deed, nor did I give you a part in it.

Ismene

But now with this sea of troubles around you, I am not ashamed to sail in a sea of suffering at your side.
540

Antigone

As to whose deed it is, Hades and the dead are witnesses. A friend in words is not the type of friend I love.

Ismene

No, sister, do not strip me of death’s honor,

but let me die with you and make due consecration to the dead.
545

Antigone

Do not share my death. Do not claim deeds to which you did not put your hand. My death will suffice.

Ismene

And how can I cherish life, once I am deprived of you?

Antigone

Ask Creon. Your concern is for him.

Ismene

Why do you torture me like this, when it does not help you?
550

Antigone

No, if I mock you, it is to my own pain that I do so.

Ismene

Tell me, how can I help you, even now?

Antigone

Save yourself. I do not grudge your escape.

Ismene

Ah, misery! Will I fall short of sharing your fate?

Antigone

Your choice was to live, it was mine to die.
555

556

Ismene

At least your choice was not made without my protests.

Antigone

One world approved your wisdom, another approved mine.

Ismene

Nevertheless, the offense is identical for both of us.

Antigone

Take heart! You live. But my life has long been

in Death’s hands so that I might serve the dead.
560

Creon

One of these maidens, I declare, has just revealed her foolishness; the other has displayed it from the moment of her birth.

Ismene

Yes, Creon. Whatever amount of reason nature may have given them does not remain with those in dire straits, but goes astray.

Creon

Yours did, I know, when you chose dire actions with dire allies.
565

Ismene

What life would there be for me alone, without her presence?

Creon

Do not speak of her presence. She lives no longer.

Ismene

What? You will kill your own son’s bride?

Creon

Why not? There are other fields for him to plough.

Ismene

But not fitted to him as she was.
570

Creon

I abhor an evil wife for my son.

Antigone

Haemon, dearest! How your father wrongs you!

Creon

Enough! Enough of you and of your marriage!

Chorus

Will you really cheat your son of this girl?

Creon

Death it is who will end these bridals for me.
575

Chorus

Then it seems that it is resolved that she will die.

Creon

Resolved, yes, for you and by me. To the two Attendants. No more delay! Servants, take them inside! Hereafter they must be women, and not left at large.

For it is known that even the brave seek to flee, when they see Death now closing on their life. Exeunt Attendants, guarding Antigone and Ismene. Creon remains.
580

Notes on the current edition

Antigone

1. (the epileptic)

2. (a terrified wolf)

3. (taking on himself)

Search the Perseus Catalog for:

Search the Perseus Catalog for:

376-581

384-581

415-421

465-468

Current edition Experimental

Φύλαξ

ἥδ᾽ ἔστ᾽ ἐκείνη τοὔργον ἡ ’ξειργασμένη· τήνδ᾽ εἵλομεν θάπτουσαν. ἀλλὰ ποῦ Κρέων;

Χορός ὅδ᾽ ἐκ δόμων ἄψοῤῥος ἐς δέον περᾷ.

Κρέων τί δ᾽ ἔστι; ποίᾳ ξύμμετρος προὔβην τύχῃ;

Κρέων ἄγεις δὲ τήνδε 7 τῷ τρόπῳ πόθεν λαβών;

Φύλαξ αὕτη τὸν ἄνδρ᾽ ἔθαπτε. πάντ᾽ ἐπίστασαι.

Κρέων ἦ καὶ ξυνίης, καὶ λέγεις ὀρθῶς ἃ φῄς; 400

Φύλαξ ταύτην γ᾽ ἰδὼν θάπτουσαν ὃν σὺ τὸν νεκρὸν ἀπεῖπας. ἆρ᾽ ἔνδηλα καὶ σαφῆ λέγω;

Κρέων καὶ πῶς ὁρᾶται, κἀπίληπτος εὑρέθη;

Φύλαξ

Κρέων

σὲ 13 δὴ, σὲ τὴν νεύουσαν ἐς πέδον κάρα· φὴς, ἢ καταρνεῖ μὴ δεδρακέναι τάδε;

Ἀντιγόνη καὶ φημὶ δρᾶσαι, κοὐκ ἀπαρνοῦμαι τὸ μή 14 . 440

Κρέων σὺ 15 μὲν κομίζοις ἂν σεαυτὸν, ᾗ θέλεις, ἔξω βαρείας αἰτίας ἐλεύθερον· σὺ δ᾽, εἶπέ μοι, μὴ μῆκος, ἀλλὰ σύντομα· ᾔδης τὰ κηρυχθέντα, μὴ πράσσειν τάδε;

Ἀντιγόνη ᾔδη. τί δ᾽ οὐκ ἔμελλον ; ἐμφανῆ γὰρ ἦν. 445

Κρέων καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους;

Χορός

δηλοῖ 20 τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς τῆς παιδός· εἴκειν δ᾽ οὐκ ἐπίσταται κακοῖς.

Ἀντιγόνη θέλεις τι μεῖζον, ἢ κατακτεῖναί μ᾽ ἑλών;

Κρέων ἐγὼ μὲν οὐδέν· τοῦτ᾽ ἔχων, ἅπαντ᾽ ἔχω. 495

Ἀντιγόνη

Κρέων σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς. 505

Ἀντιγόνη ὁρῶσι χοἴδε· σοὶ δ᾽ ὑπίλλουσιν στόμα.

Κρέων σὺ δ᾽ οὐκ ἐπαιδεῖ, τῶνδε χωρὶς εἰ φρονεῖς;

Ἀντιγόνη οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων οὔκουν ὅμαιμος χὥ καταντίον θανών;

Ἀντιγόνη ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός. 510

Κρέων πῶς δῆτ᾽ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν 27 ;

Ἀντιγόνη οὐ μαρτυρήσει ταῦθ᾽ ὁ κατθανὼν νέκυς.

Κρέων εἴ τοί σφε τιμᾷς ἐξ ἴσου τῷ δυσσεβεῖ.

Ἀντιγόνη οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς ὤλετο.

Κρέων πορθῶν γε τήνδε γῆν· ὁ δ᾽, ἀντιστὰς ὕπερ. 515

Ἀντιγόνη ὅμως ὅ γ᾽ ᾍδης τοὺς νόμους τούτους ποθεῖ.

Κρέων ἀλλ᾽ οὐχ ὁ χρηστὸς τῷ κακῷ λαχεῖν ἴσος.

Ἀντιγόνη τίς οἶδεν, εἰ κάτω ᾽στὶν εὐαγῆ τάδε;

Κρέων οὔ τοί ποθ᾽ οὑχθρὸς, οὐδ᾽ ὅταν θάνῃ, φίλος.

Ἀντιγόνη οὔ τοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν. 520

Κρέων κάτω νυν ἐλθοῦσ᾽, εἰ φιλητέον, φίλει κείνους· ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.

Χορός

καὶ μὴν πρὸ πυλῶν 28 ἥδ᾽ Ἰσμήνη φιλάδελφα κάτω δάκρυ᾽ εἰβομένη. νεφέλη δ᾽ ὀφρύων ὕπερ αἱματόεν 525 ῥέθος αἰσχύνει, τέγγουσ᾽ εὐῶπα παρειάν.

Κρέων

Ἰσμήνη δέδρακα τοὔργον, εἴπερ ἥδ᾽ ὁμοῤῥοθεῖ, καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

Ἀντιγόνη ἀλλ᾽ οὐκ ἐάσει τοῦτό γ' ἡ δίκη σ᾽, ἐπεὶ 535 οὔτ᾽ ἠθέλησας, οὔτ᾽ ἐγὼ ᾽κοινωσάμην.

Ἰσμήνη ἀλλ᾽ ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι ξύμπλουν 29 ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη ὧν τοὔργον, ᾍδης χοἱ κάτω ξυνίστορες· λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην. 540

Ἰσμήνη μή τοι, κασιγνήτη, μ᾽ ἀτιμάσῃς τὸ μὴ οὐ θανεῖν τε σὺν σοὶ, τὸν θανόντα θ᾽ ἁγνίσαι,

Ἀντιγόνη μή μοι θάνῃς σὺ κοινὰ, μήθ᾽ ἃ μὴ ᾽θιγες ποιοῦ σεαυτῆς 30 . ἀρκέσω θνήσκουσ᾽ ἐγώ.

Ἰσμήνη καὶ τίς βίος μοι, σοῦ λελειμμένῃ, φίλος; 545

Ἀντιγόνη Κρέοντ᾽ ἐρώτα. τοῦδε γὰρ σὺ κηδεμών.

Ἰσμήνη τί ταῦτ᾽ ἀνιᾷς μ᾽, οὐδὲν ὠφελουμένη;

Ἀντιγόνη ἀλγοῦσα μὲν δῆτ᾽, εἰ γέλωτ᾽ ἐν σοὶ γελῶ.

Ἰσμήνη τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾽ ὠφελοῖμ᾽ ἐγώ;

Ἀντιγόνη σῶσον σεαυτήν. οὐ φθονῶ σ᾽ ὑπεκφυγεῖν. 550

Ἰσμήνη οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;

Ἀντιγόνη σὺ μὲν γὰρ εἵλου ζῇν, ἐγὼ δὲ κατθανεῖν.

Ἰσμήνη

ἀλλ᾽ οὐκ ἐπ᾽ ἀῤῥήτοις γε τοῖς ἐμοῖς λόγοις.

Ἀντιγόνη καλῶς σὺ μὲν τοῖς· τοῖς δ᾽ ἐγὼ ’δόκουν φρονεῖν

Ἰσμήνη καὶ 31 μὴν ἴση νῷν ἐστὶν ἡ ’ξαμαρτία. 555

Ἀντιγόνη θάρσει. σὺ μὲν ζῇς· ἡ δ᾽ ἐμὴ ψυχὴ πάλαι τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν

Κρέων τὼ παῖδε φημὶ τώδε, τὴν μὲν ἀρτίως ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ τὰ πρῶτ᾽ ἔφυ.

Ἰσμήνη οὐ γάρ ποτ᾽, ὦ ᾽ναξ, οὐδ᾽ ὃς ἂν βλαστῇ μένει 560 νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ' ἐξίσταται.

Κρέων σοὶ γοῦν, ὅθ᾽ εἵλου ξὺν κακοῖς πράσσειν κακά.

Ἰσμήνη τί γὰρ μόνῃ μοι τῆσδ᾽ ἄτερ βιώσιμον;

Κρέων ἀλλ᾽ «ἥδε» μέντοι μὴ λέγ᾽ οὐ γὰρ ἔστ᾽ ἔτι.

Ἰσμήνη ἀλλὰ κτενεῖς 32 νυμφεῖα τοῦ σαυτοῦ τέκνου ; 565

Κρέων ἀρώσιμοι γὰρ χἀτέρων εἰσὶν γύαι.

Ἰσμήνη οὐχ ὥς γ᾽ ἐκείνῳ τῇδέ τ’ ἦν ἡρμοσμένα.

Κρέων κακὰς ἐγὼ γυναῖκας 33 υἱάσιν στυγῶ.

Ἰσμήνη ὦ φίλταθ᾽ Αἷμον, ὥς σ᾽ ἀτιμάζει πατήρ.

Κρέων ἄγαν γε λυπεῖς, καὶ σὺ, καὶ τὸ σὸν λέχος. 570

Ἰσμήνη ἦ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον ;

Κρέων ᾍδης ὁ παύσων τούσδε τοὺς γάμους ἔφυ.

ἥδ᾽ ἔστ᾽ ἐκείνη τοὔργον ἡ ’ξειργασμένη·

τήνδ᾽ εἵλομεν θάπτουσαν. ἀλλὰ ποῦ Κρέων;

Χορός

ὅδ᾽ ἐκ δόμων ἄψοῤῥος ἐς δέον περᾷ.

Κρέων

τί δ᾽ ἔστι; ποίᾳ ξύμμετρος προὔβην τύχῃ;

Κρέων

ἄγεις δὲ τήνδε ⁷ τῷ τρόπῳ πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρ᾽ ἔθαπτε. πάντ᾽ ἐπίστασαι.

Κρέων

ἦ καὶ ξυνίης, καὶ λέγεις ὀρθῶς ἃ φῄς;
400

Φύλαξ

ταύτην γ᾽ ἰδὼν θάπτουσαν ὃν σὺ τὸν νεκρὸν

ἀπεῖπας. ἆρ᾽ ἔνδηλα καὶ σαφῆ λέγω;

Κρέων

καὶ πῶς ὁρᾶται, κἀπίληπτος εὑρέθη;

σὲ ¹³ δὴ, σὲ τὴν νεύουσαν ἐς πέδον κάρα·

φὴς, ἢ καταρνεῖ μὴ δεδρακέναι τάδε;

Ἀντιγόνη

καὶ φημὶ δρᾶσαι, κοὐκ ἀπαρνοῦμαι τὸ μή ¹⁴.
440

Ἀντιγόνη

ᾔδη. τί δ᾽ οὐκ ἔμελλον ; ἐμφανῆ γὰρ ἦν.
445

Κρέων

καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους;

δηλοῖ ²⁰ τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδός· εἴκειν δ᾽ οὐκ ἐπίσταται κακοῖς.

Ἀντιγόνη

θέλεις τι μεῖζον, ἢ κατακτεῖναί μ᾽ ἑλών;

Κρέων

ἐγὼ μὲν οὐδέν· τοῦτ᾽ ἔχων, ἅπαντ᾽ ἔχω.
495

Κρέων

σὺ τοῦτο μούνη τῶνδε Καδμείων ὁρᾷς.
505

Ἀντιγόνη

ὁρῶσι χοἴδε· σοὶ δ᾽ ὑπίλλουσιν στόμα.

Κρέων

σὺ δ᾽ οὐκ ἐπαιδεῖ, τῶνδε χωρὶς εἰ φρονεῖς;

Ἀντιγόνη

οὐδὲν γὰρ αἰσχρὸν τοὺς ὁμοσπλάγχνους σέβειν.

Κρέων

οὔκουν ὅμαιμος χὥ καταντίον θανών;

Ἀντιγόνη

ὅμαιμος ἐκ μιᾶς τε καὶ ταὐτοῦ πατρός.
510

Κρέων

πῶς δῆτ᾽ ἐκείνῳ δυσσεβῆ τιμᾷς χάριν ²⁷;

Ἀντιγόνη

οὐ μαρτυρήσει ταῦθ᾽ ὁ κατθανὼν νέκυς.

Κρέων

εἴ τοί σφε τιμᾷς ἐξ ἴσου τῷ δυσσεβεῖ.

Ἀντιγόνη

οὐ γάρ τι δοῦλος, ἀλλ᾽ ἀδελφὸς ὤλετο.

Κρέων

πορθῶν γε τήνδε γῆν· ὁ δ᾽, ἀντιστὰς ὕπερ.
515

Ἀντιγόνη

ὅμως ὅ γ᾽ ᾍδης τοὺς νόμους τούτους ποθεῖ.

Κρέων

ἀλλ᾽ οὐχ ὁ χρηστὸς τῷ κακῷ λαχεῖν ἴσος.

Ἀντιγόνη

τίς οἶδεν, εἰ κάτω ᾽στὶν εὐαγῆ τάδε;

Κρέων

οὔ τοί ποθ᾽ οὑχθρὸς, οὐδ᾽ ὅταν θάνῃ, φίλος.

Ἀντιγόνη

οὔ τοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.
520

Κρέων

κάτω νυν ἐλθοῦσ᾽, εἰ φιλητέον, φίλει

κείνους· ἐμοῦ δὲ ζῶντος οὐκ ἄρξει γυνή.

καὶ μὴν πρὸ πυλῶν ²⁸ ἥδ᾽ Ἰσμήνη

φιλάδελφα κάτω δάκρυ᾽ εἰβομένη.

νεφέλη δ᾽ ὀφρύων ὕπερ αἱματόεν
525

ῥέθος αἰσχύνει,

τέγγουσ᾽ εὐῶπα παρειάν.

Ἰσμήνη

δέδρακα τοὔργον, εἴπερ ἥδ᾽ ὁμοῤῥοθεῖ,

καὶ ξυμμετίσχω καὶ φέρω τῆς αἰτίας.

Ἀντιγόνη

ἀλλ᾽ οὐκ ἐάσει τοῦτό γ' ἡ δίκη σ᾽, ἐπεὶ
535

οὔτ᾽ ἠθέλησας, οὔτ᾽ ἐγὼ ᾽κοινωσάμην.

Ἰσμήνη

ἀλλ᾽ ἐν κακοῖς τοῖς σοῖσιν οὐκ αἰσχύνομαι

ξύμπλουν ²⁹ ἐμαυτὴν τοῦ πάθους ποιουμένη.

Ἀντιγόνη

ὧν τοὔργον, ᾍδης χοἱ κάτω ξυνίστορες·

λόγοις δ᾽ ἐγὼ φιλοῦσαν οὐ στέργω φίλην.
540

Ἰσμήνη

μή τοι, κασιγνήτη, μ᾽ ἀτιμάσῃς τὸ μὴ οὐ

θανεῖν τε σὺν σοὶ, τὸν θανόντα θ᾽ ἁγνίσαι,

Ἀντιγόνη

μή μοι θάνῃς σὺ κοινὰ, μήθ᾽ ἃ μὴ ᾽θιγες

ποιοῦ σεαυτῆς ³⁰. ἀρκέσω θνήσκουσ᾽ ἐγώ.

Ἰσμήνη

καὶ τίς βίος μοι, σοῦ λελειμμένῃ, φίλος;
545

Ἀντιγόνη

Κρέοντ᾽ ἐρώτα. τοῦδε γὰρ σὺ κηδεμών.

Ἰσμήνη

τί ταῦτ᾽ ἀνιᾷς μ᾽, οὐδὲν ὠφελουμένη;

Ἀντιγόνη

ἀλγοῦσα μὲν δῆτ᾽, εἰ γέλωτ᾽ ἐν σοὶ γελῶ.

Ἰσμήνη

τί δῆτ᾽ ἂν ἀλλὰ νῦν σ᾽ ἔτ᾽ ὠφελοῖμ᾽ ἐγώ;

Ἀντιγόνη

σῶσον σεαυτήν. οὐ φθονῶ σ᾽ ὑπεκφυγεῖν.
550

Ἰσμήνη

οἴμοι τάλαινα, κἀμπλάκω τοῦ σοῦ μόρου;

Ἀντιγόνη

σὺ μὲν γὰρ εἵλου ζῇν, ἐγὼ δὲ κατθανεῖν.

Ἀντιγόνη

καλῶς σὺ μὲν τοῖς· τοῖς δ᾽ ἐγὼ ’δόκουν φρονεῖν

Ἰσμήνη

καὶ ³¹ μὴν ἴση νῷν ἐστὶν ἡ ’ξαμαρτία.
555

Ἀντιγόνη

θάρσει. σὺ μὲν ζῇς· ἡ δ᾽ ἐμὴ ψυχὴ πάλαι

τέθνηκεν, ὥστε τοῖς θανοῦσιν ὠφελεῖν

Κρέων

τὼ παῖδε φημὶ τώδε, τὴν μὲν ἀρτίως

ἄνουν πεφάνθαι, τὴν δ᾽ ἀφ᾽ οὗ τὰ πρῶτ᾽ ἔφυ.

Ἰσμήνη

οὐ γάρ ποτ᾽, ὦ ᾽ναξ, οὐδ᾽ ὃς ἂν βλαστῇ μένει
560

νοῦς τοῖς κακῶς πράσσουσιν, ἀλλ' ἐξίσταται.

Κρέων

σοὶ γοῦν, ὅθ᾽ εἵλου ξὺν κακοῖς πράσσειν κακά.

Ἰσμήνη

τί γὰρ μόνῃ μοι τῆσδ᾽ ἄτερ βιώσιμον;

Κρέων

ἀλλ᾽ «ἥδε» μέντοι μὴ λέγ᾽ οὐ γὰρ ἔστ᾽ ἔτι.

Ἰσμήνη

ἀλλὰ κτενεῖς ³² νυμφεῖα τοῦ σαυτοῦ τέκνου ;
565

Κρέων

ἀρώσιμοι γὰρ χἀτέρων εἰσὶν γύαι.

Ἰσμήνη

οὐχ ὥς γ᾽ ἐκείνῳ τῇδέ τ’ ἦν ἡρμοσμένα.

Κρέων

κακὰς ἐγὼ γυναῖκας ³³ υἱάσιν στυγῶ.

Ἰσμήνη

ὦ φίλταθ᾽ Αἷμον, ὥς σ᾽ ἀτιμάζει πατήρ.

Κρέων

ἄγαν γε λυπεῖς, καὶ σὺ, καὶ τὸ σὸν λέχος.
570

Ἰσμήνη

ἦ γὰρ στερήσεις τῆσδε τὸν σαυτοῦ γόνον ;

Κρέων

ᾍδης ὁ παύσων τούσδε τοὺς γάμους ἔφυ.

Ἰσμήνη

δεδογμέν᾽, ὡς ἔοικε, τήνδε κατθανεῖν.

Χορός

a

Φύλαξ

ἥδ᾽ ἔστ᾽ ἐκείνη τοὔργον ἡ ᾽ξειργασμένη·

τήνδ᾽ εἵλομεν θάπτουσαν. ἀλλὰ ποῦ Κρέων;

Χορός

ὅδ᾽ ἐκ δόμων ἄψοῤῥος ἐς δέον περᾷ.

Κρέων

τί δ᾽ ἔστι; ποίᾳ ξύμμετρος προὔβην τύχῃ;

Κρέων

ἄγεις δὲ τήνδε τῷ τρόπῳ πόθεν λαβών;

Φύλαξ

αὕτη τὸν ἄνδρ᾽ ἔθαπτε. πάντ᾽ ἐπίστασαι.

Κρέων

ἦ καὶ ξυνιεῖς καὶ λέγεις ὀρθῶς ἃ φῄς;
390

Φύλαξ

ταύτην γ᾽ ἰδὼν θάπτουσαν, ὃν σὺ τὸν νεκρὸν

ἀπεῖπας. ἆρ’ ἔνδηλα καὶ σαφῆ λέγω;

Κρέων

καὶ πῶς ὁρᾶται κἀπίληπτος ᾑρέθη;

Κρέων

σὲ δή, σὲ τὴν νεύουσαν ἐς πέδον κάρα,

φῇς, ἢ καταρνεῖ μὴ δεδρακέναι τάδε;

Ἀντιγόνη

καὶ φημὶ δρᾶσαι, κοὐκ ἀπαρνοῦμαι τὸ μή.
430

Κρέων

σὺ μὲν κομίζοις ἂν σεαυτὸν ᾗ θέλεις

ἔξω βαρείας αἰτίας ἐλεύθερον·

σὺ δ᾽ εἰπέ μοι, μὴ μῆκος, ἀλλὰ σύντομα,

ᾔδης τὰ κηρυχθέντα μὴ πράσσειν τάδε;

Ἀντιγόνη

ᾔδη. τί δ᾽ οὐκ ἔμελλον; ἐμφανῆ γὰρ ἦν.
435

Κρέων

καὶ δῆτ᾽ ἐτόλμας τούσδ᾽ ὑπερβαίνειν νόμους;

Χορός

δηλοῖ τὸ γέννημ᾽ ὠμὸν ἐξ ὠμοῦ πατρὸς

τῆς παιδός· εἴκειν δ᾽ οὐκ ἐπίσταται κακοῖς.

Ἀντιγόνη

θέλεις τι μεῖζον ἢ κατακτεῖναί μ' ἑλών;